Thanks to the combined efforts of the Victorians and the Luftwaffe, most of the old inns in Swansea city centre are gone for ever, but the Cross Keys (pictured above in 1880, 1926 and now) has survived them all and has antiquity by the spade full.
The name is a nod to the legend that St Peter held the keys to the gates of heaven. A clue to its godly past. The building it self was built by Bishop Henry de Gower (Bishop of St Davids) in 1330, not as an inn but an almshouse and early hospital annexed to a monastic cell. The charter of 1332 says that it was established for ‘the support of other poor chaplains and laymen deprived of bodily health.’ It was not only there to look after people taken ill or injured, but to support the destitute, poor and starving.
The institution must have had some significant patronage, as it survived right up until the Reformation and the dissolution of monasteries in 1536. It was then confiscated by the Crown and sold to Sir George Herbert, who was a very powerful and rather unscrupulous man, descended from a family of ‘Marcher’ lords. And to make matters worse, he was from Cardiff.
He was a man of very different moral fibre to Henry de Gower, and as there was no money to be made from feeding the starving or tending to the sick, he closed down the hospital and almshouse and broke the estate up, turning the old buildings into shops and an inn. Later all the other buildings were demolished, but the inn thrived.
By the beginning of the twentieth century the pub was very dilapidated and run down. and its origins had largely been forgotten, so it was a very brave undertaking to get it all restored and renovated. But when the rendering got stripped away, to the delight of the owner who oversaw the work, a lot of the original features, like the stone arched windows and medieval timber, were re-discovered. The two bays on the St Mary Street side were added onto the original building in the seventeenth century, and it is believed that when they were built, they contained two narrow shops separated by a passageway which ran to the back of the building.
Inside there are some lovely features. The massive ceiling beams tell a story of all the walls and partitions that have been added and taken away in the last 700 years, and there are fragments of medieval roof trusses on either side of a small seating area in the lounge.
The layout of the pub today suggests that this part of the original building had two uses. The old hall would have been located on the first floor, which would have been a cleric’s living accommodation. Meanwhile below would have been part of the old hospital, possibly a ward.
This exert is taken from a new book, out now, called “Historic Pubs of Wales” by welsh author and historian; Graham Loveluck-Edwards and published by Candy Jar Books. It charts the history, folklore and incredible stories that are tied up in 89 historic pubs from all over Wales. Everything from royal patronage and assassination attempts to ghosts and priest holes. Even one which claims to have an elephant buried under the beer garden. It is available from good, independent book shops, WH Smiths, Amazon or direct from the author at a discounted price at http://grahamloveluckedwards.co.uk.
A crowd of regulars outside the Cross Keys in Swansea in 1880. Historic pubs of Wales.
The Tudor arched doorway at the Robin Hood Inn, Monmouth
The Robin Hood Inn is claimed to be the oldest pub in Monmouth, and the Tudor arched doorway built in dressed stone suggests that this claim is not without merit. When I investigate the history of old pubs like this one I am always amazed by two things which keep cropping up. The first is that there is an intrinsic link in Wales between pubs and the church. The second being that pubs have always been prominent in the country’s storied history of rebels, outlaws and underdogs. Never was this truer than in the case of the Robin Hood.
In the sixteenth century, Britain was wrestling with the ramifications of the Reformation. Being a practising Catholic became a very risky business. It was viewed as seditious, and followers were persecuted.
Despite the great personal risk, the landlord of the Robin Hood allowed the inn’s upper room to be used as a safe space for Monmouth’s Catholic community. There is even evidence that it was used to celebrate Mass in secret and remnants of religious paintings where discovered when an area was replastered in the latter part of the 20th century.
Had he been caught he would have instantly been shut down and imprisoned, possibly executed. However, there is no doubt that these secret gatherings continued for more than 100 years, because by 1778 religious tensions had cooled sufficiently for parliament to pass the Catholic Relief Act, in which places of Catholic worship were given licenses to exist. It took the council in Monmouth fifteen years to act on this reform, but when they finally did, they granted the Robin Hood Inn a license to act as a ‘Publick Catholic Chapel’.
It was a condition of the license that the building could not be made to look like a place of worship and that worshippers could not enter from the main street. Once the restriction on Catholic worship was lifted, a lot more people felt comfortable turning up to Mass, and the upper room of the Robin Hood Inn quickly became inadequate to support their numbers. Instead, the landlord of the Robin Hood at the time, a man called Michael Watkins, financed the building of a purpose-built chapel.
This exert is taken from a new book called “Historic Pubs of Wales” by Welsh author and historian; Graham Loveluck-Edwardsand published by Candy Jar Books (Cardiff) LTD.
The book charts the amazing haul of history tied up in 89 historic pubs from right across Wales including 21 from the Monmouthshire/Gwent area. It isavailable in WH Smith and other good book shops and on Amazon or at a £2 discount on the author’s own website at http://grahamloveluckedwards.co.uk
The Bwcci Bo, Cwn Annwn and Ceffyl Dwr – Mythical beasts of Glamorgan
It always comes as a surprise to me what a rich tradition of mythical beasts we have here in Glamorgan. We have so many we could give the ancient Greeks a good run for their money. And what is more, many are unique to this area and in many cases were believed to be genuine phenomena right up until the 20th century. Especially in more remote, rural areas in the Vale of Glamorgan.
For example, we have our own, indigenous race of goblins known as the Bwci Bo. They were believed to live alongside their human neighbours, hiding out in cottage gardens or farmyards. They could be mischievous, even destructive if disturbed or spied upon, but the superstition was that they might also do country folk the odd, good turn if needed. I am descended from a long line of Glamorgan farmers, and I know that if a calf became ill or lame, if all else failed, my great grandfather would leave a pale of milk at the barn door for the Bwci Bo as an incentive to help tend the calf back to good health. They were also used as a threat to naughty children – like a sort of bogey man. Nothing would get little legs pumping up the stairs faster than the threat “if you don’t go to bed this minute, I will go out into the yard and fetch the Bwci Bo.”
The origins of this little mischief maker are firmly rooted in the traditions of tree sprites and fairies from pre-Christian Celtic paganism. So too are some of our more sinister beasties. The Ceffyl Dwr for example is undoubtedly a derivation of a pagan water spirit. It was believed to frequent the banks of the Ewenny and Ogmore rivers near fording points. When a hapless traveller would come by and climb onto the horses back to avoid getting their feet wet, the creature would show its true colours and would soar hundreds of feet into the air until vanishing and leaving its mount to plummet to their death. There are lots of water horse spirits in Celtic and Norse folklore, but this aerobatic display is unique to our home-grown version. We also have the Cwn Annwn which is a kind of demon dog. They were frequently seen in desolate areas like the crossroads at Stalling Down near Cowbridge. If you saw a Cwn Annwn it was usually a sign that a death would follow.
As much as most of these accounts of beasties come from ancient history, there are a couple which only came into existence in the 20th century. None more bizarre than the account of the dragons of Penllyn. In 1905 a lady called Marie Trevelyan published what she described as “eyewitness accounts” of what were described as “winged serpents” living in the woods around Penllyn Castle. There was even a claim that a local man had killed one and kept its hide as a souvenir. I cannot swear to it, but I would say that the origin of this beastie is far more likely to be the fruit of an overactive imagination. But I would so dearly love to be proved wrong.
The author; Graham Loveluck-Edwards is selling copies of this book with 10% discount in November & December 2021 if you visit his website www.grahamloveluckedwards.co.uk.
How on earth has Halloween managed to morph into some innocent, child friendly celebration day? Where kids dress up as pumpkins, collecting bowls of sweets from random strangers? It started out in the Celtic nations as the single darkest and most ominous day of the year for thousands of years.
Originally it was a pagan fire festival called Samhain. It was held at the midpoint between the autumn equinox and the winter solstice and marked the end of the plentiful months of sunlight and harvest and the beginning of the dark season. Where it gets dark however, is because the Celts believed passionately that this was the most dangerous time of year as the usual barriers that existed to keep the spirit world and mortal world separate would break down leaving the people of the world vulnerable to hauntings and possession and attacks by malevolent demons. Some even heralded it as the likely point of the end of the world – with only the year it would happen an uncertainty. This was not a mild threat. They were absolutely terrified by this possibility and it called for a mammoth, co-ordinated effort to keep themselves safe.
To empower themselves against this annual threat they would light huge bonfires with a wheel (symbol of the sun) which would maintain a bright light for as long as possible (but a minimum of 3 days). They would dress up in costumes to make themselves look as terrifying as possible and dance around the fires. This was to try and scare away their adversaries. They would also sacrifice bulls and cocks and leave the sacrifices on burial mounds as gifts for their dead ancestors. The idea was, if there was going to be a war with invading malevolent ghosts, demons and spirits, they wanted to make sure that their own ancestors would fight on their side, to ensure the evil spirits were vanquished.
They took this ceremony very seriously. Everyone had to participate in it. There was an agreement between tribes that any who were at war had to suspend hostilities during the Samhain and put their differences aside until the end of the festival to make sure nothing got in the way of everyone’s involvement. Failure to take part was punishable by death.
At the end of the 3 days ceremony, if everyone was alive and not possessed by spirits, it was clear that the alliance between the living and the dead had once again been victorious over the spirit world. So, it would be followed by a great celebration for a further 6 days. It featured a great feast where places were set for both the living and the dead combatants. Women folk would chatter into the air, to bring the dead up to date with everything that had happened through the year and a lot of merriment would take place. All to celebrate having survived the threat of invasion by the spirit world.
There were regional variants. One that always amuses me is that our ancestors here in Wales did not think that the festivities above were anywhere near mad enough. So here in South Wales it was customary for young men to hurl burning logs at each others heads in a game of ‘chicken’.
This festival was a really big deal to the pagan Welsh. Something that was massively underestimated when Christianity came along. The church wanted to stamp out all pagan practices which could not be re-branded as Christian. It was hard to see a way of making Samhain into something that was Christian friendly so they attempted to bring this practise to an end. Unsuccessfully. So, rebrand was needed. Pope Boniface in the fifth century tried the idea of a festival in May where bonfires would be lit in homage and as a celebration of saints and martyrs. But he had seriously underestimated how terrified the masses descended from the ancient Britons were of invasion by the spirit world at the end of October, so the practise continued in spite of the papal decree. Then in the ninth century (so no rush then? Only took 400 years) Pope Gregory moved “All Saints Day” (known in old English as All Hallows Day) to 1st November. The name “Halloween” comes from “All Hallows Eve”, or the day before all Saint’s Day. He also made “All Souls Day” (the day when Christians leave offerings on the graves of our dead ancestors) the day after the old Samhain; on 2nd November.
Common people found this a bit easier to swallow but it still continued to be a day marked by burning bonfires for centuries to follow. Eventually the bonfire got moved a week, supposedly to commemorate the foiling of the gun powder plot to blow up parliament. We still run with that idea today in the UK. But both bonfire night and Halloween are just continuations of Samhain in one way or another.
What amazes me though is the scale of the Halloween festival we have today. People in America spend more money on decorations and costumes at Halloween than at any other time of year besides Christmas. It has become massive. Yet I can say with hand on heart, in the UK even as recently as the 1980s it just wasn’t a thing. Bobbing for apples was about as far as it went.
by Graham Loveluck-Edwards.
About: Graham Loveluck-Edwards is a historian and author who writes regular columns in the Buddy Magazine and The Glamorgan Star newspaper. He has also published books about the history, myths, legends and folklore of Wales. They include Legends and folklore of Bridgendand the Vale and Historic pubs of Wales. Available on Amazon (in the UK and Europe) and all good UK based bookshops. They can also be bought direct from the author’s website (at a discounted price) at http://grahamloveluckedwards.co.uk with shipping available worldwide
An AUTHOR has published a book telling the historic tales of 89 pubs across Wales – including Newport, Caerphilly, and several cross Gwent.
Graham Loveluck-Edwards has announced the release of his new book ‘Historic Pubs of Wales’ where he relishes in some of the more colourful myths, legends and stories from Wales’ ancient past and oldest pubs.
Included in the book is an entire chapter dedicated to Gwent, titled ‘Monmouthshire and the ancient kingdom of Gwent’ which includes pubs such as The Hanbury Arms in Caerleon, The Murenger House in Newport, The Robin Hood Inn in Monmouth and several more.
“For example, the pub which claims to have an elephant buried under its beer garden, or the pub where funeral parties take a short cut to the cemetery through the bar to keep an ancient right of access alive, or the pub that claims to have invented pancake day and so many more.
“In all, I’ve compiled over 100 incredible stories based around 89 amazing old pubs – is there any truth to them?
“Some for sure, but this book captures them and puts them in the context of history so you can be the judge.”
The book also contains a travel guide so readers can go on a tour around Wales and visit all the pubs in the book.
“As you can imagine for such a book the research was relentless and thorough, and a lot of fun,” he added.
“Pubs have had such a tough time in the last year with us going in and out of lockdowns and with the introduction of social distancing measures.
“Sixteenth century inns are usually a warren of tiny rooms so being two metres apart has made opening and trading near impossible for many.
“So, a book which celebrates all that is great about our old pubs, which tells people their history, where to find them and what to expect when you get there has been welcomed by all landlords.”
As some of you may know, I am currently working on my third book called “Why Santa might kill you”. It’s about all the things we accept in modern day life as innocent enough but which in reality have pretty dark origins. You only have to scratch the surface of innocuous characters like Santa Clause or some of our best loved fairy tales and nursery rhymes to discover that under the modern day veneer are some pretty hair raising earlier incarnations.
One of the chapters deals with all those expressions we use in common, every day language which are derived from unsavoury episodes in our history. To give you a taster I thought I would share with you some colloquialisms we still use that have their origins in the practise of public hangings. Gallows humour is one thing. This is gallows linguistics.
This particular segment follows a contemporary account of what happened at a public hanging in London in 1726 by a visiting French cleric called De Saussure.
It was a tradition, especially in York and London that the wagon (carrying the condemned man, the executioner and his entourage) would stop at every pub between the jail and the gallows and this has given us a host of language, mainly associated with excess consumption of alcohol.
Whenever the wagon pulled up outside another pub, the condemned man and all the guards would dismount, go in the pub, have a few drinks and then stumble back out to move on to the next one. The only people who could not join them in this binge drinking extravaganza were the two men who had to stay sober as they still had a job to do. Namely; the executioner and the chaplain. So, if ever you offer to buy someone a drink and they reply “not for me thanks. I’m on the wagon” they are referencing exactly that phenomenon. Staying “on the wagon” meant that you were unable to join in the drinking on the way to the gallows. Because you were the executioner or chaplain.
There are other references to these two abstaining souls elsewhere in commonly used expressions. Because the wagon transporting the condemned man used to start and stop so often on its journey, it earned itself the nickname “the lurch”. Describing the lunging motion experienced by all on board when the horses initially pull the wheels into motion, and again when the breaks were applied. So, when the executioner and chaplain stayed on the cart, while everyone else went into a pub, they were “left in the lurch”, an expression often used even today to describe someone who has been abandoned or excluded.
There are other expressions associated with excess alcohol consumption derived from this wagon ride. When recovered alcoholics revert back to drink they are sometimes refered to as having “fallen off the wagon” and there are even suggestions that the term “pub crawl” refers to the pace of the cart moving along the west-ward road out of London to Tyeburne. Conversely, having “one for the road” is also a direct reference to having a drink in a pub before being carted down the road to the gallows.
Du Saussure also refers to the fact that friends and relatives would grab hold of the condemned man’s legs and hang from them with all their weight to make the rope pull tighter and help them to die quicker. So, they did not suffer so much. Sometimes however, the condemned man might not have friends and family in the place where he is due to be executed. If that was the case but he had access to money, he could pay a guard at the prison to do that job instead. So, if you’ve ever wondered why a celebrity surrounded by freeloaders might describe his entourage as “hangers-on” – that’s where the expression comes from. Its people who were not your true friends, who you could pay to hang from your legs to help you die quicker in an execution.
You might get unlucky trying to find a “hanger on” and choose an unscrupulous guard who would take your money and agree he will hang on to your legs, but in reality, all he will do is go through the motions. That means that rather than hang on to you, he will just “pull your leg”. And that is where we get the expression of “he’s just pulling your leg” meaning “he’s just messing around – he’s not being serious”.
Du Saussure also mentions that the condemned man would be wearing a black covering over his head. This was partly to spare the crowds the sight of his contorted face when his eyes started to pop out of their sockets and partly to save the condemned man himself seeing what was coming. It meant that when the cart pulled the floor away from under their feet, that they were taking “a leap into the dark”. Again, a common expression used for venturing into the unknown.
It is true that any property of the condemned man (such as his clothes) if not claimed by a relative, became the property of the hangman. It was one of many ways the executioner got to cash in on his grizzly profession. Another was to take advantage of the regulation that dictated that a hang man’s rope could only be used once, to guarantee it had the integrity not to break during the execution. This meant that after an execution the hang man could retrieve the ropes he had used and sell them on the market. Given that he had not had to outlay any money, it meant that any money he made on the sale was pure profit. Leading to the expression “money for old rope” used to describe any scheme to make easy money or disproportionately high profit margins.
I am sure at some point or another you have heard a man who is well blessed in the trouser department, be referred to by an onlooker as “well-hung”? Apparently, the act of strangulation has the incongruous side effect of making the male organ engorged. Something that was very apparent to crowds who turned out to watch public hangings. It led to us getting this quaint compliment.
You may also have heard someone describe a project which failed or a plan that never came to anything described as having “gone west”. This refers to the route taken from the jails of London to Tyeburn, which was located on the other side of the city’s west gate.
Of course, executions did not always run as smoothly as the one De Saussure witnessed. There were times when they went spectacularly wrong. One of the most famous of all time was the execution of a man called Goodale. When he was hung, due to a freak set of circumstances that were not obvious at the time, when the rope tightened around his neck it jerked his head clean off his shoulders. Like a champagne cork popping from the bottle, sending showers of blood and gore spouting all over the gathered crowd. This turned so many stomachs that questions were asked in parliament and a full enquiry was launched by hangmen and other government officials concerned. The whole nation was transfixed with the story as it appeared in newspapers everywhere for a number of weeks. The incident was nicknamed “The Goodale Mess” – undoubtedly the origins of the expression “God awful mess” used to this day to describe any seen of destructive carnage.
So what do you think? It is intended to entertain as much as educate but this is pretty much the level of the whole book. Give me your thoughts:
Cover mock up of “Why Santa might kill you” by Graham Loveluck-Edwards
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