Abstract
Part of the title of this essay is taken from the writings of a late nineteenth-century clergyman whose parish lay in the northern part of the Yorkshire dales. As an indication of the familiarity with which he knew his parish, the Reverend J. C. Atkinson calculated that he had walked more than 70,000 miles, in pursuance of his clerical business, across forty years of residence. Despite noting the modernisation of local farming practice, a decline in ‘rowdyism’, the decay of local dialect and the advance of education, he could still record the widespread acceptance of alternative belief in the late nineteenth century as ‘a living faith’.1 His informants were often reluctant to converse with him on this subject, through fear of being thought ‘credulous or superstitious’,2 but, despite this reluctance, he was able to describe a holistic structure of folk beliefs. These were not rooted in ignorance but were at odds with orthodox belief; yet they often sat comfortably alongside formal knowledge or religious belief. One of his informants was
the worthiest of my many worthy parishioners, a man sensible, clear-headed, intelligent, one of my best helpers in all good and useful things ... a man with the instinctive feelings of the truest gentility, but who always seemed averse to entering on any folklore talk or inquiry, and was, even admittedly, on his guard lest he should be led on to speak of them inadvertently.3
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Bibliography
The historiography of alternative belief is rich and varied for the late medieval and early modern period but is much scantier for rural culture in the eighteenth and nineteenth centuries. Much of the theoretical framework for the historian of alternative belief is provided by the work of social anthropologists.
General
Peter L. Berger, A Rumour of Angels: Modern Society and the Supernatural (London: Pelican, 1971).
Judith Devlin, The Superstitious Mind: French Peasants and the Supernatural in the Nineteenth Century (New Haven: Yale University Press, 1987).
E. E. Evans-Pritchard, Witchcraft, Oracles and Magic among the Azande (Oxford: Clarendon Press, 1937).
J. G. Frazer, The Golden Bough: A Study in Magic and Religion (abridged edn, London: Macmillan, 1922).
Gustav Jahoda, The Psychology of Superstition (London: Penguin, 1970).
J. M. Lewis, Social Anthropology in Perspective: The Relevance of Social Anthropology (London: Penguin, 1976).
Lucy Mair, Witchcraft (London: Weidenfeld & Nicolson, 1969).
Pre-1700
Christina Lamer, Witchcraft and Religion: The Politics of Popular Belief (Oxford: Basil Blackwell, 1984).
C. L’Estrange Ewen, Witch-Hunting and Witch Trials (London: Kegan Paul, Trench, Trubner, 1929).
Alan MacFarlane, Witchcraft in Tudor and Stuart England (London: Routledge & Kegan Paul, 1970).
Keith Thomas, Religion and the Decline of Magic (London: Weidenfeld & Nicolson, 1971; reprinted London: Penguin, 1973).
Hugh Trevor-Roper, The European Witch-Craze of the 16th and 17th Centuries (London: Pelican, 1969).
Post-1700
Rev. J. C. Atkinson, Forty Years in a Moorland Parish: Reminiscences and Researches in Danby in Cleveland (London: Macmillan, 1891).
Bob Bushaway, By Rite: Custom, Ceremony and Community, 1700–1880 (London: Junction Books, 1982).
David Clark, Between Pulpit and Pew: Folk Religion in a North Yorkshire Fishing Village (Cambridge: Cambridge University Press, 1982).
James Obelkevich, Religion and Rural Society: South Lindsey 1825–1875 (Oxford: Clarendon Press, 1978).
J. S. Udal, Dorsetshire Folk-Lore (Hertford: Stephen Austin, 1922; reprinted 1970).
David Vincent, Literacy and Popular Culture: England 1750–1914 (Cambridge: Cambridge University Press, 1989).
Alfred Williams, Villages of the White Horse (London: Gerald Duckworth, 1918).
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© 1995 Bob Bushaway
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Bushaway, B. (1995). ‘Tacit, Unsuspected, but still Implicit Faith’: Alternative Belief in Nineteenth-Century Rural England. In: Harris, T. (eds) Popular Culture in England, c. 1500–1850. Themes in Focus. Palgrave, London. https://doi.org/10.1007/978-1-349-23971-9_9
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DOI: https://doi.org/10.1007/978-1-349-23971-9_9
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