TC Lethbridge | The Sons of TC-Lethbridge

The Quest for Molly Grime

14th Mar 2005

Our land is overflowing with tales, myths and legends. Many were contrived with hidden agendas and others are metaphorical of real events, now transformed and unrecognisable beneath the barnacles of time. T.C. Lethbridge understood that archaeology could only expose limited aspects of the mysteries that confronted him. But for Lethbridge, simply understanding the physical was insufficient. He took it upon himself to provide not only himself but also his readers with answers to the ethereal, using a pragmatic approach based upon informed research. This utilisation of myth and folklore as a research tool enables us to adopt this ‘Lethbridgian’ approach in our own researches.

Back in 2000, whilst undertaking investigations into the interpretation of the spiral path and the turf-cut maze, I came across a curious, Lincolnshire legend which told of the existence of a stone effigy that existed within a church at Glentham, a village situated to the east of the Roman road known as Ermine Street, north of Lincoln. The figure, known as Molly Grime, was associated with a Good Friday ritual, were local women were required to scrub clean the statue with water obtained from a nearby well. The custom arose from a rent charge relating to a piece of local land that paid seven local women(1), one shilling each to perform the annual cleansing ritual.

My curiosity for this legend remained unresolved until I recently mentioned the ritual in passing to my friend Templar Brighton in relation to the similarity between Molly Grime and the washing rituals associated with Black Madonna/Isis figurines, abundant in France and the Mediterranean countries. This renewed interest in the Molly Grime legend, prompted us to pay a visit the church of St. Peter & Our Lady of Pity in Glentham.

Diary Note: 17th February 2005
It was a stunningly brilliant winter’s day when we visited the Norman church of St. Peter & Our Lady of Pity in Glentham to view the statue known as Molly Grime. The clear blue skies and the emergence of spring flowers in the churchyard, invoked in us a false sense of optimism that spring had arrived early. We obtained the key to the church from a nearby house and entered the church unceremoniously through the west door of the bell tower. After passing through a small kitchen annex, we proceeded through into the nave. Templar instinctively headed up the central isle to the altar in search of our prey, but I intuitively remained at the west end, for previous experience had taught me, that effigies of this sort, are usually tolerated by the Protestant church rather than granted a place of honour(2). My instinct proved correct, for just to my right, discretely wedged under the stairs up to the organ loft, was laid our quarry - Molly Grime.

Later research revealed; that Molly Grime was a sarcophagus lid belonging to a coffin that once housed the body of Anne Tourney a local, fourteenth-century landowner. The original coffin originally lay in the vestry, which was once a mortuary chapel to the Tourney family. It is believed that the sarcophagus lid was moved to its present un-illustrious resting place sometime in the seventeenth-century.

It is known, that on her death, it was bequeathed that seven shillings rent from a local plot of land be paid to seven spinsters to wash the statue on Good Friday with water from the nearby Newell Well(3). It is indeed a strange bequest and one wonders why this ritual should have been inaugurated. One can only assume that the originator of this ritual, be it Anne Tourney herself, a surviving family member or a member of the parish had decreed that she was not considered worthy or spiritually clean in some way and therefore in need of ritual cleansing(4).

A clue to our conundrum may lie in the name given to the statute – ‘Molly Grime’. It has been suggested in some quarters, that the name is a derivation of a local dialect word ‘malgrean’ meaning to ritually wash clean. However, the ‘mol’ or ‘molly’ prefix is most certainly a derivation of ‘mal’, which in Greek, Latin, Sanskritt and even Irish meaning soiled or dirty. From this interpretation, can we derive that the effigy was considered evil or even cursed? What is clear is that either Anne Tourney or her associated memorial, were considered unclean, either physically or spiritually. Even the ‘Grime’ suffix we can associate with the Norse God Odin who was also known to have a darker aspect known as Grimner – ‘the masked one’, although it is unlikely that any Teutonic rituals are at work here(5).

If Anne Tourney had suffered ill-fortune throughout her life, either through poor health or misfortune, it might have been considered by the parish that she was cursed in some way. Therefore the objective of the cleansing ritual was to rid her of this burden. On the other hand, if the parish considered her life-style, or belief system unorthodox, the explanation of the cleansing ritual embellished upon her after her death is self-explanatory. There are tales of witchcraft associated with the village and local finds have provided evidence of this cult(6). Whether Anne Tourney was associated with, or had dealings with this cult, we may never know, but if so, these associations would certainly provide an explanation for the Molly Grime ritual. However, it is unlikely that if Anne Tourney were a practicing witch, her monument would have been incorporated within the fabric of a Christian place of worship.

The current position of ‘Molly Grime’ in the church, says much about her perceived status. She is relegated to a place under the organ loft and unceremoniously wedged under the stairs with her feet completely hidden from view. It appears that her presence is tolerated rather than fêted and this is strange for a woman whose family were considered gentry in the parish(7).

The well from which the seven spinsters drew their water is known as the Newell Well and it is told; that those who drink from it will never leave the village. This is ironic and not good news for Glentham, as the well ran dry in recent years as a result of bore holes being dug on nearby cliff land for the purpose of agricultural irrigation. It is reported however, that when the well was plentiful, the water was very cold and very different in taste to the nearby Chalybeate Spring, just a few yards to the west. On the island of Agnes – one of the Scilly Isles - crooked pins are dropped into St. Warna’s Well to evoke shipwrecks. It is clear that the Newell Well plays a significant role in the cleansing ritual and its waters were also considered powerful enough to appease any malevolent force associated with Molly Grime.

Another clue lies in the type and number of women involved in the Molly Grime ritual. The number seven is an important number in both the Christian and pagan religions and represents the triumph of spirit over matter. This fact endorses the appeasement aspect of our ritual. The fact that the designated women are spinsters or in some versions of the story virgins, underlines the fact that the ritual is most certainly Christian in origin and that the effigy is considered tainted or spiritually unclean. Many of the Black Madonna figurines that I mentioned previously are interpreted and patronised as ‘Madonna and Child’ by Catholics, but this blind adoration conceals their true aspect of Isis and her son Horus. The cleansing of these icons is surely a desire to rid these goddess figurines of any undesirable pagan associations.

Through our research, we can conclude that the Molly Grime cleansing ritual appears to be the continuation of a Catholic tradition that survived the Reformation. It is therefore apparent that Anne Tourney or possibly her family, had associations or ties to the Roman Church which they were reluctant to let go of. It is therefore understandable, that her position in Glentham church would have been diminished from the Mortuary chapel to a hide-away under the organ loft stairs. Why the statue was considered unclean we may never know until further research is carried out into Anne Tourney’s life. It is known that the fourteenth century ritual continued on until 1832 when the landowner William Thorpe, became bankrupt and the land was sold. However, the ritual was briefly reinstated in the late twentieth century as part of the Glentham Summmer Fete celebrations.

welbourn TEKH - Lincoln - March 2005

Notes:
1. There are several versions to this story; one describes the seven women as having to be virgins, another as spinsters.

2. At Braunceston-in-Rutland, a stone, Celtic goddess can be found outside at the rear of the church. The goddess was once incorporated into the fabric of the building, and was discovered face-down acting as a step. It is apparent from its current position and from its role as doorstep, that the goddess’ presence is tolerated, although not fully embraced by the church.

3. In ‘Lincolnshire Folklore’, Ethel H. Rudkin refers to the well as belonging to a man named Newell – ‘Newell’s Well’. This indicates that it is a family name and not a ‘new’ well or the ‘Neu’ well as it is referred to in the leaflet I obtained from St. Peter’s church.

4. In ‘Lincolnshire Folklore’ Ethel Rudkin, relying on local knowledge, suggests it was Newell, the well owner who bequeathed the money to pay for the Molly Grime ritual.

5. It is likely that Glentham was initially a Danish settlement. Could the Molly Grime cleansing ritual, be a continuation of an ancient pagan rite that had been Christianised?

6. In ‘A History of Glentham, Caenby and Bishopbridge’ by Dennis Knight, the author reports the recent discovery of upturned bottles filled with pins – evidence of witchcraft within the parish.

7. Dennis Knight mentions that Henry VIII stayed at Caenby Hall as a guest of the Tourney family on 11th October 1541.

Photograph of Molly Grime taken by Templar Brighton - Click on the picture to obtain an enlarged view.