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heard proceeding froni one of the upstairs rooms, but when the 

 place is searched nothing to cause them can be found. The 

 figure of a woman has, on several occasions, been distinctly 

 seen in different parts of the house, and at first she has been 

 mistaken for one of the inmates, but on being followed she has 

 suddenly vanished. 



In Lowergate, Clitheroe, where the Primitive Methodist Chapel 

 now stands, there were formerly three old cottages, which were 

 pulled down to make way for the chapel. One of these was 

 haunted by the figure of a lady, who was sometimes dressed in 

 blue, and at other times in white, and was often accompanied 

 by a child. A woman who lived in this house some 40 or 50 

 years ago, used to say that this apparition frequently came into 

 her bed-room at night, and after remaining there sometime would 

 go out from the house in the direction of the Wilkin Brook which 

 runs close by. 



In these stories two distinct elements are confused — 



I. The domestic, or house, spirit, who in England, is Eobin 

 Goodfellow ; in Scotland, the Brawnie and in Germany, the 

 Kobold. In the North of England he is usually styled Boggart 

 or Bar-gaist. It is he, who works the spinning-wheel, pulls away 

 the bed-clothes, moves the furniture, opens the doors, and plays 

 similar pranks in the above legend. His characteristics are very 

 well displayed in the story of the Barcroft Boggart, as related by 

 Mr. Tattersall Wilkinson in the columns of ihe Burnley Express 

 a year or two since, and also in Eoby's tale, " The Bar-gaist" in 

 his Traditions of Lancashire. 



II. A myth from which the well-known legend of the White 

 Lady of Habergham is also derived. There are two versions of 

 this legend. In one the White Lady is Bertha, daughter of 

 Ulrich Von Eosenberg, who married John Lichtenstein, by 

 whom she was badly treated. On his death she returned to her 

 brother, and dressed in the white mourning habit of a widow, 

 devoted her days to the care and education of orphan children. 

 In the other, she is Kunigund of Orlamiinde who is said to have 

 murdered her children with a silver bodkin. The name Bertha 

 shews the origin of the story. It is the same as Perchta — the 

 bright one — who is the old Teutonic Goddess of the Moon. She 

 is also Hulda, the gentle, and Horsel. She is represented as 

 guardian of souls and travels with a train of children's spirits. 

 We have here a personification of the moon and her attendant 

 train of stars. Pertcha is also the Goddess of Nature, who calls 

 her children the flowers of life, and then destroys them with her 

 silver hair-pin, the frost crystal. She is also a widow, mourning 

 her lost husband the Sun. (See Cornhill Magazme, March 1887.) 

 This nature myth, which is the common property of the Teutonic 

 races, has most probably inspired the various stories m which 



