Jacques, Alan. " Harry the Umpire (Harry Bagshaw, 1859–1927)". UK & Ireland Genealogy. Archived from the original on 10 October 2008.

Rating: 5 stars (I'd give it 10 stars if Goodreads had that designation, but since 5 stars means it was amazing, then 5 stars it is) This wonderful book is based on true events that happened in 1666’s England during the plague where a whole village, Eyam, quarantined itself in an attempt to slow the number of deaths occurring from the plague, and let me tell you, after the last two years this book certainly makes for an interesting read!

But many elements of this colourful history are missing from contemporary accounts. They are more story than history. This includes the village’s central claim to heroic sacrifice: its choice to cut itself off. That the village was quarantined is not in question. But the notion that the villagers heroically imposed isolation on themselves has no foundation in any of the early sources. The spirit of self-sacrifice that we are now being asked to emulate is a myth. But he would continue to be tainted by the plague. Unsurprisingly he was not welcomed at his next parish, in Nottinghamshire. He did marry a widow, Elizabeth, and they had two daughters and two sons. Between the first death and the last, the villagers set an extraordinary and enduring example of self-sacrifice by sealing off the village from the surrounding areas to prevent the disease spreading. Eyam: A Musical, music by Andrew Peggie, book and lyrics by Stephen Clark; pioneered as a group production in 1990, [78] CD Joseph Weinberger, 1995; London production at the Bridewell Theatre, 1998

Some have questioned the details of the story of Eyam's response to the plague and the wisdom of the actors in it. The reviewer of the poem The Tale of Eyam in the British Medical Journal of 30 November 1889 comments on its poetic phraseology: "The author speaks of the pestilence and 'its hellborn brood'; and again of firebolts from 'heaven's reeking nostrils.' Such phraseology, says the unknown author, "aptly exemplifies the mental attitude of men who lived in the infancy of modern science, when in the plague they saw the angry stroke of offended Deity, and recognised the 'scourge' of God in what we know to be only the scourge of filth.' [44] Shortly afterwards, writing in his A History of Epidemics in Britain (Cambridge University Press, 1891), Charles Creighton, while affirming the account of what happened, questioned the wisdom of the actions taken at the revival of the epidemic in 1666 as mistaken, though well-meaning. Instead, "the villagers of Eyam were sacrificed...to an idea, and to an idea which we may now say was not scientifically sound," suggesting that they should have fled elsewhere as long as they didn't gather together or take "tainted" articles with them. [45] In the capital, it took the tragic Great Fire of 1666 to effectively purge the city of the disease. When Mae makes a horrifying discovery, Isabel is the only person she can turn to. But helping Mae will place them both in unimaginable peril.Catherine of Eyam, created at Boundstone Community College by Tom Brown and Aedan Kerney in the 1990s and then revived and rewritten as a community musical for 2017 performance. [81] Stanley and Monpesson were successful in convincing the villagers to observe the quarantine. During the period Eyam was sealed off, only two people tried to leave the village. One, a woman broke quarantine so she could attend the market in the town of Tideswell just five miles away. However, once she arrived at her destination, people recognized her as a resident of Eyam and drove her away with missiles of food and mud and cries of “ The Plague, The Plague.”Perhaps the villagers of Eyam did not leave because they knew there was no sanctuary for them in the outside world. Two Lovers separated by the Quarantine. Detail from Plague Stained Glass window in St Lawrence’s Church, Eyam. Google Images. A Moral Ballad of the Plague of Eyam by Francis McNamara (1884–1946). This was published as an Irish broadside in 1910. [53] You’ll find hot and cold lunches on the menu as well as ice creams, and other treats. Plus, they have a small gift shop.

Cameron, Kenneth (1996). English Place Names. London. p.172. {{ cite book}}: CS1 maint: location missing publisher ( link) In hindsight, I thought it helped add her understanding of what really happens. But I mostly found it awkward, confusing and unnecessary. We get to follow Wulfric, Mae's father, and the village apothecary. He is a pious man, and believes only sinners will get ill; but still becomes an influential figure to the village; the only one who can slow the plague.

'She was stoned back into the village'

By November, when the plague had claimed no more lives for some weeks, it was believed the outbreak was over. Some 260 lives had been claimed, according to church records. From the M6, Macclesfield or Buxton... If travelling northbound on the M6 - from junction 17 through Congleton then Macclesfield. Coming southbound on the M6 - junction 19 and follow signs through Knutsford. Both routes - follow signs to Buxton then A6 eastbound towards Bakewell. Approximately 4 miles east of Buxton turn onto the B6049 north-east until it crosses the A623, turn east towards Chesterfield. Approx 2 miles east turn north onto small road to Foolow. Turn east in Foolow towards Eyam. Author Geraldine Brooks tells this story through the eyes of Anna, a young widow with 2 very small children to support. Anna's role in helping Michael Mompellion and his high born wife Elinor shines the light on all that was the very best of human nature during a time of crisis, as well as what was the very worst in human beings stretched physically, emotionally and spiritually beyond their endurance. Brooks married the two extremes so well, weaving a highly readable tale of immense pain, degradation, fear, and ultimately faith. I was appalled later, (when I googled Eyam), to learn that many of the incidences Brooks used in the book were true. Human beings definitely have the capacity for both extreme nobility of spirit, as well as extreme barbarism. Mompesson’s well on the village boundary, used to exchange money for food and medicine with other villages.