Grimoires are books of ceremonies, rituals, and spells that are to be used in ceremonial magic composed in Europe from the fifteenth to the sixteenth centuries. The texts provide rules regarding symbols, chants, and spells, and describe how to utilize them to perform effective magical effects. Black magicians circulated the text throughout Europe in the twelfth century; the Inquisition condemned it as a dangerous text in 1559. As magicians never knew if they would be persecuted for their practice, they tended to keep these books secret. As a result it is hard to determine when they first appeared.

The oldest ones seem to be based on kabalistic grimoires, such as Sefer Raziel HaMalakh, the Book of the Angel Raziel, written in Hebrew and Aramaic in the thirteenth century. These kabalistic texts in turn were influenced by the Greek Magical Papyri, a group of Hellenistic Egyptian texts written from the second century b.c.e. to the fifth century c.e.

The most popular medieval grimoire was The Key of Solomon, which gave instructions for raising spirits, angels, or demons. In the first century C.E. the historian Josephus (c. 37–c. 100) refers to a book of incantations for summoning spirits written by Solomon.Another grimoire, The Sacred Magic of Abra-Melin the Sage, became popular later and was used extensively by magicians even into the twentieth century. The sorcerers of the Middle Ages who practiced black magick followed to the letter the instructions recorded in the Great Grimoires, books filled with rites, rituals, incantations, conjurations, and evocations of demonic entities. The deity most often invoked by the dark sorcerer of medieval times to the present day is Satanas, a direct descendant of the Egyptian Set and an alias for the Persians’ Ahriman, the Muslims’ Iblis, the Hebrews’ Asmodeus and Beelzebub, and Pan, the goat-footed nature god of the Greeks, who became the image of Satan in the common mind.

Pentacles from a medieval grimoire bear the the names of the angels associated with each of the seven planets. 

The grimoires provided the most complete description of magical preparation and practice since the ancient Egyptian texts. Here is a list of the types of instructions often found in a grimoire:

Purpose of the ritual: Ceremonial magic can be used to accomplish many things; cursing or destroying an enemy or rival; attracting wealth or a lover; or the ultimate goal, increasing one’s power in an effort to become like a god. Of course in the highest form of magic the ultimate goal is to become enlightened. To accomplish the goal the magician will enlist spiritual aid by summoning a spirit, an angel, a demon, or a god. A magician may also summon the spirit of a person who has died. This is called necromancy. It is often classed as a type of divination because the dead were said to have knowledge of the future, and this knowledge was what the necromancer sought.

Preparation of the magician: Preparation includes the training of the mind through meditation and prayer, but it also includes purification. Besides praying and focusing the mind on the object of the ritual for weeks before beginning, the magician is often instructed to abstain from sex and food for this period and to maintain strict cleanliness. A magician soiled in his or her mind or body is inviting demonic invasion.

Choosing a place: The best place for a magic ritual is one where spirits reside, such as a graveyard, a church, or a deserted crossroad, but a magician may prefer his or her own dwelling, which has been magically charged through meditative practice.

Choosing a time: The best time is usually at night when spirits are more active. The magician may also use astrology to determine the best day and hour to assure the success of the ritual.

Preparing the place: The most important aspect of preparation is the drawing of a magic circle that the magician will stand in.

The proper tools and dress: The magician most often wore a clean white robe for the ritual, but other colors, such as black may be appropriate for certain purposes. Like all ritual tools, the robe should be new and clean. The magician’s tools include candles, incense, herbs, and oils that are chosen to harmonize with the spirit being summoned or to stimulate the magician’s psychic abilities. Other tools can include a magic wand, a sword, a chalice, and various talismans in the form of magic squares or circular designs often referred to as pentacles or pentagrams.

The proper incantation: Essentially, the incantation is a form of words of power and this is the main part of the ritual. As with the circle, the incantation must be said correctly or bad things can happen. An important part of the incantation is knowledge of the name of the spirit being summoned. Magicians believe that there is a magical connection between any being and its name. When properly pronounced a spirit cannot resist being summoned by name.

Mysteries, Legends and Unexplained Phenomena: "Magic and Alchemy" by Robert M. Place;
The Gale Encyclopedia of the Unusual and Unexplained by Brad Steiger and Sherry Hansen Steiger

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Mysteries, Legends and Unexplained Phenomena: "Magic and Alchemy" by Robert M. Place page 69
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Salem Witch Trials

The Salem Witch Trials (February to October 1692) comprise the largest witch-hunt in North American history. In February 1692 in the town of Salem,Massachusetts, two children in the house of the Reverend Samuel Parris—nine-year-old Betty Parris and her eleven-year-old cousin Abigail Williams—began acting very strangely. They ran around the house, flapping their arms, screaming “Whish,Whish,Whish.” They pulled burning logs out of the fireplace and threw them around the room. It was as if, another local minister observed, they “were bitten and pinched by invisible agents; their arms, necks, and backs turned this way and that way, and returned back again, so as it was impossible for them to do of themselves, and beyond the power of any Epileptick Fits, or natural Disease to effect.” Local doctors were at a loss to explain what was going on. Finally, Dr. William Griggs suggested the girls were bewitched.

A keynote of the Salem Witch Trials and the history of their interpretation is conspiracy: secret plots, involving members of groups perceived to be conspiring with the devil, and acting covertly to carry out harmful ends requiring intricate cover-ups.

The events leading up to the trials center on a small group of girls from Salem Village (now Danvers, Massachusetts) who met in the home of Rev. Samuel Parris for stories and fortune-telling with Tituba, the minister’s Caribbean slave. By February 1692 the minister’s daughter and niece (followed by the rest of the group) displayed symptoms of demonic possession. The authorities sprang into action, demanding that the children tell them who was tormenting them. The girls first named Tituba, the Parris family’s West Indian slave. Then they added the names of two other local women, Sarah Good and Sarah Osborne. Tituba admitted she’d read palms and told fortunes and perhaps dabbled in some voodoo, but she denied harming the girls; that was the doing of Good and Osborne, she said. Good, in turn, said Osborne was the witch. So far this was no big deal.

There had been other accusations of witchcraft in other New England towns, usually resulting in a lot of gossip and perhaps an occasional arrest or even a conviction. But in Salem this was just the beginning. More and more of Salem’s teenage and preteen girls began having fits; more and more of Salem’s adults were accused of witchcraft.

Even the four-year-old daughter of Sarah Good was accused and sent to prison with her mother, where she remained in heavy irons for nine months. By summer the town’s jail was filled with more than a hundred accused witches; by the end of the year, 19 people had been hanged—more than in all the previous New England witch trials. Another victim was pressed to death under heavy stones because he refused to testify before the magistrates.

It was clear things had gone too far. Influential ministers and magistrates, many of whom had been quick to see the devil’s work in the girls’ behavior, now realized this had gotten out of hand (a realization aided no doubt by the fact that some of them and their wives were being accused). The trials came to a halt, as did the witch-hunt. But the question did not go away: What drove the people of Salem to behavior so extreme that, ever since, Salem has been a metaphor for persecution and intolerance?

From the start, the Salem Witch Trials have been seen through the lens of conspiracy theory. Seventeenth-century witnesses interpreted the events as part of a satanic world takeover. Reflecting this mindset is Cotton Mather’s Wonders of the Invisible World (1693), one of the first histories of the trials.

Salem villagers perceived witches, not as isolated practitioners of the “craft,” but instead as a network of individuals with links to the upper class and the colonial center at Boston. Reflecting in part Puritan millenarian traditions, Salem villagers militarized their concepts of witch covens. Witches were said to meet secretly to plot the overthrow of the country and to set up a new, diabolical form of government.

While this satanic conspiracy theory of Salem was discredited before the close of the seventeenth century, modern research has uncovered evidence for the presence of practicing witches in Salem.

A second conspiracy theory of the Salem Witch Trials centers on the belief that the young girl accusers were deliberately lying, their motives being power, attention, even entertainment. In the nineteenth century, this conspiracy theory became the standard interpretation. Ranging in ages from nine to twenty, the group of accusers included Elizabeth Parris, Abigail Williams, Ann Putnam, Jr., Mercy Lewis, Mary Walcott, Mary Warren, Sarah Churchill, Susannah Sheldon, and Elizabeth Hubbard.

While the girls were swept along by events they may not have preconceived, once begun, they were committed to continuing and to naming fresh victims to prolong the delusion. While their first accusations targeted social outcasts, the girls soon began accusing people from higher stations; according to one rumor, the girls were about to accuse the wife of Governor Williams Phips, who abruptly dissolved the Court of Oyer and Terminer on 29 October 1692.

A third influential conspiracy theory involving the Salem Witch Trials proposes a power acting behind the accusing girls. Proponents of this theory argue that the girls were guided by a small group of adults seeking revenge and political gain. The clearest indicator of adult intervention is the unprecedented support authorities lent the girls. Ministers and magistrates kept the girls in public view, accepted their word, and—most importantly—allowed spectral evidence (evidence based on the actions of specters of both the living and the dead seen only by the accusing girls).

The belief in a conspiracy of adults guiding the accusing girls relies on competing factions characterizing seventeenth-century Salem, which was divided geographically and politically into Salem Town (the seaport) and Salem Village (a small farming community). In Salem Village two factions struggled for supremacy, one led by the Porter family advocating close ties with the town, and another group led by the Putnam family fighting for independence. Rev. Parris was aligned with the Putnams, in part because the church at Salem Village symbolized autonomy from Salem Town.

A sinister pattern begins to emerge, with many of the accusers belonging to the Putnam faction, and many of the accused belonging to the Porter faction. In the households of Thomas Putnam and Samuel Parris resided five of the nine accusing girls. A total of eight members of the Putnam clan helped sentence nearly fifty accused witches. All of the accusing girls had direct links to the household of Rev. Parris, who testified against ten accused witches, and who beat his slave Tituba to confess to witchcraft, a confession instigating a large-scale witchhunt.

While the desire to crush opposition is the motive in this conspiracy theory, personal interests also seem to have played a role, such as the desire for land on the part of Thomas Putnam, and the desire to salvage an unsuccessful ministry on the part of Parris.

Another theory containing conspiratorial elements centers on the inherent misogyny of the trials and their links to the interests of an emerging medical profession. Witch-hunts were part of a larger system of patriarchal control, and the women first accused in Salem were those (like Bridget Bishop, a contentious businesswoman married three times) who deviated from Puritan standards of womanhood. One problem with this theory concerns the extent to which patriarchy, as a pervasive social system, relies on the intentional collusion of individuals.

More in keeping with a traditional conspiracy theory is the thesis that the Salem Witch Trials, like other witch-hunts, were used by a male medical profession to eliminate competition from midwives. Although it is impossible to provide precise numbers of midwives in Salem, in most households women were responsible for healing, and thus competed with the relatively small number of male practitioners.

Sarah Osborne, Ann Pudeator, and Elizabeth Proctor were all accused of witchcraft in relation to midwife practices, and one of the accusing girls (Elizabeth Hubbard) was a niece of Dr. William Griggs, who incidentally made the first diagnosis of witchcraft in Salem, claiming the girls were “under an evil hand.”

Of the 150 individuals imprisoned (from 24 towns and villages), 44 individuals confessed, 20 individuals were executed (19 accused witches hanged; one man pressed to death), and 4 individuals died in prison.

Conspiracy Theories in American History: "An Encyclopedia" by Peter Knight;
Mysteries in History: "From Prehistory to the Present" by Paul D. Aron

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Mysteries in History: "From Prehistory to the Present" by Paul D. Aron page 196
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Mystery of Mount Shasta

Located in Siskiyou county in Northern California, Mount Shasta rises 14,162 feet above sea level. Its beautiful snow-capped peak and easy gentle climbs attract more than 15,000 climbers every year. However, Mount Shasta is more than just a mountain. The name of Mount Shasta itself is shrouded in mystery. Some believe it is named after a local Native American tribe. Some believe it is a variation of the French word chaste, meaning “pure.” Others have pointed out that Shasta is Sanskrit for “One who lives according to divine law.” Whatever its name, Mount Shasta has been the location of many strange and miraculous events.

Since before the 19th century, there have been persistent rumors that a strange race of beings reside in the vicinity of—or deep inside—Mount Shasta. Some believe they are extraterrestrials. Others speculate that they are the surviving remnants of the once great civilization of Lemuria. These accounts have survived for over a century, and have been kept alive by such authors as Billie Hershberger, Wishar Cerve and others.

 Mount Shasta

In 1925 the Rosicrucian William Spencer Lewis published an article ‘Descendants of Lemuria: A Description of an Ancient Cult in California' under the pseudonym ‘Selvius.’ Lewis claims that Mount Shasta is the home of the last descendants of the ancient Lemurians, whose village is ‘nestled at the foot of a partially extinct volcano.’ The village is secluded and protected by an invisible boundary so that only four or five strangers have ever set foot there. Lewis claims that the number of strange experiences reported by visitors to the area is sure evidence of the presence of some mystical force. In particular, he claims that Professor Edgar Lucin Larkin, director of the Mount Lowe Observatory, had seen the temple of the mystic village while examining the area through his telescope. He also notes that at one time a delegate from the mystic village had visited San Francisco and that tall, white-robed, gray-haired, barefoot saints had been seen on the highways and in the streets throughout the area, occasionally even shopping in local stores, paying for their purchases with gold nuggets. Eyewitnesses have also reported strange boats that sail upon the Pacific Ocean only to fly through the air to the mountain.

In any case, there are numerous reports of tall robed strangers visiting local towns and villages to exchange gold dust and gold nuggets for food, clothing and other products. The strangers appear to be human, except for several peculiarities. They are always described the same. They are “tall, graceful and agile, with distinctive features such as large foreheads and long curly hair; the strangers wore unusual clothes, including headdresses with a special decoration that came down from the forehead to the bridge of the nose.” Visits from these strangers began to cause considerable interest, and numerous local residents began to investigate the area. Several investigators were surprised to come upon areas which glowed with “powerful illuminations” with no known source. Others claimed to hear strange music.

Reportedly, those who came too close would find themselves suddenly and temporarily paralyzed; or they would be accosted by a “heavily covered and concealed person of a large size who would lift him up and turn him away.”

There are a few accounts of campers who claim to have been visited at their campsite by very tall, friendly people dressed in robes who would hold long philosophical conversations about love, spirituality and the fate of our planet. Needless to say, these antics brought more visitors to the area. People attempted to chase down and photograph the tall strangers, but in each case, the strangers would either run away or simply vanish. Their rare appearances in local towns continued. “Those who have come to stores in nearby cities, especially at Weed, have spoken English in a perfect manner with perhaps a tinge of the British accents, and have been reluctant to answer questions or give any information about themselves. The goods they have purchased have always been paid for in gold nuggets of far greater value than the article purchased, and they have refused to accept any change, indicating that to them gold was of no value and that they had no need for money of any kind.”

Other strange effects were noticed. Bright lights would flash causing cars to stall along nearby roadways. Others claimed to see bizarre-looking cattle, “unlike anything seen in America.” The cattle would reportedly run back towards the area inhabited by the strangers.

Mount Shasta is also the location of some of the earliest known UFO sightings. “There are hundreds of others who have testified to having seen peculiarly shaped boats which have flown out of this region high in the air over the hills and valleys of California and have been seen by others to come on to the waters of the Pacific Ocean at the shore and then continue out on the seas as vessels ... and others have seen these boats rise again in the air and go upon the land of some of the islands of the Pacific.” Even today, legends about an underground city beneath Mount Shasta continue to circulate.

The Lemurians allegedly took refuge under Mount Shasta thousands of years ago, during the time of Atlantis. Today they allegedly work towards the benefit of all humanity. They reportedly make use of crystals in their technology, and live in vast caverns deep inside the mountain.

One of the strangest stories to come out of Mount Shasta comes from a young gentleman who prefers to remain anonymous. His story has never been published before and he has no desire for any publicity.

This young man—let’s call him Jason—often went hiking in the foothills of Mount Shasta. He knew little about the strange legends, but just enjoyed the natural scenic beauty of the place.

One day while hiking in this area, he stopped to rest, and to his surprise, became unaccountably fatigued and fell asleep. When he woke up, he got the shock of his life: his long hair had been mysteriously braided with small crystals, various sticks and leaves and flowers. It had all occurred while he was asleep and totally without his knowledge. He had no idea who would do this to him or why. He couldn’t understand why he didn’t wake up or how it could have happened. He was spooked by the whole incident and told only a few close friends.

Incidentally, Jason is tall, fair and with long hair, somewhat like the description of the alleged Lemurians. It is interesting that the alleged Lemurians are known for wearing fancy head-dresses. Could it be that they were responsible for his strange experience? We can only speculate. Jason admits that he has no idea, but that, as strange as it sounds, it all really happened.

Atlantis Rising Magazine Vol. 25: “Mountains of Mystery” by Preston Dennett;
Weird Science and Bizarre Beliefs by Gregory L. Reece

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Atlantis Rising Magazine Vol. 25: “Mountains of Mystery” by Preston Dennett page 46
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The Shoemaker of Silesia

The shoemaker of Silesia was one of the alleged vampiric cases that began to manifest themselves into the culture of Central and Eastern Europe and is dated from around the year 1591. Most of Silesia is relatively flat, although its southern border is generally mountainous. It is primarily located in a swath running along both banks of the upper and middle Oder (Odra) river, but it extends eastwards to the upper Vistula river. Silesia is now to be found within the borders of present-day Poland and was inhabited by Slavic peoples. The shoemaker dwelt in one of its major towns and sometime in September 1591, he committed suicide in a neighbour’s garden by cutting his throat with his shoemaker’s knife. Because the sin was so grievous, his wife and family put it about the locality that he had died from some unknown disease. All the same, a number of busybodies put it about that there was more to the shoemaker’s death than first appeared and the authorities decided to investigate.

Silesia in Maps of Europe

Whilst these deliberations were going on, the shoemaker himself appeared, or at least some shape, (called a “Spectrum” in some account) resembling him did. And it did not only appear at night but in the middle of the day as well. It wandered about the town, visiting houses when it pleased. Those who were sleeping were tormented by terrible dreams in which the figure of the shoemaker was featured prominently and those who were waking did so to find what seemed to be a heavy weight upon them, which was taken to be the shoemaker, albeit in an invisible state. There were perpetual complaints resonating all through the town. Of course, these appearances and experiences highlighted the memory of the shoemaker and raised further questions about his death, which his widow, family, and friends sought to suppress. So great did the horror become that the town officials considered digging up the shoemaker’s corpse in order to inspect it. Terrified that it would now be disclosed as to how he met his end, his widow and sons begged the Council not to proceed, adding that they intended to apply to the Emperor’s court for a ruling on the matter.

However, the apparition became bolder—appearing by people’s bedsides as soon as they lay down, or else lying down beside them and seeking to suffocate them with its attentions. It also struck them and pinched at their skin, drawing blood on some occasions. In the morning, the bruises and cuts and sometimes the marks of fingers about their throats were plain to see. The authorities could no longer ignore this situation and the Magistrate gave instructions that the body should be exhumed.

By this time, he had been in the ground for about eight months—from 22nd September 1591 to 18th April 1592. Yet when he was exhumed, his body was found to be “uncorrupted and not at all putrid” even though his burial clothes had already rotted. Not only this, but his hair, fingernails, and toenails had continued to grow whilst in the grave. Examining the body, a local Magistrate found what appeared to be a magical mark on the big toe of his right foot in the shape of a rose. The wound on his throat still gaped but had not become infected and his limbs and joints were as supple as the day he was buried.

His body was not reburied but was kept lying in the open from the 18th to the 24th of April and was inspected daily by the townspeople. His nightly wanderings did not cease, however, and many were still troubled by his nightly visitations. Nor did the corpse appear to decay in any way. In consternation, the people of the town buried him once more, this time under the local gallows in the hope that this would in some way restrain him, but it didn’t.

Neighbours were even more disturbed by the visitations of the Spectrum, which pinched them and tried to crush them, leaving them with blue and black marks all over their bodies. In the end, the shoemaker’s wife went to a local magistrate and told him to do whatever was necessary to lay her husband’s unquiet spirit to rest. The body was once again dug up from beneath the gallows and its head and legs were struck off with the blade of a spade (it was noted that it had grown even fleshier and seemed to have put on a little weight), its back was ripped open, and its heart was pulled out. To the horror of those around, the heart seemed very fresh and full of blood and appeared to pulse slightly, similar to the heart of a living man. All this, together with the rest of the body was placed on a pile of wood and was burned to ashes, which were then placed in a sack and dumped in a nearby river. This, the local people hoped, would be the end of the matter and the vampiric ghost of shoemaker was never seen again.

Sources :
Encyclopedia of the Undead by Dr. Bob Curran;

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Glamis Castle

Located just over five miles south of the town of Forfar in Angus and looking like a Grimm fairy-tale, Glamis Castle was originally a 14th century keep which has been extended extensively over the years. Glamis is one of the most ancient of Scottish castles, there is little wonder that the old fortress shelters a number of extremely active phantoms. For centuries, inhabitants of the castle have claimed to see numerous ghostly reenactments of tragedies that have saturated the psychic ether of the environment. The castle has several ghosts to its legend (including a White Lady and a Gray Lady), a monster, a vampire, and a woman accused of witchcraft who was burned at the stake. King Malcolm II is reputed to have died in the castle, though not in the room which is currently named after him. It is also reputed to be the place of the murder of King Duncan by MacBeth. Since Malcolm gained the throne for Duncan by slaughtering the heirs of Kenneth III, in general the place and the MacAlpin dynasty has a bloody history.

The castle has been in the Lyons family since 1372. In the 15th century, the lands were held by Sir John Lyon, Chancellor of Scotland who married the daughter of King Robert II. The castle is still held by the Lyon family, now elevated to the Earls of Strathmore and Kinghorne. The 9th Earl became a Bowes-Lyon when he married a Yorkshire heiress. The Duchess of York, the wife of Duke George, comes from this family. Castle construction began around 1400 and continued for centuries as the family added on to the majestic building.

Glamis Castle

Royalty did not always favor the Lyon family. In the 1537, Janet Douglas, Lady Glamis, was accused of using sorcery to try to kill King James V. She was burned at the stake in Edinburgh and is said to be the “White Lady” who haunts the castle grounds and especially its clock tower.

The castle has the reputation of being the most haunted in Britain, including "Earl Beardie", the 4th Earl of Crawford who is said to have played cards with the Devil in a walled-up room. Visitors to the castle are given an escorted tour round many of the sumptuous apartments, including the dining room (lined with portraits of the Strathmores), the crypt, the magnificent drawing room, the private chapel with painted ceiling and the sitting room used by the Queen Mother. Unfortunately, as in so many such buildings no photography is allowed in the private apartments.

A story is told of a gentleman staying overnight at Glamis who awoke to see a knightly suit of armor standing over him. With a skeletal face staring down.

There is also a “Gray Lady” at Glamis who has been seen wandering the grounds. Though her identity in life is a mystery, she’s been spotted walking around outside the castle for many years.

The vampire in the castle’s legend is said to be that of a servant woman—when she was discovered, she was sealed in a secret room.

Another account speaks of finding a hidden room where some halfman half monster idiot rolled and mewled in the beams of sunlight, but all vanished when the room was entered. All chroniclers of Glamis agree that the ”monster” resides somewhere in a secret room, and generations of servants have sworn that they have heard its shuffling feet and hideous half-human cries as it emerges for its nocturnal prowlings. According to Augustus Hare, who visited the castle in 1877, a ghastly chamber that is deep within a wall hides a secret transmitted from the fourteenth century, which is always known to three persons. When one of the triumvirate dies, the survivors are compelled by a terrible oath to elect a successor. In his famous book Demonology and Witchcraft, Sir Walter Scott also wrote about the ritual of the select three that have to hide their terrible secret. Scott wrote that the only people who knew the location of the hidden room were the Earl, his steward, and, upon coming of age, the heir.

The “monster” of Glamis is a curious bit of folklore that began in 1821 with the first son of the Earl of Strathmore. According to legend, the boy was born in Glamis but was severely deformed. The boy was said to have no neck, undersized arms and legs, and had the overall appearance of a large egg. He was also said to be covered with hair. The family expected the child to die, so they hid him in a secret chamber within the castle and announced to everyone that the child was stillborn. But the child didn’t die. The boy, who was the true heir to the castle, grew up and remained a hidden secret in the castle.

As each of the earl’s other sons reached the age of 21, they were shown their hideous brother who was still living in the castle. After seeing the deformed man, each son lived an unhappy existence the rest of his days. Supposedly this “monster” lived for a century and died in the 1920s. For centuries, three people have been selected to protect the room.

An anecdotal story tells that the Duchess during her childhood and some of the other ladies tried to find the secret room when the men were away one day around the turn of the century, by hanging strips of cloth from every room in the castle. One window did not sport a strip of cloth, but before it could be explored further, the men returned, and the Earl was disproportionately angry about the incident. Today the castle is most renowned as the childhood home of Elizabeth Bowes-Lyon, who became Queen Elizabeth and mother of the current queen.

Encyclopedia of Ancient and Forbidden Secrets by Nye;
Encyclopedia of Haunted Places: “Ghostly Locales From Around The World” by Jeff Belanger;
Real Ghosts,Restless Spirits, and Haunted Places by Brad Steiger

Pic Sources:
Real Ghosts, Restless Spirits, and Haunted Places by Brad Steiger page 394
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