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Submitted by Yardbroom

Ilfracombe – Photo Credit: John Moore's Website

In a sprinkle of showers on a summer’s day sometime ago, I walked down to the sea at Rapparee. Rapparee cove lies at the foot of a steep cliff in North Devon on the South Coast of England.  Should you have difficulty in locating Rapparee Cove on the map, fear not, it is beneath Hillsborough cliff, which lies between Ilfracombe and the small bay at Hele.  Why did I walk those rolling hills, on the verdant landscape of North Devon and what was my purpose to stand alone and dwell by the sea at Rapparee.  I invite you to turn the clock back some 214 years this October, for it was then this story unfolded.

On the night of October 9th, 1796 a transport ship “London” bound for Bristol from St Lucia in the West Indies with master William Robinson, sank in stormy seas near the harbour of Ilfracombe.  On board were black prisoners some say “slaves” – but I will not labour the point here – who had fought with the French for their freedom against the British and were defeated.  They were now on their way to Bristol, England.  Also included in the cargo was treasure lots of it and as is often the case, riches can do strange things to men and dare I say it- women as well.

Down below as the ship crashed against the rocks were men chained and fettered unable to escape, as the cold water crashed about them.  No doubt there were screams of anguish.  Men would have been prepared to rid themselves of their own limbs if that were possible but alas that was not to be. “Tradition says that many of them were drowned with iron fetters on their legs”: Slade-King 1879 TDA p 167.  In the dark icy cold waters of North Devon peace came to their souls when water replaced oxygen in their lungs.

Men came in the light of the following morning but there was treasure to be found and harvested.  So those souls scattered on the beach were buried/dumped in a hole in the earth on the sea wall.  The museum in Ilfracombe on a drawing records that there were “120 black prisoners”.  I will not quibble about numbers because the Admiralty in London on 22nd Oct 1796 records 150 slaves…let us say there were lots of souls who perished.

Not a prayer was said, no kind thoughts were echoed.  Some said there were heathens and were not suitable for a Christian burial.  Others said the lure of treasure was too great for the decent thing to be done.

When the historian Pat Barrow was doing his research for his book “Slaves of Rapparee” pub 1998.  It was said some people did not want him to to talk about it, or delve too deeply.  I will not enter the fray…I have stuck to the facts in my odyssey.

On the cliffs of North Devon, I looked out to sea and quietly said a prayer for the souls of Rapparee.  Later my wife and I climbed the steep hill to reach the Pentecostal Church of Saint Nicholas at the summit of the hill to Ilfracombe harbour.  In the chapel all was quiet as we looked across the Bristol channel to the hill of Wales in the far distance.  We thought of how many ships had passed this way but soon our thoughts again turned to those souls at the foot of the cliffs of Rapparee Cove and we remembered why we had come down to the sea at at Rapparee…and we said a silent prayer.  May their souls rest in peace, they had not been forgotten.


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25 responses to “The Day I Walked Down To The Sea At "Rapparee"”


  1. @Yardbroom

    What can a person say or comment except thanks for sharing. The thought that so many people would have lived their lifes during a time which bred so many tortuous memories for them then to die in the way they did. It is these memories which serve to give anchor to why as a people we must be the best we can be.


  2. Man this is sweet prose, man! Just beautiful!
    Far superior to the bovine excrement submitted by the bar raiser.

    I hope that you are somewhere quietly writing and publishing your prose.
    Great stuff!


  3. “The coastline of north Devon presents a hazard to vessels using the Bristol Channel and until modern navigation aids, shipwrecks were common. The earliest recorded local shipwreck seems to have been in 1654, when ye John foundered at the mouth of Ilfracombe harbour and 9 were drowned. There were several other wrecks around Ilfracombe towards the end of the 17th century, including the 350 ton Arms of Bristol, with 16 drowned and a transport ship bringing troops home from Ireland, with over 150 drowned. In 1678 there was a strange sighting in the Bristol Channel of a “mair-man…his hair and face being like that of a man with long hair” (1).

    In 1796 the transport ship London, carrying prisoners from the West Indies, was wrecked off Rapparee Cove whilst trying to reach the harbour, as shown in this detail (below left) of a painting in Ilfracombe Museum. Some 40 prisoners were said to have drowned, as well as many local people trying to save them. Four chests of treasure were said to have been recovered but one was lost. In January 1978 the beach was particularly low after a storm and several 18th century gold coins were found by people digging in the sand. In 1991 the wall at the back of the beach was breached by the sea and in 1997 some human bones were found there. The story of their discovery and the subsequent ‘media circus’ and controversy regarding their origin, as prisoners or slaves (not yet fully resolved), is told in Pat Barrow’s The Slaves of Rapparee (2).”

    http://www.tour-devon.com/info_pages/wrecks.htm

    Here is a link to shipwrecks in the 18th century in this stretch of water.

    http://www.tour-devon.com/info_pages/18wrecks.htm

    Shipwrecks from the 19th and 20th centuries can also be accessed.

    The Bristol Channel was and is a dangerous place.

    Many of our ancestors lost their lives in waters around Bristol, so near to shore and safety, but yet so far.

    The sea is no respecter of persons, hence the mortal fear and dread many Bajans have of it.


  4. i love the sentiments. pity time has a way of bringing to light what some present day person think is important or relevant only for them


  5. Sunday,October ,9, 1796…. Another Sunday Bloody Sunday.


  6. Even though they are deadyet shall they live!
    Yardbroom you have been a voice for the voiceless!
    Imagine after all these years some one have had the presence of mind to present this story in a captivating way for others to a share.


  7. @Georgie Porgie

    ” Ihope you are somewhere quietly writing and publishing your prose”
    All you could think of is Money! Money!
    This is a story which the submitter though of was important to share about black slaves and their perilous journey and all you could think of is Money . Could you not comment on the context of the story this is a true heartbreaker.Good God show some respect to those whose lives were lost at the hands of the greedy slave owners who also only thought about making money. You ought to be ashamed of yourself Georgie! NOW!


  8. AC,

    You have sadly totally misunderstood and misjudged GP’s sentiment. It is not about what money might be earned from Yardbroom’s memoirs, but the beauty of the writing that might emanate from his pen. It would be salve to the souls of those who could appreciate.

    You should apologize.


  9. Quick, before GP bewze you… and you do not want to be bewzed by GP !!!


  10. @Inkwell

    When the heart of the message dealt with those who have lost their lives and one can only see value in publishing a book . What then must one think. I think It was said at the wrong time. Sometimes overindulgence is not good.Maybe he was trying to be kind to the writer. However he was somewhat negligent in seeing the real Story!


  11. @ac

    Have to agree with Inkwell. GP has always commented on his liking for Yardbroom’s prose. In the context of GP’s message Inkwell’s interpretation reconciles with ours. Let us not spoil this tribute on this trivial matter.


  12. [close]
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    Rapparee, Ilfracombe
    From Wikipedia, the free encyclopedia
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    This article has multiple issues. Please help improve it or discuss these issues on the talk page.

    * Very few or no other articles link to it. Please help introduce links to this page from other articles related to it. Tagged since February 2009.
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    Coordinates: 51°12′47″N 4°06′04″W / 51.213°N 4.101°W / 51.213; -4.101

    Rapparee is a cove in the North Devon town of Ilfracombe. The cove is the site of the shipwreak of the London which sank in 1796 in stormy weather. The ship’s cargo reportedly contained gold and several African slaves who perished.

    There is debate over whether the remains are those of French soldiers or slaves from St Lucia.[1][2][3]

    In February 1997 the national media became alerted when human bones were discovered at Rapparee Cove, near Ilfracombe in Devon, in the south west of England. An archaeological dig quickly discovered the remains of a mass grave at the foot of the steep cliffs which had been rapidly eroding after a sea wall had collapsed a few years earlier. Local historians, who had been monitoring the area for some time, had already compiled an inventory of 18th century coins found on the beach. They had traced these findings to a British transport ship called The London, believed to have been wrecked in the cove in October 1796. Opinions were divided over the cargo of the unlucky ship and the origins and status of the victims.[4]

    Pat Barrow, who had been carrying out research on this particular route since 1970 and who organized the first excavation, was certain that the bodies buried in the walls of the cove were those of black prisoners taken from the Caribbean island of St Lucia as a result of the war between France and Britain which began in 1793. Having been freed from slavery by the French in 1783, the inhabitants of St Lucia found themselves under attack from the British since the island represented a strategic point in the Caribbean. They were well aware that if the British over-ran the island they would enslave them again, and they managed to repel them for three years before being defeated. Known as “Brigands”, the prisoners were brought back to Britain in large numbers to an uncertain fate, along with a large quantity of coins and jewels. Despite Lord Mansfield’s historic pronouncement in 1772 that slaves were free once they reached English soil, and that no former slave could be compelled to return to the West Indies, there was still a great deal of money to be made by flouting the law. Barrow’s book Slaves of Rapparee published in 1998, provides an extraordinarily detailed account of all the available evidence relating to The London interwoven with a description of local, national and international interest in the site[5].

    One of the many mysteries surrounding the wreck of The London that night of October 9, 1796 is why the bodies were buried on the beach and not in a marked graveyard. Barrow cites a local source, Old Times in the West Country: Stories, Legends, and Highwaymen; Traditions, and Rhymes of Old North Devon, published almost a century later, which gives an eyewitness account of the wreck and of the behavior of the local residents who witnessed it. It is worth quoting at length not just for the vivid picture it evokes, but also because it confirms the status of local legend the incident had undoubtedly acquired by the late 19th century. It was late in the evening when a gun was heard faintly booming in the distance. A fine vessel was seen in distress…An Ilfracombe pilot bravely ventured out in response to the signal, but was not allowed to board her. “Where are you from?” demanded the pilot. “From hell bound for damnation,” was the awful answer given by the ruffian captain, who had on board such invaluable treasure – a cargo of human life with gold and specie, the worth of which none shall ever answer. “Pilot away,” exclaimed the captain. “We want no assistance, we’re bound to perish,” and soon the assertion was realised, and the noble vessel sank beneath the gurgling waters amidst the agonising cries and shrieks of those on board, thus ruthlessly and desperately deprived of precious life. In the morning the beach was covered with the bodies of the unfortunate Negroes, washed up by the tide: and amongst them, a strange and pitiful exception, like a pearl among rubies, was a lovely creature, a youthful lady. A naked lily fair, lying dead and cold. Whether it was the body of a captive, or the captain’s wife, none could ever tell, but the sea had made no distinction between black and white victims.

    As the waves moved the sand on the beach, heaps of shining coins in gold met the sight of the astonished inhabitants, who were busily removing the dead bodies to the outhouses of the Britannia Hotel. The sight was a wondrous and not unwelcome one. Eagerly they rushed to the treasure. The cry was raised by someone, “Stop, first bury the dead.” They hesitated, but the inward voice of conscience re-echoed the mandate, and they returned to their work, and the bodies were hastily buried in the hillside, this being the most convenient spot near at hand, there to rest until the resurrection morn. Other descriptions cited by Barrow recall the efforts of locals to rescue the drowning crew and captives, but there are no other accounts of the portentous body of the lily-white woman. This image, once encountered, is difficult to efface: it conveys a sorrowful awareness that the distinction that people made between human beings on the basis of skin color, and for the purpose of profit, had no currency in nature. It helps to add an almost mystical element to this disastrous and shameful tragedy, compounded by the eagerness of the locals to put their own interests before Christian duty. There is no mention of proper or different funeral rites being accorded to this woman, who might herself have been a captive, since in the rush to collect the gold coins any respect for humanity was all but abandoned anyway. Whatever the origins of this account, and its dubious authenticity, it is significant that in 1873 it was this powerful imagery that was chosen to convey the story of that particular shipwreck, and thus to keep its memory alive in another historical period.

    In his introduction Barrow prepares the reader for the controversy that began with the suggestion that those who died in the wreck had been slaves, destined for sale in Bristol, further up the English coast: I became aware of an increasing hostility as my research began to uncover details which it was obvious some people would rather I had left alone. While the motive for transporting black prisoners from the Caribbean islands to a Bristol prison intrigued me, it appeared to infuriate the powers-that-be. The media seized upon the idea that this was a slave ship, yet it was never that simple. I was encouraged to describe the victims as prisoners-of-war as they were clearly freedom fighters embroiled in the Napoleonic revolutionary wars which at the time were raging in the West Indies.

    Barrow states his own careful position here, scrupulously avoiding jumping to his own conclusions and anxious to give the dead bodies the commemoration that they deserved. From his research he was convinced that the prisoners on board the ship were black captives of one kind or another, but he was also critical of the media’s desire for a simplistic, sensationalist approach on the one hand, and of skeptics on the other who cast doubt on the evidence that he had assembled with the help of historians from Britain and the Caribbean. More to the point, in some ways, was the fate of those who escaped drowning on that fateful night. Whether they were captured as slaves or defeated as freedom fighters the prisoners were inevitably destined for captivity of one form or another when they arrived in Bristol: “Yet these people had fought heroically to avoid slavery, and had been captured by the British. So what of the survivors, what became of the people who did not perish in the wreck of the London? Were they ultimately treated honorably, as prisoners of war – or as slaves?”

    The discovery of the grave received national attention, not so much when it was first uncovered, but when Labour Member of Parliament Bernie Grant, who was of Caribbean descent, traveled to the site to demand a memorial to the captives. As he examined the fragments of bone, some of them thought to have belonged to children, he was reported as saying: “I feel very emotional about it. I feel that there is a need for there to be some reburial together with some sort of a monument which would let everyone know what has transpired. What we want is for the truth to be told, warts and all”.[6] Grant had paid a visit to Ilfracombe on behalf of the African Reparation Movement (ARM) which campaigns for compensation for slavery and in particular for the return of artifacts plundered and stolen from African people. In this case, he explained, compensation was a secondary issue compared to an apology; what was needed was a gesture of public recognition that something terrible had happened there. Grant told reporters that before visiting the area he had felt that the remains at Rapparee Cove should be returned to their home country, but he now supported the local view that there should be a memorial and an historic grave.

    Grant’s arrival on the scene precipitated a number of controversial reports in the media since the MP personified the politics of race. His national reputation as an outspoken and combative figure had been secured over a decade earlier when he was the leader of the local authority in the same area of north London, earning the nickname of “Barmie Bernie” in the pages of the tabloid newspapers. Shortly before he visited Ilfracombe he had been involved in an exchange with a museum in the nearby city of Exeter to discuss the return of some African artifacts dating from the colonial era. As news of Grant’s interest in Rapparee spread, Barrow began to find himself pressed to supply evidence for his views on the origins of the bones. He was astonished to read categorical statements establishing the “racial” origin of the captives in some papers, and dismayed by the hostility he encountered when he maintained his position that the bones belonged in Rapparee until further evidence could be obtained on their source. The fact that so many journalists were interested in proving that the captives were slaves rather than prisoners of war indicates that this was the more immediately sensational account which corresponded neatly with the newsworthy and highly symbolic entrance of Bernie Grant on to this unlikely stage set.

    The intense media attention received by this extraordinary excavation was short lived, however, and the local authority insisted on waiting for more evidence of authenticity before it made the arrangements necessary for a public memorial. Grant was entirely justified in demanding that the remains of The London’s captives should rest in Devon since they were already so far from anywhere that could be called home. Rapparee Cove can be seen as a point on a circuit that linked the three continents of Africa, America and Europe. A distinctive yellow gravel embedded in the sand of the Devonshire bay is thought to have originated in St Lucia before being loaded into the hold of The London to act as ballast.[7]


  13. I went to the beeb to find out about the bones.

    http://news.bbc.co.uk/2/hi/uk_news/1157768.stm

    http://www.guardian.co.uk/uk/2007/nov/06/archaeology.science

    They seem to be English in origin.


  14. @John

    Can you cite, and be very exact, which parts of the two articles conclusively states that the bodies were not* Black slaves who originated from St. Lucia?


  15. The photo that David, Barbados Underground has kindly provided for this submission is a :
    Quote:
    “Photo of a painting of the wreck of the London by J Walter(s) painted about 1850, which hangs in Ilfracombe Museum with the caption “The old slaver “London” from St. Lucia in the W Indies, whilst attempting to enter Ilfracombe harbour was driven ashore in Rapparee and wrecked. She had been attached to Admiral Rodney’s fleet in the West Indies and was bringing home valuables and 150 slaves. 46 people were drowned 6 of whom were Ilfracombe seamen who went to their rescue”

    Note:
    (1) On the painting which “I have seen” in Ilfracombe Museum and looked at very closely. The word “slaver” cannot be seen as it appears either to be faded or slightly erased. The red paint for that word is not as clear as the other text underneath the painting.

    (2) The text I have quoted above is from a Google of: [ Admiralty Office 22nd October 1796]


  16. There seems to be differing views as to the identity of those people and maybe even a possible coverup by Britian to concealed their true identity.


  17. Why is it the authorities have been so slow to use DNA technology to put this matter to bed?

    It has been over 10 years since the squabble about if the bones belong to slaves or local fisherman.


  18. most governments would never tell the truth when it comes to their involvement iin slavery and thi seems to be part of the mystery as to why a more aggressive effort was not made to reveal their origin. instead the bones have been locked away in a museum


  19. ac // August 7, 2010 at 7:41 PM
    There seems to be differing views as to the identity of those people and maybe even a possible coverup by Britian to concealed their true identity.

    David // August 7, 2010 at 7:54 PM
    Why is it the authorities have been so slow to use DNA technology to put this matter to bed?
    It has been over 10 years since the squabble about if the bones belong to slaves or local fisherman.
    +++++++++++++++++++++++++++++++++++++++++++++++++++++++
    Two possibilities come to mind to answer these questions.

    Firstly, DNA technology may not work on the material available.

    Secondly, it may be in the authorities’ interest to leave questions unanswered and allow the mystery to continue.

    Here is an educated guess as to the origins of those bones.

    Rapparee is an unusual word so perhaps its origins might yield a clue. Here is what came up in a Google search.

    Rapparees (from the Irish ropairí, plural of ropaire, meaning half-pike or pike-wielding person) were Irish guerrilla fighters who operated on the Jacobite side during the 1690s Williamite war in Ireland. Subsequently the name was also given to bandits and highwaymen in Ireland – many former guerrillas having turned to crime after the war was over.

    http://en.wikipedia.org/wiki/Rapparee

    If this reference is true, then the place was perhaps given that name during or after the 1690’s. Ireland is an island accessible only by sea in those days. Perhaps Bristol was the port used to connect England with Ireland as it was in the case of the West Indies.

    The website I gave earlier with the shipwrecks from the 17th century onwards provides this interesting reference to a shipwreck in which 157 Irish perished.

    “Barnstaple December 29th 1691 – On Sunday last came into Ilford combe the Transport ship with Colonel Earle’s Regiment from Ireland. Five other ships are come over the Bar with soldiers from Corke, and about 30 more, having on board several other Regiments are gone up for Minehead and Bristol. The 27th in the evening was cast away near Ilford combe, a transport ship bound from Corke to Brest with about 160 Irish of whom only 3 escaped, the rest being drowned, together with all the ships crew, except the Master and 2 more.” (Snetzler 1987 p 89)
    It is possible the Irish were prisoners of Colonel Earle’s Regiment returning from Ireland.

    Perhaps they were ropairí and gave their name to the area of England.

    Perhaps they were on their way to Bristol and thence perhaps to Barbados and the New World. That would mean Brest is probably a misspelling of Bristol. It seems unlikely that France would be the final destination.

    Perhaps the bones are neither African or English, but Irish.

    Perhaps this disaster was an embarrassment to England and in 1997 when the bones were found, it was impolitic for the authorities to acknowledge what happened all those years ago.

    What were Anglo/Irish relations like in 1997?

    Here is a quirk which suggests that the authorities might be playing games with the painting.

    Admiral Rodney won the Battle of the Saintes in 1782.

    Maybe there was another Rodney after him in command in the West Indies, but he died in 1792.

    The wreck at Raparee was in 1796, four years after Rodney’s death.

    George Brydges Rodney, 1st Baron Rodney, KB (bap. 13 February 1719 – 24 May 1792).

    The date of the painting Yardbroom viewed was about two generations after the 1796 event.

    People would have been alive who remembered. There is no excuse for this quirk, unless there was a second Rodney.

    On the other hand, it was just after the time of the Irish Potato Famine.
    The painting could have been commissioned to confuse, leaving only the place name as a memorial to the Irish dead.

    …… indeed, a fascinating historical puzzle Yardbroom has provided.

    With many thanks.


  20. The Facts
    (1) A Transport ship “London” left st. Lucia in the West Indies for England.

    (2) On board were a number of Black men, some say slaves others say prisoners – it does not matter, they were there and some treasure.

    (3) Some were in irons shackled below decks to the ship.

    (4) The “London” sank in a storm on the night of October 9th 1796 off Rapparee Cove in Ilfracombe.

    (5) The Black Slaves/prisoners were buried, some say dumped in a hole near the sea wall on the beach at Rapparee. No service was conducted or their graves marked.

    (6) Regardless of if the bones at Barnstable Museum – which I also visited;I did not see the bones – are those of the Black slaves or not the above are still facts.

    ********************************************************************************

    It is true ships have been wrecked near ilfracombe before as in other places in the world but rarely have the crew/passengers/prisoners/slaves say what you like; been shackled in irons below deck as these “Black” men on the “London” were, and when found, dumped in a hole on the beach; with no service and their graves not marked..

    NB: Some time ago a boat drifted near Barbados with it is believed on board dead Africans, they were not know in Barbados, yet they were given a decent burial…no more needs to be explained.

    My reason for going down to the sea at Rapparee…was to “ensure” they were not forgotten by a silent prayer, and to give this story a wider audience, which I have done.


  21. To the person going by the pseudonym, Yardbroom.

    While such mellifluous writing is symphonious now, like sweet melodic music to the ears, you and your’wife’s gesture – of praying for the souls lost at Rapparee – was ever of greater immaculate proportions, and did show a man whose heart has long been chiming in the right way and in the right direction.

    PDC


  22. I do tend to believe that the mystery is not really so mysterious and these poor souls identity has not been reaveled because of the human cry which would have been be heaped on the British government. THere is a saying “Time heals all wounds” and apparently that is what Britian have been rellying on , but in this case time has asked more questions. Moreover why would ST Lucia be asking for their remains. Someting is amist here? I


  23. I am glad to read the overall comments has been able to focus on the story itself.It is a story worth a follow up. The BBC is going to have a documentary on it. Maybe yardbroom can get us the time period.

  24. Charles Jenkinson Avatar

    Some of us feel the guilt – of survivors – and as souls who are aware that there are other souls walking England now who are culpable. We cannot bring them to account in the present, but as our awareness grows, one day, we will make them pay.

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