Although now seemingly lost, it’s location is damn close to this: Along the A657 between Greengates and Bradford, where the New Line meets Carr Road, the dirt-track takes you into Calverley Woods, down Eleanor Drive. About 250 yards along (just before you get to the field on the left), take the footpath down the embankment towards the stream where it bends to the left and where the land levels out (don’t cross the stream). It’s somewhere round there!
Archaeology & History
This was one of two previously unrecognised carvings we came across sometime in 1985 (see West Woods 1 stone), when we were seeking out another missing carving in the same woods. It was clear and well-defined as the faded photo here shows; but having been back to try find it twice in the last two years in the hope of getting better photos, I’ve been unable to locate it. The carving was described in an article I did in an old earth mysteries magazine. It comprises simply of a large ring surrounding and enclosing two deep cups, which were linked to each other by a connecting carved line. Parts of the stone had been chipped in parts—including a section of the large ring— due to some industrial workings that had happened here in the past. Thankfully I managed to find the old photo and hopefully, perhaps, some local explorer could try and seek out where it’s hiding beneath the trees and other vegetation.
References:
Bennett, Paul, “The Undiscovered Old Stones of Calverley Woods,” in Earth no.2, 1986.
From Bradford city centre go up Bolton Road (crossing the big A650 dual carriageway) until, a couple of hundred yards further you meet with, at an angle, Wapping Road on the right. Where these roads meet, note a small footpath going down into the trees on the Bolton Road side. Go down here till it bends to the right at the bottom. Walk along here for less than 100 yards, keeping your eyes peeled for the small stone-lined well above the path on your right.
Archaeology & History
The Spink Well was highlighted on the 1832 boundary commission report map of Bradford; then listed in the 1850 Tithe Awards; and of course featured on the earliest Ordnance Survey map a few years later. In 1788, below the spring itself, a Spinkwell House was built which advertised health-giving cold baths and used the waters from this well to supply people with its health-giving virtues. This Spink Well house also had a most curious history: the gravestones of those who died in the plague of 1645 were built into the walls of the well-house here! They were uncovered during the construction of Peel Park in the 19th century, a short distance away. Then, for a long time thereafter, the waters and the stonework surrounding this well fell into disrepair—especially when the Industrialists appeared in what was, at the time, the world’s centre for such people.
The muddy waters of the well
The name ‘Spink Well’ is the most common of all the wells named after animals in West Yorkshire (and elsewhere in Yorkshire for that matter), with ten examples of them that I’ve come across locally. The word ‘spink’ is the local dialect word for the finch. A veritable profusion of them scatter our region, although not much folklore is known about this little bird. The various types (gold finch, bull finch, etc) are all said to be birds of good fortune and one of its calls is said to tell of the coming of rain.
This particular Spink Well is very close to Bradford city centre and although now only a trickle of muddy water fills the trough into which it once ran freely, at least it’s still here! Many other sites close to the city centre were destroyed without care by the ignorant Industrialists. The well was evidently a place of some importance in ages past, as the 1852 OS-map shows eight spots hereby named after the place! The local historian Roger Storrs (1888) wrote that—along with the Holy Well Ash Well a short distance from here—these sites “were long ago famous wells.” No specific medicinal properties have been remembered for this place.
Folklore
Folklore tells that a huge boar—which gave its name to the Boar Well just 100 yards along the same path from here—also drank the waters here at Spink Well.
References:
Storrs, Roger, ‘Legends and Traditions of Wells,’ in J.H. Turner’s Yorkshire Folklore Journal, 1888.
Whelan, Edna & Taylor, Ian, Yorkshire Holy Wells and Sacred Springs, Northern Lights: Dunnington 1989.
Follow the directions to reach Panorama Woods carving 232. Barely a yard or two southwest across the small gap where the kids have their little den or hideout, this long curvaceous rock is the fella in question.
Archaeology & History
Cup-markings on the rock
Curiously not included in the ‘official’ records, this large piece of rock, living right in between the Panorama Woods carvings 231 and 232, has at least two, possibly three faint cup-marks etched in the top northeastern portion of the rock. Of the same style and probably period as the basic designs on stones 230 and 231, this is one in a cluster of petroglyphs that used to live at the edge of a prehistoric enclosure, destroyed at the end of the 19th century.
References:
Bennett, Paul, Of Cups and Rings and Things, unpublished: Shipley 1981.
Bennett, Paul, The Panorama Stones, Ilkley, TNA: Yorkshire 2012.
Take the Wells Road from Ilkley centre up towards White Wells, bending to the right as you hit the edge of the moor. Keep along the road, past the old college building with its lake and turn right up Westwood Drive. Keep going all the way up till you hit the small woodland on your right. Where the woodland ends – stop! Walk into the trees about 10-15 yards and you’ll see the large rocks ahead of you. Amongst other petroglyphs hereby, you’ll find this carving is on one of them.
Archaeology & History
Close-up of deep cups & grooves
Although only given the usual dry description by our academic catalogue chaps, there’s something about this design that I’ve always liked. We first came across it ourselves in the late 1970s, in search of the legendary Panorama Stones, and found instead this large enclosure design with at least three cups inside it, still clearly visible. It is one of a cluster of carvings hereby, all of which were once adjacent to a prehistoric enclosure, described in the 1880s and destroyed soon after. This and the associated carvings very probably had some archaeocentric relevance to the lost enclosure.
Large carved ‘enclosure’, recently chalkedDrawing of the carving (after Hedges 1986)
The carving is sandwiched in between its petroglyphic companions, stone 231 and stone 233. As can be seen on some of the photos here, more recent vandalism has been inflicted on this carving and the recent chalk colouring is what local archaeologists Gavin Edwards and Alex Gibson have termed “social history”, implying fallaciously that cup-and-ring art could be seen as little more than neolithic and Bronze Age scribblings on rock, without any meaning other than it being comparable to “Leeds United Rules OK.” They may be right (highly unlikely) – but in reading copiously about prehistoric petroglyphs in cultures beyond the UK, we find that traditional societies tell such carvings relate to their creation myths, or river spirits, or rock spirits, and are intrinsically related to wider animistic cosmologies and social customs. This indicates, to me at least, that modern archaeologists who think of rock art as little more than childish scribblings still have a great deal to learn and we should beware their uneducated musings about our ancient carvings.
Although the complete carved ‘enclosure’ and its internal cups were mistakenly drawn in John Hedges (1986) survey, he described as being a,
“Roughly incised ‘enclosure’ with five cups in it, twenty eight shallow cups or depressions, one large oval marking, three irregular basins.”
In the later work of rock art students Boughey & Vickerman’s (2003), they simply said of the site:
“Large flat-topped, upstanding rectangular rock. Twenty-eight shallow cups, a few enclosed in two groups by grooves; irregular small basins.”
References:
Bennett, Paul, Of Cups and Rings and Things, unpublished: Shipley 1981.
Bennett, Paul, The Panorama Stones, Ilkley, TNA: Yorkshire 2012.
Boughey, Keith & Vickerman, E.A., Prehistoric Rock Art of the West Riding, WYAS: Wakefield 2003.
Hedges, John (ed.), The Carved Rocks on Rombalds Moor, WYMCC: Wakefield 1986.
This can take a little bitta finding if you don’t know the area. So it’s best starting from Hartshead church, right on top of the hill here. From whichever direction you’re taking to reach Hartshead, ask a local when you get close and they’ll direct you there. From here, walk out of the churchyard and turn left. Walk barely 50 yards and turn left again along Lady Well Lane. Past the old houses and bear right where it becomes a dirt-track. This then turns left, then again right and – with the fields on either side of you – note the single hawthorn tree ahead of you by the walling. Go into the field at the back of the hawthorn and look under its shady bough. Tis there, I assure you!
Archaeology & History
The holy well is beneath this hawthorn tree
Emerging at the edge of the field beneath an old hawthorn tree at the side of the track running to the adjacent church, the waters from here are clean and fresh—though the stone trough into which it flows is constantly clogged up and the ground around it very boggy. The well has given its name to Lady Well Lane, which leads to the 12th century St. Peter’s Church, with its own ancient and legendary history. The well is thought to derive its name from ‘Our Lady’, the Virgin Mary, indicating it would have had considerable importance in the religious traditions of the christians who named it, but moreso the original animistic traditions of normal local people who would have used it for much longer…
Close by this old stone trough appears to be another one, covered by moss and the encroaching field. Whatever medicinal properties the waters may once have had, have long since been forgotten. Around Lady Well is a healthy abundance of flora: elder, chickweed, nettle, clover, bramble, dandelion, sow thistle, dock and shamanic species.
Folklore
The overgrown Lady Well
Marion Pobjoy (1972), like her predecessors, suggested that this was one of many sites in Calderdale used by St. Paulinus to perform baptisms. Local folklore tells that Robin Hood stopped here to drink the waters—but then we find an abundance of the pagan outlaw’s activities all round here. The nearby church of St.Peter is aligned to the equinoxes and may well be an indication of when pre-christian celebrations occurred here. The yew tree in churchyard was where Robin Hood was supposed to have taken wood to fashion one of his bows. Modern folklore also ascribes the well to be along a ley line.
References:
Heginbottom, J.A., ‘Early Christian Sites in Calderdale,’ in Proc. Halifax Ant. Soc., 1988.
Pobjoy, Harold N. & Marion, The Story of the Ancient Parish of Hartshead-cum-Clifton, Riding 1972.
From Denholme, take the A6033 Hebden Bridge road up, but shortly past the great bend turn off right up the steep road towards the moorland windmills until you reach the flat dirt-tracked road, past the reservoir below. A coupla hundred yards past the track to the reservoir, take the footpath south into the tribbly grasslands and moor. A few hundred yards down you’ll note the large rock outcrop ahead of you. The rocking stone is there!
Archaeology & History
The old rocking stone
A small moorland arena with a neglected history. Many lost memories surround this site, with barely legible ruins from medieval and Victorian periods prevailing against scanty snippets of neolithic and Bronze Age rumours and remains. The rocking stone here—which moves slightly with a bit of effort—sits amidst a gathering of other large rocks, some of which have debatable cup-markings on their smoothly eroded surfaces.
Our rocking stone, resting 1350 feet (411m) above seal level, was first mentioned in John Watson’s (1775) magnum opus, who gave a quite lengthy description of the site, telling us that,
“On a common called Saltonstall-moor, is what the country people call the Rocking-stone… The height of this on the west side (which is the highest) is, as I remember, about three yards and a half. It is a large piece of rock, one end of which rests on several stones, between two of which is a pebble of a different grit, seemingly put there for a support, and so placed that it could not possibly be taken out without breaking, or removing the rocks, so that in all probability they have been laid together by art. It ought to be observed, that the stone in question, from the form and position of it, could never be a rocking stone, though it is always distinguished by that name. The true rocking stone appeared to me to lie a small distance from it, thrown off its centre. The other part of this stone is laid upon a kind of pedestal, broad at the bottom, but narrow in the middle; and round this pedestal is a passage which, from every appearance, seems to have been formed by art, but for what purpose is the question.”
Dubious cupsWatson’s 1775 drawing of the Rocking Stone
Watson then goes onto remark about other rocking stones in Cornwall and further afield with attendant “druid basins” on them, noting that there were also “rock basins” found here on Warley Moor, a few of which had been “worked into this rocking stone,” which he thought, “helps to prove that the Druids used it.” And although these rock basins are large and numerous over several of the rocks on this plateau, like the cup-markings that also scatter the surfaces, they would seem to be Nature’s handiwork.
Turner’s 1913 drawing
Some 60 years later when the literary thief John Crabtree (1836) plagiarized Watson’s words verbatim into his much lesser tome, it seemed obvious he’d never ventured to explore the site. But in the much more valuable historical expansion written by John Leyland around 1867, he at least visited the site and found the old stone, “still resting on its shady pedestal.” Later still, when Whiteley Turner (1913) ventured this way on one of his moorland bimbles, he added nothing more to the mythic history of these west-facing megaliths…
Folklore
Still reputed locally to have been a site used by the druids; a local newspaper account in the 1970s also told how local people thought this place to be “haunted by goblins.”
References:
Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
Crabtree, John, Concise History of the Parish and Vicarage of Halifax, Hartley & Walker: Halifax 1836.
Leyland, F.A., The History and Antiquities of the Parish of Halifax, by the Reverend John Watson, M.A., R.Leyland: Halifax n.d. (c.1867).
Smith, A.H., The Place-Names of the West Riding of Yorkshire – volume 3, Cambridge University Press 1961.
Turner, Whiteley, A Spring-Time Saunter round and about Bronte Lane, Halifax Courier 1913.
Watson, John, The History and Antiquities of the Parish of Halifax, T. Lowndes: London 1775.
The site can be approached by going up the almost hidden long steep winding lane off the A646 in Cornholme; but if you don’t know the area it’s probably best approached from the well known Bride Stones, above Todmorden. From here, go west along the road running 100 yards or so above the Bride Stones, past the old pub, past Hawk Stones farm, and turning left downhill about a quarter-mile on. A coupla 100 yards down, there’s a track to your left. As you start walking along you’ll see a standing stone on the grassy rise in front of you on your left. That’s it!
Archaeology & History
Mount Cross on 1848 map
Said by local writer Geoff Boswell (1986) to be “the oldest religious memorial in Todmorden,” this old stone, more than 4-feet tall, is still in good condition and can be found beside the Old Causeway: a prehistoric trackway running between Lancashire and Yorkshire which is said by archaeologists to have been an old, but established trade route. It was suggested by some to have been erected as a cross as early as the 7th century. Generally known as the Mount Cross, it is also known as the Idol Cross, as legend reputes it to have been the site of pagan practices; hence its repute as being haunted. Its alleged heathen history is probably true (history records describe an old “rude stone” that was once found beneath the legendary Bride Stones nearby, which was moved many centuries back).
The Calderdale Council website tells that,
“Towards the bottom of the shaft on the NE side are what appears to be extremely faint traces of vine-scroll decoration which would suggest a fairly early date for the cross, possibly tenth or eleventh century. The irregularity of the carving overall tends to indicate that the cross is no earlier.”
Folklore
Said to have stood upon or beside a small tumulus until the 20th century. Jessica Lofthouse (1976) reported that a local farmer said of this stone. “Queer things happened here long since. They worshipped idols here.” Locally attributed to be haunted, the old stone was said to have a history of “uncanny happenings.”
…to be continued…
References:
Bennett, P., The Old Stone Crosses of West Yorkshire, unpublished MS, 1995.
Boswell, Geoff, On the Tops around Todmorden, Delta G: Todmorden 1986.
Lofthouse, Jessica, North Country Folklore, Hale: London 1976.
Follow the directions to reach the small Rivock East Carving just on the level of the small moorland. From here, walk less than 100 yards east, staying just on the edge of the moor, keeping your eyes peeled for the irregular shaped rocks running in lines roughly parallel with the footpath above the edge of the crags.
Archaeology & History
Recent explorations in and around the Rivock Edge area found, not only a number of undiscovered cup-and-ring stones, but the overgrown remains of an undoubted prehistoric enclosure on the ridge of moorland above the rock escarpment which has not previously been reported in archaeological surveys. Much of the time the area is covered in deep heather, but thanks to this small section of moor being burnt back a short while ago, the lines of walling that mark the enclosure are there for all to see. It’s obvious that some sections of the old walls have been removed in the not-too-distant past for use in more modern walling and, nearby, old quarries and farming have probably been responsible for other destructive elements.
Easternmost line of Rivock enclosure walling
This enclosure is of a rough, rounded, scalene triangular formation, with the main piece of extant walling running roughly northeast-southwest. The walling is typical of other settlements and enclosures in the region, probably Bronze Age in nature, Iron Age at the latest, with some natural earthfast boulders marking parts of the outline and many smaller pieces of rock and packing stones being added to build up the structure. The same layout is found at other nearby prehistoric enclosures at Crow Well, Dumpit Hill, Snowden Moor, Woofa Bank and many others.
Of the larger upright stones in the Rivock Enclosure, several of them stand about three feet high, with some of them having been knocked down. The longest line of walling, running roughly east-west, is less than 50 yards long; whilst the enclosure wall running roughly north-south on its eastern side is 30 yards long. Much of the walling along its northern side appears overgrown and sections of it are missing.
For a long time I puzzled as to whether there had been any settlements on this part of Rombald’s Moor, rich in cup-and-rings stones — and at last we find that there was at least one such site. Forays back and forth across the level ground all around here failed to locate any other similar enclosure remains; but it may be that some have been covered (or were destroyed) in the adjacent forestry plantation to the west. Further explorations by fellow antiquarians may prove worthwhile when the forest is cut down in the next few years.
This carving is one in a cluster of at least 17 previously unrecorded petroglyphs, uncovered nearly two years ago on a Northern Antiquarian bimble on the northern edge of Rombald’s Moor. The carvings were found as a bi-product of uncovering a previously undiscovered cairn circle, close to the Twelve Apostles stone circle. In assessing and exploring the newly-found circle, it was noticed that a small opening in the near horizon highlighted a rise in the landscape barely a mile away. This ‘opening’ in the land was not visible if you walked 25 yards either side of the cairn circle – but was very notable at the circle itself.
“We need to have a look at that site,” I said. “It’s position looks to have been relevant to this circle.” (or words to that effect) And a couple of weeks later we met up and walked to the place in question.
Fraggle Rock carving, looking westFraggle Rock carving, looking south
Within five minutes we came across a couple of previously unrecorded cup-marked stones, of simple design, right in line with the cairn circle. As we walked around this spot, then headed back in the direction of the circle, a cluster of small stones were noticed on the slope. One had what looked like a single cup-marking near its edge, but the rest of the rock was completely covered in vegetation. Paul Hornby and Michala Potts had, by now, already found several other previously unrecorded cup-marked stones close by; but as I carefully rolled back the vegetation at the edge of this particular rock, cups-and-rings and carved lines seemed to be covering most of its surface. It was a good one!
Face on the Fraggle Rock
We called it the Fraggle Rock after noticing that when you look at the stone from one end, the two main cup-and-rings are likes two large eyes carved above a large natural down-turning ‘mouth’ feature, similar to some of the creatures’ faces on the muppets or the similar kid’s TV show, Fraggle Rock! (sad aren’t we!?) The photo here shows you what we mean.
The primary design consists of at least 3 cup-and-rings, 2 partial cup-and-rings, 28 cups and several carved lines along which some cup-markings are linked to others. The most notable of the carved lines is the longest (barely visible in the photos), running from a single cup-mark at the southernmost rounded end of the stone, almost straight and parallel with a natural ridge or dip along the rock, until it meets the largest of the cup-and-rings (one of the eyes on the Fraggle’s face!). Don’t ask me why, but for some reason this long faint line seemed the most perplexing element of the carving.
Eastern edge, with cups at ground level
Most of the design is carved on the upper face of the stone, but a small part of the rock dips into the ground on its eastern side and a small group of cups and a single carved line, in a very good state of preservation, are etched right at the edge of the stone. Unusual. Another faint cup-and-ring is 10 yards south; and a fascinating cup-and-lines stone, with at least four long carved ridges running like hair from the top of the stone into the Earth, is 20 yards west of this.
One of the first photos, just as the mud had been cleared
This carved stone was rediscovered by Michala Potts on the rainy afternoon of August 26, 2011, on a Northern Antiquarian excursion to explore some of the cup-and-rings on Ilkley Moor. The entire stone was totally covered in soil and leaves, and Michala spent some considerable time carefully clearing the dead vegetation to unveil the carvings beneath.
Close-up of cups & scars
This carving has at least 12 cup-marks on its slightly inclined surface, with several artificial carved lines and some that are obviously geophysical in origin. (we really could do with a geologist with a cup-and-ring fetish to accompany us on some of our outings!) But the main feature of this carving — as the photos here illustrate — appears to be the natural crack that runs up through the middle of the stone, either side of which have been etched a number of cup-markings attached by small lines or ‘branches’, giving the distinct impression of a tree. Whether this was a deliberate artistic feature (a tree), or just another Rorscharch response to non-linear systems on our behalf (more probable), we’ll never know. On the moors northeast of here on the other side of the Wharfe valley, the Tree of Life Stone acquired a similar association due to its design; but this Ilkley design, sadly, aint quite as good as the one on Askwith Moor.
Tree Stone, showing modern industrial scars
There are some puzzles on this stone aswell. Other lines scar the rock which are definitely man-made, but they are of a different nature and age. The marks have been scarred by more modern metal tools, or were caused by heavy metal machinery that have rested on the rock at some time in the not-too-distant past. You can see the curved deep scratches in the photo here to the right. It seems likely that when the modern houses were built straight across and above here, this cup-marking was damaged by the workers — although they didn’t know it was here as the stone had not been catalogued by the Ilkley archaeologists. But there’s also another peculiar feature on this stone. Someone a century or two ago also carved other fainter features into the stone, seemingly lettering, on the northeast edge of the rock. They can be seen faintly on the second photo, above.
The other basic cup-marked stones were found 2 and 5 yards north and northeast of this carving. We know from other evidence found that the carvings here were related to a prehistoric enclosure, but there also seemed the distinct possibility that they had some association with a previously undiscovered tomb. A number of carvings in this region have direct associations with cairns or tombs of one form or another, so this is not unusual.
