earth mysteries – Page 41

Kalemouth Carving, Eckford, Roxburghshire

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Cup-and-Ring Stone: OS Grid Reference – NT 714 275

Archaeology & History

Kalemouth carving (after R.W.B. Morris 1981)

Now housed in the National Museum of Antiquities in Edinburgh, this little-known petroglyph was rediscovered in 1957 by a Mr G.F. Ritchie, not far from the once-large Kalemouth neolithic tomb. It’s a carving that seems to be quite isolated (no others are known about in the immediate area), comprising of an incomplete four-ringed design which, in all probability, is a stray rock that came out of a nearby prehistoric cairn—although we don’t know this for sure.

The carving was described in Ron Morris’ (1981) petroglyph survey, where he told us that,

“In the field “not far from the cairn” (just E of the farm), was a small convex gritstone boulder 25cm by 15cm by 15cm (¾ft x ½ft x ½ft). On its fairly smooth surface is:

a cup-and-four-rings with 2 parallel grooves from the inner ring (which is incomplete) through the others (which are gapped)—the outer two being now incomplete also—a form of ‘keyhole pattern’.”

A near-identical carving on a similiar-shaped portable stone can be seen in Galashiels museum, whose history has seemingly been forgotten.

References:

Morris, Ronald W.B., “The cup-and-ring marks and similar sculptures of Scotland: a survey of the southern Counties – part 2,” in Proceedings of the Society of Antiquaries, Scotland, volume 100, 1967.
Morris, Ronald W.B., “The Cup-and-Ring and Similar Early Sculptures of Scotland; Part 2 – The Rest of Scotland except Kintyre,” in Transactions of the Ancient Monuments Society, volume 16, 1969.
Morris, Ronald W.B., The Prehistoric Rock Art of Southern Scotland, BAR: Oxford 1981.

Heygate Stone, Baildon, West Yorkshire

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Cup-and-Ring Stone: OS Grid Reference – SE 15942 40187

Archaeology & History

This excellent cup-and-ring marked petroglyph was found fortuitously in September 2001 by the land-owner at Near Hey Gate field to the northeast of Baildon village. He was clearing out remains of some old walling in the field and, adjacent, a rock that was protruding out of the ground got turned over. Underneath it he noticed a series of very well-preserved cups and rings in a cluster near one part of the rock. It was a bittova beauty to be honest!

Thankfully due to the subsequent efforts of local rock art students Mike Short and Keith Boughey, it was later re-housed in the Brackenhall Centre at the edge of Shipley Glen.

Enhanced rendition of Keith Boughey’s Heygate Stone rubbing

The stone itself was once larger than it now is and may have had additional carved elements on it, but the other portion that had broken off wasn’t located when it was first dug out of the ground. This may mean that it was moved here from another location, which would have been somewhere close by. Many other petroglyphs exist in and around the Baildon district.As we can see in the images here, two very well-defined double cup-and rings have clusters of smaller singular cup-and-rings around their edges. A single cup-mark was etched below the largest of the double-ring carving, and what seems like a carved straight line emerges from the largest of the single cup-and-ring.

References:

Griffiths, Kathie, “Historic Stone Back Home on Moors,” in Telegraph & Argus, 11 November, 2006.
Short, Mike, “The Heygate Stone,” on Megalithic Portal, 21 November, 2006.

Acknowledgements: Big thanks to Mike Short for his info and to Keith Boughey whose rubbing I’ve touched-up and used in the site profile.

Holy Well, Baildon, West Yorkshire

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Holy Well (destroyed): OS Grid Reference – SE 1609 3961

Archaeology & History

This site is all but unknown to the great majority of folk in Baildon, and even some of the local historians have let it slip from their investigative tendrils. According to the primary Baildon historian, W.Paley Baildon, it was first known as the ‘Halliwell Holy Well’. In his magnum opus (1913-26) of the township he relates that,

“The 1852 Ordnance map marks Halliway Banks Wood to the south of Langley Lane, with a well just below it, and a footpath from Holden Lane to the well. Halliway, I think, is a corruption of Halliwell, the ‘holy well,’ with the special footpath leading to it and nowhere else. Haliwell Bank occurs in (the Baildon Court Rolls of) 1490, when it formed part of the property held by William Tong of Nicolas Fitz William.”

This etymology is echoed by the great place-name authority A.H. Smith (1954). It also caught the attention of archaeologist Andrea Smith (1982), in her investigation of twenty-five holy wells in the West Yorkshire region.

“Many wells,” she wrote, “are recorded simply as ‘Holy Well,’ or the various forms ‘Halliwell,’ ‘Helliwell’ and ‘Hollowell.’ It is possible that in these instances the identity of the patron saint or guardian of the well has been forgotten, which may be the case with the site at Collingham, now known as Hollowell.”

The well itself can no longer be seen. When I looked for the site in 1982, I found that to the right of where the 1852 map showed it, was a waterworks lid covering the old holy waters, just in the trees atop of the field beneath a great sycamore with a number of small stones roughly encircling the site: perhaps the only possible relics of the century before when the waters would have been used. A stone trough was situated at the bottom of Holden Lane, fed by the waters from the Halliwell and from here the course of the stream meandered down the side of Slaughter Lane, now known as Kirklands Road. The land around Halliwell became known as Kirkfield, or field of worship.

A local resident told how during autumn and winter, the left side of the field gets extremely boggy – the region were the old stream ran from the old well, along which dowsers have found aquastats abound. Now however, houses have been built where the waterworks-lid used to be and is likely to be in someone’s backyard, all but forgotten.

Folklore

According to local lore, the site of this most ancient of holy wells was found in the warmest place in the Baildon district. Whilst its geographical position doesn’t necessarily suggest this (although it did face south, into the sun), this lore may reflect some healing aspect of the well that has long since been forgotten.

Perhaps relevant to Andrea Smith’s comment about there being ‘guardians’ at holy wells is found in folklore relating to nearby Holden Lane: locals in the last century also referred to it as Boggart Lane, so called after the Boggart which was seen there in the form of a spectral hound that was said to possess large glowing red eyes and was a sign of ill omen. Modern sightings of the spectral hound, which appeared along the road which led to the old well, are unknown.

References:

Baildon, W. Paley, Baildon and the Baildons (parts 1-15), St. Catherines: Adelphi 1913-26.
Smith, A.H., English Place-Name Elements – volume 1, Cambridge University Press 1954.
Smith, Andrea, ‘Holy Wells Around Leeds, Bradford & Pontefract,’ in Wakefield Historical Journal 9, 1982.

Lower Headley Farm, Thornton, Bradford, West Yorkshire

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Tumulus (destroyed): OS Grid Reference – SE 099 321

Archaeology & History

There are no longer any remains of the prehistoric burial site that once stood in one of the fields by Lower Headley Farm. We don’t know whether the site was a cairn, a tumulus, or just a stone-lined cist; but in all probability it would have been a low rounded hillock whose existence had long since fallen out of oral tradition. All that we do know is that in one of the fields by the farm, some very well preserved urns—either neolithic or Bronze Age by the look of it—were unearthed, indicating a site of prehistoric provenance.

The finds were described only briefly in the first edition of the Bradford Antiquary (1888) journal, where it was reported:

“During the spring of 1880 an interesting discovery was made by Mr. Abraham Craven, quarryman, of Thornton. The ‘find’ comprised three funeral urns, which Mr. Craven turned up while baring a portion of a field in Lower Headley Farm, the property of the trustees of Sowerby Grammar School. The discovery was made within a short distance of the surface, the pottery presenting undoubted indications of pre-Roman origin. From evidence collected upon the spot, and the appearance of the pottery, two of the urns were about 14in in height, 9in across the top, 11½in at the widest portion of the bowl, and 6in at the foot. One of the urns was of sun-burnt clay, with rude markings, the other having evidently been subjected to fire. No coins, personal ornaments, or other indications of civilisation, were found in the urns, but each one contained human dust and bones. From the fact that several other urns have been met with in the immediate vicinity, equally rude in type, evidence is not wanting that the picturesque mound upon which Headley is situate was inhabited at a very early period of British history.”

References:

Anonymous, “Valuable ‘Find’ at Headley, near Thornton,” in Bradford Antiquary, volume 1, 1888.

Holy Well, Barking, Essex

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Holy Well (destroyed): OS Grid Reference – TQ 4421 8484

Archaeology & History

Barely 200 yards to the immediate southeastern edge of the once gigantic hillfort of Uphall Camp, could once be found an old holy well, last recorded it would seem in 1456. The site was located just yards to the south of the old boundary that separates the parishes of Ilford and Dagenham. Its location was described in the Victoria County History:

“A mile south of Ilford Bridge the Roding is joined by Loxford Water, a stream rising near Hog Hill, in Dagenham, and known in its upper reaches as Seven Kings Water. In 1456 the lower part of the stream was called Halywellbrooke.”

We also have an account in the Barking Abbey Rental, which told us there was “land in Longland at Halywellbrooke”, as well as “pasture lying at the northern head of Luzias land…near Halywell and…at Loxfordbrigge.” (Harte 2008) It has long since been destroyed.

References:

Harte, Jeremy, English Holy Wells – volume 2, Heart of Albion Press: Marlborough 2008.
Powell, W.R. (ed.), A Victoria County History of Essex – volume 5, OUP: London 1966.

Links: Holy Well, Barking on The Megalithic Portal

Cloven Hoof Well, Shipley Glen, West Yorkshire

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Sacred Well: OS Grid Reference – SE 12839 39331

Also Known as:

Raygate Well

Getting Here

On the roadside at Shipley Glen, from Brackenhall Circle walk up for about 250 yards, where you’ll notice the land dips as it drops into the woods below. Follow this dried stream down until you reach the mossy Loadpit Beck in the valley. By the waterside is a footpath: follow this upstream for a short distance, keeping your eyes peeled on the Earth below where a smaller stream crosses the path you’re walking on. Follow this uphill to its source!

Archaeology & History

Halfway up (or down) the moss-covered waters of Shipley Glen the all-but-forgotten waters of the Cloven Hoof Well still flows nice and freely, and is still good to drink. It was shown on the first OS-map of the area in 1852, where it was called the Raygate Well, whose derivation neither the great Baildon historian W. Paley Baildon nor the place-name giant A.H. Smith could account for. It sounds just like it was someone’s surname, but local genealogy cannot affirm this. One possibility—and which reflects in the local lore of the site—is that it’s a compound word from the old northern dialect word Rea, “an evil spirit or demon”, and gate, “a hole, an opening or gap.” The terms are used in a prayer given in Mr Sinclair’s Satan’s Invisible World Displayed (1814),

“as recited in the time of Popery by persons when going to bed, as a means of them being preserved from danger:

“Keep this house from the weir…
And from an ill Rea,
That be the gate can gae.””

But this purely speculative….

A photograph and brief description of the Cloven Hoof Well was given in an early edition of the Bradford Scientific Journal after a geological excursion to Shipley, though nothing was said of its curious name. However on a rock below the spring, a hoof-print mark is clearly seen. It appears to be part-natural and partly enhanced. This is an area rich in prehistoric petroglyphs, or cup and rings stones.

Mosses thankfully still cover the rocks from whence the waters flow; and bilberry, blackberry, male fern and bracken also grow around it. Psychoactive plants also abound nearby. The water is healthy and never seems to dry up, even during long warm summers. And below here, on the other side of the stream at the bottom, you can visit the little-known Wood Well.

Folklore

Local lore told that the devil stepped here and left his hoof-mark in the rock, making the waters rise from the Earth. Possibly a venerated site in earlier days, one finds numerous ancient remains nearby (cup and rings, stone circle, walling, cairn fields). Pagans amongst you should love this place!

References:

Armitage, Paul, The Holy Wells and Healing Springs of West Yorkshire, forthcoming
Baildon, W. Paley, Baildon and the Baildons (parts 1-15), St. Catherines: Adelphi 1913-26.
la Page, John, The Story of Baildon, William Byles: London 1951.

Clowder (1), Arncliffe, North Yorkshire

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Enclosures: OS Grid Reference – SD 9165 6968

Also Known as:

Clouder

Getting Here

To the right of The Falcon Inn across from Arncliffe village green is a trackway called the Monk’s Way. Walk up here for about 450 yards until there’s a stile on your right which is the start of the diagonal footpath SW up the hillside. Once you hit the limestone ridge several hundred yards up, keep on the path that curves round the edge of the hill for 1.3 miles (2.1km), going over 5 walls until, at the 6th one, you should look uphill, east, at the small cliff-face 100 yards above you. That’s where you need to be!

Archaeology & History

This is one of several clusters of large prehistoric enclosures and settlements in the expanse of land known as Clowder, on the hills 1.65 miles (2.63km) southwest of Arncliffe. It’s in a very good state preservation and, surprisingly, almost nothing has been written about it.

A multi-period site whose construction probably began sometime in the Iron Age (although the old Yorkshire Dales archaeologist, Arthur Raistrick, thought the settlements up originated in the Bronze Age), we can say with some certainty that parts of this complex were definitely being used until medieval times due to the lack of growth on some of the walling.

The entire complex comprises of a series of interlinked walled enclosures running roughly north-south for a distance of more than 200 yards. Along the 200 yards are at least eight conjoined walled sections of varying shapes and sizes. Some of the walling, particularly along its western edges, measuring up to 10 feet across (some of this will be due to collapse) is very overgrown indeed and is probably the oldest aspect of the enclosure. The inner walled sections, much of it leading up to the small cliff face, are rough rectangular structures, each of them averaging 30 yards from their western edge to the eastern cliff and rock faces.

Within the largest and best preserved section at the northern end, a smaller and more recent walled rectangular enclosure would seem to have been used for either cattle or storage of some form, as it’s on too much of a slope to have been viable as a living quarter. Also on the very northern edge is a well-preserved but much overgrown hut circle, between 8-9 yards across.

The entirity of Clowder-1 is difficult to assess without an archaeological dig. Despite this, as half of the walled enclosures (in the northern half) are on slopes leading up to the cliffs they would seem unsuitable for people to live in. It is more probable that these sections were used for livestock and other storage. At the more southern end however, the land begins to level out and this would be feasible as good living quarters. There was also once a good source of water immediately beneath the entire complex, but with deforestation the waters eventually fell back to Earth.Back to its southern end and down towards the modern-day walling, some 70 yards on we find more ancient structures of the same architectural form that we’ve just walked along. This lower section has just one notable singular oval-shaped hut circle, 20 yards east-west by 29 yards north-south. Other probable man-made structures seem to be just below this; and this part of the settlement then continues on the other side of the walling, into the large Dew Bottoms (5) settlement complex.

Folklore

Weather lore of the ‘Clauder’ hill tells that it “draws the skies down” – i.e., as Halliwell Sutcliffe (1929) put it:

“A deluge may be in process on each side of the Clouder when lower down the sun is hot on tired pastures.”

We encountered just such a truth when James Elkington, Chris Swales and I visited the sites up here just a week or so ago…

References:

Dixon, John & Phillip, Journeys through Brigantia – volume 2, Aussteiger: Barnoldswick 1990.
Sutcliffe, Halliwell, The Striding Dales, Frederick Warne: London 1929.

Acknowledgements: Huge thanks to James Elkington and Chris Swales, without whose guidance this site profile would never have been written.

St. Peter’s Well (2), Leeds, West Yorkshire

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Holy Well (destroyed): OS Grid Reference – SE 308 336

Archaeology & History

This is one of three wells that were dedicated to St Peter in the Leeds district. The first of them, near the city centre, was described by the northern antiquarian Ralph Thoresby (1715) as being in St. Peter’s Square—which has now been completely built over, but was situated “at the bottom or west end of High Street,” (Bonser 1974) about 50 yards west of the modern Quarry Hill buildings. It was well known in the area in early times with a good curative reputation due seemingly to its sulphur content. Mr Thoresby told that us, it

“is intensely cold and very beneficial for such as are afflicted with rheumatic pains, or weakness, rickets, etc, for which reason it is much frequented by such, who might otherwise have recourse to St. Mungus or Mongah, as it is more truly writ. This Spring, according to St Anselms Canon, which forbad a credulous attributing any reverence, or opinion of holiness to fountains…must either have been of great antiquity, or have had the bishop’s authority.”

Local folk of course, would have long known the goodness of this water supply long before any crude bishop. The well either possessed a very large stone trough or it had been fashioned and added to by locals, as Thoresby reported “trying the cold bathing of St Peter’s.” He took his youngest child there, Richard, to help him overcome an osteopathic ailment. In his diary entry for April 8, 1709, he wrote:

“Was late at church, and fetched out by a messuage from the bone-setter (Smith, of Ardsley), who positively affirms that one part of the kneebone of my dear child Richard, has slipped out of its proper place; he set it right and bound it up; the Lord give a blessing to all endeavours! We had made use of several before, who all affirmed that no bone was wrong, but that his limp proceeded rather from some weakness, which we were the rather induced to believe, because warm weather, and bathing in St. Peter’s Well, had set him perfectly on his feet without the least halting, only this severe Winter has made him worse than ever.”

It later became at least one of the water supplies for Maude’s Spa close by. As usual with health-giving waters at this period in the evolving cities, money was to be made from them and local folk had to find their supplies from other sources. St Peter’s Sulphur Baths (as it was called) were built on top of it in the 19th century and, said Bonser “flourished until the early years of the (20th) century.”

Although I can find no notices of annual celebrations or folklore here, St. Peter’s Day is June 29 — perhaps a late summer solstice site, though perhaps not.

It would be good if Leeds city council would at least put historical plaques in and around the city to inform people of the location of the many healing and holy wells that were once an integral part of the regions early history. Tourists of various interest groups (from christian to pagan and beyond) would love to know more about their old sacred sites and spend their money in the city.

References:

Atkinson, D.H., Ralph Thoresby, the Topographer – volume 1, Walker & Laycock: Leeds 1885.
Baines, Edward, The Leeds Guide, E.Baines: Leeds 1806.
Bonser, K.J., “Spas, Wells and Springs of Leeds,” in Publications Thoresby Society, 54:1, 1974.
Harte, Jeremy, English Holy Wells – volume 2, Heart of Albion: Wymeswold 2008.
NiBride, Feorag, The Wells and Springs of Leeds, Pagan Pratlle: Leeds 1994.
Robinson, Percy, Relics of Old Leeds, P.Robinson: Leeds 1896.
Smith, Andrea, ‘Holy Wells Around Leeds, Bradford & Pontefract,’ in Wakefield Historical Journal 9, 1982.
Thoresby, Ralph, Ducatus Leodiensis, Maurice Atkins: London 1715.
Whelan, Edna & Taylor, Ian, Yorkshire Holy Wells and Sacred Springs, Northern Lights 1989.

Little Almscliffe, Stainburn, North Yorkshire

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Cup-and-Ring Stone: OS Grid Reference – SE 23242 52260

Also Known as:

Little Almes Cliffe
Little Almias Cliff Crag

Archaeology & History

Little Almscliffe Crag (photo by James Elkington)

The crags of Little Almscliffe are today peppered with many modern carvings, such as are found on many of our northern rock outcrops. Yet upon its vertical eastern face is a much more ancient petroglyph – and one that seems to have been rediscovered in the middle of the 20th century. When the great northern antiquarian William Grainge (1871) visited and wrote of this place, he told us that, “the top of the main rock bears…rock basins and channels, which point it out as having been a cairn or fire-station in the Druidic days; there are also two pyramidal rocks with indented and fluted summits on the western side of the large rock” – but he said nothing of any prehistoric carvings. Curiously , neither the great historian Harry Speight or Edmund Bogg saw anything here either.

Stuart Feather & Joe Davies here, c.1955

Cup&Ring, left of ‘door’ (photo by James Elkington)

This singular cup-and-ring design seems to have been reported first in E.S. Wood’s (1952) lengthy essay on the prehistory of Nidderdale. It was visited subsequently by the lads from Bradford’s Cartwight Hall Archaeology Group a few years later; and in the old photo here (right) you can see our northern petroglyph explorer Stuart Feather (with the pipe) and Joe Davis looking at the design. In more recent times, Boughey & Vickerman (2003) added it in their survey of, telling briefly as usual:

“On sheltered E face of main crag above a cut-out hollow like a doorway is a cup with a ring; the top surface of the rock is very weathered and may have had carvings, including a cupless ring.”

Indeed… although the carving is to the left-side of the large hollow and not above it. Scattered across the topmost sections of the Little Almscliffe themselves are a number of weather-worn cups and bowls, some of which may have authentic Bronze age pedigree, but the erosion has taken its toll on them and it’s difficult to say with any certainty these days. But it’s important to remember that even Nature’s ‘bowls’ on rocks was deemed to have importance in traditional cultures: the most common motif being that rain-water gathered in them possessed curative properties.

References:

Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
Bogg, Edmund, From Eden Vale to the Plains of York, James Miles: Leeds 1895.
Bogg, Edmund, Higher Wharfeland, James Miles: Leeds 1904
Cowling, E.T., Rombald’s Way, William Walker: Otley 1946.
Grainge, William, History & Topography of Harrogate and the Forest of Knaresborough, J.R. Smith: London 1871.
Parkinson, Thomas, Lays and Leaves of the Forest, Kent & Co.: London 1882.

Acknowledgements: Huge thanks to James Elkington for use of his fine photos on this site.

Maen Sigl, Llandudno, Caernarvonshire

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Legendary Stone: OS Grid Reference – SH 7792 8297

Also Known as:

Rocking Stone
St. Rudno’s Stone

Archaeology & History

Highlighted on the 1901 OS-map of the area, this old rocking stone was located on the heights of Pen y Filas above Llandudno. Originally a site of heathen worship—the druids, it is said—the site was later patronised by the Irish saint, Tudno: a hermit who lived in a cave (Ogof Llech) a mile to the northwest, on the heights of the legend-filled Great Orme.

Rocking stones are well-known as geo-oracular forms (stone oracles) in folklore texts across the country, although they’re almost entirely rejected by historians as little more than ‘curiousities’ and meaningless geological formations. In olde cultures elsewhere in the world however, stones like this were always held in reverence by traditional people – much as they would have done in Wales and elsewhere in Britain.

References:

Hughes, Arthur R., The Great Orme: Its History and Traditions, R.E. Jones: Conway n.d. (c. 1950)
Jones, H. Clayton, “Welsh Place-Names in Llandudno and District” in Mountain Skylines and Place-Names in Llandudno and District, Modern Etchings: Llandudno n.d. (c.1950)