Maypole (destroyed): OS Grid Reference – SE 0458 9121
Redmire’s ancient Oak
Archaeology & History
As with many of Britain’s old maypoles, the one at Redmire has long since disappeared and no local in the 20th century appears to have had any memory of it. However, it was mentioned in Victorian times and described in McGregor’s (1989) fine history work on the village:
“At one time, somewhere on the Green, stood a maypole which was destroyed by lightning. I never heard the memory of it recalled during my early life, but it is mentioned in their books by both Barker and Bogg. The remnants of it appear to have been there in 1850 or 1852, as Barker, writing at that time says, ‘A maypole, rare in Yorkshire, stands on the Green. It was shivered to pieces by the electric fluid, during a thunderstorm, in the summer of 1849. This poor maypoles catastrophe would have been regarded by the old Puritans as a direct and visible manifestation of the wrath of heaven at such a heathenish practice.’ Redmire, as we know, took pleasure in dancing in the 19th century, and continued to do so, especially after the building of the Town Hall…”
When Edmund Bogg came here at the end of th 19th century, he saw “the base of the ancient maypole…near to, a twisted and ancient oak” whose ancient branches were being held upright by large wooden posts. This sacred oak itself was said to “still cast its shade over a small spring of water.” Unfortunately I ‘ve found no more about this lost pagan relic…
References:
Barker, W.G.M.J., The Three Days of Wensleydale, Charles Dolman: London 1854.
Bogg, Edmund, Wensleydale and the Lower Vale of Yore, E. Bogg: Leeds n.d. (c.1900)
McGregor, Isabelle, Redmire – A Patchwork of its History, privately printed: Redmire 1989.
From Dunkeld travel southeast on the A984 road to Caputh and after about 1½ miles, set back a few yards from the road amidst the trees below the Newtyle Quarries (whose mass of slate and loose rocks cover the slopes), you’ll see these two large monoliths. There’s nowhere to park here, but there’s a small road a coupla hundred yards before the stones aswell as a space to park on the verge by the side of the road a few hundred yards after them. Take your pick!
Archaeology & History
When we visited these two tall standing stones a few weeks ago, guerilla archaeologist Hornby and I were a little perplexed at the state of these stones, wondering whether they were a product of the fella’s who dug the quarries above here, or whether they were truly ancient. It seems the latter is the consensus opinion!
They were described by the great Fred Coles (1908) in one of his lengthy essays on the megaliths of Perthshire, where he thought the two stones here were all that remained of a stone circle that once stood on the flat, above the River Tay, but whose other stones “were destroyed in the making of the road” which runs right past here. Not so sure misself! He told that,
“An old cart-track runs up between the stones, leading from the main road…up to the quarry. The mean axis of the two stones runs N 13° W and S 13° E (true), and although their broader faces do not point towards the centre of a circle on the west, it is certainly much more probable that the other stones were on this side, the lower and flatter ground, than on the east, where the ground slopes and is more broken and rough.
“Both stones are of the common quartzose schist, but they differ considerably in shape. A is 6 feet 7 inches high at the north corner, but only 4 feet 10 inches at the south, and its vertical height at the east is only 3 feet. The basal girth is 13 feet 3 inches, and in the middle 15 feet 9 inches. The broad east face measures 5 feet. Stone B is level-topped and 5 feet in height; it has a basal girth of 12 feet 4 inches, and at the middle of 11 feet 8 inches. Its two broad faces are of the same breadth.”
Little else was said of the two stones for many years and, to my knowledge, no real excavation has been undertaken here. But when Alexander Thom (1990) visited the site he found that,
“This two stone alignment showed the midsummer setting sun. The south stone may possibly, by itself, have shown the setting Moon at major standstill.”
Aubrey Burl’s description of the stones was succinct and echoed much of what Coles had said decades earlier, telling:
“Two very large stones stand only 9 feet (2.7m) apart in an unusually closed-in environment for a Perthshire pair. The ground rises very steeply to the east. To the west the stones overlook the valley of the River Tay.
“Both are of local quartzoze schist and are ‘playing-card’ in shape. As usual it is the westernmost stone that is taller, 7ft 2in (2.2m) in height. Its peak tapers almost to a point. Conversely, its partner is flat-topped and only 4ft 9in (1.5m) high. The pairing of such dissimilarly shaped stones has led to the interpretation of them as male and female personifications.”
Alex Thom’s groundplanBack of the smaller stone
Burl’s latter remark thoughtfully recognises that such animistic qualities are found in many other cultures in the world and this ingredient was also an integral part of early peasant notions in Britain; therefore such ingredients are necessities to help us understand the nature and function of megalithic sites. We must be cautious however, not to fall into the increasingly flawed modern pagan notion of such male and female ‘polarizations’, nor the politically-correct sexist school of goddess ‘worship’ and impose such delusions upon our ancestors, whose worldviews had little relationship with the modern pagan goddess fallacies, beloved of modern Press, TV shows and pantomime festival displays.
Folklore
In Elizabeth Stewart’s history of Dunkeld, she narrates the tale told by an earlier historian who told that,
“these two upright stones at the Doo’s Nest, but says they are supposed to mark the graves of two Danish warriors returning from the invasion of Dunkeld.”
References:
Burl, Aubrey, From Carnac to Callanish, Yale University Press 1993.
Coles, Fred, “Report on Stone Circles Surveyed in Perthshire – Northeastern Section,” in Proceedings of the Society of Antiquaries, Scotland, volume 42, 1908.
Stewart, Elizabeth, Dunkeld – An Ancient City, Munro Press: Perth 1926.
Thom, A., Thom, A.S. & Burl, Aubrey, Stone Rows and Standing Stones – 2 volumes, BAR: Oxford 1990.
The well is located in the grounds of Waddow Hall close by Brungerley Bridge, near Waddington, in the Ribble Valley. The hall is just off the B 6478 road about three-quarters of a mile south-east of Waddington village. It is on private land, but you can see the well by walking along a footpath at the western side of the hall running along the banks of the River Ribble at the southern side of the hall grounds.
Folklore
The legend originates from the 18th century although the well is a pre-Christian spring. According to this most often told ‘legend’ Peg O’ Nell was a servant girl at Waddow Hall. However, she often fell out with her masters, the Starkie family, often quarreling with and being disobedient to them. One night, in particular, Peg had a blazing row with Mistress Starkie after saying she didn’t want to fetch water from the well; the mistress was so enraged that she shouted at the servant saying “I hope you fall and break your neck”. At a later date this came true when on a particularly icy night Peg went to fetch water from the well, but on her way there she slipped on some ice and fell into the River Ribble, at a treacherous spot, and did indeed break her neck. From that time on there seems to have been a curse on the Starkie family – anything and everything that happened at the hall was blamed on Peg, or her ghost, which was now haunting the house and grounds. Mistress Starkie became so fed up with the curse that she took an axe and chopped off the head of a statue that had earlier been placed beside the well in memory of poor Peg. Thinking that by doing this the curse would come to an end, and it seems to have done just that, because afterwards peace and quiet seems to have come upon the hall.
Peg o’ Nells Well on 1884 map
Another legend or tale says that Peg dwelt by the well, perhaps as a kind of sprite, but that she caused a local Puritan preacher to fall into the River Ribble. As a punishment for this dastardly trick the head of the statue was chopped off. Folklore says that a water spirit or “sprite” lived in the well which was connected underground to the nearby River Ribble.
But the truth about this seems to be that the headless statue is that of St Margaret of Antioch who was beheaded for her faith in the early centuries of Roman rule. St Margaret’s feast day was on 20th July. Apparently, her statue was brought to Waddow Hall from either Sawley Abbey or Whalley Abbey where it had stood in its own niche, or possibly it came from a local Catholic church. The headless statue appears to be holding a bible in one hand; so it was probably placed at the side of the well in order to make the well holy and sacred to pilgrims who used to visit the site for healing purposes on the saint’s day. The head of the statue used to reside in an upstairs room at the hall, but it was lost for a time, only to be re-discovered and embedded into a wall at Brungerley farm not far from the bridge.
But we may never know what really did happen here because legend and folklore have become mixed in with other tales that may, or may not, be true. The holy well stands in a meadow in the hall grounds and is a square-shaped hollow in the ground where water still flows, possibly fed by the river close by. The statue still stands at the side; and fencing now surrounds this sacred site. The hall and grounds are still said to be haunted by a ghost, but whether it is Peg’s ghost we do not know, because this particular ghost is said to be hooded ? The curse itself used to claim a victim once every seven years; the screaming spirit of Peg would rise up from the murky waters of the river on stormy nights – an animal could apparently suffice as a victim, rather than a human. This story was almost certainly made-up probably to frighten the Starkie family who it was originally aimed at.
Waddow Hall is now a Training and Activity Centre, but it used to be a Centre for girl guides and during the second world war it was an isolation hospital.
From the lovely village of Summerbridge (near Pateley Bridge), go up the steep Hartwith Bank road, going straight across at the crossroads for another few hundred yards, passing the old tombs of Graffa Plain on your right…and they’ll start appearing on your left-hand side (west). Do not go into the expensive National Trust car-park. Instead (if you’ve already gone too far), about 100 yards before the Car Park you’ll find a small dirt-track on your left a short distance away. But if you drive past the rip-off car park, another 100 yards on there’s another spot where you can easily park up on the right-hand side of the road. Then cross the road and follow y’ nose…
Archaeology & History
The OS grid reference given above is an approximation — for obvious reasons. This is a huge area that’s covered by Britain’s finest natural megalithic features, obviously sculptured by Nature Herself — though many are the historians who sought to give Druids the credit here. God knows how! The area over which these magnificent rock sentinels live covers some 60 acres and is some 1000 feet above sea level. The view from the hill around which the encircling parade of rocks guards is excellent, allowing our eyes to catch focus on the distant lands of Whernside, Simon’s Seat, York Minster, the Cleveland Hills and Kilburn’s white horse. It’s quite a view.
Easternmost Rocking StoneIdol Stone (Godfrey Higgins 1826)
But this tends to be overlooked when you first visit the place, as the rocks which surround and walk alongside you overwhelm with impressions not encountered before. To those with spirit, you’ll be bouncing and running all day here, clambering upon rocking stones, jumping between dodgy gorges that await falls, and just aching to climb pinnacles that deny you. But then, if you need the selfishness of silence, this arena will only grant such solace when the rains are about, or dense fog and low cloud keeps others from this haunting amphitheatre. And it’s not surprising… The mass of rocks contort into the most beautiful and curious simulacra, which would not have gone unnoticed, nor deemed unimportant in the sacred landscape of our ancestors…
Brimham Rocks have been written about since the 17th century, though they didn’t receive the serious attention of outsiders until the 19th, when numerous Victorian writers — from antiquarians and geologists, to archaeologists and Druids — got to hear about the place. And by the beginning of the 20th century, a veritable mass of articles had been written in journals and travelogues of all persuasions! These quiet Yorkshire Rocks had become truly famous!
Brimham Rocks (Walbran 1856)Old Woman and her consort
A lengthy essay was written in the distinguished archaeology journal of its time, Archaeologia, by northern historian Hayman Rooke (1787), who thought that some of the rocks here had been tampered with by the druids; with the legendary Cannon Rock in particular possessing oracular properties. The site as a whole was, he posited, a temple for Druids in ancient days. Certainly the place would have been deemed as sacred, whether by the druids or our more remote neolithic and Bronze Age ancestors.
Harry Speight & his mates, c.1890
In Harry Speight’s magnum opus, Nidderdale (1894), he described these rocky giants as best as he could, admitting as others before and since, that no mere words can convey the impression that only a personal encounter liberates, saying:
“The Brimham Rocks are among the greatest natural wonders of Yorkshire, and many have been the theories from time to time advanced as to the cause of their extraordinary aspects… The resemblances to natural and artificial objects are most striking. There we have the Elephant Rock, the Porpoise Head, the Dancing Bear (a very singular, naturally-shaped specimen), the Boat Rock, showing the bow and stern completely, etc. Then there is the great Idol Rock, a most mysterious-looking object, of almost incredible size and form. It is a perfectly detached block, fully twenty feet high, weathered along face joints into three roughly circular pieces, each from 40 to 50 feet in circumference, piled one above the other; the whole mass, weighing by estimation over 200 tons, being poised on a pyramid 3½ feet in diameter; the pivot itself supporting this immense column having a diameter of barely 12 inches.
“East of the guide’s house are the famous Rocking Stones, consisting of a group of four rocks, which were discovered to be movable in the year 1786. The two on the west side weighing approximately 50 and 25 tons, require but little force to vibrate, while those on the east side, though much smaller are not so well poised and do not move readily. Each of the larger stones has a basin-like cavity on the top, and a kind of knee-hole open to the north, said to be the work of Druids. Close to the Rocking Stones are the appropriately-named Oyster-shell Rock, and the Hippopotamus’ Head. Turning now some thirty yards north of the Idol Rock we ascend Mount Delectable, where is the agreeable Courting or Kissing Chair, happily at not too close quarters with the above Hippopotamus’ Head and Boar’s Snout. The Chair consists of a single seat, but why it should be so called, I had better leave the amorous lover to solve. West of these is the more sober Druid’s Reading Desk, with its church-like lectern on a stout stone base. The we come to the Lover’s Leap, a gigantic and abrupt face of beetling crag, weathered to the west, and rising to a height of 60 to 70 feet, with three immense fragments balanced in a very remarkable manner at the summit. The rock is in tow principal sections, and an iron hand-rail has been fixed across the chasm to enable visitors to look down from the top. Further south are the Frog and Tortoise Rocks, the latter presenting from one point of view a capital resemblance to a tortoise creeping up the face of the crag towards the imaged frog. A little below this is a good imitation of a cannon, projecting from the edge of the cliff. In addition to these singular resemblances there are many others which the guide points out, such as the Yoke of Oxen, Mushroom Rocks, Druid’s Oven, Dog’s Head, Telescope, and the curiously perforated Cannon Rock, etc.”
In a later work, Speight (1906) also mentioned the existence of a Druid’s Circle some 300 yards west of the main natural temples, but this site appears to have been destroyed. Thankfully the large standing stone on Hartwith Moor, a mile to the south, can still be found upright…
Folklore
Idol Stone (Hargrove 1809)
In folklore, there’s little surprise this place was held by just about every 18th and 19th century historian as a ‘druidic site.’ But more interesting – in the light of Paul Devereux’s (2001) work on acoustic archaeology – is what Edmund Bogg (c.1895) said of these huge contorted stones:
“In bygone days these immense stones were supposed to be the habitation of spirits. The echo given from the rocks was said to be the voice of the spirit who dwelt there, and which the people named the Son of the Rocks. From a conversation we had with the peasantry not far from here, it seems the ancient superstition had not yet fully disappeared.”
This is precisely the notion of spirit given to rocky places elsewhere in the world, where the very echo was perceived as the ‘voice of the rocks’. Meditate on it a bit, in situ. (a fine summary of this notion and its implications — which has crept into archaeology of late — can be found in Paul Devereux’s work, Stone Age Soundtracks)
One of Brimham’s southwestern rocks was known as the Noon Stone when Mr Rooke (1787) came here. There are many stones with this name scattering Yorkshire and other northern counties, each with the same mythic background: that the sun casts a shadow from it at midday to indicate the time of day. Of this Noon Stone Mr Hooke also told us that,
“On Midsummer Eve fires are lighted on the side. Its situation is apposite for this purpose, being on the edge of a hill, commanding an extensive view. This custom is of the most remote antiquity.”
On the very southern edge of Brimham’s Rocks (some might say beyond their real border) is the Beacon Rock — and it is aptly named: as in the year 1887 on the day of Queen Victoria’s Jubilee, a great beacon fire was lit here, signalling to others in the distance. Its title however, pre-dates Victoria’s Jubilee, though we don’t know how far back in time it goes…
…to be continued…
References:
Bogg, Edmund, From Eden Vale to the Plains of York, James Miles: Leeds c.1895.
Devereux, Paul, Stone Age Soundtracks: The Acoustic Archaeology of Ancient Sites, Vega: London 2001.
Grainge, William, The History and Topography of Harrogate and the Forest of Knaresborough, John Russell Smith: London 1871.
Harrison, William, A Descriptive Account of Brimham Rocks in the West Riding of Yorkshire, A. Johnson: Ripon 1846.
Michell, John, The Earth Spirit: Its Ways, Shrines and Mysteries, Thames & Hudson: London 1975.
Michell, John, Simulacra, Thames & Hudson: London 1979.
Rooke, Hayman, “Some Account of the Brimham Rocks in Yorkshire,” in Archaeologia journal, volume 8, 1787.
Speight, Harry, Nidderdale and the Garden of the Nidd, Elliot Stock: London 1894.
Speight, Harry, Upper Nidderdale, with the Forest of Knaresborough, Elliot Stock: London 1906.
Walbran, John Richard, A Guide to Ripon, Fountains Abbey, Harrogate, Bolton Abbey, etc, Johnson: Ripon 1856.
Follow the same directions to find the Blackheath Circle, but instead of turning onto the golf course, keep going up the steep road until you reach the T-junction at the top; then turn left and go along the road for about 200 yards, past the second track on the left, keeping your eyes peeled across the small moorland to your left where you can see the rocks rising up. Walk along the footpath towards them. You can’t really miss the place!
Archaeology & History
The Bride at sunset – the fallen Groom to her left
If you’re a heathen or geologist and you aint seen this place, check it out – you won’t be disappointed! First mentioned in 1491, this has always been a place of some repute. Its legendary companion, the ‘Groom’, lays resting on the Earth after being felled sometime in the 17th century.
F.A. Leyland’s 1860s drawing
A beautiful, remarkable and powerful site of obvious veneration. First described in local deeds as early as 1491, there are a great number of severely weathered boulders all round here, many like frozen rock giants haunting a magickal landscape. The modern lore ascribes the stones to be dedicated to Bride, goddess of the Brigantian people. And like Her legendary triple-aspect, we find here in the landscape a triple aspect to the outcrops themselves: to the west are the Bride Stones; to the east, the Little Bride Stones; with the Great Bride Stones as the central group, surveying everything around here.
At the main complex is what is singularly known as the Bride itself: a great smooth upright pillar of stone fourteen feet tall and nine feet wide at the top, yet only about two feet wide near its base, seemingly defying natural law. Watson (1775) described, next to the Bride herself, “stood another large stone, called the Groom…(which) has been thrown down by the country people” – probably under order of the Church. Crossland (1902) told how the Bride also acquired the title, “T’ Bottle Neck,” because of the stone’s simulacrum of an upturned bottle.
The Bride & her Groom (laid on the earth)The ‘head’ or top of the Bride Stone
Scattered across the tops of the many rocks hereby are many “druid basins” as Harland and Wilkinson (1882) described them. Many of these are simply basins eroded over the millenia by the natural elements of wind and rain. It is possible that some of these basins were carved out by human hands, but it’s nigh on impossible to say for sure those that were and those that were not. If we could find a ring around at least one of them, it would help — but in all our searches all round here, we’ve yet to locate one complete cup-and-ring. So we must remain sceptical.
On the mundane etymological side of things, the excellent tract by F.A. Leyland (c.1867) suggested the Bride Stones actually had nothing to do with any goddess or heathenism, but derived simply from,
“the Anglo-Saxon adjective Βñáð, signifying broad, large, vast — hence the name of the three groups known as the Bride Stones. The name of The Groom, conferred on the prostrate remains, appears to have been suggested by the fanciful definition of the Saxon Brád, as given by (Watson).”
However, the modern place-name authority A.H. Smith (1963:3:174) says very simply that the name derives from “bryd, a bride.”
A “rude stone” was described in one tract as being a short distance below this great rock outcrop; it was turned into a cross by the local christian fanatics and moved a few hundred yards west, to a site that is now shown on modern OS-maps as the Mount Cross.
Folklore
Although local history records are silent over the ritual nature of these outcrops, tradition and folklore cited by the antiquarian Reverend John Watson (1775) tell them as a place of pagan worship. People were said to have married here, although whether such lore evolved from a misrepresentation of the title, Bride, is unsure. In the present day though there have been a number of people who have married here in recent years.
If the Brigantian goddess was venerated here, the date of the most active festivities would have been February 1-2, or Old Wives Feast day as it was known in the north. The modern witches Janet and Stewart Farrar, who wrote extensively about this deity (1987), said of Bride: “one is really speaking of the primordial Celtic Great Mother Herself,” i.e., the Earth Mother.
Telling of further lore, Watson said that weddings performed here in ages past stuck to an age-old tradition:
“during the ceremony, the groom stood by one of these pillars, and the bride by the other, the priests having their stations by the adjoining stones, the largest perhaps being appropriated to the arch-druid.”
New Age author Monica Sjoo felt the place “to have a special and uncanny power.” This almost understates the place: it is truly primal and possesses the virtues of strength, energy, birth and solace.
References:
Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
Crossland, Charles, “Place-Names in the Parish of Halifax in Relation to Surrounding Natural Features,” in Halifax Naturalist, volume 7, 1902.
Farrar, Janet & Stewart, The Witches’ Goddess, Hale: London 1987.
Harland, John & Wilkinson, T.T., Lancashire Folklore, John Heywood: Manchester 1882.
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 1963.
Watson, John, The History and Antiquities of the Parish of Halifax, T. Lowndes: London 1775.
The second highest of Wiltshire’s prehistoric camps or hillforts, Martinsell Hill was described as early as the 13th century as ‘Mattelsore’ and was known in local dialect and literary forms as variants around the word mattels, until the 16th century, when the title became altered in literature and for the first time became known as ‘Martinshall’ (and variants thereof), which has stuck ever since. As the etymologists Gover, Mawer & Stenton (1939) proclaimed,
“the first element (mattels, PB) must be associated with the old english name for the camp which stands on top of it: the Mætelmesburg of the Pewsey charter” —
A.C. Smith’s old map
Which the authors think derived from “Mætelmesora, i.e., ‘Mæþelhelm’s bank'”, being the name of a tribal leader or elder who gave his name to the hill upon which the fort was built. Margaret Gelling echoes the sentiment in her Place-Names in the Landscape, but we must keep in mind that such derivation is still a quite speculative etymology and one which doesn’t seem to be able to be proven (as yet!).
The hillfort and its remains were described in some detail in the second volume of Colt Hoare’s classic Ancient Wiltshire (1819: 107), where he wrote:
“Martin’s Hill or Martinshal Hill is in North Wilts what Long Knoll near Maiden Bradley is in South Wilts, ‘collis longe spectabilis’. This elevated point commands a most advantageous prospect of the rich vale that separates the northern and southern districts of our county, , and is rendered interesting to the antiquary by an extensive earthenwork that crowns the summit of the hill. Its form resembles an oblong square on all sides, except towards the east, where it bends inward in order to humour the natural shape of the hill. Its area, which is in tillage, comprehends thirty-one acres; and as several entrances have been made through the ramparts for the convenience of agriculture, it is difficult to ascertain on which side were the original approaches to the camp. This hill, in its formation, presents a peculiarity rather contrary to the usual system of nature, by rising in height towards the east, where a bold and tremendous precipice of smooth turf shelves down from the summit to the base of the hill. This eminence is more remarkable for the rich and extensive prospect which it affords than for the plan of its entrenchments, which consists of a single vallum and fosse. Not having discovered by digging any certain marks of ancient populations within its area, I am inclined to think that it may be considered as an asylum to which the Britons, who were very numerous in its environs, sent their families and herds in times of danger: the single vallum and ditch prove its British origin, and the great extent of its area seems to warrant this conjecture.”
Hippisley Cox’s ground-plan
This aint a bad assumption for a fella who wrote this 200 years ago without the aid of excavation or modern archaeocentric analysis. But we can see that Hoare was utilizing that dying virtue of common sense here, and find that much of what he said remains the echoed narrative of modern archaeologists who, I believe, still aint done a detailed excavation on the site themselves. (weird for down South!) Later in the 19th century, when the reverend A.C. Smith (1885) visited and wrote about the hillfort, he added little to Hoare’s earlier words. And the descriptive narrative of the site remained roughly the same (Massingham’s intriguing ascriptions aside!) even after a small excavation was undertaken in 1907, which found very little. Hippisley Cox (1927) passed this way in his fine travelogue of ancient roads and trackways in Wessex, describing the enclosed top of this hill as
“the site of a complete neolithic settlement, including dew-ponds, a cattle compound, a flint quarry, lynchetts, dicthes of defence and deep cattle tracks formed by much going and coming of beasts from the valley.”
He may have been right! In more recent times Geoffrey Williams (1993) describes the Martinsell hillfort, which again only gives slightly more info than Colt Hoare’s 1819 narrative. The site covers 32 acres in size, is roughly rectangular in form, measuring roughly 330 yards (302m) across east to west, and 480 yards (439m) north to south. There appears to be at least one entrance on its northeastern edge.
Folklore
What seems to be a survival of prechristian sun lore is found in one or two of the events that used to happen upon and around Martinsell. A number of local history books give varying descriptions of the events here, but Devereux and Thomson (1979) condense the information nicely, telling us that
“The camp seems to have been a focus for curious Palm Sunday ‘games’ in past centuries, one of which involved a line of boys standing at intervals from the base to the summit of the hill. Using hockey sticks, they then proceeded to knock a ball in succession up the hill to the top. Another activity was the throwing of oranges down the hill slopes with boys going headlong after them. Evene more strangely, local youths used to slither down the escarpment on horses skulls.”
Mythographer and writer Michael Dames (1977) thought that such festive activities on and around the hill related to remnants of ancient goddess worship here.
Ley line running from Martinsell (image courtesy Paul Devereux)
In Paul Devereux & Ian Thomson’s (1979) ley hunter’s guide, the Martinsell Hill site stands at the beginning of a ley, which then runs northwest for more than seven miles, eventually ending at the well known causewayed enclosure of Windmill Hill — but not before passing by the Avebury stone circle and several prehistoric tombs on route. This ley is a simple alignment between sites (as the ‘discover’ of leys, Alfred Watkins described them) and has nothing to do with the modern contrivance of energy lines.
…to be continued…
References:
Bradley, A.G., Round about Wiltshire, Methuen: London 1948.
Dames, Michael, The Avebury Cycle, Thames & Hudson: London 1977.
Devereux, Paul & Thomson, Ian, The Ley Hunter’s Companion, Thames & Hudson: London 1979.
Gomme, Alice B., “Folklore Scraps from Several Localities,” in Folklore Journal, 20:1, 1909.
Gover, J.E.B., Mawer, A. & Stenton, F.M., The Place-Names of Wiltshire, Cambridge University Press 1939.
Harding, D.W., The Iron Age in Lowland Britain, RKP: London 1974.
Hoare, Richard Colt, The Ancient History of North Wiltshire, Lackington, Hughes, Mavor & Jones: London 1819.
Massingham, H.J., Downland Man, Jonathan Cape: London 1926.
Partidge, T.B., “Wiltshire Folklore,” in Folklore Journal, 26:2, 1915.
Smith, A.C., A Guide to the British and Roman Antiquities of the North Wiltshire Downs, Wiltshire Archaeological & Natural History Society 1885.
Williams, Geoffrey, The Iron Age Hillforts of England, Horace Books 1993.
Unless you’ve got your own boat, forget it! This one’s miles out on the isolated uninhabited island of Fladda-chuain about 5 miles off the northwest tip from Duntulm, Trotternish. I wouldn’t mind a coupla weeks alone on the isle though – if anyone can get me there!
Archaeology & History
The little rocky island itself was allegedly another of the many visiting places of St. Columba in his many ventures to sell his religion to the peasants and displace the druids, who were alleged to practice pre-christian rites here and deemed it as sacred. St. Columba’s chapel on this island was built to displace the heathen traditions.
Folklore
In Otta Swire’s (1961) excellent work on the folklore and history of the Isle of Skye, she wrote:
“In Duntulm Bay lies Tulm Island and beyond it, in clear weather, Fladdachuan, Fladda of the Ocean, can be seen. In olden times this was a sacred spot, held by many to be Tir-nan-Og, the Isle of Perpetual Youth, which lay in the west; here it is always summer and the sun never sets. The puffins recognized its sacred nature and never began any venture until they had circled the island three times sunwise; this they did also on arriving in Skye and before leaving it. It was held by some to be the reason why in Skye people used to turn three times sunwise before starting a new enterprise. The Druids held it in veneration and St. Columba caused a chapel to be built there. On its altar lay a black stone which some say was the original altar stone of the Druids and which was known as the Weeping Stone because it was always wet. Until fairly recently fishermen used to land on the island and pour three handfuls of seawater on the stone to procure favourable winds or to stop bad floods. The Weeping Stone no longer exists, or at least is no longer to be found where the altar once stood.”
I can’t find anything more about this place. Does anyone know owt more about it?
References:
Swire, Otta F., Skye: The Island and its Legends, Blackie & Son: Glasgow 1961.
Described in Walter Bennett’s (1946) magnum opus as a “stone circle” and repeated in Aubrey Burl’s (2000) magnum opus under the same category, the site here seems more likely to have been an old cairn circle, or perhaps even a simple tumulus — and a small one at that! It was first noted in June of 1842 when the antiquarian, Mr F.C. Spencer of Halifax, “had his attention called to a circle of stones in a field called Delph Hill Pasture by Jonas Lee, a Thursden farmer, and a somewhat noted character in his day” who knew the location very well. It didn’t take long for Mr Spencer to realise that this was “an ancient British barrow,” as he called it, and made plans to excavate the site soon after seeing it.
Following Spencer’s dig, a short account of the finds was made in the Gentleman’s Magazine, telling of the remains of this “small circle of stones” and the burials therein. The account said:
“The circle originally consisted of rock pillars (five of which remain) , standing about 18 inches above the surface, and being about 2 feet square. The diameter of the circle is about 5 yards. Mr Spencer directed an excavation to be made without delay, the result of which was the discovery of two very antique earthen urns, curiously marked, containing fragments of human bones, of small dimensions, mixed with charcoal and black mould. The tops of the vessels were covered with small flat slate-stones, but little larger than the urns, over which larger heavy stones were placed for their protection. The urns were found about 2 feet beneath the surface of the field, in the centre of the circle, embedded in soft clay, with many pieces of charcoal interspersed. About 300 yards from the barrow are the bold remains of a British circular camp…”
A few years later, Tattersall Wilkinson (1893) told that “three unglazed urns, with human remains and flint arrowheads” (my italics) were found at the locale. Curiously there has been some confusion as to the number of urns that were actually found at Delf Hill by different authors over the last 175 years (numbering between 1 and 3, depending on whose account you read!), but it would seem this has occurred due to the proximity of other tombs close by.
An excursion to Delf Hill a few years after Spencer’s first dig is described in an article by L. Clement (1874), where several members of a local history society reported that the mound here consisted of a “small circle of stones, seven in number, fourteen feet in diameter”, that probably surrounded the hillock. One of the stones had been knocked over and moved, so the group took it upon themselves to place the monolith back into what they thought was its original setting within the monument.
An excellent passage grave tomb that’s been described by many historians over the last two hundred years, and was subject to a fine excavation in the first half of the 20th century. Ascribed as neolithic in origin, recent finds of human activity on the edge of the surrounding henge indicates people have been “up to things” hereby since at least 6000 BC. Deriving its name from “the mound of the black grove,” the site as we see it today has been much restored and is so different to when it was visited by Thomas Pennant and other antiquarians.
According to an anonymously written essay in Archaeologia Cambrensis in 1847, the site was first described by Henry Rowlands (1723) where, in relation to another site, he told were,
“the remains of two carnedds, within a few paces of one another: the one is somewhat broken and pitted into on one side, where the stones had been carried away; the other having had its stones almost all taken away into walls and hedges, with two standing columns erected between them.”
A somewhat more detailed description came from Thomas Pennant a few years later. He wrote:
“A few years ago, beneath a carnedd similar to that at Tregarnedd, was discovered, on a farm called Bryn-celli-ddu…a passage three feet wide, four feet two or three inches high and about nineteen feet and a half long, which led into a room about three feet in diameter and seven in height. The form was an irregular hexagon, and the sides composed of six rude slabs, one of which measured in its diagonal eight feet nine inches. In the middle was an artless pillar of stone, four feet eight inches in circumference. This supports the roof, which consists of one great stone near ten feet in diameter. Along the sides of the room was, if I may be allowed the expression, a stone bench, on which were found human bones, which fell to dust almost at a touch: it is probable that the bodies were placed on the bench… The diameter of the incumbent carnedd is from ninety to a hundred feet.”
Ground-plan
But the main excavation work at Bryn Celli Ddu was done in the late-1920s by W.J. Hemp (1930) and his team, who, as usual following such digs, ended up with just as many questions about the site as they had answers! One of the best descriptions of Hemp’s excavation work was by W.F. Grimes (1932) in an essay he wrote for the East Anglian Prehistoric Society where he gave the following detailed description of the finds:
“The cairn here was circular, with a chamber of some 160ft and an original maximum height of at least 12ft. The chamber is a polygonal structure of large stones augmented…with dry-stone walling, entered on the northeast side by a long passage built in the same way. Many of the stones had been dressed and in the chamber stood a single pillar which had been artificially rounded and smoothed, but which had never actually supported the capstone.
“These features had been more or less apparent for many years. But the reparation work soon showed that this was by no means all. In the first place, it was found that the chamber had been surrounded by four circles of standing stones. The first of these, around the outside of the mound at its base, had disappeared, although early accounts and a single hole found in the course of the work of excavation, are evidence of its existence. The second and third circles were found when the entrance to the passage wall was being cleared. Here the walls of the passage were found to merge into an outer circle of large stones and an inner of smaller, set close together and elaborately packed and sunk in a ditch six feet deep and eighteen wide, enclosing the chamber in such a way that passage, chamber and circles together form a gigantic unbroken spiral, with the chamber itself as an unbroken loop in it. The fourth and innermost circle was in the area enclosed by the ditch (which is represented on the plan by the shaded portion). This consisted of a number of stones of various sizes, irregularly placed and in some cases inclined outwards. Under some of them were deposits of burnt human bones. Lines connecting these stones diametrically were found to intersect at the centre of the monument, directly behind the chamber, and here was found a slab-covered pit which contained an elaborate filling whose purpose is unexplained. Beside the cover-stone of the pit was a second larger slab of grit, lying flat, the faces of which were covered with an elaborate and continuous pattern of spirals, scrolls and zig-zags. The position of this stone is shown beside the central stone on the plan. Of it purpose it can only be said that it was probably magical…
“As if the elaborate features already described thus badly were not enough, a uniform floor of purple clay was found to cover the old natural surface within the area enclosed by the ditch, and there were on the floor, in the ditch, and in many other places extensive traces of fire in the form of burnt patches, blackening and quantities of charcoal. In addition there were outside the entrance, a line of post-holes and remains of walls suggesting the former existence of some kind of forecourt crossed by a temporary barrier. Here also were traces of fire and of elaborate ritual. It must be emphasized of course, that all these features, with the exception of the outer circle of stones and the forecourt, had been completely concealed by the mound, so that they were not visible once the monument was completed… Moreover…the entrance to the chamber had been closed with an elaborate blocking which suggested that once closed the chamber had not been intended to be re-opened.”
Although many questions emerged following the excavation, perhaps that relating to the chronology and evolution of the site (after its ritual use) was most important. The site as we see it today sits within the confines of a henge monument (which should also be given an independent entry account) and once a stone circle. And although present day field evidence is inconclusive about which came first, archaeologists like Richard Bradley, Clare o’ Kelly and others are not without opinion. Bradley (1998) told:
“O’ Kelly argued that there had been two successive monuments on the site. The earlier one was a stone circle, enclosed by the earthworks of the henge. In a later phase this was replaced by a passage grave which was built over the surviving remains of the stone circle, its outer kerb being bedded in the ditch of the older monument.”
But Bradley himself doubts this for various reasons, himself interpreting,
“the sequence at Bryn Celli Ddu is to suggest that in its first phase it consisted of a circular unrevetted mound about 15m in diameter, containing a passage grave. Around the edge of this structure was a stone circle, and beyond that there was a quarry ditch. When the monument was enlarged, not on one occasion but twice, the passage was extended as far as the earlier ditch and a significantly larger mound was bounded by kerbstones.”
Though adding himself that there is also a trouble with this idea! As with many other sites, Bryn Celli Ddu appears to have been aligned to the summer solstice. This notion was first propounded by astronomer Sir Norman Lockyer (1909) in his hugely revised work on the astronomical function of megalithic sites. It was nearly 100 years before any archaeologist got off their backside and tested Lockyer’s original proposal and found the scientist to have been way ahead of them at their own discipline. Not unsurprisingly, archaeologist Mike Pitts (2006) was a bit slow in his gimmicky headline in British Archaeology, where he deemed Steve Burrow’s personal observation as “sensational.” Oh how common this theme seems to be in archaeology. Twenty years previously Miranda Green (1991) posited that the chamber alignment from Bryn Celli Ddu aligned towards “May Day sunrise” — which doesn’t seem to work. And on a similar astronomical note, archaeologist Julian Thomas (1991) thought that five post-holes found some five yards beyond the entrance were somewhat reminiscent of the “A” holes at Stonehenge and related to some lunar alignments, thinking that:
“It seems likely that (they) record a series of observations upon the rising of some heavenly body in order to ascertain its standstill position.”
A point that Clive Ruggles (1999) explored with a little scepticism, pointing out:
“The only possibility is the northern minor limit of the moon, and while the adjacent posts are ranged on the correct side to record the position, say, of the midwinter full moonrise in years before and after the minor standstill, many other interpretations of these posts are doubtless possible.”
There’s been lots written about this place and lots more could be added with various archaeologists showing their relative opinions about the place. But perhaps more worthwhile is a visit to the place, later on, when the tourists have fallen back under a starlit sky…
References:
Anonymous, “Cromlech at Bryn Celli Ddu, Anglesey,” in Archaeologia Cambrensis, volume 2, 1847.
Barber, Chris & Williams, John G., The Ancient Stones of Wales, Blorenge: Abergavenny 1989.
Bradley, Richard, “Stone Circles and Passage Graves – A Contested Relationship,” in Prehistoric Ritual and Religion, edited by Alex Gibson & Derek Simpson (Sutton: Stroud 1998).
Green, Miranda, The Sun Gods of Ancient Europe, Batsford: London 1991.
Grimes, W.F., “Prehistoric Archaeology in Wales since 1925,” in Proceedings of the Prehistoric Society of East Anglia, 7:1, 1932.
Hemp, W.J., “The Chambered Tomb of Bryn Celli Ddu, Anglesey,” in Archaeologia, volume 80, 1930.
Lockyer, Norman, Stonehenge and other British Stone Monuments Astronomically Considered, MacMillan: London 1909.
Lynch, Frances, Prehistoric Anglesey, Anglesey Antiquarian Society 1991.
o’ Kelly, Clare, “Bryn Celli Ddu: A Reinterpretation,” in Archaeologia Cambrensis, volume 118, 1969.
Ruggles, Clive, Astronomy in Prehistoric Britain and Ireland, Yale University Press 1999.
Thomas, Julian, Rethinking the Neolithic, Cambridge University Press 1991.
In the old Hundred of West Derby in what was once Lancashire (them there political types shifting boundaries for their own greasy deeds) still remains to this day the trickling remains of old Oswald’s sacred spring, close to the Hermitage Green, which is thought to have gained its named after just such a hermit living hereby and who, no doubt, frequented or looked after this holy well for both refreshment and spiritual sustenance.
Named after the once-pagan King of Northumbria — who was later patronized and regressed to the cultus of a saint — the well was said to be close to an ancient palace, which was later moved when the King regressed into christendom. The well itself was said to have been created through the tradition that the very Earth here possessed healing powers so renowned that people came from many miles to collect and take it for its sacred and medicinal qualities. In Henry Taylor’s (1906) magnum opus he told:
“A writer in The Antiquary twenty years ago (vol.3, p.261) described it as having a very modest appearance for so famous a spot, looking merely like a hole into the hillside. The writer goes on to say, “Passing through a small cottage garden, a well-trodden path leads to the well, which is merely a fosse, as described by Bede, and, situated as it is at the bottom of a tolerable declivity, derives its supply from the drainage of the upper ground rather than from any spring. The water is not very bright, but the well is substantially walled inside, and two or three deeply worn steps lead to the water.”
“The Venerable Bede gives an account of numerous miracles which took place at St. Oswald’s Well. He says: “After which period Oswald was killed in a great battle by the same Pagan nation and Pagan King of the Mercians who had slain his predecessor Edwin at a place called in the English tongue Maserfield in the 38th year of his age on the 5th day of the month of August. How great his faith was towards God, and how remarkable his devotion, has been made evident by miracles since his death; for in the place where he was killed by the pagans…infirm men and cattle are healed to this day. Whereupon many took up the very dust of the place where his body fell, and putting it into water did much good with it to their friends who were sick. This custom came so much into use, that the earth being carried away by degrees, there remained a hole as deep as the height of a man… Many miracles are said to have been wrought in that place, or with the earth carried from thence; but we have thought it sufficient to mention two, which we heard from our ancestors.””
References:
Taylor, Henry, The Ancient Crosses and Holy Wells of Lancashire, Sherratt & Hughes: Manchester 1906.
