Tag: paganism

Great Bride Stones, Todmorden, West Yorkshire

megalithix

Sacred Rocks:  OS Grid Reference – SD 93329 26737

Getting Here

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:

  1. Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
  2. Crossland, Charles, “Place-Names in the Parish of Halifax in Relation to Surrounding Natural Features,” in Halifax Naturalist, volume 7, 1902.
  3. Farrar, Janet & Stewart, The Witches’ Goddess, Hale: London 1987.
  4. Harland, John & Wilkinson, T.T., Lancashire Folklore, John Heywood: Manchester 1882.
  5. 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).
  6. Smith, A.H., The Place-Names of the West Riding of Yorkshire – volume 3, Cambridge University Press 1963.
  7. Watson, John, The History and Antiquities of the Parish of Halifax, T. Lowndes: London 1775.

© Paul Bennett, The Northern Antiquarian


Martinsell Hill, Oare, Pewsey, Wiltshire

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Hillfort:  OS Grid Reference – SU 1764 6396

Also Known as:

  1. Martin’s Hill

Archaeology & History

Martinsell Hill on 1888 map
Martinsell Hill on 1888 map

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:

  1. Bradley, A.G., Round about Wiltshire, Methuen: London 1948.
  2. Dames, Michael, The Avebury Cycle, Thames & Hudson: London 1977.
  3. Devereux, Paul & Thomson, Ian, The Ley Hunter’s Companion, Thames & Hudson: London 1979.
  4. Gomme, Alice B., “Folklore Scraps from Several Localities,” in Folklore Journal, 20:1, 1909.
  5. Gover, J.E.B., Mawer, A. & Stenton, F.M., The Place-Names of Wiltshire, Cambridge University Press 1939.
  6. Harding, D.W., The Iron Age in Lowland Britain, RKP: London 1974.
  7. Hoare, Richard Colt, The Ancient History of North Wiltshire, Lackington, Hughes, Mavor & Jones: London 1819.
  8. Massingham, H.J., Downland Man, Jonathan Cape: London 1926.
  9. Partidge, T.B., “Wiltshire Folklore,” in Folklore Journal, 26:2, 1915.
  10. Smith, A.C., A Guide to the British and Roman Antiquities of the North Wiltshire Downs, Wiltshire Archaeological & Natural History Society 1885.
  11. Williams, Geoffrey, The Iron Age Hillforts of England, Horace Books 1993.

© Paul Bennett, The Northern Antiquarian


Weeping Stone, Fladaigh Chuain, Skye

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Legendary Rock: OS Grid Reference – NG 3638 8091

Getting Here

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:

  1. Swire, Otta F., Skye: The Island and its Legends, Blackie & Son: Glasgow 1961.

© Paul Bennett, The Northern Antiquarian

Delf Hill, Extwistle, Burnley, Lancashire

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Ring Cairn:  OS Grid Reference – SD 9006 3373

Also Known as:

  1. Delph Hill Pasture

Archaeology & History

Rare 1842 photo of urn from Delf Hill
Rare 1842 photo of urn from Delf Hill

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.

References:

  1. Abraham, John Harris, Hidden Prehistory around the North West, Kindle 2012.
  2. Barnes, Bernard, Man and the Changing Landscape, Merseyside County Council 1982.
  3. Bennett, Walter, History of Burnley – volume 1, Burnley Corporation 1946.
  4. Booth, Thomas, Ancient Grave Mounds on the Slopes of the Pennine Range, R. Chambers: Todmorden 1899.
  5. Burl, Aubrey, The Stone Circles of Britain, Ireland and Britanny, Yale University Press 2000.
  6. Clement, L., “Roman Remains in Marsden, Briercliffe and Extwistle,” in Transactions of the Burnley Literary & Scientific Club, volume 1, 1874.
  7. Gomme, George Laurence, The Gentleman’s Magazine Library: Archaeology – Part 1, Houghton, Mifflin & Co.: Boston 1886.
  8. Watson, Geoffrey G., Early Man in the Halifax District, HSS: Halifax 1952.
  9. Wilkinson, Tattersall, “Extwistle Moor, Burnley,” in Transactions of the Lancashire & Cheshire Antiquarian Society, volume 11, 1893.

© Paul Bennett, The Northern Antiquarian


Bryn Celli Ddu, Llandaniel Fab, Anglesey

megalithix

Chambered Cairn:  OS Grid Reference – SH 50761 70185

Also known as:

  1. Bryncelli Ddu
Bryn Celli Dhu in 1847

Archaeology & History

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:

  1. Anonymous, “Cromlech at Bryn Celli Ddu, Anglesey,” in Archaeologia Cambrensis, volume 2, 1847.
  2. Barber, Chris & Williams, John G., The Ancient Stones of Wales, Blorenge: Abergavenny 1989.
  3. Bradley, Richard, “Stone Circles and Passage Graves – A Contested Relationship,” in Prehistoric Ritual and Religion, edited by Alex Gibson & Derek Simpson (Sutton: Stroud 1998).
  4. Green, Miranda, The Sun Gods of Ancient Europe, Batsford: London 1991.
  5. Grimes, W.F., “Prehistoric Archaeology in Wales since 1925,” in Proceedings of the Prehistoric Society of East Anglia, 7:1, 1932.
  6. Hemp, W.J., “The Chambered Tomb of Bryn Celli Ddu, Anglesey,” in Archaeologia, volume 80, 1930.
  7. Lockyer, Norman, Stonehenge and other British Stone Monuments Astronomically Considered, MacMillan: London 1909.
  8. Lynch, Frances, Prehistoric Anglesey, Anglesey Antiquarian Society 1991.
  9. o’ Kelly, Clare, “Bryn Celli Ddu: A Reinterpretation,” in Archaeologia Cambrensis, volume 118, 1969.
  10. Ruggles, Clive, Astronomy in Prehistoric Britain and Ireland, Yale University Press 1999.
  11. Thomas, Julian, Rethinking the Neolithic, Cambridge University Press 1991.

© Paul Bennett, The Northern Antiquarian


St. Oswald’s Well, Winwick, Cheshire

megalithix

Holy Well:  OS Grid Reference – SJ 6072 9408

Folklore

St Oswalds Well on 1849 map

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:

  1. Taylor, Henry, The Ancient Crosses and Holy Wells of Lancashire, Sherratt & Hughes: Manchester 1906.

© Paul Bennett, The Northern Antiquarian


Banbury Cross, Oxfordshire

megalithix

Cross:  OS Grid Reference – SP 45323 40397

Also Known as:

  1. High Cross
  2. Market Cross

Archaeology & History

Banbury Cross (after Ronald Goodearl, 1973)
Banbury Cross (after Ronald Goodearl, 1973)

The original stone monolith that stood here has long since been destroyed (by christians arguing amongst themselves) and the ornate edifice that we see today was erected in 1859 to commemorate the marriage of Queen Victoria’s eldest daughter, Victoria Adelaide Mary Louisa, to Friedrich Wilhelm of Prussia.  Standing more than 52 feet tall, it is of a neo-Gothic design and is one of the tallest crosses in the country.  Originally there were going to be six carved statues cut into the niches of the cross, but this was later reduced to three.

First mentioned in place-name records from 1478, the original stone cross was itself very prominent, rising some 20 feet tall and sitting upon a square base of eight steps.  It was described by John Leland in his Itinerary when he visited the town sometime between 1535 and 1545, who said:

“At the west part of the street…is a large area, having a goodly cross with many degrees (steps) about it.  In this area is kept every Thursday a very celebrated market.”

The old cross was also a site where public notices and proclamations were dispensed to local people and seems to have been an old meeting place.  Whether it had a prehistoric predecessor isn’t known.

Folklore

The nursery rhyme we’ve all recited when we were kids and growing-up, has much of its origins around this ornate edifice and in the 20th century was thought to have its origins in pre-christian practices hereby, but this is questionable.  The rhyme, to those who don’t know it, goes:

Ride a cock-horse to Banbury Cross,
To see a fine lady upon a white horse,
With rings on her fingers and bells on her toes,
She shall have music wherever she goes.

As Kirsten Ayles (1973) told:

“This rhyme was first recorded in 1784, but it probably originated much earlier.  The Banbury Cross mentioned was destroyed at the turn of the 16th century by the Puritan inhabitants of Banbury.  It has been suggested that “bells on her toes” points to the fifteenth century, when a bell was worn on the long tapering shoe of each shoe.  It has (also) been thought that the “fine lady” was Queen Elizabeth I, or Lady Godiva.”

Another option identifying the “fine lady” in the rhyme is perhaps a member of the Fiennes family, ancestors of Lord Saye and Sele who owns nearby Broughton Castle.

References:

  1. Ayles, Kirsten, “A Short History of Nursery Rhymes,” in This England, 6:3, Autumn 1973.
  2. Gelling, Margaret, The Place-Names of Oxfordshire (2 volumes), Cambridge University Press 1954.
  3. Vallance, Aymer, Old Crosses and Lychgates, Batsford: London 1920.

Acknowledgements:

To Ronald Goodearl, for use of his 1973 photograph of the Banbury Cross.

© Paul Bennett, The Northern Antiquarian 


Salford Cross Cup-Marks, Oxfordshire

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Cup-Marked Stone:  OS Grid Reference – SP 28644 28058

Getting Here

Pretty simple this one.  From Chipping Norton, head west on the A44 for a coupla miles till you hit the lovely Salford village.  The church stands out, so head for it and, as you walk towards the building, watch for the small stone cross in front of you.

Archaeology & History

Salford Cross cup-markings

This is curious.  Very curious!  We might expect to find cup-markings occasionally on some of the cross-bases or other early christian monuments in northern England and Scotland, but to find them in the heart of a small Oxfordshire village where the tradition of cup-marked stones is unknown, was something of a surprise when Tom Wilson and I (1999) found it, to say the least!  But this is what we’re looking at here.

Salford Cross remains

On the remains of an old medieval cross, whose broken shaft has seen better days,  as the photo shows — and as a personal viewing shows even clearer — there are 3 simple cup-markings etched on one side of the cross-base in Salford churchyard.   The cups certainly aint natural, but then also they don’t have the archaic looks of the prehistoric carvings from Yorkshire to Scotland.  It would be good if we had a more extensive history of the cross monument itself, perhaps saying precisely where the stones which make it up came from, but local records tell us nothing it seems.  If we could ascertain that parts of it were made up of some remains taken from some local prehistoric ‘pagan’ tomb (and a number of tombs have been found in and around this area), then some sense could be thrown upon its position here.  But until we can ascertain more about the history of the cross, the three clear cup-markings on the cross-base remain somewhat of a mystery.

Folklore

Lovers of ley lore will be intrigued to find this carved cross-base is on a very accurate ley linking the King Stone, Rollright stone circle, Little Rollright church (where a standing stone can be found in the walling just before it), the Salford Cross and the site of another cross on the hill outside the village.

References:

  1. Bennett, Paul & Wilson, Tom, The Old Stones of Rollright and District, Cockley: London 1999.

© Paul Bennett, The Northern Antiquarian


Herder’s Cross, Wycoller, Lancashire

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Cross:  OS Grid Reference – SD 94057 39369

Also Known as:

  1. Herders Common Cross

Getting Here

From Laneshaw Bridge, near Colne, take the long country road that goes up above Wycoller to Stanbury and Haworth over the Yorkshire-Lancashire border.  A couple of miles uphill, there’s a parking spot with views across the moors.  Stop here.  Cross the road and walk up for about 100 yards, going thru the rickety gate on the left, and up the field (past the small disused quarry) until you see the large rock looming ahead of you, perched on its own.  That’s it!

Archaeology & History

Herders Cross stone

This is a really curious spot to me.  A large singular boulder sat on the edge of an uninhabited moorland with no real history of heathenism, nor religious practices; yet someone at sometime in the not-too-distant past saw something here that made them cut a large square hollow into the top of this stone, in which they stuck an old cross.  We came across this site a few weeks ago quite by accident, but realised that the deep hollow in the rock was an old cross base; so when I got home I checked Taylor’s (1906) magnum opus, expecting to find some info therein.  But even Taylor seemed to know nothing of this place.

A week or two later, Paul Hornby pointed me in the direction of an unpublished essay by a local chap called Clifford Byrne (1974) who’d studied some of the early christian remains in the region and who wrote the following of what he named “Herders Cross”:

“This cross, or more properly its socket, is probably one of the least known in the area.  It was shown to the writer by Mr Stanley Cookson of Trawden, who discovered the socket in passing, so to speak.  On the road to Haworth from Laneshawbridge, opposite the site of Foster’s Leap rocks, on the east side of the road, is a really huge boulder on the moor top.  In the south side is the cross socket, whilst on the north side of the rock can be made out a right-angled mark which implies that either the socket was being placed on that side in the first instance, or that two sockets were once envisaged…

“Old maps show the rock in situ with a “shaft” protruding from the top.  Some yards west a shallow pony track  bypasses the site, whilst some four or five hundred yards east a very well worn and ancient road, long unused, passes in the direction of Emmot Holy Well.  The cross may thus have been a Wayside Cross showing the way to this Holy spring which is remembered as being propitious in the cure of rheumatism.”

Cross-base socket

This may be so; but I suspect earlier, heathen remains upon the moors here to explain the curious position of both this and another cross-base some 400 yards away.  Some dubious cup-marks can be seen by the side of the stone hollow; and other dubious ones have been found on the moors above here.  There is folklore of a lost stone circle on the hills above here, and a scattering of little-known faerie lore, indicating hidden sites and lost myths.  These ingredients are more likely the reasons that Herders Cross was erected here, overlooking the countryside south and west, with the holy hill of Pendle rising in the centre of the distant landscape…

References:

  1. Byrne, Clifford, A Survey of the Wayside Crosses in North East Lancashire, unpublished 1974.
  2. Taylor, Henry, The Ancient Crosses and Holy Wells of Lancashire, Sherratt & Hughes: Manchester 1906.

© Paul Bennett, The Northern Antiquarian


Ben Ledi, Callander, Stirlingshire

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Sacred Mountain:  OS Grid Reference – NN 562 097

Getting Here

The hazy peak of Ben Ledi

From the tourist-infested (but lovely) town of Callander, look west to the largest of the nearby mountains — that’s where you’re heading!  You can keep along the A84 road out of the town for 4-5 miles (past the Falls and Pass of Leny) till you reach the parking spot on your left.  Cross the river and go up into the signposted woodland.  Keep walking up thru the trees until the rocky mass emerges above you.  You can either keep to the path and follow the long walk round the mountain, or go straight up the crags above you.  The top’s in sight!

Folklore

Getting up here is no easy task if you’re unfit — but it’s well worth the effort for the journey alone!  And in bygone centuries it seems, local people made it a particular pilgrimage at specific times during the year.  Even the name of this great hill has some supposed affinity with holy issues; though some modern english etymologists put a dampener on such things.  In Charles Rogers’ (1853) excellent Victorian exposition, he told that,

“Benledi is an abbreviation of the Celtic Ben-le-dia, signifying the hill of God.”

But whether the old heathens who named most of these ancient mountains would echo his oft-repeated derivation is another thing altogether!  However, there are other decidedly pre-christian events that used to be enacted here, for the summit of Ben Ledi was, tradition tells, where the sun god was worshipped.  It would seem, however, that this tradition is a somewhat watered-down version of it as a site of cosmological and social renewal. (see Eliade 1974) For akin to the annual pilgrimage that happens upon Croagh Patrick in County Mayo, Ireland, here upon Ben Ledi,

“For three days and three nights…the inhabitants of the district in those primitive times convened, at the period of summer solstice, on the summit of the mountain, to join in the rites of heathen worship.”

More recent lore tells the date of such sacred gatherings was Beltane.  Also a short distance to the north of the summit of Ben Ledi is a small loch known as Lochan-nan-corp.  Mr Rogers again tells us that,

“Here two hundred persons, who were accompanying a funeral from Glenfinglas to the churchyard of St. Bride, suddenly perished; the ground had been covered with snow and the company were crossing the lake on the ice, when it at once gave way.”

It seems a most unusual event.  But the tale itself implies that a corpse route passed by the way of this high summit, down to the heathen chapel of St. Bride at the bottom of its eastern face: a huge undertaking in itself with probably archaic origins.  Does anyone know owt more about this?

References:

  1. Eliade, Mircea, The Myth of the Eternal Return, Princeton University Press 1974.
  2. Eliade, Mircea, Patterns in Comparative Religion, Sheed & Ward: London 1958.
  3. Roger, Charles, A Week at Bridge of Allan, Adam & Charles Black: Edinburgh 1853.

© Paul Bennett, The Northern Antiquarian