Healing Well (destroyed): OS Grid Reference – SE 1286 4007
Also Known as:
Loadpit Well
Archaeology & History
Sore Eye Well on 1852 map
Descriptions of this site are few and far between, despite it having a meaningful name. First recorded on the 1852 OS-map, in the folklore of our ancestors this was a well that local people frequented to wash their face and it was said that the waters would take away the ills of those suffering poor eyesight or other ocular problems. Rags were left hanging over an old rowan tree as offerings to the spirit of the water, in return for curing the afflicted eyes.
When I first came looking for this as a boy, I was frustrated to encounter the water authority’s metal cover ruining the site completely, leaving nothing of the old well as it once was. Around the metal-cover was evidence of a small rock enclave that would have defined the spring as it emerged from the earth—although it was barely noticeable. The remnants of a small path just to the right of the main footpath that reaches up the hillside is apparent, leading to the well. Below it were the remains of a large, water-worn flat rock, with other stones set to its sides, where the water used to flow and be collected, but today everything’s dried up and there’s little evidence of it ever being here.
References:
Shepherd, V., Historic Wells in and Around Bradford, Heart of Albion: Wymeswold 1994.
Healing Well (destroyed): OS Grid Reference – SE 2986 3331
Archaeology & History
First mentioned in the 1715 magnum opus of Ralph Thoresby, this old healing well has long since fallen victim to the careless Industrialists. In his day, the well was there for all to use, saying:
“Eye-bright Well on a declining Ground, near the Monk-Pits, discovers its Virtues in the Name, being, long-ago, esteemed a Sovereign Remedy against Sore-Eyes.”
This note was subsequently copied in in Hope’s (1893) classic survey, with no additional comment. In all probability, the name of the well derived from the presence of the herb Eyebright (Euphrasia officinalis) which, as is well known, is the best herb for ailments of the eye. The water from the well, in combination with the herb that grew around it, no doubt increased its ocular healing abilities.
By the middle of the 19th century, the rise of Leeds city brought an end to its ancient flow and its location was eventually forgotten. In Bonser’s (1979) survey of Leeds’ wells, he told how,
“the position of this well can be accurately determined: it was situated on sloping ground between Wellington Street and Aire Street, as clearly indicated on the 1847 (1850) OS 5ft to 1 mile (map).”
Location of Eyebright Well on 1852 map
However, in the much earlier survey of Leeds, Edward Parsons (1834) told us that this well was a hundred yards to the south, “near the line of the new road to the iron bridge across the Aire at the Monk Pits.” And although it isn’t named, it should be noted that immediately across the River Aire, where Parsons stated, the 1852 OS-maps showed the “Site of an Ancient Well.” This is very likely to be where it was. Parson’s also echoed the local lore of the time, telling us that the Well was “a sovereign remedy for soreness of the eyes.”
References:
Bonser, K.J., “Spas, Wells and Springs of Leeds,” in The Thoresby Miscellany – volume 16, Leeds 1979.
Hope, Robert Charles, Legendary Lore of the Holy Wells of England, Elliott Stock: London 1893.
Parsons, Edward, The Civil, Ecclesiastical, Literary, Commercial and Miscellaneous History of Leeds, Halifax, Huddersfield, Bradford, Wakefield, Dewsbury, Otley – volume 1, Frederick Hobson: Leeds 1834.
Crosses / Legendary Rocks (destroyed): OS Grid Reference – SE 1975 2909
Archaeology & History
Site location at Cross House
Not to be confused with a much more renowned namesake above Ilkley, this was the name given to two old stones that once existed in the middle of the East Bierley hamlet (as it was then) southeast of Bradford. They were two large boulders next to each other, not far from the early farmstead of Cross House (see map, right) and were described in James Parker’s (1904) historic collage of the area, where he informed us that:
“On the village green (are) the primitive large stones locally called the “Cow and Calf stones,” which used to be in days gone by a Preaching Cross and Market Cross.”
When William Cudworth (1876) described the place nearly thirty years prior, he only mentioned a single cross, telling us:
“There is a lane which has long been called Kirkgate at Birkenshaw, leading up to an ancient cross on the hill. The fact of this cross being on the hill must have given rise to the name Kirk (church) gate, as there was not, until a few years ago, any church at Birkenshaw. In a previous paper we had occasion to notice the existence of the cross as an evidence of a pre-church period.”
The meaning behind the name Cow & Calf is unexplained by our respective authors, although Cudworth’s citation of “the cross as an evidence of a pre-church period” is probably not without merit here. It seems very likely that the animal names of the two large stones—akin to the Cow & Calf Rocks at Ilkley and others of the same name elsewhere in the country—that sat near the top of the hill, probably possessed a creation myth similar to others of the same name. From this, it seems logical that local folk held the rocks as important, which would have obviously attracted the regressive attention of Church; so they stuck a cross here to christianize the place and in doing so ensured that local people could continue using the place as a meeting place. This practice (as if you didn’t already know) was widespread.
Although Mr Cudworth seems to give the first real account of the place, field-name records of 1567 listed a ‘Cowrosse’, which may have been the “cross on the Cow” stone. A.H. Smith (1961) listed the site and suggested the element –rosse may derive from a local dialect word meaning a marsh, but a ‘cow’s marsh‘ seems a little odd. It is perhaps just as likely that an error was made in the writing of rosse instead of crosse.
References:
Cudworth, William, Round about Bradford, Thomas Brear: Bradford 1876.
Parker, James, Illustrated History from Hipperholme to Tong, Percy Lund: Bradford 1904.
Smith, A.H., The Place-Names of the West Riding of Yorkshire – volume 3, Cambridge University Press 1961.
Mentioned only in passing in the Becca and Aberford Enclosure Act of 1825, all remains of this site have gone. It was subsequently referred to by Edmund Bogg (1904) in his journey through Elmet as previously standing where the Roman road veered off to the northeast from the “new road”, as it was then. Bogg’s brief description told that from Nut Hill,
“A little distance south, where the old and new roads part, formerly stood a cross; Highcross Cottage keeps its memory green.”
References:
Bogg, Edmund, The Old Kingdom of Elmet, James Miles: Leeds 1904.
Holy Well (destroyed): OS Grid-Reference – SE 100 254
Archaeology & History
This sacred site seems to have been destroyed sometime at the end of the 19th century. It was located on the great slopes heading up to Beacon Hill. In 1787, a property survey showed six houses here called Holy Well Cottages and on the 1852 OS-map a “Well” is highlighted at the bend in the pathway of the Old Bank as you’re going uphill, which is the place in question. On my last visit here about thirty years ago, its position was preserved under a large manhole.
References:
Heginbottom, J.A., “Early Christian Sites in Calderdale”, in Proceedings Halifax Antiquarian Society 1988.
The historian William Addison (1951), in his history on the subject, told how “the spas began as holy wells”; and although no direct accounts are left of early dedications here, the remnants of Mayday traditions tell us there were more archaic goings-on before the waters were taken by the aristocrats. Once it had been designated as a spa, the waters were covered and a typical Spa House constructed over them. From hereon, for more than a century, the waters were accessible only to those with money who wished their ailments to be treated.
Between the end of the 18th to the end of the 19th century, the Horley Green Spa was a very prominent ingredient in the history of Calderdale. A chalybeate or iron-bearing spring, its waters were directed into a large underground cistern covered by metal. Thomas Garnett (1790) was the first to write about it, telling us:
“The Horley Green water is quite pellucid—sparkles when poured out of one glass into another—and has a sharp, aluminous, styptic taste, not unlike ink. The taste is not unpleasant when the water is taken from the springhead and drank immediately.”
He went on to espouse the waters to be good in healing bone and rheumatic diseases, giving many first-hand accounts from people in Yorkshire and beyond who used the waters here with apparent success, including one case of curing diabetes! Its reputation was later reinforced in a book by William Alexander (1840), who told us how,
“I unhesitatingly affirm that the Horley Green Spa possesses a very strong claim to be regarded as a powerful tonic and chalybeate.”
By the time those words were written, it had already gained a considerable reputation and many were those who’d received treatment.
Spa House on 1894 map
A years after Alexander, the roving doctor A.B. Granville (1841) visited Horley Green—who described it as “a renowned steel-water Spa”. But at the same time he reported how its popularity had started to decline. But, via one Mr West, he did leave us with a greater chemical analysis of the Horley Green waters in an attempt, once more, to certify and prove its curative properties. Their results found the waters to possess, in varying quantities, lime, magnesia, silica, iron oxide, sulphur and silica—all of which further attributed the science of its medicinal actions. A number of case histories of the people cured here can be found in the works of Granville, Garnett and Alexander.
The well-house that stood here eventually fell into disuse. When it was eventually restored as someone’s home in the the late 20th century, the disused spring was found beneath the foundations, filled with stones.
Folklore
Horley Green’s spa well came about as a result of local people visiting the site around Beltane, probably for centuries before the aristocrats and early pharmacists took their hand to the place. But once the spa became renowned, people could only gather here “on the first Sundays in the month of May,” with Sunday being that legendary ‘day of the lord’ crap, to which the people would abide to save them from prosecution. It is obvious though that it had been used as a place of magick thanks to the snippets of lore which have found their way into local history books. We read how, at 6am, people gathered here, to such an extent that the roads were completely crowded. Those who arrived first were given bags of nuts: an archaic traditional motif found at many pre-christian wells in Britain. Occultists and ritual magickians amongst you will note the time when folk frequented the well, at 6am: the time when many nature-spirits are invoked for full effects. We find this time echoed in the ritual gatherings at Lady or St. Anne’s Well in Morley, just a few miles to the east.
References:
Addison, William, English Spas, Batsford: London 1951.
Alderson, Frederick, The Inland Resorts and Spas of Britain, David & Charles: Newton Abbot 1973.
Alexander, William, “On the Mineral Springs of the Parish of Halifax,” in Proceedings Geological & Polytechnic Society, West Riding, Yorkshire, volume 1, Edward Baines: Leeds 1849.
Crabtree, John, Concise History of the Parish and Vicarage of Halifax, Hartley & Walker: Halifax 1836.
Granville, A.B., Spas of England, Henry Colburn: London 1841.
Hembry, Phyllis, The English Spa 1560-1815, Athlone Press: London 1990.
Short, Thomas, The Natural, Experimental and Medicinal History of the Mineral Waters of Derbyshire, Lincolnshire and Yorkshire, privately printed: London 1724.
Short, Thomas, A General Treatise on Various Cold Mineral Waters in England, privately printed: London 1765.
You can either head up to the Twelve Apostles stone circle, then a short distance west to the Ashlar Chair and head just head west along the moorland footpath that runs parallel with the old walling for ¾-mile (1.2km). This is the boggier route, beloved of real walkers! The other route is from the top of the Roman Road that bisects the moor at Whetstone Gate. From here, where the normal ‘road’ meets up with the dirt-track at the very top of the moors, take the footpath east for ½-mile (0.75km) until you reach the large cluster of rocks, just over the wall on your right-hand side. The carving is on top of one of them there stones.
Archaeology & History
Without doubt there’s one helluva spirit to this cluster of large weather-worn rocks whose bodies gaze in every cardinal direction—and it’s a place where me and a number of earlier historians thought cup-and-rings could be found. The first petroglyphic context of the rocks was made in the 1860s by the grand 19th century historians Forrest & Grainge (2012) where they gave it the usual druidic associations, so beloved of academics and antiquarians alike at the time. They wrote:
Very faint cup-and-3-ringsThimble Stones gazing south
“The Thimble Stones are a ½-mile north of the Two Eggs, with which they are nearly in line. They are of the same outcrop of stratification and appear as though they had been pushed upwards by some force acting from beneath, breaking them up with a vertical fracture, and separating them so as to leave wide spaces between the blocks. They are about a furlong in length and in front about 10ft in height, diminishing eastward to the level of the ground. Two of them a few feet apart are 7ft high, and bear on their eastern angles the cups and channels which we designate the marks of Druidic consecration.”
Subsequently, in Collyer & Turner’s (1885) work they told that the rocks “bear cups on two margins”; and when the great Harry Speight (1900) came here, he found they were “bearing cups and grooves.” Yet no-one reported any rings. And in the countless visits I’ve made here—thinking that there must have been cup-and-rings!—no such symbols have ever cried out. The various large ‘bowls’ and lines that Nature has carved here—some of which may have been important in ancient days—are all that the casual eyes can see. Until now…
The local rambler and photographer James Elkington and James Turner were up here a couple of years ago. The light was falling through a clear bright sky and so, as James likes to do at such times, he clicked his camera a few times to catch the landscape. Clambering onto the rocks, Mr Turner unknowingly stood upon the carved rings, and when he moved his foot Mr Elkington spotted them! And as we can see on the image above, only just, there’s a single cup-mark surrounded by a concentric triple ring. Incredibly faint, it is without doubt the real McCoy—and the highest of all petroglyphs on these moors. In the photo it seems that there may be other elements to the carving, but until conditions allow for a further examination, we won’t know for sure.
James is hoping to get back up there when conditions are just right so he can get clearer photos. But if you hardcore antiquarians and petroglyph seekers wanna get up there y’selves to get some photos of your own, please send us whatever you might find.
Folklore
On the esoteric side, the Thimble Stones were a favoured spot for a ritual magickal Order in years gone by.
References:
Allen, J. Romilly, ‘Cup and Ring Sculptures on Ilkley Moor,’ in Reliquary & Illustrated Archaeology, volume 2, 1896.
Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
Boughey, Keith & Vickerman, E.A., Prehistoric Rock Art of the West Riding, WYAS: Wakefield 2003.
Collyer, Robert & Turner, J. Horsfall, Ilkley, Ancient and Modern, William Walker: Otley 1885.
Feather, Stuart, “Mid-Wharfedale Cup-and-Ring Markings,” in Bradford Cartwright Hall Archaeology Group Bulletin, 6:3, 1961.
Forrest, Charles & Grainge, William, A Ramble on Rombald’s Moor, Northern Antiquarian: Bradford 2012 (1st published 1867-69).
Hedges, John (ed.), The Carved Rocks on Rombalds Moor, WYMCC: Wakefield 1986.
Speight, Harry, Upper Wharfedale, Elliott Stock: London 1900.
Acknowledgements: Huge thanks as always to James Elkington for use of his photos.
From Ilkley town centre take the road up to White Wells (ask any local if y’ can’t find it), but instead of heading up the track to the wells, keep on the road and, after just over 200 yards, turn left up the Keighley Road. Half-a-mile up there’s a dirt-track on your right which leads to Silver Well Farm. Walk along here for about 150 yards, keeping your eyes peeled for a large rock in the heather about 50 yards up onto the moor. You’ll find it.
Archaeology & History
Located just 100 yards west of the old Roman road that effectively runs north-south through the middle of Rombalds Moor and which, when this carving was executed, was a prehistoric trackway, this is an impressive carving, all but unknown by many. On my last visit to this stone—maybe 10 years ago or more—it was a cloudy day. I know this from the fact that the design on the stone was difficult to see in its entirety. But not anymore! When the northern antiquarian Dave Whittaker came a-wandering this way a few years back, the stone so overgrown in vegetation that the design was very difficult to appreciate and, like any healthy curious antiquarian, he wanted to know what the full carving would look like. He enquired whether or not it was OK to uncover the stone from beneath its mass of heather to see the full image and, as far as we were concerned the idea was a good one. And so, following in the footsteps of Beckensall, Currie, Chappell, me and a few others, he got stuck in!
Cup-and-rings from above (photo by Dave Whittaker)Looking across the stone (photo by Dave Whittaker)
As you can see in Dave’s fine photos, the petroglyph is indeed a fine one. It comprises mainly of four cup-and-rings, two of which are incomplete The rings, as you can see, are very faint, whilst the cups, both in the rings and those outside of them, are notably deep; perhaps indicating that they were carved into many times over a long period.
One of the great petroglyphic pioneers, J.Romilly Allen (1882) seems to have been the earliest to record this carving. Allen’s early sketch (below) was obviously drawn on a shady day, as it misses several of of the rings that are clear to see when the the daylight is just right. It’s an easy mistake to make. He wrote:
J.R. Allen’s 1882 sketchHedge’s 1986 sketch
“One mile south-west of Ilkley is a road leading over the top of the Moor…very appropriately as Weary Hill. To the west of the road, and between it and the boundary-wall of Silver Well Farm, is a small boulder of gritstone with cup-markings on it. It lies at a level of 900 ft. above the sea, and it measures 8ft by 5ft. On its upper surface, which is nearly level, are carved ten cups, varying in diameter from 2 to 3 ins., one of them being surrounded by a single ring.”
The pseudonymous “A. Reader” (1891) also included the stone in his international overview of prehistoric carvings, but merely copied the notes of his predecessors. Nearly a hundred years later when archaeologist John Hedges (1986) did his survey of these moors, he described this carving simply as:
“Medium seized rock…in grass, heather and crowberry with c.ten cups, four with rings, two with grooves from rings, three depressions and series of probably natural lines running down to bottom edge.”
And as with the pseudonymous A. Reader (1891), Boughey & Vickerman’s (2003) also just copied Hedges’ earlier description.
Seeking numeracy in Alan Davis 1988 sketchAnd from another angle (photo by Dave Whittaker)
The greatest analysis of this carving to date is by physicist and mathematician Alan Davis. He set out in 1983 to explore the possibility of there being a universal measurement used in neolithic times that was coded into our cup-and-rings—a theory first espoused by the great archaeo-astronomer Alexander Thom. (1968) He selected carvings from Rombalds Moor and Northumberland, including this one at Weary Hill (calling it the I/1 carving) to see if a ‘megalithic inch’ (MI) that was propounded by Thom had any foundation in fact. As a mathematician he was ideally qualified to examine this proposition. His 1983 paper found there to be “substantial support” for this prehistoric megalithic inch. However, in a subsequent 30-page analysis of the same carvings Davis (1988) found that some criteria in his initial investigation needed re-examining. In his updated report he told that “many of these deficiencies have now been remedied.”
His initial 1983 report concluded the Weary Hill carving possessed a deliberate mathematical code in accordance with Thom’s MI. However in the subsequent 1988 report, Davis found that the measurements were based on 5MI and 3 MI, but only in the cup-and-rings and not the single cups. Despite this, there remained an overall scepticism in terms of any deliberate universal use of the MI. My own take on this is a simple one: there was no deliberate use of any MI at carvings. Where we do find precise MIs, this is due simply to the average size of human hands, meaning that some obvious figurative correspondences will occur upon investigation. The more you think about it, the more obvious it becomes.
Anyhow, all this intriguing geometry aside: to those of you who take the time to check this out, have a bimble in the heather barely 100 yards west and you’ll find a few other carvings sleeping quietly, whose site profiles I’ve yet to do…
References:
Allen, J. Romilly, “Notice of Sculptured Rocks near Ilkley,” in Journal of the British Archaeological Association, volume 38, 1882.
Anonymous, Walks Around Cup and Ring Stones, ITIC: Bradford n.d. (1995)
Boughey, K.J.S. & Vickerman, E.A., Prehistoric Rock Art of the West Riding, WYAS: Leeds 2003.
Collyer, Robert & Turner, J. Horsfall, Ilkley, Ancient and Modern, William Walker: Otley 1885.
Davis, Alan, ‘The Metrology of Cup and Ring Carvings near Ilkley in Yorkshire,’ in Science and Archaeology, 25, 1983.
Davies, Alan, ‘The Metrology of Cup and Ring Carvings,’ in Ruggles, C., Records in Stone, Cambridge 1988.
Hedges, John (ed.), The Carved Rocks of Rombald’s Moor, WYMCC: Wakefield 1986.
Reader, A., Archaic Rock Inscriptions, privately printed: London 1891.
Thom, Alexander, “The Metrology and Geometry of Cup and Ring Marks,” in Systematics, volume 6, 1968.
Turner, J. Horsfall, Historical Notices of Shipley, Saltaire, Idle, Windhill, Wrose, Baildon, Hawksworth, Eccleshill, Calverley, Rawdon and Horsforth, Shipley Express: Idle 1901.
From East Morton village, take the moorland road, east, and up the steep hill. Where the road just about levels out there’s a right turn, plus (more importantly!) a trackway on your left which leads onto the moor. Walk up this track for ⅔-mile until you get to the point where the moorland footpath splits, with one bending downhill to an old building, whilst the other smaller footpath continues on the flat to the north. Go up here for 400 yards then walk off-path, right, for about about 150 yards. But beware – it’s boggy as fuck!
Archaeology & History
On this featureless southern-side of Rombalds Moor, all but lost and hidden in the scraggle of rashies, a very boggy spring emerges somewhere hereabouts. I say hereabouts, as the ground beneath you (if you can call it that!) is but a shallow swamp and its actual source is almost impossible to locate. If you want to find the exact spot yourself, be prepared to put up with that familiar stench of bog-water that assaults our senses when we walk through this sort of terrain. Few are those who do, I have found… But somewhere here, amidst this bog—and still shown on the OS-maps—is the opening of what is alternatively called Redman’s or Richmond’s Spa. We don’t know exactly when it acquired its status as a spa-well, but the 18th century Halifax doctor, Thomas Garnett—who wrote the early work on the Horley Green Spa—appears to be the first person to describe it. Garnett (1790) said how the place:
“was first mentioned to me by Mr W. Maud, surgeon, in Bradford, who went with me to see it. It is situated on Romalds-moor, about two or three miles from Bingley, and goes by the name of Redmire-spaw. The access to it is by no means good; the ground about it being very spongy and soft. On the bottom and sides of the channel is deposited an ochrey matter, of a very fine, bright, yellow colour; and which I believe is used, by the country people in the neighbourhood, to paint their houses. It sparkles when poured into a glass and has a taste very like the Tewit-well at High-Harrogate; which water it very much resembles in all its properties, and seems to be about the same strength… This water seems to hold a quantity of iron dissolved by means of fixed air. Its taste is very pleasant; it is said to act very powerfully as a diuretic, when drank in considerable quantity, and may prove a useful remedy, in cases where good effects may be expected from chalybeates in very small doses; the fixed air, and even the pure water itself may be useful in some cases. It is, however, necessary to drink it at the well, for it seems to lose its iron and fixed air very soon.”
I’ve drank this water, and believe me!—it doesn’t quite taste as pleasant as Mr Garnett espouses! Its alright I s’ppose—but drinking water from a bog isn’t necessarily a good idea. That aside, I find it intriguing to hear so much lore about such a little-known spring; and it is obvious that the reputation Garnett describes about this spa came almost entirely from the local people, who would have been visiting this site for countless centuries and who would know well its repute. Below the source of the well the land is known as Spa Flat, and slightly further away Spa Foot, where annual gatherings were once held at certain times of the year to celebrate the flowing of the waters. Such social annual gatherings suggests that the waters here were known about before it acquired its status as a spa—which would make sense. The remoteness of this water source to attract wealthy visitors (a prime function of Spa Wells) wouldn’t succeed and even when Garnett visited the place, he said how he had to travel a long distance to get here.
The origin of its name was pondered by the great Harry Speight (1898) who wondered if it derived from the ancient and knightly Redman family of Harewood, whose lands reached over here. But he was unsure and it was merely a thought. As an iron-bearing spring (a chalybeate) you’d think it might derive from being simply a red mire or bog (much like the Red Mire Well at Hebden Bridge), but its variant titles of apparent surnames casts doubt on this simple solution.
No one visits the place anymore. Of the countless times I’ve wandered the moors, rare have been the times when I’ve seen folk anywhere near this old spring. It is still coloured with the same virtues that Garnett described in the 18th century: the yellowish deposits, the boggy ground, much of which reaches to the truly dodgy Yellow Bog a short distance north and which should be completed avoided by ramblers after heavy rains (try it if y’ don’t believe me—but you’ve been warned!).
Cist (destroyed): OS Grid Reference – SE 1192 4759
Archaeology & History
Urn found below Cowpasture Rd in 1874
In a lecture given by Frank Hall at the Ilkley Library in February, 1910, he described a number of prehistoric remains found in the area—including the remnants of a “cinerary urn, containing calcined human remains” and more, as illustrated in the old photo here. He contextualized the findings as being typical of the remains found “under a large heap of earth and stones which we now call a ‘barrow’, ‘cairn’ or ‘tumulus'” and believed that one must have existed here in bygone times. The urn, he told us,
“was found within a few yards of these premises, for it was dug up when the excavations were being carried out for the erection of Messrs Robinson and Sons’ buildings on the opposite side of Cowpasture Road, in March 1874.”
Although we list this site as a cist, we don’t know for sure; but due to the lack of descriptive and historical data about a mound of any form in this area, it is most likely to have been a cist burial and not a tumulus or barrow which Mr Hall inferred. Its location near the valley bottom is unusual when we consider the huge number of cairns on the moors above here; but a cist was found in a similar low-lying geographical position on the south side of the moors near Bingley, 5.8 miles due south, when construction of local sewage works were being done.
References:
Hall, Frank, The Contents of Ilkley Museum, William Walker: Otley 1910.
