St Winefride’s Well, Holywell, Flintshire.

Holy Well:  OS Grid ReferenceSJ 1851 7627

Also Known as:

  1. Ffynnon Gwenfrewi
  2. St. Winifred’s Well

Getting Here

St.Winifred’s Well

From the Chester ring road head into north Wales along the coast road (A548) from Connah’s Quay for about 13 miles taking you through Flint. After 12 miles turn left into Holywell town (Treffynnon). At the western end of the town go down the Greenfield-Mostyn road back towards the A584 taking you down a hill.  After 500 hundred yards you arrive at the holy well/shrine and pilgrimage centre on the right-hand side; there is parking on the opposite side of the road. There is a small entrance fee, but as well as the famous healing well and bathing pool, they have a gift shop, toilet facilities and a late medieval/Gothic two-storey structure that is built over the polygonal, vaulted well chamber, whilst at the side (at the corner of the hill) stands another Gothic chapel from 1500.

History and Legend                                                                                                 

According to the well known legend, a young Welsh girl called Winefride or Gwenfrewi, was the daughter of patrician parents, Thenith (Thewyth) and Gwenlo, who lived at Bryn-y-Castell (Treffynnon) at the beginning of the 7th century AD.  She was a very religious girl who was known for her kindness and charities to people in the area that was then called Tegeingl (after the Decengle tribe).  Winefride grew up to be a very beautiful young woman which troubled her because she had no wish to marry, only to live a life of chastity and serve God as only she knew how.

St. Winefrides Well 1742

One day a local chieftain from Hawarden (Penarlag) called Caradoc ap Alyn came hunting in the area. He became very thirsty so stopped off at the house where Winefride lived with her parents.  However, on this particular day her parents were attending the local church where St Beuno, her uncle, was conducting a service.  Prince Caradoc soon began to seduce her so she ran to the church but with the prince in hot pursuit.  When he caught up with poor Winefride, she again resisted him so he took his sword and beheaded her.  Her severed head fell to the ground and rolled down a hill and where it came to rest a spring of water gushed forth from the ground.  Her parents and uncle came rushing out of the church at which point St Beuno cursed the evil prince, who was calmly wiping blood from his sword, causing him to sink into the ground — never to be seen again.  St. Beuno then placed the severed head back into place, restoring Winifred to life again but leaving her with a thin scar round her neck.

Later, Winifred was entrusted for her education to St Beuno whom sent her to various holy men including St. Elerius at Gwytherin near Llanwrst.  Here she became abbess of a convent that had been founded by Elerius, with his mother St. Theonia as first abbess; and it was here for the next 40 years that Winifred lived out her life.  She was said to have died at Gwytherin in either 65o or 670 AD.  Her body was first interred in the churchyard there, however in 1138 her relics were transferred to Shrewsbury Abbey.  Sadly however, her shrine there was destroyed in the 16th century and now only a few relics remain with a finger-bone being housed at a convent in Holywell.

Mythology and Folklore                                                          

St. Winefrides Well 1750

The holy well and shrine of St. Winifred at Holywell became a place of pilgrimage during the middle-ages and many miracles of healing were wrought there.  The sick were cured of infirmities of the legs and body; crutches were left at the well and many were cured of leprosy, eye complaints, loss of hearing, being not able to bear a child, mental illness, palsy and lung disorders etc.  During the Reformation the holy well suffered much, but from the 17th century onwards pilgrims were returning to the holy place and, more recently it has become the Welsh Lourdes and still pilgrims come in droves from all over Wales and beyond.  The vaulted Gothic structure covering the well shrine is richly carved with bosses depicting various characters including St Beuno, Earl Stanley, Lady Margaret Beaufort, biblical characters, animals and an abbot of Basingwerk abbey, but there is also much recent graffiti too.  A tall statue of St Winefride looks down over the well while candles burn all around.  In the larger bathing pool outside, a stone lies at one side — this is claimed to be where St. Beuno sat whilst teaching his young niece.  Red stains on stones at the front of the well-basin were long taken to be the martyr’s bloodstains, but now these are thought to be iron oxide pigmentation on the lichens.  Today the people still come either to bathe in the special pool, throw coins in the well, or fill bottles with holy water from a tap on the wall.  Faith in miracles of healing is still much in evidence here and may it continue to be for many years to come.  Everyone is welcome here, you don’t have to be a Roman Catholic!

References:

  1. UneXplained - LiebreichBord, Janet & Colin, Sacred Waters, Paladin: London 1986.
  2. David, Christopher, Saint Winefride’s Well  – A History and Guide, Gomer Press: Llandysul 2002.
  3. Edwards-Charles, Thomas, Saint Winefride and Her Well – The Historical Background, Holywell 1962.
  4. Heath, Sidney, In the Steps of the Pilgrims, Rich & Cowan: London 1950.
  5. Jones, Francis, The Holy Wells of Wales, University of Wales Press: Cardiff 1992.
  6. Liebreich, Karen, UneXplained: Spine-tingling tales from Real Places in Great Britain and Ireland, Kindle 2012.
  7. Simcock, Richard, North Clwyd At Random, Countryside Publications Ltd: Chorley 1986.
  8. Spencer, Ray, A Guide to the Saints of Wales and the West Country, Llanerch: Felinfach 1991.

Copyright © Ray Spencer 2011


Pillar of Eliseg, Pentrefelin, Llangollen, Denbighshire

Cross:  OS Grid Reference – SJ 20267 44522

Also Known as:

  1. Eliseg’s Pillar

Getting Here

The Eliseg Pillar

From Llangollen, take the A542 north for about three miles up along the famous Vale of Llangollen.  At the ruined abbey of Valley Crucis continue along the same road for another ½-mile whence, at the side of the road in a field and upon a small mound, stands the ancient monument: the Pillar of Eliseg.

Archaeology & History

The sandstone pillar or pillar-shaft stands upon a large square-shaped base stone which sits atop a tumulus — a Bronze Age burial mound (cairn) inside which were found, during excavations in 1803, the remains of a body, perhaps that of a Romano-British or Dark-Ages chieftain (possibly Eliseg?), with what were described as “blue stones” both beneath and on top; the cremated body lying within a stone-slab chamber along with a silver coin.  But the ancient pillar monument itself is much later in date — probably mid-9th century AD, though there has been speculation by some historians that the pillar was actually a tall cross, alas without its head, dating from a couple of centuries earlier, with the inscription being carved onto it sometime between 840-845 AD.  It was erected by Prince Cyngen fab Cadell (Concenn) about the year 844 in memory of his great-grandfather Eliseg or Elise.  Cyngen died in Rome in 854 AD.

Over the centuries the pillar has suffered from the ravages of time.  Its long Latin inscription was originally 31 lines divided into readable paragraphs running horizontally but now only 7 or 8 of these lines are visible.  But fortunately the writer and historian Edward Lhuyd made a drawing of the monument and its inscription back in 1696.  The inscription when translated reads as follows:

1. Concenn son of Cadell, Cadell son of Brochmail, Brochmail son of Eliseg, Eliseg son of Guoillauc

2. Concenn therefore being great-grandfather of Eliseg erected this stone to his great-grandfather Eliseg

3. It is Eliseg who annexed the inheritance of Powys…throughout nine (years) from the power of the English which he made into a sword-land by fire

4. Whosoever shall read this hand-inscribed inscription stone, let him give a blessing on the soul of Eliseg

5. It is Concenn Who…with his hand…to his own kingdom of Powys…and which…the mountain…the monarchy Maximus…of Britain…Concenn, Pascent…Maun, Annan.

6. Britu, moreover, (was) the son of Guorthigirn (Vortigern) Whom (St) Germanus blessed and whom Severa bore to him, the daughter of Maximus the king who slew the king of the Romans and

7. Convarch painted this writing at the command of his king Concenn

8. The blessing of the Lord (be) upon Concenn and all members of his family and upon all the land of Powys Until the day of judgement or doom. Amen.

The upper section of the pillar, which is broken at the top, was re-erected on top of the burial mound in 1779 which probably means that the monument is not in its original place.  The lower section was sadly broken away from the shaft during the English Civil war and has long since disappeared. However, this monument is still quite an impressive site and can be seen from a great distance around.

References:

  1. Bartrum, P.C.,  Early Welsh Genealogical Tracts, Cardiff: UWP, 1966.
  2. Barber, Chris, More Mysterious Wales, Paladin 1987.
  3. Houlder, Christopher, Wales: An Archaeological Guide – the prehistoric, Roman and early medieval field monuments, Faber and Faber, London 1974.
  4. Tyack, George S., The Cross in Ritual, Architecture and Art, William Andrews: London 1900.
  5. Westwood, J.O., Lapidarium Walliæ – The Early Incised and Sculptured Stones of Wales, Oxford University Press 1879.

Copyright © Ray Spencer 2011 


Bedd y Cawr, Llanymynech, Montgomeryshire

Chambered Cairn (destroyed):  OS Grid Reference – SJ 266 223

Also Known as:

  1. Llanymynych Hill
  2. Llech y Wydhon
Scruffy 1835 ground plan of the lost tomb

Archaeology & History

An exact grid-reference for this once-impressive chambered tomb is difficult as “nothing remains of this site at the present day” (Daniel 1950) and the majority of the hilltop itself (a prehistoric hillfort no less), has been turned into one of those awful golf courses which are still spreading like cancer over our ancient hills.  It was obviously very close to the Shropshire border, as the folklorist Charlotte Burne (1853) said the grave was “on the Shropshire side of Llanymynech Hill,” perhaps placing it in the township of Pant.  But traditionally it remains within Llanymynech, within and near the top of the huge hillfort and east of Offa’s Dyke.

The old tomb was mentioned in an early letter of the great druid revivalist, Edward Lhwyd, who left us with the old ground-plan, reproduced above; and based on Lhwyd’s drawing and early narratives, Glyn Daniel (1950) thought the site “was perhaps a gallery grave”.  The best description we have of Bedd y Cawy was penned by John Fewtrell (1878) in his essay on the local parish in which he told:

“This interesting relic of antiquity stood on the north-eastern end of the hill.  It was formed of four upright stones, on the top of which was placed a flat slab measuring 7ft by 6ft, and 18 in thickness.  It is known by the name “Bedd-y-Cawr” (the Giant’s grave).  The British name appears to support the theory that the cromlech is a burying place, and not an altar devoted to religious purposes.  The word is derived probably from the Welsh cromen, a roof, or vault, and lech, a stone, meaning a vault formed by a slab supported upon uprights ; or, according to some, ” the inclining flat stone”.  Rowlands derives it from the Hebrew cærem-luach, “a devoted stone”, but this is far-fetched for a word or name in common use among our British forefathers.  Many regard the cromlech as a distinct species of monument, differing from either a dolmen or a cairn.

“When the covering of stones or earth has been removed by the improving agriculturist, the great blocks which form the monolithic skeleton of the mound and its chamber usually defy the resources at his command.  As the skeleton implies the previous existence of the organised body of which it formed the framework, so, upon this theory, the existence of a ‘ cromlech ‘ implies the previous existence of the chambered tumulus of which it had formed the internal framework.  Sepulchral tumuli were formerly classified according to their external configuration or internal construction; but more extended and critical observation has shown that mere variations of form afford no clue to the relative antiquity of the structures. But as it has always been the custom of the prehistoric races to bury with their dead objects in common use at the time of their interment, such as implements, weapons, and personal ornaments, we have in these the means of assigning the period of the deposit relatively to the Stone, Bronze, or Iron age.” Sometimes no traces whatever of human remains are found in the chamber.  Search was made to some depth in this cromlech, but nothing was found.”

In Fewtrell’s same essay he also described another megalithic site (also destroyed) on the southwestern part of the Llanymynech Hill, where,

“stood two rows of flat stones, parallel, 6 feet asunder, and 36 in length. A tradition exists which states that in digging near this place a Druid’s cell was discovered, but of what shape or size it does not relate.  There were a number of human bones and teeth in a state of good preservation also discovered.  In digging between the parallel rows a stratum of red earth was found, about an inch thick.”

Folklore

As the name of this old tomb tells, it was once reputed as “the Grave of the Giant”, but in Charlotte Burne’s huge work on the folklore of Shropshire (volume 1), she told it to be the tomb of his lady:

‘The Giant’s Grave’ is the name given to a mound on the Shropshire side of Llanymynech Hill, where once was a cromlech, now destroyed. The story goes that a giant buried his wife there, with a golden circlet round her neck, and many a vain attempt has been made by covetous persons to find it, undeterred by the fate which tradition says overtook three brothers, who overturned the capstone of the cromlech, and were visited by sudden death immediately afterwards.”

There is also a legendary cave beneath Llanymynech Hill which have long been regarded as the above of goblins and faerie folk.  More of this will be told in the profile for the hillfort itself.

References:

  1. Burne, Charlotte Sophia (ed.), Shropshire Folk-lore, Trubner: London 1853.
  2. Daniel, Glyn E., The Prehistoric Chamber Tombs of England and Wales, Cambridge University Press 1950.
  3. Fewtrell, John, “Parochial History of Llanymynech,” in Collections Historical & Archaeological Relating to Montgomeryshire, volume 11, 1878.
  4. Wynne, W.W.E., “Letters of E. Lhwyd,” in Archaeologia Cambrensis, vol.3, 1848.

© Paul Bennett, The Northern Antiquarian


Foel Fawr, Llanfechell, Anglesey

Chambered Cairn:  OS Grid Reference – SH 36048 91995

Also Known as:

  1. Cromlech Farm
  2. Llanfechell Chambered Tomb

Getting Here

From Tregele village, take the minor southeast road towards Llanfechell, until you pass the second dirt-track on your right (both tracks take you to a local farm).  The second track takes you to the aptly-named farmhouse of ‘Cromlech’ – which is where you need to ask the farmer (a friendly chap) if you can have a gander at his rocks!  To which he should say, “Aye…it’s over there in the field.”  You can’t really miss ’em!

Archaeology & History

This was once an impressive prehistoric tomb by the size of things, but has been knocked about a bit over the centuries.  Even when Glyn Daniel (1950) described it, he said that “at present this site consists of nothing more than a number of large stones lying in a field — some flat and others slightly tilted.”  And it hasn’t changed much since then!  One of the earliest descriptions of Foel Fawr was by John Skinner (1908) in his fine tour around Anglesey in the early 19th century, where he told:

Skinner’s 1804 drawing
Foel Fawr tomb

“From hence passing by an old mansion named Cromlech now tenanted by a farmer we came to the spot where many large stones were lying scattered promiscuously on the ground and one nearly square measuring nine feet across leaning against some uprights about six feet high.  From the appearance of this place I should rather imagine that it had been the interior or cistfaen of a carnedd and this opinion seems somewhat confirmed by the accounts of the common people who remember great quantities of stone having been removed to form a wall.”

References:

  1. Daniel, Glyn E., The Prehistoric Chamber Tombs of England and Wales, Cambridge University Press 1950.
  2. Skinner, John, Ten Days’ Tour through the Isle of Anglesey, December 1802, Charles J. Clark: London 1908.

© Paul Bennett, The Northern Antiquarian


Maen Achwyfan, Whitford, Flintshire

Cross: OS Grid Refence – SJ 129 788

Also Known as:

  1. The Stone of Lamentation
  2. St Cwyfan’s Stone

Getting Here

Maen Achwyfan Cross (after J.O. Westwood)

Go north on the A5026 from the town of Holywell for about 3 miles; at the hamlet of Lloc take the turning first right towards Trelogan village for another mile – the ancient cross stands in the corner of a field at the junction of 3 roads at the turning from Whitford to Trelogan, halfway between Whitford and Sarn. The cross can also be reached via Pantasaph from the A55.

History

The cross probably dates from 1000 AD and is said to be the tallest wheel-headed cross in Wales, standing at 11 feet 3′ in height. The metal fence surrounding the cross spoils the monument quite a bit, but it is there for security reasons.  It is richly decorated on all sides and on the cross-head. Much of the decoration is Celtic in origin, but there are also Viking influences here, probably Northumbrian. On the south face there is a human figure standing on a serpent that has associations with the Norse god Odin; also a three-legged horse that may also be connected to Odin. The north-west face has Celtic pattern-work in the form of the letter “X” and below that another figure (naked) holding a spear. The north-east face is rather eroded, but there is some Celtic-style decoration. There is more knotwork and chainwork elsewhere on the cross with other animal figures.  The wheel-head has a distinctive central boss and a four star-shaped cross radiating from the boss.

Folklore and Legend

The cross is also called ‘The Stone of Lamentation’ because penances were carried out at the cross in the Middle Ages. This act would have concluded with weeping and the ‘act of contrition’ by pilgrims visiting the site whilst making their way between St Winifred’s Well and St David’s.  Legend says that St Cwyfan, a local 7th century Celtic saint preached on this site and set-up the cross – hence the name, Maen Achwyfan.  One local legend tells us that Queen Boudica fought her last battle against the Romans close by in the fields called ‘Cydio ar Leni’ or ‘The fields of the seizing legions’.  During the Middle Ages the monks of Basingwerk Abbey preached at the cross and also set up a chapel for pilgrims just to the south at Whitford.

References:

  1. Allen, J. Romilly, “Celtic Crosses of Wales”, in Archaeologia Cambrensis, 1899.
  2. Owen, Rev. Elias, Old Stone Crosses of the Vale of Clwyd and Neighbouring Parishes, Bernard Quaritch: London & Oswestry 1886.
  3. Sharkey, John, Celtic High Crosses of Wales, Carreg Gwalch: Llanrwst 1998.
  4. Westwood, J.O., Lapidarium Walliæ – The Early Incised and Sculptured Stones of Wales, Oxford University Press 1879.

Copyright © Ray Spencer 2011


Llanerch Farm, Llanfihangel-nant-Melan, Radnorshire

Cup-Marked Stone:  OS Grid Reference – SO 1576 5858

Also Known as:

  1. Llanerch Stone
  2. NPRN – 306082

Archaeology & History

Llanerch cup-marked stone (after Watkins, 1932)

A small and simple cup-marked boulder, hidden away in the Welsh hills, all-but unknown even to cup-and-ring fanatics!  It’s nowt special to look at, reminding me somewhat of the numerous cup-marked rocks that scatter the edges of Baildon Hill in Yorkshire.  Found close to a number of other prehistoric sites, the stone isn’t in its original position so we’re unable to tell whether it was associated with any tombs (as is probable).  The carving consists of around 32 cup-marks, with some 18 of them visible on its upper face.  It’s likely that there were more cups on it originally, for when it was first found (as shown in the photo here, taken soon after being discovered) one side of the stone had been split away, but the other section was nowhere to be seen.  Alfred Watkins (1932) told how it was first discovered:

“Following a visit by the Woolhope Club in 1928 to that fine mound on Radnor Forest—Cruger Castle…a fellow member (Mr. Walter Pritchard), working on alignments, discovered a fine cup-marked stone, at Llanerch Farm, a little south of the mound.  I visited and photographed the stone the same year, and took a rubbing of the cup-marks on it, also taking as careful a bearing as possible, and marking it on the paper while on the stone.”

Its isolation is a little unusual, but there are likely to be other carvings scattering the nearby hills and valleys awaiting discovery by enthusiastic explorers.

Folklore

The great ley-hunter himself, Alfred Watkins (1932) — following in the footsteps of some of his contemporaries it’s gotta be said — used this carving to add fuel to his notion of leys and aligned sites, thinking that the cup-markings on  the stone were representative of such things, etched thousands of years back to be used by other travellers.  Can’t see it misself — but then I did spend a few years looking at the potential relevance cup-and-rings had with alignment features when I was a boy, ruining many a-map and finding they had no relationship whatsoever to such things!  But it seems that Mr Watkins was still going through the exploratory phase at the time, because, after taking a rubbing of the stone he told:

“I also (as soon as I got home) tested for alignments, and inked in those of four cups which I found, as I considered lines of three to be of no value as proof. I could not at that time see any tangible proof of anything, and put it down to this (broken) stone having probably been moved. The reproduction I give is of this crude rubbing exactly as I finished it (outlining then the rather indefinite edges of the cups) in 1928.”

References:

  1. Sharkey, John, The Meeting of the Tracks: Rock Art in Ancient Wales, Gwasg Carreg Gwalch: Llanrwst 2004.
  2. Watkins, Alfred, Archaic Tracks round Cambridge, Simpkin Marshall: London 1932.

© Paul Bennett, The Northern Antiquarian


Parc-y Meirw, Llanychaer, Pembroke

Standing Stones:  OS Grid Reference – SM 9988 3591

Also Known as:

  1. Parc y Marw
  2. Parc y Meirw

Archaeology & History

Parc y Meirw - by Liz Haines
Parc y Meirw – by Liz Haines

This is an impressive and well-known megalithic stone row, found just 4-5 miles inland from the coastal town of Fishguard.  The drawing here is used courtesy of Elizabeth Haines, landscape artist, and gives a fine representation of the site as I’m sure you’d agree!  Consisting of at least eight standing stones — four still upright and four laid down — aligning northwest to southeast, the tallest stone stands at the southerly end measuring 11 feet tall.  The stone row is found in a region rich in prehistoric remains.  Aubrey Burl (1993) said of the place:

“Four of the eight stones in this unusual row still stand, trapped in a  field-wall, tow of them now gateposts.  Thom suggested that the line, 131ft (40m) long, was laid out downhill towards the WNW and the minor northern moonset just north of Mount Leinster ninety-one miles away across the Irish Sea.”

Quite a distance!  And perhaps because of this, Burl thought that the nature of this line of stones was more archaeological than astronomical, with its focal point being more likely up the slope to the ESE instead.

Folklore

There was once an adjacent chambered tomb here which, when it was “destroyed for a house in 1844 brought the owner no luck” (Thom, Thom & Burl 1990) – which is damn good to hear!  There was a piece of folklore mentioned by E.L. Barnwell (1868) and other writers that the fields here marked the fall of three Welsh princes in the Battle of Mynydd Carn in 1084.  In Roger Worsley’s (1988) fine tour of Pembrokeshire’s historical sites, he tells how these megaliths in the “field of the dead” are also haunted, saying:

“A local tale tells of Ladi Wen, a ghostly White Lady wandering about the fields at night, and who will kill anyone who ventures near; it was enough to keep villagers away from the site well into this century, though the stone row is over five thousand years old.”

References:

  1. Barber, Chris & Williams, John Godfrey, The Ancient Stones of Wales, Blorenge: Abergavenny 1989.
  2. Barnwell, E.L., “Alignments in Wales,” in Archaeologia Cambrensis, volume 14, 1868.
  3. Burl, Aubrey, From Carnac to Callanish, Yale University Press 1993.
  4. Thom, Alexander, Thom, A.S. & Burl, Aubrey, Stone Rows and Standing Stones, BAR 560: Oxford 1990.
  5. Worsley, Roger, The Pembrokeshire Explorer, CCP: Abercastle 1988.

ACKNOWLEDGEMENTSA huge thanks to Elizabeth Haines, Landscape Artist, for use of her drawing of Parc-y Meirw.

© Paul Bennett, The Northern Antiquarian 


Bryn Celli Ddu, Llandaniel Fab, Anglesey

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


Penbont, Hundred House, Radnorshire

Standing Stone (destroyed):  OS Grid Reference – SO 117 544

Also Known as:

  1. Hundred House Standing Stone

Archaeology & History

Position of the old stone (on one of Alf’s leys)

In a field less than 200 yards north of an old medieval mound known as The Mount, the great ley-hunter Alfred Watkins (1925) described a standing stone that used to be here along one of his leys, but which, even then, had been “inexplicably blown into several pieces by a quarrymen’s charge.”

The stone was said to have originally come from an adjacent field and then moved next to yet another monolith, which was also broken up. Can any remnants of these poor fellas still to be seen anywhere nearby?  Or is it a case of yet another one bites the dust?

References:

  1. Watkins, Alfred, The Old Straight Track: Its Mounds, Beacons, Moats, Sites and Mark Stones, Methuen: London 1925.

© Paul Bennett, The Northern Antiquarian


Corwen Cross, Denbighshire

Cross & Cup-Marked Stone:  OS Grid Reference – SJ 0787 4340

Getting Here

Simple.  The church in the centre of the village across from the T-junction with the A5 is where it’s at!

Archaeology & History

Cross-base with cup-marks (from Owen, 1886)

At Corwen churchyard we find a number of curious old stone relics — not least of which is this seemingly 12th century christian cross, more than seven-feet tall, on the west side of the church. Not only does this have a curious history in itself, but the base on which the cross stands has what may be at least seven cup-markings etched on it.  These were first mentioned – I think – by Elias Owen in his Old Stone Crosses of the Vale of Clwyd, (1886) who wrote:

“The stone basement in which the (cross) shaft is placed is elliptical in form, with transverse and conjugate diameters measuring respectively 64 and 60 inches; it is 12 inches or so thick, is of a slaty nature and might have been procured in the neighbourhood… There are seven peculiar artificial depressions along the surface of the pedestal, strongly resembling the cup-markings which are found occasionally on the capstones of cromlechs, etc. They are irregularly arranged: on the north side there are three, almost in a line; and on other parts of the stone there are four of these marks. They differ somewhat from each other in size and shape, but they are for the most part circular, though one is more of an oblong than a circle. They vary also in depth, one being two-and-half inches deep, while the others are shallow. The largest is three inches in diameter; the others are not so broad.”

Owen makes note of a previous description of the Corwen “cross” by Thomas Pennant in 1784, where sounds as if this stone had a decidedly megalithic precursor. He told us:

“A most singular cross in the churchyard merits attention: the shaft is let into a flat stone, and that again is supported by four or five rude stones, as if the whole had been formed in imitation of, and in veneration of, the sacred Cromlech of very early times.”

Two other crosses are found at Corwen church – one of which has a decidely heathen legend attached to it. The Carreg y Big yn y Fach Rhewllyd monolith is also found here, in the porch wall.  A few miles east of here we also find another cup-marked stone, shown on The Old-Fashioned Antiquarian website.  Looks a good n’!

References:

  1. Owen, Elias, Old Stone Crosses of the Vale of Clwyd and Neighbouring Parishes, Bernard Quaritch: London & Oswestry 1886.

© Paul Bennett, The Northern Antiquarian