Pretty easy. From Campbeltown, follow the coastal round south for about 8 miles, past the TV masts on the skyline and the hamlet of Feochaig, where you’ll see the large rounded hill on your left near the coast: that’s The Bastard! Go onto the hill’s eastern sides and drop down the steep slope towards the large bend in the burn where its remains are on a ridge close to the cliffs overlooking the sea. The ruins are pretty faint but if you scout around, you’ll find it.
Archaeology & History
I couldn’t believe it when I found this one – so had to get the notes to the site and add what I could find! When the fellas from the Scottish Royal Commission checked the place in 1960, they described,
“On a narrow shelf halfway down the east flank of the hill named The Bastard there are the remains of a dun… Oval in plan, the dun measures about 15m by 12m internally and is entered from the east, where a stretch of the outer face is visible. Here the wall is 4m thick on either side of a straight passageway, 0.9m wide, which exhibits no trace of door-checks.”
The Bastard (RCAHMS 1971)
There are other remains a few yards to the southeast of the main structure which are thought to be “remains of an outer wall…about 1.2m in thickness, which has been drawn across the shelf to provide additional protection for the entrance”, more probably from the weather conditions than invasive incoming humans.
To the immediate north we have a mythic-sounding Giant’s Seat (just above the natural arch) and west is the abode of the fairy folk – but I aint checked out the tales behind them yet.
References:
Royal Commission Ancient & Historic Monuments, Scotland, Argyll – Volume 1: Kintyre, HMSO 1971.
I’m presuming that this burial site is the right one, described in the fine Mr MacGregor’s Peat Fire Flame (1937) as being “by the roadside up near Scallasaig.” There certainly doesn’t appear to be another alternative site close by (though if I’ve got it wrong, someone please lemme know!). This place was, said MacGregor, a site “where the people in olden times used to worship the serpent.”
MacGregor spoke with a local man about the myths here and asked how long it had been associated with serpents.
“Och, about two thousand years,” said Mr John MacRae. “The mound was in the shape of a serpent, and when the chief of the people would die, he would be buried in the head of the serpent..”
He continued, saying, “One from London, that was going about searching things like that, opened the mound, and they found in the mound a big stone coffin with a big stone slab on the top. And there the bowl was found with the ashes of the chief of the people at that time. The bowl was taken to the Manse. That’s about fifty years ago. It was there for a few months; and they took it to Edinburgh, to some museum or something. They were saying that there was a funny noise in the Manse when the bowl was lying there. If there was any treasure in the bowl, or in the grave along with the bowl, it was taken out before. You see, had he any treasure – the chief like – guns and money and the like – I’m sure they wouldn’t be putting much money in the grave. It would be going into the grave with the dead man, so, when he would rise in the next world, he would be ready to start at the same game as he was carrying on here on Earth.”
This sounds a little like the folk-memory of an idea of a heathen afterlife – and of course it’d make sense finding such lore here at a tomb.
I’ve come across references to several other serpent mounds scattering the western side of Scotland, but their exact locations have proven hard to pin down. It makes y’ wonder how many more there once were before the christian paradigm became entangled in the myths of the country people.
References:
MacGregor, Alisdair Alpin, The Peat-Fire Flame: Folk-Tales and Traditions of the Highlands and Islands, Ettrick Press: Edinburgh 1937.
Very little is known about this forgotten heathen water source. It was described in some notes attached on a piece of paper accompanying John Warburton’s description of Lee Hall and its surroundings. The notes were first printed in an early edition of Archaeologia Aeliana and subsquently included in Binnall & Dodds’ (1942) fine survey on the holy wells of the region. It’s exact whereabouts appears to be lost, but it may be either the small pool across from the present Hall, or a small spring found in the edge of the small copse of trees just east of Lee Hall Farm. Does anyone know?
Folklore
Written verbatim in that dyslexic olde english beloved of antiquarians like misself, the only piece of folklore said of this spring of water told:
“At the Lee hall an exclent spring, the vertue is such that if the lady of the Hall dip aney children that have the rickets or any other groone destemper, it is either a speedy cure of death. The maner and form is as followeth: The days of dipping are on Whitsunday Even, on Midsumer Even, on Saint Peeter’s Even. They must bee dipt in the well before the sun rise and in the River Tine after the sun bee sett: then the shift taken from the child and thrown into the river and if it swim…child liveth, but if it sink dyeth.”
The latter sentence echoing the crazy folklore of the christians to identify witches in bygone days!
References:
Binnall, P.B.G. & Dodds, M. Hope, ‘Holy Wells in Northumberland and Durham,’ in Proceedings of the Society of Antiquaries of Newcastle-upon-Tyne (4th Series), 10:1, July 1942.
Cup-and-Ring Stone: OS Grid Reference – NU 021 278
Also known as:
North Plantation 3
Fowberry Moor Stone 3
Archaeology & History
Davison’s sketch
This is an excellent-looking carving which, it would seem, remains buried in the Earth nice n’ sleepy! Located “in the inner rampart on the south side of an unrecorded camp in North Plantation, Fowberry Moor, Chatton,” the carving was unexpectedly found during some basic excavation work on the camp itself. Described and illustrated by W.B. Davison (1934), this was one of two cup-and-ring stones hereby. He reckoned it wasn’t in its original position and seems – from the illustration here – to have been etched onto a fallen monolith. Davison’s detailed description told:
“The…stone was completely excavated and was found to be built into the inner rampart across its track. This stone measures 7’6″ north to south, is 1’2″ wide at its north end, 1’11” at its widest part, and 1’3″ at its foot. The average depth is 2’6″. The base is rough-surfaced and is prow-shaped at the northern end.
“Incised markings occur on the top only, and are as follows, reading from north to south. 1 cup surrounded by a ring and a half-ring lying east to west by south. 1 small cup. 1 cup. 1 cup surrounded by four rings, the largest of which has a diameter of 13½”. On the top of the outer ring occurs an abutting semicircle enclosing a cup. On the accompanying (image) will be observed what appears to be another cup on the innermost ring. 1 cup. 1 cup surrounded by a ring and a half-ring lying north to south by west. This marking rests on a two-inch deep slot possibly made for quarrying purposes. No other markings occur between this slot and the foot of the stone. Tool marks are very distinct on some of the above markings.”
Rock art researchers Jan Brouwer (2007) and Stan Beckensall have searched unsuccessfully for the stone in recent years.
Beckensall, Stan, Prehistoric Rock Art in Northumberland, Tempus: Stroud 2001.
Brouwer, Jan, ‘In Search of the Crowbar Stone,’ BRAC 2007.
Davison, W.B., ‘Cup-and-Ring Marked Rocks at Fowberry Park,’ in Proceedings of the Society of Antiquaries of Newcastle-upon-Tyne (4th Series), 4:7, October 1934.
Best approached from the south, up Hardings Lane, then where its bends and the track of Parks Lane goes onto the moor, follow it. Onto the moor, keep on the track as it follows the walling until you reach the gate on your right. From here you’re close: head into the grasses and heather (left) not far off the western edge of the footpath at the eastern end of Dryas Dike. Look around!
Archaeology & History
This lovely looking carving “quite near to the footpath and enclosed fields above March Ghyll reservoir,” was first described by Stuart Feather. (1965) It can be found on a small flat stone and is easily obscured if the grasses are long – but it’s worth searching for. It’s an archetypal cup-and-ring stone, consisting of a cup-and-five rings, a cup-and-ring, and a cup-and-three rings — though they are rather faint and can be missed in bad light. As with other carvings, it’s best to splash water over it (as me & Richard did in the photo above) so you can see it a bit clearer. Feather (1965) told us:
“The symbols are very fine, consisting of three cup-and-rings. One of them, a quadruple, concentrically-circled cup with part of a fifth, unfinished ring. The cup is very shallow, 1 inch across, and the circles…½ inch wide and shallow, with an overall diameter of 8 inch for the four circles; 9 inch with the other unfinished section. The single cup-and-ring has a cup ¾-inch in diameter, ½-inch deep and a 4-inch diameter ring somewhat broader than the other rings on the rock and abutting on the north side against a slightly raised part of the rock surface.”
The triple-ringed cup is of similar dimensions to the larger example, with the cup being 1½ inch across and deep, with the circles being 7 to 7½-inch across.
About a half-mile northeast of here is the old Langbar Stone where I got the distinct impression that the same person was responsible for both of these carvings. God knows why!
References:
Boughey, Keith & Vickerman, E.A., Prehistoric Rock Art of the West Riding, WYAS 2003.
Feather, Stuart, ‘Mid-Wharfedale Cup-and-Ring Markings: No.32-3, Middleton Moor,’ in the Cartwright Hall Archaeology group Bulletin, February 1965.
Holy Well (destroyed): OS Grid Reference – SE 15942 34208
Also Known as:
Ash Well
Holy Well Ash Well
Pin Well
Archaeology & History
Holy Well Ash on 1852 map
Either right next to, or perhaps now beneath Bradford City’s Valley Parade football ground, was once a very important sacred well site. Known as the Holy Ash Well and variants thereof, this healing spring was of considerable renown to people all around Bradford district in bygone days. The site was illustrated on the 1852 OS map, and there was also a sacred stone adjacent to the well known as the Wart or Pin Stone, which had some animistic healing properties related the waters.
The old well was described by local historian Abraham Holroyd (1873) who said that:
“In Manningham Lane there is a fine well, in old deeds called Hellywell, i.e., holy well, in a field now called Halliwell Ash, now a stone quarry… Near this is the ancient Pin Stone.”
A few years later, in Robert Charles Hope’s (1893) monumental study, he described how,
“This holy well, not far from Manningham Lane, probably derived its name from having at some time been dedicated to some saint. The inhabitants of Bradford were wont in ancient times to resort on Sundays to these wells as a common place of meeting, to drink of the waters and partake of their preternatural virtues.”
Which was another was of saying that he didn’t really know too much about the place!
The Bradford historian William Preston (1933) described this site in one of his early essays, where he informed us that local people knew the accompanying rock hereby as the Ash Stone, due to its proximity and ritual relationship to a great old ash tree (Fraxinus excelsior) that grew next to the well. The mythic history of this particular tree should not be understated: it was a Creation deity par excellence in northern and Viking myths, but whatever old tales and power might once have been had here, in Bradford, they’ve long since been forgotten. But it was the industrial historian William Cudworth (1896) who told the most of this all-but forgotten site, saying:
“On the sloping ground between Belle Vue and the Midland Railway there once existed a spring of water, supposed to have preternatural virtues. The name it bore within present recollection is probably a corruption of Holy-well. The holy wells of England as elsewhere had not all the same virtues attached to them. Some were blessed if used for baptisms, to others were attributed curative properties, especially for sore or weak eyes, while others were supposed to possess mystical powers, insomuch as any article dipped in them became charms or safeguards against witchery. Any traditions associated with the spring at Halliwell (or Holywell) Ash are lost, but certainly in the early part of the present century the place was a favourite resort of the townspeople on Sundays.
“The derivation of the name is doubtful. In the survey of 1638 a close called ” Helliwell Ash” is mentioned as containing 2a. 3r. 26p., but without any indication as to its locality. The spelling of the name is of little moment. Mr. James, in his “History of Bradford,” states that he had seen the place referred to in old deeds as “Helly-well.” By his will, dated May, 1685, Thomas Lister, of Manningham, devised to his two daughters, Juliana Lambrecht and Elizabeth Stapleton, equal shares in two closes of land called “Holywell Ash” and ” Delf Close,” besides other lands in Manningham. In the will disposing of the possessions of Juliana Lambrecht, her moiety of “Holywell Esh” was bequeathed to Francis Stapleton, her nephew. In due course the lands in question were inherited by Francis Sharp Bridges, and have latterly belonged to Sir Francis Sharp Powell, M.P., in whose writings the form of spelling is given as ” Halliwell Ash.”
“Upon the ground in question there used to be a fine well of water issuing out of the higher ground, to which tradition assigned healing virtues. Might not the name of “holy” come from this circumstance? Sufficient importance attaches to the tradition, however, to have led the farmers of the recent ordnance plan of Manningham to preserve the name, although the widening of the Midland Railway below Thorncliffe Terrace has almost obliterated the site.”
A more recent updated overview of the site was written by one of my old school-mates, Dave Pendleton (1997), who said of the place:
“Prior to 1886 the only feature of any real note in the Valley Parade environs was a holy well that emerged near the corner of the football grounds Midland Road and Bradford End stands; hence the road Holywell Ash Lane. Today the site of the well is covered by the football pitch.
Only the road name survives as a reminder of what was apparently one of the district’s foremost attractions. On Sundays and holidays people would gather to take the waters and leave pins, coins, rags and food as offerings to the spirit that resided in the waters.
Accounts suggest that the well was covered and had a great ash tree standing over it (hence ‘holy ash’). There was also a standing stone called the wart stone of unknown antiquity. The stone had a carved depression that collected water. It was believed that the water was a miraculous cure for warts. Indeed, as early as 1638 the Holy Well had been credited with healing powers.
The well suffered a decline in popularity during the late nineteenth century and its keepers resorted to importing sulphur water from Harrogate, which they sold for a half penny per cup. The well disappeared under the Valley Parade pitch during the summer of 1886 and the wart stone was moved to the top of Holywell Ash Lane – which then ran straight up to Manningham Lane. The stone was still there as late as 1911 but thereafter it seems to have disappeared into the mists of time.”
A night-club adjacent to the Valley Parade football ground—called Bibby’s—was said to have had an old well in its cellar, which the owner of the place, Mr Pearl Gladstone Minott, said was ‘haunted’.
Unfortunately I’ve not been able to find any old photos or drawings of this lost holy well – though I imagine that some local, somewhere must be able to help us out with this one. Surely there’s more of this site hidden away somewhere….?
References:
Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
Cudworth, William, Manningham, Heaton and Allerton, W. Cudworth: Bradford 1896.
‘Standing Stone’: OS Grid Reference – SS 8896 3355
Getting Here
You can’t really miss this. Take the road south from Winsford, up the steep hill onto the moors and before you reach the crossroads, look up across the slope on your left where you’ll see a small building on its own. Go there!
Archaeology & History
A curious upright monolith more than five feet long (though some of this is embedded in the ground) with the words ‘CARAACI NEPVS’ carved on one side, is strangely closetted in a silly ‘house’ of its own on the moortops! But the origins and history of the stone are contentious. Some proclaim it as prehistoric, others Romano-British, and others as being from the Dark Ages. In the 1960s and ’70s, archaeological tradition had its origins in the Romano-British period, and certainly the carved lettering on the sides of the stone seem to indicate a Roman provenance; but as the great Exmoor historian S.H. Burton (1974) told,
“It is possible that the stone was erected hundreds of years before it was inscribed, and the existence of an ancient trackway alongside, leading to the Barle, strengthens this possibility. But, like most things about the Caratacus Stone, this is guesswork.”
We know it stood here in the 13th century as it was described in perambulation records of 1219 and 1279 AD; but it’s more than likely to be a monolith erected in the Dark Ages. Grinsell (1970) however is a little more cautious, telling:
“The likelihood of the person in whose memeory this stone was raised claiming kinship with the Caratacus who was the arch-enemy of Rome, c. AD 45-50, has on more than one occasion been questioned. It is, however, too tempting to be abandoned by the present writer.”
The carving on the stone was deciphered by the legendary Prof. John Rhys at the end of the 1800s, telling it to have been Carataci Nepos, the Kinsman of Caratacus (and variants thereof), who held out against the Romans in south Wales until AD 50. The old Celtic writer, R.A.S. Macalister, thought the stone to have been dedicated to a local christian hero, St. Carantoc, but this notion has been generally dismissed.
Folklore
The old stone is said to be a site where buried treasure exists — though none has ever been found. There is also an old tradition that “ghostly horses and waggons rumble towards the stone at midnight” — but this as likely relates to its proximity with the old crossroads a short distance away.
References:
Burton, S.H., Exmoor, Hale: London 1974.
Grinsell, L.V., The Archaeology of Exmoor, David & Charles: Newton Abbot 1970.
Page, John Lloyd Warden, An Exploration of Exmoor and the Hill Country of West Somerset, Seeley 1890.
Vowles, Alfred, History of the Caratacus Stone, privately printed 1939.
Once located on the south side of the stream between the ‘lost’ village of Eastburn and the cottages at Battleburn, this burial mound was one of many explored by the great J.R. Mortimer (1905), who told that:
“On June 24th, 1884, it measured about 40 feet in diameter and 4½ in elevation, and had a depression in the centre, which might have been caused by a former opening. By the old inhabitants of the neighbourhood it is known — like several other similar mounds near settlements — by the name of Mill Hill. A 15-feet square was cut from the centre and the natural ground beneath was found to consist of 3 feet of clay, resting upon chalk gravel. Through this clay and into the chalk gravel beneath was a roughly-cut trench, 3½ feet deep by about 3 feet wide, running north and south the whole width of our excavation and beyond, and from about the centre of the mound a similarly roughly-formed trench was observed to run east and west…”
In the sections that Mortimer and his fellows excavated, they uncovered various intriguing deposits, including the remains of ox, goats and horses. Later deposits were also located in and around the mound, showing it had been used in more recent centuries.
Folklore
Mortimer suggested this site was once an old moot site; comparing it to a place of the same name a short distance west at Kirkburn.
References:
Mortimer, J.R., Forty Years Researches in British and Saxon Burial Mounds of East Yorkshire, A. Brown & Sons: London 1905.
Legendary Tree (destroyed): OS Grid Reference – SK 49751 83799
Folklore
This was one of the many sacred trees beneath or next to which, in pre-christian days, tribal councils met. Thanks to the local historians Paul Rowland and Lis Tigi Maguire Coyle (see ‘Comments’, below), the whereabouts of the tree has been located (contrary to my earlier idea that it had sadly died). The local writer Harry Garbutt wrote of it in the 1940s, saying:
“The importance of Harthill in Saxon days may be adduced also from the fact that of the Three Hundreds of the Wapentake, Harthill was one. The Hundred was the Court of local justice and government, and at Harthill would meet under the old Trysting Tree.”
The very word trysting relates to any species of tree that has importance, be it by its appearance or position, and relates to those that were used as traditional or popular meeting sites.
References:
Garbett, Harry, The History of Harthill-with-Woodall and its HamletKivetonPark, Arthur H. Stockwell: Ilfracombe n.d. (c.1948)
Acknowledgements: Massive thanks to Paul Rowland (‘Comments’, below), for information pointing us to the exact spot where our Trysting Tree lived; and to Lis Tigi Maguire Coyle for the additional folklore ‘Comment’, below. Huge thanks to you both!
Holy Well (destroyed): OS Grid Reference – SE 295 329
Archaeology & History
In the Holbeck area of Leeds, one of the three spa wells was previously patronised to this mythical saint, whose wells profuse in this part of the world. St. Helen’s Well (later becoming the Holbeck Spa Well) was found at the appropriately named St. Helens Bridge. Ralph Thoresby (1715) wrote of the place: a supposed medicinal holy well, it previously had a chapel by it, of which no trace is seen today. John Mayhall (1860) also mentioned this “medicinal well,” but told little more. It was Andrea Smith (1982), more than a century later, who wrote the most about the place:
“In connection with the well by St.Helen’s Bridge, Holbeck, (Thoresby) refers to “another ancient fabrik called St. Helen’s,” but there is a difficulty in deciding exactly what he means by ancient; it is taken here as meaning more than two hundred years old. This suggests, then, that by St. Helen’s Bridge there was once a well and chapel which gave rise to the dedication and which was probably a Medieval foundation, considering the popularity of St. Helen at that time.”
Both of these sites have long since disappeared. The well eventually became known as a local Spa Well, and was found to possess a high sulphur content.
References:
Mayhall, John, The Annals of Yorkshire, Joseph Johnson: Leeds 1860.
Smith, Andrea, ‘Holy Wells Around Leeds, Bradford & Pontefract,’ in Wakefield Historical Journal 9, 1982.
Thoresby, Ralph, Ducatus Leodiensis: or the Topography of the Ancient and Populous Town and Parish of Leedes, Robinson & Holdsworth: Leeds 1816.
