Until we’ve isolated this site, it’s difficult to suggest an age for it. It’s an all-but forgotten grave of some sort, last mentioned by John Clough (1886) in his rare work on Steeton township. Although the folklore indicates some medieval date here, the site may have been a prehistoric tomb, as it was located in the same valley a mile east of another little-known prehistoric burial at Crosshills. Mr Clough wrote the following of the site:
“Until AD 1790 the road to Kildwick would be down Pot Lane and past ‘The Lion’. Near a field, now called Nanny Grave Hill; there were four land ends; there are three lane ends yet; there was what i’s called Devil’s Lane, the lanes towards Eastburn and Steeton, and Wood Street… The junction of these four lane ends is the scene of one of Steeton’s tragedies. At this place is buried a suicide called Nanny, with “a stake in her inside.” Some people point out the mound under which she’s buried. When the suicide took place isn’t known, but it would certainly not occur later than the 17th century.”
But there are no records telling of the said ‘nanny’ and her death, nor archaeological accounts of any excavations hereby. The epithet nanny is sometimes used in northern counties to mean a witch, and although we have no remaining lore telling of such a character, the old name Devil’s Lane certainly infers some pre-christian or supernatural history hereby, common to many ancient burial mounds throughout Britain and across the world. Also a burial at an old crossroads is another heathen indicator; and the legend of the body having “a stake in her inside” is highly suggestive of further archaic death rituals, fixing the spirit of the dead at the site to prevent transmigration of any form, effectively ending the lineage of shaman or other heathen priestess. Any further information about this site would be most welcome.
References:
Clough, John, History of Steeton, S. Billows: Keighley 1886.
The well is all dried up today, but its remains are about 200 yards north of the river Wharfe. Sam Brewster (1980) told the easiest way to find it: “To get there from Thorp Arch you take the trackway that goes to the south of the church and follow this until you are walking alongside the river; eventually you will come to a barrier of barbed wire near some old disused water-works; get under or over this barrier and turn 90 degrees to your left, following the barbed wire until you come to a wood, the other side of the barbed wire; go into the wood and turn right; keep exploring near the edge of the wood until you find a tree under which is a hollow which used to be St. Helen’s Well.” Once here you can see where the water used to flow down a narrow channel and under a little bridge.
Archaeology & History
Carved cross remains found near St Helen’s Well
This ancient and well-known healing spring is shown on early OS-maps emerging a short distance north of the River Wharfe besides St. Helen’s Beck in Chapel Wood, adjacent to the Kirkstall Ing or field. In the western fields close by was once an ancient chapel and, closer to the holy well, once “stood St. Helen’s (or St. Helena’s) Cross, which is somewhat crudely represented in Dr. Whitaker’s History of Craven“, (Speight 1902), illustrated here.
This well possesses a prodigious occult history yet is curiously absent from most studies on the subject. The place is said to have been a respected holy site that was venerated long before the Romans arrived here. Found at a place called the Rudgate — but known locally as St. Helen’s Ford — it is also said to be haunted. Angela Smith (n.d.) considers the traditions surrounding the well to be pre-Roman, and the curative waters would certainly have been known of at the time of their occupation here,
“because it lies at the side of Roman road No.280, just north of where it crosses the River Wharfe at St. Helen’s Ford, leading to the Roman fort at Newton Kyme.”
St Helens Well in 1900
Several species of psychoactive plants grow adjacent to the well, which are thought by Phillips, (1976) Devereux (1992) and I as serving ritual shamanic purposes. The likelihood is more so than not. The oracular nature of the site which R.C. Hope (1893) and others have described here is particularly interesting: in traditions the world over, oracles were often consulted after the ingestion or use of sacred plants, such as are found here.
Due to the sacred nature of this spring and its importance in local folklore and history, it should be recovered from its present state. The fact that this place was highly important as a ritual and sacred site to christians, pagans, Romans and peasants alike, and now hides all-but-lost and forgotten is a disgrace.
Folklore
A fascinating tale hangs over this still-revered holy well which legend tells had a chapel standing adjacent, dedicated to Helen in the 7th century – although no trace of it is visible today. Local historian Edmund Bogg (1904) recounted how a local sexton told of “padfoots and barguests and ‘that grim foul beast with clanking chain’ which on dark nights kept its vigil” near St.Helen’s Well. Padfoots and barguests are Yorkshire names for spectral black dogs, said to be bringers of death and misfortune (they are one of several remaining folk-ingredients from the Underworld myths in British shamanism).
St Helen’s Well, c.1935St Helens Well in 1934
Folklorist Guy Ragland Phillips (1976), referring to an article in The Dalesman in 1971, told how a Mrs Dorothy Tate as a young girl used to visit the site and would tie pieces of rag on the bushes aside the place as grateful offerings to the spirit of the well. She said however, that she had gone about doing this in the wrong way, as according to tradition such offerings are to be done secretly. The article showed a photograph of Mrs Tate (from 1908) tying one of the memaws to the wych-elm tree overhanging the old spring.
People visited the well – probably on August 18 – to divine the future with the oracle which Hope (1893) described as being here, always in the dead of night without being seen, leaving before sunrise. It has been visited by thousands of people over the centuries, with gifts of rag-hangings, pins and other memaws. Such offerings continue even to this day. When Harry Speight (1902) visited St. Helen’s Well at the turn of the century, he related how as many as forty or fifty hangings would be left at any one time on the branches of the trees. He wrote:
“The water is beautifully soft and clear, and in former times was much resorted to as a specific for sore or weak eyes. There are two other springs close by, which were also held to be sacred, but they do not bear any particular dedications. An old plantation a little north of the well is known as Chapel Wood, which commemorates St. Helen’s chapel and the ancient church at Bilton, three miles further north, and about a mile to the east of the Roman Rudgate, is also dedicated to St. Helen.”
A few years before Speight’s visit here, Dr Fred Lees and the botanist, Robert Baines, visited St. Helen’s Well, and wrote similarly of the lore and memaws they found there:
“There are veritably hundreds of these bedizenings affixed and removed surreptitiously (probably before sunrise), according to an unwritten law, for none are ever caught in the act. And yet during the summer months a careful observer may detect almost weekly evidence of a shy communicant with the ghostly genius of someone¾country maid or her dumb shy swain. What murmured litany (if any) had to be said is lost; most likely nothing more was necessary than the unspoken wish…Pieced together and codified, fact and heresay testify as follows: ‘The visitor to the grove, before rise of sun, has to face the tree [a wych-elm overhanging the well] to detach from his or her own person some garment, to dip it in the well, and having knotted or whilst hanging the fragment to any convenient twig…is to breathe a ‘wish’ telling no-one what that wish may be; these conditions strictly observed, what is desired shall come to pass.'” (in Phillips, 1976)
When the archaeologist C.N. Bromehead (1935) and geologist J.V. Stephens came to the site in the 1930s, despite the fall of the well, he was surprised to find local peasants still respecting the spirits of the site, reporting:
“There is now no well or visible spring, but from the position at the lower margin of a gravel terrace it is obvious that water would be obtained by digging a few feet; a small stream flows just east of the site… It is curious that the hanging of rags should survive when the actual well has vanished, but the writer has visited the spot many times in the last seven years and there are always plenty of obviously recent additions. The custom is to stand facing the well (i.e., due west), preferably after sunset, wish, and then attach something torn from one’s clothing either to the big tree — wych elm — or to any of the bushes. Probably the custom is largely maintained by vagrants who frequently camp in the wood, but it also has its attraction for courting couples from the neighbouring villages!”
Such offerings at the site of St. Helen’s Well are still left by locals and some of the plastic pagans, who tie pieces of artificial material to the remnants of the wych-elm and other trees, which actually pollutes the Earth and kills the spirit here. Whilst the intent may be good, please, if you’re gonna leave offerings here, make sure that the rags you leave are totally biodegradable. The magical effectiveness of your intent is almost worthless if the material left is toxic to the environment and will certainly have a wholly negative effect on the spirit of the placehere. Please consider this to ensure the sacred nature of the site.
…to be continued…
References:
Bogg, Edmund, Lower Wharfeland, the Old City of York and the Ainsty, James Miles: Leeds 1904.
Brewster, Sam, ‘St. Helen’s Well,’ in Wind & Water 1:4, 1980.
Bromehead, C.N., ‘Rag Wells,’ in Antiquity IX, March 1935.
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:
Bord, Janet & Colin, Sacred Waters, Paladin: London 1986.
David, Christopher, Saint Winefride’s Well – A History and Guide, Gomer Press: Llandysul 2002.
Edwards-Charles, Thomas, Saint Winefride and Her Well – The Historical Background, Holywell 1962.
Heath, Sidney, In the Steps of the Pilgrims, Rich & Cowan: London 1950.
Jones, Francis, The Holy Wells of Wales, University of Wales Press: Cardiff 1992.
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:
Bartrum, P.C., Early Welsh Genealogical Tracts, Cardiff: UWP, 1966.
Barber, Chris, More Mysterious Wales, Paladin 1987.
Houlder, Christopher, Wales: An Archaeological Guide – the prehistoric, Roman and early medieval field monuments, Faber and Faber, London 1974.
Tyack, George S., The Cross in Ritual, Architecture and Art, William Andrews: London 1900.
Westwood, J.O., Lapidarium Walliæ – The Early Incised and Sculptured Stones of Wales, Oxford University Press 1879.
In Grassington, go up the main street and keep going uphill, out of town. You’re on Moor Road now and it keeps going northeast for about a mile, where the small copse of trees grows just before Yarnbury House. However, on the other side of the road (right) two field before you reach the house, you’ll notice a slightly raised elevation in the field, close to the wall. A footpath runs right past it, so you shouldn’t have too much trouble finding it!
Archaeology & History
This is a fine, roughly circular neolithic monument, sat not-quite-on-the-heights, but still possessing damn good views all round (except immediately west), begging the question, ‘what on earth are you and why were you built here?’ Answers to which, we don’t really know. But ascertaining its geomantic nature wouldn’t be too difficult for local people who have spent years visiting the site. John Dixon (1990) mentioned how, in the winter months,
“the sun falls behind Pendle (Hill) providing it with a sky-red backdrop. In my own view the site is related to the presence of Pendle…and may have been the major factor in the location of the monument.”
He may be right! It has been suggested by one archaeologist (King et al, 1995) that the site was “most probably a wood henge” with upright rings of wooden posts that were built onto the central platform — but until we get a full dig here, we’re not gonna know.
N-NE section of hengeSW section of the henge
Found close to an extensive amount of other prehistoric remains in the area (dating from the neolithic to Iron Age), this henge monument is notable for its size, as it’s only a little fella! It’s like a mini-version of the Castle Dykes henge near Aysgarth, 14 miles to the north! First mentioned as a ‘disc barrow’ in 1929, J. Barrett (1963) added the Yarnbury Henge to the archaeological registers 32 years later, citing it as a “circular platform 60-63 ft diameter, surrounded by a ditch 20ft wide (crest to crest) and an outer bank.” A couple of years later D.P. Dymond (1965) described the henge in slightly more detail, telling:
“At Yarnbury, just over one mile north-east of Grassington there is an earthwork 116ft in diameter overall, consisting of a ditch with external bank. On surface inspection the earthwork appeared to have the characteristics of a henge monument. An excavation carried out in July 1964 , by an archaeological summer school based on Grantley Hall, proved this thesis. There was no trace of an internal mound and the entrance to the southeast was obviously original. No traces were found of any sort of internal structure, and a square pit in the centre of the circle had been caused by an excavation earlier this century. The ditch was rock-cut and the bank of simple dump construction. No dating evidence was found… With its single entrance the Yarnbury henge falls into Atkinson’s Class 1.”
SW area of the henge
In recent years it seems that some damage has been done by digging into the east and southeastern sections of the henge. Summat we hope doesn’t get any worse. In the field on the other side of the road we found traces of prehistoric enclosure walling (along with a curious, large, almost cursiform shadow, 44 yards across and running 110 yards NE), typical of the extensive settlement remains found less than a mile away at Lea Green and High Close Pasture, Grassington. It’s an impressive area, well worth checking out!
References:
Barrett, J., “Grassington, W.R.,” in Yorkshire Archaeological Journal, part 161, 1963.
Dixon, John & Phillip, Journeys through Brigantia – volume 2: Walks in Ribblesdale, Malhamdale and Central Wharfedale, Aussteiger Publishing: Barnoldswick 1990.
Dymond, D.P., “Grassington, W.R.,” in Yorkshire Archaeological Journal, part 163, 1965.
Harding, A.F., Henge Monuments and Related Sites of Great Britain, BAR 175: Oxford 1987.
Harding, Jan, The Henge Monuments of the British Isles, Tempus: Stroud 2003.
King, Alan, et al, Early Grassington, Yorkshire Archaeological Society 1995.
Wainwright, G.J., “A Review of Henge Monuments in the Light of Recent Research,” Proceedings of the Prehistoric Society, volume 35, 1969.
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 drawingFoel 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:
Daniel, Glyn E., The Prehistoric Chamber Tombs of England and Wales, Cambridge University Press 1950.
Skinner, John, Ten Days’ Tour through the Isle of Anglesey, December 1802, Charles J. Clark: London 1908.
From Masham take the Fearby Road & go through the village, onwards & past Healey village and less than a mile on where the road forks, bear to the right past and go along the gorgeous little-known vale of Colsterdale. Less than 2 miles on, walk up the notable track veering to your right that goes diagonally uphill and past the bottom of West Agra farm along the wallside till you reach the gate. Thru the gate, walk immediately uphill on your right following the walling for a coupla hundred yards until you reach another gate into the field on your right. You’ll see a cluster of large boulders in the first field, which you need to walk past and look at the large boulder up against the walling in the next field. You can’t miss it!
Archaeology & History
Photo by Geoff Watson
First mentioned — albeit briefly — in Brown’s (2008) work, this large bedrock stone, covered down its eastern side by a line of drystone walling, has a good scattering of cups and lines, mainly on its central and westerly side. A cluster of them were etched onto a natural rise near the middle of the rock, which itself has a long circuitous line running around its northern and western sides, which you can just see below centre in the photo (below left). Altogether on this side of the rock surface there appears to be some 56 cup-marks plus a number of long carved grooves curling in differing directions: some of these appear to have been Nature’s handiwork that were subsequently modified by human hands. It’s an impressive-looking petroglyph.
Main rock surfaceCluster of cups – by QDanT
If we go over to the other side of the walling, we find more cup-markings. This discovery led Paul & Barbara Brown (2008) to classify the site as being two separate carved rocks — calling them 3a and 3b — thinking that the much smaller carved area on the other side of the wall, “may have originated from WAP 3a’s quarried southern section.” On this smaller section we find some 7 cup-markings with possible carved lines running off the edge of the stone and some running roughly parallel to the walling. Whatever the truth of the Browns’ assertion, this is a fine carving well worth looking at!
References:
Brown, Paul & Barbara, Prehistoric Rock Art in the Northern Dales, Tempus: Stroud 2008.
From Masham, take the Fearby Road to the village, keep going on the same road through Healey village and less than a mile on where the road forks, bear to the right past and go along the gorgeous little-known vale of Colsterdale. It’s bloody beautiful! Less than 2 miles on, walk up the notable track veering to your right that goes diagonally uphill and past the bottom of West Agra farm along the wallside till you get to the gate. Thru the gate, follow the wall immediately uphill to the right for a coupla hundred yards until you reach a gate into the field on your right. The cluster of large boulders in front of you is where you need to be!
Archaeology & History
Cluster of cups on WAP-2b (image by ‘QDanT’)
This carving is to be found on the largest of the boulders in this cluster. It’s a large scattered cluster of cup-markings and natural bowls all over the rolling surface of the rock. It was first described in the Browns’ (2008) survey, although as they have given this and one of the adjacent stones incorrect grid-references, it made it troublesome to initially work out which carving was which! But the photos here certainly lets you know which one I’m describing! In the event that I’ve got the wrong title for this one, someone lemme know and I’ll remedy the situation!
Brown (2008) describes this design as being “cups some linked by grooves, a rectangular feature and eroded cups and depressions.” We couldn’t work out any further elements on the stone, but the cloudy conditions when we were here prohibited a decent view of the surface.
References:
Brown, Paul & Barbara, Prehistoric Rock Art in the Northern Dales, Tempus: Stroud 2008.
From Masham, take the Fearby Road to the village, keep going on the same road through Healey village and less than a mile on where the road forks, bear to the right past and go along the gorgeous little-known vale of Colsterdale. It’s bloody beautiful! Less than 2 miles on, walk up the notable track veering to your right that goes diagonally uphill and past the bottom of West Agra farm along the wallside till you get to the gate. Thru the gate, follow the wall immediately uphill to the right and, about 100 yards up, watch out for the large flat stone by the side of the footpath. You can’t really miss it.
Archaeology & History
Initially we thought that this carving was one described in Paul Brown’s work as ‘West Agra Plantation no.1’, but this is clearly a different carved stone. It is found close to WAP-1 (as he called it), but a few yard further up alongside the footpath by the walling. With two large bowls on the top of the stone and another at the edge, two average-sized cup-markings are several inches away to the bottom-right of the largest bowl. What seems to be a carved line runs from one of the cups. We need to visit this stone again and look at it when there’s better lighting conditions so we can get a more accurate assessment of its nature.
References:
Brown, Paul & Barbara, Prehistoric Rock Art in the Northern Dales, Tempus: Stroud 2008.
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:
Allen, J. Romilly, “Celtic Crosses of Wales”, in Archaeologia Cambrensis, 1899.
Owen, Rev. Elias, Old Stone Crosses of the Vale of Clwyd and Neighbouring Parishes, Bernard Quaritch: London & Oswestry 1886.
Sharkey, John, Celtic High Crosses of Wales, Carreg Gwalch: Llanrwst 1998.
Westwood, J.O., Lapidarium Walliæ – The Early Incised and Sculptured Stones of Wales, Oxford University Press 1879.
