This old stone edifice is easy to find. As you’re going along the old A628 Pontefract Road through High Ackworth, just where the road junction takes you on the B6421 (Purston Lane), park up where the track takes you up to the church on the right. And there, just set back off the north-side of the road by the steps and curious old shelter, with the greenery and houses to the rear, you’ll see what you’re looking for.
Archaeology & History
Although this old village cross is set up on a three-tiered rise of steps, these steps are not as old as the cross remnant that surmounts it, as they were constructed in the 20th century. The final ‘step’ however—a part of the old cross-base—is much older. It’s precise age is unknown, but tradition relates it as being 16-17th Century.
Tradition relates the creation of the village cross to a great illness that befell the local villagers, whose tale was cited at some length by one of Ackworth’s early historians. It formerly stood beneath the boughs of a great elm tree, whose offspring are hopefully still around. Henry Thompson (1879) wrote:
The cross on the Green, 1870Cross shown on 1852 map
“The Cross under the shadow of this kingly tree has a curious history in its keeping. From its steps, in the pre-Reformation times, the monks from the neighbouring priory at Nostel were wont on Fridays and Sundays to preach to the people. One of these, a man of noble soul and kindly heart, won the affections of the people in a wondrous manner. Children clung to his skirts in delight and love—the strong man admired and revered him, the old and weak reposed upon him as a pillar of strength and a tower of refuge. But business or piety called him to Rome. The villagers gave him their tears and he gave them his blessing. Under the shadow of the Vatican he was smitten by the Plague and died. Such was the love which his brethren of the Priory bore him, that they could not rest without having him sepultured in their midst. In its transit, the body passed through Ackworth; and nothing would satisfy the ignorant but faithful love of his old hearers but once more to see, even in death, the face of one who had loved them so well. The leaden coffin was opened, the village was stricken with the Plague and three or four hundred fell victims to the dread visitant.”
And it was here, wrote Saywell (1894) that,
“the Cross is said to have been erected on the exact spot where the body rested, to commemorate at once that event, and also the dire consequences which were permitted by God to flow from it. The date of its mutilation, the removal of the Cross, and the substitution of a ball (the emblem of the world), is generally ascribed to the time of the Great Rebellion.” (in 1642)
In addition to this, a Plague Stone was erected on the northern outskirt of the village, known as “the great stone on Castle Syke Hill”. Due to the condition of all the villagers, they became taboo to all who lived beyond Ackworth and so the old stone, said Thompson, became
“the only point of contact between them and the outer world. Upon that stone the Ackworth purchaser dropped his money into a vessel of water, for which, a few hours afterwards, he found his return in merchandise.”
The old Plague Stone can still be seen, a half-mile north of the village on the west-side of the Pontefract Road, just before Sandy Gate Lane….
References:
Saywell, J.L., The Parochial History of Ackworth, James Atkinson: Pontefract 1894.
Thompson, Henry, History of Ackworth School, Centenary Committee: Ackworth 1879.
Acknowledgements: Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Holy Well (destroyed): OS Grid Reference – NY 405 551
Archaeology & History
On the far south-side of Botchergate running out of central Carlisle, could once be seen the Hospital of St. Nicholas that was mainly used for the treatment of lepers, and in a field very close by could once be found a healing well apparently dedicated to the saint, but which was destroyed following the construction of the railway through the town. It was described by a Mrs Cartmell to the historian Henry Barnes (1906) who told him that it “had a great reputation, its water being considered a valuable remedy for sore legs, or sores on any part of the body”—hence being of value in the treatment of leprosy.
The site was described briefly in McIntire’s (1944) holy wells survey, where he added that in the 19th Century, “it was still visited in May by people who filled their ‘shaking bottles’ with the water.” Beltane rites are common at holy wells. The feast day of St. Nicholas is December 6.
References:
Armstrong, A.M., Mawer, A., Stenton, F.M. & Dickins, B., The Place-Names of Cumberland – volume 1, Cambridge Univerity Press 1950.
Barnes, Henry, “On a Stone Coffin and Chalice found at St. Nicholas’, Carlisle,” in Transactions Cumberland & Westmorland Antiquarian & Archaeological Society, volume 6 (Series 2), 1906.
McIntire, Walter T., “The Holy Wells of Cumberland,” in Transactions Cumberland & Westmorland Antiquarian & Archaeological Society, volume 44 (New Series), 1944.
There’s a possibility that some trace of this seemingly lost sacred well might still be found. It was first described in 1233 CE as the fountain of St. Ellen and the land hereby was given to monks who lived here. The stream which emerged from St. Helen’s fountain (fontis Sanctæ Elenæ), or well, was known as “the stream of the Holy Fountain of St. Elena”, and this was also mentioned in the same 13th Century charters, but sadly no traditions regarding the site were mentioned. The waters however, were likely venerated around St. Helen’s feast day, of August 18.
The Well was found to the east-side of old Botcherby village (now swallowed into the expanding Carlisle suburbia), heading towards Scotby, with the description in the Charter indicating its source was much closer to Botcherby, perhaps just over the old township boundary.
When Walt McIntire (1944) did his survey of the region’s holy wells, he was as unsure about its location as I am, merely telling:
“”St. Helena’s Spring,” mentioned in a charter of Walter of Botcherby to the monks of Wetheral c. 1235 as situate between Botcherby and Scotby.”
So where was it? —or is it? Are there any Carlisle historians out there who’ve found its hallowed spot…? (Note: the grid-ref I’ve given to this site is obviously an approximation)
References:
Armstrong, A.M., Mawer, A., Stenton, F.M. & Dickins, B., The Place-Names of Cumberland – volume 1, Cambridge Univerity Press 1950.
McIntire, Walter T., “The Holy Wells of Cumberland,” in Transactions Cumberland & Westmorland Antiquarian & Archaeological Society, volume 44 (New Series), 1944.
Prescott, J.E. (ed.), Registry of the Priory of Wetherhal, Elliot Stock: London 1897.
Acknowledgements: Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Holy Well (destroyed): OS Grid Reference – NY 400 559
Archaeology & History
In Walt McIntire’s (1944) survey of Cumbrian holy wells, he mentioned this one, long since covered over, near the middle of the old city, saying:
“‘St. Cuthbert’s Well,’” recorded by Bede in his account of St. Cuthbert’s visit to Carlisle in 685. The site of this well is supposed to have been in the market-place, near the premises now occupied by Messrs. Thurnam & Son. It was formerly protected by a curious erection known as Carnaby’s folly, which subsequently was used as a fish market, until it was removed by the Corporation.”
The old well was mentioned in Jefferson’s (1838) early survey of the city, although he didn’t associate St. Cuthbert with the waters, merely telling,
“At the north end of the shambles was a draw-well, over which was a building supported by pillars, called Carnaby’s Folly. Adjoining to this, was the fish market. The shambles and the Folly were taken down in the latter end of the last century the latter having been purchased, at a great price, by the corporation.”
There is however, the St. Cuthbert’s Lane leading to the church dedicated to the same chap, previously known as St. Cuthbert’s Vennel and so-named as far back as 1378 CE. The proximity of the old Market Cross to St. Cuthbert’s Lane suggests the usual association between sacred wells, old stone crosses and the gathering of traders and village folk alike.
Folklore
St Cuthbert’s feast was March 20 – a festival tacked on to the Spring Equinox. He was a hermit and a saint of the early Northumbrian church in the Celtic tradition.
References:
Armstrong, A.M., Mawer, A., Stenton, F.M. & Dickins, B., The Place-Names of Cumberland – volume 1, Cambridge Univerity Press 1950.
Jefferson, Samuel, The History and Antiquities of Carlisle, S. Jefferson: Carlisle 1838.
McIntire, Walter T., “The Holy Wells of Cumberland,” in Transactions Cumberland & Westmorland Antiquarian & Archaeological Society, volume 44 (New Series), 1944.
If you’re coming up to Oxenhope from Keighley, up the A6033 road, when you reach the school on the right-hand side of the road, a one-way street (Cross Lane) is where you need to walk down, for 200 yards, and keep your eyes peeled in the walling just before Cross Farm Court. Alternatively, via Haworth, go along Marsh Lane for a few hundred yards until your reach Moorhouse Lane on your left. Go down here for ⅓-mile (0.5km) and then go up Cross Lane on your right. About 120 yards up, in the walling just past the entrance into Cross Farm Court is where you’ll find it.
Archaeology & History
Very little seems to be known about the remains of this cross, embedded into the old walling. When it was described by Brigg & Villy (1914), they could find no information about it, and surmised that it marked the original track or road to Oxenhope from both Haworth and Halifax, “on the line of the old road by Withens.” Ostensibly it would seem to have been a wayside cross, marking old trackways (ley hunters take note!).
Visitors looking at it today can see that it’s barely noticeable. It looked no different even in Brigg & Villy’s days. It simply consists of only part of the original head of the cross, “the shaft having been broken off flush with the horizontal limb.” Some of the other stones that make up the bottom of this very poor-looking excuse of a cross were probably not part of the original, but were assembled into the wall to at least leave of memory of what it used to look like. It’s in a sorry state to be honest. A historic plaque should be placed here.
References:
Brigg, J.J. & Villy, F., “Three Ancient Crosses near Keighley,” in Bradford Antiquary, New Series 6, 1921.
Cross (destroyed): OS Grid Reference – SE 2546 3537
Archaeology & History
Location of the old cross
In medieval times an old stone cross was erected at the edge of Bramley where two old tracks once met, and which today is the junction where Broad Lane meets with Outgang Lane. The cross is long gone – and even the stone cross base on which it stood no longer existed when the Ordnance Survey lads came here in the 1840s. All that remained when they came here were the place-names which have forever kept a memory of its former existence: Stump Cross Stile and Stump Cottage. It was mentioned, albeit briefly, in Wardell’s (1890) survey of Kirkstall Abbey where he told simply that a
“stone cross formerly stood some distance south of the Abbey by the side of the Old Road to Bradford, at the junction of the lane leading to Bramley, called the Outgang, but no remains of it are left; the site, however, is still known by the name of ‘Stump Cross Stile.’ Whether this cross marked the extent of some boundary, or was erected by the monks or others for the purposes of devotion for wayfarers, I am unable to ascertain.”
References:
Wardell, James, An Historical Account of Kirkstall Abbey, Yorkshire, Samuel Moxon: Leeds 1890.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Cross (destroyed): OS Grid Reference – SE 3071 3463
Archaeology & History
In James Wardell’s (1890) work on Kirkstall Abbey he describes several of the long lost stone crosses that used to exist in the area. This one,
“formerly stood by the road side at the south end of Sheepscar Bridge, in Leeds.”
The cross had already been destroyed by the time the Ordnance Survey lads explored the area in the 1840s, as there’s no showing of it on any of their maps. Wardell further stated that it was,
“called Killingbeck Cross, from being erected by either the Abbot of Kirkstall or the Vicar of Leeds, of that name.”
References:
Wardell, James, An Historical Account of Kirkstall Abbey, Yorkshire, S. Moxon: Leeds 1890.
Pretty easy to find: from Whitby town centre, head uphill to the great ruins of Whitby Abbey. You go past Caedmon’s Cross and past the more recent church and graveyard to the car-park at the top, outside the abbey. At the edge of the car-park on the grass, you’ll see this tall hard upright, nice and erect!
Archaeology & History
Cross shown on 1894 map
Highlighted on the earliest OS-maps and not to be confused with the nearby and more modern Caedmon’s Cross, this tall large monolith stands upon a stepped plinth comprising of six steps (originally five), about 18 feet high. The top of the cross was knocked off a century or two ago, when it was reported to have been twenty feet! Initially it stood about fifty yards closer to the Abbey, but was removed to its present position following the Dissolution.
The brief history regarding its origin was described in George Young’s (1817) major work, in which he told that in 1474, on John Nightingale, rector of Sneaton parish, in his will “appointed his burial to be on the north side (of the Abbey), before the cross,” which was already standing at that time. Young wrote:
“By this it would appear that the ancient cross, now standing in the abbey plain was then within the cemetery of the abbey.”
Abbey Cross, c.1900Young’s 1817 sketch
This has subsequently been taken as the standard regarding its origin. Tradition also told that it was an old market cross, but this was treated with considerable scepticism by George Young, who believed that the monks here simply wouldn’t have allowed such a thing at the edge the abbey and burial ground. He found evidence to indicate that it “was at the port or harbour of Whitby that corn was bought or sold, that here were kept the standard bushels for measuring corn, and that here the market-clerk had his station.” In spite of this, T.H. Woodwark (1934) reported that fairs had been held at the cross early in the 20th century. In a thoroughly profane way, electrical wiring was wrapped around the bottom of the cross and led to a generator, along with washing-lines running from it to a caravan! Mr Young would have been apoplectic!
References:
Atkinson, J.C., Memorials of Old Whitby, MacMillan: London 1894.
Holt, Robert B., Whitby, Past and Present, Copas: London 1890.
Woodwark. T.H., The Crosses on the North York Moors, Whitby Literary & Philosophical Society 1934.
Young, George, A History of Whitby and Streonshalh Abbey (2 volumes), Clark & Medd: Whitby 1817.
Acknowledgements:Massive thanks to Lindsay (wherefore art thou…?) Mitchell for getting us up here… Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Sitting quietly “on the village green, where the fair is still held,” wrote Wigram (1885), “stands the base of the old market-cross, reduced to a shapeless stump, but still bearing traces of leaden setting.” Thought to be mediaeval in age, it was described as a sundial on some of the early Ordnance Survey maps which, perhaps, it may have been used as for a short period (although records are silent on the matter). Standing just three-feet tall, this old stone pillar still lives on its ancient spot, as quiet as always, keeping itself to itself…
References:
Wigram, S.R., Chronicles of the Abbey of Elstow, Parker & Co.: Oxford 1885.
Holy Well (destroyed): OS Grid Reference – SP 9848 0822
Also Known as:
St. James’ Well
Archaeology & History
Site shown on 1897 map
Shown on the early Ordnance Survey maps of the town, Berkhamsted’s holy well was a place of some renown in bygone centuries. Today it is barely remembered. It was initially dedicated to St. James, as it was associated with a chapel dedicated to that saint close by, but it had a change of name when the legendary Brotherhood of St. John the Baptist became the new caretakers, so to speak. As a result of this, its history can be a little confusing to some folk!
In the late 12th century, pagan worship at this site came to the attention of Hugh of Grenoble, the Bishop of Lincoln, who visited the place to stop local folk performing their animistic practices (although the exact nature of such rites were not described, sadly). It didn’t work, obviously; as once the bonkers bishop had gone, local folk would have continued in their old ways, no doubt wondering who the hell the odd incomer had been who was telling them to stop doing what they had always done here at the cost of no one. And so the waters continued to be used under the mythic cover of old St James—for the time being at least.
The well later became a centre of pilgrimage and and a hospital was been built close by dedicated to St James, where leprosy was treated and the curative waters from this well were used. St James’ Day was July 25 and an annual fair was held in Berkhamsted thanks to a Royal Charter of James I in 1619. Hertfordshire traditions relating to St James Day are described in Miss Jones-Baker’s (1974) fine survey on the customs of the county. But change was a-coming when a local monk had a dream that the waters of this “pagan spring” needed to be blessed and dedicated to the virtues of St. John the Evangelist and a shrine built where pilgrims could worship and be healed. And as Jones-Baker (1977) told us,
“The water of St John’s Well were thought to cure a variety of diseases; among these leprosy and scrofula (the King’s Evil) as well as sore eyes. There was also a persistent belief that clothing washed in its waters would impart good health to the wearers.”
In the period when the Protestant Reformation occurred, the well and its immediate surrounds apparently became derelict and overgrown. The Old Ways returned and local folk began to visit the waters again at night and the animistic rituals that would have been taken to other secret places returned to St. John’s Well. In this period a local physician, a Dr. Woodhouse, used the sacred waters as part of magickal rites to exorcise evil spirits!
In spite of the local authorities declaring in 1865 that the water was “unfit for drinking”, local folk later told otherwise. Its waters were still being used in the 20th century and its traditions no doubt retained. As the local writer Dora Fry (1954) told us:
“The families dwelling in the cottages at the Bulbourne end of the lane, just below St John’s Spring, were all remarkably healthy… Some time after the town got its first waterworks (and) the local authorities declared that the well’s water was to be used only for the gardens… but I remember as a child drinking the water from the main spring and its coolness and freshness were delectable on a hot summer afternoon.”
The well was still visible up until the 1930s, when its waters ran down a shallow channel along St John Well’s Lane, but then a shop was built above the site and the well has been lost forever.
References:
Bord, Janet & Colin, Sacred Waters, Granada: London 1985.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
