An unexcavated ring cairn in a very good state of preservation can be seen in the field immediately west of the River Halladale. Measuring more than 14 yards across east-west and 15 yards north-south, the site stands in association with several other unexcavated cairns.
Folklore
Although some of the cairns here have been found with prehistoric burials in them, tradition tells that the cairns here were the result of “a great battle between the native Pictish inhabitants and the invading Norsemen.” So wrote George Sutherland, many moons ago. He continued:
“The Norsemen were defeated in that battle, and Halladha, their leader, was slain. It is from him that the river and the dale take their name. The battle was fought on a hillside, on the east side of the river and that hillside is covered with cairns which are supposed to mark the graves of those slain in this battle, but the body of Halladha, the norse leader, was interred on the west side of the river, and his sword was laid in the grave beside his body. Near the circular trench where he is said to have been buried there are several heaps of stones which are supposed to mark the graves of other Norsemen of note who fell in the battle.”
References:
Sutherland, G., Folklore Gleanings and Character Sketches from the Far North, John o’ Groats Journal: Wick 1937.
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.
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.
The easiest way to get here if you’re coming for the first time is via the A6068 Glusburn to Cowling road. On the south side of Cowling, take the small road Old Lane, uphill on the east side of the road (very easily missed – keep your eyes peeled!) and keep going up until the road just about levels out, where there’s a muddy parking spot on your left (the giant Wainman’s pinnacle is down the path from here). Cross over the road and head up towards the giant Hitching Stone. When you reach the first fence, cross over it and follow it into the boggy heathlands to your right (west-ish). Head into the tribbly grass and keep walking for 3-400 yards till you see the large rock growing out of the Earth.
Archaeology & History
Cup-markings near ground-levelLooking from above
Not far from the legendary Hitching Stone is this curiously-shaped boulder sitting peacefully and alone in its landscape. It is in fact a large cup-marked boulder, previously unrecorded until being described in The Old Stones of Elmet. On top of the stone it seems that there are no definite man-made cup-markings, but there are a number of seemingly natural ones (although some could have been etched thousands of years ago and have just eroded well); instead the real cup-markings are found curiously etched at the base of this large rock, just above ground-level.
Hitching Stone on horizon
As can be seen in the photos, on its lower south-facing edge there are around 20 well-defined cups that clearly stand out. No other cup-marked stones appear to be nearby (surely there’s a few more kicking about in the area…?).
An earlier assertion I made (2001) about the nearby Hitching Stone aligning with the winter solstice sunrise from here was recently put to bed following the morning observations of myself and Dave Hazell on December 21st, 2010, when — as can be seen in the photo here — the midwinter sun emerges from the land a few degrees of arc further southeast than expected. However, I aint checked what the alignment here would have been when the cup-markings were first etched here, around 5000 years ago perhaps… Would any of you archaeo-astronomers out there know about this?
Bleasdale Ring & enclosure plan (Syd Wilson, 1900)
Pretty easy to find, and a nice walk to boot! Head up to Bleasdale Church (worth a look in itself!), keep going up the path north to the aptly named Vicarage Farm. From here you’ll notice a small copse of trees on your left (east) heading to the hills. To those of you who like Predator, “it’s up there – in them trees…!”
Archaeology & History
On my first visit here in the company of John Dixon and other TNA regulars, my first impression was “this is a henge” – and noted subsequently that it’s been described as such by several writers. But the general category given to this fascinating place is a ‘timber circle.’
Bleasdale ‘henge’ circle
First discovered at the end of the 19th century and described in considerable detail by Mr Dawkins (1900), this is a gorgeous-looking monument was erected in at once a gentle and tranquil, aswell as an imposing natural setting, at the foot of Fair Snape Fell (to the northwest) and Bleasdale Fell (due southwest). These aspects of the landscape would have had obvious mythic importance to the people who built this ring amongst the trees. A condensed version of Dawkin’s material was described in J. Holden’s (1980) Story of Preston, that outlined this circle as being,
“a centre for religious worship in about 1700 BC. It was made up of a circle of timber posts which enclosed an area 45 metres in diameter. In the centre was a small mound surrounded by a ring of oak posts and a circular ditch. Inside the mound there was a grave that had in it two pottery urns filled with human bones and ashes. Examination of the contents of these urns shows that the bodies were wrapped in linen and burnt on a funeral pyre. A small ‘accessory’ cup was found inside one of the urns and this may have contained food or drink for the afterlife.”
Urns from Bleasdale Ring1898 photo of Shadrach Jackson (left) & Tom Kelsall (centre) digging the site
Located within a much larger circular enclosure, the internal Bleasdale ‘henge’ Ring consisted of a small circle of eleven timber posts near the edge of the ditch, and an entrance way to the east, to or from which was an avenue of further wooded posts that led to the edge of the larger enclosure. It gives the impression that this was some sort of avenue along which a ceremonial procession may have took place, strongly suggesting a ritual function. Robert Middleton (1996) told that,
“The post circle and barrow appear to respect each other (in date), whilst the enclosure may be later. The post circle has been dated to around 2200 BC, although the context and reliability of this date is unclear.”
Looking out eastwards from the middle of the internal henge-style ring and through the ‘entrance’ we find an alignment with a large notch on the skyline which, modern folklore ascribes, is where the midwinter sun rises — which is very believable, but I aint seen it proven anywhere yet.
A much greater and full excavation report of this site was written by Raymond Varley (2010), whose essay I urge fellow antiquarians to read.
References:
Dawkins, W.B., ‘On the Exploration of Prehistoric Sepulchral Remains of the Bronze Age at Bleasdale,’ in Transactions of the Lancashire & Cheshire Antiquarian Society, volume 18, 1900.
Dixon, John, Journeys through Brigantia – volume 8: Forest of Bowland, Aussteiger Publications: Barnoldswick 1992.
Edwards, Ben, “The History of Archaeology in Lancashire”, in Newman, 1996.
Gibson, Alex, Stonehenge and Timber Circles, Tempus: Stroud 1998.
Holden, Jennifer (ed.), The Story of Preston, Harris Museum: Preston n.d. (c.1980)
Middleton, Robert, “The Neolithic and Bronze Age,” in Newman, 1996.
Newman, Richard (ed.), The Archaeology of Lancashire, Lancaster University 1996.
Sever, Linda (ed.), Lancashire’s Sacred Landscape, History Press: Stroud 2010.
Stone Circle (destroyed): OS Grid Reference – NY 37 50
Archaeology & History
Listed in Burl’s (2000) magnum opus, this is another long-lost megalithic ring, whose exact location seems to have been forgotten. An early description of the site by William Whellan (1860) told us that,
“There was formerly a circle of rude stones, ten yards in diameter, near the village, supposed to have been the remains of a Druidical temple; and a little distance from it, was a tumulus, three yards high and eight in diameter.”
More than a hundred years later in Waterhouse’s (1985) fine survey, he described the circle, saying:
“It lay near the village of Dalton…near the River Caldew… An 18th century account describes it as consisting of ‘rude’ stones…set in a circle of diameter about 27m. East of the the centre of the circle were four large stones lying on top of each other. They may have been the remains of a cist, or possibly a tumbled cove, like that inside the circle-henge of Arbor Low in Derbyshire. A tumulus may have stood nearby.”
There are however some discrepancies in the descriptions between Whellan and Waterhouse. In the former, the site of Chapel Flat is talked of separately as being the abode of a hermit in the lost chapel of St. Wynemius, “in a deep and romantic part of the vale of Caldew.” The description of the stone circle immediately follows this, but is spoken of as merely being “near the village.”
Does anyone know anything further about this once important site? Did the lost hermitage on Chapel Flat actually have anything to do with the stone circle?
References:
Burl, Aubrey, The Stone Circles of Britain, Ireland and Brittany, Yale University Press 2000.
Waterhouse, John, The Stone Circles of Cumbria, Phillimore: Chichester 1985.
Whellan, William, The History and Topography of the Counties of Cumberland and Westmoreland, Comprising their Ancient and Modern History, W.Whellan: Pontefract 1860.
We were graciously guided to this spot by local archaeological authority, Pete Glastonbury — which is good, cos otherwise it’d have probably taken us all day to find the damn thing! Best way to get here is out of the Avebury circle, east, up for about a mile up the Herepath or Green Street till you hit the ancient track of the Ridgeway. Turn left and walk up the gentle slope for another 350 yards or so, then note the footpath on your right. Go down the slope for about 150 yards, keeping your eyes peeled for the smooth rock with the slits in it, not far from the Holed Stone!
Archaeology & History
Although classified on the Wiltshire Sites & Monuments Record as an “unclassified feature,” this is one of a number of whetstones (as we call ’em up North) that feature in various settings in and around the Avebury region: literally, a rock used for sharpening axes, daggers and other metallic artifacts. First rediscovered in the spring of 1963 by a Mr Inigo Jones when he was out exploring the many rocks hereby for rare lichens and any more cup-markings like the one at nearby Fyfield Down, the site we see today is merely a long piece of stone with five or six long lines or grooves cut into the top-end, along which the ancient weapons and tools slid and cut into the rock, sharpening them.
It was thought until recently that this was the prime function of this stone; but following excavation work done here by Pete Fowler and his team in 1963, it seems that the stone actually stood upright! Digs were made on three sides of the stone and some earlier disturbance seemed apparent:
“The material appeared to be redeposited on top of an earlier ground surface, inferentially of medieval or earlier date. At the north end of the sarsen bench, the lip of a pit or trench was partly excavated. It showed clearly in plan as a feature dug into the top of an undated surface level with the disturbed top of the clay-with-flints; it was filled with flinty, clayey humus similar to that through which it was cut. In the top of that fill was a heavily weathered sarsen, c 0.6m by 0.45m, and a cluster of smaller, broken sarsen stones. The hole was at least 0.45m deep, its bottom as excavated marked by an increase in the density of flints. The evidence, though incomplete, suggested very strongly that the feature was part of a hole dug to take the pollisoir as an upright stone.” (my italics, Ed)
In the same dig, a medieval coin of King John (1199-1216) and the remains of a medieval horseshoe were found beneath the stone, giving Fowler and his team the notion that the stone had been split and pushed over at this period. Consistent evidence of activity from the neolithic period onwards was expected and found here.
In Lacaille’s (1963) original description of the site, he gave a most accurate description of the dimensions of the stone and its incisions. Highlighting its proximity to a cluster of other stones, as well as being close to a wide ditch, Lacaille’s measurements were thus:
“From 1ft (0.31m) above ground at its south end the regular surface of the sarsen slopes to the grass, its main axis being aligned about 15° west of the true north and south line. In length the stone measures 5ft 6in (1.68m) above the grass, and 2ft 10in (0.86m) in width.
“Closely grouped in the south-eastern corner of the sarsen there are six hollows. In plan the largest and southernmost is of long elliptical shape, 1ft 8in (0.5m) long and 9in (0.23m) at widest and 1in (0.0254m) deep. From its wider end near the eastern long margin there protrudes a short groove. Beside this, and curving slightly inward, there is another groove, 1¼in (0.028m) wide and ½in (0.013m) deep. It is as long as the large basin-like cavity. Next to it there runs one of similar length and width, but of only half the depth. In turn, a third groove, ½in (0.013m) wide, 1ft 8in (0.5m) long, has been worn at right angles to the long edge but to a much deeper hollow than its companions. At 2in (o.051m) to the north a lesser version of the main basin occurs. Like this it measures 1ft 8in (0.5m) in length, but is only 2¼in (0.058m) wide and ¾in (0.016m) deep. Vague in places over its interior length of 10in (0.25m), but attaining a maximum width of 1¼in (0.028m), a last hollowing shows faintly at both ends and nowhere deeper than 1/8in (0.0032m).”
The Polisher & its marksCeloria & Lacaille’s 1963 drawing of the stone
It appears that this fallen standing stone was being used to sharpen knives and axes whilst it stood upright and, in all probability, as a result of this ability would have been possessed of magickal properties to our ancestors. Metalwork was an important province of shamanism and smiths, whose practices were deeply enmeshed in the very creation of mythical cosmologies. Hence, the simple act nowadays of sharpening metal tools onto rocks would not have been a mere profanity to the people who came and used this stone to re-empower their weapons, but would have been entwined within a magickal cosmology. The spirit inherent in this stone would likely have been named and recognised. Today it is forgotten…
It also seems that this standing stone was part of some ancient walling. Aerial views clearly show it along the line of some sort of enclosure that runs down the slope, along the bottom and back up and around. In the same stretch of this enclosure walling we find the Holed Stone a little further down the slope. And holed stones, as any student of folklore and occult history will tell you, have long-established magickal properties of their own…
References:
Fowler, Peter, Landscape Plotted and Pierced: Landscape History and Local Archaeology in Fyfield and Overton, Wiltshire, Society of Antiquaries: London 2000.
Grigson, Geoffrey, The Shell Country Alphabet, Michael Joseph: London 1966.
Very troublesome to locate when the heather’s deep. To get here take the Askwith Moor Road heading north and park-up at the big gritted parking spot halfway along. Cross the road (west) and walk up a little and onto the moorland track. When you hit the triangulation pillar, walk down (left) onto the moor, heading for the small rise in the land a few hundred yards away. Once there, start walking down its sloping south-face, watching for any evidence after 100 yards. Be vigilant!
Archaeology & History
One of 4 hut circles in very good state of preservation
This small settlement was first found on 18 July, 2004, when a small group of us, in search of the troublesome Man Stone carving, were lucky to be on the moors shortly after the heather had been burnt back, amidst this archaeologically rich area of Askwith Moor, on the northern end of Hollin Tree Hill.
There were at least four hut circles found here (on the right of the track as you walk up the slope), with one in particular — the northernmost of the group — in a very good state of preservation. This particular circle measured approximately 20 feet in diameter, with an entrance to the south side. It is marked by a low earthfast boulder on the northeast side, visible even when the heather is deep.
Although we counted four such circles, it’s very likely that an intensive search would uncover more remains on this hillside. In revisiting this site in October 2016, the heather had grown back over the entire complex and the circles were very difficult to see; but we were able to discern the one on the very top of the hill (the one in the photo). The other hut circles, lower down the slopes, were notable only by zigzagging back and forth until we walked onto loose walling.
This rather delapidated spring of water (there are actually two springs here) marks the western edge of the parish boundary, just on the south-side of the A368 road towards Ubley, on what Phil Quinn (1999) described as “a neglected triangle of shrubby ground.” Its name derives from once being associated with a prehistoric tomb, or barrow, as the associated field-names of Barrows Orchard and Barrow Cross here indicates. Sadly however, all remains of whatever tomb there once was appears to have gone. Aerial imagery shows what may have been two or three barrows in the said field.
Folklore
A haunted site: the folklore here is akin to banshee-lore and similar mythic figures. The fact that it marked the old boundary line between here and Ubley may have something to do with it. Quinn (1999) says how,
“Local folklore states that the well was haunted by the ghost of a woman washing cabbages”!
But this vegetative lore is likely a mistranslation of a local dialect word. Precisely what the spirit was supposedly ‘washing’ seems to have been lost in translation.
References:
Quinn, Phil, The Holy Wells of Bath and Bristol Region, Logaston: Almeley 1999.
