Blackheath Circle, Todmorden, West Yorkshire

Ring Cairn:  OS Grid Reference – SD 9433 2543

Also Known as:

  1. Frying Pan Circle
  2. Roman Barrow

Getting Here

Aerial image showing faint outline of Blackheath circle

From Todmorden, take the road to Hebden Bridge (A646) less than half-mile outta town and just as road goes uphill, watch for the left turn up to Cross Stone.  This is one helluva superb steep, winding road if you aint been up it before (which, somehow, I used to be able to cycle up without a break!).  As you reach the hamlet of Cross Stone, bear uphill again (left) until you reach the top-end of the golf course, where you’ll see a footpath on your left that runs alongside the course.  Walk on this until it reaches a stile.  Walk up the wallside and onto the course itself – and there, in front of you, in the middle of the damn golf course, you’ll see the very denuded remains of a once fine prehistoric monument (it’s situation, quite frankly, is a disgrace – and any pagans or historians who feel similarly should complain to Calderdale Council about the lack of preservation here; as the more of us who do, the more they’ll have to pay attention and perhaps do something about it).

Archaeology & History

Very little can be seen of this once important site thanks to the important golf course built right on top of this once sacred site.  Thankfully we have an extensive description of the place that was done by J. Lawson Russell (1906) from which this profile account — and every other account for that matter! — draws heavily upon.  It was included in Aubrey Burl’s magnum opus (2000) as a stone circle, but this isn’t strictly correct and is more accurately a cairn circle or ring cairn monument.

Blackheath Circle’s shallow semicircular bank
Blackheath circle, looking SE

It was thought in times past to have been a monument built by the Romans (hence the earlier title of ‘Roman Barrow’), but its origins were much earlier than those scruffy incomers! Its other local folk name, the “Frying Pan Circle” is, like its namesake at Morley, an etymological curiosity relating to the flat ground left in the wake of its shape: flat, circular, with raised edges surrounding it, not unlike a frying pan.

It was accurately described for the first time by Robert Law (1897), who later broadened his account of the site a year later in a paper he wrote for the Yorkshire Geological Society (1899) after an excavation here.  Mr Law and others explored the centre of the ring where they believed it most probable to find remains of some form or another — and they weren’t to be disappointed!  The following is taken directly from his lengthy article:

“On Thursday, July 7th of this year (1898), a very interesting and important archaeological discovery was made on a portion of land known as Higher Cross Stone Farm, belonging to Mr. Sutcliffe, of Todmorden.  In a field on this farm, called Black Heath, a ring circle, made of earth, has long been known to exist, and has gone by the name of the “Frying Pan.”  No history or tradition exists as to the origin of this circle, and various speculations have from time to time been indulged in by the residents.  Some have called it a Roman Camp, others a fairy circle, others a circus ring, made to break in horses; but the excavations prove it to be a burial place of prehistoric times.  Mr. Tattersall Wilkinson, of Burnley, a well-known archaeologist of considerable experience on ring circles, along with the writer of this article, came to the conclusion, on hearing of this circle, that it probably contained human remains, and an excavating party was organised to meet on the spot on the day above mentioned. This party met at the appointed time, and the plan of operations was to find the centre of the circle, by means of a tape, then to dig a circular trench about three feet from the centre, in which space it was thought the remains would lie.  The ring was nearly a perfect circle.  It was raised conspicuously above the ground. The rim of raised earth was about three feet wide, and the diameter of the whole circle was thirty yards.  After the digging had been going on for a short time, burnt soil and charcoal were met with, and the top of an urn was exposed to view.  The diggers then went to work with the greatest possible care, and very soon a beautiful urn was laid bare exactly in the centre of the ring.  The urn was embedded in charcoal and calcined bones. It was ten inches high and nine inches at the top, tapering to about three inches wide at the bottom. There was a rim or collar in the upper part of the um about three inches deep, which stood out about one inch in relief from the lower part of it. The collar was ornamented, probably by a pointed stick, with the herring-bone pattern. The outer part of the um was plain. In clearing away the debris from the urn another one was discovered, different in pattern and less in size, but in a very perfect state of preservation.

“About two feet from this, on the opposite side of the central urn, another um was discovered and laid bare, by carefully digging round it with a trowel.  This urn was also in a good state of preservation, and about the size of the second one, but differently ornamented.  These smaller urns were the same shape as the larger central one, but the ornamentations were not so fine, and they were made of inferior clay.  On the south side of the circle, about two feet from the centre, another urn was discovered, but it appeared to be insufficiently baked when manufactured, and had decomposed and crumbled into dust.  From the inside of this urn a large quantity of calcined human bones and charcoal was dug up, but the bones were very fragmentary, and the sex of the person to whom the bones belonged could not be determined.  Several portions of cranium, rib bones, and lower and upper leg bones were found among the debris.

“Within a few inches of this urn two small (so called) incense cups were found.  One of them was very perfect and in an excellent state of preservation and was beautifully ornamented all over. These cups were about three inches in height and three and a half inches in diameter, but tapered a little at the bottom.  Indications of three other urns were observed, but they were so much decomposed that little or nothing could be made of them.  The others seemed to be arranged about the large central urn and about two feet apart.  When the earth had been cleared away from the three perfect urns, and before they had been removed, several photographs were taken of them in situ.  One of the smaller urns leaned a little to the south.  Several pieces of flint and chert were dug out of the excavation.  The urns and incense cups being removed were put into baskets and conveyed to Todmorden, where they were re-photographed and placed in the Free Library for their safe keeping.

“On July 13th, six days after the “find,” the urns were opened at the Co-operative Hall, Todmorden, before a very large gathering of scientific ladies and gentlemen drawn from the surrounding districts.  Mr Tattersall Wilkinson, Dr. Crump of Burnley, and the author were entrusted with the opening of the urns.

“The largest one, which was of superior make to the other, was the first to be operated  upon. The work was tedious and was done in the most careful way possible.  Each operator commenced to pick out by means of a small pocket knife the substances deposited in the urns, and the material was closely examined as it fell out on the table.  For the first half-hour or so nothing particular was found.  The contents which had been so far dug out were portions of broken urns of a similar pattern to the urn that was being examined, but were not portions of it and must have been placed there as filling-in material.  Along with these urn fragments there was some dark brown sand, which appeared to have been burnt, quantities of bituminous soil, small fragments of bones, and bits of charcoal.  As the examining party dug deeper into the urn human bones became more numerous and in larger fragments and of a more determinable character, and this went on until the urn had been half emptied.  The rest of the contents of the urn then showed signs of being almost entirely calcined bones, and bone after bone was picked out, examined, and laid on the table.  Among these bones were fragments of various sizes: of cranium, portions of scapula, pelvic bones, femur, tibia and other bones of the legs.  Besides these there were fragments of ribs and perfect toe bones.

“Presently a small cup was laid bare inside the urn, and a few pokes with the knife so far emptied it of its contents that an ancient relic could be seen which differed from any that had yet been found. A moment later a piece of metal was picked out of the cup resembling a spear head.  It was about 2½ inches long and 1¼ inches wide at one end, and tapered to a point at the other.  It was thin and flat and sharp at the sides and point.  It contained a rivet at the two extremities and another one about half way up one side. A bronze pin was also found about the same time as this piece of metal, and on careful examination the metal and the pin were made out to be a bronze brooch, the pin having probably been detached in extracting it from the bones in the cup.  Besides this brooch about a dozen beads of a necklace were found, which were chiefly of a rounded shape and about half an inch in diameter. Some of the beads seem to have been made of jet, and some of bone, and were more or less rudely carved.  A bone pin was next brought to light.  It was almost two inches in length and the eighth of an inch in diameter at one end, tapering towards a point at the other.  It was cylindrical in form and slightly curved.  The fact of all these ornaments having been carefully placed in the cup and buried with the urn point to the cup having been used as a utensil in which to preserve what was considered of great value.  Several human teeth were also found in this cup.

“The opening of the two inferior urns proved that they contained nothing more than the sweepings up of the funeral pile which probably took place after the calcined bones had been placed in the more important urn.

“Since this discovery was made a beautifully-formed flint arrowhead of the leaf-shaped pattern has been found in the same hole from which the urns were dug. There have also been two or three more urns discovered within the same circle, but their contents have not yet been disclosed.”

Early 1899 photo of the Blackheath urns
Blackheath urns on display, c.1911

They had to wait a few more years before a more complete account described the contents of the “two or three more urns” at Blackheath’s circle.  That duty fell to Mr J. Lawson Russell (1906), who, after further excavations, wrote the most detailed and complete account of the place.

Following the successful discoveries in 1898, Messrs. Russell, Law, Wilkinson and others made a “further systematic examination of the whole circle”, which was then subsequently wrote up in Ling Roth’s Prehistoric Halifax.  The following is a detailed account of that second dig:

“The first step in the systematic examination was the breaking up of the circle into quadrants. This we did by running deep trenches north, east, south and west.  The turf was then removed and these quadrants dealt with seriatim. The diameter of the circle was as nearly as possible 100ft (30.5m), i.e. measuring from ridge to ridge, but the slight mound which marked the circumference sloped gently further into the general level of the field.  Eight or nine deep furrows ran through the circle, from north to south, cutting the vallum up into segments and ploughing the enclosed area with their parallels. The method we followed was to trench till we came to soil which had never been disturbed. Generally about two spade grafts brought us to stiff glacial (?) clay. When we came upon an urn its position was carefully observed with reference to the centre and noted on a plan ; the earth was removed by trenching round the um, which was photographed in situ when sufficiently defined. The urns were not deeply placed, some of them being only six inches from the surface, none deeper than from 18in to 2ft (46 cm to 61 cm), and all of them without exception were set in the ground upright on their bases, not inverted.  There was in the centre an urn, and this was surrounded at a radius of 2ft by a ring of deposits; two having urns, the others either having no urn at all or showing signs only of disintegrated pottery. At a distance of about 10 ft. from the centre another series of deposits was radially arranged, but all to the east side of the north to south centre line. It will be seen that, if we leave out of account the urn found in the vallum in the north-west quadrant, all the urns and deposits save one have been placed to the east of the north to south centre line.

“An extensive floor of charcoal, sometimes an inch to two inches in thickness, was defined to the north of the centre, and two deep pits were located about 16ft (4-9 m) from the centre, one in the north-east and one in the south-east quadrant. Close to that deep spot in the south-east quadrant we found a curiously baked surface which we attempted to photograph.  A group of urns, one of which was a fine covered specimen, lay in line going due east from the centre ; and this group had placed all round it flat stones of no great size, set on edge, as if to protect the urns or mark them off from others.

“In the northern half of the circle and lying largely in the NE quadrant, was a considerable area showing a closely beaten, hard baked red floor, with pieces of charcoal speckled amongst the general red.  Somewhat similar areas occurred at the west and at the east sides of the circle, that at the west being most marked, the whole floor in that quarter looking like disintegrated pottery closely trodden together.

“Lying NW by W, from the centre, we found in the vallum a large stone with an urn set right in its middle. Other stones lay near, as if they might have been set round this urn in kist fashion. All about this spot the ground seemed to be made up of shivers of sand stone and pounded sand. Over-lying this sand for a considerable area going northwards was a thick layer of charcoal.  Curious cairns of stone had been placed just inside the vallum, and these, we soon discovered, accurately marked the cardinal points — N, E, S and W., the most curious of these cairns being that which lay exactly south. The stones here were in the form of a semi-circle, having an armchair -like arrangement in its middle, the back of the chair looking due south, i.e., by the sun at mid-day.  In the turf over-lying this strange assemblage of stones a portion of the base of an urn was found, and there was abundance of charcoal at the westerly horn of the semi-circle. Many of the stones in the other cairns lay in groups of three pointing in one direction. Some of the groups looked as if they had been upright at one time and thrown down. At the western point the stones lay in an imbricated fashion, inclined at an angle of about 45°, placed in two rows, about 2½ft (76 cm) apart, five in one row, four in the other. A large flat stone lay near, and by it one which probably was the fifth of the second row. Between these rows of stones, and all around them, lay great quantities of what looked like partly baked clay or disintegrated pottery.  In the southwest quadrant lay an incomplete ring of stones, which possibly marked an interment.  This incompleteness is interesting and may have had some significance t Other large stones were found set into the vallum at more or less regular intervals. Some of these are still in situ, the further examination of the vallum having had to be abandoned. Close by all these stones charcoal was found, and the upper surface of one, at least, that in the SE quadrant, SE of centre, was blackened as if by fire.

“In removing the stones forming the four cairns I examined all of them for signs of markings, but none was seen except one deeply scored line drawn across the large flat stone in the cairn at the eastern point. This line may have been grooved into the stone by the over-passing plough, but I am rather of opinion that it was purposely graved there. What was the purpose of these cairns and large stones in the vallum? The fact of one large um having been found as already stated, on a stone in the vallum, while part of another urn was found near the southern cairn, suggests a probable explanation for some of these arrangements of stones. They may have been rude kists enclosing urns, or at least they may be regarded as stone-marked interments. The presence of charcoal close beside these stones may point to the performance of funeral rites.”

J.L. Russell’s 1906 ground-plan

Mr Russell then went into considerable details describing the urns, flints, carved bones and other objects recovered from the site (those who would like further info, find a copy of H.L. Roth’s Yorkshire Coiners for the full account).  It was his opinion that the site was used primarily as a place for the dead.  There was no evidence here of domestic activity or settlement of any kind.  And particularly intriguing were the four cairns placed inside the circle: each one at the cardinal points north, south, east and west. This would indicate a ritual evocation of the airts, or spirits of the four directions, with obvious correlates in relation to spirits in the land of the dead.  This was very obviously an important sacred site to the people who built this… Oh such a pity it’s now in the state it is…

One other point of intrigue here is: according to the archaeological records there are no other prehistoric sites nearby, nor any settlement remains that could account for the existence of this once important ritual site.  That doesn’t make sense…

Folklore

Old lore told that this site was once the abode of the fairy folk.   The old game of Knurr and Spell used to be played here; which is a game played with a wooden ball (the knurr) which is released by a spring from a small brass cup at the end of a tongue of steel (the spell). When the player touches the spring, the ball flies in the air and is struck with a bat.  In J.L.Russell’s (1906) account of the excavations here, he reported finding several very old balls in the circle, indicating that Knurr and Spell or variants of this game had been played here for many centuries.

Even weirder was the UFO encounter here. In 1982, the landowner’s wife reported seeing an earthlight right next to the spot, as she looked from her bedroom window.  The next thing she knew, she was laid outside prostrate on the ground right next to this ancient monument.

…to be continued…

References:

  1. Abraham, John Harris, Hidden Prehistory around the North West, Kindle 2012.
  2. Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
  3. Burl, Aubrey, The Stone Circles of Britain, Ireland and Brittany, Yale University Press 2000.
  4. Fishwick, Henry, “Discovery of Ancient British Barrow in Todmorden,” in The Reliquary, New Series volume 9, 1903.
  5. Holden, Joshua, A Short History of Todmorden, Manchester University Press 1912.
  6. Law, Robert, “Evidences of Prehistoric Man on the Moorlands in and around the Parish of Halifax, in Halifax Naturalist, volume 2, April 1897.
  7. Law, Robert, “The Discovery of Cinerary Urns at Todmorden,” in Halifax Naturalist, volume 3, August 1898.
  8. Law, Robert, “On Recent Prehistoric Finds in the Neighbourhood of Todmorden,” in Proceedings of the Yorkshire Geological & Polytechnic Society, volume 13, 1899.
  9. Roth, H. Ling, The Yorkshire Coiners, 1767-1783; and Notes on Old and Prehistoric Halifax, F.King: Halifax 1906.
  10. Russell, J. Lawson, “The Blackheath Barrow,” in Ling Roth’s Yorkshire Coiners (Halifax 1906).
  11. Watson, Geoffrey G., Early Man in the Halifax District, Halifax Scientific Society: Halifax 1952.

© Paul Bennett, The Northern Antiquarian


Holy Well, Hildenley, North Yorkshire

Holy Well:  OS Grid Reference – SE 7408 7106

Archaeology & History

Found to the southwest edge of Hildenley Wood, on the west side of the track between Malton and Coneythorpe Road, the waters from the initial source of the well runs into a small well-house, and from here Nature’s blood runs into a small pool.  The first reference I’ve found of the place is in T. Whellan’s (1859) huge survey, where he said,

“There is on the verge of Easthorpe Wood a copious and pure spring of water known by the name of Holy Well, which tradition affirms to have been much resorted to by the monks of Kirkham Abbey…and even to this day healing virtues are attributed to it.”

In Whelan & Taylor’s (1989) survey of the site, they noted the existence of another well a short distance away, but did “not know of any sacred associations connected with this site, but its proximity to the Holy Well may suggest the recognition of this area as a sacred spot.”

References:

  1. Whelan, Edna & Taylor, Ian, Yorkshire Holy Wells & Sacred Springs, Northern Lights: Pocklington 1989.
  2. Whellan, T., History and Topography of the City of York – volume 2, Whellan & Co: Beverley 1857.

© Paul Bennett, The Northern Antiquarian


Nanny Howe, Kildale, North Yorkshire

Tumulus:  OS Grid Reference – NZ 599 103

Archaeology & History

Plan of Nanny Howe (after R.H. Hayes)

The Nanny Howe burial mound was one of a group of at least three tumuli that could be found on what is now the wooded hilltop of Coate Moor, a mile east of Great Ayton.  Large and conspicuous in previous centuries, the site was described briefly in Elgee’s (1933) archaeological survey as being in association with a prehistoric settlement, which itself appears to have long since succumbed to forestation.  An essay on the state of this apparent Bronze Age burial mound was written by Mr Hayes (1966), who told us:

“The kerb of the barrow was exposed and noticed by J.N Grayson whilst excavations were in progress on Great Ayton Moor.  S.V. Morris, A.N. Pacitto and the writer examined the site.  It was a cairn of about 30ft diameter and 3ft high in the centre, with a strong kerb of stones set on edge of 25ft diameter.  Its construction, of massive stones was similar to the chambered cairn on Great Ayton Moor, one mile to the north, and very like the food vessel-urn tumulus on Danby Rigg which also had a kerb of the same diameter…

“When the heather and turf were removed on the south-east side of Nanny Howe, a mass of cremated bones with part of the rim and side of a typical Iron Age ‘B’ jar were found only 6-9in under the turf.  This was clearly a secondary burial long after the cairn was built.  The sherd may have been a token offering, but more probably the remainder of the pot so near the surface of the mound had been eroded.  No other secondary burial was found, although almost all the cairn was removed.

“Under large boulders in the central area was a shallow pit or depression… Only minute specks of charcoal and some small burnt stones distinguished its filling  from natural sand.  It was about 3ft in diameter and not more than 9in deep… In it were the broken sherds, more than 80 in number, of a beaker… There were no signs of bones or cremation, although presumably a contracted skeleton had accompanied the beaker.  In the acid sand all bones would perish quickly… No other relics were found in the cairn.”

To which Mr Hayes and his team concluded the Nanny Howe tomb  was an example of a typical “beaker burial” as they used to like calling them, set within a ring of stones over which the cairn was piled; and long after this, seemingly the Iron Age, a secondary cremation was inserted.

Folklore

Folklore ascribed the entire settlement here to have heathen origins, with Nanny Howe also standing out with folklore of its own.  As Mr & Mrs Elgee (1933) wrote:

“Half a mile east of Captain Cook’s monument…on Easby Moor is the Devil’s Court, where, according to tradition, witches congregated under the presidency of their lord and master.  We therefore examined the Court and found what we expected, a typical moorland Bronze Age settlement site, with stone-walled enclosures, shallow pits, flint implements and many barrows, one of which is named Nanny Howe, after a famous witch, it is said, who also frequented Nanny Nook, a right-angled bend in a stone wall near Wayworth Farm, Commondale, marking another settlement site.”

Another tale of this legendary witch was narrated by folklorist and historian Richard Blakeborough in one of his many tomes, where he told:

“Again, old people of Great Ayton still aver that on a certain night a once noted witch, Nanny Howe, may be seen riding astride on a broomstick over Howe Wood just at midnight. This witch, so mounted, is said once to have chased the devil for miles — on this occasion the two must have fallen out ; perhaps at that time honest folk got their due. Howe Wood is near Kildale.”

Whatever the source of such stories, the respective archaeologists of Elgee and Hayes wondered if they derived from some pre-christian rites and events.  Hayes asked:

“Was the person interred in Nanny Howe a famous witch?  Or were the witch and the devil legends connected with the site faint echoes of ceremonials and rites held here?”

It would seem likely that the local peasant communities hereby were, thankfully, not inflicted with the empty spirituality of the christian cult when it tried taming the souls of the villagers living in and around here.  The folklore would seem to reflect simple peasant gatherings and celebrations, frowned upon by those weird clergy-folk, no doubt striving to get the local children into their more demonic pastimes…

References:

  1. Blakeborough, Richard, Wit, Character, Folklore and Customs of the North Riding of Yorkshire, W. Rapp: Saltburn 1911.
  2. Elgee, Frank & Harriet, The Archaeology of Yorkshire, 1933.
  3. Gutch, Mrs E., Examples of Printed Folklore Concerning the North Riding of Yorkshire, David Nutt: London 1899.
  4. Hayes, R.H., “Nanny Howe, Coate Moor, Cleveland,” in Yorkshire Archaeological Journal, part 164, 1966.

© Paul Bennett, The Northern Antiquarian


Silver Hill, Stanbury, West Yorkshire

Tumulus:  OS Grid Reference – SD 981 375

Getting Here

Silver Hill, Stanbury

Go through the village of Stanbury, past the last of the two reservoirs until you’re on the western edge of Ponden.  Stop and look up the slopes to your south.  This spot was recently found and photographed by Richard Stroud: a curious-looking mound with all the hallmarks of being a forgotten tumulus.  We’ve gotta check it out properly though!

Folklore

Although not in the archaeological records (not too unusual in Yorkshire it seems), the site does have some literary references and some all-too-common folklore motifs.  Perusing my library for info about another nearby site (the Cuckoo Stones), I found the following said of this place in a rare book by James Whalley called The Wild Moor (1869, pp.103):

“It appears that some hills, as well as dales…have silvery names.  There is a hill which is on the right hand on the way from Ponden House to Crow Hill Moor, which is distinguished by the beautiful designation of ‘Silver Hill.’ The hill is surrounded by a wall (I suppose to guard the treasure) and its surface is adorned with trees. Grey-headed men living on the borders of Crow Hill and Lancashire Moors affirm that during the Scotch rebellion here was deposited a large chest of silver, which was hid in the hill. It would appear as if the chest of silver is still there!”

This tradition was echoed a decade later by J. Horsfall Turner, and then again by Halliwell Sutcliffe in 1899, who reckoned the “vast treasure was said to have been buried during the ’45 rebellion,” adding how “the fields which climb this hill were well tilled aforetime through being constantly turned over in search of the treasure” – but nowt was ever found.

An additional bit of folklore tells of two spirits nearby: one of a man; another of a fiery barrel — either a remnant of earlier solar folk traditions hereby, or perhaps just an earthlight.  One of these (the fiery barrel) rolled down the hill nearby; whereby the ghost of the man walked by the hillock along the track from Ponden House a little further east.

References:

  1. Horsfall-Turner, J., Haworth Past and Present, J.S. Jowett: Brighouse 1879.
  2. Sutcliffe, Halliwell, By Moor and Fell in West Yorkshire, T. Fisher Unwin: London 1899.
  3. Whalley, James, The Wild Moor, Todmorden 1869.

© Paul Bennett, The Northern Antiquarian


Clach a’ Choire, Vaul, Tiree

Cup-and-Ring Stone:  OS Grid Reference – NM 027 487

Also Known as:

  1. Kettle Stone
  2. Ringing Stone
  3. Singing Stone

Archaeology & History

This is a fascinating large coastal boulder with around 53 cup-markings on it — but whether these are all man-made is a matter of debate.  Some of them may be natural.  However some of the cups have lines and faint rings around them, showing that at least they’re man-made; and also in one of the large cups are placed small pebbles, similar in form to the well-known Butter Rolls, or bullaun stone at Feaghna, Ireland.

Folklore

This large boulder (suggested to have been dragged and dropped here from the Isle of Rhum in an earlier Ice Age) is known in the modern tongue as the ‘Ringing Stone’ because, allegedly, if you knock the surface hard with another stone it supposedly chimes with a metallic noise.  As one of the links below shows, however, it doesn’t necessarily do the trick!  Local folklore tells that if the stone is ever destroyed, or falls off its present platform of smaller stones, Tiree itself will sink beneath the waves.  Other lore tells that this great rock is hollow; and another that it contains a great treasure. According to Otta Swire (1964),

“Some believe this to be a treasure of gold, others claim it to be the resting place of the Feinn who there await the call to rescue Scotland.”

References:

  1. Royal Commission on the Ancient & Historical Monuments of Scotland, Argyll – volume 3: Mull, Tiree, Coll and Northern Argyll, HMSO: Edinburgh 1980.
  2. Swire, Otta F., Inner Hebrides and their Legends, Collins: London 1964.

Links:

  1. Images of the Clach a’ Choire, from the Images of Tiree website.
  2. Brief video of Tiree’s Ringing Stone (which doesn’t seem to work too well!)

© Paul Bennett, The Northern Antiquarian


Apronful of Stones, Bradfield, South Yorkshire

Cairn:  OS Grid Reference – SK 2448 9459

Archaeology & History

Apronful of Stones on 1855 map

This was another example of the many giant cairns that scatter the upland moors on the Pennines, but much of it has been destroyed, with some halfwits in recent years cutting a track right through whatever remains there might have been!  It was first described in John Watson’s (1776) essay on the local antiquities of Bradfield and district where, in relative conjunction with the curious Bar Dike, he told that “this is not the only curiosity on this common.”  He continued: “there is on one part of it a large carnedde, called by the country people the Apron-full of Stones”, where he conjectured there laid a British tribal chief after he’d been slaughtered by the Romans.  This might have been the folklore of the place, but we know such places were thousands of years earlier than the Romans.

It was later described in Joseph Hunter’s Hallamshire (1819) as a giant barrow, or ‘vast carnedde’, even then in the past tense; but some recent investigation here found “a few small stones and some lumpy turf which looked to be covering a few clumped stones.”  The site requires further investigation by local people to assess the state of damage inflicted on this once great tomb.

Folklore

Said to have been the site of a local battle in ancient times; this is also another site which, as A.H. Smith (1961) tells, “is explained in folklore by tales of the devil undertaking some major building project and tripping up, only to deposit his apronful of stones” here.  Does anyone out there have any more info on this place?

References:

  1. Hunter, Joseph, Hallamshire: The History and Topography of the Parish of Sheffield in the County of York, Lackington: London 1819.
  2. Smith, A.H., The Place-Names of the West Riding of Yorkshire, Cambridge University Press 1961-63.
  3. Watson, John, “An Account of some Hitherto Undescribed Remains of Antiquity”, in Archaeologia, volume 5, 1776.

© Paul Bennett, The Northern Antiquarian


Fairies Chest, Embsay Moor, North Yorkshire

Legendary Rocks:  OS Grid Reference – SD 98696 56105

Also known as:

  1. Fairy’s Chest

Getting Here

Fairies Chest on 1853 map
Fairies Chest on 1853 map

This is an awesome beast! You can either approach it from Nettlehole Ridge ‘stone circle’ as I did, or take the more sensible approach and begin from Embsay village, walking up the path towards Embsay reservoir and onto the moorland heights of Crookrise Crag, 1350 feet above sea level. Worra view! But keep walking a little more, downhill, and it’ll hit you right in the face!

Archaeology & History

Fairy’s Chest, Embsay Moor

Known as an abode of the little people in the 19th century and shown on the earliest Ordnance Survey map of the region, I know of no previous accounts of this giant elongated boulder, forty feet long and nearly the same size as our legendary Hitching Stone that’s nestled below the small cliffs.  The boulder is surrounded by what seems like cairn-material on all sides (though it doesn’t look prehistoric). You’re looking straight west from here, right at the three small paps of Sharp Haw, Rough Haw and Flasby Fell.  If you like huge rocky outcrops, this (and others nearby) will make your day!

Folklore

Said to have been the abode of the little people in ages gone by; though even an old chap we met on our wander here told us how the legends it once held “have died with the old folk it seems.”

© Paul Bennett, The Northern Antiquarian


Bruan Broch, Caithness, Scotland

Broch:  OS Grid Reference – ND 31028 39501

Also Known as:

  1. Canmore ID 8934

Archaeology & History

It seems there’s not been a lot of archaeohistory written about this ruined site — nor its companion that was once visible 50 yards to the west.  In Richard Feachem’s (1977) gazetteer he described it simply as:

“a turf-covered stony mound some 10ft in height, standing in the middle of an enclosure formed by a ditch with a wall on its inner lip, which is best preserved on the west.”

Folklore

A common aspect of faerie-lore are incidences of apparent time-lapses — beloved in modern times in certain UFO encounters (Vallee 1969; Keel 1970).  Such was the case here, in the story described at this ruinous old site by George Sutherland (1937).  He wrote:

“Two men carrying a small keg of whiskey for the New Year festivities were passing the church of Bruan. They heard stirring bagpipe music and a few hundred yards further on they came to the Bruan Broch and found it open, and saw a number of the little folk in green dancing merrily to the music. One of the men was eager to join them in the dance and went in. The other man was more cautious and remained outside, and waited patiently until his friend would have his dance. A long weary time passed and his friend was not appearing. He went to the open door of the broch and called to his friend to come out. His friend said, “I have not got a dance yet!” After another long wait he shouldered the keg of whiskey and set out for home, never doubting but that his friend would return home before morning. Next day he called at his friend’s house to see if he had come home, and to his consternation found that he had not. Then he went to the broch in the hope of finding him there, but the broch showed no trace of a door, and no trace or soil or stones having been disturbed since the days of King Brude MacBile, and there was no appearance of man or fairy. It was an old belief that in such a case the same scene would be enacted in the same place in a year after, and accordingly on the anniversary of that day he went to the Bruan Broch. It was open, the music and dancing were going on as before, and his friend was there. He put some iron article in the door to prevent the fairies from closing it… He went to the open door and said to his friend, “Are you not coming home now?” His friend replied, “I have not got a dance yet.” He told his friend that he had been a year in the broch, and that it was surely time for him to come home now, but his friend did not believe that he was more than an hour or so there. The man then made a rush at his friend, seized him, and dragged him out by sheer force, and they set out for home together. It was difficult for him to realise that his sojourn with the fairies was such a prolonged one, but the fact that his own child did not recognise him, together with other changes that had taken place, convinced him.”

References:

  1. Feachem, Richard, Guide to Prehistoric Scotland, Batsford: London 1977.
  2. Keel, John A., UFOs: Operation Trojan Horse, Souvenir Press: London 1970.
  3. Sutherland, George, Folklore Gleanings and Character Sketches from the Far North, John-o-Groats Journal: Wick 1937.
  4. Vallee, Jacques, Passport to Magonia: From Folklore to Flying Saucers, H.Regnery: Chicago 1969.

© Paul Bennett, The Northern Antiquarian


Carmyllie Hill, Greystone, Angus

Tumulus:  OS Grid Reference – NO 545 434

Also Known as:

  1. Fairyfold Hillock
  2. Fairy Folk Hillock

Folklore

An intriguing site this, as it doesn’t appear to be in the Canmore archaeological register – unless it’s the Canmore site 34750.  Yet Alexander MacGregor (1937) mentions the place in his folklore study as being a site where the little people lived.  Shown on the first OS-map of the region as ‘Fairyfold Hillock’, Mr MacGregor (1937) said of it:

“Near the summit of Carmylie Hill is a large barrow or tumulus, which was believed at one time by the natives to be a favourite haunt of the fairies, where, with much splendour, they held their nightly revels. It still bears the name of ‘Fairy-Folk Hillock.'”

However it seems that quarrying operations may have destroyed the site.  The tomb here was probably the same one described by Mr Andrew Jervise in the Journal of the Kilkenny and South East of Ireland Archaeological Society (1864-66), where he wrote:

“Many years ago I took note of another example of these ‘footmarks,’ which was found in the parish of Carmyllie…  This was discovered in the course of making agricultural improvements some thirty-five years ago, on which occasion stone coffins or cists were got, and in one of these was a bronze (?) ring, of about three inches in diameter, now said to be lost.  Apart from the cists there was a rude boulder of about two tons weight; and upon the lower side of it, as my informant told me, was scooped the representation of a human foot. This too was associated with the elves; for the hillock upon which these discoveries were made was called the ‘fairies’ knowe;’ and tradition says that, but for a spirit that warned the workmen to suspend operations when they began to prepare for the foundations of the parish church, the church would have been built upon that spot!”

References:

  1. MacGregor, Alexander, Highland Superstitions, Eneas MacKay: Stirling 1937.

© Paul Bennett, The Northern Antiquarian


Devil’s Den, Clatford, Wiltshire

Cromlech:  OS Grid Reference – SU 15209 69651

Also Known as:

  1. Devils Den
  2. Dillion Dene

Getting Here

Devil’s Den, Wiltshire

When Pete Glastonbury brought us here, we walked east out of the Avebury stone circle and up the Wessex Ridgeway track.  When you hit the “crossroads” at the top of the rise a mile along, go across the stile into the grasslands for a few hundred yards till you hit the obviously-named “Gallops” racecourse-looking stretch.  Walk down for a few hundred yards till you hit a footpath on your left that takes you across and down grasslands that takes you slowly into the valley bottom.  You’re damn close!

Otherwise (and I aint done this route!), walk up the footpath straight north from Clatford village, up the small valley for about 1km.  You’ll eventually see this great stone heap in the field on your left!

Archaeology & History

I was brought here one fine day last year in the company of PeteG (our guide for the day), Geoff, June and Mikki Potts.  Twas a fine foray exploring the various prehistoric sites on the lands east of Avebury — but it was my very first venture to this site, the Devil’s Den — and a grand one it was indeed!  Standing close to the small valley bottom a couple of miles east of the great stone circle, this megalithic monument is thought to be neolithic in origin.

When H.J. Massingham (1926) came here, the day and spirit of the place must have felt fine, as he described,

“its three uprights and capstone stand forlornly in the midst of an alien sea of ploughland swinging its umber ripples to the foot of a stone isle, drifted nearly four thousand years from the happy potencies of its past.”

And, on many good times here no doubt, for many people, such feelings still hold…

A.C. Smith’s Devil’s Den
Colt Hoare’s Devil’s Den

It was described by the President for the Council of British Archaeology, Paul Thomas (1976), “as a setting of four sarsen uprights with a capstone”, whereby four uprights have not been noticed here since very early times.  Not sure how old he was though!  Today the very large capstone weighing upwards of 20 tons rests gently upon just two very bulky upright monoliths.  A third is laid amidst the great tomb , overgrown and sleepy, touching one of the two uprights….

The cromlech itself seems to have once been part of a lengthy mound that was covered in earth, “about 230ft long and 120ft broad, now virtually removed by ploughing.”  On top of the great capstone are at least two cup-markings: one of them with a possible oval-shaped line carved out onto the edge of the rock (similar to the C-shaped carving on the nearby Fyfield Down cup-marked stone), but this needs looking at in various lights so we can ascertain whether it has a geological or artificial origin.

Stukeley’s Devil’s Den

Suggested by Edwin Kempson (1953) and also by Aubrey Burl (2002) and other dialect and place-name students to have originally been called Dillion Dene — “the boundary marker in the valley” — this collapsed chambered tomb has had many literary visitors, from William Stukeley onwards.  When the reverend Smith wrote his great tome in 1885, he gave an assessment of those who came before him, saying:

“This is a noble specimen of the Kistvaen: it stands erect in its original position, only denuded of the mound of earth which, I venture to say (on the authority of the Rev. W.C. Lukis and others best acquainted with these remains) at one time invariably covered them: and this massive erection of ponderous stones is known as the ‘Devil’s Den’, and offers an exceedingly fine specimen of the kistvaen to those who have not made the acquaintance of these ancient sepulchres in other counties.  It is not only perfect in condition, but of very grand dimensions; moreover, it is well known to everybody who takes the slightest interest in Wiltshire antiquities… Stukeley says very little of this kistvaen, though he gives several plates of it (in Abury Described), his only remark being: “An eminent work of this sort in Clatford Bottom, between Abury and Marlborough.”  Sir R. Hoare (in Ancient Wiltshire, North) is more enthusiastic, he says: “From Marlborough I proceed along the turnpike road  as far as the Swan public house in the parish of Clatford, and then diverge into the fields on the right, where, in a retired valley amongst the hills, is a most beautiful and well-preserved kistvaen, vulgarly call’d the ‘Devil’s Den.’  It has been erroneously described as a cromlech.  From the elevated ground on which this stone monument is placed, it is evident that it was intended as a aprt annexed to the sepulchral mound, and erected probably at the east end of it, according to the usual custom of primitive times.””

In more recent years, Terence Meaden (1999) has suggested that the Devil’s Den may actually have been a simple cromlech and never had any covering mound of earth.  In his Secrets of the Avebury Stones he described how,

“The vertical megaliths must have been set up firmly first and then, quite possibly, a mound was raised outside and between them.  A very long ramp could have been built next, along which the capstone was dragged until it lay on top of the vertical monoliths, after which both mound and ramp would be removed as far as possible.  Such an operation, if correct, would explain why the stones of Devil’s Den now stand on an obviously artificial eminence; and why the much-spread remains of a long mound oriented NW-SE, about 70 metres (230 feet) long and 40 metres (130 feet) broad, were seen and described by Passmore in 1922.  One should not necessarily assume that the stones are the remains of a chambered long barrow, although they might be.”

And you’ve gotta say that unless we have hardcore evidence to the contrary, his summary is quite possible.  However, it seems here that Meaden has simply utilised this logic to enable him to posit another reason — a “good one” he calls it — for this suggestion, i.e.,

“its capstone seems to have profiles of heads carved upon two, perhaps three of its sides; suggesting that, if the art was meant to be seen, the capstone was never covered with earth.”

Devils Den on 1889 map
Devils Den on 1889 map

Unfortunately however, these possible “carved heads” on the sides of the capstone more typify Rorscharch responses to natural geological shapes scattering rocks all over the planet.  Up North, if we were to attempt this sorta suggestion, we’d have millions of such carved heads popping up all over the place.  It’s a nice idea, but somewhat unlikely.

Folklore

The old dowser Guy Underwood (1977) was renowned for locating water lines* in and around many of England’s prehistoric sites, and the same pattern was recorded here.  He told that the Devil’s Den marked the site of a blind spring “of exceptional importance.”  He continued:

“The Devil’s Den dolmen marks the source of a multiple water line which forms a maze, marked by stones, about 200 yards to the northwest.  It terminates at a well, where two tracks cross about a mile further west.  This site is likely to have had special sanctity and would be interesting to excavate.”

Whilst the importance of water was understandable in ancient days, some other folklore attributes derive from quite different ingredients.  The common theme of “immovability” is found here, as described by reverend Smith (1885) again who, amidst other peculiarities, told the following:

“There are various traditions connected with it. I was told some years since, by an old man hoeing turnips near, that if anybody mounted to the top of it, he might shake it in one particular part. I do not know whether this is the case or not, though it is not unusual where the capstone is upheld by only three supporters. But another labourer whom I once interrogated informed me that nobody could ever pull off the capstone; that many had tried to do so without success; and that on one occasion twelve white oxen were provided with new harness, and set to pull it off, but the harness all fell to pieces immediately! As my informant evidently thought very seriously of this, and considered it the work of enchantment, I found it was not a matter for trifling to his honest but superstitious mind; and he remained perfectly unconvinced by all the arguments with which I tried to shake his credulity.”

References:

  1. Burl, Aubrey, Prehistoric Avebury, Yale University Press 2002.
  2. Goddard, E., “The Devil’s Den, Manton, Wiltshire,” in The Antiquaries Journal, volume 2, no.1, January 1922.
  3. Gomme, Alice B., ‘Folklore Scraps from Several Localities’, in Folklore, 20:1, 1909.
  4. Grinsell, Leslie V., Folklore of Prehistoric Sites in Britain, David & Charles: London 1976.
  5. Kempson, E.G.H., “The Devil’s Den,” in Wiltshire Archaeology & Natural History Magazine, 55, 1953.
  6. Massingham, H.J., Downland Man, Jonathan Cape: London 1926.
  7. Meaden, Terence, The Secrets of the Avebury Stones, Souvenir Press: London 1999.
  8. Smith, A.C., A Guide to the British and Roman Antiquities of the North Wiltshire Downs, Wiltshire Archaeological & Natural History Society 1885.
  9. Thomas, Nicholas, Guide to Prehistoric England, Batsford: London 1976.
  10. Underwood, Guy, The Pattern of the Past, Abacus: London 1977.
  11. Wright, Joseph, English Dialect Dictionary – volume 2, Henry Frowde: London 1898.

* Those people who allege they can dowse will always find water in their first few months, if not years, of sensitivity.  There is a pattern nowadays of people using dowsing tools and, when the rods cross (or whichever accessory they get their reactions from), they allege they are connecting with unknown energies, ley lines and other such items; but this is simply incorrect. The primary dowsing response is water (life-blood) and it takes much practice over long periods of time to even begin isolating leys or other occult phenomena.

© Paul Bennett, The Northern Antiquarian