Here we have another case of another loch in Scotland that was said by local people to be inhabited by legendary water monsters. In the tale which follows we may simply have a case of a very bad accident that was, in more superstious times, bestowed upon this legendary animal. We may never know. James Kennedy (1928) told the story, saying:
“It was inhabited, like Loch Derculich, by the ‘Each Uisge‘ of Icelandic origin. On summer evenings it could be seen roaming at large on a green meadow adjacent to the tarn, and to all appearance a canny enough creature. One summer Sunday afternoon, six Strathtay girls and a boy set out from their homes to inspect the ‘Each Uisge.’ They found him, patted him on the head and neck, and this kindness is apparently relished, for it lay on the sward and allowed them to sit on its back. The boy, who had a semi-bald scabbed head, stood at a distance and watched developments. He concluded that this animal was not the genuine horse it seemed to be, and thought that it grew considerably larger than it was at first. When the Each has the six girls comfortably seated on its back, it suddenly rose, plunged into the loch, and drowned the lot. The boy immediately took to his heels and the Each after him, but fear enabled the boy to outstrip the horse, who would stop now and again in the pursuit and cry, “Fuirich mo ghille maol carrach! Fuirich mo ghille maol carrach!” — Stop, you bald scabbed-headed boy. Ultimately the Each gave up the chase, and the boy, much frightened, got safely home and related all that happened on that eventful Sunday evening. The parents of the girls found parts of their bodies floating on the waters of the loch, and the name Loch Lassie was given to it, which it retains to this day.”
References:
Kennedy, James, Folklore and Reminiscences of Strathtay and Grandtully, Munro Press: Perth 1928.
Although this upland loch is today renowned as little more than a decent fishing spot, the waters here were long known to be haunted and the abode of a legendary water spirit. In local tradition, the loch is said to be named after “an ancient Chief of Pictish origin” — whose burial mound is nearby — and in James Kennedy’s (1928) fascinating folklore work he also told that,
“Loch Dereculich was the habitation of a ‘Tarbh Uisge’ (water bull), the dangerous water demon… This dreaded monster, as the Norwegian peasant will gravely assure a traveller, demands every year a human victim, and carries off children who stray too near its abode… Less than one hundred and twenty years ago, the Loch Derculich Water Bull was seen sauntering along its shores. At peat-making times it was observed very frequently.”
References:
Kennedy, James, Folklore and Reminiscences of Strathtay and Grandtully, Munro Press: Perth 1928.
Legendary Rock (destroyed): OS Grid Reference – SE 0728 0944
Archaeology & History
The Rocking Stone in 1720
Here we have the case of yet another rocking stone destroyed by a bunch of morons in bygone days. Although marked on the first Ordnance Survey of the region around 1850, the site had already been destroyed by then — but at least the surveyors had recorded its position in the landscape. And a dramatic and barren landscape it sat within!
It could be found high up in the middle of the moors above Brow Grains by the Wicken Stones, nearly 1400 feet above sea level, heading towards West Nab, and had lived here, safely, for untold thousands of years. But then, on Whitsun Monday morning in either 1827 or 1828, there came, wrote Joseph Hughes (1866),
“some half-dozen masons (who) planned and executed the work of destruction for a frolic. They first endeavoured to accomplish it by blasting it with gunpowder and, on the failure of this scheme, they fetched tools from Deer Hill, with which they drilled a hole and then wedged it, when the stone fell with a tremendous crash, hardly allowing the man on its summit who was drawing in the wedge to escape without injury.”
It’s a huge pity that the boulder didn’t crush him to death for his actions. At least it would have taught the halfwits a lesson (forgive me if I sound a bit harsh – but I have an increasingly lower opinion of selfish humans the older I get). Thankfully though, one hundred years before the stone was destroyed, Mr John Warburton of the Somerset Herald visited the region in 1720 and on one of the days here, took a long walk up to the Rocking Stone, from where we have this rare old drawing of the site. As Mr Ahier (1942) told us,
“His sketch plainly shows one stone superimposed upon another, and it is conceivable that the uppermost stone could be rocked on the lower one.”
There was also another Rocking Stone in the locale, it too destroyed, this time “by a former gamekeeper” no less, using the time-honoured excuse:
“because persons going to see it crossed the moor, and, in doing so during the nesting season, were liable to tread on eggs or upon young birds.”
This excuse is an even poorer one these days (as any honest ranger will tell you – which includes me in my former capacity as an assistant moorland ranger), as walking the moors causes much less damage than the moorland “management” of draining the bogs, dyke cutting, grouse-shooting, bracken control, letting the Snoots drive their vehicles over the heathlands, upgrading modern footpaths, etc. (God – I’m on a rant!)
References:
Ahier, Philip, The Legends and Traditions of Huddersfield and District, Advertiser Press: Huddersfield 1942.
Hughes, Joesph, The History of the Township of Meltham, John Russell Smith: London 1866.
Legendary Rock (destroyed): OS Grid Reference – SE 076 163
Also Known as:
Holed Stone
Holy Stone
Whole Stone
Archaeology & History
Golcar rocking stone, 1799
Like many old rocking stones, this was destroyed due to quarrying operations many years ago and sadly, I believe, we have no illustrations of the place to show the site. This legendary site—also known as the ‘Holed’ or ‘Holy Stone’—is preserved in the place-name of Rocking Stone Hill and, unlike many other alleged rocking stones, actually swayed to and fro if the old records are owt to go by. Not far away (and also destroyed some 200 years back) were two stone circles which probably had some mythic relationship to this legendary rock.
The stone was first described by John Watson in his monumental History of Halifax (1775), where he told that is was,
“so situated as to be a boundary mark, dividing the two townships of Golcar and Slaightwait in the Parish of Huddersfield, adjoining to the Parish of Halifax on Wholestone Moor. The stone as measured by the late Thomas Perceval, or Royton…is 10½ feet long, 9ft 4in or 5in broad, and 5ft 3in thick. Its weight…is 18 tons, 190lbs. It rests on so small a centre, that at one particular point, a man may cause it to rock; though some years ago it was damaged a little, in this respect, by some masons, who endeavoured, but in vain, to throw it off its centre, in order to discover the principle on which so large a weight was made to move.”
Mr John Crabtree (1836) included it in his survey, and it was illustrated on the very first Ordnance Survey map in the 1840s where it was described as ‘Supposed Druidical’. But the old stone sadly didn’t last much longer. Once the self-righteous Industrialists got here, round about the year 1886, the Rocking Stone was destroyed by quarrying operations. All that remains of the place today is a small cluster of place-names..
Folklore
Thought by Watson (1775) and his contemporaries to have had druidic associations (without evidence), when Philip Ahier (1942) came exploring this area in 1936, he came upon “an old resident (who) informed me that he had sat upon the stone when a youth and had caused it to rock.”
References:
Ahier, Philip, The Legends and Traditions of Huddersfield and District, Advertiser Press: Huddersfield 1942.
Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
Crabtree, John, Concise History of the Parish & Vicarage of Halifax, Hartley & Walker: Halifax 1836.
Watson, John, The History and Antiquities of the Parish of Halifax, T. Lowndes: London 1775.
Tumulus (destroyed): OS Grid Reference – SE 426 634
Also Known as:
Deuill Cross Hill
Devil’s Cross
Urn from Devil’s Cross tumulus
Archaeology & History
In Henry Smith’s wonderful Reliquiae (1852) on the history of Aldborough and district, this intriguingly named but forgotten site is given the greatest literary attention extant. Assumed by a couple of modern academics – without evidence – to have been little more than a natural hillock, this once great mound was undoubtedly an important burial place for some ancestral characters. Although its exact location is unknown (anyone out there know for certain?), it was said to have been located about 100 yards from where the old tracks crossed at Duel Cross.
First described by a Mr Urban in the Gentleman’s Magazine of June, 1787. He told it to be known as the Devil’s Cross and was a tumulus,
“whose elevation is about 18 feet, and circumference at the base 370 feet. It was broken into some time since to supply materials for the repair of the high road leading from Aldborough to York. The soil consists, first, of a black earth, and under that a red sandy gravel, human bones, some of which are entire, and urns of various sizes. The urns are composed of blue clay and sand, some ornamented and others quite plain; several Roman coins have also been found here.”
There were a great number of old urns found in the mound when it was dug into in 1756, leading Mr Urban to believe the site was used an ancient cemetery. Intriguingly he told that all of the urns and their ashes were found to have been placed on one side of the mound, with many human bones being deposited in another section, away from the urns. This, the finding of Roman coins next to the mound and the proximity of the Roman road led Mr Urban to believe the site was a Roman tumulus, though this seems unlikely. Years later, Henry Smith’s (1852) commentary on the Devil’s Cross hill led him to believe the mound was from a much earlier period:
“From a sketch of one of these, which is stated to have been nine inches high, there can be little doubt of these cinerary urns bring of the ancient British period, but from the great number of bones discovered, this tumulus was probably used as a cemetery during the Romano-British period, if not still later. Of its use in Roman times, evidence is unequivocally supplied in the numerous coins found here…”
Carved stone figure (from Smith’s ‘Reliquiae’)
Not far from this long lost tumulus, a curious carved stone figure was located “among ancient foundations” in a cellar! Thought to be a local deity, it may have been a carved representation of whichever figure or spirit ancestor was buried in Duel Cross Hill — though we’ll never know for sure.
Folklore
Although archaeologically, etymologically and geomantically related to the nearby Devil’s Arrows at Boroughbridge a couple of miles up the road, there is nothing specific I can find of this once important tumulus. However the place-name in both forms, Deul and Deuill, refers to the pre-christian devil (from deofol, Old English, “devil”). This name may relate to the stone figure shown in the illustration, or of long lost heathen rites enacted here in bygone times. Any further info on this place is very welcome.
References:
Hargrove, E., The History of the Castle, Town and Forest of Knaresbrough, Hargrove & Sons: Knaresbrough 1809.
Smith, Henry E., Reliquiae Isurianae, J.R. Smith: London 1852.
An unusual cup-marked stone — not because it’s found in the grounds of the chapel, but because the design appears carved on a flat slab, as if it might have been used as a grave cover or perhaps stood upright in times gone by. First described in Rob Graham’s Carved Stones (1895) in the days when a few more cup-markings were visible; nearly a hundred years on it was included in the Royal Commission’s (1984) report as “a prone slab measuring 1.7m by 0.98m and 0.15m in greatest thickness; its upper surface bears at least nineteen plain cups up to 110cm in diameter and 40mm in depth. In addition, wear has caused a large deep cup, 180mm in diameter and 80mm deep, to penetrate the stone, and there is another circular, vertical-sided, perforation measuring 70mm in average diameter and expanding to 90mm at the upper surface on the stone” — meaning there’s a hole that’s been worn through the rock itself. This hole would seem to be accounted for by the folklore tradition of the site.
Folklore
It was reported by R.W.B. Morris (1969) that the cups here were “said to have been enlarged by a former ‘wishing’ rite” — a tradition echoed at another carving not far away where a pestle was used on the cup-marks and rotated 3 times, then a wish was made and an offering left to aid the wish. Morris suggests this could have been a faint relic of solar worship.
References:
Graham, Robert C., The Carved Stones of Islay, James Maclehose & Son: Glasgow 1895.
Otta Swire (1961) told how to find this place, thus: “The Waternish road turns off to the north at Fairy Bridge, whence it runs along the valley of the Bay river. On the left of the road, though at some little distance from it, where the river cleaves its way through a gorge to the sea, stands the mound which is now all that remains of the ‘Temple of Anaitis’ (so called).”
Archaeology & History
This is a curious place, full of archaeological potential if the folklore and history records are owt to go by, yet little of any substance remains to substantiate what may have been an important stone circle or other heathen site in earlier times. It seems to have been described first of all in the famous Hebridean journeys of Boswell and Johnson in the late 18th century. Amidst his insulting description of both the landscape and local people, on Friday 17th September 1773, James Boswell visited the site and told:
“The weather this day was rather better than any that we had since we came to Dunvegan. Mr M’Queen had often mentioned a curious piece of antiquity near this which he called a temple of the goddess Anaitis. Having often talked of going to see it, he and I set out after breakfast, attended by his servant, a fellow quite like a savage. I must observe here, that in Skye there seems to be much idleness; for men and boys follow you, as colts follow passengers upon a road. The usual figure of a Sky boy, is a lown with bare legs and feet, a dirty kilt, ragged coat and waistcoat, a bare head, and a stick in his hand, which, I suppose, is partly to help the lazy rogue to walk, partly to serve as a kind of a defensive weapon. We walked what is called two miles, but is probably four, from the castle, till we came to the sacred place. The country around is a black dreary moor on all sides, except to the sea-coast, towards which there is a view through a valley, and the farm of Bay shews some good land. The place itself is green ground, being well drained, by means of a deep glen on each side, in both of which there runs a rivulet with a good quantity of water, forming several cascades, which make a considerable appearance and sound. The first thing we came to was an earthen mound, or dyke, extending from the one precipice to the other. A little farther on, was a strong stone-wall, not high, but very thick, extending in the same manner. On the outside of it were the ruins of two houses, one on each side of the entry or gate to it. The wall is built all along of uncemented stones, but of so large a size as to make a very firm and durable rampart. It has been built all about the consecrated ground, except where the precipice is deep enough to form an enclosure of itself. The sacred spot contains more than two acres. There are within it the ruins of many houses, none of them large, a cairn, and many graves marked by clusters of stones. Mr M’Queen insisted that the ruin of a small building, standing east and west, was actually the temple of the goddess Anaitis, where her statue was kept, and from whence processions were made to wash it in one of the brooks. There is, it must be owned, a hollow road visible for a good way from the entrance; but Mr M’Queen, with the keen eye of an antiquary, traced it much farther than I could perceive it. There is not above a foot and a half in height of the walls now remaining; and the whole extent of the building was never, I imagine, greater than an ordinary Highland house. Mr M’Queen has collected a great deal of learning on the subject of the temple of Anaitis; and I had endeavoured, in my journal, to state such particulars as might give some idea of it, and of the surrounding scenery” —
But in all honesty it seems Mr Johnson was either too lazy to write about the place, or simply didn’t actually get there, in spite of what he alleged! But later that evening, Boswell dined with the same Mr MacQueen, who told him more of this site. In the typically pedantic tone of english supremacy (which still prevails in some idiots who visit these lands), he continued by saying:
“Mr Macqueen had laid stress on the name given to the place by the country people, Ainnit; and added, ” I knew not what to make of this piece of antiquity, till I met with the Anaitidis delubrum in Lydia, mentioned by Pausanias and the elder Pliny.” Dr. Johnson, with his usual acuteness, examined Mr Macqueen as to the meaning of the word Ainnit, in Erse, and it proved to be a water-place, or a place near water, “which,” said Mr. Macqueen, “agrees with all the descriptions of the temples of that goddess, which were situated near rivers, that there might be water to wash the statue.”
There ensued a discussion between Mr MacQueen and Samuel Johnson about the etymology of Anaitis, with one thinking it was of a goddess, and another that it represented an early christian site. To this day it is difficult to say what the word means with any certainty. In W.J. Watson’s (1993) fine work he tells us,
“Andoit, now annaid, has been already explained as a patron saint’s church, or a church that contains the relics of the founder. This is the meaning in Ireland and it is all we have to go upon. How far it is held with regard to Scotland is hard to say… They are often in places that are now, and must always have been, rather remote and out of the way. It is very rarely indeed that an Annat can be associated with any particular saint, nor have I met any traditions connected with them. But wherever there is an Annat there are traces of an ancient chapel or cemetery, or both; very often, too, the Annat adjoins a fine well or stream…”
The great Skye historian and folklorist Otta Swire (1961) also wrote about this mysterious site, mainly echoing what’s said above, but also adding:
“This name of Annait or Annat is found all over Scotland. It has been interpreted as meaning the ‘Water-place’ from Celtic ‘An’ = water, because many are near water. Others suggest ‘Ann’ = a circle (Celtic) and claim that most Annats are near standing stones. The most-favoured derivation seems to be from Ann, the Irish mother of the Gods, and those who hold this view claim that the Annats are always near a revered spot, where either a mother-church or the cell of a patron saint once stood. Probably Annat does, in fact, come from an older, pre-Celtic tongue, and belongs to an older people whose ancient worship it may well commemorate. The curious shape of the Waternish Temple of Anaitis and its survival make it seem likely that it was something of importance in its day, built with more than usual care and skill. Perhaps the Temple tradition is correct – but whose, if so, and to what gods? One cannot help wondering if cats played any part in its ritual, and if so, if any faint memory remains, for the nickname of the people of this wing was ‘Na Caits’ = The Cats, and not far off, by one of the tributary burns on the right of the roadway, there stands a small cairn, crowned by a long, sharp stone somewhat resembling a huge claw. This is the ‘Cats’ Cairn’.”
The Cats’ Cairn (NG271526) is said to mark the grave of a young boy from the 18th century, who was buried where he died and its story is told elsewhere on TNA. Another example of the Annait place-name can be found elsewhere on Skye at the megalithic site, Clach na h’annait.
References:
Boswell, James, The Journal of a Tour to the Hebrides with Samuel Johnson, National Illustrated Library: London 1899.
Swire, Otta F., Skye: The Island and its Legends, Blackie: Glasgow 1961.
Watson, W.J., The History of the Celtic Place-Names of Scotland, Birlinn: Edinburgh 1993.
This curious rounded boulder sitting outside the parish church was described by Alexander Polson in his survey of witch-lore. He told us that “when the old church was being built, the devil, as a mason out of work, came here and was employed.” But it wasn’t long before a local christian discovered his disguise and, uttering some magickal biblical words, the devil became furious.
“Immediately he heard this there was a clap of thunder and the fiend flew away to the Isle of May,” about five miles away to the south. “Here in his anger he seized a huge rock and hurled it at the church. It fell quite near, did no harm, and a part of it lay at the church’s door, with the mark of the devil’s thumb on it.”
On the north end of the Isle of May are the Altar Stanes (NT 652 997), thought to have been where the devil stood (close to the holy well of St. Andrew [NT 652 994]) and threw this stone at Crail several miles north. In pre-christian mythic terms, north is the direction or airt of greatest symbolic darkness. A variation on the creation myth for this stone tells that when it was thrown from the island, one half of it split off and it fell by the coast in Balcombie, Fife.
References:
Polson, Alexander, Scottish Witchcraft Lore, W. Alexander: Inverness 1932.
Unless you’ve got your own boat, forget it! This one’s miles out on the isolated uninhabited island of Fladda-chuain about 5 miles off the northwest tip from Duntulm, Trotternish. I wouldn’t mind a coupla weeks alone on the isle though – if anyone can get me there!
Archaeology & History
The little rocky island itself was allegedly another of the many visiting places of St. Columba in his many ventures to sell his religion to the peasants and displace the druids, who were alleged to practice pre-christian rites here and deemed it as sacred. St. Columba’s chapel on this island was built to displace the heathen traditions.
Folklore
In Otta Swire’s (1961) excellent work on the folklore and history of the Isle of Skye, she wrote:
“In Duntulm Bay lies Tulm Island and beyond it, in clear weather, Fladdachuan, Fladda of the Ocean, can be seen. In olden times this was a sacred spot, held by many to be Tir-nan-Og, the Isle of Perpetual Youth, which lay in the west; here it is always summer and the sun never sets. The puffins recognized its sacred nature and never began any venture until they had circled the island three times sunwise; this they did also on arriving in Skye and before leaving it. It was held by some to be the reason why in Skye people used to turn three times sunwise before starting a new enterprise. The Druids held it in veneration and St. Columba caused a chapel to be built there. On its altar lay a black stone which some say was the original altar stone of the Druids and which was known as the Weeping Stone because it was always wet. Until fairly recently fishermen used to land on the island and pour three handfuls of seawater on the stone to procure favourable winds or to stop bad floods. The Weeping Stone no longer exists, or at least is no longer to be found where the altar once stood.”
I can’t find anything more about this place. Does anyone know owt more about it?
References:
Swire, Otta F., Skye: The Island and its Legends, Blackie & Son: Glasgow 1961.
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 bankBlackheath 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 urnsBlackheath 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.
Holden, Joshua, A Short History of Todmorden, Manchester University Press 1912.
Law, Robert, “Evidences of Prehistoric Man on the Moorlands in and around the Parish of Halifax, in Halifax Naturalist, volume 2, April 1897.
Law, Robert, “The Discovery of Cinerary Urns at Todmorden,” in Halifax Naturalist, volume 3, August 1898.
Law, Robert, “On Recent Prehistoric Finds in the Neighbourhood of Todmorden,” in Proceedings of the Yorkshire Geological & Polytechnic Society, volume 13, 1899.
Roth, H. Ling, The Yorkshire Coiners, 1767-1783; and Notes on Old and Prehistoric Halifax, F.King: Halifax 1906.
Russell, J. Lawson, “The Blackheath Barrow,” in Ling Roth’s Yorkshire Coiners (Halifax 1906).
Watson, Geoffrey G., Early Man in the Halifax District, Halifax Scientific Society: Halifax 1952.
