Through the window of Hardy’s Max Gate house, you can see a Prehistoric Sarsen Stone, originally part of a neolithic stone circle or henge. (bottom right window pane, top left corner). Photo: Kevin Flude of Hardy’s Henge
Author of ‘Tess of the d’Urbervilles’ Thomas Hardy was an architect and designed his own house. During the work on Max Gate, the builders came across a large block of sandstone. The stone is of a type called ‘Sarsen’ at Stonehenge. it is ‘a type of silcrete, a rock formed when sand is cemented by silica (quartz)‘. It is a hard sandstone.
Hardy, who loved history, had it relocated into his garden and called it his ‘druid stone’. This recalls one of the most famous scenes in ‘Tess’. She is sleeping on the Altar Stone at Stonehenge as the Police move in to arrest her for murder. Angel, her lover, persuades the Police to let her enjoy a few more minutes of peaceful sleep. After which they arrest her, try her, find her guilty and hang her at Winchester. Spoiler alert?
The Altar Stone at Stonehenge, by the way, has very recently been discovered to be from Scotland. A discovery that confirms that Stonehenge was an immensely important site in the Neolithic and Bronze Age.
Sarsen stone at Max Gate (photo Kevin Flude)Sarsen stone at Max Gate (Photo Kevin Flude
Hardy loved history. How glad he would have been to know his house was in the middle of an important Henge. Hardy’s Henge (aka Flagstones) turns out to be older than Stonehenge. In the 1982. a geophysical survey in advance of the Dorchester Bypass was undertaken. It found evidence of a circular enclosure outside Hardy’s house. This was followed by an excavation in 1987-8. This discovered a large circular bank 100m in diameter, from the Neolithic period.
Half of Flagstones, is largely preserved beneath Max Gate, and has now been officially listed and protected. The excavations suggested a date of construction of 3,000 BC, about the time of Stonehenge’s first construction. But it has just been redated to 3,200BC making Flagstones older than Stonehenge!
Max Gate, Hardy’s House on the outskirts of Dorchester, Dorset. Photo Kevin Flude
In 2022, targeted excavation designed to explore the other half of the circle revealed further dating evidence. This suggests it was built 500 years before Stonehenge, earlier than 3,500BC. The suggested date of 3650BC makes it one of the earliest in the South West. It was giving listed protection on the August 19th, 2024. (redated to 3650BC)
Susan Greaney – Greaney, S. et al. (2025) “Beginning of the circle? Revised chronologies for Flagstones and Alington Avenue, Dorchester, Dorset”. Antiquity, First View (28). Cambridge University Press: 1-17. (Source Wikipedia)
The enclosure consists of a single ring of unevenly spaced pits, forming an interrupted ditch system roughly circular. The dating evidence does not prove that this circuit was built before 3,500 BC. But it does show there was a neolithic presence on the site at this early date. Burials were found in the bottom of the pits forming the enclosure. Four of these pits were had markings on the lower pit walls. These were cut by flint forming pictograms of varying forms from curvilinear, to linear. There was little activity in the Late Neolithic. The site seems to have been reused for funerary and ‘other practices’ during the Bronze, Iron Ages and Roman period.
Flagstones sketchup sketch from original by Jennie Anderson (https://www.bbc.co.uk/news/articles/cge12yeqv43o)
These recent finds make Hardy’s Henge an important precursor to Stonehenge. The site is built on a ridge parallel with the River Frome. Dorchester, a couple of miles from Max Gate, is another ‘ritual landscape’ like Stonehenge. Here are a cluster of important Neolithic and Bronze Age monuments. In the centre of the Town, was found evidence of a massive wooden circle. The postholes are found marked on the floor of the town centre car-park as shown below. The Great Henge is a massive 360m in diameter, covering much of the much later Town Centre. It was built in around 2100 BC.
Neolithic Circle in Dorcester (photo Kevin Flude)
Just outside of Dorchester is a Roman Amphitheatre. This is where Hardy sets the reunion of the Mayor of Casterbridge and Susan Newson. She was the wife he sold at a county fair, years ago when he was a young man. But it began life as another Neolithic circular enclosure. This had an external bank, and an inner Ditch in which were dug 44 tapering pits, up to 10m in depth. Antler picks, chalk objects, including chalk phalluses, were found. The disused amphitheatre was used for executions in the early modern period.
Maumbury Rings – Neolithic Enclosure, Roman Amphitheatre, place of execution, Civil War defense, and fictional meeting place of the Mayor of Casterbridge and his estranged wife, Susan Newson (or Henchard!)
A few miles away, at the Iron Age Hill Fort of Maiden Castle, is a Neolithic Causewayed Enclosure. Hardy also wrote about Maiden Castle, and an excavation.
Maiden Castle. Iron Age Hillfort. the East End was originally a Neolithic Causewayed Enclosure
These ritual landscapes, such as Dorchester, Stonehenge, Avebury, Heathrow and elsewhere shows a clustering of ritual places in important landscapes. It suggests evidence of regional organisation. Stonehenge, however, continues to lead the way for evidence of not only regional but international importance. It drew people, and objects from not only England, Scotland and Wales, but also from the continent.
For further details of the Flagstones listing and excavation, here is the official listing document:
The Court House, Chipping Campden, poor photo by the Author! Where the mystery of the Chipping Campden Murder began
When I take Road Scholar groups to Chipping Campden, in the Cotswolds. We pass the Court House (pictured above) where I tell the story of the disappearance of William Harrison. Last time, looking at my old ragged notes, I noticed that the disappearance took place on the 16th August.
On that day in 1660 70 yr old William Harrison left the Court House where he was the Steward. The Steward went for a 2-mile walk, collecting rents. When he didn’t return, his wife sent out a man servant, John Perry, to bring him home. Neither had returned by the next morning.
Harrison’s son went out to search for his dad, and found John Perry. The two of them searched for Harrison without luck. Meanwhile, Harrison’s neckband and shirt were found with his hat. The clothes were said to be blood stained, but as those who read Sherlock Holmes will know, there was no certain test for blood stains (a test was introduced in the late 19th Century).
But the identification of blood stains led to suspicion of John Perry. He said he was innocent, but he buckled under questioning, maintaining it was nothing to do with him. B he claimed his brother and mother murdered Harrison for his money. Perry soon changed his testimony about his brother and mother and eventually pleaded insanity. All three were hanged.
Two years later, Harrison returned home, claiming to have been abducted by pirates and sold into slavery in Turkey before escaping and returning to England.
This is, pretty much, the bones of the story I have told my groups over the last 15 years. But what is wonderful about my job and this ‘Almanac of the Past:, is that you get to dig that little bit deeper than the local guidebook.
The first new ‘fact’ I discovered was that Harrison was Steward to the Lady Juliana Noel. She has a very prominent monument in St James Church, near the Court House and has long fascinated me. I will write more about her one day. Meanwhile, have a look at my post on her Dad, Baptist Hicks and how the family came to be Lords of the Manor of Chipping Campden, and Campden Hill, Notting Hill.
Back to my new discoveries about the Crime! John Perry, his mother and brother were actually tried twice for the crime. The first judge refused to try them for murder in the absence of the body. But they were encouraged to plead guilty to robbery, as they would then be eligible for an amnesty for first time convictions introduction by the new King Charles II on his restoration. So they were convicted.
However, another Judge was willing to try them in the absence of a body, and they were, after all, tried for the murder. But having pleaded guilty to robbery (to avoid the risk of being executed), they had no real defence to the charge and were sentenced to be hanged.
Nor was the hanging simple: Joan Perry, the mother, was hanged first because she was said to be a witch who was preventing her sons from pleading guilty. After she was hanged, her sons still maintained their innocence The oldest son was then hanged. But the youngest son still claimed his innocence and was hanged too.
The hangings took place on the hill above Broadway, the highest point of the Cotswolds, where Broadway Tower now stands, and a famous beauty spot. Mother and son were buried under the Gibbet, but John Perry was hanged in chains and kept on display as a warning to others not to follow his example.
As to William Harrison’s story of his abduction, it sounds a little unlikely in rural Gloucestershire. To a modern mind, it seems more likely that he felt the need to leave home, or had some form of breakdown, or did he collude with the Perry’s to steal money from the Noel Estate? I wonder how he reacted when told that three people lost their lives because of him?
But, it has been suggested that Harrison was kidnapped by people involved in the English Civil War who had secrets to keep which Harrison as Steward might have known. He said English people had kidnapped him and put on a ship to America which was attacked by ‘Turkish’ (maybe Barbary Pirates).
The case led to a ‘no body, no murder’ rule which survived until 1954. But in modern times a body is not essential to a successful prosecution for murder, particularly in domestic murder cases, provided there is sufficient evidence to prove the case.
The case is normally referred to as ‘The Chipping Campden Wonder’ and it has often been written about, for example by Linda Stratmann. I have been wondering why it was so named, there being nothing wonderful about a murder or an abduction. But I have just found a ballad that was written about the case that might explain it. This claims that Joan Perry was indeed a witch, Harrison was attacked and buried in a pit but was, somehow, magically conveyed to Turkey, from which he eventually escaped to return to Chipping Campden. The Wonder is presumably the saving of Harrison and transportation to Turkey? The ballad clarifies that there was therefore no miscarriage of justice, as the Perrys were involved with diabolical doings, and that the Grace of God saved Harrison despite the best efforts of the Perrys.
‘Amongst those wonders which on early are shown, In any age there seldom hath béen known, A thing more strange then that which this Relation, Doth here present unto your observation. In Glocestershire as many know full well, At Camben Town a Gentleman did dwell, One Mr. William Harrison by name, A Stewart to a Lady of great fame.
A Widdow likewise in the Town there was, A wick wretch who brought strange things to pass, So wonderful that some will scarce receive, […]hese lines for truth nor yet my words beleive.
[…] such as unto Cambden do resort, Have surely found this is no false report, Though many lies are dayly now invented, This is as true a Song as ere was Printed.
Therefore unto the story now give ear, This Widow Pery as it doth appear, And her two sons all fully were agréed, Against their friend to work a wicked déed.
One of her Sons even from a youth did dwell, With Mr. Harrison who loved him well, And bred him up his Mother being poor, But sée how he requited him therefore.
For taking notice that his Master went, Abroad to gather in his Ladies rent, And by that means it was an usual thing, For him great store of money home to bring.
He thereupon with his mischevous mother, And likewise with his vile ungodly Brother, Contriv’d to rob his Master, for these base And cruel wretches were past shame and grace.
One night they met him comming into Town, And in a barbarous manner knockt him down, Then taking all his money quite away, His body out of sight they did convey.
But being all suspected for this déed, They apprehended were and sent with spéed, To Glocester Goal and there upon their Tryal, Were guilty found for all their stiff denyal.
Jt was supposed the Gentleman was dead, And by these wretches robd and Murthered, Therefore they were all thrée condem’d to death, And eke on Broadway-hill they lost their breath.
One of the Sons was buried with his Mother, Vnder the Gibbet, but the other Brother, That serv’d the Gentleman was hang’d in Chains, And there some part of him as yet remains.
But yet before they died they did proclaim Even in the ears of those that thither came, That Mr. Harison yet living was And would be found in less then seven years space.
Which words of theirs for truth do now appear For tis but two year since they hanged were, And now the Gentleman alive is found Which news is publisht through the Countrys round
But lest that any of this truth shall doubt, Ile tell you how the business came about This Widow Pery as tis plainly shown Was then a Witch although it was not known.
So when these Villains by their mothers aid Had knockt him down (even as before was said) They took away his money every whit, And then his body cast into a pit.
He scarce was come unto himself before Another wonder did amaze him more, For whilst he lookt about, he found that he Was suddainly conveyd unto the Sea.
First on the shore he stood a little space And thence unto a rock transported was, Where he four days and nights did then remain And never thought to see his friends again.
But as a Turkish ship was passing by Some of the men the Gentleman did spy, And took him in and as I understand, They carried him into the Turkish Land.
And there (not knowing of his sad disaster) They quickly did provide for him a Master, A Surgeon or of some such like profession, Whose service he performed with much discretion.
It séems in gathering Hearbs he had good skill, And could the same excéeding well distil, Which to his Master great content did give, And pleas’d him well so long as he did live.
But he soon dyd, and at his death he gave him, A piece of plate that so none should enslave him, But that his liberty be might obtain, To come into his native land again.
And thus this Gentleman his fréedom wrought; And by a Turky Ship from thence was brought; To Portugal, and now both safe and sound, He is at length arrived on English ground.
Let not this séem incredible to any, Because it is a thing afirmed by many, This is no feigned story, though tis new, But as tis very strange tis very true.
You sée how far a Witches power extends, When as to wickedness her mind she bends, Great is her Malice, yet can God restrain her, And at his pleasure let her loose or chain her.
If God had let her work her utmost spight, No doubt she would have kild the man outright, But he is saved and she for all her malice, Was very justly hang’d upon the Gallows.
Then let all praise to God alone be given, By men on earth as by the Saints in heaven, He by his mercy dayly doth befriend us, And by his power he will still defend us.’
Titian’s Assumption of the Virgin Mary (Wikipedia)
August 15th is the date of the celebration of the Assumption of St Mary. This is the day she went to heaven. Opinion is divided as to whether she died and went straight to heaven. Or did she go directly to heaven without having to pass go? The stories about the Virgin Mary were a big part of the controversy in the Reformation. Protestants did not find evidence in the Bible supporting many of the tales they had been told by the clergy. Once they could read the Bible in their own language they were able to assess the evidence for themselves.
August 15th was taken as a day off in the Medieval oeriod. My post is inspired by Octavia Randolph who has an excellent web site with a fine post on Anglo Saxon Slavery. You can read the post here: https://octavia.net/slavery-in-anglo-saxon-england. But what particularly caught my attention was the excerpt from King Alfred the Great’s laws. It lays down the law on the days off which should be given to freemen.
‘These days are to be given to all free men, but not to slaves and unfree labourers: twelve days at Christmas; and the day on which Christ overcame the devil (15 February); and the anniversary of St Gregory (12 March); and the seven days before Easter and the seven after; and one day at the feast of St Peter and St Paul (29 June); and in harvest-time the whole week before the feast of St Mary (15 August); and one day at the feast of All Saints (1 November). And the four Wednesdays in the four Ember weeks are to be given to all slaves, to sell to whomsoever they please anything of what anyone has given them in God’s name, or of what they can earn in any of their spare time. Translated by Simon Keynes and Michael Lapidge and taken from Octavia.net
That comes to 38 days by my reckoning. In the UK 4 weeks off is a good average holiday entitlement. If we add 8 bank holidays in England and Wales that gives us 36 days off a year. So 1500 years of ‘progress’ has given us minus 2 days, and a lot less in the USA!
How depressing! Of course, most of these days off were lost during the Industrial Revolution and only clawed back by Trade Unions.
The days off are interesting, obviously Christmas and Easter. Harvest is more of a surprise in that one would expect to be working very hard bringing in the harvest. But, maybe the 7 days off were given after it was brought in?
The individual days make sense as they are the feasts of major saints or festivals – so St Gregory’s Day – he being the Pope who ordered the mission to convert the English to Christianity in 597AD. (See my post on St Gregory here).
Saints Peter and Pauls Day. St Mary and All Saints Day. I’m surprised there is no Candlemas or Michelmas.(More information about celebration of St Peter and St Paul in London in my post here)
Slaves holidays
Slaves seem to only have 4 days however. These are the Wednesday in Ember Weeks. Ember Days and Ember Weeks were Fasting Days, either named after a latin phrase for fasting or from Ymbren which is the Anglo-Saxon for circuit or revolution. It is thought that the days were originally tied to the ‘cycle of life’ that it part of each year. But later on became more liturgical and based on fasting.
They may have been founded in Roman roots. There only seems to be 3 in the days of the early church, rising to 4 ember weeks by the late 5th Century. They were brought to Britain by the mission of St Augustine, under Pope Gregory. These seem to be the dates:
December the week starting after St Lucy’s Day (Dec 13th)
March between 1st and 2nd Sunday
June between Pentecost and Trinity Sunday
September 3rd Week ending at Michaelmas.
So, the poor old slaves get 4 Wednesdays off in the year! This is presumably because the work of the household continues throughout the year, irrespective of season or festival. Maybe they are given a day off on the fasting days because household work can be put off as everyone is fasting?
But the laws make it clear: this is the time the poor slaves can work for themselves and make a little on the side.
Do have a look at Octavia’s web site which for more on slaves in the Anglo-Saxon period.
My battered copy of ‘England Arise!’, new study of the Peasants Revolt
We left the Peasants following Richard II out of Smithfield, going home after the murder of their leader, Wat Tyler. If you want to refresh your knowledge see the three links to my ‘Almanac of the Past’ at the bottom of this post. I want to follow the events from Mile End to August in St Albans. They give a good overview of what the Revolt was all about, and how the authorities responded to it.
My source is ‘England, Arise. The People, the King & the Great Revolt of 1381’ by Juliet Barker. I have been reading it for some time. It is very comprehensive and shows how much more there was to it, than the three or four days in London.
The aftermath of Mile End
Rebels from St Alban came back from the meeting with King Richard II at Mile End on June 14th. William Grindecobbe, who was identified as one of their leaders, travelled from St Albans to attend the meeting at Mile End on the day of the meeting. Barker suggests he travelled on the morning of the event. Google tells me it is a 23 mile walk, and would take 9 hrs at least. So, he either travelled by horse or travelled down the day before?
The evidence suggests his interest in the Mile End meeting was to get charters from the King to free the people of St Albans from the onerous feudal demands of the Abbot of St Albans. Grindecobbe is said to have ‘knelt to the King six times’ to obtain ‘letters patent’ for St Albans. Remember, the young King was about 14 at this time, and went to the meeting without his senior government advisors. This leads some to believe he was sympathetic to the demands of the Peasants.
Grindecobbe then returned to St Albans with news of the liberation of the town from its feudal shackles. He left behind Richard Wallingford to collect further royal documentation of the momentous changes in society granted at Mile End.
These included:
the right of St Albans to have borough status to pasture their animals freely within the town boundary to enjoy fishing, hunting and fowling rights to be able to use their own hand-mills rather than take their wheat to the Abbots expensive mill
Some of the monks of St Albans (including the Prior) were so scared of the rebels that they fled to Northumberland (to a daughter church of the Abbey).
The townsfolk, on their return from London, dismantled gates and enclosures protecting the Abbey’s woodland. They demolished a disputed house, and attacked houses of Abbey officials.
Next morning which is said to be the 15th of June (the Smithfield Day) the St Albans people assembled, swore an oath to be faithful to each other. They caught a live rabbit and fastened it to the Town Pillory. Thus, demonstrating their right to hunt on Abbey Lands. They went to the Abbey Prison and freed the prisoners, except one who they beheaded and added his head to the Pillory.
Richard Wallingford arrived from London with a banner of St George, erected it in the Town Square and marched to the Abbot to present the King’s letters he had obtained.
The letters ordered the Abbot to hand over certain charters made by ‘our ancestor King Henry’ concerning the various issues listed above (and others.)
Faced with documents signed with the King’s Privy Seal the Abbot had to comply. The rebels burned various of the deeds and charters in the market-place. But they felt the Abbot was still withholding an important document, which the Rebels said was illuminated with 2 capitals letters one in gold and another in blue.
The history of the dispute between towns people and Abbot went back to Domesday and possible beyond to the time of King Offa. Or to put it another way the peasants thought they were restoring rights that had been illegally taken from them by the Abbot.
For example, in 1251 Henry III had granted legal freedoms to the men of St Albans. But the Abbey had used its power to circumvent this much desired status. It obviously rankled bitterly with the men of St Albans. And here we have to remember those men were not just peasants, there were a number of substantial citizens who stood with the Rebels. They were standing up for their rights against an oppresive Abbot.
An example of the arrogance of the Abbots is found in a previous dispute about the use of hand-mills. The Abbot had confiscated all the hand-mills used by the townsfolk and paved his parlour with them! Now, the Peasants dug the hand-mills up and took them home.
Over the next few days the Abbot was forced to confirm the abolition of villein status, and many other measures enshrined in the feudal system. For example, he had to confirm the legality of the locals using hand-mills rather than paying to use the Abbots Mill. The Rebels were scrupulous in documenting the new freedoms. This suggests that their destruction of legal documents was not a sign of hatred of written records but their dislike of their use in oppressing them.
What is clear is that at this point of time, the Rebels and the authorities believed the King had indeed liberated peasants and towns people from feudal exactions.
Reaction
After the Rebels had scattered following the Smithfield confrontation, the Government eventually regained its nerve. Or to put it another way, maybe the older heads finally persuaded the young King Richard II that he was wrong to support the Rebels in their demands for reforms to the feudal system.
On 29th June, Sir Walter atte Lee, arrived in St Albans with 50 men-at-arms, and a large group of archers. He was an experienced soldier, ex Member of Parliament, and a Justice of the Peace. By this time St Albans was at peace. But Lee restored the Abbey’s supremacy over the town’s people, and arrested Grindecobbe and other leaders of the Town. However, the Town stood solid and juries refused to accept their leaders had done anything wrong. Grindecobbe was released.
However, the King and his Chiel Justice Tresilian arrived. They had been in Essex putting the revolt down. On 2nd July Richard agreed to reverse all the concessions and charters he had conceded at Mile End. Why he changed his mind we do not know.
In St Albans Tresilian did not bother about the niceties of the legal system. He made it clear that people who protected the rebels would suffer their fate. Grindcobbe was thrown back in prison on July 6th, and Grindecobbe and 14 others from St Albans were hanged, drawn and quartered. The hand-mills were returned to the Abbot who had them set back in his parlour floor, and all the reforms were reversed.
On the 13th July John Ball was tried at St Albans possibly having been captured in Coventry. He was executed, beheaded and quartered on July 15th. His four quarters were sent to 4 cities to be displayed. We know very little about Ball’s role in the uprising and most of what we think we know was made up by his enemies. He may have been a simple honest preacher, pointing out the unfairness of the oppressive system. Not perhaps the revolutionary firebrand, preaching a form of primitive communism as portrayed by Walsingham.
His execution was at St Albans presumably because this was where the King and his Chief Justice were.
The Rebels at St Albans were hung in the woods they had briefly gained access to. Their bodies were ordered to be hanged ‘until they lasted’. But a local man cut them down and buried them. On August 3rd the authorities ordered that the town’s people find the bodies, dig them up ‘with their own hands’ and hang them up again but this time with chains.
Over a year later, on September 3rd 1382, the King, following a plea from his Queen Anne gave license for them to be taken down and buried.
80 other rebels in St Alban’s were sentenced and imprisoned.
Scenes like this were repeated all over England.
Chief Justice Tresilian
He became a leading member of King Richard’s Government. Richard became increasingly unpopular as he grew up. And Tresilian, on 17th November 1387 was found guilty of Treason by the Lords Appellant (who were trying to restrain Richard’s misused power).
Wikipedia tells us his fate:
‘He fled and on 19 February 1388, he was discovered hiding in sanctuary in Westminster. He was dragged into court with cries of ‘We have him!’ from the mob and, as he was already convicted, was summarily executed, being hanged naked before his throat was cut.’
Can’t help feeling he got what he deserved.
Richard II
Richard himself was eventually forced to abdicate (1399) and was supplanted and then murdered by Henry Bolingbroke. There is some evidence that Londoners remembered his role in the repression of the Revolt.
Bolingbroke was saved during the events of 1381 by the intercession of a couple of the Rebels who evidently felt the young son of John of Gaunt should not suffer for the sins of his dad. One of these people was a woman who was identified as a leader of the Revolt, showing women did not have a passive role in it.
The ‘Agas’Map of 16th Century Map of London showing the Abbey of the Minoresses of St Clare with the yellow circle and St Botolphs in mauve just outside Aldgate. from the Map of Early Modern London project.
Today is the Feast day of St Clare of Assisi. An area of the City of London, called the Minories, is still to this day named after the Abbey of the Minoresses of St. Clare without Aldgate. This was was founded in 1294. The Abbey was part of the Order of St Clare or the Poor Clares as they were known . A minoress was a nun from the Order of Friars Minor (aka Franciscans) .who were also known as the Minoresses of St Clare.
Fresco of Saint Clare and sisters of her order, church of San Damiano, Assisi Wikipedia
Clare Sciffi was born in Assisi to a rich family. On Palm Sunday, 20 March 1212 Clare left her house, after refusing offers of an advantageous marriage. She had been inspired by hearing St Francis the founder of the Franciscan Monks who was also from Assisi. St Francis facilitated her transfer to Benedictine Nunneries. Her sisters followed her, one renamed Agnes became an Abbess and eventually a saint in her own right. Her family tried repeatedly to take her back into secular life. Eventually, they gave in – apparently when they saw that she had cut her flowing locks off and donned a plain robe.
A small nunnery was set up for them next to the church of San Damiano. More women joined, and they became known as the “Poor Ladies of San Damiano”. They undertook to live impoverished, and secluded.
The Franciscan friars were an itinerant order where the Friars preached to the people and were supported by begging. But this was not possible for women at that time so they lived a simple life of labour and prayer.:
‘The nuns went barefoot, slept on the ground, ate no meat, and observed almost complete silence.’ Wikipedia
Here is a site that gives information about the new Museum that will be established on the site of the Poor Clares. It also gives an outline history of the site.
The following link explores the illustrious noble women who choose to be buried in the Minories. It shows how important the Poor Clares were considered to be. It was dissolved by Henry VIII in 1539.
August was originally ‘sextilis’ or the 6th Month of the ten-month Roman Calendar. It became the 8th Month when January and February were added to the calendar to make a 12 month year. By tradition, this happened during the reign of King Numa Pompilius. Originally set as a 29-day month but changed to a 31-day month in the reforms of Julius Caesar. It was subsequently renamed August by a sycophantic Senate trying to flatter the divine Octavian, Emperor Augustus. (more of my posts about the Roman Calendar here and here)
The Celtic August
In modern Irish, it is Lúnasa, which means the month of the festival of Lughnasa. It is a harvest festival, celebrating the ripening of wheat, barley, rye, and potatoes. In Ireland, it is the festival of the God Lugh, celebrated with games, fairs, and ceremonies. Lughnasa is 6 months after Imbolc. It marks the ending of lactation of lambs and the beginning of the tupping season. (impregnation of the ewes). It can be celebrated by climbing hills, visiting springs, wells, lakes and eating bilberries. (Myths and Legends of the Celts. James MacKillop).
In Welsh, it is Awst which comes from the Latin. Called Calan Awst in Wales, it is the festival of August. In Gaelic Scotland it is called Lunasuinn, and Laa Luanistyn in the Isle of Man.
Lughnasa is one of the Celtic quarter days,. They are halfway between the Solstices and Equinoxes. They are: Samhain (1 Nov) Imbolc (1 Feb), Beltane (1 May) and Lughnasa (1 Aug). All are, or can be seen to be, a turning point in the farming year.
The Gallic Coligny ‘Celtic’ Calendar records August as a ‘great festival month’. The stone-carved Calendar was found near Lyon, whose Roman name was Lugodunum. The town is named after the Gaulish God Lugos. It is thought he is related to the Irish God, Lugh and the Welsh Llew Llaw Gyffes. He has an unstoppable fiery spear, a sling stone, and a hound called Failinis. The Romans associate Lugos with Mercury, and the Church associated Lugh with St Michael.
Lughnasa was founded by Lugh himself to honour his foster mother Tailtiu at Brega Co. Meath. Tailtiu became one of Ireland’s greatest festivals, springing from the horse races and marital contests set up by Lugh.
Anglo Saxon August
In Anglo-Saxon: the Venerable Bede, writing in the 8th Century, says August is Wēodmōnaþ or the Weed Month. Named because of the proliferation of weeds. Why does that seem such an unsatisfactory name for August? An early Kentish source calls the month Rugern – perhaps the month of the harvest of Rye? (Winters in the World by Eleanor Parker).
Lammas
For the Anglo-Saxons, August brings in the harvest period. This is the most important months of the year. The Harvest brings in the bounty of the earth. It needs to be carefully collected, enjoyed but not wasted. It begins with the festival of Lammas, which derives from the English words for bread and mass. The Bread Mass when bread made from the first fruits of the harvest is blessed.
Kalendar of Shepherds
Kalendar of Shepherds, August
The 15th Century illustration in the Kalendar of Shepherds, above, shows that the Harvest is the main attribute of the Month, and the star signs, Leo and Virgo.
The 16th/17th Century text in the Kalendar of Shepherds gives an evocative insight into the month.
Screenshot of BBC Webpage annoucing the attack on the Stone of Destiny
I just tried to book a visit to see the Stone of Destiny, at Perth Museum. But I was told it was closed until at least the end of August. The reason being that a case had been damaged. A quick search revealed this notice that an Australian had attacked the case containing the Stone with a hammer. They are now repairing the Case, and double checking the condition of the stone, which is thought to be undamaged. The Stone is well protected in a special room of the Museum. But, until now, those booking to see it are not searched. So I imagine that this will become more formal in future.
Below is my post of 2024, updated on March 30th 2025.
New Home for the Stone of Destiny
Old Photograph of the Stone of Destiny beneath the Coronation Chair.
Last year, the Stone of Destiny was set up in its new permanent place. The Stone was unveiled in a room at the centre of the redeveloped Perth Museum, in Scotland. This is near to its ‘original’ home at the Palace of Scone.
‘£27m development project ….funded by £10m UK government investment from the £700m Tay Cities Deal and by Perth & Kinross Council, the museum is a transformation of Perth’s former city hall by architects Mecanoo.’
As well as the Stone of Destiny, the Museum has Bonnie Prince Charlie’s sword and a rare Jacobite wine glass. Both on public display for the first time. This is the first time the sword has been in Scotland since it was made in Perth in 1739. https://perthmuseum.co.uk/the-stone-of-destiny/. Since I first wrote this I have visited about 5 times. Entry is free but needs to be booked. It is held in a separate structure in the open space at the heart of the Perth Museum. There is an excellent-animated introduction, and then the doors open and the Stone is revealed in a glass cabinet. It is very effective.
Webpage of the Perth Museum show a photo of the Stone of Destiny
The Stone of Destiny in the Modern Era
Before Perth, the Stone was in London for a brief visit for the Coronation of King Charles III (6 May 2023) . It was put back, temporarily under the Coronation Chair. Before that it was on display in Edinburgh Castle. Tony Blair’s Labour Government sent it back to Scotland as a symbol of the devolution of power from Westminster. This was on the occasion of the restoration of the Scottish Parliament in Edinburgh in November 1996. Until then the Stone was under the Coronation Chair, where Edward I put it after he stole it (1296) from Scone. Virtually every English and British King has been crowned upon the Stone of Scone.
However, the Stone had a brief holiday in Scotland in 1950/51. Four Scottish students removed it from Westminster Abbey on Christmas Day 1950. After three months, it turned up at the high altar of Arbroath Abbey. It was briefly in a Prison Cell, then returned to Westminster for the Coronation of Elizabeth II.
Poor photograph of a press cutting on display at the Palace of Scone (Photo by me!)
Declaration of Arbroath
I’m guessing the-would-be liberators of the Stone, thought Arbroath was the most suitable place to return it. For it was the Declaration of Arbroath which is the supreme declaration of Scottish Independence from England.
Following the Battle of Bannockburn the Scots wrote to the Pope of their commitment to Scotland as an independent nation. They said:
“As long as a hundred of us remain alive, never will we on any conditions be subjected to the lordship of the English. It is in truth not for glory, nor riches, nor honours that we are fighting, but for freedom alone, which no honest man gives up but with life itself”
The Pope agreed and Scotland remained independent until voluntarily joining England in the United Kingdom in 1707.
Before Edward 1 stole the Stone, it was at Scone Palace. Here most of the Kings of Scotland were crowned, including Macbeth (August 14, 1040).
Moot or Boot Hill where Scottish Kings were crowned. Palace of Scone Photo Kevin Flude)
Those who attended the coronation traditionally shook their feet of all the earth they had brought from their homelands. This over the centuries, grew into Boot Hill, aka Moot Hill. So the mound represents the sacred land of Scotland. 42 Kings were crowned upon its soil on its Stone. (but not Mary Queen of Scots she and her son were crowned at the Chapel Royal of Stirling Castle).
Where was the Stone of Destiny before Scone?
Before Scone, it was, possibly, in Argyllshire where the Gaelic Kings were crowned. Their most famous King was Kenneth MacAlpin. He united the Scots, Gaelic people originally from Ireland, the Picts, and the British. And created a new Kingdom which was originally called Alba, but became Scotland.
MacAlpin was the first king to be crowned on the Stone at Scone in 841 or so. He made Scone the capital of his new Kingdom because it was a famous Monastery, associated with the Culdees, an early sect of monks. MacAlpin brought sacred relics from Iona to sanctify the new capital. And Scottish Kings were by tradition crowned at Scone and buried on the holy Island of Iona.
Legend has it that the Scots bought the Stone from Ireland when they began to settle in Western Scotland (c500AD). The Scots, it is said, got the Stone from the Holy Land. Jacob lay his head on the stone to sleep. He had a dream of Angels ascending and descending a ladder to Heaven. Jacob used the stone as a memorial, which was called Jacob’s Pillow (c1652 years BC).
Fake, Copy or Genuine?
But, questions about the Stone remain. Firstly, would the Monks of the Abbey meekly hand over the stone to a raging King Edward I? Sacking the Abbey was one of the last events of Edward’s failed attempt to unite the two countries. Isn’t it more likely that they hide the original and gave him a fake?
Secondly, was the Stone brought to Scone from Western Scotland in the 9th Century? Or was it made in Scone?
These questions of doubt are based on the assumption that the Stone is made of the local Scone sandstone. If it were brought to Scone from somewhere else, it would be in a different type of stone, surely? So, either it was made in Scone, possibly for MacAlpin’s Coronation or the Monks fooled the English into taking a copy. The English would then have been crowning their Monarchs on a forgery.
Ha! Silly English but then the Scots have spent £27m on the same forgery.
Before bringing the stone to Scone, Historic Environment Scotland undertook a new analysis of the stone. This confirmed:
‘the Stone as being indistinguishable from sandstones of the Scone Sandstone Formation, which outcrop in the area around Scone Palace, near Perth‘.
It also found that different stone workers had worked on the stone in the past. It bore traces of a plaster cast being made. It had markings which have not yet been deciphered. There was copper staining suggesting something copper or bronze was put on the top of it at some point in its life.
So it seems the Stone of Destiny was made in Scone. The simplest explanation is that it was made for MacAlpin in the 9th Century. But it does not rule out that it is a copy given to Edward I. But if this is the case it is still an awesome relic of history as so many Kings and Queens, Scottish and English, have been crowned upon it.
Swan Upping By Philip Allfrey Abingdon 2006 – CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=2464315. The Royal Uppers are to the right and the Vintners’ Uppers on the left.
Swan upping takes place on the 3rd Week of July. It is an annual census of the Swans on the River Thames. This year it began on Monday, July 14th. It began in the 12th Century.
In theory, the King has the ownership of all unmarked Mute Swans on open water in the UK. Swan Upping is an ancient ceremony during which Swans are upped, checked for health and ringed if they do not belong to the King. In fact, it is the Cygnets which are upped. They are checked for weight and health. Their parents are checked for an ownership ring. If the parents are ringed then the young cygnets will be ringed accordingly. If the parents are not ringed, then they belong to the King and remain unringed.
This ceremony now only takes place on the Thames. It begins at Sunbury and progresses to Abingdon. The Swan Uppers have traditional wooden rowing skiffs and a scarlet Upping Shirt. They are managed by the Swan Marker. The Royal Uppers are accompanied by Swan Uppers from the two City Livery Companies that still have rights to ownership of Thames Mute Swans. These companies are the Dyers Company and the Vintners Company.
If you want to catch Swan Upping this year you will find them upping Swans at the following places:
Thursday 17th July 2025 Sonning-on-Thames 09.00 – Departure point Caversham Lock 10.15 Mapledurham Lock 12.30 Goring Lock 17.00 Moulsford 18.00
Swans moult in July and August, and this renders them flightless. This can last for a period of up to 6 weeks. So it makes them a lot easier to up!
The Swannery at Abbotsbury
Now I didn’t find that fact on any of the web sites I consulted about Swan Upping. For many years I gave a wonderful programme called Literary Landscapes where we explored lanscapes associated with Jane Austen, Thomas Hardy, Agatha Christie, Conan-Doyle and Charles Dickens. On it, we went to the Swannery at Abbotsbury in Dorset. This was founded by Benedictine Monks in the time of King Cnut. The Strangeways family acquired the Monastery after the Dissolution and still own the Swannery. So they are the fourth authority in the UK who own Swans.
It is a remarkable place, in the heart of Hardy’s Wessex and by the glorious Chesil Beach. Every other year, the Mute Swans are checked and ringed during the flightless period. When Pavlova was working on Swan Lake, she took the dancers to Abbotsbury to observe the behaviour of the Swans.
Photo by the author of a panel at Abbotsbury showing Pavlova’s dancers posing by the Swans of Abbotsbury
Feathers are collected during the moulting season. They are used by Lloyds Registry, the Society of Calligraphers, illuminators, and other scribes for writing-quills. Other feathers are used by the Plummery to make headdresses for the Royal Bodyguard. They are also used for artists’ brushes, brushes for sweeping bees from honeycomb and arrow flights! (Source: panel at Abbotsbury).
Ringing the Swans at Abbotsbury 2018 Photo by Kevin Flude
French Revolutionary Month of Messidor (June-July) Bastille Day
Today, is the French National Day, le Quatorze Juillet. Bastille Day, celebrating the storming of the infamous Bastille on 14 July 1789. It was a symbol of Royal oppression, but only held 7 relatively insignificant prisoners on the day it was stormed. 200 attackers and 1 defender were killed in the first round of the battle. Then the Commander, de Launay, surrendered to avoid more deaths. But the angry attackers dragged him from the Castle to the Hôtel de Ville. He was beaten and shouted “Enough! Let me die’, kicking a cook in the groin. He was killed with 7 of his soldiers. However, inglorious a victory it was symbolic of the collapse of the old order.
The French Revolutionary Calendar introduced a rational non-christian calendar to France. The months were given new names as reported, satirically in Britain in 1811, by John Brady as Wheezy, Sneezy and Freezy; Slippy, Drippy and Nippy; Showery, Flowery and Bowery; Hoppy, Croppy and Poppy. (starting with ‘October).
The official name of July was Messidor (or ‘hoppy’). You might like to have a look at my post on the fascinating details of the Revolutionary Calendar to celebrate the French National Day. The 14th July was the day named after Sage in the Month of Messidor.
Civitas Londinum is a bird’s-eye view of London first printed from woodblocks in about 1561
John Stow tells us that there were bonfires and street parties in London throughout June and July. These were held on the Vigils of Saints’ Feast Days. The Vigil is the evening before a festival. A custom that might owe a little to the Celtic choice of dusk as the beginning of the new day.
Front cover of the Survey of London by John Stow
Stow was the author of the ‘Survey of London‘ first published in 1598. Unfortunately, he does not give a list of the vigils thus celebrated. He only mentions those of St John the Baptist and of St Paul and St Peter. For these he gives a very vivid description, which I included in my post on June 24th here.
The other festivals would be for prominent Saints, particularly those with London Churches or Chapels named after them. These might include: St Botolph, St Alban, St James, St Thomas, St Margaret, St Wilgerfortis, St. Mary Magdalen, St Bridget, St James, as well as Saints John, Peter, and Paul. I’m guessing that City wide street parties would be reserved for the most important Saints. But with local celebrations for the Saint on the local Church. I am assuming these celebrations were ended or much reduced after the Reformation.
This is what Stow says of the Vigil celebrations.
‘In the months of June and July, on the vigils of festival days, and on the same festival days in the evenings after the sun setting, there were usually made bonfires in the streets, every man bestowing wood or labour towards them; the wealthier sort also, before their doors near to the said bonfires, would set out tables on the vigils, furnished with sweet bread and good drink, and on the festival days with meats and drinks plentifully, whereunto they would invite their neighbours and passengers also to sit and be merry with them in great familiarity, praising God for his benefits bestowed on them. These were called bonfires as well of good amity amongst neighbours that being before at controversy, were there, by the labour of others, reconciled, and made of bitter enemies loving friends; and also for the virtue that a great fire hath to purge the infection of the air. ‘
John Stow is one of the most important sources for Tudor and Medieval London. He was a Londoner, buried in St Andrews Undershaft (see map above), who wrote up all he could glean about London. I use him all the time – for example, on my Wolf Hall Tudor London Walk. Stow’s Survey of London can be accessed online, in full, here: or via the wonderful online Agas Map, from which the map above came from.
