We are delighted to share this comic by Katy Whitaker, Doctoral Researcher at the University of Reading about where Wiltshire's Sarsen stones come from (some of the theories are pretty outlandish!):
I am researching the past and present use of sarsen stone, those great grey boulders we are familiar with at Stonehenge and Avebury. Sarsens are a special part of the Marlborough Downs landscape. They are best known in prehistoric monuments. During the Neolithic in the period c3,900 - 2,500 BC sarsens were used in other ways, too. This includes as quern stones for grinding grains into flour; in burials; as tools such as hammers; as boundary markers and laying out the first fields. Archaeologists haven't researched the stone in its own right before, so my project does just that. I am based at the University of Reading, with support from the University of Southampton, and funded by the Arts and Humanities Research Council (AHRC). The Wiltshire and Swindon History Centre is a partner in the AHRC scheme, and my project will be using archaeological data and archive material from the Centre.
The care and provision for people with mental health issues is a current high-profile concern, but how have people been cared for historically in Wiltshire? The availability on Ancestry of the Lunacy Patients Admission registers from 1846-1912 (held at the National Archives MH 94) – an index giving the name of each patient, date of admission, discharge or death and name of institution - the census returns from 1841-1911 and death certificates –have led to numerous enquiries about ancestors in Wiltshire institutions. The County Asylum at Devizes ( Roundway ) opened in 1851 and we have extensive detailed patient case records; similarly for Fisherton House , later known as the Old Manor Hospital, Salisbury. Visitors can use these records to find out more about their ancestors’ treatment (although they are subject to a 100 year closure period), but what of mental health care before this time?
The term ‘lunatic’ is a pre-20th century word used to describe someone who was mentally ill or emotionally disturbed; it was a very broad term. Many so described were perhaps eccentric, very intelligent, physically or mentally handicapped in some way, senile ,or suffering from conditions that today would be treated with drugs and in the home such as epilepsy or post natal depression – few were ‘mad ‘ but their behaviour was such that they could not be cared for at home.
The earliest asylum, Bethlem or ‘Bedlam’ Hospital in London was established in the 13th cent but generally provision was not widespread until the 18th cent. Private asylums or madhouses were set up to cater for those who could afford to pay. Pauper lunatics were dealt with locally by their families or ended up in workhouses or prisons; however, if the parish agreed to pay the fees they could be treated in the private asylums. The first Act to regulate madhouses was in 1774 by which the institutions were licensed by the local magistrates; a further Act of 1828 appointed committees of visitors to inspect and report on the premises and the medical care provided. In Wiltshire 7 private asylums were licensed:- Laverstock House, Laverstock ; Fiddington House, Market Lavington ; Fisherton House, Fisherton Anger ; Kingsdown House , Box ; Belle Vue , Devizes ; Fonthill Gifford and Calne.
The records that survive consist of admission registers, minutes of the visitors, annual reports and plans. The admission registers record the name, date of admission, parish, marital status, occupation, by whom sent, whether pauper or private and date of discharge or death. No treatment records survive. They do show how Wiltshire’s institutions attracted patients from a wide area of the south-west and London- whether this was because of the ‘facilties’ offered and reputation or simply because families did not want their ‘lunatic’ relatives close to home.
An advertising prospectus survives for Laverstock House from the 1830’s which extols its virtues. ‘The situation of Laverstock House is peculiarly eligible. Surrounded by large Gardens and Pleasure Grounds in the midst of a fine and extended Country, it is at once retired and cheerful, and affords the most ample means for indulgence in those exercises which are so essential to the happiness and health of the Patients’… Male and female patients had separate apartments, subdivided by disease, habits and ‘station in life’ with superior accommodation for ‘Persons in the higher walks of Society’…’ Every possible kind of amusement was provided for them; billiards, backgammon, cards, books etc indoors; bowls, cricket, greyhounds, riding on horseback and in a carriage, out of doors; a Chapel on Sundays’
The VCH fieldwork has discovered so many very good houses in Kingston Deverill in particular. These represent hitherto largely hidden evidence of the Deverill Valley’s past wealth. At the same time further evidence of early 16th century buildings in Warminster has been discovered, which suggests that the discoveries from the Deverills are just part of the bigger picture.
I was given the opportunity to look at one of a row of probable merchants’ housing in the High Street; the flat of no.16 High Street, Warminster. It doesn’t look much from the outside, but I found some fantastic evidence of a nearly complete 3-bay early 16th century timber-framed house. Recent dendrochronology results gave a precise felling date of 1513. It has a very similar roof structure and ceiling height to Manor Farmhouse, Kingston Deverill. It also has see-saw marks, convincing evidence of an early date. To digress; timber conversion methods may not instantly grip your interest, but they are a useful dating feature. See-saw marks are the result of leaning a baulk of timber on a single trestle, standing on it and sawing down from the top to where it touches the trestle. The sawn end is brought down and the same process is repeated at the other end. The result is two different patterns of saw-marks at 45 degrees that meet in the middle. Duncan James, a Herefordshire archaeologist maintains that you won’t find this feature after about 1530.
Unfortunately the marks were too faint to photograph, so I show a much more striking example from the King’s Arms in Downton, a former medieval pub.
The annual tradition of ‘Beating the Bounds’ or ‘perambulations’ has been carried out for many centuries in our parishes in England, Scotland and Wales. In Scotland, the tradition was known as ‘Riding the Marshes’; a method of reaffirming the parish boundaries from way before the introduction of maps. In some parishes, this annual ritual is still very much part of village or town life. It is believed that this religious practice was first introduced in Vienne, France, around AD 470 by the Holy bishop Mamertus. There were many reasons for the ceremony but the parishioners believed that it would ‘avert great calamaties’. It would affirm their devotion to God; ask him for forgiveness from sins and for protection from evil and to bless the congregation and the fruits of their labour.
Other phrases were used for this ancient custom; ‘Rogation Week’ (from the Latin word ‘rogare’ meaning to ask or to pray), the ‘Common Walk’, ‘Gangdays’ and ‘going a- ganging’. Rogation Week is also known as Rogantide, the week in which Ascension Day falls in May, beginning with Rogation Sunday, the Sunday before Ascension Day. Religious ceremonies would take place over a period of three days of this week; Monday, Tuesday and Wednesday, involving the parish priest, churchwardens and other officiates of the church. Old parishioners mixed with the young to pass on the knowledge of the boundaries. The youngsters of the parish, usually boys, would be armed with long birch or willow twigs to beat the specific landmarks such as an old tree or stones. In some cases, the boys themselves were beaten with the sticks, so they should never forget the crucial information passed on to them by their elders. Usually, the boys would have their heads bumped against the boundary marker whilst prayers were read from the Litany of Saints. The girls and women would wear and carry garlands of flowers and foliage. The Milkwort flower (Polygala vulgaris) is also dubbed the Rogation flower and was often used in the garlands.
This printed account inside a parish register held in our archives at the History Centre, give details of the 12-14 mile route taken during the ceremony along the parish boundary of Leigh Delamere. The start of the route begins with; ‘from the old ditch on the Streta Fosseway. Here there is a cottage and a junction of a road to Littleton drew. The cottagers came out and joined in the short service, the sign of the Cross was made on the ancient roadway and the long walk began along the old Roman road...’
As the Victoria County History continued its investigations, it found that the survival of several large freehold estates into the late 18th and 19th centuries was represented by a number of high-status buildings of an early origin, including Marvins and Hedge Cottage, mentioned in earlier blogs. To the north of the river Wylye, which runs through the Deverills, is the 16th-century Pope’s farm, once called Bodenham’s. In 1603, Bodenham’s farm comprised 200 a. of arable, 40 a. of meadow, 60 a. of pasture, and 10 a. of woodland. Today it is a charming country farmhouse with a garden with the lands farmed by the Stratton family based at Manor Farm down the road.
Pope’s Farmhouse is another set of buildings that simply do not reflect their origins. The farmhouse is now divided into two dwellings, with the second part called Pope’s Flat. They are a much-altered originally early 16th and 17th century farmhouse that was rebuilt in the early 19th century and remodelled again in the period 1970-75 by the Strattons. This gave a classical rendered elevation with a Doric-style open porch on the south side flanked by canted bay windows. It wouldn’t look out of place in an 18th century town square. However, look around to the west side and you will see its earlier origins in the tall, two-storey 16th-century rubblestone range parallel to the road. It has a blocked arched window and an old, blocked fireplace. If you venture through the pedestrian Tudor arch on this side, you would see that the interior courtyard shows its older origins. The window heads have remnants of a plain round arches of a type favoured in the 16th century.
Whilst looking into the history of Pewsey during the First World War, I wanted to investigate whether the time honoured tradition of the Pewsey Feast and Carnival took place during the war years. As it turns out, it didn’t, though I have heard rumours that there may still have been some sort of collection for Savernake Hospital – If anyone has any information regarding this, it would be greatly received!
During my search for information I became intrigued by the feast and carnival, how they came to be and overlap with each other, and the traditions involved. There is some speculation and contention over exactly how the first Pewsey Feast came to be, but the one that seems to win the fight is the story of King Alfred in the 9th Century coming back safely from war and declaring that from then on the inhabitants of Pewsey had the right to an annual feast day. The various traditions have then sprung up over time, with a tea for older people, concerts and dances, various sporting events both the 'serious' and the comparatively frivolous, a large carnival procession, and most importantly of all, the raising of funds for charity, and in particular for Savernake Hospital. The main Feast Day Sunday has traditionally fallen on the closest Sunday to 14th September (Holy Cross Day), with the rest of the festivities following afterwards. The first carnival was held in 1898 and consisted merely of a group of people riding around on ornately decorated bicycles, collecting money for Savernake Hospital, and the events and procession grew from there. Originally taking place in one week, it is now spread across two weeks, with the occasional associated event taking place outside of those two weeks.
Clearly in 1906 the village viewed the festivities with great importance, in the school log book we can see it was closed to allow the children to join in. It's interesting to note in the log book that attendance was high in the last day before the festivities began, and rather bad the day after the carnival procession, one can only speculate as to why!
For this blog I have decided to give you a glimpse of the 1906 Feast and Carnival (16th-19th September) using an article written in the Marlborough Times and Wilts and Berks County Paper on the 22nd September.
The article is titled: "PEWSEY FEAST. INTERESTING CELEBRATION. A REMARKABLE SUCCESS. ALL PREVIOUS RECORDS ECLIPSED."
As you can tell from the title the author was clearly rather impressed with the feast and carnival, they go on to describe all the components of said feast and carnival in varying degrees of detail, but write so much that it fills a whole page of the broadsheet. I will do my best to summarise, trying to pick out the important and amusing parts.
The first section gives a general overview of Feast week and emphasises how warmly the author regards the celebrations as a Pewsey tradition. They take note and admire that the "predominant feature of the Pewsey festivities is their association with the church from the earliest times", stating that as long as people keep this in mind, "no one can conceive any aspersion upon the character of the festivities". The author believes this is why the festivities had been so successful up until that year, noting that the church was always full on Feast day (Sunday). I wonder if that is the same in this day and age. The festivities are then briefly listed in order to give the reader an idea of what is about to be described, beginning on Sunday with the church services, moving onto Monday for the cricket match, "old folk's tea", and evening concert, then Tuesday for the sports day. Then on to the carnival, the committee had wanted to raise £100 on the Wednesday, and due to the success of previous years, the "proprietor of this journal felt that they deserved every encouragement, and accordingly offered a silver cup to be competed for in the afternoon." The cup was donated to encourage people in the surrounding villages to also take part in the competitions, as a way to bring people together, and raise more funds. This was obviously successful, as they had already made £100 by the time the article was written and there were still more collection boxes to come in. The carnival procession on the Wednesday night was apparently one the county could be proud of, "one of imposing magnitude, and one not likely to be forgotten by those who saw it." The last sentence of the introductory section, a stand alone sentence, made me chuckle, as a sentence so very British in nature: "The weather throughout was of a very propitious character."
Now begins the day by day description of the 1906 Feast Week.