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Theories have always been an important part of historical studies, but when a theory gains the status of tradition, beware. The word tradition implies something substantial, old and weighty, yet some traditions are of remarkably recent origin. Unchanging and unchallengeable, tradition needs no footnotes and provides good copy for tourist brochures or web sites (a major source for the research presented here). Tradition can appear more authorative than documentary-based research, which often leaves too many loose ends. From 'Merrie England' to the Holy Grail, the theory-first approach involves at best a selective use of history. Comparative sites closer to home may be ignored in the scramble for an international dimension. Added to this is an unfortunate 'Romantic' tendency of dating things much too early (pub histories being an excellent example of this). Royston Cave - the creation of tradition Royston Cave is a good example of the tradition versus history debate. Web sites proclaim that Royston is the 'best kept secret in the UK. Underground chamber erected by Templars and covered in carvings'. Other internet sites state that the cave 'may hold the key to the Holy Grail' or is only comparable to a cave in the Czech Republic. Is it possible for Royston Cave to be reclaimed by historians? Perhaps there is another rather different, but equally interesting, story to be told here. Since its discovery in 1742, Royston Cave and its extraordinary rock art have attracted much antiquarian and archaeological interest. The town of Royston is in Hertfordshire on the Cambridgeshire border. First known as Crux Roasie in 1184 (the cross of a woman named Rohesia), only the cross base now survives. This cross once stood at the crossroads where the Icknield Way crosses Ermine Street. Royston, as a new settlement in the 12th century, was split between five parishes - three in Cambridgeshire and two in Hertfordshire. It then became a parish in 1540 taking over the priory church as its parish church. The cave was discovered in August 1742 below the crossroads; a skull, earthenware cup, animal bones and a piece of brass being the only finds. Reverend Dr William Stukeley, antiquarian rector of Stamford, visited in autumn 1742 and descended into the cave by a rope. Later in the year he returned to draw some of the images carved on the walls. In Stukeley's opinion the cave was an 11th century burial crypt for the 'foundress' of Royston. A 14th or 15th century date was preferred by Charles Parkin rector of Oxborough in Norfolk who called the cave a hermitage. By the 1790s the cave was known as 'an ancient chapel' and the present entrance had been created. A local antiquarian, Joseph Beldam, re-excavated the site in the 1850s and drew parallels with 'very similar caves' in the Holy Land. Beldam saw Royston as the work of 'some distinguished crusader anxious to perpetuate the memory of his exploits'. When electric light was introduced in 1965, the work of an 'intrusive pagan graffiti-artist' was spotted by Thomas Charles Lethbridge, a Cambridge museum curator. However this supposed 'Saxon' work cannot be distinguished stylistically from other, clearly later, carvings in the cave. From this point it was but a small jump to the Knights Templars theory - the present tradition. Templars were reputedly active in Royston, as in many other towns, from the 12th century till their demise in 1310. Sylvia Beamon, a 'subterranean' archaeologist, is the originator of this theory, and comparisons have been made between Royston Cave and the church of the Holy Sepulchre in Jerusalem. Possible post holes supported a 'star-shaped' platform according to these theorists. Dating the carvings Royston Cave is remarkable because all of its walls are covered with relief carving. There is a strong religious content (crucifixion scenes, St Christopher and St Katherine amongst others), typical of pre-Reformation work, but the art does not seem to be the work of professional carvers. Relief carving of this type only became popular in the late medieval and Tudor period. 14th century Arabic numerals reputedly found in the cave may be a red herring - they could just as well be mid-16th century. In addition, one set of initials 'WR' on the chest of a crowned figure is of early 17th century style. The best parallel found so far for the Royston carvings comes from Carlisle Castle. 14th century graffiti there includes simple incised drawings of hinds and stags. The later relief carving is no earlier than the 15th century and has a similar range of religious and secular subjects to Royston. A possible shrine base (now a reredos) at St Issey in Cornwall, dated to the late 15th century, has rows of human figures similar to those at Royston. Heraldic carvings in relief from the Tower of London are of early 16th century and later date. An alternative history of Royston Cave The Carlisle comparison, and other examples of graffiti in medieval and later prisons, raises the question: Was Royston cave used as a prison in the late medieval period? Supporting documentary evidence for this use was found by Joseph Beldam in the 19th century, but he disregarded it. A rental of 1610 AD records that 'In the midst of Icknell Street aforesaid, and at the west end of the street, there is a Fair House or Cross builded up by the Lord of the said manor and the whole Township for a Clock House, and a Prison House for the use and benefit of the whole Parish, on both sides, as well for Cambridgeshire as for the Hertfordshire side, end standing in both the said counties'. The rental further notes 'the Clock House, Cross, & Prison House in the street, for the whole parish'. But did the prison originate earlier than this? On a recent website the Carlisle carvings have been dated to 1480 (the Wars of the Roses period), when the future Richard III 'imprisoned' his enemies there. Could the Royston carvings have been made about this time with a similar context? One tentative piece of evidence does exist. A figure in a long gown with a crown floating above its head might just represent Edward V. The Royston image is comparable to a depiction of this murdered prince in Bishop King's chantry chapel at St George's, Windsor. It is possibile that Royston Cave started life as a chalk or flint quarry and was then 'recycled' as a prison. At some time between 1610 and 1742 it ceased to be a prison and its entrance was sealed up with a millstone. In this new context, Stephen Doree's insight that 'the representations of saints and crucifixes were intended to give spiritual comfort and consolation' may well be correct. Royston Cave remains a site of major importance and deserves a detailed reappraisal. Further reading: H. Hopkins, 'Cave of carvings', The Countryman , August 1992, 51-5. Universal British Directory 1793-7, vol. 4, pt 1, p.341. Joseph Beldam, The Origins and Use of the Royston Cave (1884) (internet publication). Sylvia P. Beamon, Royston Cave - Used by Saints or Sinners (Baldock, 1992). P.T. Houldcroft, The Medieval Structure within Royston Cave (Royston, 1995). J.E.B. Gover et al., The Place-Names of Hertfordshire (Cambridge, 1938), 161-2. L.M. Munby, The Hertfordshire Landscape (London, 1977), 97-8. S. Doree, 'Popular Religion in Hertfordshire before the Reformation', Hertfordshire Past, 35 (Autumn, 1993), p.17. J. Mattingly, 'Pre-Reformation saints' cults in Cornwall' in Celtic hagiography and saints' cults, e. J. Cartwright (Cardiff, 2003), p. 260 and fig 14.11 (St Issey).
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