09 September 2024

The village of Roade
near Northampton
retains much of its
mediaeval charm

Saint Mary’s Church in Roade, Northamptonshire, dates from the 12th and 13th centuries (Photograph: Patrick Comerford, 2024)

Patrick Comerford

My walk through the villages and countryside in Northamptonshire brought me from Blisworth through Shutlanger, into Stoke Park, by the canal in Stoke Bruerne, and eventually to Roade, where I caught a bus back to Northampton.

Roade is 8 km (5 miles) south of Northampton and 15 km (10 miles) north of Stony Stratford has between 2,300 and 3,500 residents. The village straddles the Northampton to Milton Keynes A508, which divides Roade into the east, older part, and the west part, which is mostly 20th-century housing.

Although Roade railway station closed in 1964, four tracks of the West Coast Main Line from London Euston to Manchester and Scotland run through the village in a deep cutting. However, there are two main road bridges and four others for pedestrians, some for local and farm traffic.

The Retreat on High Street is a thatched cottage in Roade dating from the late 17th and early 18th centuries (Photograph: Patrick Comerford, 2024)

The place name Roade (formerly ‘Rode’) is thought to derive from the Old English word ‘rod’ describing ‘a clearing in a forest’. This suggests a Saxon settlement within a wooded area.

Some prehistoric and Roman artefacts have been found in the parish and aerial photographs indicate crop marks of a number of enclosures. The evidence suggests that there were people living in the Roade area from prehistoric times and through the Roman period.

Three entries in the Domesday Book refer to places in the present parish. Roade was not in the hands of one person or family, and Roade has always been an ‘open village’.


The mediaeval parish of Roade included Ashton and Hartwell, with the principal church in Roade and chapels at Hartwell and Ashton. This continued until the early 16th century when the Lord of Ashton tried to reverse the status of the Roade and Ashton churches, so that Ashton had a rector and Roade had a perpetual curate like Hartwell.

Saint Mary’s Church is the oldest building in Roade (Photograph: Patrick Comerford, 2024)

Saint Mary’s Church, the oldest building in Roade, and dates from the 12th and 13th centuries. A church was established around 1100 by the Hartwell family of Hartwell and the Lupus family of Ashton. By 1167, Simon Hartwell had given his portion to the Augustinian canons of Saint James Abbey, Northampton, as a chantry for the souls of his father, Geoffrey, and his brothers William and Henry.

Saint James Abbey was founded by William Peverel ca 1104 and acquired other lands in the area. A dispute over the tithes in Roade between the abbey and Sir John Hardreshall, the Lupus heir, continued from 1342 until 1346, when it was resolved in favour of the abbey.

Saint Mary’s has a chancel with a south vestry, a central tower and a nave with a 19th century north aisle and no clerestory and a south doorway under a porch. The original aisleless nave and chancel are mid-12th century work, with small round-headed lancets in the chancel and the south nave doorway showing beakhead decoration.

The tower is a substantial structure of stone rubble and may have been remodelled ca 1200, while the bell-openings in the upper storey may date from the 15th century.

Saint Mary’s Church was restored in the 1850s by the Northampton architect Edmund Francis Law (Photograph: Patrick Comerford, 2024)

The nave roof collapsed in 1660. It was re-roofed in 1669 and new windows were put in the south wall. At the same time, one of the tower arches was bricked up, and only a small door provided to give access between the nave and the chancel. The chancel was still walled off from the nave in 1822, and was used as a Sunday school. The partition was eventually taken down in 1840.

The nave was repaired in 1822, when the floor level was raised and a gallery was added at the west end. The north aisle was added in 1850, by the Northampton architect Edmund Francis Law (1810-1882), who was involved at the same time in the restoration of the Church of Saint John the Baptist in Blisworth.

The tower was restored in 1856, and Law restored the chancel in 1857 and the nave in 1864, when the church was re-roofed and the nave roof was raised to match the chancel roof. The south vestry and organ chamber were added in 1879.

Sir Cyril Cripps, a local industrialist and philanthropist funded a major restoration of the tower in 1949-1950, and the church interior in 1950. The north nave doorway now links with the church hall, added in 1972 to replace the old church institute (1886) which had fallen into disrepair. A further restoration of the exterior took place in 1981.

The village grew up south of the church … Brown’s Lodge on Church End, a former farmhouse dating from the 18th century (Photograph: Patrick Comerford, 2024)

The village grew up south of the church, surrounded by open fields. In 1301, 21 households were assessed for tax or lay subsidy. The oldest secular building in the village is a hall house dating from the 14th century and now known as Hyde Farm House. The Hyde estate had its own fishponds, dovecote, water mill and open field system and belonged to Saint James’s Abbey until the Reformation. It was surrendered to the Crown in 1538.

The principal landowning families in Road until the 16th century included the Mauntell, Boteler and Knightley families and the the Woodvilles of Grafton.

Robert Mauntell was described as Lord of Roade in 1316, although he did not hold all the land there. The Mauntell family continued to hold land in Roade until 1541, when John Mauntell was executed for murder and his estates were seized by the Crown.

The Boteler family of Hartwell held some land in Roade in the early 15th century. This later passed to the Knightley family of Fawsley. Their lands in 1533 included the ‘manor’ of Roade, which was conveyed to the Crown in 1542.

The Woodvilles of Grafton also had land in Roade which passed to the Crown in 1527. Elizabeth Woodville married Edward IV. Their daughter married Henry VII and was the mother of Henry VIII, who conferred the title of Regis on Grafton Regis.

The former estates of the Mauntell, Knightley and Woodville families in Roade and Ashton formed part of the newly created Honor of Grafton in 1542. This was a large royal estate centred on the former Woodville manors of Grafton and Hartwell, and it included land in several other local parishes.

No 28 High Street was formerly two thatched cottages dating from the late 17th and early 18th century … the row of cottages once extended to the corner of High Street and Church End (Photograph: Patrick Comerford, 2024)

After the Reformation, the land in Roade that once belonged to Saint James’s Abbey remained in Crown hands until 1550, when what was described as the Manor of Hyde was granted to Richard Fermor of Easton Neston. During the reign of James I, Sir Hatton Fermor sold the manor of Hyde to Stephen Hoe, whose descendants retained much of the estate until the 19th century.

The Grafton estates in Roade and Ashton were placed in trust in 1673 for Henry FitzRoy (1663-1690), 1st Duke of Grafton, an illegitimate son of Charles II and Barbara Villiers. His son, Charles FitzRoy (1683-1757), 2nd Duke of Grafton, claimed the lordship of Roade from at least 1713, although he owned less than half the land in the parish.

The people of Roade were obliged to attend his manorial court, whether they were his tenants or not, and a single court was held for the manors of Grafton, Roade and Hartwell in the early 18th century.

The open fields around Roade and Ashton were inclosed between 1816 and 1819. At that time the Grafton Estate owned about a third of the farmland. After the open fields were inclosed, the landscape around Roade was transformed, but the village itself did not change much until the arrival of the railway.

Roade Primary School on Hartwell Road was first built as Roade Board School in 1876 (Photograph: Patrick Comerford, 2024)

The Roade Cutting was a major engineering feat, designed and supervised by Robert Stephenson, and it was officially opened on 17 September 1838. The railway brought more jobs, houses and pubs and had a profound effect on the social and economic growth of Roade.

Roade Baptist Church is said to have been formed in 1688 by John Gibbs of Newport Pagnell, who also founded the church in Olney. Joseph Palmer was the Baptist minister in Roade in 1715, with a congregation of 200. A Baptist chapel was built in the High Street in 1736-1737, with a manse next door.

The Baptist Church closed in the 1980s when the building was declared unsafe, although services continued in private houses until the lay pastor Ray Lineham died in 1993. The former chapel was sold and became a guest house and then a private house known as the Chapter House.

Methodism came to Roade with a group of men from Bletchley who came to work on the railway cutting. At first they attended the Baptist Chapel but their enthusiastic acclamations during sermons were frowned on and they moved to a room built by railway contractor Richard Dunkley and registered in 1834.

Roade Methodist Church on Hartwell Road was built in 1908 (Photograph: Patrick Comerford, 2024)

The Methodists moved to a cottage near the Green in 1835. They bought an old malting house on the Ashton Road in 1852, and when that became too small they built a new chapel on Hartwell Road that opened in 1875. The building became a school hall in 1908 when the present church was built next door. The original building is now the church hall.

Saint Lawrence’s Roman Catholic chapel opened in Croft Lane on 1962 and served people in Roade and other local villages. It closed a few months after a new Catholic church opened in East Hunsbury in November 1989 and the former chapel later became a private house.

Roade Primary School on Hartwell Road was first built as Roade Board School in 1876. The local secondary school, Elizabeth Woodville School, is named after Elizabeth Woodville who was born nearby in Grafton Regis; she was the Queen Consort of King Edward IV and grandmother of Henry VIII. The school opened as Roade secondary modern school in 1956, became comprehensive in 1975 and is now Elizabeth Woodville School (North Campus) linked with a South Campus at Deanshanger.

Herbert House Seminary for Young Ladies was run by Anne Lalor and Mary Wilson, who also taught lacemaking. Their school closed in 1879 and was succeeded by Warwick House School for Girls, a boarding school on the corner of Church End and High Street run by the sisters Louisa and Emma Lea. Warwick House was named after the family who once owned Hyde Farm. The school closed around 1914.

Warwick House was named after the family who once owned Hyde Farm (Photograph: Patrick Comerford, 2024)

A polish factory opened in Roade in 1909. It later became the Simplex Polish Co Ltd, but failed after about 10 years. Sir Cyril Cripps set up Pianoforte Supplies in London in 1919, making components for pianos, and moved the business to Roade In 1923, taking over the former Simplex factory. During World II the factory made munitions and parts for aircraft and army vehicles, and after the war made components for the car industry.

Cripps was a district councillor with an interest in housing, and he was a generous supporter of Saint Mary’s Church, local schools, hospitals clubs and sports. The village grew along with the factory, and the workforce reached a peak of around 1,800 in the 1960s. But the PSL factory gradually declined and finally closed in 2010.

Other political figures associated with Roade include Glenys Kinnock (1944-2023) – the Labour Party politician and wife of the former Labour leader Neil Kinnock – who was born in Roade.

Church End leads from Saint Saint Mary’s Church to the High Street (Photograph: Patrick Comerford, 2024)

The Revd Mark Donnelly is the Vicar the Salcey Benefice or group of churches that includes Saint Mary’s, Roade, Saint Michael and All Angels, Ashton, Saint Peter and Saint Paul, Courteenhall, and Saint John the Baptist, Hartwell.

Holy Communion is celebrated in Saint Mary’s Church, Roade, every second Sunday at 9 am and at 10:30 am, with Morning Worship every first, third and fourth Sunday at 10:30 am. Café Church every third Sunday at 4 pm is an informal time of worship in the Church Hall adjoining the church at 4 pm.

The Cock Inn, the village pub, is at the junction of High Street and Hartwell Road (Photograph: Patrick Comerford, 2024)

Daily prayer in Ordinary Time 2024:
122, Monday 9 September 2024

‘On another sabbath he entered the synagogue and taught, and there was a man there whose right hand was withered’ (Luke 6: 6) … ‘Healing Hands’, a sculpture by Shane Gilmore in Ennis, Co Clare (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and the week began with the Fifteenth Sunday after Trinity (8 September 2024).

The calendar of the Church of England in Common Worship today remembers the life and ministry of Charles Fuge Lowder (1820-1880), priest. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

A Hamsa Hand from the Old Jewish Quarter in Prague with a prayer attributed to Rabbi Yehuda ben Bezalel Lewa ‘Maharal’ (Photograph: Patrick Comerford)

Luke 6: 6-11 (NRSVA):

6 On another sabbath he entered the synagogue and taught, and there was a man there whose right hand was withered. 7 The scribes and the Pharisees watched him to see whether he would cure on the sabbath, so that they might find an accusation against him. 8 Even though he knew what they were thinking, he said to the man who had the withered hand, ‘Come and stand here.’ He got up and stood there. 9 Then Jesus said to them, ‘I ask you, is it lawful to do good or to do harm on the sabbath, to save life or to destroy it?’ 10 After looking around at all of them, he said to him, ‘Stretch out your hand.’ He did so, and his hand was restored. 11 But they were filled with fury and discussed with one another what they might do to Jesus.

Father Michael Lapsley standing at the altar and presiding at the Eucharist

Today’s Reflection:

This morning’s Gospel reading (Luke 6: 6-11) tells another story of healing in a synagogue and on the Sabbath.

At one time, not having two functioning hands was an impediment to ordination to the priesthood in the Roman Catholic Church. A priest without hands was regarded as unable to take the bread and wine in his hands at the words of institution, to raise them at the elevation, to distribute them at the Eucharist, to pronounce absolution, or to give a blessing.

In a similar way, not being able to stand on one’s own two legs was also an impediment, seen as stopping a priest from standing at the altar and presiding at the Eucharist.

Father Michael Lapsley, a Facebook friend, is a New Zealand-born Anglican priest in South Africa. At the height of apartheid, he was a university chaplain in Durban. At the time of the Soweto uprising and killings in 1976, he began to speak out on behalf of schoolchildren who were being shot, detained and tortured. His activism resulted in his expulsion from South Africa. He continued his studies in exile in in Lesotho, and became a chaplain to the African National Congress.

He moved to Zimbabwe in 1982, and there in 1990, three months after Nelson Mandela’s release from prison, he was sent a letter bomb. He lost both hands and the sight in one eye in the blast, and was seriously burnt. He was about to become a parish priest in Bulawayo. Instead, he spent months on end in hospitals first in Harare and then in Australia.

When he returned to Zimbabwe, his bishop had given the parish to someone else. ‘He looked at me and said, But you are disabled now. What can you do?’ He replied: ‘I think I can be more of a priest with no hands than I ever was with two hands.’

Archbishop Desmond Tutu invited him to work in his diocese, telling him, ‘I have a priest who’s deaf, one who’s blind, now one with no hands, come and work in my diocese.’

Father Michael has continued as a priest, working with the Truth and Reconciliation Commission, helping to set up the Institute for Healing of Memories in Cape Town, and creating the International Network for Peace to promote effective and nonviolent solutions to terrorism.

He has been a canon of the cathedral in both Cape Town and Edmonton, Canada, vice-president of the South African Council of Churches (2014-2017), and has been honoured with honorary doctorates and medals. Nelson Mandela said of him, ‘Michael’s life … is part of the tapestry of the many long journeys and struggles of our people.’

‘I can’t shake hands,’ he once told Chris Chivers of The Tablet, ‘but I do love hugs.’

I have a Hamsa Hand from Josefov, the Old Jewish Quarter in Prague, hanging above the kitchen door in Stony Stratford. The small Hamsa Hand points down and is decorated with an eye and some fish.

Some years ago, in Hamsa, a kosher and Middle Eastern restaurant in Kraków, I was told how the Hamsa is a popular talisman throughout the Middle East as a sign of protection and blessing. An introductory leaflet said the Hamsa hand ‘helps you make the right choices, find friends and in times of doubt gives us hope that everything will work out.’

The Hamsa Hand is used as a symbol throughout the Middle East, among Jews, Muslims and some Christians as a protective sign. The Hamsa Hand, particularly the open right hand, also represents blessings, power and strength. It is a common symbol in jewellery in the Middle East and is also painted on the walls of houses or on the doorways of rooms.

The Hamsa Hand has a wide variety of names and variant spellings, including hamesh, hamsa, chamsa, and khamsa. Different Jewish traditions identify it as the ‘Hand of Miriam,’ the sister of Aaron and Moses, while many Muslims refer to it as the ‘Hand of Fatima.’

The Hamsa Hand has two main styles. One is shaped like a regular hand, the other has two symmetrical thumbs. The second style is the most popular, and the hamsa can be worn facing up or down.

It is difficult to pinpoint when the Hamsa Hand emerged in Jewish culture, although it is clearly a symbol that is Sephardic in nature. Jews might have used the hamsa to invoke the hand of God, or to counteract the Evil Eye with the eye embedded in the palm of the hand. It is often worn as a pendant on a necklace but also is found on key chains, house decorations, baby carriages, and other jewellery items.

Some hamsa hands contain images of fish, in accordance a saying in the Talmud by Rabbi Yose son of Hanina that the descendants of Joseph, who received Jacob’s blessing of multiplying like fish in Genesis 48: 16, are protected from the Evil Eye like fish. He explains: ‘the water covers the fish of the sea so the eye has no power over them’ (Berakhot 55b).

Other images that have found their way into the hamsa include the Star of David, prayers for travellers, the Shema, the blessing over the house, and the colours red and blue.

The meaning of the Hamsa Hand has a variety of interpretations, but the name hamsa seems to come from the five fingers of the hand. In Hebrew, the number five is hamesh and the fifth letter of the Hebrew alphabet, (ה), is one of God’s holy names, an abbreviation for Hashem, which means ‘The Name’ and is a way of saying God without actually saying the name of God.

It can also represent the five books of the Torah or the five senses used to praise God.

The symbol of the hand appears in Kabbalistic manuscripts and amulets, doubling also as the Hebrew letter Shin (ש), the first letter of Shaddai, one of the names referring to God. In these variations of the hamsa, the index and middle fingers, and the ring and small finger, are joined, giving three upward strokes and the shape of the letter shin (ש). This calls on the all-sufficiency of Shaddai, ‘the Almighty,’ a name for God, to impart the blessing.

Some writers say the Hamsa has been present in Judaism since Biblical times, and cite Deuteronomy 5: 15, where it refers to the ‘strong hand’ of God who led the people out of slavery in Egypt.

Later, in late antiquity, the Byzantine period, and even in mediaeval Europe, including mediaeval Spain, the Hamsa Hand is seen in Jewish art as God’s hand reaching down from heaven.

In the Middle Ages, the Hamsa Hand became associated particularly with the medical arts, and was displayed by Maimonides as a token of the healings he sought to obtain from God and the orderly Creation. It has also been traditionally combined with the eye symbol, but this does not add any potency to either symbol used separately.

One of the most prominent early appearances of the Hamsa Hand is the image of a large open hand that appears on the Puerta Judiciaria (Gate of Judgment) of the Alhambra in southern Spain.

Some historians, including Shalom Sabar, argue that after the Jewish expulsion from Spain in 1492, exiled Jews used the hamsa as a sign of protection and ‘as a distinctive sign of the priesthood, especially when they wished to show that a person was of priestly descent ...’

The use of the hamsa in Jewish culture has been intermittent. It was often used by Sephardic Jews in the late 19th and early 20th centuries, but it was used less and less over time into the mid-20th century.

Among Jewish people, the hamsa has become a respected, holy and common symbol. It is used in the ketubot, or marriage contracts, as well as items that dress the Torah such as pointers, and the Passover Haggadah.

In the kabbalah, the hamsa is the symbol of an extended hand and literally means ‘fivefold,’ from chamesh, five. It is usually depicted in an artificially stylised form, with the thumb and the small finger at identical lengths and the hand in a symmetrical shape rather than a left or right or right.

The first meaning is extending one’s hand towards another in a gesture of peace, blessing and fellowship. From this meaning is derived its symbolism for communal prayer, one for another, and particularly the two prayers of initiation and restoration.

From these meanings are derived its use as a symbol of welcome and of healing, including physical healing. It is said, therefore, that anyone who display the Hamsa Hand has a responsibility to pray continually for those who may view it.

However, the power of the universal gesture is that the universal energy field, which works through order rather than force, is most easily transmitted through the hands. From this fact is derived the principle that smikhah (the ‘laying on of hands’) can physically confer benefits. It takes from what belongs to the giver, including status, authority, and leadership among others, health, vitality, and peace within oneself, and gives it to the receiver.

Some interpretations say the hands are depicted with the fingers spread apart to ward off evil, or closed together to bring good luck, that fingers point up to ward off evil and down to bestow blessings.

The left hand is often regarded as unclean in Middle Eastern cultures because of its function in personal cleanliness. The man in this morning’s Gospel reading is not merely ‘down on his luck’ but he is constantly forced into a state of ritual uncleanliness because of his withered right hand.

In his gestures to this man in the synagogue, Jesus uses his hand as a symbol of welcome and of healing, including physical healing.In his invitation to this man, ‘Come and stand here,’ Jesus calls him from the margins into a full place in the heart of the community of faith. Jesus has status, authority, and leadership among others, health, vitality, and peace within himself, and he gives these to those he heals and restore. Through taking his full place, the man finds healing and restoration.

A Hamsa Hand from Prague, decorated with fish (Photograph: Patrick Comerford)

Today’s Prayers (Monday 9 September 2024):

Each year, on 14 September, the Church celebrates the Feast of the Holy Cross, known as ‘Holy Cross Day’ throughout the majority of the Anglican Communion. The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘What does the holy cross mean to you?’ This theme was introduced yesterday with a reflection by Rachael Anderson, Senior Communications and Engagement Manager, USPG.

The USPG Prayer Diary today (Monday 9 September 2024) invites us to pray:

We thank you, Lord, for the hope of the cross.

The Collect:

God, who in generous mercy sent the Holy Spirit
upon your Church in the burning fire of your love:
grant that your people may be fervent
in the fellowship of the gospel
that, always abiding in you,
they may be found steadfast in faith and active in service;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Keep, O Lord, your Church, with your perpetual mercy;
and, because without you our human frailty cannot but fall,
keep us ever by your help from all things hurtful,
and lead us to all things profitable to our salvation;
through Jesus Christ our Lord.

Additional Collect:

Lord God,
defend your Church from all false teaching
and give to your people knowledge of your truth,
that we may enjoy eternal life
in Jesus Christ our Lord.

Yesterday’s reflection

Continued tomorrow

He said to him, ‘Stretch out your hand.’ He did so, and his hand was restored (Luke 6: 10) … stretching out hands in Rathkeale, Co Limerick (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

A Hamsa Hand used to serve food in the Hamsa restaurant in Kraków (Photograph: Patrick Comerford)