29 August 2024

Reminders of legends,
highwaymen and
long journeys along
the Great North Road

The Great North Road is merely a memory … but there are reminders of it along the old A1 route (Photograph: Patrick Comerford, 2024)

Patrick Comerford

There is a Great Northern Road in Cambridge, close to Station Square and Station Road, and I had always thought it was part of the Great North Road that was once the main highway between England and Scotland from mediaeval times until the 20th century.

The Great North Road was link a spine that linked most of England, and it later became a coaching route used by stagecoaches and mail coaches travelling from London to York and Edinburgh. Local lore and embellished myths made it the main stomping ground of the legendary highwayman Dick Turpin.

But the Great North Road is merely a memory – albeit a cherished memory – for people today, since it was replaced by the modern A1, upgraded, realigned and brought up to motorway standards in recent decades, bypassing towns and villages that once thrived on the trade and traffic.

Still, I was reminded in Eaton Socon in Cambridgeshire last week, the route of the Great North Road can traced in many places, and some of the coaching inns and staging posts have survived here and there, reminders of the days when horses were changed and travellers stayed overnight.

Like many of the ancient Roman roads and routes that cross England – such as Watling Street (A5) from south-east to north-west, and Ryknild Street from south-west to north-east – there is evidence for the route of the Great North Road in Roman accounts and in the archaeological record of towns, forts, bridges and the road itself.

Ermine Street and Dere Street are the names later given to the Roman roads from London to York, and from York to Hadrian’s Wall near Corbridge and on towards Scotland.

But the river crossings established by the Romans were not maintained in many placed and many of the routes were neglected By the Middle Ages, long distance routes had become difficult to follow. Many monarchs, religious leaders and others travelling from London and the south to York and the north found an alternative to the Great North Road, opting for a more westerly route along Watling Street through Stony Stratford and then on through Northampton and Leicester.

In time, wooden bridges were built along the main roads, and then replaced by stone bridges, by the 14th century the standard route to York had reverted towards the Roman line of Ermine Street in the south, and via Grantham, Newark and Doncaster through Lincolnshire and Yorkshire.

The road was mapped described in detail by John Ogilby in 1675. A century later, the classic coaching route along the Great North Road came into its own with the stagecoaches and post coaches in the 18th century. The turnpikes and their planned improvement to the roads opened up the route out of London though Hatfield, Stevenage and Baldock, displacing the earlier ‘Old North Road’ via Royston.

The traditional starting point for the Great North Road was Smithfield Market on the edge of the City of London. The Great North Road followed St John Street to the junction at the Angel Inn where the local road name changes from St John Street to Islington High Street.

Dick Turpin’s flight from London to York on Black Bess in less than 15 hours is the best-known legend associated with the Great North Road. Various inns along the route claim he ate there or stopped there to rest his horse. The legendary ride is now questioned by historians, but became popular through Harrison Ainsworth’s romantic novel Rookwood (1834).

55 miles to London … a fading milestone on the Great North Road (Photograph: Patrick Comerford, 2024)

Of course, the Great North Road was never the only route from London to the north. Many coaches continued to run along the Old North Road.

The Great North Road joined the Old North Road at Alconbury, an older route that followed the Roman Ermine Street. There a milestone records mileages to London along both routes: 65 by the Old North Road and 68 by the Great North Road.

In Yorkshire, the route was through Selby, York and Northallerton. Further north, the route to Edinburgh from Newcastle was by the coastal route through Berwick.

In Sir Walter Scott’s The Heart of Midlothian, Jeanie Deans travels through several places on the Great North Road on her way to London. Charles Dickens also features the road in The Pickwick Papers.

When the General Post Office at St Martin’s-le-Grand in Aldersgate ward was built in 1829, coaches started using an alternative route, beginning at the Post Office and following Aldersgate Street and Goswell Road before joining the old route close to the Angel. In the Golden Age of Coaching, between 1815 and 1835, coaches could travel from London to York in 20 hours, and from London to Edinburgh in 45½ hours.

But just as the stagecoach routes were at their most successful in the 1830s, the arrival of the railways undermined their relevance and viability. The last coach from London to Newcastle left in 1842 and the last from Newcastle to Edinburgh in July 1847. By the second half of the 19th century, the Great North Road had become something to look back on with nostalgia.

The arrival of cars brough the roads back to life in the late 19th and early 20th century, and the great roads of the past were rediscovered. When Britain decided to follow France with a national road numbering system in 1921, the Great North Road became the A1. But in the century since, repeated improvements and realignments have seen the A1 by-pass virtually all the cities, towns and villages along the route.

The Great North Road once passed by the village green in Eaton Socon (Photograph: Patrick Comerford, 2024)

Last week, when I was in Eaton Socon on the edges of St Neots in Cambridgeshire, I realised it was once a major stop on the journey from London to the North. Eaton Socon is aligned on the north-south axis, formed by the original Great North Road, where it is now designated the B1428.

Some stage coaches in the late 18th and early 19th century diverted through St Neots, but the majority continued on the Great North Road through Eaton Socon, were inns provided refreshments and overnight accommodation for travellers, and feed and rest facilities for horses.

The Great North Road is named by JB Priestley in The Good Companions, by Dorothy L Sayers in her Lord Peter Wimsey short story ‘The Fantastic Horror of the Cat in the Bag’, by Nevil Shute in Ruined City, by HG Wells in The War of the Worlds, and by George Orwell in his essay ‘England Your England’.

But, slowly – and, for many, sadly – the Great North Road of folklore is a distant memory from the past, has faded away or even has died. Many of the inns, taverns, cafés and truck stops that gave it character to the Great North Road and then the A1 are now gone.

The Great North Road of folklore is a distant memory from the past (Photograph: Patrick Comerford, 2024)

Daily prayer in Ordinary Time 2024:
111, Thursday 29 August 2024

The Execution of Saint John the Baptist … an early 18th century icon from the Monastery of Saint John the Theologian in Anopolis, in the Museum of Christian Art in the Church of Saint Catherine of Sinai in Iraklion in Crete (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and this week began on Sunday with the Thirteenth Sunday after Trinity (Trinity XIII). The Church Calendar today remembers the Beheading of Saint John the Baptist (29 August).

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.

The daughter of Herodias dances for the head of Saint John the Baptist … a fresco in the Church of Analipsi in Georgioupoli, Crete (Photograph: Patrick Comerford)

Matthew 14:1-12 (NRSVA):

1 At that time Herod the ruler heard reports about Jesus; 2 and he said to his servants, ‘This is John the Baptist; he has been raised from the dead, and for this reason these powers are at work in him.’ 3 For Herod had arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife, 4 because John had been telling him, ‘It is not lawful for you to have her.’ 5 Though Herod wanted to put him to death, he feared the crowd, because they regarded him as a prophet. 6 But when Herod’s birthday came, the daughter of Herodias danced before the company, and she pleased Herod 7 so much that he promised on oath to grant her whatever she might ask. 8 Prompted by her mother, she said, ‘Give me the head of John the Baptist here on a platter.’ 9 The king was grieved, yet out of regard for his oaths and for the guests, he commanded it to be given; 10 he sent and had John beheaded in the prison. 11 The head was brought on a platter and given to the girl, who brought it to her mother. 12 His disciples came and took the body and buried it; then they went and told Jesus.

The beheading of Saint John the Baptist … a fresco in the Church of Analipsi in Georgioupoli, Crete (Photograph: Patrick Comerford)

Today’s Reflection:

It is about six weeks since the Sunday Gospel reading told the story of the execution of Saint John the Baptist (Mark 6: 14-29) and a little more than two months since we commemorated the Birth of Saint John the Baptist (24 June 2024). Now, the Church Calendar today again marks his Beheading.

This Gospel story is full of stark, cruel, violent reality. To achieve this dramatic effect, it is told with recall, flashback or with the use of the devise modern movie-makers call ‘back story.’

Cruel Herod has already executed Saint John the Baptist – long ago. Now he hears about the miracles and signs being worked by Jesus and his disciples.

Some people think that Saint John the Baptist has returned, even though John has been executed by Herod. Others think Jesus is Elijah – and popular belief at the time expected Elijah to return at Judgment Day (Malachi 4: 5).

On the other hand, Herod, the deranged Herod who has already had John beheaded, wonders whether John is back again. And we are presented with a flashback to the story of Saint John the Baptist, how he was executed in a moment of passion, how Herod grieved, and how John was buried.

When I was reflecting on this story in Saint Mark’s Gospel last month (Sunday 14 July 2024, Trinity VII) is asked: Did you ever get mistaken for someone else? Or, do you ever wonder whether the people you work with, or who are your neighbours, really know who you are?

I was thinking then of two examples. Anthony Hope Hawkins was the son of the Vicar of Saint Bride’s in Fleet Street, the Revd Edwards Comerford Hawkins. He was walking home to his father’s vicarage in London one dusky evening when he came face-to-face with a man who looked like his mirror image.

He wondered what would happen if they swapped places, if this double went back to Saint Bride’s vicarage, while he headed off instead to the suburbs. Would anyone notice? It inspired him, under the penname of Anthony Hope, to write his best-selling novel, The Prisoner of Zenda.

The other example I think of is the way I often hear people put themselves down with sayings such as: ‘If they only knew what I’m really like … if they only knew what I’m truly like …’

What are you truly like?

And would you honestly want to swap your life for someone else’s?

Would you take on all their woes, and angsts and burdens, along with their way of life?

It is a recurring theme for poets, writers and philosophers over the centuries. It was the theme in John Boorman’s movie The Tiger’s Tail (2006). Brendan Gleeson plays both the main character and his protagonist. Is he his doppelgänger, a forerunner warning of doom, destruction and death? Or is he the lost twin brother who envies his achievements and lifestyle?

The doppelgänger was regarded as a harbinger of doom and death. There is a way in which Saint John the Baptist is seen as the harbinger of the death of his own cousin, Christ.

The account of Saint John’s execution anticipates the future facing Christ and some of the disciples, and Christ’s own burial (see Mark 15: 45-47). The idea that John might be raised from the dead anticipates Christ’s resurrection.

As well as attracting similar followers and having similar messages, did these two cousins, in fact, look so like one another physically?

But Herod had known John the Baptist, he knew him as a righteous and a holy man, and he protected him. Why, he even liked to listen to John.

Do you think Herod was confused about the identities of Christ and of Saint John the Baptist?

Is Herod so truly deranged that he can believe someone he has executed, whose severed head he has seen, could come back to life in such a short period?

Or is Herod’s reaction merely one of exasperation and exhaustion: ‘Oh no! Not that John, back again!’

We too are forerunners, sent out to be signs of the Kingdom of God. To be a disciple is to follow a risky calling – or at least it ought to be so.

To be a disciple is to follow a risky calling – or at least it ought to be so.

I once had a poster with a grumpy looking judge and the words, ‘If you were accused of being a Christian, would there be enough evidence to convict you?’

Last Sunday’s Gospel reading told of how Christ sent out the disciples, two by two, inviting people into the Kingdom of God. But they are beginning to realise that the authorities are rejecting Christ.

Now with Herod’s maniacal and capricious way of making decisions, discipleship has become an even more risk-filled commitment.

But Herod’s horrid banquet runs right into the next story in Saint Mark’s Gospel where Christ feeds the 5,000, a sacramental sign of the invitation to all to the heavenly banquet – more than we can imagine can be fed in any human undertaking.

The invitation to Herod’s banquet, for the privileged and the prejudiced, is laden with the smell of death.

The invitation to Christ’s banquet, for the marginalised and the rejected, is laden with the promise of life.

Herod feeds the prejudices of his own family and a closed group of courtiers. Christ shows that, despite the initial prejudices of the disciples, all are welcome to his banquet.

Herod is in a lavish palace in his city, but is isolated and deserted. Christ withdraws to an open but deserted place to be alone, but a great crowd follows him.

Herod fears the crowd beyond his palace gates. Christ rebukes the disciples for wanting to keep the crowds away.

Herod offers his daughter half his kingdom. Christ offers us all, as God’s children, the fullness of the kingdom of God.

Herod’s daughter asks for John’s head on a platter. On the mountainside, Christ feeds all.

Our lives are filled with choices.

Herod chooses loyalty to his inner circle and their greed. Christ tells his disciples to make a choice in favour of those who need food and shelter.

Herod’s banquet leads to destruction and death. Christ’s banquet is an invitation to building the kingdom and to new life.

Would I rather be at Herod’s Banquet for the few in the palace or with Christ as he feeds the masses in the wilderness?

Who would you invite to the banquet?

And who do you think feels excluded from the banquet?

We may never get the chance to be like Herod when it comes to lavish banqueting and decadent partying. But we have an opportunity to be party to inviting the many to the banquet that really matters.

Who feels turned away from the banquet by the Church today, abandoned and left to fend for themselves?

And, in our response to their needs, when we become signs of the Kingdom of God, we provide evidence enough to convict us when we are accused of being Christians.

An icon of the Beheading of Saint John the Baptist in a church in Koutouloufári in Crete (Photograph: Patrick Comerford)

Today’s Prayers (Thursday 29 August 2024, the Beheading of Saint John the Baptist):

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 the ‘Theological Education Executive Leadership Programme in Africa.’ The course is expected to start in August 2024 and run until December 2025, and this theme was introduced on Sunday with a programme update from Fran Mate, Regional Manager Africa, USPG.

The USPG Prayer Diary today (Thursday 29 August 2024) invites us to pray:

We pray for the smooth running of the Theological Education Executive Leadership Programme as it begins in September.

The Collect:

Almighty God,
who called your servant John the Baptist
to be the forerunner of your Son in birth and death:
strengthen us by your grace
that, as he suffered for the truth,
so we may boldly resist corruption and vice
and receive with him the unfading crown of glory;
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:

Merciful Lord,
whose prophet John the Baptist
proclaimed your Son as the Lamb of God
who takes away the sin of the world:
grant that we who in this sacrament
have known your forgiveness and your life–giving love
may ever tell of your mercy and your peace;
through Jesus Christ our Lord.

Father Irenaeus, a monk in the Monastery of Saint Macarius in Wadi Natrun in Egypt, shows me the relics in the crypt of Saint John the Baptist below the northern wall of the church (Photograph: Patrick Comerford)

Yesterday’s reflection

Continued tomorrow

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