Walthamstow’s Unquiet Village: Elswick-on-the-Marsh

A footballer, arriving early to Hackney Marsh one autumn Sunday League morning, sees strange lights flicker in the mist.

A conservationist, picking through trees at the edge of Walthamstow Marshes on a quiet afternoon, hears shouting and laughter from the adjacent field. When he emerges from the overgrowth, he finds the field is empty.

A commuter, on a train crossing the marshes one dark winter evening, thinks she sees a ramshackle settlement of odd-looking houses where she knows only scrubland should be. She puts a hand to the glass to block the reflection from the carriage lights, but the train moves on, and the vision fades into the night.

Most people would soon forget such moments – once an eerie, out of place feeling had passed. But for some residents of the streets surrounding North East London’s Lea River Marshes, the feeling might linger. It might nag at them, in the days and nights to follow, until finally an old tale from their school days surfaced in their memory. Then, they may wonder if they have played a small part in the strange, restless life of a most unusual portal: a temporally and geographically untethered market town named Elswick-on-the-Marsh.

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Even for the tiny number of locals who remember it, Elswick (pronounced Ezzik or Elzik, depending on who you’re speaking to) is notoriously elusive. Glimmers, glimpses in the half-light, unexplained voices, distant shadows: these are the ways in which Elswick manifests.

Unless you are one of the privileged few.

We learned about Elswick from Jessica, a teenager from Leyton. She, in her turn, had learned about the village from her Great Aunt (whom Jessica calls ‘Nan’).

“I don’t remember a time when those stories weren’t in my head”, Jessica told us. “Of people who had found Elswick and never returned. When Nan told them to me, her eyes would get this look. The way she used to talk about it, I never knew whether it was a good or a bad place. All I knew was that she was obsessed”.

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Jessica says she carries in her memory a small book’s worth of Nan’s sayings about Elswick. “She’d repeat them like prayers… ‘Elswick is a doorway’ … ‘Elswick ever moves’ … ‘Elswick shows itself for a reason'”.

Nan walked the marshes almost daily, often taking Jessica with her.

“Look for a path, Nan said. An old paved road you haven’t seen before. And – how did she used to put it? – ‘Don’t take the path unless you’ve got something to trade'”.

Now, Jessica searches for Elswick alone. Nan went missing five years ago, when Jessica was not long into secondary school.

Jessica is pretty certain she knows where her aunt went.

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Much has been written about the marshes surrounding the River Lea, a tributary to the Thames. They have been drained since Medieval times and up until the 19th century were mainly lammas (common agricultural) land, used by commoners for grazing cattle and growing wheat.

The extent of the marshes, while still impressively large and wild-seeming for an area so close to London’s centre, has diminished significantly since the industrial revolution. Railways, housing, industry, waterworks, international sporting events – the enemies of the open marshland are many, and the struggle to protect what remains is ongoing.

When it comes to Elswick, the written records are much more sketchy. In fact, we found only one concrete mention, albeit from a major source. The Domesday book records the small settlement of Elleswych, in the Hundred of Beconsfield, Essex, under Lord Peter of Velognes.

We knew it was a long shot, but with the written records less than helpful, we decided we had to visit the Marshes for ourselves. We went close to dusk, knowing that most sightings occur in the still-time between night and day.

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The path that Jessica mentioned was our starting point. We can presume that when the Domesday survey was made, Elleswych enjoyed a relative degree of stability within space and time. So on which road did it lie in the 11th Century?

There are references to a paved Roman road that crossed the marshes near Leyton, but its location, if it exists at all, is disputed. There is of course the old road which crosses the River Lea at Stratford, but there is little remaining of the marshes there. We weren’t sure where to look next.

Then we read about the Black Path.

The Black Path was a porter’s way, leading from the fields to the great market of London (Lundenburh, as it was in the late Anglo-Saxon period). It was also a route of pilgrimage. Both uses seemed to chime with what we knew about Elswick.

You can follow the Black Path’s line on modern maps – look for a straight diagonal through London Fields up to Hackney City Hall which becomes, a few lost turnings later, Porchester Road in Clapton. After the marshes you can pick it up again in Walthamstow, near St James’ Park. But the path’s way across Leyton Marsh has been lost. Some open space remains here, however, so that is where we headed.

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Could Elswick have once dwelled in the lost marshes south east of Hackney?

From here we explored east and north, along the line of the Lea and inland, into Walthamstow Marshes. As twilight deepened and shadows rose from the brambles and bullrush, from the grassland and scrub, certain lights became apparent at the marsh’s edge. Half-hidden industrial buildings, streetlamps, the headlights of a distant train. Glimpsed in the gloaming, you can see how they could be mistaken for the lost village.

Sounds, too, drift across the marshes. Unexplained noises weave with crow-caws and the rattle of the passing trains. A pylon buzzes overhead, briefly harmonising with the airborne, ever-present roar of the city.

Are the stories just phantoms? Is Elswick an unreachable will-o-the-wisp?

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On Leyton Marsh we found a transient village of hawkers and traders – just not the one we were looking for

But we remember Jessica’s fervent words.

“It’s out there somewhere, the old trading post. Nan certainly had a lot to trade. So much to give… She once said Elswick only revealed itself to those in need of it. Or those whom it needed”.

Did Nan need it?

“I don’t know. It was around the time of the Olympics that Nan disappeared. She took a lot of that whole thing badly. The loss of great chunks of the marshes. She knew friends that relied on a lot of the community stuff that was lost, the allotments and all that. But – I was only a child. I can’t believe that Nan would have left me by choice”.

We feel bad for Jessica and her unanswered questions, tied up as they are with this fickle, endlessly flittering gateway – and with the uncertain future of a unique and magical part of London.


  • Candidate: Elswick-on-the-Marsh
  • Type: Temporal Untethering
  • Status: Active [monitored]

Exit strategy for a restless dead: The Hell Tree of St Pancras

There are a host of possible reasons for an unquiet grave. Ghosts themselves rarely articulate them in detail. However forceful they may be when it comes to communicating general anguish, getting to the nub of what troubles the dead can, for the living, involve little more than guesswork.

For John Tweed, the newly installed vicar at St Pancras Old Church when it suffered what appears to have been a mass supernatural manifestation in 1859, the initial cause of the phenomenon was clear: London’s over-stocked graveyards were being carved up to make way for the railway age.

The coming of the steam train uprooted corpses and headstones across London. St Pancras was bang in the middle of the new route north. But this alone shouldn’t account for the number of apparitions that haunted Tweed’s church and its grounds. Most souls rest easy, regardless. The vicar’s diaries, and the letters he wrote to his wife, Charlotte (who was to remain at their marital home in Buckinghamshire until things were ‘settled’), show he had further ideas as to what was animating the restless spirits he shared his workplace with.

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Between robbers, railways and rushed night-time burials, graves were restless places in Victorian London

In August, 1901, he wrote to Charlotte:

“Every thief, vagabond and ne’er-do-well in London seems to have wound up buried at St P. Which would be all well and good, except that the digging up of late seems to have unearthed more than just bones.  Judging by the number of lost souls drifting about the place in one spirit form or another, I would offer that many of my guests are far from welcome in Heaven.  I can only assume that having been buried in consecrated ground further precludes them from the other place, which leaves them, it is my horror to say, stuck in the churchyard with me”.

Tweed was not entirely without sympathy for his ghostly companions, going on to tell his wife that they were:

“Sad seeming things. I feel quite sorry for them. I don’t suppose I should mind at all if only they kept their mournful meanderings to the night-time hours.  Last Sunday I was midway through service when a wraith came down the aisle – an infernal thing, it stalked among the shadows between the shafts of morning light, wailing and moaning like a baleful cat. There were already murmurings amongst the parishioners about the foul stench from the digging up. Dearest Charlotte, I am not sure how much longer I can pacify them.”

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Thousands of graves were removed to make way for the line north out of London

Any hope Tweed might have had of placating his flock, or coming to terms with his supernatural neighbours, faded as the events of 1859 developed.

In October of that year, Tweed sent a letter to his wife which appeared to mark a decline in his temperament. It wasn’t just that the apparitions were taking their toll. The vicar alludes to something new, something “strange and troubling”, happening in the graveyard. The letter is uncharacteristically vague, but much of it is fixated with the health of a young ash tree in the grounds of the church.

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St Pancras, martyred by the Romans for his faith (source)

Whether Tweed was intentionally hiding the details from his wife is hard to say. Luckily for us, his diary entries pick up the story.

This is an entry from December, 1859:

‘Most unpleasant occurrences in the graveyard.  Several headstones removed in the night, earth strewn about in a most unusual fashion. Not the railway workers, as it’s a Sunday. So who?’

And a few days later:

‘More missing headstones. Increasingly certain of connection with my guests. Today I traced strange lines of disturbed earth across the graveyard. Each lead to the ash tree. Are they being dragged there? And then where? The ash tree itself is looking increasingly unhealthy, possibly diseased. I don’t like to get too close to it.’

And then:

‘If I hadn’t seen such as I have seen these past months I may not have trusted my eyes, but trust them I must. I shall record it in as plain a manner as I know how: By the light of the moon last night I saw a gravestone, moving with some speed, and quite of its own accord, across the graveyard. It hurtled towards the ash tree, at the base of which it disappeared, as if plunging in to the very bowels of the tree.’

Finally:

‘Good God. Hundreds of them, of all shapes, just pouring into the tree.’

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The ash tree, gravestones seemingly halted in their tracks (source)

So what was happening here?

“A Category 2 hellgate”, says Susan Macks, Professor of Gateways and the Multiverse at the University of Connecticut.  A good friend to PoL, Susan’s work has inevitably drawn her to London and what she terms its “filo-thin dimensional membrane”. When we meet over flat whites and sandwiches in her favourite Bloomsbury cafe, she is excited.

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A medieval vision of a hell mouth (source)

“I’m not talking your full scale hell mouth – not a main entrance. But yeah. Look, like the vicar says, these spirits are stuck. Too bad for heaven, but too buried in holy ground. And then their bones get all dug up. Would you be happy? They mope about the graveyard, desperate to change their situation. Then they find the tree. Except to them it’s not a tree. It’s a wrinkle, a snag, like that one corner of sticky tape that your fingernail finds on the roll. Now, for whatever reason – maybe the tree’s roots aren’t sanctified, or maybe some godless killing took place beneath its boughs at some point – anyway, one of these ghouls manages to get a toe through the gap between church world and the underworld and pow. That’s it. You don’t have to ask these lost souls twice. Eternal damnation is a relief for these guys.”

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St Pancras Old Church today (source)

John Tweed seems to have been thinking along the same lines. On the 30th January, 1860, he wrote to his wife for what appears to be the last time. The letter is rambling, desperate and disturbing. It bares quoting at length.

“Dearest Charlotte,  I do so love hearing your news from the vale, it pains me to have to recount the horrors of my life here… When you open a window to let out smoke does it not allow cold air in also?  When you open your heart to the voice of a lover, does not some precious part of your soul seep into their heart also? Oh dearest love, there is a deep sense of foreboding about the place… My flock has flown, but I am far from alone… At night I am plagued by nightmares so vivid and dreadful that I am afraid to sleep at all. I have been nailed to the cursed iron frontage of a flame-licked and hell-bound locomotive. I have walked through the dark miasma and fetid slime of a London choked by death. I have seen the flagstones of the church floor thrust violently upwards by a sudden eruption of uncertain origin. And these are only the visions I have the constitution to retell… I begin to suspect that it is not just the lost ones that are being dragged down to that place. For how to account for the sheer number I watch descend every night? Where will it end? Must every dead soul in the parish, every dead soul in London be reclaimed for damnation?! No Charlotte, I shall not see it happen.”

So exactly how and when did this hellgate close? Frustratingly, John Tweed’s diary entries come to an end around this time, too. However, Macks thinks there may be a simple reason for this: John Tweed lost the ability to write. That is, he lost the use of his hand. Church records back this up, but they aren’t the only source of Macks’ theory. She says that scans have shown that buried within the roots of the ash tree is a large book. She has failed to be granted a dig, but that hasn’t put her off theorising.

“You want my 99.999% certain guess as to what book that is down there?”, she emails.  “It’s the bible. Only way I know of to close a Cat 2 hellgate is if a holy person rams a holy book into its mouth. You gotta say the right words of course, and according to who you ask you may or may not have to dance a jig and wrap three strands of hair around the thing beforehand. Either way, I reckon Tweed figured this out and put a stop to the whole darn thing. That’s why there’s no talk of any disturbances after early 1860, and why John stops writing his diary then, too. We know from John the gate nearly killed that tree. Imagine what it might do to any part of a man’s body he cared to stick in there”.

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The Hell Tree, with the still active railway north behind it (source)

What’s certain is that the hellgate seems to have been closed between early 1860 and 1863, when John Tweed ceased to be vicar at St Pancras. There are no records of any disturbances from his time onwards. After that John and Charlotte’s trail goes cold. The one clue we have as to their wellbeing (other than the fact that three and a half years is exceedingly short tenure for a vicar) comes from Charlotte. One letter, dated March 1863, is present within her husband’s papers – its presence there suggesting it was never sent. It is addressed to Charlotte’s mother and speaks of a tentative hope for the future: “although, I am perhaps not as hopeful as John that the darkness within him will be left behind when we go”.

Anyone can read the papers of John Tweed. Despite the account they give of the origins of a notable local sight, the true history of the Hell Tree is in danger of being lost to posterity. A rival mythology has arisen around the tree, perhaps reflecting Londoners’ willingness to ignore, or forget altogether, their city’s predisposition to portals of all kinds. For whatever reason, there is little celebration today of the story the tree tells: that of the quiet sacrifice of a loyal and committed member of the clergy.


  • Candidate: The Hell Tree, St Pancras.
  • Type:  Hell Gate (Secondary)
  • Status: Historic