Cup-and-Ring Stone (lost): OS Grid Reference – Q 547 012
Archaeology & History
Ballynasare Bridge (1) (Graves 1877)
This is one of two impressive petroglyphs that were discovered by Lord Dunraven and Rev. James Graves in the mid-1870s, “near Ballynasare bridge”, but which are now lost (the other one is the Ballynasare Bridge (2) stone). This carving is the larger and more impressive of the two that they found, on which he described some of the carved rings as “incomplete.” Although Graves (1877) didn’t give a detailed description of the carving, this drawing (right) more than makes up for his lack of words. One of the features that he did tell us about was one of the primary motifs in this design which modern students like to call radial grooves. “Sometimes,” he wrote, “a short and slightly curved line, drawn from a hollow outside the circle to the central cup, passes through the open part of the circumference. More frequently, this line stops short just as it reaches the break in the circle.”
The grid reference here is an approximation given in Cuppage’s (1986) excellent survey, who told that its “precise location is not now known and may have been in any of the four townlands which converge at the bridge.” Hopefully it’ll be hiding away in some undergrowth, awaiting the attention of an antiquarian explorer. Are there any local folk who are able to help us out with this one?
References:
Cuppage, Judith, Archaeological Survey of the Dingle Peninsula, Oidhreacht Chorca Dhuibhne: Ballyferriter 1986.
Graves, James, “On Cup and Circle Sculptures as Occurring in Ireland,” in Journal Royal Society Antiquaries, Ireland, volume 4 (4th series), April 1877.
Cup-Marked Stone (lost): OS Grid Reference – Q 6014 0226
Archaeology & History
A cup-marked stone that was reported at this position in the 1940s by the Kerry Archaeological Survey (KAS) had disappeared by the time Judith Cuppage (1986) wrote her survey. She told that “there is no visible trace or local knowledge of the” carving. It may well have been destroyed. Seemingly KAS made no notes or sketches of the site. (WTF?!?!?)
References:
Cuppage, Judith, Archaeological Survey of the Dingle Peninsula, Oidhreacht Chorca Dhuibhne: Ballyferriter 1986.
Cup-and-Ring Stone (lost): OS Grid Reference – Q 46 00
Archaeology & History
This lost carving probably still exists, but in all likelihood is well overgrown by vegetation. It was in that state of affairs when Rev. Orpen (1908) wrote about it more than a hundred years ago in his essay on the petroglyphs between Lispole and Dingle. After describing and illustrating several carvings in the area, he told:
“I may mention here that further west, near Ballintaggart, at Ballywoonig, there is another single cup and circle which I found on a rock, the last of which was covered with clay and grass. I had these removed, hut nothing further was disclosed.”
Sadly, he left us with no sketch. His wording suggests that the carving is close to the southern boundary of Ballinvownig, pehaps near the souterrains near Ballintaggart house…? Perhaps some local antiquarian explorers might be able to find out where it’s hiding—although it will doubtless be covered in vegetation.
References:
Cuppage, Judith, Archaeological Survey of the Dingle Peninsula, Oidhreacht Chorca Dhuibhne: Ballyferriter 1986.
Orpen, R., “Antiquities near Lispole, Co. Kerry,” in Kerry Archaeological Magazine, volume 1, 1908.
Cup-and-Ring Stone (removed): OS Grid Reference – NT 12364 32627
Also Known as:
Drumelzier Carving
Archaeology & History
Position of stone in cairn
A carving that was located at the edge of a cairn on a knoll on the east-side of the River Tweed, this is an odd design that now lives in Edinburgh’s central museum: odd, inasmuch as the design looks as if it’s a typical cup-and-ring carving, yet none of the cups on this stone were ever hollowed or pecked out, and so the “cups”, so to speak, are actually small rings (if that makes sense!). There are a number of similar unhollowed “cups” on other carvings that are found associated with prehistoric tombs, so perhaps this aspect was something of a burial trend—amongst a very small tribal group, perhaps… It’s an element that was remarked upon in Simpson & Thawley’s (1972) examination of petroglyphs in neolithic tombs that were called “passage grave style” carvings: a sort of dyslexic cup-and-ring design no less! The intriguing thing about this carving is that it’s one in a small cluster of dyslexic cup-and-rings that are found in this part of Scotland—in an area where rock art itself is pretty scarce. Which begs the question: was it a local tribal style? Anyhow…
The carving was first uncovered when J.H. Craw (1930) excavated the aforementioned cairn, finding therein a number of cists. There’s speculation that the petroglyph might originally have been a covering stone for one of the cists, but we don’t know for sure. Craw described the carving as follows:
Craw’s 1930 sketchRon Morris’ 1981 sketch
“The ring-marked slab…measures 3 feet by 2 feet by 6 inches. It lay at the north side of the cairn (highlighted in sketch, PB), outside the encircling ring, but may originally have been the cover of cist No.2. On the upper side are five shallow ring-markings, four being double and one single. The former measure 3 inches to 4 inches in diameter, and the latter 1¾ inch. The figures are thus much smaller than in typical cup-and-ring-marked stones, and the lines are only ¼ inch in width. The only similar markings known to me are on a slab which I found a number of years ago near the site of several former cairns, and forts at Harelawside near Grant’s House, Berwickshire. The stone is now in our Museum.”
The “museum” in question being Edinburgh’s National Museum (I don’t know if it’s in a box somewhere or on public display, which is where it needs to be). If anyone can get a good photo of this carving, please send it to us or add it on on our Facebook group.
Morris, Ronald W.B., “The Cup-and-Ring and Similar Early Sculptures of Scotland; Part 2 – The Rest of Scotland except Kintyre,” in Transactions of the Ancient Monuments Society, volume 16, 1969.
Morris, Ronald W.B., The Prehistoric Rock Art of Southern Scotland, BAR: Oxford 1981.
Ritchie, Graham & Anna, Edinburgh and South-East Scotland, Heinnemann: London 1972.
Royal Commission on the Ancient & Historical Monuments, Scotland, Peeblesshire – volume 1, Aberdeen University Press 1967.
Simpson, D.D.A. & Thawley, J.E., “Single Grave Art in Britain,” in Scottish Archaeological Forum, no.4, 1972.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Cup-and-Ring Stone (lost): OS Grid Reference – Q 43 11
Archaeology & History
Judith Cuppage (1986) recounted that in the unpublished Minutes of the County Kerry Field Club for 1944, mention was made of a multiple-ringed petroglyph that hasn’t been seen since. It sounds quite impressive. She told how they’d,
“discovered a stone bearing a cup-and-gapped circle and a cup-and-3 gapped circles, “on the fence opposite the church” at Camp. Mortar still adhering to the stone as if it had been removed from a building.” Adding that, “neither its original provenance nor present whereabouts are known.”
Surely some good wise local still knows where this olde stone lives? In a garden perhaps…? It would be good to know that it’s still alive and well.
References:
Cuppage, Judith, Archaeological Survey of the Dingle Peninsula, Oidhreacht Chorca Dhuibhne: Ballyferriter 1986.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Less than a mile east of Callander on the main A84 road, nearly 300 yards just past the entrance into the Keltie Bridge caravan park, take the tiny road on your left (north) and barely 100 yards along where a small crossroads can be said to exist, go straight forward up the tiny single-track road ahead of you. Literally 0.62 miles, or 1km up, park on the right-side of the road where a small grassy track runs up the slope. From here, you need to keep walking up the road itself, bearing right just past the small bridge and, about 350 yards along you’ll see a notable rise in the field on your right less than 100 yards in. Head straight for it!
Archaeology & History
Despite this being a very basic simplistic design, I’m somewhat disappointed in myself as when we visited here, She was pouring with rain and for some reason or other I didn’t indulge myself in the soaking muddy ground and peel back the dung-infested turf to see the entire surface of this stone—and so, as a result, didn’t see the carving in its entirety. I’d have got soaked and been covered in shit! 🙂 But later this day we were visiting an antique centre and book-dealer straight afterwards, so for once I couldn’t play in the mud. Damn those neat and tidy folk!
It’s nowt special to look at in all honesty, but it’s in a good state of preservation as it was seemingly uncovered in pretty recent times beneath the curious large mass of loose stones right next to it. The stone mass gives the impression of it being a ruined cairn, but seems more likely to be a clearance cairn that was piled up, quite fortuitously, next to the cup-marked rock.
The carving consists of eight cup-marks (not all shown in these photos): five large and prominent, one not so prominent, and two that are small and very shallow. The more distinct cups would seem to have been worked and re-worked many times, obviously possessing a practical nature of some sort. As we can see in the photos, four of the larger cups stand out, whilst the small ones can be difficult to see. If there are any petroglyphic locals who fancy getting up here to clear the rest of the stone to see if there are more cup-marks underneath the soil, please let us know! Perhaps check it out when you’re looking at the nearby cairns at Ballachraggan and beyond.
References:
Main, Lorna & Page, R., “Easter Brackland, Stirling,” in Discovery & Excavation Scotland, volume 2, 2001.
A little-known multiple ringed carving was discovered a few years ago during the excavation of a prehistoric cairn just immediately east of the A701 roadside, several miles south of Broughton. The cairn itself had been recognised many years prior to the recent excavation, when one of two cists inside it was noted by R.B.K. Stevenson (1940), and which was subsequently described in slightly more detail in the Royal Commission Inventory (1967). But when the modern investigation was undertaken by the Biggar Archaeology Group in 2008, a damaged but impressive carving was uncovered that somehow hadn’t been noticed before. It was described in Tam Ward’s (2008) excavation report where he told that,
Carving in situ (photo courtesy Jim Ness)Carving looking N: courtesy Jim Ness
“lying almost immediately on the east side of Cist 1 is an angular rock…measuring 1m long and over 0.3m wide on the uppermost face, itself lying at an angle facing SW and away from the cist. The rock has fractured due to weathering in post deposition times, as indeed several other surface stones had, but on the widest part of the upper surface are at least seven concentric lines faintly pecked into the smooth flat surface of the stone. The lines are up to 10mm wide and appear to have been intended to form semi ovals on the edge of the rock. The outer ring forms an arc of c270mm on the long axis by c140mm on the short one (the former measurement being straight between the ends of the lines and the latter being a radius across the design). The terminals of the inner curved line are about 80mm apart. The lines are slightly irregular in distance from one another. Although it is far from certain, it does not appear that the rock has been part of a larger one with a more complete design on it, rather the pecking appears not to have been finished since the surface of the rock is similar in appearance overall while the abrasion of the carving varies.”
Fractured design (photo courtesy Jim Ness)
The carving remains in place with the cist, which was covered back over when the excavation had been finished.
Carvings such as this are uncommon in this neck o’ the woods; although less than a mile downstream from here, on the other side of the river, another petroglyph—known as the Drumelzier carving—accompanied another prehistoric tomb. Apart from this, there’s a great scarcity of carvings scattering the Lowlands—although it’s likely that there are others hiding away, waiting to be found on these hills…
References:
Royal Commission on the Ancient & Historical Monuments, Scotland, Peeblesshire – volume 1, Aberdeen University Press 1967.
Stevenson, R.B.K., “Cists near Tweedsmuir,” in Proceedings Society Antiquaries, Scotland, volume 74, 1940.
Holy Well (destroyed): OS Grid Reference – SP 9848 0822
Also Known as:
St. James’ Well
Archaeology & History
Site shown on 1897 map
Shown on the early Ordnance Survey maps of the town, Berkhamsted’s holy well was a place of some renown in bygone centuries. Today it is barely remembered. It was initially dedicated to St. James, as it was associated with a chapel dedicated to that saint close by, but it had a change of name when the legendary Brotherhood of St. John the Baptist became the new caretakers, so to speak. As a result of this, its history can be a little confusing to some folk!
In the late 12th century, pagan worship at this site came to the attention of Hugh of Grenoble, the Bishop of Lincoln, who visited the place to stop local folk performing their animistic practices (although the exact nature of such rites were not described, sadly). It didn’t work, obviously; as once the bonkers bishop had gone, local folk would have continued in their old ways, no doubt wondering who the hell the odd incomer had been who was telling them to stop doing what they had always done here at the cost of no one. And so the waters continued to be used under the mythic cover of old St James—for the time being at least.
The well later became a centre of pilgrimage and and a hospital was been built close by dedicated to St James, where leprosy was treated and the curative waters from this well were used. St James’ Day was July 25 and an annual fair was held in Berkhamsted thanks to a Royal Charter of James I in 1619. Hertfordshire traditions relating to St James Day are described in Miss Jones-Baker’s (1974) fine survey on the customs of the county. But change was a-coming when a local monk had a dream that the waters of this “pagan spring” needed to be blessed and dedicated to the virtues of St. John the Evangelist and a shrine built where pilgrims could worship and be healed. And as Jones-Baker (1977) told us,
“The water of St John’s Well were thought to cure a variety of diseases; among these leprosy and scrofula (the King’s Evil) as well as sore eyes. There was also a persistent belief that clothing washed in its waters would impart good health to the wearers.”
In the period when the Protestant Reformation occurred, the well and its immediate surrounds apparently became derelict and overgrown. The Old Ways returned and local folk began to visit the waters again at night and the animistic rituals that would have been taken to other secret places returned to St. John’s Well. In this period a local physician, a Dr. Woodhouse, used the sacred waters as part of magickal rites to exorcise evil spirits!
In spite of the local authorities declaring in 1865 that the water was “unfit for drinking”, local folk later told otherwise. Its waters were still being used in the 20th century and its traditions no doubt retained. As the local writer Dora Fry (1954) told us:
“The families dwelling in the cottages at the Bulbourne end of the lane, just below St John’s Spring, were all remarkably healthy… Some time after the town got its first waterworks (and) the local authorities declared that the well’s water was to be used only for the gardens… but I remember as a child drinking the water from the main spring and its coolness and freshness were delectable on a hot summer afternoon.”
The well was still visible up until the 1930s, when its waters ran down a shallow channel along St John Well’s Lane, but then a shop was built above the site and the well has been lost forever.
References:
Bord, Janet & Colin, Sacred Waters, Granada: London 1985.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
About mile south of Northchurch, on the far side of the A41 dual carriageway, somewhere past the old crossroads (or perhaps even at the crossing) an ancient tree lived—and truly lived in the minds of local people, for perhaps a thousand years or so. Mentioned in the Lay Subsidy Rolls in 1307, the Cross Oak gave its name to the old building that once stood in the trees and the hill itself, at the place now known as Oak Corner. Whether or not a “cross” of any form was set up by this old oak, records are silent on the matter. Its heathen ways however, were pretty renowned! (a plaque should be mounted here)
Folklore
The first reference I’ve found of this place is in William Black’s (1883) folklore survey where he told that “certain oak trees at Berkhampstead, in Hertfordshire, were long famous for the cure of ague”—ague being an intense fever or even malaria. But a few years later when the local historian Henry Nash (1890) wrote about this place, he told that there was only one tree that was renowned for such curative traditions, that being the Cross Oak. He gave us the longest account of the place, coming from the old tongues who knew of it when they were young—and it had it’s very own ritual which, if abided by, would cure a person of their malady. “The legend ran thus”, wrote Mr Nash:
“Any one suffering from this disease was to proceed, with the assistance of a friend, to the old oak tree, known as Cross Oak, then to bore a small hole in the said tree, gather up a lock of the patient’s hair and make it fast in the hole with a peg, the patient then to tear himself from the tree, leaving the lock behind, and the disease was to disappear.
“This process was found to be rather a trying one for a weak patient, and by some authority unknown the practice was considerably modified. It was found to be equally efficacious to remove a lock of hair by gentle means, and convey it to the tree and peg it in securely, and with the necessary amount of faith the result was generally satisfactory. This is no mere fiction, as the old tree with its innumerable peg-holes was able to testify. This celebrated tree, like many other celebrities, has vanished, and another occupies its place, but whether it possesses the same healing virtues as its predecessor is doubtful. It is however a curious coincidence, that the bane and the antidote have passed away together.”
The lore of this magickal tree even found its way into one of J.G. Frazer’s (1933) volumes of The Golden Bough, where he told how the “transference of the malady to the tree was simple but painful.”
Traditions such as this are found in many aboriginal cultures from different parts of the world, where the spirit of the tree (or stone, or well…) will take on the illness of the person for an offering from the afflicted person: basic sympathetic magick, as it’s known. Our Earth is alive!
References:
Black, William G., Folk Medicine, Folk-lore Society: London 1883.
Frazer, James G., The Scapegoat, MacMillan: London 1933.
Jones-Baker, Doris, The Folklore of Hertfordshire, B.T. Batsford: London 1977.
Nash, Henry, Reminiscences of Berkhamsted, W. Cooper & Nephews: Berkhamsted 1890.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
