When water first emerges from the Earth they’re known as ’springs’ of water; those with stone troughs or basins into which the water falls are ‘wells.’ I don’t see much difference misself! And if water was of any importance to our ancestors (anyone who thinks it wasn’t is probably a bit slow…), such a clinical definition is of little importance. Many water-sites possessed great healing or therapeutic properties, as evidenced by chemical analyses (mainly in Victorian times, when a bittova craze on these wells was in vogue), aswell as folk-tradition, plus vast numbers of subjective encounters. To ancient societies – indeed, to myself – water is our blood, or the blood of the Earth. Treating this liquid as little more than a ‘commodity’, aswell as polluting it, should be a criminal offence – simple as!
St. Oswald’s Well was described in Hew Scott’s (1920) magnum opus as being beside the parish church of the same name, but other references to it are scant. An old well-house was built besides or over the waters, which subsequently became known as the Kirk Well due to its proximity to the church, 125 yards to the northwest. All trace of it appears to have gone. The road to the west of the site also 125 yards away, called Kirkwell Road, seems to be the last piece of folk memory that remains.
St. Oswald himself was a British tribal leader of Northumbrian descent who, legend tells, went to Iona and became a christian. He had to leave the island eventually and go back into Yorkshire to bring peace back into the northern counties. Whether this Well of his was dedicated to him as a result of his journey from back south from Iona, we do not know. His saint’s day is August 5—very close indeed to that old heathen celebration time of Lughnasadh or Lammas. Most likely this is not just a coincidence, but will have related to what local folk were doing before the christian impositions.
The name of this site alone insisted that I bring it to people’s attention! If it was a healing well relating to its name, I wonder what it was used for! It’s described just once in the New Statistical Account (1845) for Lanarkshire, where Pete Brown said briefly:
“On the south side of the road from Auchinloch to Glasgow, there is still the Cockplay Well, over which many proprietors and feuars have a servitude.”
Two roads came out of the village at the time of the NSA notes: one to the immediate west and the other to the south. None of the maps cite the place-name ‘Cockplay’, but two ‘wells’ occur on the outgoing western road. One is in the village itself, behind some cottages; this is not likely to be the site in question, as the description would surely have stated that the well was in the village. However, “on the south side of the road” one mile west of the village, roughly halfway between Wallace’s Well and Cardyke there is a ‘Well’ shown on the early OS-maps. This has to be the most likely contender.
The etymology may revolve around variants on the word old english word cocc, which in this instance is likely to be ‘bird/s’ or a cock, as a in the male domestic fowl; effectively making it the ‘well where the birds played.’ More help and information on it would be good.
Get onto the A763 road several miles east of Glasgow city centre and go along Gardenside Avenue onto the Carmyle estate. A few hundred yards on, turn right down Carmyle Avenue, then left onto River Road. Follow the footpath along the edge of the River Clyde for nearly a mile—past the recently destroyed John’s Well—until you hit the remnants of Kenmuir Woods. You’ll reach some large polluted pools and when you reach the gap between the first and second pool, walk into the trees above the river and the Well is there.
Archaeology & History
The decaying remains of this old well can still be seen, incredibly, in the small copse of trees that are Kenmuir Woods, just a few yards above the River Clyde, 160 yards below the M8 and the same distance west of the Daldowie sewage treatment works, with polluted water treatment pools just yards away! Not the sort of place you’d take a partner for any sort of marriage ceremony whatsoever nowadays! But it wasn’t always like this of course. Only since the Industrialists stamped their mark…
When Hugh MacDonald (1860) wrote the finest narrative of this arena in the middle of the 19th century, his evocative words painted the entire landscape with a veil untouched since his days. Indeed, it is truly like another world compared to the sacrilege of what we see today:
“It is a wild and bosky scene, covered with a picturesque profusion of timber, and is the habitat of flowers innumerable. The weaver herbalists of Camlachie and Parkhead find it a perfect storehouse of medicinal rarities; and on Sundays they may be seen in sickly groups prying into every green recess in search of plants which old Culpepper would have loved for their rare qualities, or carrying them home in odorous bundles, confident of having obtained a mastery over “all the ills that flesh is heir to.” The botanist may also occasionally be seen lurking here, vasculum in hand, or on bended knee, examining the structure of some strange flower. But even the mere general lover of flowers will here find much to reward his attention. At present the May-flower (Caltha palustris), the wild hyacinth, the craw-flower of Tannahill, the red campion (Lychnis dioica), the odorous woodruff (Asperula oderata), the globe-flower or lucken gowan (Trollius europœus), and many others are in full bloom, and so thickly strewn that even as the poet says, “You cannot see the grass for flowers.”
“At the foot of the bank, near its upper extremity, there is a fine spring, which is known by the name of the ‘Marriage Well,’ from a couple of curiously united trees which rise at its side and fling their shadows over its breast. To this spot, in other days, came wedding parties, on the day after marriage, to drink of the crystal water, and, in a cup of the mountain-dew, to pledge long life and happiness to the loving pair whom, on the previous day, old Hymen had made one in the bands which death alone can sever. After imbibing a draught of the sacred fluid from the cup of Diogenes, we rest a brief space on the margin of the well.”
One wonders how far back in time the attribution of ‘Marriage Well’ from the animism of the trees went; and whether marriage ceremonies were performed here, quietly, away from the prying eyes of the Church and invading english in centuries much earlier under the guidance of the Moon. It’s probable…
Nature’s cloak was still intact here when, many years after Hugh MacDonald’s visit, the local writer Dan McAleer (1930) informed us that,
“Shy bridesmaids and their groomsmen used to visit after a wedding to drink the mystic waters of the Marriage Well. Certain places about the woods were well adapted for picnics, etc. After tea and refreshments the lads and lassies passed hours in amusement trying to step over the well and anyone soiling the water in any way while stepping across it would not get married that year.”
Much of the beauty of the landscape and Her waters, and the rich romance that arises from Her cyclical forms are long gone from here now… Cold ‘progress’ bereft of the necessity of Nature’s sanctity is no progress at all… Although the genius loci of the place may have long since gone, at the very least the regional council—or decent locals, if the council can’t be arsed—could erect some memorial and save the failing Marriage Well from what seems to be its close and final demise….
References:
Carpenter, Edward, Civilization: Its Cause and Cure, George Allen & Unwin: New York 1914.
Holy Well (destroyed): OS Grid Reference – NS 6029 6547
Also Known as:
Minister’s Well
Archaeology & History
Site of the Priests Well in 1865
A ‘holy well’ with a bit of a difference when it was designated as such, however many centuries ago. Found on the southern slopes below Glasgow ‘s Cathedral, just a few yards west above the Molendinar Burn (upon which Wishart Street now sits), this was deemed to be a well only to be used by the christian ministers or priests from above. Local people were not supposed to drink here it seems! Instead, they were supposed to either drink from the burn, or walk a short distance down to the Lady Well (now badly polluted) 175 yards to the southeast. I don’t expect many Glasgow folk paid that much attention to such arrogant ministerial laws!
Shown on the earliest OS-map, simply as a ‘Well’, this is one of at least four water sources within a square mile of the Cathedral (including St. Mungo’s and Lady Well) that were deemed as ‘sacred’. It truly makes you wonder what on Earth was here before the christians came along and built their huge temple on the rocks above…. What animistic heathen rites and traditions were suppressed around this natural landscape before the toxic blanket of christianity was imposed upon us?
Healing Well (destroyed): Os Grid Reference – NS 5931 6500
Also Known as:
West Port Well
Archaeology & History
Once found near the old crossroads of Trongate, Arygle Street and Stockwell Street, the Trongate Well is another of old Glasgow’s lost sites, piped-off and added to the city’s water system sometime in the 19th century. A pity, as the fresh water from here was highly regarded (moreso than the modern stuff with its chlorine and other unnecessary additives). The well could be found where the Highland Gaelic Society built their own public house and, as a result, was very popular with local folk. It was,
“Opposite the old Black Bull in Trongate…afterwards covered in, which was famous in the palmy days of cold punch, and which is alluded to in Cyril Thornton as ‘the West Port Well.’” (MacGeorge 1880)
Old cattle markets were held here and MacGeorge (1880) wrote how it was a very popular and favourite place in its day, “surrounded by large numbers of the town’s people waiting a supply.”
The old Black Bull pub was much used by drovers and across from it was the old draw well, whose waters were of such renown that they were described in the verse, The Lament of Capt Paton, thus:
“Or if a bowl was mentioned,
The Captain he would ring,
And bid Nelly to the West Port,
And a stoup of water bring;
Then he would mix the genuine stuff,
As they made it long ago,
With limes that on his property
In Trinidad did grow.
O! we ne’er shall taste the like
Of Captain Pateon’s punch no mo’!”
Healing Well (destroyed): OS Grid Reference – NS 594 645
Archaeology & History
Mentioned briefly in James MacKinlay’s (1893) classic survey, this site was an ancient draw-well sunk near the old city centre but, like the ancient Moot Hill close by, has long since been destroyed. It is described amidst Andy MacGeorge’s (1880) historical survey of the ancient wells where he wrote:
“There was another…at the Barras Yet, near the port of that name at the foot of Saltmarket. It is mentioned in a minute of council in 1664, which ordains that ‘in respect of the heighting of the calsay at the Barrazet the well there be heightit twa stones higher round about, for preservation of childerin falling therein.’”
Although its exact whereabouts is not known, the proximity of the old fountain known as the Sir William Collins Memorial Fountain 100 yards east into the Glasgow Green Park at the bottom of the Saltmarket, might have robbed the Barrasyett Well of its water supply to gain existence.
One of the many public wells in Glasgow, all trace of this site disappeared long ago. Found at the ancient heart of the city, the name ‘Vennel’ comes from the old dialect meaning, “a narrow alley or lane between houses,” which is where it was once found, along the Old Vennel. An early account of it was outlined in MacGeorge’s (1880) classic text, where it was described as,
“a draw well, as there is a minute of council in 1656 arranging with John Scott, mill-wright, to ‘rewle and governe’ this well and ‘the new well in Trongait’, he undertaking to uphold them ‘in cogis and rungis, the toun vphalding all ganging greth quhan athir it weirs or breckis.’”
A few years after this in 1663, it seems the Vennel Well had been closed due to it becoming regularly polluted and further council minutes told:
“Recommendis to the deane of gild to caus open again the wall at the Stincking Vennell, and to remove the old wark therof, and caus mak it lyk the wall in Trongait for service of the inhabitantis.”
Around this time a door and lock was put around the well to prevent people dumping and polluting the waters. Further council minutes from April 1663 inform us that,
“The keyes of the well at the Vennell is delyvered to Robert Bell, tailyeour, and he is to have twa dollouris yeirlie for his attending thereupon.”
All healing virtues, folklore and traditions of this site have long since been forgotten.
Holy Well (destroyed?): OS Grid Reference – NS 553 658
Archaeology & History
This is the conjectural title conferred by T.C.F. Brotchie (1920) upon a Well uncovered during construction of the Pearce Institute in Govan in 1908. It was certainly an old site and very well made by the sound of it: being “a stone-built well some ten feet deep (and) some eight feet below the present surface of the ground.” Brotchie thought it to be medieval in age – and he may have been right.
On asking local people if they knew anything about the site, he was lucky to meet “a very old man, a Mr Rellie”, who told him that when he was a boy his granny spoke of a lost “guid well (that) was near the kirk.” He continued:
“I have no doubt that the well discovered in 1908 was the guid well, and judging from its proximity to the god’s acre, and also from adjective ‘guid’, that the well was at one time the holy well of St. Constantine, who in the 6th century founded a church in Govan. Of course, that is conjecture, but I venture to think that the conjecture is reasonably well founded.”
The church is immediately adjacent and is indeed dedicated to St. Constantine. Inside of it are a variety of fascinating archaeological relics: not least of which is what Sam Small (2008) called the ‘Pagan Sun Stone’ upon which is carved an ancient swastika! That – I’ve got to see!
Holy Well (destroyed): OS Grid Reference – NS 667 653
Archaeology & History
St Marks Well on 1864 map
Information on this long forgotten holy well that once flowed a few miles east of Glasgow city centre, beneath what is now Wellhouse estate, is all but lost. Local history works of the area tell us little (though there must surely be something somewhere?) and even the place-name surveyor of this area—Peter Drummond (2014)—could find nothing. Noted by the Ordnance Survey lads in 1858, when they came to re-survey the area again in 1899 its waters had, it seems, been covered and carried into the ‘Well house’ less about 50 yards to the southwest (another ‘Wellhouse’ found 150 yards further west is the site that gives the estate its present name). From thereon, this wellhouse and St. Mark’s Well fell into the forgotten pages of history and, sadly it seems, even its oral tradition has died…
The origin and nature of the ‘well house’ isn’t too troublesome, as Drummond (2014) explains:
“The name Wellhouse exists in several places in Scotland, and could indicate a ‘house beside wells’, or a protective ‘house over wells’; the early record here suggests the former, since the first Glasgow Water Company’s Act was obtained in 1806, many years later.”
However, the reasons behind the dedication to St. Mark at this probably heathen arena in times gone by, seems to be quite a mystery. Perhaps the folklore of the saint concerned may be of some help.
Customs practiced on St. Mark’s Eve and St. Mark’s Day (April 24-5) are replete with animistic elements throughout and are certainly not christian! Six months after the old New Year, we find rituals once more allowing, not for the passing of, but the emergence of the dead: bringing the spirits into the Spring and Summer. Divination rites were practiced with Cannabis sativa no less! Prophecy and wise-women were advisors to the young. Walking backwards around wells were known at some St. Mark’s wells; whilst others without his name—but on this saint’s day—were leapt across, symbolizing the crossing of danger and darkness in the ritual calendar. All around this period of time, up to and including Beltane, the end of the dark cold year has passed, and these plentiful rites are prequels to the lighter days, warm spring, summer and good autumn: all vital rites for the people in their myths of the eternal return…
St. Mark’s Well at Glasgow meanwhile, seems to have lost its old tales… Surely not?
References:
Banks, M. MacLeod, British Calendar Customs: Scotland – volume 2, Folk-lore Society: Glasgow 1939.
Many ways to get here, via the M8 or the B806. Just get to the Glasgow Fort shopping centre on the northern edge of Easterhouse, above Provan Hall. At the T-junction where the road from the Fort meets Auchinlea Road, note the sign saying ‘Todds Well’. Walk along the winding path, keeping to the lower side, and as you swing round the small hill, keep your eyes peeled for the small burn emerging from the shrubs 10-20 yards off the track. That’s the place.
Archaeology & History
Follow the track past the sign
Thankfully this site still exists and the waters—slow though they flow—are quite drinkable (us lot drank here anyway!). It was illustrated on the early OS-map of the area as the ‘Back o’ Brae Well’—no doubt gaining its name from the surveyors who took the directions to the place as its title! At the point where the spring water emerges from the Earth, very overgrown remains of low walling marks the opening well-head, and a number of larger stones mark the course of the tiny burn as you walk towards the track (though these could be more recent).
Getting ready for a drink!The slow-flowing water source
Thought to derive its name from the old word todd, meaning ‘fox’ (Grant 1973), a variant on the word may have meant that children’s games were played here (but without a confirmation of this in local folklore, we should urge caution). As well as being used by local people, the water from Todds Well was one of the places used by them there ‘rich’ folk who lived at nearby Provan House.
