Physic Well, North Kelvin, Glasgow, Lanarkshire

Healing Well (destroyed):  OS Grid Reference – NS 5805 6728

Archaeology & History

Physic Well on 1865 map

Any site named as a ‘Physic Well’ anywhere in Britain is, by definition, a spring of water renowned for its medicinal properties.  Nowadays however, at this and other sites with the same name, local people aren’t even aware that such places exist.  A sad state of affairs indeed…  This Physic Well was once found just off Trossach Street in Maryhill—which was once called ‘Well Street’, after the medicinal spring itself—in fields just above the road.  Today a small housing estate has been built on top of the site and the only sign of it ever being here appears to be marked by a birch tree in the gardens at the middle of the enclosing buildings.

Birch tree marks the spot!
Birch tree marks the spot!

The site was listed in several early 19th century municipal surveys of Glasgow, but the greater references to it seem to be from local people who described it as a place that was visited annually along the perambulation of the old Barony parish, despite it being just over the edge and into Maryhill.  In an extensive footnote in Renwick’s Glasgow Memorials he gives us a fascinating insight into the gatherings at the Well, and the popular customs and social activities of the period:

“William Graham, of Lambhill, aged 69, recollected in his school days, “drinking at a well a very little to the north of the Barony glebe, which was called the Physic Well, and there was then a Royalty stone a little to the west of the glebe.” The Physic Well, perhaps all that effective drainage had left of the former loch, otherwise called ‘Plommaris Hole,’ was utilised at the periodic perambulation of marches for impressing on the memory recollection of this part of the boundary. The means taken for this end may be gathered from the evidence of John Alston, weaver, aged 54, who says that, when he was an apprentice, his master told him that it was a custom, “when the magistrates rode the marches to duck some of the last-made burgesses in the Physic Well”; and, on the same topic, James Bryce, victualler, aged 70, depones that, forty years ago, it was commonly reported in the town that at the marches-riding it was the custom “to duck the youngest town-officer in a well called the Physic Well, which is now filled up, but which was near the Barony glebe.”  Janet Paterson, widow of William Paterson, labourer, aged 78, recollects of another well, called the Loanhead Well, in the Barony Glebe, from which she carried water when a young girl. ”About 57 yean ago she saw two ploughs going in the Barony Glebe on the Fast Day of the town Sacrament.  In general people wrought the Physic Well Park on the town’s Fast Day, but she never saw them working on the Barony Glebe except on the occasion mentioned.”  William M’Culloch, farmer, Lightbum, aged 57, says that when Mr. Hill was minister of the Barony parish, the deponent’s father was employed by him, for a good many years, to plough the Barony Glebe, and on one occasion he recollects the glebe being sown and harrowed upon a Fast Day preceding the town Sacrament.  Mr. Hill told his father that the glebe was not within the town’s bounds, that the sowing and harrowing it on the Fast Day could disturb nobody, and that his father could have the sowing finished in time to go to church.  Peter Ferguson, weaver, aged 5$, had resided in the neighbourhood of the Barony Glebe from his infancy. When he was a boy he heard it very frequently mentioned by old people, as a common report, that when delinquents or debtors, prosecuted before the town courts of Glasgow, were pursued by the town officers, for the purpose of being apprehended, they were in the practice of endeavouring to get across the Howgate Strand; and if they accomplished this they set the officer at defiance and pointed their fingers at them in derision, as being then without the city’s jurisdiction. Howgate Strand was a small run of water which crossed Castle Street, at the south end of the glebe, then passed through the infirmary grounds and joined the Molendinar Burn a little to the north of the High Church. Another witness, Thomas Alston, manucturer, aged 55, places the fugitives’ point of escape at the north end of the glebe. In his young days it was the practice for the town officers to apprehend boys who were playing on the streets upon the Sabbath and the Fast Days preceding town Sacraments; and he remembered well that it was a common opinion with him and his companions that they were safe from the town officers when they got beyond the Physic Well, on the Glasgowfield road, or beyond the spot marked on Mr. Fleming’s plan ‘Toll-house’, on the Kirkintilloch road, as they considered themselves to be then without the town’s jurisdiction.”

The Well was close to a series of old boundary or ‘merche’ stones, but no ancient ones seem to remain.

The medicinal potential for the water was examined in 1771 by a Dr William Irvine, who found it to be a chalybeate or iron-bearing spring, and to possess “a little muriatic acid”, giving the well both tonic and fortifying properties.

References:

  1. Irvine, William, Essays, Chiefly on Chemical Subjects, J. Mawman: London 1805.
  2. Renwick, Robert, Glasgow Memorials, James Maclehose: Glasgow 1908.

Acknowledgements:  Huge thanks to Nina Harris for guiding us to the spot where this old well once existed.

© Paul Bennett, The Northern Antiquarian


Pear Tree Well, Kelvinside, Glasgow, Lanarkshire

Healing Well (destroyed):  OS Grid Reference – NS 56728 67797

Also Known as:

  1. Canmore ID 164370
  2. Three Tree Well

Archaeology & History

Site of the Pear Tree Well
Site of the Pear Tree Well

The demise of this old healing spring of water occurred a few generations ago by the look of things.  Marked on the earliest Ordnance Survey maps—erroneously as the ‘Three Tree Well’, as Mr McDonald (1860) will soon explain—it was located on the west side of the River Kelvin, halfway between the Kirklee footbridge and the ancient ford, but the only remains we can see of it now appears to be the brick-walling above which a pair of sycamore trees rise, or perhaps beneath the man-hole cover on the path lower down.

Three Tree Well on 1865 map

…But it wasn’t always this way… Known to be a chalybeate, or iron-bearing spring (which are always regarded as tonics in local lore, fortifying the blood general health), when the local writer Hugh McDonald (1860) wrote about it in his wonderful Rambles round Glasgow in the middle of the 19th century, he cast a picture of the area that few Glaswegians would recognise today—and a damn good swipe at the incomers trying to alter the names of traditional places:

“At the western extremity of the Botanic Gardens a narrow passage, in popular parlance called “the Kyber Pass,” leads over a green knoll to the volley of the Kelvin at the famous “Pear-tree Well.” …The scenery of the Kelvin in the vicinity of the Pear-tree Well is of the most romantic and beautiful description.  The banks are bold, and in many places fringed with masses of foliage to the water-lip; while the rustic bridge, the lonely cottage, and the picturesque mill, seem planted by the very hand of taste, along the meanderings of the rippled and murmuring stream, wherever they are likely to produce a telling effect… Altogether the scene and its accessories present the very choicest of those harmonious combinations of colour and form which the landscape limner loves to gaze upon, and fondly endeavours, in the pride of his skill, to transfer to the living canvas.  No wonder it is that Kelvin Grove has long been the favourite haunt of our City lovers, and the favourite theme of our local poets; for Nature has, indeed, strewn its recesses with charms as fresh and beautiful as though it were situated far from the dwellings of men, instead of almost under the wing of our most dinsome and dusky of towns.

“The Pear-tree Well issues from the bottom of a steep and thickly-wooded bank, which, at this point, rises gracefully from the rocky bed of the streamlet.  The crystalline and deliciously cool water is collected into a considerable cavity in the earth; immediately over which three large trees—a plane and two handsome ashes—raise on high their umbrageous heads, while their sturdy roots, in serpent-like convolutions, twine around the watery hollow beneath, as if to defend it from the intrusion of the penetrating noonday sun.  Some suppose that it is from this trio of sylvan guardians that the fountain has received its name — and that the ‘Three-tree’ and not the ‘Pear-tree’ Well is its proper denomination.  The advocates of the latter theory further remark, that there is no pear-tree in the vicinity, and that consequently the popular name is probably but a corruption of “Three-tree.”  There is high authority for saying that names are things of slight consequence; but however that may be, we are inclined, in the present instance, to be conservative of the old name for this favourite well, and to retain it in spite of all attempts at innovation.  Whether from langsyne associations or not, we shall not attempt to discover, but Pear-tree Well sounds most musically on our ear — and we should be loath to have it suppressed by the word-coinage of any crotchety theorist; and besides, who can tell what kind of trees may have formerly graced the locality?  A perfect orchard of the pear tribe may, at some past period, have clothed the banks of Kelvin for anything that these violators of a time-honoured name—”these men who are given to change”—know to the contrary.  No, no!  Pear-tree Well it has been, and Pear-tree Well to us, at least, it must remain.  We had as lief meet an old friend with a new face, as an old haunt with a new name.

“Having done our devoirs to the spirit of the fountain, by draining a bicker of the translucent water, which, by the way, is slightly impregnated with iron, we sit ourselves down on the bank above, under the ashen tree, when one of two friends with whose company we have been honoured, inspired by the half-gelid beverage, bursts suddenly out with—

“Let us haste to Kelvin Grove, bonnie lassie, O.”

“We of course join heartily in the measure, which has for many years been highly popular in the west of Scotland, and which we naturally enjoy with double zest, amid the scenery to which it refers…”

Pear Tree Well in 1896

The great historian and romantic, J.A. Hammerton (1920) even passed here, telling how sufferers of disease relied upon its curing waters to heal them.  It is just such a pity that this picturesque medicinal spring and its rivulet are with us no more…

References:

  1. Brotchie, T.C.F., Glasgow Rivers and Streams: Their Legend and Lore, John Maclehose: Glasgow 1914.
  2. Brotchie, T.C.F., “Holy Wells in and Around Glasgow,” in Old Glasgow Club Transactions, volume 4, 1920.
  3. Hammerton, J.A., Wonderful Britain: Its Highways and Byways – volume 1, EBC: London 1920.
  4. McDonald, Hugh, Rambles round Glasgow, John Cameron: Glasgow 1860.
  5. Millar, A.H., By-gone Glasgow, Morison Bros: Glasgow 1896.
  6. Pagan, James & Stoddart, J.H., Relics of Ancient Architecture and other Picturesque Scenes in Glasgow, David Bryce: Glasgow 1896.

Acknowledgements:  Huge thanks to Nina Harris for guiding us to the spot where this old well could once be seen.

© Paul Bennett, The Northern Antiquarian


Arns Well, Glasgow, Lanarkshire

Healing Well (destroyed):  OS Grid Reference – NS 5996 6406

Also Known as:

  1. Arms Well

Archaeology & History

1865 OS-map of Arns Well, Glasgow
1865 OS-map of Arns Well, Glasgow

Taking its name from the local dialect word relating to Alder trees (Alnus glutinosua) that grew above the source of the waters, Arns Well had already been destroyed by the end of the 19th century, but prior to this it was renowned as one of the social gathering places in Glasgow Green.  Highlighted on the original Ordnance Survey of the area in 1865, Arns Well was also a place where artists and poets gathered – and a number of old prints of Glasgow were drawn from here.

Originally the waters emerged from marshy ground and used to be known as “the Peat Bog,” but by 1777 a small well house was built to contain the waters and make it a feature in the wider architectural landscape of the Glasgow Green park area.  Once the spring had been channelled, its waters “were considered to be amongst the best to be had in Glasgow, particularly for making tea and adding to whisky.”  In James Clelands’s (1813) municipal survey of the area he told how some thought that the water supply from Arns Well was “inexhaustible.”

References:

  1. Anonymous, Glasgow Green and Roundabout, Friends of the Peoples Palace: Bridgeton n.d. (c.1983)
  2. Bennett, Paul, Ancient and Holy Wells of Glasgow, TNA: 2017.
  3. Brotchie, T.C.F., “Holy Wells in and Around Glasgow,” in Old Glasgow Club Transactions, volume 4, 1920.
  4. Cleland, James, A Description of the Manner of Improving the Green of Glasgow, R. Chapman: Glasgow 1813.
  5. Grant, William (ed.), The Scottish National Dictionary – volume 1, SNDA: Edinburgh 1934.
  6. Renwick, Robert & Lindsay, John, The History of Glasgow – volume 3, Maclehose: Glasgow 1934.

© Paul Bennett, The Northern Antiquarian


St. Mungo’s Well, Glasgow Cathedral, Lanarkshire

Holy Well:  OS Grid Reference – NS 6025 6558

Archaeology & History

St Mungos Well, Glasgow cathedral
St Mungos Well, Glasgow cathedral

Not to be confused with the sacred well of the same name found along Gallowgate a short distance to the south, the waters of this ancient well have sadly fallen back to Earth.  The structure built above it, however, is thankfully still preserved inside the Cathedral, as visitors will see.

Folklore and history accounts tell its dedication to be very early – and the tale behind the erection of the cathedral is closely associated with the waters themselves.  Indeed, if the folklore is accepted, we find merely a transference of early animistic ideas about the death of an ancestor placed onto this early Saint, with a simple association in the formula of:  tomb, holy site and architectural form.  It could almost be Bronze Age in nature!

The lengthiest (and best) description of St Mungo’s Well was by Mr Brotchie (1920) in a lecture he gave on the city’s holy wells in April 1920, which was thankfully transcribed by the local history society.  He told us:

“It seems to me that Glasgow in a very particular degree is a case that illustrates emphatically the existence of the early cult of the sacred fountain (sketch attached)… How came it to be there? In itself it represents the very beginning of Glasgow.  It was to the little spring on the hillside overlooking the Molendinar that there came the earliest of christian missionaries, Ninian. All that we know of Ninian is from the account of Jocelin, the monk of Furness, who tells us that “ane holy man Ninian cam to Gleschu or Glasgow in the third century”, and made his cell on the banks of the Molendinar. When Kentigern or Mungo came to Glasgow in the sixth century, he made his settlement near a certain cemetery, which had long before been consecrated by St. Ninian, and which at the time when Jocelin wrote (twelfth century), was “encircled by a delicious density of overshadowing trees.”  The crypt of the Cathedral—in reality an under church of extraordinary beauty of design and magnificence of mason work—is the shrine of St. Mungo, who is buried there, and the whole design of the lower church shows that the architect who in 1230 planned the building…built his scheme up with the idea of providing a shrine for the saint’s tomb and his holy well.

“The well is in the lower eastern corner of the church just opposite to the chapter house.  John Hardying, the chronicler, who visited Scotland in 1413, states that St. Mungo’s shrine was then the centre of the life of Glasgow.  In 1475 James III, on account of his great devotion to St. Kentigern, granted three stones of wax yearly for the lights at the tomb of the saint in the cathedral, near his holy well.

“St. Mungo adopted this well from the pagans of the district and changed its purpose from evil to good.  Beside it he erected in 560 his little wattle hut where he died.  He was buried inside it, and when the great cathedral was built the holy well was included within its walls…

“St. Mungo’s Well was a place of pilgrimage to the early christian fathers, and we find it described as “an idolatrous well” in 1614.  In 1579 we have a public statute prohibiting pilgrimages to wells, and in 1629 the Privy Council denounced these pilgrimages in the strongest terms, it being declared that for the purpose of “restraining the superstitious resort of pilgrimage to chapels and wells, which is so frequent and common in this kingdom, to the great offence of God, scandall of the kirk, and disgrace of his majesties government,” that commissioners cause diligent search in “all such pairts and places where this idolatrous superstition is used, and to take and apprehend all such persons of whatever rank and qualitie whom thay sall apprehend going on pilgrimage to chapels and wells.”  That decree was issued under the Dora of 1629.  But all in vain.  The custom of visiting chapels and wells had become a habit – and habits, as we all know, though easily formed are difficult to break.  The wells continued to be visited by stealth if need be.”

References:

  1. Bennett, Paul, Ancient and Holy Wells of Glasgow, TNA 2017.
  2. Brotchie, T.C.F., “Holy Wells in and Around Glasgow,” in Old Glasgow Club Transactions, volume 4, 1920.
  3. Davidson, Nevile, The Cathedral Church of St. Mungo, Bell & Bain: Glasgow 1957.
  4. Walker, J.R., ‘”Holy Wells” in Scotland”, in Proceedings of the Society of Antiquaries, Scotland, volume17, 1883.

© Paul Bennett, The Northern Antiquarian


St. Thenew’s Well, Glasgow, Lanarkshire

Holy Well (destroyed):  OS Grid Reference – NS 589 648

Also Known as:

  1. Canmore ID 44288
  2. St. Tenew’s Well
  3. St. Theneu’s Well

Archaeology & History

St Thenew’s on early map

Whilst I’m in Glasgow (big thanks to Aisha!) I thought I’d check out any remaining heathen sites that might still be visible.  Many have perished of course, beneath the weight of religious industrialism—this one included.  Even when the Ordnance Survey lads came here in 1858, it had already been destroyed.  All that we now know of it comes from the writings of the earlier historians like Walker (1883), Renwick (1921) and co.

Known in early records as St. Theneu (mother of the legendary St. Mungo, who also had sacred wells dedicated to him in Glasgow, Gleneagles and much further afield), trackways and burns hereby were also named after this curious character, and a chapel was also commemorated to her, which fell into ruin several centuries ago.  Its position was highlighted on a late-16th century sketch of Glasgow village—as it was then—immediately south of the chapel, just north of the River Clyde.  The best description we have of it comes from a detailed paper on the holy wells of Glasgow by a Mr Brotchie (1920), who told:

“Where the subway station of St. Enoch’s Square stands…there was at one time the well of St. Tenew, the mother of St. Kentigern or Mungo.  It is thus described by a writer in 1750, “The ruins of a small chapel stood beside the well whose waters were sheltered by a bush, on which were to be seen, especially in early summer, bits of rags of all kinds and colours, while in the well itself enterprising boys were wont to get small coins.  The rags and the coins were the offerings of people, principally women, who came to drink of the waters of St. Tenew’s Well, and left these trifles as thank offerings.”

“This ancient well of St. Tenew stood near a chapel erected over the tomb of St. Tenew, and the ground in its vicinity remained sacred in the eyes of the faithful as the last resting place of the holy woman who had watched the infant steps of the great apostle of the Cambrian Britons, St. Mungo, the patron saint of Glasgow.  The Trongate and Argyle Street, which now stretch westwards from the cross, were in old times a country road leading to St. Tenew’s chapel, kirkyard and holy well.  In a deed of 1498 mention is made of “the blessed chapel where the bones of the beloved Tenew, mother of the blessed confessor, Kentigern, rest.”  When M’Ure wrote his History of Glasgow in  1736, the remains of this old chapel and kirkyard were described as standing “in a solitary spot in the country surrounded by cornfields.”  Looking westwards from St. Tenew’s Well in 1750, a writer describes the scene as “open country, pastures and cornfields, rude-looking country homesteads, barns and other farm buildings, and enclosed kailyards,” where now stand the busy arteries of Jamaica Street, the Caledonian Railway Station, and the miles of tenements that stretch westward to Anderston, Finnieston and Partick.

“We have a comparatively recent record of the holy well of St. Tenew in the statement of the late Mr Robert Hart, who told M’George that he had been informed by an old man, a Mr Thomson, who had resided in the neighbourhood of St. Enoch’s Square, that in the beginning of the last century, say 1800, he recollected the well being cleaned out, and of seeing picked from the debris at the bottom many old coins and votive offerings.  St. Tenew’s Well was a holy well.  For centuries it was a place of pilgrimage and was much resorted to for cures, especially in pre-Reformation days.  In 1586, James VI, addressed a letter to Mr Andrew Hay, commissioner for the west of Scotland, condemning the practice of people making pilgrimages to wells and chapels, but the royal edict was powerless to stop the practice and St. Tenew’s Well was resorted to by people in trouble as long as it was in existence.  The road that led to it was known up to the 15th century as St. Tenew’s Gait or path.  Indeed, it was so named till 1540, when the name of Trongate begins to make its appearance in old city deeds.  This name, of course, owes its origin to the granting in 1490 by James IV, to the Bishop of Glasgow of the privileges of a free tron in the city—hence our Trongate of today.”

References:

  1. Bennett, Paul, Ancient and Holy Wells of Glasgow, TNA 2017.
  2. Brotchie, T.C.F., “Holy Wells in and Around Glasgow,” in Old Glasgow Club Transactions, volume 4, 1920.
  3. Eyre-Todd, George, History of Glasgow – volume 2, Jackson Wylie: Glasgow 1931
  4. MacGeorge, Andrew, Old Glasgow, Blackie & Son: Glasgow 1880.
  5. Renwick, Robert & Lindsay, John, History of Glasgow – volume 1, Maclehose Jackson: Glasgow 1921.
  6. Walker, J.R., ‘”Holy Wells” in Scotland”, in Proceedings of the Society of Antiquaries, Scotland, volume17, 1883.

© Paul Bennett, The Northern Antiquarian


Hamilton Farm, Cambuslang, Lanarkshire

Tumulus (destroyed):  OS Grid Reference – NS 633 617

Also Known as:

  1. Canmore ID 45084

Archaeology & History

In days of olde, close to the modern M8 on the edge of the modern industrial estate north of Eastfield, was once an old solitary tomb whose home had laid here, undisturbed, until the coming of the Industrialists.  Thought to have been a Bronze Age tumulus, it was destroyed sometime around 1768 according to the regional historian David Ure (1793) who told that,

“A small mound at Hamilton Farm was levelled about 25 years ago.  In it was found a “stone coffin” containing human bones.”

The Royal Commission (1978) lads think this may have been the same prehistoric tomb that was reported found on the nearby estate of Farme and destroyed that same year.  We have no idea what became of the remains and no trace is left of the site.

References:

  1. Royal Commission on Ancient & Historical Monuments of Scotland. Lanarkshire: An Inventory of the Prehistoric and Roman Monuments, HMSO: Edinburgh 1978.
  2. Ure, David, The History of Rutherglen and East Kilbride, Glasgow 1793.

© Paul BennettThe Northern Antiquarian 


Boatbridge Quarry, Thankerton, Lanarkshire

Cists (destroyed):  OS Grid Reference – NS 981 376

Also Known as:

  1. Tinto Quarry

Archaeology & History

The sites that were once here have long since been destroyed as a result of quarrying operations.  But thankfully this place was given a quick appraisal by those renowned Scottish archaeologists, Anna Ritchie and D.V. Clarke, before final destruction.  They recorded the site in an early edition of Discovery & Excavation in Scotland:

“Two short cists were discovered in November, 1970, during the removal of a long low gravel ridge protruding into the flood plain of the River Clyde.  The two cists were both aligned NE-SW and were 14m apart.  Both employed identical construction techniques.  The side slabs overlapped both end slabs and the N end slab was shorter than the other three slabs, necessitating a building-up of the floor by some 30cm.  Both appear to have had a double layer of capstones although this is uncertain in one case.  The cists contained and adult and child without grave goods on a gravel floor in one, and an adult with a beaker on a ‘crazy-paving’ floor in the other.”

Crazy-paving in prehistoric times sounds good!  The Scots got there first!

References:

  1. Clarke, D.V. & Ritchie, Anna, “Boatbridge Quarry: Short Cists,” in Discovery & Excavation in Scotland, 1971.

© Paul BennettThe Northern Antiquarian 


Todholes, Weston, Lanarkshire

Standing Stone (destroyed): OS Grid Reference – NT 038 456

Archaeology & History

This standing stone used to be positioned on the old boundary line between the Carnwatch and Dunsyre parishes.  It might be a good idea to check out the perambulation records to see if owt went off here, before its destruction.  About five-feet tall, it was positioned on a small rise in the ground, 500 yards south of Todholes.

References:

  1. Royal Commission on the Ancient & Historical Monuments of Scotland, Lanarkshire: Prehistoric and Roman Monuments, HMSO: Edinburgh 1978.

© Paul BennettThe Northern Antiquarian 


Standingstone Hill, Lesmahagow, Lanarkshire

Standing Stone (destroyed): OS Grid Reference – NS 759 351

Archaeology & History

The name of the place sort of gives the game away, but sadly we’ve got nowt to see anymore as the forest has covered it. The Royal Commission lads came here in 1971 and couldn’t find it, but later told that it “formerly stood on the summit” of the said hill. An important geomantic spot without any shadow of a doubt, probably having some relationship with an old tomb, either here or around the tree-covered summit of Tod Law, due east of here.

There’s a great deal more that’s been forgotten about up and about this region which will come to light as visits unfold.

References:

  1. Royal Commission on the Ancient & Historical Monuments of Scotland, Lanarkshire, HMSO: Edinburgh 1978.

© Paul BennettThe Northern Antiquarian


Shawton, Chapeltown, Lanarkshire

Standing Stone (destroyed): OS Grid Reference – NS 681 490

Archaeology & History

This is another Lanarkshire monolith that’s gone, but which was described first of all in the 19th century in the Ordnance Survey place-name book for the county.  The Scottish Royal Commission (1978) lads—who tried locating the site in September, 1973—told that,

“no trace now survives of the stone, 1.4m in height (i.e., about four-and-half feet tall – Ed.), that once stood in a field beside the public road about 120m northeast of Shawton Farmhouse.”

References:

  1. Royal Commission on the Ancient & Historical Monuments, Scotland, Lanarkshire: Prehistoric and Roman Monuments, HMSO: Edinburgh 1978.

© Paul BennettThe Northern Antiquarian