Our Lady’s Well, Straiton, Loanhead, Midlothian

Holy Well (destroyed):  OS Grid Reference – NT 2728 6669

Archaeology & History

Our Ladys ‘Well’ on 1855 map

This is another all-but-forgotten holy well once dedicated to the Virgin Mary, close to the south-side of Edinburgh’s outer ring-road.  It would seem to have been one in a cluster of sacred wells not far from each other (with the two Jacob’s Wells and St. Margaret’s Well at nearby Pentland), whose traditional stories have fallen prey to the incredulity of ‘progress’.  I can find very little about the site, other than the note given it in George Good’s (1893) Liberton survey where, in stepping south towards the old hamlets of Broomhill and Straiton, he told:

“A little to the west of the hamlet, and near what was called Straiton Green, is an old draw-well dedicated to the Virgin, and known by the name of Our Lady’s Well. There may possibly have been a cell or chapel near this well, but no tradition or history regarding it is extant.”

We can only presume that the ‘Well’ which is highlighted on the first OS-map in 1855, maybe 20-30 yards west of the old road on what looks like a small park or ‘Green’, would be the ‘Lady Well’ in question. (another ‘Well’ is shown at Broomhill Cottage, which is unlikely to be the contender)

References:

  1. Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA 2017.
  2. Good, George, Liberton in Ancient and Modern Times, Andrew Elliot: Edinburgh 1893.

© Paul BennettThe Northern Antiquarian


Our Lady’s Well, Liberton, Edinburgh, Midlothian

Holy Well:  OS Grid Reference – NT 2640 7008

Also Known as:

  1. Canmore ID 52100
  2. Lady’s Well

Archaeology & History

In Thomas Whyte’s (1792) lengthy survey of Liberton village, as it was in the 1790s, we come across what seems to be the earliest description of this long-lost sacrede site on the northwest side of the parish.  In writing of the beauty of the countryside hereby in those times, he told how,

“on the north by the rivulet called Braid’s-burn, near which there is a well which has the appellation…of the Lady’s or Virgin Mary’s well, famous for its large current, and the salubrity and lightness of its waters.”

Site of Our Lady’s Well

Our Ladys Well on 1855 map

Mr Whyte believed that its dedication to Our Lady went way back, probably before Liberton parish was given to St. Cuthbert in the 11th or 12th century (whose own holy well could once be found several miles north, near Leith).  Generally, wells that are dedicated to ‘Our Lady’, refer to the Virgin Mary; but prior to any christian affectation, the animistic genius loci of the waters would have been a local spirit.

It was visited and described by the Ordnance Survey lads in the Name Book of 1851, in which they said that Our Lady’s Well was,

“The site of a celebrated well situated in a hollow on the farm of Liberton Tower Mains, and dedicated to St. Mary, as it and the field is well known to be called to this day, “The lady’s Field” & Well”.  This well however about 50 years ago underwent a drainage during some improvements that were making on the land.  In its covered condition it takes a S.E. course till its Confluence with the Braid Burn where it is shown to this day as the water coming from the Lady’s Well, and from which a body of crystalized water flows copiously. It was supposed that a chapel was somewhere Convenient which gave rise to the name, but all traces have long since disappeared….”

“There is no tradition recorded among the County people as to whether this was a holy well, or resorted to for superstitious purposes. But it is well ascertained to have been once a remarkable well & an object well known and though now covered-in, the place is still well known, as is also the name.”

Although this holy well was shown on early and late 19th century OS-maps as ‘covered’,  trying to find its exact position today has proven difficult.  When Paul Hornby and I visited the site after some heavy rains in June, 2017, we found a large pool of water in the field exactly as shown on the old map.  This was, however, misleading, as the owner of the land and the Blackford Glen Western Riding school—a Mr John Fyfe—told us that they had, for years, always wondered about its exact position, but been unable to ascertain it with any certainty.  The pool in the field always appeared after the rains, he said.  He did tell us however, that many years ago when he was digging in order that the Braid Burn stopped flooding his property, he came upon a length of ancient piping running in the direction of the burn, some 5 or 6 feet down, whose use he could not ascertain—but which might have once conducted the waters from the Lady Well away.  No water was running through it though.

Near the middle of Liberton village a century or so ago, another holy well of the same name could once be seen less than a mile to the east.

References:

  1. Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA 2017.
  2. Good, George, Liberton in Ancient and Modern Times, Andrew Elliot: Edinburgh 1893.
  3. Walker, J. Russel, “‘Holy Wells’ in Scotland,” in Proceedings of the Society of Antiquaries of Scotland, vol.17 (New Series, volume 5), 1883.
  4. Whyte, Thomas, “An Account of the Parish of Liberton in Mid-Lothian, or County of Edinburgh,” in Archaeologia Scotica, volume 1, 1792.

Acknowledegments:  Huge thanks to John Fyfe and his wife for their help when we were exploring this site.

© Paul BennettThe Northern Antiquarian


Wells o’ Wearie, Duddingston, Edinburgh, Midlothian

Sacred Wells (destroyed):  OS Grid Reference – NT 2741 7241

Also Known as:

  1. Wells o’ Weary
  2. Well of Wery

Archaeology & History

The precise spot for these “wells” is difficult to say today with any certainty, which is unfortunate as it was a renowned spot for a variety of reasons.  The wells were apparently disrupted and fell back into the Earth when the Industrialists dug their train-line into the south-side of Arthur’s Seat.  On the early maps, we can see several ‘troughs’, ‘pumps’ and ‘wells’—one or more of which are said to be the site (and which we base the OS grid-reference on, above).

Site on 1821 Kirkwood map
Wells o’ Wearie ponds

The Wells of Wearie were one of nearly a dozen sacred and healing wells surrounding legendary Arthur’s Seat at the edge of Edinburgh, and whose waters were also said to have supernatural properties.  Shown on James Kirkwood’s 1821 map of Edinburgh (left) as the ‘Well of Wery’, this curiously named site was renowned in earlier centuries as an excellent water supply for the local people — “to cure the weary traveller” for one.  Today, all we have left of them are the small ponds immediately below the road, next to the converted railway line path, just as you come out of the long tunnel.

Folklore

In Henderson & Cowan’s (2007) fine work on Scottish fairy lore, they outline the witchcraft trial of a local woman, Janet Boyman, who was said to have performed ritual magick at the Wells of Wearie.  They told:

“Jonet Boyman of Canongate, Edinburgh, accused in 1572 of witchcraft and diabolic incantation, the first Scottish trial for which a detailed indictment has so far been found. Indeed, it is one of the richest accounts hitherto uncovered for both fairy belief and charming, suggesting an intriguing tradition which associated, in some way, the fairies with the legendary King Arthur.  At an ‘elrich well’ on the south side of Arthur’s Seat, Jonet uttered incantations and invocations of the ‘evill spreits quhome she callit upon for to come to show and declair’ what would happen to a sick man named Allan Anderson, her patient.  She allegedly first conjured ‘ane grit blast’ like a whirlwind, and thereafter appeared the shape of a man who stood on the other side of the well, and interesting hint of liminality.  She charged this conjured presence, in the name of the father, the son, King Arthur and Queen Elspeth, to cure Anderson.  She then received elaborate instructions about washing the ill man’s shirt, which were communicated to Allan’s wife.  That night the patient’s house shook in the midst of a huge and incomprehensible ruckus involving winds, horses and hammering, apparently because the man’s wife did not follow the instructions to the letter.  On the following night the house was plagued by a mighty din again, caused, this time, by a great company of women.’”

The Wells were, in earlier centuries, a site where lovers and wanderers came to relax and dream. It was a traditional gathering spot — not just for witches! — and poetry was written of them – including this by A.A. Ritchie:

“The Wells o’ Wearie — 

Sweetly shines the sun on auld Edinbro’ toun.
And mak’s her look young and cheerie;
Yet I maun awa’ to spend the afternoon
At the lanesome Wells o’ Wearie.

And you maun gang wi’ me, my winsome Mary Grieve,
There’s nought in the world to fear ye;
For I hae ask’d your minnie, and she has gien ye leave
To gang to the Wells o’ Wearie.

O the sun w-inna blink in thy bonny blue een.
Nor tinge the white brow o’ my dearie.
For I’ll shade a bower wi’ rashes lang and green,
By the lanesome Wells o’ Wearie.

But Mary, my love, beware ye dinna glower
At your form in the water sae clearly,
Or the fairy will change ye into a wee wee flower,
And you’ll grow by the Wells o’ Wearie.

Yestreen, as I wander’d there a’ alane,
I felt unco douf and drearie,
For wanting my Mary a’ around me was but pain
At the lanesome Wells o’ Wearie.

Let fortune or fame their minions deceive,
Let fate look gruesome and eerie ;
True glory and wealth are mine wi’ Mary Grieve,
When we meet by the Wells o’ Wearie.

Then gang wi’ me, my bonny Mary Grieve,
Nae danger will daur to come near ye.
For I hae ask’d your minnie, and she has gien ye leave
To gang to the Wells o’ Wearie.”

References:

  1. Baird, William, Annals of Duddingston and Portobello, Andrew Elliot: Edinburgh 1898.
  2. Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA: Alva 2017.
  3. Carrick, John D. (ed.), Whistle-Binkie, or the Piper of the Party – volume 2, David Robertson: Glasgow 1878.
  4. Colston, James, The Edinburgh and District Water Supply, Edinburgh 1890.
  5. Henderson, Lizanne & Cowan, Edward J., Scottish Fairy Belief: A History, John Donald: Edinburgh 2007.
  6. Ramsay, Alexander, On the Water Supply of Edinburgh, Neill & Co.: Edinburgh 1853.

© Paul BennettThe Northern Antiquarian


Bell Stane, Queensferry, Midlothian

Legendary Stone (destroyed):  OS Grid Reference – NT 1292 7840

Bell Stane on 1896 map

Bell Stane on 1896 map

Archaeology & History

An intriguing site that needs adding to the Northern Antiquarian due to the foraging research of the Edinburgh historian Stuart Harris (1996).  Although the Bell Stane has been ascribed by the Canmore researchers to be just,

“a stone near the Mercat Cross on which the hand bell was set (rung to herald the opening of the weekly market or annual fair),”

Mr Harris dug deeper and found other references which led him to think that the site was “a conspicuous boulder or standing stone.”  I have to agree with him.  In his outstanding work on the historical place-names of Edinburgh and district, Harris wrote:

“The Bellstane…is noted on Ordnance Survey 1854 as the name of an object just outwith the burgh boundary and in the southwest corner of the little square that now bears the name.  Whilst it has been surmised that it was a stone named for a handbell rung beside it on market days, in point of fact a burgh council meeting of 1642 (quoted in Morison’s Queensferry, p.131) records that a piece of ground hitherto waste and unused, within the burgh but near the bellstane, was to be set aside for markets and fairs in times coming; and the clear inference is that the name belonged to the stone before any markets were held near it.  In absence of a reliable description of the stone or of early forms of its name, the origin of the name can only be guessed at.  Similar names (of sites) in Kirknewton and Whitburn are no better documented, but the early forms of Belstane in Lanarkshire (BellitstaneBellistaneBelstane and Bellstane prior to 1329 and Beldstanein 1452) suggest that its first part may be Anglian ballede or early Scots bellit (from a Celtic root, ball, white), making the name ‘the stone with a white or pale patch or stripe on it’ — such as one with a band of quartz running through it.  A conspicuous boulder or standing stone of this sort on this spur of higher ground above the shore would have been a useful meith or landing mark for boats making for the narrow landing place at the Binks.”

If anyone uncovers additional evidence about this Bell Stane that can affirm it as a standing stone (or otherwise), we will amend its status.

References:

  1. Harris, Stuart, The Place-Names of Edinburgh: Their Origins and History, Gordon Wright: Edinburgh 1996.
  2. Morison, Alexander, Historical Notes on the Ancient and Royal Burgh of Queensferry, West Lothian Courier: Bathgate 1927.
  3. Orrock, Thomas, Fortha’s Lyrics and other Poems, privately printed: Edinburgh 1880.

© Paul Bennett,  The Northern Antiquarian 2016


St. Anne’s Well, Strathaven, Lanarkshire

Holy Well:  OS Grid Reference – NS 7039 4438

Archaeology & History

St Anne's Well on 1865 map

St Anne’s Well on 1865 map

Long since lost it would seem, in a search for this legendary site over the weekend with Gordon, Aisha and Lara, I’m still not certain of the actual status of the site.  Although we found a very fresh water supply still running not far from where the old OS-map showed the original holy well to be, it may be a completely different water source.

There are hardly any references to the spring and those that exist are scant.  In the early 1860s, St. Ane’s Well was mentioned briefly in the Object Name Book of the area:

“This is a good spring well in the southern part of the town of Strathaven.  It is commonly called Tun’s (Tan’s?) Well, but this is an abbreviation of the name.”

Lara plays at a nearby well

Lara plays at a nearby well

Looking down on the waters

Looking down on the waters

More recently, thanks to a communication from the local historian Robert Currie, more information has come to light about the well.  It was described in the local history work by Mary Gebbie (1880).  Mr Currie told me:

“In her Sketches of Avondale and Strathaven…we read: “In a lane off Tod’s Hill was the famous Tann’s Well – obviously a corruption of the celebrated water saint, St. Anne. This spring has within a few years completely dried up. Access was easily had from the castle to it, over the draw-bridge, which is said to have rested on the ledge of the ground and rock on which the fifth house is built south of the bridge. Before this aperture was built up, the inhabitants around took advantage of the pathway for drawing water from the Pomillion, at a place called the Fairy Pool. A little above this comes the Dove Castle; and a half a mile further out is the Gallow Hill.”

He continued:

“That said, the current siting of St. Anne’s Well is located on Lesmahagow Road with (the) site being almost opposite the Council houses bordering on Station Road (there is currently a mini-roundabout near the locus). In recent years the site has become obscured but in my own living memory there was once a plaque authenticating the site and with a garden seat thereby.”

In searching through their own library, Mr Currie and his wife came across more about the site in William Downie’s (1979) book on Strathaven, in which he wrote:

“A small lane off Todshill went down to a cluster of houses called St. Anne’s Well nestling on the sloping ground beside the mill dam. In 1911 these houses were acquired and demolished by the Town Improvement Committee. A row of houses backing backing on to Powmillon Burn were also demolished at the same time and a retaining wall with railings erected, so opening up a very fine view of the castle and burn etc.”

The dedication here to the mythic figure of St. Anne (mother of the Virgin Mary and grandmother of Jesus) is isolated and mysterious.  No church is dedicated to her in the area, nor other relative christian remains.  Her appearance in Strathaven is something of an oddity.  There was a Duchess ‘Ann’ Hamilton of Strathaven Castle who lived 200 yards away at Strathaven Castle on the other side of the river that might have given her name to the well, but this is very unlikely.  More probable is that St. Anne was used as the mythic figure who covered an earlier dedication to the prima mater, or Cailleach—although there are no remains that relate to Her either.  However, the existence of St Mary’s church and an associated well to the north, along with a burn dedicated to a “maiden” in the same parish to the northwest add to the cailleach’s potential…..but all tales of Her have seemingly been forgotten.

…So it seems that the spring of water that Lara, Aisha, Gordon and I came across was obviously not the same place, but exists just below the roadside where the disused railway line is.  It’s close to St Anne’s Well – but is not the same water source.

References:

  1. Downie, Fleming, A History of Avondale and Strathaven, Eric Moore: Glasgow 1979.
  2. Gebbie, Mary, Sketches of the Town of Strathavon and Parish of Avondale: Historical & Traditional, John Menzies: Edinburgh 1880.

Links:

  1. Strathaven Past & Present

Acknowledgements:  Considerable thanks must be given to Robert Currie, BA Hons, who sent us additional information enabling a more informative and accurate site profile for this holy well.  Thanks Bob! Also huge thanks again to Aisha Domleo, Lara Domleo, Unabel Gordon and their frobbling Leonidus!

© Paul BennettThe Northern Antiquarian


Langside House, Cathcart, Glasgow, Lanarkshire

Cup-and-Ring Stone (removed):  OS Grid Reference – NS 5726 6128

Also Known as:

  1. Bluebell Woods
  2. Canmore ID 44291
  3. Langside Stone

Archaeology & History

In a region where, today, the busy city spreads its urban tendrils on the south-side of Glasgow, there could once be found an excellent multi-ringed prehistoric petroglyph.  It was located in the landscape of Langside and Battlefield, betwixt where now large houses grow, a few hundred yards south of the hillfort-topped Queen’s Park. According to the official records, it was all alone – but I don’t buy that for one minute! (petroglyphs rarely occur in isolation)

The carving in Kelvin Hall, Glasgow (photo by Donny McIntyre)
Langside House carving

Before being noticed by archaeologists, the stone was apparently being used as a stone seat in the woods on which people would sit, rest and admire the view!  It was probably a part of a larger monument, perhaps a cairn of some sort.  As we can see in the sketches that were made of it, along with Donny’s photo of it (right) in the Glasgow Museum store-rooms, the stone was part of a larger piece and was likely to have had companions, but records seem to be silent on the matter.  The most detailed description of it comes from the pen of northern antiquarian Fred Coles (1906), who gave us the following literary portrait:

“The first notice of the Stone incised with the design shown below was due to Mr W. A. Donnelly, who contributed a description and a sketch to The Glasgow Evening Times of 25th June 1902.  Later, Mr Ludovic Mann, at my request, sent me certain notes he had taken of the cup-and-ring-marks.  But prior to this, the Stone itself had, on the instigation of Mr Donnelly, I think, been removed from its site in the wood, and placed near one of the entrances to the new Kelvinside Museum.  There I saw it and made measurements in July 1903.

“The Bluebell Wood lies in a curving line to the west and south of Langside House, and the cup-marked Stone was at a point in the southern extremity of the wood, above and north of the river Cart.  It is interesting to be able also to record that the longer axis of the Stone lay almost precisely north and South, and the opposite axis east and west.*  The Stone is of a hard, whitish sandstone, a good deal weathered and rounded at the edges. It measures 4 feet 9 inches in length and 3 feet 2 inches in breadth, and varies in thickness from 2 feet 6 inches to 1 foot 7 inches.  The striation of the Stone has helped to efface the cuttings which, though perfectly clear and measurable, are shallow in proportion to their width.  And this feature I have endeavoured to portray in the accompanying illustration (above).  Beginning at the north end of the Stone, there is one cup placed just where the outermost ring of that group touches the edge of the Stone.  The ring has a groove leading towards but not into a central cup, and four other cups are placed on the two outermost rings, there being four rings in this group.  The middle group consists of a central cup and three rings, flanked on the west by a row of three cups (one of which is the largest of all), and on the east by a double row of six cups, three of which are almost obliterated.  This middle group is imperfectly concentric, two of its arcs running into the fourth ring of the group on the south, which has a fine deeply picked central cup.  All the better-preserved rings are very nearly 1½ inches in width of cutting.

“The diameters of the outermost rings in each group are: of the north group, 1 foot 9 inches; of the middle group 1 foot 5 inches; and of the south group 1 foot 7 inches.  The cups vary in diameter from 3 inches to 1½.

“Considering the extremely easily weathered nature of this Stone, and the fact that its sculptured surface has already suffered much ill-usage, its present position, near the entrance of the Art Galleries, entirely unprotected by a railing and exposed to all sorts of abuse by casual passers-by as well as the weather, is not a fit and proper place for a Stone of such interest.”

A few years after this, the local historian Ludovic MacLellan Mann (1930) wrote a piece for the Glasgow Herald, in which he thought that both this and another carving in the area,

“commemorate chiefly…an eclipse of the sun seen in Glasgow district in the year 2983 BC, at three o’ clock in the afternoon of the sixth day after the Spring Equinox.”

Mann’s 1930 sketch

A fascinating idea…  Mann was intrigued by the theory that petroglyphs represented astronomical events or maps of the skies – and we know from cultures elsewhere in the world that some carvings had such a function; but it’s not integral to all carvings by any means.

The stone was included in Ron Morris’ (1981) survey, merely echoing the description of Fred Coles, adding nothing more.  And so it seems that the carving is still in the museum somewhere.  Canmore has it listed as “Accession no: 02-78”.  Does anyone know of its present situation?  Can anyone get a photo so we can give it a more fitting site profile?  It looked a damn good carving!  And, if anyone lives nearby, I note that there are small patches of the old woodland still visible on GoogleEarth: therein, perhaps, a diligent explorer may just find another carving….

References:

  1. Coles, Fred, “Notices of Standing Stones, Cists and Hitherto Unrecorded Cup-and-Ring Marks in Various Localities,” in Proceedings of the Society of Antiquaries, Scotland, volume 40, Edinburgh 1906.
  2. Donnelly, W.A., “Letter”, Glasgow Evening Times, 25 June, 1902.
  3. Mann, Ludovic MacLellan, “The Eclipse in 2983 B.C. – Discovery near Glasgow,” in Glasgow Herald, 17.09.1930.
  4. Morris, Ronald W.B., “The Cup-and-Ring Marks and Similar Sculptures of South-West Scotland,” in Transactions of the Ancient Monuments Society, volume 14, 1967.
  5. Morris, Ronald W.B., The Prehistoric Rock Art of Southern Scotland, BAR: Oxford 1981.
  6. Morris, Ronald W.B. & Bailey, Douglas C., “The Cup-and-Ring Marks and Similar Sculptures of Southwestern Scotland: A Survey,” in Proceedings of the Society of Antiquaries, Scotland, volume 98, 1966.
  7. Small, Sam, Greater Glasgow: An Illustrated Architectural Guide, RIAS: Edinburgh 2008.

ACKNOWLEDGEMENTS:  Huge thanks to beautiful Aisha for putting me up; and to Donny McIntyre for letting us use his photo.

* Although Coles did note how its earlier use as a stone seat probably negates his axial measurements.

© Paul BennettThe Northern Antiquarian


Lady Well, Glasgow, Lanarkshire

Holy Well:  OS Grid Reference – NS 60376 65323

Also Known as:

  1. Canmore ID 45037

Getting Here

Lady Well on 1865 OS-map

Lady Well on 1865 OS-map

Get yourself to Glasgow Cathedral—wherein you’ll find St. Mungo’s Well—and walk down John Know Street.  A coupla hundred yards down, across the road is a small street called Ladywell Lane (there’s no signpost for it though), running below the cemetery and leading to the back entrance of the giant Tennent’s Brewery.  At the bottom of this, up against the wall on your left, is the Lady Well.

Archaeology & History

The origins and early traditional history of this once famous sacred well are sadly lost due to the intrusion of industrialism.  It was obviously a place of some considerable repute and lent its name to local quarries and fields hereby.  Used extensively by local people for countless centuries, things were to change in 1715 when the waters of this and other wells were to be kept clean by one John Black, “at a salary of 400 merks yearly.”  The Glasgow historian Eyre-Todd (1934) told that,

“Black was to furnish them with chains, buckets, sheaves, ladles, and other necessary graith, aswell as with locks and iron bands.  He was ‘to cleanse, muck and keep them clean,’ and to lock and open them in due time, evening and morning.  In case of failure he was liable to a penalty of £100 Scots.”

Lady Well in 2015

Lady Well in 2015

Lady Well in 1883

Lady Well in 1883

That’s a helluva lot of money in those days!  Even when M’Ure (1736) described it, only in passing, he had nothing to say about its curative properties or local rites.  Once the Industrialists take control, the ways of local people are sanitized, sterilized and ‘progress’ outlaws tradition.  The only reference to an earlier sacrality is in Mr Russel’s (1883) article, where he said simply, that the Lady Well was “so called after a fountain at the bottom of the Craigs…sacred in Popish times to the Virgin.”

The construction that we see today—of the well in its little enclave—was first built in 1835-6.  The waters became polluted after they were redirected below the Necropolis and have not been used since (although they still flow out of the wall a couple of yards to the right, stinking!).  The architectural feature was cleaned up and restored by the local brewery in 1983.

The site may have gained its name from one Lady Lochow, who lived nearby and built a hospital at the old Gorbels in the 14th century—but we might never know the real truth about the origin of its dedication.  However, an intriguing ingredient relating to the dedication of the Lady Well is the incidence of a St. Anne’s Street that used to exist immediately to the east, as seen on the 1865 OS-map above.  St. Anne may well be the mythic character behind the naming of this Lady Well, although I can find no literature to prove this.  In the christian mythos, St. Anne was a very important character indeed: the mother of the Virgin Mary no less!  However, as hagiographers from Attwater (1965), to Baring-Gould (1898) and Butler (1866) all tell, her biography is piecemeal—which is most surprising considering she was JC’s granny!  Anne’s festival date was July 26 (a couple of days after Sirius enters the northern hemisphere); she was the patron saint of midwives, grandmothers and also miners, who invoked her as the deity who produced gold and silverakin to the Earth Mother Herself!  It’s obvious that Anne’s original mythic nature was subdued, as she represented an archaic root of matriarchal triplicity of the Virgin, the Lady and Old Woman and not the patriarchal triplicity of the incoming christian cult.  The christian mythos at this Lady Well (as elsewhere) replaced one facet of the indigenous prima mater in Glasgow, known as the Cailleach—as shown in her attributes of midwife, grandmother and the deep Earth.  If local historians can find field-names or wells dedicated to the Maiden, the Lady and the Carlin (or their variant titles) nearby, the lost layers of archaic Glasgow’s indigenous animistic folk memories could be mapped out once again…

References:

  1. Attwater, Donald, The Penguin Dictionary of Saints, Penguin: Harmondsworth 1965.
  2. Baring-Gould, S., The Lives of the Saints – volume 8, J.C. Nimmo: London 1898.
  3. Bennett, Paul, Ancient and Holy Wells of Glasgow, TNA 2017.
  4. Brotchie, T.C.F., “Holy Wells in and Around Glasgow,” in Old Glasgow Club Transactions, volume 4, 1920.
  5. Butler, Alba, The Lives of the Fathers, Martyrs and other Principal Saints – volume 7, James Duffy: Dublin 1866.
  6. Eyre-Todd, George, History of Glasgow – volume 3, Jackson: Glasgow 1934.
  7. Greene, E.A., Saints and their Symbols, Sampson Low: London 1897.
  8. MacIntosh, Hugh, The Origin and History of Glasgow Streets, James Hedderwick: Glasgow 1902.
  9. M’Ure, John, History of Glasgow, D. MacVean: Glasgow 1736.
  10. Walker, J. Russel, “‘Holy Wells’ in Scotland,” in Proceedings of the Society of Antiquaries of Scotland, vol.17 (New Series, volume 5), 1883.

© Paul BennettThe Northern Antiquarian


High Banks (03), Kirkcudbright, Kirkcudbrightshire

Cup-and-Ring Stone (lost):  OS Grid Reference – NX 709 489

Archaeology & History

One of the lost High Banks carvings

One of the lost High Banks carvings

The drawing here is another by the legendary Fred Coles, previously unpublished until Maarten van Hoek (1990) brought it out of the dusty archives of the Stewartry Museum, Kirkcudbright, and described it in his article on prehistoric rosette motifs.  As with its fellow carving of High Banks 2, the location of the site remains unknown; and van Hoek wondered whether these two lost carvings “could have been located at the spot where now the little quarry at High Banks site is found.”  Let’s hope not!

References:

  1. Morris, Ronald W.B., The Prehistoric Rock Art of Galloway and the Isle of Man, Blandford: Poole 1979.
  2. van Hoek, M.A.M., “The Rosette in British and Irish Rock Art,” in Glasgow Archaeological Journal, volume 16, 1990.

© Paul BennettThe Northern Antiquarian


High Banks (02), Kirkcudbright, Kirkcudbrightshire

Cup-and-Ring Stone (lost):  OS Grid Reference – NX 709 489

Archaeology & History

One of the lost High Banks carvings

One of the lost High Banks carvings

This impressive carving was found somewhere in the vicinity of the well-known High Banks (01) cup-and-ring menagerie, with its clustered mass of cups and multiple rings.  And the carving we see here possesses something of a similarity with its complex neighbour—but it remains lost.

The drawing was done by our old Scottish megalithomaniac Fred Coles, who discovered the carving when he visited the area around the beginning of the 20th century.  It remained unpublished until fellow rock art student Maarten van Hoek (1990) explored the region and found it hiding away in the archives at the Stewartry Museum, Kirkcudbright.  The multiple rings of cups surrounding central cups and cup-and-rings are very rare things indeed and this carving is utterly unique in the British Isles.

In Coles’ drawing, as well as the large carving, we have two other elements below, boxed.  These are taken from a notebook found in the same Stewartry Museum and thought to have been done by a Mr G. Hamilton around 1866.  In the lower-box, the double-ringed cup with its surround of two more rings of cup-marks was suggested at first by van Hoek (1990) to possibly be the same carving as that found by Coles.  But he questioned this, sensibly, as the carved design ‘B’,

“comprises 35 cups (its diameter stated to be 21 inches / 51cm), whereas Coles’ diagram of ‘A’ shows only 24 outer cups.  The unknown artist moreover says that, ‘The above (B) is one of a splendid group on Banks Farm.’  So this rosette (B) might be a completely different specimen altogether.”

I have to agree with him.  In the second smaller box, ‘C’, the drawing of the cluster of cup-marks is taken from the same 19th century notebook in which the author said there was a cluster of

“70 to 100 small cups without any apparent system, except being in a group of 7 with cup in the centre—also 3 or 4 circles.”

No other details were given.  Petroglyph explorers in the area should keep their senses peeled when meandering about here, for this and other missing carvings (High Banks 3).

References:

  1. Morris, Ronald W.B., The Prehistoric Rock Art of Galloway and the Isle of Man, Blandford: Poole 1979.
  2. van Hoek, M.A.M., “The Rosette in British and Irish Rock Art,” in Glasgow Archaeological Journal, volume 16, 1990.

© Paul BennettThe Northern Antiquarian


Orwell, Milnathort, Kinross

Standing Stones:  OS Grid Reference – NO 1494 0432

Also Known as:

  1. Canmore ID 27912
  2. Mawcloych

Getting Here

The Orwell standing stones

The Orwell standing stones

Drive from Milnathort SE down the A911 road towards Balgedie and Scotlandwell.  About a mile out of the village, keep your eyes peeled on the farmed fields on your left.  You’ll notice the standing stones a few hundred yards ahead and, if you, see them in time, will be able to park up by the track on your left a coupla hundred yards before Orwell Farm. Ensure you visit this site between October and March – otherwise the fields are in full crop.

Archaeology & History

Stones marked on the 1857 map

Stones marked on the 1857 map

These are impressive standing stones by anybody’s standards.  Although we have two impressive uprights today on the highest point in the potato fields, in the 19th century the place-name writer Liddall (1896) told that “in this district are still three large pillar stones known as the Standing Stones of Orwell.” (my italics)  Their existence was recorded, he said, in early topographical accounts in an obsolete place-name Mawcloych, or “place of the stones.”  But if there were three standing stones here, they must have stood prior to the article written by the pseudonymous “W.H.”, who described them in the October edition of The Scottish Journal in 1847, saying:

“About half-a-mile above the old (Orwell) churchyard, in a field by the roadside, are two large upright stones, known as “the Standing Stones of Orwell.”  They are placed east and west of each other about fifteen yards apart—that to the west is flat, and about six feet in height—the one to the east is of a round form, tapering slightly to the ground, and stands nine feet high.  The latter, although still of considerable size, has lost somewhat of its circumference within the last ten years, and, at the present moment, there is a large crack down one side, which, by the action of the weather, will lead to a further diminution of its bulk. It has not been ascertained to what depth these stones are embedded in the earth, but it must be considerable, in order to retain them in the position they occupy.

“The common belief is, that these stones are of Danish origin, erected in commemoration of a victory, or to mark the spot where those who had fallen in battle were interred. This supposition is so far countenanced by the fact that a stone coffin, of large size, was found on digging up the space between the stones. Similar coffins have also been turned up in the same field, and, ten or twelve years ago, the ground was dug up in several places by a neighbouring proprietor, when large quantities of bones, much decomposed and mixed with charcoal, were discovered.”

Fred Coles 1906 ground-plan

Fred Coles 1906 ground-plan

Orwell Stones, looking north

Orwell Stones, looking north

This early description telling of the poor condition of one of the stones presaged its eventual fall in the late 1960s; but this thankfully led to an archaeological evaluation which gave us more information about the site.  Before this however, the great northern antiquarian Fred Coles (1906) visited the stones in August 1904, describing them with his usual meritorious detail, telling:

“They stand on a very gently rising ground, the space between them and for some distance to the south being somewhat higher than the surrounding field.  In ground plan they are related as shown (attached).  The east stone is the higher, standing 9 feet 8 inches clear of theground, smooth-sided and hexagonal. At the base its girth is 9 feet 9 inches, swelling up at the 5-foot level into 10 feet 8 inches. The West Stone, very rugged and angular, is 7 feet 5 inches in height, girths at the base 11 feet 1 inch, and at about 3 feet upwards, 10 feet 5 inches, its broadest side facing the East Stone. Both are of whinstone. The shortest distance between the two Stones is in a line nearly north-west, and measures 46 feet 10 inches.

“Mr R. Kilgour, one of the oldest residents of Kinross, showed me a fine partially flattened oval pebble of dark reddish quartzite, measuring 5 inches by 2⅞ inches, which he found in the ground between these two Stones. The abrasion at each end clearly shows that this pebble has been used as a pounder.

“In a book which to some extent deals with local antiquities, occurs the following passage with reference to these two Standing Stones: ‘In the same field stone coffins have occasionally been turned up by the plough; and, about the beginning of the 19th century, the ground was in many places dug up by the neighbouring proprietor, when quantities of bones much decomposed and mixed with charcoal were discovered.’”

But after the west stone fell down, J.N.G. Ritchie (1972) and his team turned up to resurrect it—and also check out what might be underneath it.  His initial notes of the findings were published in Discovery & Excavation Scotland, which said:

“Excavation at the bases of these two standing stones…was undertaken prior to the re-erection of the W stone and to the embedding of both stones in cement.  The original position of the fallen stone could be detected only as a slight hollow in the natural gravel, but as this corresponded with the position of the stone on Coles’ plan…the stone could be re-positioned comparatively accurately.

“A cremation deposit was found in an insubstantial stone setting in a scoop in the natural gravel some 0.5m S of the stone.  The E stone, which is an impressive whinstone 3.8m in total height, had been set up in a hole 1.5m x 1.4m and 0.75m in depth.  Within the pit on the SW side of the stone there was an unusual two-storeyed cremation deposit; the lower cremation was contained within a rough setting of stones with one side formed by the standing stone itself, and was covered by a flat slab.  On this slab and again surrounded by a setting of small stones was the upper cremation.  It seems most likely that these were inserted into the stone hole at the time of the erection of the stone. Another cremation was found at the lip of the stone hole on the SE side.  The discovery of cists and cremation patches in the same field in the early 19th century suggests that the stones have acted as a focus for such burials.”

The southeasterly stone

The southeasterly stone

The northwesterly stone

The northwesterly stone

Ritchie (1982) later wrote how they had found “burnt dog and pig bones with the lower cremation deposit,” implying “rituals” at the site.  He even posited how such deposits at standing stones “may have a bearing on their postulated use  as astonomical markers,” although Alexander Thom’s (1990) exploration of the Orwell stones indicated no archaeoastronomy here.  So it seems very obvious that these giant monoliths were markers for a neolithic and/or Bronze Age cemetery or necropolis in prehistoric times.  Aubrey Burl (1993) defined the stones here as having “an Irish setting, with the east emphasized, as alway, by the taller stone.”

Fred Coles' 1906 drawing

Fred Coles’ 1906 drawing

Unmentioned by the archaeologists in all of the references I have at hand, is the probable relationship the Orwell stones had with the rising background of the Lomond Hills to the east, with its archaic legends of cailleach, neolithic tomb creations and other geomantic indicators.  These elements (and more) need to be explored more diligently by forthcoming students.  It’s a remarkable setting as far as I’m concerned!

References:

  1. Burl, Aubrey, “Pi in the Sky”, in Douglas C. Heggie’s Archaeoastronomy in the Old World, Cambridge University Press 1982.
  2. Burl, Aubrey, From Carnac to Callanish, Yale University Press 1993.
  3. Coles, Fred, “Notices of Standing Stones, Cists and Hitherto Unrecorded Cup-and-Ring Marks in Various Localities,” in Proceedings of the Society of Antiquaries, Scotland, volume 40, Edinburgh 1906.
  4. Day, J.P., Clackmannan and Kinross, Cambridge University Press 1915.
  5. Feacham, Richard, Guide to Prehistoric Scotland, Batsford: London 1977.
  6. Jack, James W., Glenfarg and District – Past and Present, Miller & Smail: Perth 1903.
  7. Liddall, W.J.N., The Place Names of Fife and Kinross, William Green: Edinburgh 1896.
  8. Ritchie, J.N.G.,”Orwell Standing Stones,” in Discovery & Excavation in Scotland, 1972.
  9. Ritchie, J.N.G., “Archaeology and Astronomy: An Archaeological View”, in Douglas C. Heggie’s Archaeoastronomy in the Old World, Cambridge University Press 1982.
  10. Royal Commission on the Ancient & Historical Monuments of Scotland, Fife, Kinross and Clackmannan, HMSO: Edinburgh 1933.
  11. Simpkins, John Ewart, County Folklore – volume VII: Examples of Printed Folk-Lore Concerning Fife, with some Notes on Clackmannan and Kinross-Shires, Folk-Lore Society: London 1914.
  12. Thom, A., Thom, A.S. & Burl, Aubrey, Stone Rows and Standing Stones – volume 2, BAR: Oxford 1990.
  13. “W.H.”, “A Ramble in Kinross-shire,” in The Scottish Journal of Topography, Antiquities, Traditions, volume 1, 1848.

© Paul BennettThe Northern Antiquarian