Healing Wells (destroyed): OS Grid Reference – NS 77 91
Archaeology & History
Old drawing of the lost wells
The old line drawing here is all that remains of a pair of healing wells that once bubbled up within their ancient stone well-houses, close to each other, in the middle of the old woods west of Stirling in the massive quarries at Gillies Hill. It’s possible that the large pools of water that are now in the overgrown quarries are thanks to these ancient wells; although one of them was close to the old building of Fir Park, whose overgrown remains are within the woods at grid-reference NS 7787 9124. Very little has been written about these wells, but thankfully the local historian Mr Fleming (1898) captured their demise in his lovely antiquarian work, saying:
“The sketch, opposite (taken in 1850) of the picturesque wells, then situated in a marshy dell and surrounded by a dense pine wood near to the ancient ‘Boiling Springs’, now dried up by the sinking of the lime pits, and immediately off the old bridle road from Stirling to Glasgow by Murrayshall, shows very ancient remains of wells connected with the original water supply of Stirling by lead pipes from ‘Lessfeerie Springs’, situated in the Touch Hills. This supply was begun in 1774, and thus antiquity and interest are given to the sketch. These wells, with their fringes of mosses and ferns and bramble bushes, are now, with the pine wood, demolished, and the whole face of the district changed by the operations in a quarry recently opened up in Gillies Hill crag, causing the locality to be now unrecognizable.”
References:
Fleming, J.S., Old Nooks of Stirling, Delineated and Described, Munro & Jamieson: Stirling 1898.
From the railways station, walk to the dual carriageway (crossing the road) and walk on the A907 road to your left; cross the next road & walk round the corner, crossing the next road by the zebra crossing. OK, walk to your right, bearing immediately left down Devon Road, then just 20 yards on take the footpath up the side of the house on your left, and keep walking until you go into the trees. Then keep your eyes peeled for the fairy mound with a rock on top of it!
Archaeology & History
Overgrown cairn, looking NE
This is a large rounded, almost archetypal tumulus, sitting just a couple of minutes walk out of Alloa town centre, sandwiched between streets in the remaining copse of trees running east-west along Hawk Hill. Although the mound is of considerable size—with a large curious block of stone plonked on top—it hasn’t always been like that and has evidently been rebuilt sometime in the 20th century, for when the Royal Commission (1933) lads visited the site in July 1927, they reported only a bare trace of the old tomb, saying:
“The site of the cairn at Hawk Hill lies about 100 yds SSE of the lodge gate. The position is marked by a setting of young trees, but the ground has been cultivated and no definite outline of any structure can now be traced. A few loose stones of no great size, lying scattered about, are the only signs of a cairn.”
But the site is quite large, being more than 4 feet high and about 18 yards across, with a large flattened circular top. Nearby there was reported to have been another cairn, but this turned out to be little more than some recent debris.
Folklore
Local folklore tells that this monument is along a ley line that links it with the Hawk Hill Cross and destroyed stone circle east of here and the remains of a little-known standing on the outskirts of Alloa, to the west. I’ve not checked the precision of this alignment, but a quick scan of it looks pretty decent!
References:
Arabaolaza, Iraia, “Hawk Hill, Alloa,” in Discovery & Excavation in Scotland, New Series volume 10, 2009.
Royal Commission on the Ancient & Historical Monuments, Scotland, Inventory of Monuments and Constructions in the Counties of Fife, Kinross and Clackmannan, HMSO: Edinburgh 1933.
Royal Commission on the Ancient & Historical Monuments, Scotland, The Archaeological Sites and Monuments of Clackmannan District and Falkirk District, Society of Antiquaries of Scotland 1978.
This little-known holy well on the northeastern edges of the Touch Hills is another part of our ancient heritage that may well have been lost. All that now remains are the literary remnants telling of this once important site, around which local socio-religious elements occurred from time to time. When the local historian J.S. Fleming (1898) wrote about the site, it had already disappeared, and was himself fortunate to recover information relating to its former existence. He told:
“My attention has been drawn to an article which appeared in the Stirling Journal of 31st October, 1834, describing what is claimed to be a Holy Well dedicated to Saint Corbet, or probably Saint Cuthbert. The well was situated in Touch Glen, not far from Gilmour’s Lynn, and was, even at that time, reduced to a spring one foot deep and three or four feet in circumference, surrounded by boggy ground. The writer states that there were people then alive who had resorted to this Well in their younger days. Its virtues were restricted to one hour in the year, and that the hour of sunrise on the first Sabbath of May; the supposition being that by drinking of its waters at the Well by the adventurous pilgrims to such a wild and lonely spot at early sunrise, the devotee was assured of the preservation of his life during that year. We have never come across this Saint’s name, but Saint Cuthbert had an altar in the Rude Kirk (High Church of Stirling) and, as for the Well, from its diminishing condition in 1834, its site no doubt has long been obliterated.”
It is possible that some remnant of the waters here can still be found, or are known about, by dedicated local practitioners—but without their aid, this sacred site may be forever lost…
Folklore
In Thomas Frost’s (1899) essay on the holy wells of Scotland, he echoed what Mr Fleming had told, saying:
“Of St. Corbet’s Well, on the top of the Touch Hills…it was formerly believed that whoever drank its water before sunrise on the first Sunday in May was sure of another year of life, and crowds of persons resorted to the spot at that time, in the hope of thereby prolonging their lives.”
This restorative folklore element, implicit in the nature of water itself, was obviously related to the cycles of renewal in the social activity of our peasant ancestors, as found in every culture all over the world. (Eliade 1959; 1989)
One account relating to the disappearance of St. Corbet’s Well told that it fell back to Earth as the spirit of the site was insulted by profane practices. Janet & Colin Bord (1985) told that:
“This theme, of real or imagined insult to the well causing it to lose its power, move its location, or cease flowing altogether, is widespread. St. Corbet’s Well on the Touch Hills (Stirling) was said to preserve for a year anyone who drank from it on the first Sunday in May, before sunrise, and it was visited by great crowds at the height of its popularity. But the drinking of spirits became more popular than the drinking of well water, so St. Corbet withdrew the valuable qualities of the water, then eventually the water itself stopped flowing.”
References:
Andrews, William (ed.), Bygone Church Life in Scotland, W. Andrews: London 1899.
Bord, Janet & Colin, Sacred Waters, Granada: London 1985.
Eliade, Mircea, The Sacred and the Profane: The Nature of Religion, Harcourt, Brace & World: New York 1959.
Eliade, Mircea, The Myth of the Eternal Return, Arkana: London 1989.
Fleming, J.S., Old Nooks of Stirling, Delineated and Described, Munro & Jamieson: Stirling 1898.
Frost, Thomas, “Saints and Holy Wells,” in Bygone Church Life in Scotland (W. Andrews: Hull 1899).
Follow the same directions as if you’re visiting the largest and most ornate of the Buck Woods carvings. From here, about 10 yards ahead of you, roughly north, you’ll see another stone, less than half-size of Buck Woods 1, moss-covered and not rising too much out of the Earth. It’s not difficult to find once you’ve located the largest of the Buck Woods stones.
Archaeology & History
A cup-and-half-ring
Another of the small cluster of little-known prehistoric carved stones in this woodland on the edge of Bradford, not in the Boughey & Vickerman (2003) survey. This however is possessed of a cup-and-half-ring, with other seemingly carved ingredients fusing onto natural aspects of the rock. The design is found on the highest part of the stone; and whilst the main cup is easy to make out, the encircling half-ring is slightly troublesome.
…and from another angle
There are two distinct lines running down one side of the rock, both seemingly natural, but they may have been added to—it’s difficult to say with any certainty. Certainly the one closest to the cup-and-half-ring has the carved line etched to meet the natural geological feature, as you can just make out in the photos here. There also seems to be other carved features surrounding the central design, with other marks round the main cup, almost suggesting that a complete ring was being made, but never accomplished. It’s an odd one. If I’d have stripped the moss from the stone I could have seen the design in greater detail, but I’ve gotta bittova soft spot for mosses and lichens, so left it alone!
Follow the same directions as if you’re visiting the largest and most ornate of the Buck Woods carvings. From here, walk 10 yards to the Buck Woods 3 carving, then about the same distance forward again until you reach the low lines of (what looks like) Iron Age walling running roughly east-west through the trees. Walk 10-20 yards east along the walling until a gap or entrance appears – and on the other side where the walling starts again, check the 2nd or 3rd rock along, beneath the mosses.
Archaeology & History
More simple cup-marks
There are no previous references to this small cup-marked stone, whose cups are on the topmost surface of the stone in this ancient stretch of walling (into which some vandal has recently carved his name, ‘Hunt’). It’s another one for the purists amongst you though, as we only have 2 or 3 cupmarks here, as the photos show – with just one which I can say is a certainty. Curiously the other two look, for all the world, as if they’re mollusc cups!—but considering you’re about 50 miles from the sea, this seems a little unlikely. Worth having a look at when you’re checking the other four carvings close by.
Follow the same directions as if you’re visiting the largest and most ornate of the Buck Woods carvings. Once there, notice the green field on the other side of the wall less than 50 yards away. Walk towards the wall, about 20 yards from the Buck Woods 1 carving, keeping your eyes peeled for a flat mossy stone. You’ll find it!
Archaeology & History
Close-up of the cups
A nice simple, almost cute cup-marked stone—not included in the Boughey & Vickerman (2003) survey—with three simple cups running almost in a straight line from the middle of this long stone to its outward, eastern edge. One of the good features of this and its associated carvings is the setting amidst which it’s found. We tend to associate these carvings with open moorland, where many now live, but when they were first carved they were surrounded by woodland and much more: important ingredients relevant to understanding the nature of these curious carvings…
Standing Stone (destroyed): OS Grid Reference – NS 99 77
Archaeology & History
Not included in the Canmore listings, nor that of the Scottish Royal Commission (1929), this lost standing stone once stood somewhere in Linlithgow town itself. It was referred to in the huge but obscure Registrum Magni Sigili Regum Scotorum from 1586 through to 1614 as one of the street-names in the town, written several times as ‘Standandstane’ — which, as MacDonald (1941) told in his fine survey, means literally a “Standing Stone.” The place was also referred to several times in other local accounts, dating from 1664, but was last mentioned in 1699 and, it appears, disappeared soon afterwards.
Perhaps some record of the site may be available in local witchcraft or folklore accounts. Does anybody know?
References:
MacDonald, Angus, The Place-Names of West Lothian, Oliver & Boyd: Edinburgh 1941.
Royal Commission on the Ancient & Historical Monuments of Scotland, Inventory of Monuments and Constructions in the Counties of Midlothian and West Lothian, HMSO: Edinburgh 1929.
Found by the legendary hill of Dundurn, east of Loch Earn, this legendary healing site has been written about by many historians, both local and national. An early account of it was given by the local priest, Rev. Mr McDiarmid, minister of the parish of Comrie at the end of the 18th century, who informed those compiling the Old Statistical Account of the area, the following information:
“This spring, tradition reports, reared its head on the top of Dun Fholain (Fillan’s Hill) for a long time, doing much good, but in disgust (probably at the Reformation) it removed suddenly to the foot of a rock, a quarter of a mile to the southward, where it still remains, humbled, but not forsaken. It is still visited by valetudinary people, especially on the 1st of May and the 1st of August. No fewer than seventy persons visited it in May and August, 1791. The invalids, whether men, women, or children, walk or are carried round the well three times in a direction Deishal—that is from east to west, according to the course of the sun. They also drink of the water and bathe in it. These operations are accounted a certain remedy for various diseases. They are particularly efficacious for curing barrenness, on which account it is frequently visited by those who are very desirous of offspring. All the invalids throw a white stone on the Saint’s cairn, and leave behind them as tokens of their gratitude and confidence some rags of linen or woollen cloth. The rock on the summit of the hill formed of itself a chair for the Saint, which still remains. Those who complain of rheumatism in the back must ascend the hill, sit in this chair, then lie down on their back, and be pulled down by the legs to the bottom of the hill. This operation is still performed, and reckoned very efficacious. At the foot of the hill there is a basin made by the Saint on the top of a large stone, which seldom wants water even in the greatest drought, and all who are distressed with sore eyes must wash them three times with this water.”
We see from this early account that there’s a discrepancy regarding the location of St. Fillan’s Well, as the modern accounts indicate it to be at the top of the craggy hill. In some upland regions this occurred so as to maintain a sense of secrecy about the location of local sites, so ensuring they were not affected or disturbed by outsiders or incomers, who not only disrespected local customs and rites, but tried changing or altering them to their new ways. It also kept the local gods and spirits of the sites protected from tourism and the profane. This may explain the difference in locations described by Rev. McDiarmid.
About one hundred years after McDiarmid’s account, another priest called Tom Armstrong (1896) wrote a piece in the Chronicles of Strathearn (1896) all about this holy well, saying:
“People are prone to believe that the dirty pool of stagnant water which still remains in the driest summer on the top of St. Fillan’s Hill is the famous spring to which pilgrims at one time resorted. Any one who examines it will not fail to observe that it has all the appearance of an artificially built well, and must have been kept in order and preservation for a purpose. Tradition confirms the belief that this was at one time the well, but not always.”
The hill on which it is found was an ancient dun or fort, built in prehistoric times, making you wonder how far back in time its magickal abilities were known about.
References:
Armstrong, Thomas, “By the Well of St. Fillan,” in Chronicles of Strathearn (David Phillips: Crieff 1896).
Gordon, Seton, Highways and Byways in the Central Highlands, MacMillan: London 1948.
Hunter, John, et al, Chronicles of Strathearn, David Phillips: Crieff 1896.
From Ilkley, take the Cowpasture Road up past Cow & Calf rocks, the hotel and along the moorside. A few hundred yards further, just before the next farm-building on your right, walk up the Rushy Beck path to the top. Crossing the stream at the top, now walk diagonally south-ish into the heather for some 200 yards, a short distance before the hillside begins to rise up again onto the next ridge. Remains of this ‘enclosure’ is all around you!
Archaeology & History
When the normal moorland vegetation covers this prehistoric site, you’d barely know there was anything here apart from various rocky rises and undulations in the ground and perhaps, if you were seeking out old stuff, what would seem to be lines of stone walls bending away onto the moor. But when the heaths have been burnt back, a whole new vista unfolds itself! You see before you a fantastic, well-preserved, unexcavated prehistoric enclosure, whose origins are probably neolithic, but whose history and use stretched through the Bronze Age and into the Iron Age—and it’s not alone! East, west and south of this particular enclosure, other prehistoric walled structures are found stretching all across the landscape hereby, structurally similar and also used over very long periods in prehistory. For antiquarians and historians alike, this is a truly impressive place indeed. In all honesty, the description I give here does not do the place justice!
Northwestern section of enclosure walling
Things like ‘settlements’ and ‘enclosures’ are traditionally relegated by purist archaeologists to be little more than domestic or utilitarian sites: places where our ancestors kept cattle; or were used for defensive purposes; or lived for long periods of the year. Of course, these simple ideas are effective and true at some places; but here at Woofa Bank—in this particular enclosure—something more than just domestic activity was enacted, and over the period of many centuries by the look of things. We surmise this by the incidence of at least fifteen cup-and-ring stones being found within the enclosure itself; and at its very centre is a small standing stone, not previously recorded, that has perhaps five petroglyphs around it. The presence of such a large cluster of cup-and-ring stones close together within the enclosure would seem to suggest ritual activity.
Carved rock & central stoneClose-up of, dancing anthropomorphic figure?
One of the carvings at the centre of the enclosure (listed in the Boughey & Vickerman survey as Carving 372) has been suggested to represent a dancing human figure (the image here shows the anthropomorphic element), which it may well be. The incidence of this central stone and its surrounding petroglyphs has important magico-religious implications, relating it as a site used for creation myth narratives and repetitions (transpersonal explorations at this site may prove worthwhile). The wider extended enclosure with more petroglyphs contained inside it, suggest that additional ritual performances were enacted here; these may have had something to do with the cluster of prehistoric tombs scattered on the moorland plain 100 yards to the west, but we might never know.
Easternmost standing stone
It seems that the walled enclosure itself was constructed around the earlier cup-and-ring stones, probably many centuries later—but we need excavations here to give us more precise details. Much of the enclosure walling itself has the hallmarks of being late Bronze Age to Iron Age, whilst we know that prehistoric rock art can date back into the neolithic period; and from this period Eric Cowling (1946) reported that, at Woofa Bank, “at the western end of the ridge,” just above this enclosure, a neolithic flint site existed.
Cowling’s 1946 plan
Cowling (1946) himself was one of very few archaeologists to even mention this impressive site, in a section exploring the “Iron Age” sites along Green Crag Slack at the eastern end of Ilkley Moor. He wrote:
“At the other end of the site under the shadow of Woofa Bank and near the source of the Rushy Beck, is another D-shaped enclosure apparently unfinished. The plan is of a circle with a flattened side and does not exceed twenty-four yards across in any direction. Here the enclosing wall shows five or six courses at the lower end side and a simple entrance to the west.”
Western entrance to enclosureStone marking eastern entrance
Though Cowling’s measurements are way out! The enclosure itself is much larger than he describes. For the most part, three-quarters of it give the impression of it being a large oval shape, but the design and outline of the walling changes on its southeastern side and kinks inward, in an arc, to eventually meet the walling in the middle eastern section. Its entire circumference measures approximately 220 yards all the way round; it is 65 yards across east-west; and about 61 yards north-south. The average height of the main walling is between 2-3 feet tall, and is made up of many large rocks, some of them positioned upright as standing stones, all packed together with earth and countless thousands of smaller stones. The walling itself is between 2-3 yards wide in many places and has two main entrances: one near the middle of the western wall and the other almost opposite to the east. The eastern entrance is marked by a standing stone between 3-4 feet tall. No gaps are visible at all on the northern curved section of the enclosure. On the overgrown southern edges, not all of the walling is visible and much of it is overgrown. On the whole it’s still very much as Cowling found it, with the arc of walling in this part of the enclosure difficult to make out clearly. There is also another line of walling that runs off to the east, beyond the main enclosure itself.
Carved rock in western wall
The clearer, more visible western line of walling, running south of the entrance on that side, has a large singular cup-and-ring stone laid right along its axis (carving 366 in the Boughey & Vickerman [2003] survey), a short distance before the walling changes direction east-west and runs along the bottom of the slope.
Folklore
Tradition tells that the tribal people from this site were involved in a battle with the Romans along this moorland plain.
…to be continued…
References:
Bennett, Paul, The Old Stones of Elmet, Capall Bann: Chieveley 2001.
Boughey, Keith & Vickerman, E.A., Prehistoric Rock Art of the West Riding, WYAS: Wakefield 2003.
Cowling, Eric T., Rombald’s Way, William Walker: Otley 1946.
Eliade, Mircea, Images and Symbols, Harvill Press: London 1961.
Hedges, John (ed.), The Carved Rocks on Rombalds Moor, WYMCC: Wakefield 1986.
Size, Nicholas, The Haunted Moor, William Walker: Otley 1934.
From Threshfield, go up Skirethorns Lane for about 1/2 mile, where the lane takes a sharp right. Continue uphill for nearly 2 miles to a metal gate. Go through the gate into the fields on your left where you’ll see this pair of curious standing stones ahead of you (if you keep walking uphill in the same direction, you’ll reach the impressive Hammond Close enclosure above you).
Archaeology & History
There seem to be no references in either archaeology or geology texts about this site which, when you approach it and consider the prevalence of other prehistoric sites all round you, strongly suggests that they are either archetypal standing stones, or the remains of a collapsed cairn, with the surrounding mound removed. This is certainly the case at the Druid’s Altar or Bordley Circle visible a few hundred yards west of here, on the same grassland plain.
The stones alone, looking north
As you can see in the photos, the stones here are 4 feet tall and stand in isolation from the excess of neighbouring settlements and enclosures. A scatter of small stones—perhaps packing stones, perhaps the remains of cairn-spoil—is evident at the foot of the stones. It was initially thought that the uprights here could have been the remains of enclosure or settlement walling, as we find an excess of such remains on the hills here, but this isn’t the case. Other unrecorded prehistoric remains scatter this part of the countryside.
