This ‘holy well of the dragon-slayer’ could once be found close to where old Cowgate meets St Mary’s Street. Highlighted on an old map of the city around 1540, and on Mr Bryce’s sketch of the old inner city at the end of the 19th century, we do not know when the Well acquired its name, but it may have been by an early group of jews, to whom the saint was important. Hereby in 1779 was listed a small piece of land called the ‘Silverwell Close’ which both Watson (1923) and Harris (1996) thought was a corruption of the St Michael’s Well, somehow. Watson (1923) explained that St Michael’s
“connection with fountains, or a ‘silver well’, is probably due to the legends of the miraculous spring of Monte Galgano in Apulia and Mont-Saint-Michele in Normandy.”
In Ruth & Frank Morris’ (1981) survey of Scottish holy wells, they report how, in the 16th century, this forgotten site was “a favourite resort” of local people. They told how,
“in 1543 an act of penance was ordered to be performed at the fountain of St. Michael.”
The greatest scattering of accounts relating to St Michael’s Well are found in the Records of the Burgh of Edinburgh, wherein we read:
29 July, 1556: “The prouest baillies and counsale foirsaid deputtis Dauid Symmer to be oursear of the well callit Sanct Michaellis well, and Johne Loch to the Mvs well, to caus tham be maid depar and preparit for watter gaddering.”
16 December, 1556: “The prouest baillies and counsale ordanis the thesaurar Alexander Park Auent the to reperell the wcllis callit Sanct Michaellis well, the Mws well, and the Stok well, and to begyn thairto at Sanct Mongois day nixt tocum, and ordanis Maister Johne Pirstoun to be oursear to Sanct Jlichaelis well, Johne Loch to the Mws well, and Alexander Barroun to the said Stok well, and quhat expens he makis thairon salbe allowit to him.”
Folklore
St Michael was a powerful mythic figure to the Muslims, Christians and Jews. In the old calendar in Scotland his festival date was September 29th and known as ‘Michaelmas’ (although other dates have been ascribed by the varying sects in other countries). In truth, this site should be highlighted for tourists, pilgrims, historians and religious followers alike due to the importance this mythic figure once held in the various pantheons.
Cup-and-rings on gatepost (photo credit, Dave Whittaker)
From Ilkley, follow the same directions as if you’re going up to the superb Swastika Stone. Keep walking on the footpath, west, for 65 yards (59m), then walk into the heather on your left. Barely 5 yards in, you’ll see this fallen standing stone or gatepost.
Archaeology & History
First described in one of Stuart Feather’s (1964) old rambles, I first saw this stone in my late-teens and was as puzzled by it then as I am today. Upon an obviously worked stone that may once have stood upright (or was intended to do), two faint and incomplete cup-and-rings were carved – but when exactly? If this stone was cut from a larger rock into its present shape, were the petroglyphs already on it, or were they done when the ‘gatepost’ was created?
It was first described in one of Stuart Feather’s (1964) rambles up here and later included in Hedges’ (1986) survey, where he told it to be a, “recumbent gatepost with one cup with almost complete ring and one cup with vestigial ring.” Boughey & Vickerman’s (2003) survey added little more. And when a group calling itself Carved Stones Investigation got itself about £250,000 to “investigate” the Ilkley petroglyphs, I was hoping that they could have at least turned this stone over to see if other carvings were on the stone – but they just revisited all those found by others, made a new list, and took the money to be honest (no website and no book – as they should’ve done). Thankfully, local folk are having a look at this and others and doing the work they should have. Check it out when you’re next up at the Swastika.
References:
Bennett, Paul, Megalithic Ramblings between Ilkley and Baildon, unpublished: Shipley 1982.
Boughey, Keith & Vickerman, E.A., Prehistoric Rock Art of the West Riding, WYAS: Wakefield 2003.
Feather, Stuart, “Mid-Wharfedale Cup-and-Ring Markings: no.26, 27, 28 – Black Pots, High Moor, Silsden, near Keighley,” in Cartwright Hall Archaeology Group Bulletin, 9:10, 1964.
Hedges, John, The Carved Rocks on Rombalds Moor, WYMCC: Wakefield 1986.
Acknowledgements: Huge thanks to Dave Whittaker for the photo. Good luck with the plans fellas.
From Lochgilphead, take the A816 road north for several miles (towards the megalithic paradise of Kilmartin), keeping your eyes peeled for the road-signs saying “Dunadd.” Turn left and park-up a few hundred yards down. Go through the gate and walk up Dunadd. Just before the flattened plateau at the top, a length of smooth stone is accompanied to its side by the deep cup-and-ring of the Dunadd Basin. Three or four yards away, you’ll see the long ‘footprint’.
Archaeology & History
Near the top of Dunadd’s Iron Age ‘fortress’ and overlooking the megalithic paradise of the Kilmartin valley, several man-made carvings are in evidence very close to each other, all with seemingly differing mythic content. This one—the footprint—stands out; but it’s not alone! Faint etchings of at least one other ‘foot’ is clearly visible. The first literary account of it was by Ardrishaig historian R.J. Mapleton (1860), who told,
“There is on the top of Dunadd a mark that strikes me as interesting; it is like a large axe-head, or a rough outline of a foot. My impression is that it may have been the spot on which the chief would place his foot when succeeding to the headship of his tribe. The footmark was always considered among the people here as a mould for an axe-head, and I was rather laughed at for suggesting an inaugurating stone.”
Dunadd Footprint (after Royal Commission 1988)F.W.K. Thomas’ 1879 sketch
Be that as it may, a few years later the carving had caught the attention of the Scottish Society of Antiquaries. In his article exploring the potential for ritual inaugurations at Dunadd, Captain F.W.L. Thomas (1879) explored, not only the footprint, but the mythic functions of this symbol, looking at parallels with petroglyphs elsewhere in the world where the ‘foot’ was known to be a ritual inauguration symbol (amongst other things). He gave us the first real detailed account of the carving:
“About 10 or 12 feet below, and to the northward of the highest point, the living rock is smooth, flat and bear of sward, and in it is engraved an impression of a footmark, not of a naked foot, but such as would be made when the foot is clothed by a thick stocking or cuaran… The engravure is for the right foot; and it exactly fitted my right boot. The footmark is sunk half-an-inch deep, with perpendicular sides, the surface is smoothed or polished, and the outline is regular… It has probably been sheltered by the turf until recently. The footmark is 11 inches long, nearly 4½ inches broad where broadest, and 3½ inches across at the heel. When a person stands with his foot in the depression, he looks a little easterly of north.”
A century or so later when the Royal Commission (1988) boys got here, they found not one, but two ‘feet’ carved into the rock! A few feet away, near to the carved boar,
“At the south end of the main rock surface there is the lightly-pecked outline of a shod right foot. 0.24m long and 0.1m in maximum width, with a pronounced taper to the heel. There are further peck marks within the outline, and a sunken footmark was intended but not completed. This print is on almost the same alignment as the more prominent footprint some 2m to the north, which measures 0.27m from NNE to SSW, by 0.1m in maximum width and 25mm in depth. It is somewhat broader at the heel than the incomplete mark, and its sides are straighter.”
Close-up of the carving
They then emphasize how we’re unable to date the footprints, although point out how such carvings are “found in Britain from the Iron Age onwards.” But footprints have be found on other petroglyphs in Scotland (much less in England) and date between the neolithic and Bronze Age periods—but whether Dunadd’s example goes that far back, we cannot say. Extensive excavations occurred at Dunadd between 1980-81 and most of the finds were Iron Age and early medieval in nature (this carving and the cup-and-ring barely got a mention in Lane & Campbell’s [2000] extensive summation). But we may be looking at an evolutionary developmental relationship in symbolism and form, if the traditions of the place have any substance. This is something I’ll return to when writing of the Boar Carving, just a few feet away…
Folklore
The legends behind this seemingly insignificant mark near the top of Dunadd ostensibly echo and relate to the huge cup-and-ring of Dunadd Basin four yards away. I can only repeat what I said in that site profile.
R.J. Mapleton (1860) said that Dunadd was known by local people to be a meeting place of witches and the hill of the fairies, whose amblings in this wondrous landscape are legion. Legends and history intermingle upon and around Dunadd. Separating one from the other can be troublesome as Irish and Scottish Kings, their families and the druids were here. One such character was the ever-present Ossian. Mapleton told:
“From these ancient tales we turn to a much later period of romance, when Finn and his companions had developed into extraordinary and magical proportions; a story is current that when Ossian abode at Dunadd, he was on a day hunting by Lochfyneside; a stag, which his dogs had brought to bay, charged him; Ossian turned and fled. On coming to the hill above Kilmichael village, he leapt clean across the valley to the top of Rudal hill, and a second spring brought him to the top of Dunadd. But on landing on Dunadd he fell on his knee, and stretched out his hands to prevent himself from falling backwards. ‘The mark of a right foot is still pointed out on Rudal hill, and that of the left is quite visible on Dunadd, with impressions of the knee and fingers.’”
As Mr Thomas (1879) clarified:
“The footmark is that of the right foot, and the adjacent rock-basin is the fabulous impression of a knee.”
References:
Bord, Janet, Footprints in Stone, Heart of Albion Press 2004.
Campbell, Marion, Mid-Argyll: An Archaeological Guide, Dolphin Press: Glenrothes 1984.
Campbell, M. & Sanderman, M., “Mid-Argyll: An Archaeological Survey,” in Proceedings of the Society Antiquaries, Scotland, volume 95, 1962.
Craw, J.H. “Excavations at Dunadd and other Sites,” in Proceedings of the Society Antiquaries, Scotland, volume 64, 1930.
Lane, Alan & Campbell, Ewan, Dunadd: An Early Dalriadic Capital, Oxbow: Oxford 2000.
Mapleton, R.J., Handbook for Ardrishaig Crinan Loch Awe and Pass of Brandir, n.p. 1860.
Morris, Ronald W.B., The Prehistoric Rock Art of Argyll, Dolphin Press: Poole 1977.
Royal Commission on the Ancient & Historical Monuments of Scotland, Argyll – Volume 6: Mid-Argyll and Cowal, HMSO: Edinburgh 1988.
The Barton Cross from the road, showing the original socketed base and the cup marked paving stone to the right.
The cross is at the roadside on the south side of Barton Lane at the cross roads with the minor road between Cross House Farm and Barton House.
Archaeology and History
All that survives is the socketed base of a mediaeval cross on a raised paved platform with low raised square section pillars at each corner. Behind the original cross socket stands a large stone block (Described in the Historic England citation as “probably part of a cheesepress“) surmounted by a pyramidal block upon which a modern carved stone cross has been placed.
Henry Taylor (1906) writes in his Ancient Crosses and Holy Wells of Lancashire:
The South face of the Cross
“Barton Cross. These words occur on the map in ancient Gothic letters in Barton Lane, one and a half miles in a westerly direction from Goosnargh Church, showing that in the year 1848 a complete cross stood here. The site is at the intersection of country lanes, and the map shows a small recess or lay-bye in which the cross was planted. Mr. Collinson [Reverend S.E. Collinson, Vicar of Broughton] writes that the base was thrown into a neighbouring pit at the time Daniel’s pedestal was buried. The base and part of the shaft of the Barton Cross have lately been restored to the old site. A new cross has been erected just behind by Mr. Myerscough. Mr. Collinson tells me that in going through some of the old parish registers he found an entry referring to ‘Barton Christ’. He not unnaturally thinks that there must have been a figure on the Cross giving rise to the name. Nothing else would account for it. The neighbourhood of Barton (a pre-Norman settlement) is interesting and deserves a thorough investigation.”
The ‘Daniel’s pedestal’ refers to Daniels Cross, near Broughton, of which Taylor writes:
“The base was removed about sixty years ago. It is now in a neighbouring pit. The facts were obtained from an old man who helped at the destruction of this landmark.”
The 1895 6″ map showing the Cross, with the nearby marl-pits coloured blue
The pyramidal stone block upon which the modern cross stands is inscribed on the northern face: “Barton Cross re-erected by Councillor R. Myerscough of Preston 1901” while the southern face is inscribed: “Refurbished by Barton Parish council 2000“.
One of the paving stones that surround the cross has pre-historic cup markings on it, and is the subject of a separate site profile.
Bearing in mind what was written about the original cross having been ‘thrown into aneighbouring pit’, it may be worth probing the nearby marl pits to see whether the original could be found.
Reference:
Taylor, Henry, The Ancient Crosses and Holy Wells of Lancashire, Manchester, Sherratt and Hughes, 1906
Inside the once prominent prehistoric tomb on the Cow Keeper’s Field, the northern antiquarians William Hornsby and John Laverick (1920) came across two small petroglyphs in association with a cremation burial, several feet south of the central cist: the Cow Keeper’s Field 2 carving, plus this small, triangular-shaped stone, 8in by 6in, consisting of five standard cup-marks, with two of the cups (as the photo shows) connected to each other. It is akin to the numerous ‘portable’ cup-marked stones which, in other cultures, were deposited onto cairns in remembrance of the ancestral spirits of the tomb. Such widespread practices may also have occurred here. Petroglyph researcher and writer Graeme Chappell (2017) informed us that the carving “is in storage in the Dorman museum in Middlesborough.”
References:
Brown, Paul & Chappell, Graeme, Prehistoric Rock Art in the North York Moors, Tempus: Stroud 2005.
Chappell, Graeme, Personal communication, October 4, 2017.
Crawford, G.M., Bronze Age Burial Mounds in Cleveland, Cleveland County Council 1990.
Elgee, Frank, Early Man in North-East Yorkshire, John Bellows: Gloucester 1930.
Hornsby, William & Laverick, John D., “British Barrows round Boulby,” in Yorkshire Archaeological Journal, volume 25, 1920.
Inside the once prominent prehistoric tumulus on the Cow Keeper’s Field (now destroyed), the northern antiquarians William Hornsby and John Laverick (1920) came across two small portable petroglyphs: the Cow Keeper’s Field 1 carving, plus this “peculiarly marked stone” as they put it, some “5ft south of the centre” where a cist, or stone-lined burial existed. Measuring 18in by 7in, the rock carving consists of at least one large cup-marking which is clearly evident on top of the stone, plus what seems to be another one next to it, half-covered. Along the side of the stone, a series of twelve roughly parallel lines have been carved out, running down to the bottom of the stone. Rock art researcher and writer Graeme Chappell (2017) tells us the carving is supposed to be “in storage in the Dorman museum in Middlesborough,” although no one has seen it in years. It would be worthwhile if fellow research students could visit the said museum to recover this and other portable cup-marked stones that were found in the area.
References:
Brown, Paul & Chappell, Graeme, Prehistoric Rock Art in the North York Moors, Tempus: Stroud 2005.
Chappell, Graeme, Personal communication, October 4, 2017.
Crawford, G.M., Bronze Age Burial Mounds in Cleveland, Cleveland County Council 1990.
Elgee, Frank, Early Man in North-East Yorkshire, John Bellows: Gloucester 1930.
Hornsby, William & Laverick, John D., “British Barrows round Boulby,” in Yorkshire Archaeological Journal, volume 25, 1920.
This prehistoric tomb was one in a cluster of tumuli in the Boulby district, uncovered by the northern antiquarians, William Hornsby and John Laverick in 1918. Most of them have subsequently been destroyed – this one included. When they visited the site, they described it as “a barrow…with a diameter of 36 feet.” Once they began digging into it,
“at the centre we found a cist, the top of which was 2ft 7in below the present surface. The cist lay north 64° west, and south 64° east. It had no cover and the slab at the north-west end was wanting. The cist measured: side 3ft 6in, end 3ft 2in. Its depth was 2ft 2in. In it we found nothing except sandstone chips. With these there was no admixture of soil. Above the cist and covering a space of 5 ft by 5 ft there was a layer of burnt earth and black ashes (of furze bushes). At a distance of 5 ft south of the centre, and 1ft 10in below the present surface, there was a burnt burial, 20in in diameter. With this we found many flint chips, a shale pendant, and the peculiarly marked stone” we’ve called, simply the Cow Keeper’s Field 2 carving.
A second cup-marked stone was also found inside the tomb, a few feet south of the cist. When G.M. Crawford went to survey the burial mound in the late 1970s, he reported “there is no trace of it” and “has probably been destroyed by ploughing.”
References:
Brown, Paul & Chappell, Graeme, Prehistoric Rock Art in the North York Moors, Tempus: Stroud 2005.
Crawford, G.M., Bronze Age Burial Mounds in Cleveland, Cleveland County Council 1990.
Elgee, Frank, Early Man in North-East Yorkshire, John Bellows: Gloucester 1930.
Hornsby, William & Laverick, John D., “British Barrows round Boulby,” in Yorkshire Archaeological Journal, volume 25, 1920.
On the north-side of the River Calder, a short distance above the riverbank below Pendle Hall—as shown on the earliest OS-map of the area, but without a name—the local history writer, Joe Bates (1926), told us about this “spring of icy cold water”, which, in bygone years, “used to be called Robin Hood’s Well.” (Having moved out of the area, I’m not able to say whether this site is still visible. Can any local folk illuminate us on the matter?)
Folklore
Like many other sacred and healing wells across Britain, Bates (1926) said that the waters from Robin Hood’s Well,
“was at one time considered a specific for certain ailments of the eyes.”
References:
Bates, Joe, Rambles twixt Pendle and Holme, Nelson 1926.
Along the A81 road from Port of Menteith to Aberfoyle, watch out for the small road in the trees running at an angle sharply uphill, nearly opposite Portend, up to Coldon and higher. Keep going, bearing right past Mondowie and stopping at the dirt-track 100 yards or so further up on the left. Walk up this dirt-track for ⅔ mile, and just before reaching the planted forestry, turn right along another dirt-track. Less than 200 yards along there’s a large sycamore tree, and about 20 yards below it (south) are several open flat rock surfaces. This is the most westerly of them.
Archaeology & History
…and again
On this small smooth rock surface we find an almost archetypal cup-and-ring stone, whose design consists of a double cup-and-ring and a faint cup-and-ring. The double-ring has several seemingly natural small fissures in the rock running at various angles into the central cup from the outside; and there are two faint ones running from the double-rings outwards to the cup-mark in the single-ring, framing the central cupmark in the middle. It may have been that these scratches on the rock gave rise to the position of the cupmark in this petroglyph. It’s difficult to see whether or not the single cup-and-ring was ever completed.
Canmore’s description of this petroglyph tells simply: “The larger of the two is 180mm in diameter and has two rings around a cup that is 70mm in diameter and 15mm deep. The smaller has one ring around a cup.”
Once you’ve seen this, have a look at the Over Glenny (6) carving, about 10 yards east of here.
Along the A81 road from Port of Menteith to Aberfoyle, watch out for the small road in the trees running at an angle sharply uphill, nearly opposite Portend, up to Coldon and higher. Keep going, bearing right past Mondowie and stopping at the dirt-track 100 yards or so further up on the left (and ignore the english fuckers up here who might say “you’re not allowed to park here”, as Scottish government regulation allows you to do so unless you block the road). Walk up this dirt-track for ⅔ mile, and just before reaching the planted forestry, turn right along another dirt-track. Less than 200 yards along there’s a large sycamore tree, and about 20 yards below it (south) is the carving you’re looking for.
Archaeology & History
It’s difficult keeping up with the carvings in this region to the north of the Lake of Menteith, as we find new unrecorded ones on every visit, maintaining the tradition of fellow rock art students Maarten van Hoek, Kaledon Naddair, George Currie, Jan Broewer and the rest—and we know that there’s more of them hidden away. This one doesn’t seem to be in the Canmore listings, but I put that down to the fact that they’ve got a grid-reference wrong somewhere, as it’s pretty plain to see. Although, to be honest, in the rather vague descriptions of other adjacent carvings (Over Glenny 5 and 7), this carving is in-between them, so you’d expect it to be listed. Anyway, that aside…
Looking down at the ringsClose-up of faint rings
This long flat exposed rock surface has two primary cup-and-rings upon it: one cup with a double-ring, and the other standard cup-and-ring; there are also two single cup-markings on the stone: one near the middle of the rock and the other on its lower-right side. The main element is the double-cup-and-ring, which appears to be incomplete—not only in terms of its design, but also, as you can see in the photos, seems unfinished. From the central double-ring, a faint carved line runs out from the centre and into the other faint, incomplete, single cup-and-ring.
Series of metal-sharpening groovesArty-farty sketch of the design
At the bottom of the stone (as with several others hereby) a curious set of deep scars have been cut into the edge of the rock. They’re unmistakable when you see them. They have probably been created by metal artifacts being sharpened along the bottom of the rock—many many times by the look of it. These deep cuts reminded me of the more famous Polisher Stone, down Avebury-way. They may be explained by the fact that, several centuries ago, a battle occurred here and some of the men gathered in the area before the attack. It would seem as if this and the other cup-and-ring stones were used to sharpen their blades before going into battle. Whether this was done because of some local lore which imbued these stones with some sort of magick, we do not know. Folklore here seems curiously scarce (english incomers destroyed local traditions, as writers were telling us in the 19th century), apart from the well-known one of the area being rife with fairies: Robert Kirk’s famous The Secret Commonwealth of Elves, Fauns and Faeries (1691) was written three miles west of here, at Aberfoyle.
