Whin Well, Stirling, Stirlingshire

Healing Well (lost):  OS Grid Reference – NS 7934 9412

Whin Well on 1858 map

Archaeology & History

Shown on the 1858 map of the city, this ‘Well of the Gorse’ (from the old folk-name ‘whin’, or Ulex Europareus) on the northern side of the old town, about 300 yards east of Stirling Castle, has long since gone.  An old cottage of the same name was once to be found at the end of the appropriately named Whinwell Road, which also preserves its memory.  Although the folklore of the site has seemingly been forgotten, it may be that the waters here had medicinal qualities akin to those given by the plant – i.e., jaundice, intestinal problems and to strengthen the heart. (see Mrs Grieve’s Modern Herbal)

© Paul BennettThe Northern Antiquarian

 

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  56.124514, -3.942565 Whin Well

Horse Well, Duddingston, Edinburgh, Midlothian

Healing Well:  OS Grid Reference – NT 28198 72642

Getting Here

Horse Well on 1852 map

Horse Well on 1852 map

Get to the Delf Well from Duddingston and keep walking along the lochside road for 60-70 yards, where you go through the black metal gate in the fence on your left.  Walk down the slope just a few yards and (drought dependent!) you’ll see an initial damp patch where the well used to arise 150 years ago; just a few yards further down the slope is the more notable spring water of the Horse Well below you.

Archaeology & History

The site is shown on the 1852 map of the area where it was later “capped” and used by the old local water authority.  Thankfully the water has managed to escape and is once more feeding the birds and the land, running into the loch below.  When we arrived here, a crow was drinking from the waters.

Horse Well & its herbs

Horse Well & its herbs

Although you’d expect that this was once a watering-place for horses, the name of the well may relate to the Scottish folk-name of the herb Veronica beccabunga, generally known as Brooklime or European Speedwell, but locally called Horse-well grass—some of which seemed to be growing in the watery spring amidst the other plants.  As a herb it was used in the treatment of scurvy.  The history of the well however, seems all but forgotten…

References:

  1. Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA: Alva 2017.
  2. Grant, William (ed.), Scottish National Dictionary – volume 5, SNDA: Edinburgh 1958.

© Paul BennettThe Northern Antiquarian

 

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  55.941430, -3.151066 Horse Well

Borgie Well, Cambuslang, Lanarkshire

Sacred Well:  OS Grid Reference – NS 64412 60194

Getting Here

Borgie Well on the 1859 map
Borgie Well on the 1859 map

There must be an easier way to visit this site than the method I used.  Which was:  along Cambuslang’s Main Street (A724), turn up the B759 Greenlees Road for nearly 500 yards, turning left onto Vicarlands Road.  Notice the grass verge and steep slope immediately to your left.  Walk into the tree-lined gorge, following the left-side along the edges of the fencing.  About 150 yards down the steep glen, note the very denuded arc of stone-walling and rickety fencing on the other side of the burn.  That’s it! (broken glass and an excess of people’s domestic waste are all the way down; very difficult to reach, to say the least!)

Archaeology & History

Found in a dreadful state down the once-beautiful Borgie Glen, this is one of the most curious entries relating to sacred and healing springs of water anywhere in the British Isles.  Indeed, the traditions and folklore told of it seem to make the site unique, thanks to one fascinating factor…..which we’ll get to, shortly…..

Remains of the Borgie Well
Remains of the Borgie Well

The name ‘Borgie’ is an oddity.  Local historians J.T.T. Brown (1884) and James Wilson (1925) wondered whether it had Gaelic, Saxon or Norse origins, with Brown thinking it may have been either a multiple of a simple bore-well, or else a title given it by a travelling minister from Borgue, in Kirkcudbright.  Mr Wilson took his etymology from the very far north where “there is a stream called the Borgie” (just below the Borgie souterrain).  This is said to be Nordic in origin, with

“borg, a fort or shelter, and -ie, a terminal denoting a stream. It is almost certain that our Borgie has the same origin; that is, ‘the fort or shelter by the stream.’”

The Borgie Well was described by a number of authors, each of whom spoke of its renown in the 19th century and earlier.  One of my favourite Glasgow writers, Hugh MacDonald (1860), had this to say about the place:

“There are several fine springs in the glen, at which groups of girls from the village, with their water pitchers, are generally congregated, lending an additional charm to the landscape, which is altogether of the most picturesque nature. One of these springs, called “the Borgie well,” is famous for the quality of its water, which, it is jocularly said, has a deteriorating influence on the wits of those who habitually use it.  Those who drink of the “Borgie,” we were informed by a gash old fellow who once helped us to a draught of it, are sure to turn “half daft,” and will never leave Cambuslang if they can help it.  However this may be, we can assure such of our readers as may venture to taste it that they will find a bicker of it a treat of no ordinary kind, more especially if they have threaded the mazes of the glen, as we have been doing, under the vertical radiance of a July sun.”

Borgie Well, looking south
Borgie Well, looking south

It’s somewhat troublesome to reach, but a beautiful landscape indeed is where, today, only remnants of the Borgie Well exist.  A very eroded semi-circle of walling and iron bars protects what was once the waters of the well—which have long since fallen back to Earth.  Behind it, right behind it, overhangs the cliff and a small cave: a recess into the Earth with its very own feeling.  It has the look and feel of a witch’s or hermit’s den with distinct oracular properties.  This geomancy would not have gone unnoticed by our ancestors.  In this enclaved silence, the once bubbling waters beneath the cliffs give a feel of ancient genius loci—a memory still there, despite modernity.  Whether this crack in the Earth and its pure spring waters was some sort of Delphic Oracle in days gone by, only transpersonal ventures may retrieve… Perhaps…

In the 19th century a path took you into the glen from the north, and a commemorative plaque was erected here by a Dr Muirhead, where now lie ruins.  It read:

The Borgie Well here
Ran many a year.

Then comes the main verse :_

Wells wane away,
Brief, too, man’s stay,
Our race alone abides.
A s burns purl on
With mirth or moan,
Old Ocean with its tides,
Each longest day
Join hands and say
(Here where once flowed the well)
We hold the grip
Friends don’t let slip
The Bonny Borgie Dell.
1879.

At the base was carved an appeal to the local folk:

Boys, guard this well, and guard this stone,
Because, because, both are your own.

The plaque has long since gone; and according to the local historian J.T.T. Brown (1884), the waters went with it due to local mining operations around the same time.  But there was an additional rhyme sang of the Borgie Well which thankfully keeps the feel of its memory truly awake (to folk like me anyway!).  It is somewhat of a puzzle to interpret.  Spoken of from several centuries ago, it thankfully still prevails:

A drink 0′ the Borgie, a taste 0′ the weed,
Sets a’ the Cam’slang folks wrang in the heid.

Meaning simply, if you drink the waters of this well, you’ll get inebriated!   It’s the derivation of the word ‘weed’ that is intriguing here.  In Grant’s (1975) massive Scottish dialect work we are given several meanings. The most obvious is that the weed in the poem is, literally, a weed as we all know it.  But it also means ‘a fever’; also ‘to cut away’ or ‘thin out’; to carry off or remove (especially by death); as well as a shroud or sheet of cloth.  These meanings are found echoed, with slight variants, in the english dialect equivalent of Joseph Wright. (1905)  Hugh MacDonald told that the Enchanter’s Nightshade (Circaea lutetiana) grew hereby—which, initially, one might think could account for this curious rhyme.  But the Enchanter’s Nightshade has nothing to do with the psychoactive Nightshade family, well-known in the shamanistic practices of our forefathers.  However, in the old pages of one Folklore Society text, William Black (1883), in repeating the curious rhyme, told us:

“The Borgie well, at Cambuslang, near Glasgow, is credited with making mad those who drink from it; according to the local rhyme —

A drink of the Borgie, a bite of the weed,
Sets a’ the Cam’slang folk wrang in the head.”

The weed is the weedy fungi.”

A mushroom no less!  In John Bourke’s curious (1891) analysis of early mushroom use, he repeats Mr Black’s derivation.  If this ‘weed’ was indeed use of mushrooms that made the local folk “go mad” or “wrang in the head” (and if not – what was it?), it’s an early literary account of magic mushroom intoxication!  If this interpretation is correct, the likelihood is that the Borgie Well was a site used for ritual or social use of such intoxicants.  Many sites across the world were used by indigenous people for ritual intoxication, and this could be one of the last folk remnants of such usage here. We know that Scotland has its own version of cocaine, used extensively by our ancestors (even the Romans described it) and which was still being used by working Highlanders in the 20th century—but early descriptions of mind-affecting mushrooms are rare indeed!

Psilocybe semilanceata
Psilocybe semilanceata
Amanita muscaria
Amanita muscaria

Mr Black gives no further folklore, nor the source of his information, other than to suggest that the madness incurred by the Well typified the people of Cambuslang!  “Weedy fungi” may have been ergot (Claviceps purpurea), but the incidence of the grasses upon which it primarily grows, rye, here seems unlikely—and the folklore would certainly have included the ‘death’ aspects which that fungus brings!  Fly agarics (Amanita muscaria) however, may have grown here.  Old birches are close by, which produce nice quantities of those beautiful fellas.  On the fields above the gorge, where now houses grow, Liberty Caps (Psilocybe semilanceata) may have profused—as they do in the field edges further out of town—but this species has no local cultural history known about from the early period.  We must, however, maintain a healthy scepticism about this interpretation—but at the same time we have to take into account the ‘intoxicating’ madness which the combination of the “waters and the weed” elicited.

One final note I have to make before closing this site entry:  despite the beautiful location, this small gorge is in a fucking disgraceful state.  Some of the people who live in the houses above the gorge should be fucking ashamed of themselves, dumping masses of their household rubbish and tons of broken glass into the glen.  If these people are Scottish, WTF are you doing polluting your own landscape like this?  This almost forgotten sacred site needs renewing and maintaining as an important part of your ancient heritage.  Have you no respect for your own land?!?

References:

  1. Armitage, Paul, The Ancient and Holy Wells of Glasgow, TNA 2017.
  2. Black, William George, Folk Medicine: A Chapter in the History of Culture, Folk-lore Society: London 1883.
  3. Brotchie, T.C.F., “Holy Wells in and Around Glasgow,” in Old Glasgow Club Transactions, volume 4, 1920.
  4. Brown, J.T.T., Cambuslang, James Maclehose: Glasgow 1884.
  5. Bourke, John G., Scatalogic Rites of All Nations, W.H. Lowdermilk: Washington 18981.
  6. Grant, William (ed.), The Scottish National Dictionary – volume 10, SNDA: Edinburgh 1975.
  7. Hansen, Harold A., The Witches’ Garden, Santa Cruz: Unity 1980.
  8. MacDonald, Hugh, Rambles round Glasgow, John Cameron: Glasgow 1860.
  9. MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
  10. Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.
  11. Walker, J.R., ‘”Holy Wells” in Scotland”, in Proceedings of the Society of Antiquaries, Scotland, volume 17, 1883.
  12. Wilson, James A., A History of Cambuslang, Jackson Wylie 1925.
  13. Wright, Joseph, The English Dialect Dictionary – volume 6, Henry Frowde: Oxford 1905.

Acknowledgements:  Huge thanks again, in various ways, to Nina Harris for getting us here; and Paul Hornby, for reminding me of my literary sources when I needed them! Thanks too to Travis Brodick and his beautiful photo of the Amanita muscaria cluster.

© Paul Bennett, The Northern Antiquarian

Marriage Well, Carmyle, Lanarkshire

Sacred Well:  OS Grid Reference – NS 66765 62063

Getting Here

Marriage Well on 1864 map
Marriage Well on 1864 map

Get onto the A763 road several miles east of Glasgow city centre and go along Gardenside Avenue onto the Carmyle estate. A few hundred yards on, turn right down Carmyle Avenue, then left onto River Road. Follow the footpath along the edge of the River Clyde for nearly a mile—past the recently destroyed John’s Well—until you hit the remnants of Kenmuir Woods. You’ll reach some large polluted pools and when you reach the gap between the first and second pool, walk into the trees above the river and the Well is there.

Archaeology & History

The decaying remains of this old well can still be seen, incredibly, in the small copse of trees that are Kenmuir Woods, just a few yards above the River Clyde, 160 yards below the M8 and the same distance west of the Daldowie sewage treatment works, with polluted water treatment pools just yards away!  Not the sort of place you’d take a partner for any sort of marriage ceremony whatsoever nowadays!  But it wasn’t always like this of course. Only since the Industrialists stamped their mark…

When Hugh MacDonald (1860) wrote the finest narrative of this arena in the middle of the 19th century, his evocative words painted the entire landscape with a veil untouched since his days.  Indeed, it is truly like another world compared to the sacrilege of what we see today:

“It is a wild and bosky scene, covered with a picturesque profusion of timber, and is the habitat of flowers innumerable. The weaver herbalists of Camlachie and Parkhead find it a perfect storehouse of medicinal rarities; and on Sundays they may be seen in sickly groups prying into every green recess in search of plants which old Culpepper would have loved for their rare qualities, or carrying them home in odorous bundles, confident of having obtained a mastery over “all the ills that flesh is heir to.” The botanist may also occasionally be seen lurking here, vasculum in hand, or on bended knee, examining the structure of some strange flower. But even the mere general lover of flowers will here find much to reward his attention.  At present the May-flower (Caltha palustris), the wild hyacinth, the craw-flower of Tannahill, the red campion (Lychnis dioica), the odorous woodruff (Asperula oderata), the globe-flower or lucken gowan (Trollius europœus), and many others are in full bloom, and so thickly strewn that even as the poet says, “You cannot see the grass for flowers.”

“At the foot of the bank, near its upper extremity, there is a fine spring, which is known by the name of the ‘Marriage Well,’ from a couple of curiously united trees which rise at its side and fling their shadows over its breast. To this spot, in other days, came wedding parties, on the day after marriage, to drink of the crystal water, and, in a cup of the mountain-dew, to pledge long life and happiness to the loving pair whom, on the previous day, old Hymen had made one in the bands which death alone can sever.  After imbibing a draught of the sacred fluid from the cup of Diogenes, we rest a brief space on the margin of the well.”

One wonders how far back in time the attribution of ‘Marriage Well’ from the animism of the trees went; and whether marriage ceremonies were performed here, quietly, away from the prying eyes of the Church and invading english in centuries much earlier under the guidance of the Moon.  It’s probable…

Nature’s cloak was still intact here when, many years after Hugh MacDonald’s visit, the local writer Dan McAleer (1930) informed us that,

“Shy bridesmaids and their groomsmen used to visit after a wedding to drink the mystic waters of the Marriage Well.  Certain places about the woods were well adapted for picnics, etc. After tea and refreshments the lads and lassies passed hours in amusement trying to step over the well and anyone soiling the water in any way while stepping across it would not get married that year.”

Much of the beauty of the landscape and Her waters, and the rich romance that arises from Her cyclical forms are long gone from here now… Cold ‘progress’ bereft of the necessity of Nature’s sanctity is no progress at all…  Although the genius loci of the place may have long since gone, at the very least the regional council—or decent locals, if the council can’t be arsed—could erect some memorial and save the failing Marriage Well from what seems to be its close and final demise….

References:

  1. Carpenter, Edward, Civilization: Its Cause and Cure, George Allen & Unwin: New York 1914.
  2. McAleer, Dan, A Sketch of Shettleston, 1930.
  3. McDonald, Hugh, Rambles round Glasgow, John Cameron: Glasgow 1860.
  4. Michell, John, The Earth Spirit: Its Ways, Shrines and Mysteries, Thames & Hudson: London 1975.
  5. Michell, John, Simulacra, Thames & Hudson: London 1979.
  6. Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.

© Paul Bennett, The Northern Antiquarian 

 

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  55.833326, -4.128755 Marriage Well