historic Scotland

Auchensalt, Thornhill, Stirlingshire

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Broch: OS Grid Reference – NN 6533 0099

Also Known as:

Canmore ID 24398
Easter Borland
Keir

Take the A873 from Thornhill to Aberfoyle, and literally 1 mile west of Thornhill turn right up the track up and past Easter Borland farm (as if you’re heading up to Auchensalt). 250 yards past the farm, a large field opens up. Walk 100 yards east along the side of the wall towards the trees and follow the tree-line upstream 250 yards (don’t go into the lovely little glen) until, on your right, you’ll see a reasonably large area of grassland that rises up, with a steep-ish slope down to the burn below. This is the remains of the broch.

Archaeology & History

Shown as a ‘Keir’ on the 1866 OS-map, this is an old Scottish dialect word, barely used at all nowadays (folk need to start using it again!) which meant “an ancient fortification” or “rude forts”. The word is mentioned in early Statistical Accounts in 1795 and in the Second Account of 1845 the “Kiers at Auchinsalt” are mentioned specifically, albeit in passing….

When we visited the site yesterday, very little could be seen due mainly to the summer vegetation covering the area. A very small section of open walling was noted on its western side, and beneath the undergrowth a roughly oval structure was in evidence on the rise between the edge of the field and the drop into the small glen below. Something obviously man-made lies beneath the grasses, but in the last 100 years or so there has been debate as to whether it was a fort, a dun or a broch. The consensus at the mo, tells Euan Mackie (2007), is that it’s a broch!

Measuring some 25 yards across, the walling that makes up the broch was between 4-6 feet wide all round, and about 2 feet high. There seemed to be aggregates of large scattered stones inside and outside the main oval feature. If there was an entrance, it seemed to be at the western side, but I wasn’t sure about this. In truth, unless you’re a hardcore broch fanatic, you’d be truly disappointed with the dilapidated state of this monument. Much better ones can be seen just a few miles away…

References:

Chrystal, William, The Kingdom of Kippen, Munro & Jamieson: Stirling 1903.
Grant, William (ed.), The Scottish National Dictionary – volume 5, SNDA: Edinburgh 1960.
MacKie, Euan W., The Roundhouses, Brochs and Wheelhouses of Atlantic Scotland c.700 BC-AD 500, BAR: Oxford 2007.
McCulloch, Stuart J., Thornhill and its Environs, Munro Trust: Perth 1995.

Acknowledgements: Huge thanks to Paul Hornby for getting us here. Cheers matey!

St. Peter’s Well, Houston, Renfrewshire

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Holy Well: OS Grid Reference — NS 40764 67503

Also Known as:

Canmore ID 43125

Archaeology & History

Located on the north side of the village, in a field east of Greenhill Farm, this old Well was once (still is?) covered and protected by an old well-house. References to its mythic history are few and far between. St. Peter’s Day was June 29, which may relate to the last vestiges of midsummer rites local people held here; or perhaps when the genius loci was more notable. The Old Statistical Account of 1790 told that the burn which runs past the well was called St. Peter’s Burn; but T.C.F. Brotchie (1920) thought that an old place-name given to the village is telling:

“Houston is a very ancient village,” he wrote, “and it was known long ago as Kilpeter, which is the ‘cell or church of Peter’. The name of the farm near to the well is Chapelton, ‘the place of the chapel’, and I venture to think that when the saintly Peter came a-wandering to Renfrewshire, he established his habitation or cell adjacent to the well, blessed its water, and in that medieval times a chapel was also built there, its memory being enshrined in the place-name Chapelton. Crawford mentions that on St. Peter’s Day vast numbers of people used to come to Houston. He does not state the reason, but I fancy these people came to pay their devoir at the holy well of St. Peter.”

Mr Brotchie was probably right!

(I haven’t yet visited this site. If you travel to this site, please send us your field notes and accompanying photos to let us know of its present condition. All due credits will be given to any and all contributors, obviously.)

References:

Brotchie, T.C.F., “Holy Wells in and Around Glasgow,” in Old Glasgow Club Transactions, volume 4, 1920.
Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.
Walker, J. Russel, “‘Holy Wells’ in Scotland,” in Proceedings of the Society of Antiquaries of Scotland, vol.17 (New Series, volume 5), 1883.

St. John's Well, Isle of May, Fife

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Holy Well: OS Grid Reference – NT 65858 99107

Also Known as:

Pump Well

Archaeology & History

This seems to be the only ‘St John’ dedication on the Isle of May: a small island littered with more saint’s names, seemingly, than Iona and Lindisfarne combined! Illustrated on the 1855 OS-map, without name—and on the present-day large-scale OS-maps too, 20 yards or so from its 1855 position—the standard archaeo-historical records say nothing of the place. Thankfully antiquarian and folklore accounts have preserved evidence of its title. When the Victorian traveller Thomas Muir (1868; 1883) visited the Isle of May, he told how the islanders struggled to maintain a good water supply during a drought there in the 1860s. St. John’s Well was, he told,

“A pump standing by the path above Kirk Haven. The water good, but a little brackish. During all the drought of this summer we pumped water out of this well to supply our cattle.”

After Æ. J.G. Mackay’s (1896) visit to the island he told that here, along with the other holy wells on May,

“their brackish waters have lost the magic virtue they were credited with in early christian, possibly in pagan times.”

In more recent times it was described in W.J. Eggeling’s (1985) natural history survey. St. John’s Well was,

“the well within the high, cylindrical, whitewashed wall-surround lying across Haven Road from the Coal House. Also known as the Pump Well. It is a guiding mark for boats entering Kirk Haven.”

Folklore

St. John’s Day (June 24) was the christian name given to the traditional Midsummer Day, or days, around which good heathen festivals occurred; but we can find no ritual accounts of activity specific to this Well. Help!

References:

Dickson, John, Emeralds Chased in Gold; or, The Isles of the Forth, Oliphant: Edinburgh 1899.
Eggeling, W.J., The Isle of May, Lorien 1985.
Mackay, Æ. J.G., A History of Fife and Kinross, William Blackwood: Edinburgh 1896.
Muir, Thomas S., The Isle of May – A Sketch, Edinburgh 1868.
Muir, Thomas S., Ecclesiological Notes on some of the Islands of Scotland, David Douglas: Edinburgh 1883.
Simpkins, John Ewart, Examples of Printed Folk-lore Concerning Fife, with some Notes on Clackmannan and Kinross-shires, Sidgwick & Jackson: London 1914.

St. Andrew's Well, Isle of May, Fife

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Holy Well: OS Grid Reference – NT 65375 99592

Archaeology & History

In John Dickson’s (1899) fine work on the history and antiquities of the Forth islands, he describes a number of all-but-forgotten holy and medicinal wells that could be visited in the 19th century—this one included! It was highlighted, without name, on the 1855 OS-map of the island, a short distance west of the curiously named Holyman’s Road. Aerial views of it today seem to indicate that the well was surrounded by walling, which may have been an old well-house—although the archaeological record here is silent. Mr Dickson told us:

“St. Andrew’s Well, beside the Altar Stones, contains the best water on the May and is entirely used for domestic purposes. This spring frequently dries up during the summer months and, in these circumstances, the islanders obtain a supply from Crail.”

Although it is still shown on modern large-scale OS-maps (as ‘St Andrew’s Well’), its present condition is unknown. If this has become boggy and overgrown, it is a sure case for renovation, despite its desolate geography; and especially considering that St Andrew is the patron saint of Scotland, whose festival date is November 30 (thought originally to have been Samhain, or Halloween—the old heathen New Year’s Day). If any visitor or islander could send us photos of the site, that would be awesome!

References:

Dickson, John, Emeralds Chased in Gold; or, The Isles of the Forth, Oliphant: Edinburgh 1899.
Eggeling, W.J., The Isle of May, Lorien 1985.
Mackay, Æ. J.G., A History of Fife and Kinross, William Blackwood: Edinburgh 1896.
Muir, Thomas S., The Isle of May – A Sketch, Edinburgh 1868.
Muir, Thomas S., Ecclesiological Notes on some of the Islands of Scotland, David Douglas: Edinburgh 1883.
Simpkins, John Ewart, Examples of Printed Folk-lore Concerning Fife, with some Notes on Clackmannan and Kinross-shires, Sidgwick & Jackson: London 1914.
Taylor, Simon & Markus, Gilbert, The Place-Names of Fife – volume 3, Shaun Tyas: Donington 2009.

Warlocks’ Tomb, Muckhart, Clackmannanshire

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Tomb/s (lost): OS Grid Reference – NS 9928 9865

Archaeology & History

A fascinating site that was described in Johnston & Tullis (2003) local history work on the parish of Muckhart. Amidst an area bedevilled with faerie, boggarts, ghosts and historical shamanic moot sites we find more curious folklore pointing at a long forgotten site, whose age and precise nature remains a mystery. Adjacent to the old boundary line, close to the meeting of streams, the Muckhart authors told that,

“an orchard above the old farmhouse to this day remains mainly untouched. It was the burial site of warlocks from the parish and it is thought some may have even been burned at the Mill. It has always been said that this ground should never be touched! There is an ancient rubble bridge over the Hole Burn which has a Masonic Eye painted on it to ward off any unwelcome spirits. Despite the eye, both the Farmhouse and the Millhouse have been home to many strange and ghostly manifestations.”

The folklore sounds to be a mix of archaic and medieval animistic traits: perhaps of a prehistoric cairn, visited and maintained by local people (as found throughout Britain) until the Burning Times, when christian fanatics arrived, debasing the cultural rites and murdering local innocent people. …Perhaps not.

When Paul, Maggie and I explored the area a few days ago, we were greeted most cordially by the owner of Muckhart Mill, who knew of the folklore, but didn’t know the exact whereabout of the grave. We couldn’t find any clues as to its exact location either. Apart, perhaps, from the top of the hill immediately above the orchard where, alone and fenced off with an old covered (unnamed) well, a solitary Hawthorn tree stood. We each recalled the aged relationship that Hawthorn has in witch-lore… but that’s as far as it went. The grave remains hidden and may have been destroyed. If anyone discovers its whereabouts, please let us know so that a preservation order can be made to ensure its survival.

References:

Johnston, Tom & Tullis, Ramsay (eds.), Muckhart, Clackmannanshire: An Illustrated History of the Parish, MGAS 2003.

Mineral Well, Dollar, Clackmannanshire

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Healing Well: OS Grid Reference – NS 9855 9804

Also Known as:

Dollar Chalybeate Spring
Dollar Spa
Vicar’s Bridge Spa

Archaeology & History

Somewhere hiding away above the north-side of the River Devon, just above the Vicar’s Bridge, a little-known healing well came into being following industrial workings in the glen in 1831 by a local iron-working company. The waters were strongly chalybeate, or iron-bearing—and as the fad amongst the wealthy was, at the time, a love of Spa Wells, this mineral spring was broadcast as a competitor of the Harrogate and Bath Spas. But it failed pretty fast, sadly.

Bottles of the water were marketed and sold as ‘Dollar Mineral Water’ in many of the large cities, but sales weren’t too good. Johnston & Tullis (2003) pointed out how the waters would have been coloured like brandy; and despite it being good for anaemia, a good tonic, and favourable in treating cuts and bruises, the mineral spring was no longer of any value as a business, dying a quick death. Local people still kept using the waters, but in recent years the spring appears to have died too.

References:

Johnston, Tom & Tullis, Ramsay (eds.), Muckhart, Clackmannanshire: An Illustrated History of the Parish, MGAS 2003.
Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.

Borgie, Tongue, Sutherland

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Chambered Cairn: OS Grid Reference – NC 6737 5940

Also Known as:

Canmore ID 5743

Getting Here

Very difficult to find under the herbage, but – along the A836 road between Tongue and Bettyhill, turn down at Borgie Bridge towards Skerray. A few hundred yards along, past the third house on y’ right, a path through the gate on the left takes you up the slope. Once you meet the deep-cut dike, follow it north-ish for 200 yards, over the fence; then walk 150 yards towards the eastern edges where the mass of gorse meets with the rocky escarpment. You’re damn close!

Archaeology & History

These days, much of the remains of this neolithic chambered cairn are inaccessible, as it is covered with the spindly-killer-bushes that are the yellow gorse (Ulex eurapæus). A pity. …Just like its fellow chambered tomb of Dun Riaskidh precisely 1½ miles NW, this was also built upon the edge of a natural rocky escarpment with some of the rocks making up the tomb falling to the edges (I nearly fell in and spined misself meandering around its edges!).

Little has been written about it in archaeo-tomes, despite it being first listed in 1947. Presumably neolithic in age, it was first classed as a ’round cairn’ and has subsequently been described by Canmore as,

“a severely robbed, chambered cairn. It is about 15.0m in diameter, with a maximum height of 0.6m in the centre; elsewhere the cairn is reduced to a stony rim and scattered stones. In the centre a chamber is indicated by two opposing earthfast boulders 1.1m apart and protruding up to 0.6m through the cairn material.”

References:

Gourley, Robert, Sutherland: An Archaeological Guide, Birlinn: Edinburgh 1996.

Acknowledgments: Huge thanks to Donna Murray, for putting me up in this part of Paradise. Cheers Donna.

Cross Well, Musselburgh, East Lothian

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Holy Well: OS Grid Reference – NT 34629 72739

Archaeology & History

Musselburgh has had an ancient fair—held upon St. James’ Day (July 25)—for many centuries. It was held along the old High Street by a more ancient Market Cross than the one seen there today. R.M. Stirling (1894) told us that, “The cross is erected over a draw-well, and in local parlance is known as the Cross Well.”

On the 1853 township map, a water ‘pump’ is shown at the very spot, with the ‘cross’ and water trough shown on subsequent maps. The Well isn’t mentioned in John Small’s (1900) description of the cross and its authenticity as a ‘holy’ well is questionable.

References:

Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA 2018.
Small, John W., Scottish Market Crosses, Eneas Mackay: Stirling 1900.
Stirling, R.M., Inveresk Parish Lore from Pagan Times, T.C. Blair: Musselburgh 1894.

Achnaburin, Bettyhill, Farr, Sutherland

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‘Hut Circle’: OS Grid Reference – NC 7082 5891

Also Known as:

Achnabourin
Canmore ID 6210

Getting Here

Take the A836 road (between Bettyhill and Tongue), crossing the metal bridge across the River Naver a mile south of Bettyhill. Keep going for nearly a mile, past the houses and into the small trees, keeping your eyes peeled to the right where a small but notable bracken-covered mound rises 10-20 yards in the rough field. Go through the gate and you’re there!

Archaeology & History

A site which, from the nearby roadside, has all the hallmarks of being yet another Sutherland broch (there are tons of them up here!)—but apparently it isn’t! Despite being shown on the earliest OS-map of the region as a ‘Pict’s House’ (which are usually brochs), the site has subsequently been designated by modern archaeologists as a simple ‘hut circle’. I have my doubts over this, as it’s a most unusual one with little logic over its positioning—unless it was either a look-out point, or an odd ritual spot.

As you can see from the poor photos I got of the place, a large angled tumulus-like hillock (it’s akin to a mini-Silbury Hill at first sight) rises up from the ground with a reasonably uniform angle around much of it, to a height of between 16-20 feet. Scattered rocks and stones adorn the mound as you walk up its embankments and onto the top where, around the edges, a notable man-made ring of walling shows it to have been artificially created. Unfortunately most of the top of the mound was completely covered in thick decayed bracken when I visited, so it was difficult to get any good photos of this topmost walling.

From the top of the mound, the walling is between 1-3 feet high, in a roughly circular setting, measuring 36-40 feet across. The most distinct section of it was visible on the west-to-south-to-east section; with the lowest and depleted section occurring on its northern edges. The entrance to the ‘hut circle’ is apparently on its eastern side. Although it is assumed to be Iron Age in nature, its real age is unknown.

References:

Mercer, R.J. & Howell, J.M., Archaeological Field Survey in Northern Scotland – volume 2, University of Edinburgh 1976-1983.

Vicar’s Well, Musselburgh, East Lothian

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Holy Well (destroyed): OS Grid-Reference – NT 3452 7264

Archaeology & History

First mentioned in the Scottish Statistical Account of 1845, its name originates from being attached to the vicarage of nearby St. Michael’s church. Highlighted on the 1853 township map of Musselburgh, this forgotten holy well was described in the middle of the 19^th century by local historian James Paterson (1857). It was located near the middle of town, along a back-street south of the High Street. Mr Paterson told us that:

“At the Dam Brae there is still a well, celebrated for the excellence of its water, called ‘the vicar’s well’, from which it is believed the present manse occupies the site of the ancient vicarage. It lies to the southeast of the Brae, and the wall of the ground approaches pretty close to the mill lead, or damn, as it is called. It is well surrounded with old trees.”

When it was described by Mr Beveridge in the 1845 Statistical Account, the spring had been covered by a pump. Local lore told how the waters of this ancient Well was said by housewives to be excellent in the infusion of tea; and although its name was spoke in local dialect as the ‘Bickers Well’, Beveridge told it to mean the “Vicars Well.” There is the obvious possibility that the ‘bickers’—as in chit-chat and gossip—related to it being where local folk simply met and chatted.

When Mr Stirling (1894) wrote his account of the adjacent Inveresk parish, he told how water from the Vicar’s Well,

“was in much request till a few years ago, when its use was forbidden and its site enclosed (for) sanitary considerations.”

References:

Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA 2018.
Paterson, James, History of the Regality of Musselburgh, James Gordon: Musselburgh 1857.
Stirling, R.M., Inveresk Parish Lore from Pagan Times, T.C. Blair: Musselburgh 1894.