Healing Well (destroyed): OS Grid Reference – SE 1174 3443
Archaeology & History
Ing Well on 1852 map
This ‘Well of the Meadow”, or Ing Well, is one of countless springs in and around the Bradford metropolis that have been destroyed by that thing they call ‘development’. It was one of the main water sources for the villagers of Allerton village in the 19th century and earlier. Highlighted on the 1852 OS-map of the region, a singular footpath once led to the waters and no further. There appear to be no antiquarian or historical references detailing its traditions or medicinal qualities—unless of course, you know different.
The name Ing Wells is one of the most common of all titles given to water supplies in England, meaning having the same meaning and general history just about everywhere it occurs. The place-name itself was given extensive attention in two separate studies by Eilert Ekwall (1962) and Sigurd Karlstrom (1927).
References:
Ekwall, Eilert, English Place-Names in -Ing, Lund: Uppsala 1962.
Karlstrom, Sigurd, Old English Compound Place-Names in -Ing, Lund: Uppsala 1927.
Holy Well (destroyed): OS Grid-Reference – NT 3452 7264
Archaeology & History
Vicars Well on 1853 map
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 19th 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.”
Once you’re in Edinburgh, there are so many ways to get here (and it’s easy to get lost with city directions, depending on where you’re starting out from), so just get to the south-side of Edinburgh Castle and find the long cobbled-road of the Grassmarket. Ask people if you can’t find it, they’re very helpful in Edinburgh (totally different from London!). It’s the large carved square stone-feature near the bottom of the road.
Archaeology & History
Very much the product of the Industrial Age, this large ornate architectural feature at the cobbled junction of Grassmarket, Cowgatehead and West Bow, was built by Robert Mylne in 1681. The well gave the people of the city a water supply after redirecting waters from the Comiston Springs, 3 miles away, into Edinburgh. It was one of a number of public wells constructed in the city specifically for use by the general populace “when a dry season occurred,” reported Mr Colston (1890). A dry season?! – in Scotland?! In the 19th century it became unreliable as a source of good drinking water. It has no archaic animistic veracity.
Along the B925 road between Dunfermline and Kirkcadly, ⅔ of a mile (1.07km) west of Auchtertool village, go down the small track leading down to the isolated church on the rise in some trees. Walk through the churchyard and out the other side where a small footpath runs downhill. 50-60 yards along, by the walling, this holy well is/was said to be.
Archaeology & History
Both history and tradition are pretty shallow on this all-but-forgotten site, which Penny Sinclair guided us to see in the summer of 2016. Sadly the entire area where the waters are reported to emerge were completely overgrown in nettles when we visited and, despite us trampling the Urtica down, we could find no remains of the spring. (the Church and its followers here should ensure that the well is properly maintained)
The greatest description of the site seems to be that given by William Stevenson (1908) in his rare work on the parish of Auchtertool. He wrote:
“As you approach the Kirk of Auchtertool by the old road…you come upon a well by the wayside. For many years it was the well that supplied the Manse with water, but it is now seldom used, even by the passing traveller. There is a belief that at one time this well was what is known as a holy well. Be that as it may, a friend of the late Rev. Walter Welsh, the late Dr Robert Wilson, caused a stone over the well to be inscribed with the following lines:
“Ye who the gently-winding path have trod,
To this fresh fount beside the house of God,
Taste the clear spring; and may each pilgrim know
The purer stream where living waters flow.””
The well was included in Ruth & Frank Morris’ (1982) survey, where they added that the waters from the well were “used in celebration of the mass.”
The archaeology and traditions ascribed to this ancient tree (exact position unknown) is based on words that were first penned two hundred years ago. It was thankfully recorded with a reasonable description when William Nimmo wrote about the great Sir William Wallace in the second edition of his Stirlingshire (1817) work. Known about in oral tradition by local people, Nimmo told how:
“Torwood was a place where he and his party, when engaged in any expedition in this part of the country, often held their rendezvous, and to which they retreated in the hour of danger. Here is still to be seen an aged oak, well known by the name of Wallace’s Tree; which seems to have been, even then, rotten and hollow within, and is said to have often afforded a lodging to him and a few of his trusty friends. It is supposed to have been one of the largest trees that ever grew in Scotland. It is now almost quite decayed; but, from its ruins, appears to have been of an uncommon size. The remaining stump is no less than eleven or twelve feet in diameter. It stands upon the summit of a small eminence, which is surrounded on all sides by a swamp. A rugged causeway runs from the south through the swamp, and leads up to the tree. Some other vestiges of the stonework are discernible, surrounding the tree in a circular form, and leading to the conjecture that this oak is of a very high antiquity; and that, having been much frequented by Druidical priests, amongst whom the oak was sacred, the causeway had been laid for their approach to it, and the performance, underneath its branches, of religious rites.”
Nimmo may have a point here. Not necessarily of druids (although druidic traditions and reality is known from many old tracts to have continued in many of the hidden places in Scotland), but certainly in relation to the paved track leading to a what may have been a recognised moot-hill, on top of which this great oak once stood. Great trees and ancient meeting places were held in high esteem, not only in the legends of druidism and more established animistic pantheons, but in the recognised pragmatism of local tribal gatherings, in Scotland, Wales, England and in traditional cultures all over the world. (Gomme 1880) The traces of stonework leading to the hill strongly implies an archaeological site in the paving alone; but moreso, as an important site in the traditions of the Scottish people. The fact that these stone ruins were still visible when Nimmo visited the site in the latter-half of the 18th century in the context he describes, implies it may have been the remains of a possible crannog; or a moot hill; or even, with its great oak surmounting, a sacred grove! In my mind, it was probably being used as a gathering place long before William Wallace and his men gathered here…
In 1880, a 3rd edition of Nimmo’s Stirlingshire was published and edited by R. Gillespie. Herein were additional notes about Wallace’s Oak that had been uncovered by Mr Gillespie. Although he’d visited the place,
“Not the smallest vestige…of the Wallace oak remains. Even the ” oldest inhabitant” can say nothing of it save what he has gathered from tradition. Sir Walter Scott, in his Tales of a Grandfather, speaks of having seen some of its roots eighty years ago; and recently we were shown a treasured morsel of the tree in the Chambers’ Institute at Peebles. Wallace, undoubtedly, often chose the solitude of the Torwood as a place of rest for his army, raised and roused to oppose the tyranny of Edward. Here he concealed his numbers and his designs, sallying out suddenly on the enemy’s garrisons, and retreating as suddenly when afraid of being overpowered. While his army lay in these woods, “the oak” was his head-quarters. Within it, the illustrious hero generally slept, the hollow trunk being huge enough to afford shelter both to himself and one or more of his associates.”
When John Gibson (1908) came to write about it, he told that “Wallace’s Oak, which stood on another part of Woodside (low Torwood), has…vanished.” No roots, no lingering trunk—nothing. But although the tree has long since gone, William M. Stirling pointed out in 1817 that,
“A young tree is pointed out in the neighbourhood, as having sprung from an acorn of Wallace’s Oak.”
If and when we can locate the old toll-house of Broomage at Larbert, we get much closer to identifying the exact location of this long lost oak. Then, perhaps, a commemorative plaque should surely be placed there to remind people of their great history, and included on tours of sites relating to Sir William Wallace.
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
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
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 semilanceataAmanita 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:
Armitage, Paul, The Ancient and Holy Wells of Glasgow, TNA 2017.
Black, William George, Folk Medicine: A Chapter in the History of Culture, Folk-lore Society: London 1883.
Walker, J.R., ‘”Holy Wells” in Scotland”, in Proceedings of the Society of Antiquaries, Scotland, volume 17, 1883.
Wilson, James A., AHistory of Cambuslang, Jackson Wylie 1925.
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.
Holy Well (destroyed): OS Grid Reference – NS 6451 5981
Archaeology & History
Site shown on 1864 map
Illustrated on the earliest OS-map of the region, this is one of four holy and healing wells within half-a-mile of each other—including the legendary Borgie Well in the Borgie Glen. The waters from here emerged above the rise, close to the end of Mansefield Avenue, from where you look down onto the wooded burn. When it was visited by the Ordnance Survey chaps in the 19th century, they told simply that water here “is taken from pipes being laid from it to the Manse to supply the Minister.”
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Healing Well (lost): OS Grid Reference – NT 654 993
Archaeology & History
Wells that are dedicated to sheep are none-too-common—and this one on the remote Isle of May between Edinburgh and Fife only received its commemoration, tradition tells, not too many centuries back. It is described singularly in John Dickson’s (1899) fine work, where he informs us that,
“The Sheep Well lies to the west of the lighthouse. Said to have got its name from a sheep having been drowned in it. Its water is useless for household purposes, and it occasionally becomes dry during the hot season.”
Its present condition and precise location is unknown. If an islander chances upon this site and knows its present condition, please get some photos and let us know how it’s fairing.
References:
Dickson, John, Emeralds Chased in Gold; or, The Isles of the Forth, Oliphant: Edinburgh 1899.
The name of this site alone insisted that I bring it to people’s attention! If it was a healing well relating to its name, I wonder what it was used for! It’s described just once in the New Statistical Account (1845) for Lanarkshire, where Pete Brown said briefly:
“On the south side of the road from Auchinloch to Glasgow, there is still the Cockplay Well, over which many proprietors and feuars have a servitude.”
Two roads came out of the village at the time of the NSA notes: one to the immediate west and the other to the south. None of the maps cite the place-name ‘Cockplay’, but two ‘wells’ occur on the outgoing western road. One is in the village itself, behind some cottages; this is not likely to be the site in question, as the description would surely have stated that the well was in the village. However, “on the south side of the road” one mile west of the village, roughly halfway between Wallace’s Well and Cardyke there is a ‘Well’ shown on the early OS-maps. This has to be the most likely contender.
The etymology may revolve around variants on the word old english word cocc, which in this instance is likely to be ‘bird/s’ or a cock, as a in the male domestic fowl; effectively making it the ‘well where the birds played.’ More help and information on it would be good.
Healing Well (destroyed): OS Grid Reference – NS 5974 6534
Also Known as:
Meadow Well
Archaeology & History
Deanside Well ‘pump’ in 1857
This little-known well—destroyed about two hundred years ago—was said to be one of the finest of all of the water supplies in the Glasgow district in pre-industrial days. The Glasgow historian Andy MacGeorge (1880) told it to be “a spring which was then, and for long afterwards, in great repute.” It was described as early as 1304 CE in a grant by Robert, bishop of Glasgow, allowing the christians to take water from the well and into their convent. The Latin transcript told:
“Noveritis Ros intuita caritatis, Dedisse fratribus Predicatoribus de Glasgu, Fontem quendam qui dicitur Meduwel in loco qui dicitur Denside scaturientem, in perpetuum conducendum in claustrum dictorum fratrum, ad usus necessarios eorundem” (Meaning, “Know ye that I Rosh, of charity, Among His brethren shared with the Preaching Friars of Glasgow, the gushing fountain called Meadow Well or Deanside as the place is called, to the cloisters is said to meet the needs” of the monks.”)
There is the possibility that the well was deemed as ‘holy’ due to it being of vital use to the bishop and monks, but I can find no record of it being ‘blessed’ as such; and the exact site of the bishop’s convent has been lost to history. In 1574 the “Deynside Well” needed cleaning due to people clogging up the waters with earth and stones; and sometime in the 18th century the spring of water was turned into a draw-well.
A northern antiquarian by the name of ‘ Senex’ (real name, Robert Reid) visited the Deanside Well at the end of the 18th century, telling of its whereabouts:
“In the year 1789 I had occasion daily to mount and descend the Deanside Brae, upon business, so that the state of the place at that date is quite familiar to me. The whole of the Deanside Brae was then vacant ground, as is shown in the old Maps of Glasgow. The Deanside or Meadow Well was situated in a meadow at the west end of Grayfriars’ (or Bun’s) Wynd, close to the footpath leading up to the Rottenrow; it is now on the street, at 88 George Street, opposite to the lane leading into Shuttle Street. The Deanside Well was then in a rural spot, the whole lands on the west, as far as Partick, being garden grounds and com fields.
“In Stuart’s Views the lonely foot passage up the Deanside Brae, to the Rottenrow, is very distinctly shown. The well stood at the south extremity of the said footpath, about the centre of the wynd.”
‘Senex’ also told that an ancient fair was held in “an enclosure” at the northwest corner of Shuttle Street, close to the Deanside Well.
