Follow the same directions as if you’re visiting the impressive Fairy Stone carving, then 3 yards east is the Cottingley 2 double cup-and-ring, keep walking past through trees for another 5-6 yards where you’ll come across this reasonably large curved flat stone. Y’ can’t really miss it
Archaeology & History
Cup, with ring faintly visible
This was another carving in the small cluster by the Fairy Stone that I found on my visit here in the 1980s—but it’s a pretty innocuous one to be honest. There’s a faded incomplete “ring” (not really visible on my photos due to pouring rain and very poor light when I was here) with a distinct cup-mark in the middle. Several inches away from the cup-and-ring is a carved line that arcs around it creating an incomplete oval design; and what seems to be a single cup-mark is visible at the top of this oval. Other marks on the stone are both natural as well as recent ‘scratches’.
Some elements of this carving—as with others in this petroglyph cluster—seems to be modern. The cup-and-ring seems to be the real deal, but the ‘oval’ seems to have been added much more recently, perhaps by the scouts who play around in this part of the woods.
A curious little-known site with more of a Scottish genealogical history behind it. Mentioned in McCormick’s (1906) fascinating survey of tinkers in the Galloway region, the site was given a more succinct description in the Morris survey (1982), where they told that,
Well shown on 1854 mapBlack Morrow Well, c.1905
“a mile from the town in Black Moray (formerly Morrow) Road, a short distance from the road…was this well that the MacLellan family are said to have derived their crest of a Moor’s head impaled on a sword. The local story is that James II wanted to get rid of some gypsies infesting Galloway and offered the Barony of Bombie to anyone who could do so. MacLellan filled the well with potent liquor which the gypsy chief drank to excess and while he was in a drunken stupor MacLellan killed him, cut off his head and presented it to the King on the point of his sword, immediately receiving the barony as his reward.”
This story goes way back and was first mentioned in 1680. According to McCormick (1906), the name Black Morrow derived from the “More”, the title given to the leader of the so-called gypsy clan, “or, as tradition suggests, a man named Black Morrow, of Irish tinkler descent.”
Souterrain (lost): OS Grid Reference – NC 6601 6315
Archaeology & History
In the middle of the 19th century the opening to a prehistoric souterrain used to be in evidence on the north-side of the single track road running past old Skerray Mains house. It was mentioned in Hew Morrison’s (1883) historical guide, albeit briefly and without ambiguity:
“Below the house of Skerra Mains is an artificial cave that enters from below the road and extends 40 or 50 yards in length. Two urns were found it when it was discovered but they soon crumbled away on being exposed to the air.”
More than thirty years later, the Royal Commission (1911) lads ventured to check it out, only to find that it had just recently been covered up:
“At the farm of Skerray Mains is an earth-house, the mouth or entrance to which was recently exposed by the farmer. It is situated about 15 feet distant from the northeast window of the dwelling-house, and is now entirely covered over again.”
Of the old locals I met here, only one of them remembers hearing of it, but the precise location of its entrance had been forgotten. Surely it aint gonna be toooo difficult to find it again?
References:
Morrison, Alex, “Souterrains in Sutherland,” in J.R. Baldwin’s Province of Strathnaver, SSNS: Edinburgh 2000.
Royal Commission on Ancient & Historical Monuments, Scotland, Second report and inventory of monuments and constructions in the county of Sutherland. HMSO: Edinburgh 1911.
Not to be confused with the other St. Columba’s Stone at Shantallow, 1¾ miles to the north of here, this legendary rock was found in very close association—barely ten yards away—with one of St. Columba’s holy wells (in fact there were three holy wells hereby, but the others were dedicated to saints Adamnan and Martin). The two sites were inextricably related to each other, both in terms of their proximity and, more importantly, in terms of the symbiotic traditions the two of them had. And despite the relationship they had under the guise of one “St. Columba”, it’s pretty obvious that this was a thoroughly unchristian place to begin with.
St Columba’s Stone in 1837
As with many bullauns, it’s a relatively small stone with two deep hollows on either side. We don’t know for certain when the stone was placed here, but tradition tells us it was sanctified at this spot in the 6th century; and so it remained until June 9, 1897 when, deemed as being an “obstruction” on the roadway, it was uprooted and moved some 300 yards south where, a year later, it was incorporated into the base of a cross outside the Long Tower Church of St Columba, where it remains to this day (at grid-reference C 4303 1635).
The stone was still in situ when Thomas Colby (1837) and his mates were doing their work for the Irish Ordnance Survey, at a period when many an Irish antiquity was still frequented by local folks for ceremonies, both personal and social. Colby wrote:
The stone set beneath the cross
“In the centre of St. Columb’s Lane, adjacent to the Wells, there is a remarkable stone, called St. Columb’s Stone, which is popularly regarded with a still higher veneration by the aboriginal Irish of the district. It is of an irregular form, about three feet long, and ten inches wide: the height above ground is one foot and a half, and it has two oval hollows on each side, artificially formed. Many foolish legends are current among the peasantry respecting the origin of these hollows, which, it is supposed, are the impressions made by the saint’s knees when he leaped from the nail of the city. It may, however, be worth observing, that stones of this description are found in the vicinity of most of the Irish churches, and usually bear the name of the founder, or patron saint: they are always held sacred, and the rain-water, deposited in their hollows, is believed to possess a miraculous power in curing various diseases.”
William Doherty (1899) told how parts of the bullaun holes had been made “by pious pilgrims trying to remove chips as relics”, who then wore them as amulets for curative properties and good fortune; then later, “it was utilized as a Holy Water Font, to prevent further mutilation.”
In William Addison’s (1951) standard work on the history and development of Spa Wells, he told us that “the spas began as holy wells”; yet in spite of him listing the Wigglesworth Spa in his work, such “holiness” wasn’t a feature found here and, sadly, we have no written records that tell of any. But that doesn’t mean to say it had no sense of importance or animistic sacrality to local people. The earliest written record we have of this Sulphur Well is to be seen on the stone-work at the top of the small well-house, where the year “1666” was carved, marking the year when the structure was built under the directions of a local rich dood. But earlier knowledge of these healing waters would have been passed to the land-owner by local people, as indicated in Thomas Short’s (1765) words where he told that “it has been used time out of mind.”
Mr Short (1724) makes mention of this Sulphur Well in his gigantic early work, but only in its similarity in both taste and smell to the Sulphur Well at Harrogate and letting us know that, “I have tried carefully” the waters of the two sites. We had to wait another forty years before he gave us a more detailed account of the medicinal properties here. He wrote,
“Now come we to a sulphur water of a very peculiar nature, such as I never met with or heard of in England besides, and deserves to be much more strictly examined and enquired into, viz. Wigglefworth Spaw, near Settle, in the parish of Long-Preston. It has been used time out of mind, and more formerly than at present, because it is little known; rains and drought affect it not. Country people drink four or five pints of it in a morning to vomit them, and six or seven pints to purge them. The water is very black, smells strong of sulphur, has a very small stream, but stagnates not, bubbles not, but springs up; it is always covered with a white scum, (and) dies all in its course white. It rises out of a great stone soil, near much lime-stone, at the foot of a hill. It tastes salt, yet curdles not soap, and boils with milk. A phial glass, one third part full of it, well corked, and tied down with a bladder, and set in the cold water to be evaporated; when the water began to boil, it was taken out and poured a little of it on solution of silver, which turned black and curdled. The phial was corked again, and set half an hour longer in the boiling water, it still turned solution of silver black. It was corked a third time, and set half an hour longer in the boiling water, then tried, but was not so black as before, and caused little curdling. This last stood all night, next day its precipitation was blackish; the water was clear above. This is the only blackish sulphur water I have met with (as Rippon is a greenish yellow) and retains its sulphur the longest, from its contained oil.”
Consistent with other writers of his time, Mr Short then wrote at length on how the Wigglesworth waters reacted to various chemical tests, many of which were done in order to indicate the veracity, or otherwise, of any medical qualities. He also made comparative studies between this and the sulphur wells at Harrogate and elsewhere, and concluded that the Wigglesworth Spa would successfully deal with the following ailments or conditions:
“Sloth, idleness, too violent slavish exercise or labour, too great affluence, or plenty of nourishing rich high foods, spices, forced meats, acrid, stimulant and aromatic viands; the earthy viscid dregs of fermented liquors, or the parching, drying, shriveling spirits of wine, sugar, fruits, grain, or fermented liquors, as well as poverty and unwholesome diet, irregular hours, etc, are the parents of many diseases, whose cure lies in relieving oppressed nature from the unwieldy load (brought upon her by indolence, gratifying the vitiated taste, intemperance and debaucheries) by cleansing and rousing the vessels, restoring the juices to a healthy state; rectifying and establishing the secretions and excretions of the body, and restoring vigour and activity to the fibres, vessels and solids. To the above causes of diseases, we may add pride, luxury, sensuality, inverting the natural course of time, turning day to night, and night to day. These give birth to many chronic diseases, as well as acute, from acidities, crudities, viscidities in the stomach, communicated thence to the bowels, and so to the whole habit; hence are vitiated juices, great obstructions, and a long train of diseases affecting sundry parts of the body, and therein the whole nervous system, with hypo, hysterics, melancholy, costiveness, or looseness, suppression of natural necessary discharges, etc., which require thinning, relaxing, resolving, opening, or invigorating remedies.”
Photo of the well, c.2008Howson’s 1850 sketch
For about two centuries this well had a very favourable reputation. It’s therefore slightly curious as to why the great spa-writer, A.B. Granville, in his visit to this part of Ribblesdale to seek out some of the medicinal springs in the 1830s (including a petrifying well), made no mention of our Sulphur Well. Whether this was due to his patronizing attitude towards local people isn’t known, but it certainly wouldn’t have helped him in Yorkshire! One might suggest it was due to the fact that the spa had fallen into disuse, but this wasn’t the case because, subsequent to Granville’s visit, the local writer William Howson (1850) later told us that,
“In the woody dingle to the north of the village is a sulphurous spring, protected by a neat and antique stone canopy bearing the date 1666, and the initials of Sir Richard Sherburne and Isabella his wife, a daughter of John Ingleby of Lawkland Hall. Of this well, Dr (John) Murray the well-known analytical chemist says, ” It is a most valuable and unusually strong sulphuretted water, and as far as I have examined mineral waters, second to none.” From his analysis and that of Dr. Garnett it appears that a gallon of the water contains seventeen cubic inches of sulphuretted hydrogen, four of azote, and a small portion of carbonic acid, sulphate of magnesia in the proportion of seventy five grains to a gallon, a considerable quantity of muriate of soda, and a minute proportion of carbonate of lime.”
(The aforementioned Dr Garnett was a renowned 18th century authority on medicinal wells in Yorkshire, best known for his works on the spa wells of Halifax (1791) and Harrogate (1791, 1792), along with some in Scotland.)
Messrs Short (1765) and Howson (1850) mentioned other medicinal springs very close by, including the Chalybeate Well in the field immediately north on the other side of the stream.
References:
Addison, William, English Spas, Batsford: London 1951.
Brown, G.H., Walks, Drives and Excursions around Settle, Craven Printing: Settle 1880.
Sacred Well (destroyed): OS Grid Reference – SE 17567 35473
Also Known as:
Pendragon Well
Archaeology & History
Site on the 1893 map
A most curious place: this ‘Well of the Dragon’ as it was first called (on the 1852 OS-map) and subsequently the ‘Pendragon Well’ (on the 1922 map) just off Pendragon Lane, seems to have been forgotten in both folklore and history. I grew up round here and no legends of dragons were known, either in my life, nor that of the old folks I knew; nor any pub of that name that might account for it.
Equally unexplained is the name of the adjacent ‘Pendragon Lane’, which has been known as that for some 175 years. We have no Arthurian myths anywhere in West Yorkshire that remains in folk memory—and certainly nothing hereby that accounts for it.
As for possible landscape associations (i.e., serpentine geological features), nothing in the vicinity has any bearing on the name. Indeed, the only thing of any potential relevance was the former existence of a healing rock known as the Wart Stone, some 100 yards to the east at Bolton Junction. Such stones are usually possessed of naturally-worn ‘bowls’ of some sort on top of the rock—akin to large cup-markings—into which water collected that was used to rid the sufferer of warts or similar skin afflictions. But such an association seems very unlikely.
The only thing we can say of this Dragon Well is that probably, in times gone by, a folktale or legend existed of a dragon in the neighbourhood that had some association with the waters here. Dragons are invariably related to early animistic creation myths, and this site may have been all that remained of such a forgotten tale. The nearest other place in West Yorkshire with dragon associations is six miles northwest of here on the south-side of Ilkley Moor. In Britain there are a number of other Dragon Wells, the closest of which is in South Yorkshire.
Go up the B822 road from Fintry for literally 2.5 miles (about 500 yards below the small copse of trees that almost hide Balafark Farm above you) and at a very small ‘parking’ spot are 2 farm-gates. Go through the lower of the two and head downhill, crossing the small burn and up the other side for just over 100 yards where you’ll meet a very low, old and very overgrown wall. Keep your eyes peeled for it! Walk left along this wall, uphill, for another 100 yards till you meet a a dried-up dyke that runs downhill. 10-15 yards down this, a small stone greets you…
Archaeology & History
It’s difficult to call this a ‘standing stone’ and, as far as I’m concerned, is even more troublesome to cite it as a legitimate prehistoric monument. Nevertheless it is shown on the modern OS-maps as such and was listed by the Royal Commission (1963:1) lads in their standing stones inventory. But it’s really pushing it to be honest! They told us:
“This stone stands about 180 yds NW of a gate which opens off the Fintry-Kippen road, 340 yds N of its crossing of the Lernock Burn. It is triangular in profile and wedge-shaped in section, measuring 3’3″ both in height and breadth along its base, by 1’7″ in greatest thickness. It may well have been a boundary stone as it is near the corner of some ground which is enclosed by a turf dyke and has been cultivated.”
Looking southwestLooking up to the ancient cairn of Stronend
In truth, if we call this a standing stone, then there are hundreds of others that I’ve come across over the years—frobbling off-path across huge swathes of moorland—that must also be added to our prehistoric inventories, as the height of this isolated rock is echoed in countless others which are off the archaeological listings. One such stone ‘stands’ 100 yards northeast of here—although there are many others with much greater potential. …I think the only thing that may sway this as being a possible prehistoric upright is the fact that the top of the stone appears to have been broken off, albeit a few hundred years ago if the weathering is owt to go by. But a cursory look for any broken top-piece found nothing.
References:
Royal Commission on the Ancient & Historical Monuments Scotland, Stirling – volume 1, HMSO: Edinburgh 1963.
Unless the heather’s been burnt back, this takes a bitta finding. Direction-wise, the easiest is from the moorland road above Menston. Go up Moor Lane and then turn right along Hillings Lane. 350 yards on is a dirt-track on your right marked as Public Footpath. Walk up here for two-thirds of a mile—going past where the track goes left to the Shooting Range—to where the track splits. Bear left and after 250 yards you reach a fence on your left where the moorland proper begins. Follow this fence SW for 300 yards until it does a right angle turn. Just before this, you’ll see a large worn overgrown trackway or path running north into the moorland. Walk up here for nearly 100 yards and look around. Best o’ luck!
Archaeology & History
Western arc of earth & stone
Shown on the 1851 OS-map adjacent to the long prehistoric trackway that runs past Roms Law, the Great Skirtful and other prehistoric sites, the antiquarian wanderings of Forrest & Grainge (1868) came past here and, although didn’t mention the Craven Hall cairns directly, they did write of “a group of barrows” hereabouts, and this may have been one of them. James Wardell (1869) gave an even more fleeting skip, only mentioning “pit dwellings” hereby. A little closer to certainty was the literary attention Collyer & Turner’s (1885) pen gave, where they described, “near the adjoining old trackway, which runs from East to West, will be seen a small barrow”—but this could be either of the Craven Hill sites. And the usually brilliant Harry Speight (1900) gave the place only more brevity….
Structurally similar to Roms Law nearly ¾-mile northwest of here, this little-known and much denuded prehistoric tomb has seen better days. It is barely visible even when the heather’s low—and when we visited recently, the heather was indeed low but, as the photos here indicate, it’s troublesome to see. It’s better, of course, with the naked eye.
Highlighted ring cairn, looking NEHighlighted ring cairn, looking SE
It’s the most easterly cairn in the large Bronze Age necropolis (burial ground) on Hawksworth Moor. Measuring some 12 yards across and roughly circular in form, the ring is comprised mainly of many small stones compacted with peat, creating a raised embankment barely two feet high above the heath and about a yard across on average. A number of larger stones can be seen when you walk around the ring, but they don’t appear to have any uniformity in layout such as found at the more traditional stone circles. However, only an excavation will tell us if there was ever any deliberate positioning of these larger stones. It would also tell us if there was ever a burial or cremation here, but the interior of the ring has been dug out, seemingly a century or two ago…
References:
Collyer, Robert & Turner, J.H., Ilkley: Ancient and Modern, William Walker: Otley 1885.
Faull, M.L. & Moorhouse, S.A. (eds.), West Yorkshire: An Archaeological Guide to AD 1500 – volume 1, WYMCC: Wakefield 1981.
Forrest, C. & Grainge, William, A Ramble on Rumbald’s Moor, among the Rocks, Idols and Altars of the Ancient Druids in the Spring of 1869, H. Kelly: Wakefield 1868.
Speight, Harry, Upper Wharfedale, Elliott Stock: London 1900.
Wardell, James, Historical Notes of Ilkley, Rombald’s Moor, Baildon Common, and other Matters of the British and Roman Periods, Joseph Dodgson: Leeds 1869.
A couple of miles east of Crieff, take the A822 road from the Gilmerton junction towards the Sma’ Glen. After literally 1¾ miles (2.8km)—just 100 yards before the track up to Connachan Farm—you’ll reach a dirt-track on your left that leads into the hills. Go along here for 250 yards (230m) yards (the track has straightened out here) and then walk into the reeds on your right. About 15 yards in, look around!
Archaeology & History
Another one of those fascinating carvings that had me here for an hour, maybe more, poring over more and more features as the light, shadow and rock gave more and more depending on how I looked at it. Tis the same with many petroglyphs, of course… But I liked this one.
On initial impression it didn’t seem up to much: maybe a few faint cups—some certain, others no so much. But the more attention we gave this stone, so more of those unlikely faint cups became much more real. At first there were a dozen; then 15 or more; but as we gave it more and more attention, so more of the petroglyphic design showed its original form. They do that, these stones! When George Currie rediscovered this carving in 2008 he found 17 cup-marks on the stone, but at least thirty of them go to make up this petroglyph. There may even be a very faint, albeit incomplete ring around one of them, but I’ll let the computer-tech kids work that one out!
Natural cracks with cups & carved extensionsNatural cracks with cups & carved extensions
This carving has that peculiar and not-too-infrequent element of having some cups carved into the natural cracks in the stone. In this case, at least four of them can be seen etched into the large deep crack that runs along its more northern edge. They’re quite distinct once you get your focus on them. In this case—albeit it to a much lesser extent—this feature reminded me of the impressive West Strathan carving in Sutherland. But where this natural crack finishes, it has been artificially extended until it reaches the eastern edge of the stone. You’ll also notice in the photos highlighting this feature, that another artificial line has been carved at right-angles to it, heading south, until it meets another natural crack in the stone. It’s quite distinct. And along this second artificial line, you’ll notice another cup or three—one of which has been cut into the line. These two man-made extended cracks in the stone, give the simple impression of an early cross symbol. Features such as this, whilst seemingly trivial to the bog standard explorer, possess some very curious myths in some living traditions elsewhere in the world; but such things are beyond the remit of this site profile.
References:
Currie, G., “Falls of Monzie, Perth and Kinross (Crieff parish), Cup-marked rock”, in Discovery & Excavation Scotland (New Series) volume 9, 2008.
Holy Well (destroyed): OS Grid Reference – TL 10302 30328
Also Known as:
Hertfordshire Historic Environment Record No. 1926
Archaeology & History
The site of the well is now in the garden of a house on the south side of the B655 Barton Road in Hexton, south west of St Faith’s church. Prior to the Reformation, there was a small chapel of St Faith adjacent to the well containing a shrine to the saint, which was, with the well a place of pilgrimage.
N. Salmon, writing in 1728, told us:
St Faiths Well on 1882 map
“At Ravensborough, within a Quarter of a Mile, is a fine Spring, which runs down to Hexton, and meets there another Stream rising at the Berystede near the church, which is indeed a very remarkable one. It comes pouring out of the Earth in such plenty, that it would turn a Mill in a very little Way; and hath been since the Roman Times thought worthy of a Saint’s Name. It was called St Faith’s Well, to which the church also is dedicated, and the Image of St Faith was placed over it.”
The well is just to the north of the iron age hill fort of Ravensburgh and near the ancient prehistoric roadway of Icknield Way, so would certainly have been a welcome stopping point for prehistoric travellers in these chalk uplands. In line with Salmon’s contention of its having been known since Roman times, Francis Taverner, the 17th century Lord of the Manor of Hexton wrote of the well having been used for oracular purposes by people who would throw an object onto the surface of the water:
“which if swamme above they were accepted and there petition granted, but if it sinke, then rejected which the experienced Prieste had arts enove to cause to swymme or sinke according as himselfe was pleased with the partye, or rather with the offering made by the partye.”
St Faith who was a third century martyr who was beheaded at Agen in Gaul. Her saint’s day is 6th October, and her patronage was invoked inter alia by pilgrims, so the dedication of the well and nearby church may have been to ‘christianise’ a pre-existing oracular place resorted to by travellers on the Icknield Way.
Taverner again:
“There is a small parcel of ground adjoining the churchyard called “St. Ffaith’s Wick Court,” about a pole in measurement, anciently divided from Malewick by a ditch in the same place where now a large moat is made. The greatest parte of this Wick lying upon a bedde of springs, and undrained, was very boggye towards the churchyard; but the west side being higher, the ground was well planted with oaks, willows, and bushes, near adjoyning unto which, the craftye Priests had made a well about a yard deepe, and very cleere in the bottome, and curbed about, which they called St. Faith’s Well.
“Now over this well they built an howse, and in the howse they placed the image or statue of St. Faith, and a cawsey they had mad (which I found when I digged and levelled the ground) for the people to passe who resorted thither from farr and neere to visitt our Lady, and to performe their devotions reverently, kissing a fine-colloured stone placed in her toe. This Lady was trimly apparelled, and I find in an old book of churchwarden’s accounts, in the reign of Henry VIII, that they had delivered unto the St. Ffaith a cote and a velvet tippet. The Lady had no land to maintain her, that I know of, more than i acre lying in Mill Field, called at this day St. Ffaith’s acre, which, as being given to superstitious uses, came to the King’s hands at the dissolution, and is now parcel of the demesnes. The house being pulled down, and the idol cast away, the well was filled up, yet an apparent mention of the place remained till my time, and St. Ffaith’s Well continued as a waste and unprofitable and neglected piece of land till such time as the footpath was turned through the midst of it to the outside on the south by the highway, and their clearing and levelling the ground, having been drained, and sunk the spring, I converted the same, in the year of our Lord 1624, into a little orchard. The Lady Ffaith was a Virgin and Martyr of Agenne, in France, a.d. 1290.”
The well may have had healing properties too. Herbert Tompkins (1902) informed us how,
“…to folk who have never stepped out of Hertfordshire (I have known several such) the well of St. Faith is indeed the “Well at the World’s End.” The waters of that well were of miraculous efficacy, and an image of its saint was long preserved in the chapel of St. Faith Virgin, of which no stone remains.”
The parish church of Hexton remains dedicated to St Faith , as does the parish church of nearby Kelshall. There was another St Faith’s Well at Leven in East Yorkshire.
References:
Clutterbuck, Robert, History & Antiquities of the County of Hertford – volume 3, Nichols Son & Bentley: London 1827.
Farmer, David Hugh, Oxford Dictionary of Saints, Oxford University Press 1987.
Hippisley-cox, R., The Green Roads of England, 6th Edition, Methuen: London 1948.
Hope, Robert c., Legendary Lore of the Holy Wells of England, Elliot Stock: London 1893.
Johnson, Walter, Folk Memory or the Continuity of British Archaeology, Clarendon Press: Oxford 1908.
Jones-Baker, Doris, Old Hertfordshire Calendar, Phillimore: Chichester 1974.
Salmon, N., History of Hertfordshire, London, 1728.
Tompkins, Herbert W., Highways & Byways of Hertfordshire, Macmillan: London 1902.
