There are various ways to find this. When we came here, we started from the Barton and Crosland Moor side, parking up on Ivy Street and walking to the fields at the end of the road. From here, walk along the track to your left and just over 100 yards on there’s a small footpath on your right that veers down the slope. Walk on here for another 100 yards, keeping your eyes peeled for another path on your right that almost doubles-back on you, heading into the trees. Another fifty yards along and you’ll see some tell-tale stonework!
Archaeology & History
An earlier, adjacent water trough?
Highlighted on the 1854 OS-map, the site has seen better days. Although the waters today emerge from a blasted rock face and collect into a relatively modern round stone trough, there is a larger square stone structure just a few yards away that seems to have been where water was previously collected. According to local antiquarian Andy H, this was known to be a local Wishing Well in bygone times, but apart from this there are no literary accounts about the place. The area was decimated by 19th century Industrialists who, as is well known, destroyed much of our indigenous histories and sites—and the Huddersfield district was particularly hard hit by them.
On a recent visit to the site—in superb pouring rain!—the waters were choked with modern trash and bottles, making it unsafe to drink. This is surely a good case for renovation, then stuck on some local tourist route to ensure better, more appreciative attention.
Holy Well (destroyed): OS Grid Reference – TA 026 223
Archaeology & History
This curiously-named, lost holy well was to be found somewhere between the old terrace at West Field and the old road of West Acridge, but even when Henry Ball (1856) wrote about it, the site had passed into history. He told that,
“In the old enclosures to the west of the town was a spring of clear water called St. Trunnion’s well, and in a field in the West Acridge a very old thorn tree called St, Trunnion’s tree, which was standing in 1736; but who St. Trunnion was is not known…”
The close proximity of the tree with the well is highly likely. Throughout the British Isles there are many relationships where sacred trees and wells of the same name are next to each other and we have little reason to doubt this was the case here. However, unless local historians can uncover some old field-name maps, the exact location of the site seems to have been lost. It was named as St Tronians in 1665; with his sacred tree mentioned in early enclosure awards dated 1681 and 1697 respectively.
The enigmatic saint ‘Trunnion’ is thought to derive, not from some old hermit or heathen holy dood, but from the corruption of an early word: “a perversion of Trin-union or Tri-union, used as an asservation or oath”; although another option cited by Cameron (1991) is that it derives from “trinune, trin-une, referring to the Trinity”—which would explain the sanctification of the waters.
Holy Well (destroyed): OS Grid Reference – TA 032 222
Archaeology & History
Not far from the middle of this small town there lived, many centuries ago, a sacred spring of water dedicated to St. Catharine. Described in local field-names from 1697 (as St. Catherin’s Well), all trace of it has long since vanished. Indeed, even when Henry Ball (1856) wrote about it, local knowledge of it had already fallen into obscurity. He could merely tell us that,
“At the end of Newport, in what was called “the Colony,” was St. Catharine’s Well, and the road from thence to Finkle lane was named Catharine street.”
Folklore
St Catharine’s festival date—known as Cattern Day in some parts of England—is November 25.
Various ways to get here. From Peebles take the A72 road west to Kirkurd, but after 4 miles turn left onto B712. Several miles down, go past Stobo village and before crossing the bridge over the River Tweed, turn left up minor road leading to Dreva and Broughton. The track into Altarstone Farm is about a mile along and the stone is across the road from there. The other way is going south along the A701 from Broughton village, where you take the left turn towards Stobo. Go along here for just over 3 miles where you reach the woodland (park here where the small track goes into the woods). A coupla hundred yards further along is Altar Stone Farm on your right and the stone is above the verge on your left.
Archaeology & History
Altar Stone, Stobo
Archaeologically speaking, there’s nowt much to say about this site apart from the usual tedium of its measurements and the rock-type. I’ll give the latter a miss, but the stone stands at nearly five feet high and nearly as broad; with its upper face relatively smooth and the top of it pretty flat. A section from the top of this stone was cut and sliced off a few centuries ago and this was said to have been taken to Stobo church a few miles away, where it was fashioned into a stone font for baptisms. If this is true, then it’s possible that this was once an authentic prehistoric standing stone, but we’ll probably never know for certain. Also on top of the stone you can see a number of geophysical scratches, one of which looks as if it may have been worked by human hands and which has some relevance to the folklore of the stone.
It is shown on the 1859 OS-map of the area and was mentioned in the Ordnance Name Book where they told how it was “supposed to have formed the Altar of a druids Temple or some such object,” but they could find no local verification of such lore at the time of their visit… or at least, no one was telling them anything about it…
Folklore
This fascinating bit of rock—or possible sliced standing stone—is of note due to its association with that old shaman of shamans known as Merlin! Near the end of His days, when He’d truly retired from the world of men and wandered, they say, mad amidst the great lowland forests, an old christian dood by the name of Kentigern—later known as St Mungo—who’d been trying to convert our old magickian away from the animistic ways of Nature. Legend says that He succeeded. The old Scottish traveller Ratcliffe Barnett (1925) wrote:
“Merlin is the real genius of Drumelzier. Dumelzier means the Ridge of Meldred, a pagan prince of the district. And it was Meldred’s shepherds that slew Merlin the bard. The heathen bard was present at the battle of Arthuret in the year 573, when the christian army gained a victory over the Heathen Host. Merlin fled to the forest of Caledon at Drumelzier and there ever after the old Druid spent his life among the wild hills with a repute for insanity. This poet priest was doubtless heart-broken at the defeat of his pagan friends. The old order was changing. But the christian king had brought his friend, St Kentigern or Munro, to preach the gospel in upper Tweedside at Stobo. One day Kentigern met a weird-looking man and demanded who he was. “Once I was the prophet of Vortigern (Gwendollen). My name is Merlin. Now I am in these solitudes enduring many privations.”
“So Kentigern preached the gospel to the old nature worshipper and won him to Christ. Up yonder, at the east end of the Dreva road, you will find the rude Altar Stone where, it is said, Kentigern received the Druid into the christian church and dispensed the sacrament. But in those dark days of the faith, the Druids and their pagan adherents fought hard against the new religion. So immediately after the admission of Merlin to the Church, the shepherds of Meldred sought him out, stoned him to death on the haugh of Drumelzier, and there, where the Powsail Burn falls quietly into Tweed, Merlin the Martyr was buried. For long his grave was marked by a hawthorn tree.”
These shepherds were said to have stoned him and then threw his body upon a sharp stake and then into the stream. (stone – wood – water)
If there is any hint of truth in this tale, it is unlikely Merlin would have given himself over to the christian ways unless—as any shaman would—he knew of his impending death. In which case it would have done him no harm to pretend a final allegiance to the unnatural spirituality that was growing in the land. But whatever he may have been thinking, it is said that this Altar Stone was where he made such a deed.
Scratch-marks of the mythic hareAltar Stone, Stobo
An equally peculiar legend—variations of which are found at a number of places in the hills of northern England and Scotland—speaks of another shamanic motif, i.e., of humans changing into animals and back. For here, legend tells, an old witch was being chased (by whom, we know not) across the land. She’d turned herself into the form of a hare and, as she crossed over the Altar Stone, her claws dug so deeply into the rock that they left deep scars that can still be seen to this day. From here, the hare scampered at speed downhill until reaching the River Tweed at the bottom, whereupon transforming itself back into the form of the witch, who promptly fled into the hills above on the far side of the river.
One final thing mentioned by Barnett (1943) was the potential oracular property of the Altar Stone:
“You have to only place your hand on top of this rude altar, shut your eyes, and if you have the gift you will see visions.”
References:
Ardrey, Adam, Finding Merlin, Mainstream 2012.
Barnett, Ratcliffe, Border By-Ways and Lothian Lore, John Grant: Edinburgh 1925.
Buchan, J.W. & Paton, H., A History of Peeblesshire – volume 3, Glasgow 1927.
Crichton, Robin, On the Trail of Merlin in a Dark Age, R. Crichton 2017.
Glennie, John Stuart, Arthurian Localities, Edmonston & Douglas: Edinburgh 1869.
Moffat, Alistair, Arthur and the Lost Kingdoms, Phoenix: London 1999.
Rich, Deike & Begg, Ean, On the Trail of Merlin, Aquarian: London 1991.
Wheatley, Henry B., Merlin, or, The Early History of King Arthur – 2 volumes, Trubner: London 1865.
Acknowledgements: Big thanks for use of the 1st edition OS-map in this site profile, Reproduced with the kind permission of the National Library of Scotland.
Easiest way to find this is from the Great Skirtful of Stones. From here, follow the line of the fence 250 yards south, then climb over and walk dead straight south onto Hawksworth Moor for 150 yards. You can clearly see the mass of reeds and marshy ground way before you reach it; just be very careful not to walk straight into the reeds or you’ll get sucked down into the waters—and it’s pretty dodgy if you walk into the wrong spot, with good old Jenny Greenteeth lurking beneath the surface!
Archaeology & History
The Skirtful Spring
Highlighted on the 1851 OS-map of the area, this all-but-forgotten clear spring emerges a short distance south of the Great Skirtful of Stones and adjacent to the Hawksworth Moor cairnfield—a proximity that was probably not without meaning in prehistoric times. Curious though it may sound, in traditional cultures across the world, water is as much an important ingredient in the cosmologies of the dead as it is in the land of the living. In earlier centuries this water-source was much more fast-flowing and wider than it is today and it would obviously have been vital for our prehistoric ancestors. Its virtues and folklore have long since been forgotten.
Holy Well (destroyed): OS Grid Reference – NT 2523 4045
Archaeology & History
St Mungo’s Well, 1858 map
Highlighted on the 1858 OS-map, two-thirds the way up the High Street, this long forgotten sacred well was described by the Ordnance Survey lads in their Name Book (1856) as “an excellent spring”—and no doubt an ever-flowing one, even in the greatest of droughts. But it had already been destroyed when they came here. It was mentioned in passing by William Chambers’ (1856), who described it as a “public fountain” dedicated to old Mungo, a.k.a. St Kentigern. But its position in the High Street wasn’t where it originally emerged. Local tradition told it was once on the slopes of Venlaw immediately north of the town, possibly making it into the folklore category of “Wells that Move”—usually because the spirit of the place has been offended.
But in truth, little is known about its mythic history. Its origin seems, as with so many ancient sites, entangled in what Dr Gunn (1908) in his definitive work on the history of Peebles church explained, the heathen “superstitious regard for fountains”, pre-dating the christian dedications. St Mungo himself, said Gunn,
“is remembered in Peebles to-day by his holy well upon the slopes of Venlaw, hallowed by its use in the Sacrament of Baptism.”
It’s profane history tells simply that, in 1728, its waters were piped into the trough on High Street for public use. It became damaged sometime in the early 19th century, but some remains of the stonework were found when roadworks were done here in 1845. It would be good if we could recover further information about this important holy well.
References:
Chambers, William, A History of Peeblesshire, W. & R. Chambers: Edinburgh 1864.
Holy Well (destroyed): OS Grid Reference – NT 4598 4454
Archaeology & History
At the edge of the ruins known as the Bishop’s Palace, up the slope behind the ruined church in Stow, could once be seen the waters of the Bishop’s Well which, wrote Thomas Wilson (1924), fed the palace hereby and was used by the clergy. Apart from a barely discernible circular depression at the edge of the old manse ruins, no trace of this site remains.
References:
Royal Commission Ancient & Historical Monuments, Scotland, Inventory of Monuments and Constructions in the Counties of Midlothian and West Lothian, HMSO: Edinburgh 1929.
Wilson, Thomas, The Stow of Wedale, Aberdeen Newspapers 1924.
Holy Well (destroyed): OS Grid Reference – C 43117 16615
Archaeology & History
Long since gone, there are very few references to this once sacred site, which seemed to comprise of three sacred wells next to each other, each with its own formal dedication. This would have made it one fuck of an important place in early- and pre-christian times. But even when Thomas Colby (1837) and his mates surveyed the area, it seems like it was on its last legs. He told that:
Site on Colby’s 1837 map
“As connected with the ancient history of Derry the sacred springs, called St. Columb’s Wells, claim some notice in this place. They are, or rather were, three in number — for one has been dried up, or diverted from its original locality — and are situated near the Roman Catholic chapel, outside the wall. It appears from the Irish annals that each of these wells had its peculiar name, one being called Tobar Adamnam, another Tobar Martain, and the third Tobar Colum — but the two former names are now quite forgotten, and the springs are popularly called St. Columb’s Wells. They are regarded with much superstitious veneration by the Roman Catholic peasantry, but no celebration of St. Columb’s festival is now held at them.”
The wells were found very close to St. Columba’s bullaun stone, which possessed its own healing abilities. The two sites had symbiotic ceremonial relationships with each other, doubtless performed in bygone centuries on St. Columba’s old festival date of June 9.
References:
Colby, Thomas, Ordnance Survey of the County of Londonderry, HMG: Dublin 1837.
Doherty, William, Derry Columbkille, Brown & Nolan: Dublin 1899.
To be found in the grounds of Belmont House School, just 1¾ miles (2.8km) north of Derry’s otherColumba’s Stone, this is one of the many petroglyphic “footprints” that folklore ascribes to Ireland’s saint Columb/Columba/Columbkille (and other variants). Said to have originally been carved at the great fortress of Grianan of Aileach, 4½ miles (7.2km) to the west, this great block of stone—roughly 6 feet square on top—has the distinct sculpturings of two feet, each about 10 inches long, etched into its sloping surface. Archaeologically speaking, there’s little more to say about the stone; but its traditions are another thing altogether and are of considerably greater importance…
Folklore
Like the carved footprint on top of Dunadd in Argyll with its association of tribal initiations, the traditions relating to this footprint follows the same path, so to speak. It was H.P. Swan (1938) who gave us a good summary of the olde lore here, telling that,
“It is almost absolutely certain that it was brought from the Grianan of Aileach after its destruction, probably by an O’Doherty for his own installation. If so, the task of removal was no joke, for the stone weighs some seven tons. It was the “crowning stone” of the Kinel-Owen, or, in other words, the stone upon which the chieftains of the great O’Neill clan were inaugurated. They reigned in Aileach for many centuries.
“At his installation, as supreme head of the clan, the newly-chosen chief was placed upon this stone, his bare feet in the footmarks; a peeled willow wand was put into his hand, as an emblem of the pure and gentle sway he should exercise over his tribe; an oath was administered to him by the chief ecclesiastic in the neighbourhood, that he should preserve inviolable the ancient custom of his country, and deliver the succession peaceably to his tanist (successor); after which, descending from the stone, he turned himself thrice backwards and thrice forwards, to signify that he was ready to meet all foes, from whatever quarter they might come; and was then, with wild acclamations, hailed as their chief by his assembled clan.
“At the time of Ireland’s conversion to christianity by St Patrick, that holy man visited the Grianan (about AD 443), where this stone had been so used for centuries before; Owen was then King; he was converted from Paganism to the new faith and baptised by Patrick; at the same time, the saint consecrated this stone, and blessed it as the crowning-stone of the Kinel-Owen for ever. Time, however, has proved his blessing futile, as may be read in the account of the Grianan, which was deserted by the Kinel-Owen after its destruction by the O’Briens in 1101.”
The ritual described here cannot be taken lightly, nor seen as a presentation of fiction, for its ingredients are found echoed in kingship rites in many cultures.
References:
Swan, Harry Percival, The Book of Inishowen, William Doherty: Buncrana 1938.
St Columbkille’s place in Irish history was considerable and, said Maghtochair (1867), he was said to have “founded more than one hundred churches and religious houses.” His feet, also, have been carved or burned into a number of rocks scattering the Irish landscape. Not to be confused with his ‘feet’ that are carved near Londonderry, the ones here have been classed in the archaeological inventories as a bullaun and, wrote Brian Lacy (1983) in the Donegal Archaeological Survey, can be found on,
“A 2m long ledge of rock outcrop containing two depressions, c.0.33m in diameter x ).1m deep. They are known locally as St. Columbkille’s footprints.”
As can be seen in the above photo, the ‘footprints’ seem to have been artificially outlined at some time long ago, to make them more notable.
References:
Lacy, Brian, Archaeological Survey of County Donegal, Donegal County Council 1983. p.307
Maghtochair, Inishowen – Its History, Traditions and Antiquity, Journal Office: Londonderry 1867.
Sconce, James, “Cup-Marked Stones,” in Transactions of the Edinburgh Field Naturalists, volume 5, 1907.
Swan, Harry Percival, The Book of Inishowen, William Doherty: Buncrana 1938.
Acknowledgements: Big thanks to Catherine, of the We Love Donegal website.
