sacred sites – Page 80

Lochay Woods, Killin, Perthshire

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Cup-and-Ring Stone: OS Grid Reference – NN 54125 35388

Also Known as:

Canmore ID 274203

Going out of Killin towards Kenmore on the A827 road, immediately past the Bridge of Lochay Hotel, turn left. Go down here for just over 2 miles and park-up where a small track turns up to the right, close to the riverside and opposite a flat green piece of land—right by The Green cup-marked rock-face. Walk up the small bendy track for about ⅔-mile (1km) and eventually, high above the tree-line, the road splits. Right here, go through the gate and walk downhill, over the boggy land, cross the burn, then the overgrown wall, and a second overgrown wall. Very close hereby is a small rise in the land amidst the mass of bracken, upon which is the stone in question!

Archaeology & History

This large long, undulating, quartz-rich stretch of rock has two main petroglyphic sections to it, with curious visual sections of natural geological forms accompanying the cup-markings, found either side of the stone on its north and south sides. Its northern face has at least 20 cup-marks, of differing sizes, measuring between one and two inches across and up to half-an-inch deep. Their visual nature is markedly different to those on the more southern side of the stone, where they are generally smaller and much more shallow, perhaps meaning they were carved much earlier than their northern counterparts. One of the cups on this section has a very faint incomplete ring around it.

Running near the middle of the rock is a large long line of quartz and a deep cleft in which I found a curious worked piece of quartz shaped like a large spear-head, and another that looks like it’s been deliberately smoothed all round the edges. Both these pieces fit nicely in my hand. All around the edges of the stone, many tiny pieces of quartz were scattered, as if they had been struck onto the stone—either to try carving the cups (damn problematic!), or for some visual/magickal reason.

An Sithean, Lawers, Kenmore, Perthshire

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Legendary Hill: OS Grid Reference – NN 6806 3976

Getting Here

Take the A827 road on the north-side of Loch Tay between Killin and Kenmore, and roughly halfway along you’ll find the tiny hamlet of Lawers. Go down into the hamlet itself and, amidst the remains of the old trees where now are houses, nestled on a rise in the land with burns (streams) on either side, remains of the fairy mound of An Sithean still lives…

Folklore

Remnants of the legends of little people are legion in the Scottish mountains. Sadly, many of them died when the English arrived and culled the population in ‘The Clearances’ of the 19th century – none moreso than in the area surrounding Loch Tay. But thankfully, in the latter-half of the 19th century, a local man called James MacDiarmid (1910), took it upon himself to write down many of the old stories told by the remaining locals – as well as narrate those he remembered as a boy, as told by the elders around him. Whilst tales of ‘fairies’ and other such creatures are thought by city-minds to be little other than fantasies, mountain-folk cosmologies differ greatly to those who are disconnected from the natural world. Genius loci abound, and animism is the basic plinth integral to communities in the hills, where the world is much much more real. This is one such tale…

“Not many years ago there lived in the neighbourhood of Killin a man who was in the habit of recounting his wonderful adventures with the white horse of the fairies. When coming home one night from Kenmore market, and just as he was passing Sithean, Lawers, he heard most enchanting music proceeding from the knoll. Unable to resist the temptation, he gradually went nearer and nearer the fairies’ place of abode, till at last he was fairly among them. They received him most kindly, and on parting gave him one of their white horses to carry him home. His steed went through the air at a speed almost equalling that of lightning, and in a few minutes he found himself above a house at Clifton, Tyndrum, some twenty-five miles westward from Lawers. Happening to shout “ho!” when he was right above the chimney, the fairy horse threw him off its back, and down he dropped feet foremost through the wide, old-fashioned chimney, and alighted in the midst of a wedding party, much to their surprise and alarm. He continued in their pleasant company till daylight, when he returned home at his leisure, thanking the fairies for the pleasure they had so unexpectedly given him!”

Usually, tales such as this relate to the existence of prehistoric cairns or tumuli (burial sites), but no such archaeological remains have ever been known to live here. Equally curious is how the man in this tale wasn’t kept in the timeless realms, beloved of faerie-land, where reveries with them would take decades from a man’s life, even though it only felt like one night. This would imply

I’ve come across old locals who still speak, not just of the little-folk, but of other hauntings in this beautiful part of Loch Tay. May the land not be cursed by the fools who put their idea of ‘development’ in front of the genius loci here; lest madness and ill-fortune will prevail…

References:

MacDiarmid, James, “More Fragments of Breadalbane Folklore,” in Transactions of the Gaelic Society Inverness, volume 26, 1910.

Bury Lane (east), East Morton, West Yorkshire

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Cup-Marked Stone: OS Grid Reference – SE 09373 42410

Also Known as:

Carving 51 (Hedges)
Carving 91 (Boughey & Vickerman)

Getting Here

Cup-marked stone, East Morton (photo thanks, Sue Patchett)

From the expanding village of East Morton, by the school at the west-end of the village, walk up the narrow Street Lane for nearly 600 yards, past the houses, until you reach a footpath on your left that takes you across the fields. Walk along here (following the line of walling) for 250 yards, then, take a sharp left and down the field for 55 yards (50m) until, right beneath the power lines, you’ll find the rock in question.

Archaeology & History

This is one in a small, little-known cluster of petroglyphs on the western outskirts of East Morton. It is located at the base of what are thought to be remnants of Iron Age walling. Carved onto an elongated earthfast stone are a number of very well-preserved cup-marks, with what seems to be a faint carved pecked line running out from one of the southernmost cup-marks and curving back on itself (we could do with a good sketch artist getting us a good drawing of this). You can see this faint line on the far-left side of the stone in Sue’s photo above.

The petroglyph was rediscovered by the northern antiquarian Stuart Feather (1959) in one of his many sojourns exploring the prehistoric remains of the area. In John Hedges’ (1986) survey, the carving was described simply as:

“Triangular smooth grit rock with fairly flat top on which are twenty cups, not all clear, some large and oval, a few grooves.”

Boughey & Vickerman’s survey (2003) made no note of any additional features on the petroglyph.

References:

Boughey, Keith & Vickerman, E.A., Prehistoric Rock Art of the West Riding, WYAS: Wakefield 2003.
Feather, Stuart, “Bronze Age Rock Carvings,” in Keighley News, March 7, 1959.
Hedges, John (ed.), The Carved Rocks on Rombalds Moor, WYMCC: Wakefield 1986.
Jackson, Sidney, “Massive Walling at East Morton,” in Cartwright Hall Archaeology Group Bulletin, 5:9, 1960.
Jackson, Sidney, “East Morton Ancient Walls,” in Cartwright Hall Archaeology Group Bulletin, 6:9, 1961.

Acknowledgements: Huge thanks to Sue Patchett for use of her photo.

Vauxhall Well, Lambeth, London, Surrey

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Healing Well (destroyed): OS Grid Reference — TQ 3006 7734

Archaeology & History

In Thomas Allen’s (1827) huge survey of Lambeth parish, he told that there was little of any interest along Wandsworth Road, apart from a good orchard, “and a fine spring called Vauxhall Well.” According to Daniel Lysons (1792), it was located “not far from the turnpike”; and according to Mr Sunderland’s (1915), was to be found “on the right-hand side of the Wandsworth Road” as you walked down it to the south. Thankfully its position was highlighted on the 1824 map of the parish (right) that accompanied Mr Allen’s work.

It appears to have been built over in the latter-half of the 19th century, soon after William Thornbury (1878) wrote that he thought the well was still visible, but vanished soon after.

The waters were universally ascribed by all historians, from Mr Allen onwards, as being,

“esteemed highly serviceable in many disorders of the eyes, and in the hardest winter it is never known to freeze.”

The name ‘Vauxhall’ derives from that brilliantly famous family name of ‘Fawkes’ (as in Guy Fawkes), being the ‘hall of Fawkes’. The name was first recorded here as early as 1241. (Gover et al, 1934)

References:

Allen, Thomas, The History and Antiquities of the Parish of Lambeth, J. Allen: London 1827.
Foord, Alfred Stanley, Springs, Streams and Spas of London: History and Association, T. Fisher Unwin: London 1910.
Gover, J.E.B., Mawer, A. & Stenton, F.M., The Place-Names of Surrey, Cambridge University Press 1934.
Lysons, Daniel, The Environs of London – volume 1, T. Cadell & W. Davies: London 1792.
Sunderland, Septimus, Old London Spas, Baths and Wells, John Bale: London 1915.
Thornbury, William, History of Old and New London – volume 6, Cassell, Petter & Galpin: London 1878.

Stratford St. Mary Cursus, Suffolk

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Cursus Monument: OS Grid Reference – TM 0486 3433

Archaeology & History

Faint flat outline of SE end + ancient circular enclosure

This short and dead straight cursus monument was first described in John Hedges’ (1981) survey, and later mentioned in Harding & Lee’s (1987) corpus on British henges as being in conjunction with a series of circular prehistoric monuments (three circular enclosures existed beyond its southeast and one to its northeast edges, one of which is visible in the aerial image, right).

Cursus ground-plan (courtesy Suffolk Institute Archaeology)

Most of the monument has been completely destroyed by roads and housing, but when complete was said to be 317 yards (290m) long, running from the southeast to the northwest. The flattened southeastern edge measures nearly 63 yards (57.3m) across, and its northernmost width was close to 65 yards (60m) wide.

In Patrick Taylor’s (2015) assessment of this (and other monuments) he thought that the cursus may have served an astronomical function. He may be right. It’s alignment, he told,

“has a very clear orientation 38.5º north of grid west. This represents an amplitude from true west of 40.9º. Allowing for a latitude of 51.97º and altitude of 0.95º, adjusted downwards for refraction to 0.50º, we get from (Alexander) Thom’s table a declination for a body setting to the northwest of 24.15.º This is only 0.23º, just less than half the width of the sun’s disc, more than the sun’s maximum declination in Neolithic times of 23.92º. The alignment thus points rather accurately towards the upper limb or last setting point of the sun.”

Faint remnants of a second cursus monument have been discovered 400 yards to the east.

References:

Harding, A.F. & Lee, G.E.,, Henge Monuments and Related Sites of Great Britain, BAR 175: Oxford 1987.
Hedges, John D. & Buckley, David, Springfield Cursus and the Cursus Problem, ECC 1981.
Last, Jonathan, “Out of Line: Cursuses and Monument Typology in Eastern England,” in Barclay & Harding’s Pathways & Ceremonies, Oxbow: Oxford 1999.
Martin, Edward A., “When is a Henge not a Henge?” in Proceedings of the Suffolk Institute for Archaeology & History, volume 35, 1981.
Taylor, Patrick, Timber Circles in the East, Polystar: Ipswich 2015.

Acknowledgements: Many thanks to the Suffolk Institute of Archaeology and History, for use of their ground-plan diagram from Edward Armstrong’s article, ‘When is a Henge Not a Henge?’

Holy Well, Didsbury, Manchester, Lancashire

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Holy Well (destroyed?): OS Grid Reference — SJ 8464 9036

Archaeology & History

In Henry Taylor’s gigantic survey on the Ancient Crosses and Holy Wells of Lancashire (1906), he told that “records of the existence of holy wells in this (district) are scanty in the extreme.” Indeed. He certainly missed this one which, it seems (if modern lore is correct), has sadly fallen prey to that sickness which those ghastly people call ‘progress’. Cited to have been in or near the old graveyard of St. James church in the old village, this once ever-flowing spring of water was of great repute in earlier centuries, not only for general health, magick and traditions, but also supposedly in prolonging life itself!

One of the standard historians of Didsbury, Mr Fletcher Moss (1898), was of the view that this Well may have been the “origin of Didsbury, the place the Saxon settlers would choose first for their church and community.” He may be right. He told that,

“It was said ‘to be holy in papist times.’ Only last summer I several times saw three young ladies who came every morning to bathe their eyes and faces in it, saying, “It was good for sore eyes.” I could not see anything the matter with their eyes, but that may have been my ignorance, or that they were already getting better. In the spring time or early in May the well has often been nearly choked with wild flowers, and pins have been put in for luck. If rags or crutches were ever left there, it was when the water bubbled up in the roadway on the hillside. The flow of it is lessened by drains or sewers, and now it is taken down in pipes. The lane is enclosed with brick walls, and all the romance is gone; but in the longest drought or severest frost the water from the holy well has never failed, and though it may come from the churchyard, we and many others drink no other.”

In an earlier passage (Moss 1891), he talked about the longevity and good health of the local people and who credited the good water here:

“Like most of the old Didsbury folk who never bothered with doctors or change of air, Sam Gaskill, the last clerk, lived to be long past the fourscore years, for I remember him and others much older than he was, regularly going to the Holy Well for the water for their households. As in patriarchal and primitive times the villagers went to the well or spring at eventide and tarried and talked while the water flowed. It mattered nought to them that the water flowed from the churchyard, from the burial-place of their forefathers; they had always been healthy as their forefathers had been healthy, and they wanted no other water and would have no other; that always bubbled up fresh and sparkling in summer or winter, in drought or frost, and never failed.”

Nearby to the east, spirits of the dead were said to come from the old trees of Parrs Wood, long since destroyed by those self-righteous Industrialists…

References:

Million, Ivor R., A History of Didsbury, E. J. Morten 1969
Moss, Fletcher, Didisburye in the ’45, Cornish: Manchester 1891.
Moss, Fletcher, Folklore, Old Customs and Tales of My Neighbours, privately printed: Manchester 1898.

Acknowledgements: With big thanks to Bret Gaunt, Paul Hornby and Geraldine Dowsing for their input.

Moirlanich (1), Killin, Perthshire

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Cup-Marked Stone: OS Grid Reference – NN 56404 34148

Getting Here

Take the same directions as if you’re going to the nearby Moirlanich 2 Carving (about 550 yards down Glen Lochay, on the north side of Killin). In the same field, about 150 yards northwest of Moirlanich 2, you’ll see another large rock close to the wall. That’s the spot!

Archaeology & History

Looking down upon the River Lochay, with views east and west along the glen, here we find a carved rock that’s probably of interest only to the petroglyphic purists amongst you. Two simple cup-markings, about 5 inches apart, can be seen etched into the slightly sloping southern-face of this small rocky outcrop. The sacred mountain of the Creag na Cailleach rises to the immediate north.

Moirlanich (2), Killin, Perthshire

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Cup-Marked Stone: OS Grid Reference – NN 56522 34078

Getting Here

From Killin, take the A827 road out of the north side of the village, turning left down Glen Lochay just before the Bridge of Lochay Hotel. 500 yards along the single-track road you’ll reach the electricity station. Just past this, in the field on your right, a large rock stands out just a few yards away. Go through the gate and walk to the spot!

Archaeology & History

This is a simple cup-marked stone, perhaps used in ages gone by as a look-out spot by villagers. Only for the petroglyphic purists amongst you, this carving consists of just five cup-marks on the topmost section of the flat stone, with four of them roughly in a line and a solo one (the most pronounced of the them all) a few inches south of the row. The cup-marked Moirlanich 1 stone can be seen in the same field, 150 yards (137m) to the northwest.

St. Michael’s Well, Edinburgh, Midlothian

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Holy Well (destroyed): OS Grid Reference – NT 2618 7353

Also Known as:

Canmore ID 75958
Silver Well

Archaeology & History

Reproduction 1540 sketch showing the Well

This ‘holy well of the dragon-slayer’ could once be found close to where old Cowgate meets St Mary’s Street. Highlighted on an old map of the city around 1540, and on Mr Bryce’s sketch of the old inner city at the end of the 19th century, we do not know when the Well acquired its name, but it may have been by an early group of jews, to whom the saint was important. Hereby in 1779 was listed a small piece of land called the ‘Silverwell Close’ which both Watson (1923) and Harris (1996) thought was a corruption of the St Michael’s Well, somehow. Watson (1923) explained that St Michael’s

“connection with fountains, or a ‘silver well’, is probably due to the legends of the miraculous spring of Monte Galgano in Apulia and Mont-Saint-Michele in Normandy.”

In Ruth & Frank Morris’ (1981) survey of Scottish holy wells, they report how, in the 16^th century, this forgotten site was “a favourite resort” of local people. They told how,

“in 1543 an act of penance was ordered to be performed at the fountain of St. Michael.”

The greatest scattering of accounts relating to St Michael’s Well are found in the Records of the Burgh of Edinburgh, wherein we read:

29 July, 1556: “The prouest baillies and counsale foirsaid deputtis Dauid Symmer to be oursear of the well callit Sanct Michaellis well, and Johne Loch to the Mvs well, to caus tham be maid depar and preparit for watter gaddering.”

16 December, 1556: “The prouest baillies and counsale ordanis the thesaurar Alexander Park Auent the to reperell the wcllis callit Sanct Michaellis well, the Mws well, and the Stok well, and to begyn thairto at Sanct Mongois day nixt tocum, and ordanis Maister Johne Pirstoun to be oursear to Sanct Jlichaelis well, Johne Loch to the Mws well, and Alexander Barroun to the said Stok well, and quhat expens he makis thairon salbe allowit to him.”

Folklore

St Michael was a powerful mythic figure to the Muslims, Christians and Jews. In the old calendar in Scotland his festival date was September 29th and known as ‘Michaelmas’ (although other dates have been ascribed by the varying sects in other countries). In truth, this site should be highlighted for tourists, pilgrims, historians and religious followers alike due to the importance this mythic figure once held in the various pantheons.

References:

Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA 2017.
Harris, Stuart, The Place-Names of Edinburgh: Their Origins and History, Gordon Wright: Edinburgh 1996.
Marwick, J.D. (ed.), Extracts from the Records of the Burgh of Edinburgh, Scottish Burgh Records Society: Edinburgh 1871.
Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.
Watson, Charles B.B., “Notes on the Names of the Closes and Wynds of Old Edinburgh,”in Book of the Old Edinburgh Club, volume 12, 1923.

Gatepost Stone, Ilkley Moor, West Yorkshire

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Cup-and-Ring Stone: OS Grid Reference – SE 09497 46961

Getting Here

Cup-and-rings on gatepost (photo credit, Dave Whittaker)

From Ilkley, follow the same directions as if you’re going up to the superb Swastika Stone. Keep walking on the footpath, west, for 65 yards (59m), then walk into the heather on your left. Barely 5 yards in, you’ll see this fallen standing stone or gatepost.

Archaeology & History

First described in one of Stuart Feather’s (1964) old rambles, I first saw this stone in my late-teens and was as puzzled by it then as I am today. Upon an obviously worked stone that may once have stood upright (or was intended to do), two faint and incomplete cup-and-rings were carved – but when exactly? If this stone was cut from a larger rock into its present shape, were the petroglyphs already on it, or were they done when the ‘gatepost’ was created?

It was first described in one of Stuart Feather’s (1964) rambles up here and later included in Hedges’ (1986) survey, where he told it to be a, “recumbent gatepost with one cup with almost complete ring and one cup with vestigial ring.” Boughey & Vickerman’s (2003) survey added little more. And when a group calling itself Carved Stones Investigation got itself about £250,000 to “investigate” the Ilkley petroglyphs, I was hoping that they could have at least turned this stone over to see if other carvings were on the stone – but they just revisited all those found by others, made a new list, and took the money to be honest (no website and no book – as they should’ve done). Thankfully, local folk are having a look at this and others and doing the work they should have. Check it out when you’re next up at the Swastika.

References:

Bennett, Paul, Megalithic Ramblings between Ilkley and Baildon, unpublished: Shipley 1982.
Boughey, Keith & Vickerman, E.A., Prehistoric Rock Art of the West Riding, WYAS: Wakefield 2003.
Feather, Stuart, “Mid-Wharfedale Cup-and-Ring Markings: no.26, 27, 28 – Black Pots, High Moor, Silsden, near Keighley,” in Cartwright Hall Archaeology Group Bulletin, 9:10, 1964.
Hedges, John, The Carved Rocks on Rombalds Moor, WYMCC: Wakefield 1986.

Acknowledgements: Huge thanks to Dave Whittaker for the photo. Good luck with the plans fellas.