Standing Stone (destroyed): OS Grid Reference – NT 2421 7317
Archaeology & History
Standing Stone of Dalry, 1853
Not far from Edinburgh city centre, heading out towards Haymarket just off Morrison Street where the large car-park is, once stood a possible prehistoric standing stone. Not that long ago either… It was highlighted on the OS-map of 1853, but had been destroyed by the end of the 19th century when the Industrialists cut railway lines across its ground. The stone was shown in non-antiquated lettering, indicating there was no tradition of its prehistory. It may have been part of a folly, but I can find no account to indicate this. Do any Edinburgh historians or researchers know anything more about it? Help!
On the 1853 Ordnance Survey map of Granton we are show the house and place-name of Pennywell with a ‘pump’ adjacent to it. Sadly we don’t have as rich a history of the place as its namesake at Newington. Its earliest written appearance seems to be in 1812. A few years later, in the OrdnanceName Book of the area, it was recorded that,
“Two cottages on the property of Sir John McNeil the name appears to be derived from a well which was formerly situated at the North east end of the houses where one Penny was paid for a draught of water.”
Remembered as a watering place for horses, the old Scots word ‘penny’ may be behind this old name, in terms of it giving the animals and locals their water supply. Stuart Harris (1996) thought that this Penny Well may have been the long lost St. Columba’s Well in the parish of Cramond.
Sacred Well (lost): OS Grid Reference – NA 100 000
Also Known as:
Well of Eternal Youth
Folklore
An old story told in previous centuries by the indigenous folk of Hirta (St. Kilda) described a long-lost well that was thought to be an abode of the little people, known as the Well of Eternal Youth. Not to be confused with the Well of Virtues near the Amazon’s House less than a mile west, the rough whereabouts of this site is cited by J. Sands (1878) in the folklore section of his otherwise historical account on these faraway Atlantic islands. He wrote:
“Once on a time an old fellow, in going up Connagher with a sheep on his back, observed a Well which he had never seen or heard of before. The water looked like cream, and was so tempting, that he knelt down and took a hearty drink. To his surprise all the infirmities of age immediately left him, and all the vigour and activity of youth returned. He laid down the sheep to mark the spot, and ran down the hill to tell his neighbours. But when he came up again neither sheep nor well were to be found, nor has any one been able to find the Tobair na h-oige to this day. Some say that if he had left a small bit of iron at the well—a brog with a tacket in it would have done quite well—the fairies would have been unable to take back their gift.”
Explorations of old maps and texts has failed to show with certainty where this legendary well may have been (the grid-ref is an approximation), but it was reported in Mrs Banks’ Scottish Calendar Customs (1937) to have been “issuing out of the face of a rock on the north-side of the east bay…only accesible by the inhabitants, no stranger daring to climb the steep rock.” Some of us would try!
References:
Banks, M. MacLeod, British Calendar Customs: Scotland – volume 2, Folklore Society: London 1937.
This seems to be the only ‘St John’ dedication on the Isle of May: a small island littered with more saint’s names, seemingly, than Iona and Lindisfarne combined! Illustrated on the 1855 OS-map, without name—and on the present-day large-scale OS-maps too, 20 yards or so from its 1855 position—the standard archaeo-historical records say nothing of the place. Thankfully antiquarian and folklore accounts have preserved evidence of its title. When the Victorian traveller Thomas Muir (1868; 1883) visited the Isle of May, he told how the islanders struggled to maintain a good water supply during a drought there in the 1860s. St. John’s Well was, he told,
“A pump standing by the path above Kirk Haven. The water good, but a little brackish. During all the drought of this summer we pumped water out of this well to supply our cattle.”
After Æ. J.G. Mackay’s (1896) visit to the island he told that here, along with the other holy wells on May,
“their brackish waters have lost the magic virtue they were credited with in early christian, possibly in pagan times.”
In more recent times it was described in W.J. Eggeling’s (1985) natural history survey. St. John’s Well was,
“the well within the high, cylindrical, whitewashed wall-surround lying across Haven Road from the Coal House. Also known as the Pump Well. It is a guiding mark for boats entering Kirk Haven.”
Folklore
St. John’s Day (June 24) was the christian name given to the traditional Midsummer Day, or days, around which good heathen festivals occurred; but we can find no ritual accounts of activity specific to this Well. Help!
References:
Dickson, John, Emeralds Chased in Gold; or, The Isles of the Forth, Oliphant: Edinburgh 1899.
Muir, Thomas S., The Isle of May – A Sketch, Edinburgh 1868.
Muir, Thomas S., Ecclesiological Notes on some of the Islands of Scotland, David Douglas: Edinburgh 1883.
Simpkins, John Ewart, Examples of Printed Folk-lore Concerning Fife, with some Notes on Clackmannan and Kinross-shires, Sidgwick & Jackson: London 1914.
In John Dickson’s (1899) fine work on the history and antiquities of the Forth islands, he describes a number of all-but-forgotten holy and medicinal wells that could be visited in the 19th century—this one included! It was highlighted, without name, on the 1855 OS-map of the island, a short distance west of the curiously named Holyman’s Road. Aerial views of it today seem to indicate that the well was surrounded by walling, which may have been an old well-house—although the archaeological record here is silent. Mr Dickson told us:
“St. Andrew’s Well, beside the Altar Stones, contains the best water on the May and is entirely used for domestic purposes. This spring frequently dries up during the summer months and, in these circumstances, the islanders obtain a supply from Crail.”
Although it is still shown on modern large-scale OS-maps (as ‘St Andrew’s Well’), its present condition is unknown. If this has become boggy and overgrown, it is a sure case for renovation, despite its desolate geography; and especially considering that St Andrew is the patron saint of Scotland, whose festival date is November 30 (thought originally to have been Samhain, or Halloween—the old heathen New Year’s Day). If any visitor or islander could send us photos of the site, that would be awesome!
References:
Dickson, John, Emeralds Chased in Gold; or, The Isles of the Forth, Oliphant: Edinburgh 1899.
Muir, Thomas S., The Isle of May – A Sketch, Edinburgh 1868.
Muir, Thomas S., Ecclesiological Notes on some of the Islands of Scotland, David Douglas: Edinburgh 1883.
Simpkins, John Ewart, Examples of Printed Folk-lore Concerning Fife, with some Notes on Clackmannan and Kinross-shires, Sidgwick & Jackson: London 1914.
Taylor, Simon & Markus, Gilbert, The Place-Names of Fife – volume 3, Shaun Tyas: Donington 2009.
A fascinating site that was described in Johnston & Tullis (2003) local history work on the parish of Muckhart. Amidst an area bedevilled with faerie, boggarts, ghosts and historical shamanic moot sites we find more curious folklore pointing at a long forgotten site, whose age and precise nature remains a mystery. Adjacent to the old boundary line, close to the meeting of streams, the Muckhart authors told that,
“an orchard above the old farmhouse to this day remains mainly untouched. It was the burial site of warlocks from the parish and it is thought some may have even been burned at the Mill. It has always been said that this ground should never be touched! There is an ancient rubble bridge over the Hole Burn which has a Masonic Eye painted on it to ward off any unwelcome spirits. Despite the eye, both the Farmhouse and the Millhouse have been home to many strange and ghostly manifestations.”
The folklore sounds to be a mix of archaic and medieval animistic traits: perhaps of a prehistoric cairn, visited and maintained by local people (as found throughout Britain) until the Burning Times, when christian fanatics arrived, debasing the cultural rites and murdering local innocent people. …Perhaps not.
Looking down on the orchard
When Paul, Maggie and I explored the area a few days ago, we were greeted most cordially by the owner of Muckhart Mill, who knew of the folklore, but didn’t know the exact whereabout of the grave. We couldn’t find any clues as to its exact location either. Apart, perhaps, from the top of the hill immediately above the orchard where, alone and fenced off with an old covered (unnamed) well, a solitary Hawthorn tree stood. We each recalled the aged relationship that Hawthorn has in witch-lore… but that’s as far as it went. The grave remains hidden and may have been destroyed. If anyone discovers its whereabouts, please let us know so that a preservation order can be made to ensure its survival.
References:
Johnston, Tom & Tullis, Ramsay (eds.), Muckhart, Clackmannanshire: An Illustrated History of the Parish, MGAS 2003.
Holy Well? (destroyed): OS Grid Reference – NT 27534 75794
Archaeology & History
Despite this site having a number of albeit brief literary references, from the early 19th century onwards, the history and traditions of this Well are very scant indeed. It figures in various texts that detail the historical ‘Battle of Leith’, but there is little additional information in such tomes. Even local history works pass it by with brevity.
Lady Fifes Well on 1852 mapLady Fifes Well on 1853 map
Its present name derives from the Countess of Fife who, in the 19th century, lived in the nearby mansion of Hermitage House (and who also grafted her name onto the nearby mound of Lady Fife’s Brae); but this title seems to have been grafted onto the earlier ‘Ladie Well’, implying it had a dedication to St. Mary or more probably an earlier heathen female spirit at the waters. Although it is shown on the OS-maps of 1852 and ’53, and described in Grant’s 1883 work as being there in his time, all subsequent maps after this date seem to indicate that it had gone.
All that we know is that the waters ran into a small stone trough and that Lady Fife enjoyed her evenings here, partaking of the waters.
Along the A907 a mile west of Alloa and heading towards Tullibody, just before the roundabout across the road from the school fields, a small entrance takes you into the small wooded parkland. There, right in front of you as you walk in, and visible from the road, is the enclosed architectural stone walling and somewhat ruinous remains that are the Red Well, with its faded name carved on top.
Archaeology & History
Red Well on 1913 map
Although the waters no longer run for the people to drink, this old iron-bearing spring was long of repute to the old folk of eastern Alloa. So much so, it seems, that even Janet & Colin Bord (1985) included it in their national survey of sacred wells! Like other chalybeate springs, its waters were known to be good as a tonic—which makes sense as iron fortifies the blood and general immune system. The Well was highlighted on the 1913 OS-map of the area.
References:
Bord, Janet & Colin, Sacred Waters, Granada: London 1985.
Healing Well (destroyed): OS Grid Reference – NT 2511 7322
Archaeology & History
Like many others in the city centre, this old well has long since passed into history. Said by Stuart Harris (1996) to have been “about twenty-five yards east of the eastern corner of Lady Lawson Street”, the Victorian writer Alison Dunlop (1890) told it to be by “a narrow close and an outside stair gave (which) entrance to the Court-house.” It was the focus of much social activity in ages past; and although a number of public wells could be found in this part of the city, south of the Castle, the Westport Well was the most renowned. Miss Dunlop told that,
“…its waters (were) of excellent repute (and) had to satisfy the necessities of all the inhabitants of the district. The early morning never failed to see a long line of water-stoups stretching from it in either direction like the queue at a French theatre door. Not so quiet, however, for tongues, mostly feminine, wagged freely, and the ‘Waal’ news and gossip were then the equivalent for a racy morning newspaper.”
According to her account, the patience of the people collecting the water was exemplary:
“All crowding-in was fiercely resented; gentle and simple had to stand their turn; only the water-caddies had the abiding right of precedence, and satisfied their customers at the moderate rate of two stoupful for a penny. We have already mentioned these ancient aquarian vessels peculiar to Scotland. In the event of a marriage taking place—in which case the bride was responsible for an amount of house plenishing not considered incumbent or even fashionable now-a-days—the ‘stoups’ were invariably purchased by the intending husband. Indeed, the Weetin’ o’ the Stoups was the synonym for the last bachelor supper prior to matrimony. Such festivities are understood to be hilarious, happy, hopeful; and the weetin’ o’ the stoups in Old Portsburgh, as in Old Edinburgh, was sometimes very wet indeed.”
Very difficult to find under the herbage, but – along the A836 road between Tongue and Bettyhill, turn down at Borgie Bridge towards Skerray. A few hundred yards along, past the third house on y’ right, a path through the gate on the left takes you up the slope. Once you meet the deep-cut dike, follow it north-ish for 200 yards, over the fence; then walk 150 yards towards the eastern edges where the mass of gorse meets with the rocky escarpment. You’re damn close!
Archaeology & History
These days, much of the remains of this neolithic chambered cairn are inaccessible, as it is covered with the spindly-killer-bushes that are the yellow gorse (Ulex eurapæus). A pity. …Just like its fellow chambered tomb of Dun Riaskidh precisely 1½ miles NW, this was also built upon the edge of a natural rocky escarpment with some of the rocks making up the tomb falling to the edges (I nearly fell in and spined misself meandering around its edges!).
Little has been written about it in archaeo-tomes, despite it being first listed in 1947. Presumably neolithic in age, it was first classed as a ’round cairn’ and has subsequently been described by Canmore as,
“a severely robbed, chambered cairn. It is about 15.0m in diameter, with a maximum height of 0.6m in the centre; elsewhere the cairn is reduced to a stony rim and scattered stones. In the centre a chamber is indicated by two opposing earthfast boulders 1.1m apart and protruding up to 0.6m through the cairn material.”
References:
Gourley, Robert, Sutherland: An Archaeological Guide, Birlinn: Edinburgh 1996.
Acknowledgments: Huge thanks to Donna Murray, for putting me up in this part of Paradise. Cheers Donna.
