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.
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.”
From Bettyhill village, take the A836 road as if you’re going to visit Tongue, crossing the metal bridge across the River Naver a mile south of Bettyhill. Keep going past here for nearly a mile, beyond the houses and then into the small trees, making sure that you keep your eyes peeled to the right where a small but notable bracken-covered mound rises 10-20 yards in the rough field. Go through the gate and you’re there!
Archaeology & History
Low stone wall along S side
A site which, from the nearby roadside, has all the hallmarks of being yet another Sutherland broch (there are tons of them up here!)—but apparently it isn’t! Despite being shown on the earliest OS-map of the region as a ‘Pict’s House’ (which are usually brochs), the site has subsequently been designated by modern archaeologists as a simple ‘hut circle’. I have my doubts over this, as it’s a most unusual one with little logic over its positioning—unless it was either a look-out point, or an odd ritual spot.
South side of the mound
As you can see from the poor photos I got of the place, a large angled tumulus-like hillock (it’s akin to a mini-Silbury Hill at first sight) rises up from the ground with a reasonably uniform angle around much of it, to a height of between 16-20 feet. Scattered rocks and stones adorn the mound as you walk up its embankments and onto the top where, around the edges, a notable man-made ring of walling shows it to have been artificially created. Unfortunately most of the top of the mound was completely covered in thick decayed bracken when I visited, so it was difficult to get any good photos of this topmost walling.
The SE side of the mound
From the top of the mound, the walling is between 1-3 feet high, in a roughly circular setting, measuring 36-40 feet across. The most distinct section of it was visible on the west-to-south-to-east section; with the lowest and depleted section occurring on its northern edges. The entrance to the ‘hut circle’ is apparently on its eastern side. Although it is assumed to be Iron Age in nature, its real age is unknown.
References:
Mercer, R.J. & Howell, J.M., Archaeological Field Survey in Northern Scotland – volume 2, University of Edinburgh 1976-1983.
Along the A84 road betweeen Callander and Lochearnhead, take the small road west when you reach Balquhidder Station, towards Balquhidder village. Go along here for 1½ miles (2.5km) as if you’re gonna visit the Puidrac Stone; but 200 yards past this, go through the gate on the south-side of the road into the boggy field for about 150 yards towards the River Balvag. You’re looking for several stones, as in the photos. You’ll find ’em. (you may get soaked though!)
Archaeology & History
The stones, looking NW
After many thousands of years, this innocuous-looking group of small stones found in the very boggy field immediately west of the Puidrac Stone looks nothing like it once did. Some modern academics would have you think there was nothing here of prehistoric interest, but oral tradition and earlier writings tell otherwise. Although not shown on the early OS-maps, it was first described in James Gow’s (1887) articulation on the antiquities of the area, in which he told:
“A short distance east from the present (Balquhidder) parish church, in the haugh below the manse, there are seven stones remaining of a circle which appears to have been about 30 feet in diameter; only one stone is in its original upright position, but there are fragments of others lying about; as usual, they are known as “Clachan-Aoraidh,” or worshipping stones, and are not likely to be disturbed during the lease of the present tenant.”
Looking E, with Puidrac Stone just visible left of telegraph post
A few years later when Thomas Ross (1919) visited the area with a Prof Cooper and others, they reported the single standing stone still in position and the anglicized name of the Worshipping Stones was still in evidence amongst locals.
Arc of fallen stones by the trees
Nowadays the site is in ruin. Two of the stones stand out when the rushes aren’t too high, with one earthfast and its companion prostrate; but as you can see in the photo (right), there remains a sunken arc of two other stones laid down, running away from the larger ones, with a fifth overgrown and nearly covered by vegetation and the young trees. In all probability, tradition is probably right here: this is the remains of a stone circle.
Folklore
The field in which these denuded megalithic remains are found, was, wrote Thomas Ross (1919),
“the site of a long-popular market called ‘Feill Aonghais’, i.e., St Angus’ Fair. It was held, according to Mr Campbell, in May; according to Mr Gow, on “the Saint’s Day, the 6th of April.” It was quite the custom…to hold a fair after divine service on the Patronal Feast. The folks came to “kirk and market” on the same day, and mixed good fellowship and manly sport with their worship and their business.”
If you were to hold a fair there nowadays, likelihood is it would get flooded! Christian myths tell of a “St. Angus” taking over whatever the heathen traditions were in this domain, more than a thousand years back.
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.
Turn off the A91 road at Gateside and go down Station Road, crossing the old railway line at the bottom. From here, cross the fields to your left and the site of the circle will be found in the field to the north east of Easter Nether Urquhart Farm.
Archaeology & History
Marked on the 1856 6″ Ordnance Survey map as a “standing stone,” earlier references record this as being the survivor of a stone circle. Not listed in Aubrey Burl’s (2000) magnum opus, this circle was on the edge of the site of a major battle between the Romans and the native defenders, and large amounts of human remains have been found in the vicinity. Referring to an adjacent cairn, Lieutenant-Colonel Miller wrote in 1829:
“A very fine Druid’s Temple stood on the south side of it, consisting of seven very large stones. All these were blasted with powder and removed, except half the one of them, which still marks the spot.”
Of the same cairn, the Reverend Andrew Small wrote in 1823:
“This cairn stood a little north of an ancient Druids’ temple, only one stone now remaining, out of ten of which it formerly consisted.”
The Ordnance Survey Name Book for 1853-55 imparts the following:
“This standing Stone is about 13 chains on the South side of the River Eden opposite Edensbank but whether it is the remains of a druid’s temple or set up to mark something relative to the battle contested between the Romans and Caledonians according to Messrs. Miller & Small, it is difficult to determine. It stands about 4 feet 10 inches high and its sides are about 2 feet broad…many of the inhabitants consider it to have been a druid’s temple…”
A close-up of the sitePosition of the circle, evident in crop-growth
J.S. Baird of Nether Urquhart informed an Ordnance Survey officer in 1956 that the remaining stone was broken up and removed around 1952, and measured 5 feet high with a girth of 9 feet at the base. Near the top of the stone, on the south-side were two slight cracks weathered to suggest a simple incised cross.
On the day of my November field-visit the winter barley was sprouting and it was interesting to see how much better it was growing at the place where the remaining stone had stood.
Burl, Aubrey, The Stone Circles of Britain, Ireland and Brittany, Yale University Press 2000.
Miller, Lieutenant-Colonel, “An Inquiry respecting the site of the battle of Mons Grampius (Read 27th April 1829 and 25th January 1830),” in Proceedings of the Society of Antiquaries of Scotland, Volume IV, 1857.
Small, Reverend Andrew, Interesting Roman Antiquities Recently Discovered in Fife Ascertaining the site of the Great Battle fought betwixt Agricola and Galgacus, John Anderson & Co: Edinburgh 1823.
Follow the same directions as if you’re going to the Black Burn (2) carving (which you’ll obviously be looking at if you’re checking this one out!); and from there, walk two or three steps southwards down the slope – and you’re just about stood on it!
Archaeology & History
This, at first sight, seems little more than two cup-marks: one rather small, and the other somewhat larger than usual. I walked round it, crouched down and fondled it, poured water on it and heightened the carving… and noticed what seemed to be a carved arc around the western side of the large cup. But I couldn’t make my mind up whether this was natural or not. And then as laid down and looked across the stone, it seemed as if a very faint triangle completely enclosed the large cup! I crawled round it at ground level and the shape appeared and disappeared as the light altered. So I took a few more photos and wondered whether or not the shape would become obvious in them. And it did!
An eye in the triangle?Cup and faint triangle, or a trick of the mind?
It’s unusual – and I’m still not sure whether it’s natural or not. The carving needs more attention, in better daylight. Or perhaps the computer-tech kids might have a look at it and see if this really is an eye-in-the-triangle style design we’ve got here. It would be damn good! Anyhow, the carving was first mentioned by George Currie (2005), who told of it being two metres south of the Black Burn (2) cup-and-ring and, plainly, that it “has two cups: 60 x 15mm and 25 x 8mm.” It overlooks the urisk-haunted Urlar Burn, a creature known in some places for having milk and other offerings poured into cup-marks to appease it and gain good fortune.
References:
Currie, George, “Perthshire: Black Burn (Dull Parish) – Cup and Ring Marked Rocks”, in Discovery & Excavation Scotland, volume 6 (new series), 2005.
Take the A826 Crieff Road uphill for 275 yards then turn right up the Urlar Road. It’s a long uphill walk from here, up the private road, through and past Urlar Farm and along the track, making sure to go right where the track splits, keeping to the west-side of the burn. (don’t cross over it!) From here, the fields open up ahead of you into the distant hills. Keep along the track until, after a few hundred yards a small copse of trees is on your right. Walk past the bottom of this and then walk immediately up to the top of the large rounded knoll, or Tom, on your right. Once at the top, look for the triangular stone on its southwestern edge.
Archaeology & History
Upon this rounded tom, beloved of faerie folk and overlooking the urisk-haunted Urlar Burn, is this small flat triangular-shaped stone, embedded in the ground, possessing an unusual set of seven, possibly eight cup-markings (not five as Currie [2005] initially described) of varying depths and age, carved into straight geological fissures in the rock which, I hasten to add, were probably intended as part of the original design. Such elements are not unusual in carvings in other parts of the world, tending to relate to some spirit or ancestral ingredient. Whether that was important here, we might never know.
Black Burn (2) carvingBlack Burn (2) carving
But in addition to the cups on their geological cracks, a large faint wonky incomplete ring has been carved around the centre-most cup-mark, seemingly stopping where it meets the natural crack. You can just make it out in the photos. One side of this ring may continue onto the top of the longer crack, but it was difficult to see in the cloudy daylight and another visit is necessary.
The carving was first described by George Currie (2005), who told, in his usual minimalist manner:
“On W side of large knoll, triangular-shaped rock, 0.7 x 0.7m, flush with ground; five cups, largest being 50 x 20mm and smallest, 25 x 8mm.”
Two or three yards away, just slightly down the slope to your south, is another cup-marked stone: the Black Burn (3) carving.
References:
Currie, George, “Perthshire: Black Burn (Dull Parish) – Cup and Ring Marked Rocks”, in Discovery & Excavation Scotland, volume 6 (new series), 2005.
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.
Take the A822 road south out of Crieff and less than half a mile down, in a field on the east side of the road is the giant solitary standing stone of Dargill. On the opposite side of the road from here (roughly) is a small country lane. Go along here and past the third field on your left, park up. Look down the fields for a coupla hundred yards and you’ll see the standing stone. Make your way there by following the field-edges.
Archaeology & History
Concraig stone, near Crieff
Closer to the larger town of Crieff than it is to the village of Muthill, this seven-foot tall standing stone, leaning at an angle to the north and with a small scatter of stones around its base, stands alone near the side of the field, feeling as if others once lived close by. It’s set within a distinctly nurturing landscape, enclosed all round instead of shouting out to the hills, with that nourishing female quality, less commonly found than those stones on the high open moors. The only real ‘opening’ into a wider landscape here was mentioned by the local writer Andrew Finlayson (2010), “to the distant east.” Whether this possessed any astronomical-calendrical importance hasn’t yet been explored.
Concraig, looking southFred Coles 1911 sketch
The stone was first highlighted on the 1863 Ordnance Survey map—and described in their Name Book as “a large upright Stone adjacent to and South-east of Broadley about 8 feet high and traditionally said to be either the remains of a Druidical Temple or in some way associated with the Druidical period”—but since then it hasn’t fared very well in antiquarian tomes. Fred Coles (1911), as usual, noted it in one of his Perthshire surveys, but could find very little information from local people about the place, simply telling us that,
“in an open field about 300 yards to the north-west of Concraig, there stands this irregularly four-sided block of conglomerate schist… The stone measures 9 feet 3 inches round the base and stands 7 feet 3 inches in height. About halfway up its eastern face it has been broken so as to leave a very distinct ledge.”
What appears to be cup-markings on the southern-face of the stone are just Nature’s handiwork.
