Tag: traditions

De’il’s Stane, Waltonhill, Craigrothie, Fife

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Legendary Stone: OS Grid Reference – NO 36304 09352

Also Known as:

  1. Devil’s Stone

Getting Here

Travelling South along the A916 just past Craigrothie, turn right down to Chance Inn, and turn left at the T junction. and follow the road on to just past the left hand bend when Waltonhill Farm will be seen on the right. Continue south down the road a few hundred yards until it takes a slight right turn. The De’il’s Stane, a huge flat faced slab of rock, will be seen at the roadside on the left side of the road, partly obscured by gorse.

Archaeology & History

According to a piece published in the Fife Herald & Journal in 1905:-

“Once upon a time, so runs the legend, Samson challenged the devil to match him at boulder throwing. As challenger, Samson stood on the West Lomond; Satan stood on the East. The signal was given; two mighty rocks whistled through the air. ‘The De’ils Stane’ fell where it now lies, on the road-side about a quarter of a mile west [sic] from Waltonhill Farm. Samson, though handicapped by three miles greater distance, flung his stone fully four hundred yards beyond that of Satan, and with such force that it split into three parts; which parts are now built into Waltonhill barn”.

The roadside location, just south of the bend

The De’il’s Stane, a huge slab of rock!

This is of course a variant of a creation myth that is to be found throughout Britain, of an Age of Giants who hurled rocks around and strode the land quarrelling with each other and the mortal humans . The original names of the Waltonhill Giants have been lost in the aeons of oral transmission of the legend from pre-history, and replaced by that of a probably equally legendary Middle Eastern strong man from the Christian’s Bible, in combat with the Christian’s Naughty Man. And this was of course done to prove the point of Christianity’s superiority over the old animistic cults of the land, and the De’il had to be demonstrably the loser.

De’ils Stane thrown by the Man in the Red Velvet Suit from East Lomond (Left)

Owing to the Stone being partly hidden by gorse, it was not possible to make a close inspection of the rock for carvings etc. A further visit will no doubt be made to try to clear some of the gorse so a closer inspection can be made. The Stone’s size (approximately 15′ high by 20′ wide by 4′ thick) and the way it is resting against a natural bank, does give a credence to the legend of its having been slung by a giant from East Lomond, clearly visible nearly 7¾ miles away.

Reference:

  1. Fife Herald & Journal, 1st November 1905, quoted in John Ewart Simpkins’ County Folklore – Volume VII: Fife, with some notes concerning Clackmannan and Kinross-shires, Folk-Lore Society by Sidgwick& Jackson: London 1914.

© Paul T. Hornby, The Northern Antiquarian 2018


Holy Well, Baildon, West Yorkshire

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Holy Well (destroyed):  OS Grid Reference – SE 1609 3961

Archaeology & History

This site is all but unknown to the great majority of folk in Baildon, and even some of the local historians have let it slip from their investigative tendrils.  According to the primary Baildon historian, W.Paley Baildon, it was first known as the ‘Halliwell Holy Well’.  In his magnum opus (1913-26) of the township he relates that,

“The 1852 Ordnance map marks Halliway Banks Wood to the south of Langley Lane, with a well just below it, and a footpath from Holden Lane to the well.  Halliway, I think, is a corruption of Halliwell, the ‘holy well,’ with the special footpath leading to it and nowhere else.  Haliwell Bank occurs in (the Baildon Court Rolls of) 1490, when it formed part of the property held by William Tong of Nicolas Fitz William.”

This etymology is echoed by the great place-name authority A.H. Smith (1954).  It also caught the attention of archaeologist Andrea Smith (1982), in her investigation of twenty-five holy wells in the West Yorkshire region.

“Many wells,” she wrote, “are recorded simply as ‘Holy Well,’ or the various forms ‘Halliwell,’ ‘Helliwell’ and ‘Hollowell.’  It is possible that in these instances the identity of the patron saint or guardian of the well has been forgotten, which may be the case with the site at Collingham, now known as Hollowell.”

Site of the Holy Well in 1852

The well itself can no longer be seen.  When I looked for the site in 1982, I found that to the right of where the 1852 map showed it, was a waterworks lid covering the old holy waters, just in the trees atop of the field beneath a great sycamore with a number of small stones roughly encircling the site: perhaps the only possible relics of the century before when the waters would have been used.  A stone trough was situated at the bottom of Holden Lane, fed by the waters from the Halliwell and from here the course of the stream meandered down the side of Slaughter Lane, now known as Kirklands Road.  The land around Halliwell became known as Kirkfield, or field of worship.

A local resident told how during autumn and winter, the left side of the field gets extremely boggy – the region were the old stream ran from the old well, along which dowsers have found aquastats abound.  Now however, houses have been built where the waterworks-lid used to be and is likely to be in someone’s backyard, all but forgotten.

Folklore

According to local lore, the site of this most ancient of holy wells was found in the warmest place in the Baildon district.  Whilst its geographical position doesn’t necessarily suggest this (although it did face south, into the sun), this lore may reflect some healing aspect of the well that has long since been forgotten.

Perhaps relevant to Andrea Smith’s comment about there being ‘guardians’ at holy wells is found in folklore relating to nearby Holden Lane: locals in the last century also referred to it as Boggart Lane, so called after the Boggart which was seen there in the form of a spectral hound that was said to possess large glowing red eyes and was a sign of ill omen.  Modern sightings of the spectral hound, which appeared along the road which led to the old well, are unknown.

References:

  1. Baildon, W. Paley, Baildon and the Baildons (parts 1-15), St. Catherines: Adelphi 1913-26.
  2. Smith, A.H., English Place-Name Elements – volume 1, Cambridge University Press 1954.
  3. Smith, Andrea, ‘Holy Wells Around Leeds, Bradford & Pontefract,’ in Wakefield Historical Journal 9, 1982.

© Paul Bennett, The Northern Antiquarian


Mineral Well, Glen Lyon, Perthshire

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Healing Well:  OS Grid Reference – NN 72110 47768

Also Known as:

  1. Iron Well

Getting Here

Mineral Well, Glen Lyon

From Fortingall village, head west and turn down into the incredible beauty that is Glen Lyon.  As you enter the trees, a half-mile along you pass the small gorge of MacGregor’s Leap in the river below.  2-300 yards pass this, keep your eyes peeled for an old small overgrown walled structure on the left-hand side of the road, barely above the road itself.  A large tree grows up above the tiny walled enclosure, within which are the unclear waters that trickle gently….

Archaeology & History

In previous centuries, this all-but-forgotten spring of water wasn’t just a medicinal spring, but was one of the countless sites where sympathetic magick was practised.  The old Highlanders would have had a name for the spirit residing at these waters, but it seems to have been lost.  The site is described in Alexander Stewart’s (1928) magnum opus on this stunning glen, where he wrote:

“Still a few yards more and Glenlyon’s famous mineral wishing well is seen gushing up, surrounded by its wall of rough stones now sadly in need of repair.  It has a stone shelf to receive the offerings of those who still retain a trace of superstition or like to uphold old customs as they partake of its waters.  The offerings usually consist of small pebbles, but occasionally something more valuable is found among them. The roadmen may clear that shelf as often as they like, but it is seldom empty for long.”

A local lady from Killin told us that she remembers the stone above the well still having offerings left on it 20-30 years ago. Hilary Wheater (1981) sketched it and called it the Iron Well.

Close-up of the waters (photo by Paul Hornby)
Hilary Wheater’s sketch

The waters in this small roadside well-house actually emerge some 50 yards up the steep hillside (recently deforested) and in parts have that distinct oily surface that typifies chalybeates, or iron-bearing springs – which this site is an example of.  Its medicinal properties would help to people with anaemia; to heal women just after childbirth; to aid those who’d been injured and lost blood; as well as to fortify the blood and stimulate the system.

Across the road from the well, Stewart (1928) told of a giant lime tree that was long known to be the meeting place for lovers (perhaps relating to the well?), and the name of the River Lyon here is the Poll-a-Chlaidheamh, or ‘the pool of the sword’, whose history and folklore fell prey to the ethnic cleansing of the english.

References:

  1. Stewart, Alexander, A Highland Parish, Alexander Maclaren: Glasgow 1928.
  2. Wheater, Hilary, Aberfeldy to Glenlyon, Appin Publications: Aberfeldy 1981.

© Paul Bennett, The Northern Antiquarian


Clochoderick Stone, Kilbarchan, Renfrewshire

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Rocking Stone:  OS Grid Reference – NS 37363 61280

Also Known as:

  1. Canmore ID 42329

Archaeology & History

The Clochoderick Stone

On the outer southern edge of Kilbarchan parish—right near the ancient boundary line itself—this giant stone of the druids is seems to be well-known by local folk.  Located about 40 yards away from the sacred ‘St Bride’s Burn’ (her ‘Well’ is several hundred yards to the west), it was known to have been a rocking stone in early traditions, but as Glaswegian antiquarian Frank Mercer told us, “the stone no longer moves.”  The creation myths underscoring its existence, as Robert Mackenzie (1902) told us, say

“This remarkable stone, thought by some to have been set up by the druids, and by others to have been carried hither by a glacier, is now believed to be the top of a buried lava cone rising through lavas of different kind.”

Clochoderick Stone on 1857 map

The site was highlighted on the first OS-map of the area in 1857, but the earliest mention of it seems to be as far back as 1204 CE, where it was named as Clochrodric and variants on that title several times in the 13th century.  It was suggested by the old place-name student, Sir H. Maxwell, to derive from ‘the Stone of Ryderch’, who was the ruler of Strathclyde in the 6th century.  He may be right.

Folklore

Folklore told that this stone was not only the place where the druids held office and dispensed justice, but that it was also the burial-place of the Strathclyde King, Ryderch Hael.

References: 

  1. Campsie, Alison, “Scotland’s Mysterious Rocking Stones,” in The Scotsman, 17 August, 2017.
  2. MacKenzie, Robert D., Kilbarchan: A Parish History, Alexander Gardner: Paisley 1902.

Acknowledgements:  Big thanks to Frank Mercer for use of his photos and catalytic inception for this site profile.

© Paul Bennett, The Northern Antiquarian


Denoon Law, Glamis, Angus

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Hill Fort: OS Grid Reference – NO 35464 44395

Also Known as:

  1. Canmore ID 32139
  2. Law of Denoon

Denoon Law on 1865 map

Getting Here

Travelling north through Balkeerie on the Newtyle/Glamis road, turn right onto the Denoon road and follow it to the T-junction.  Turn right and, a few hundred yards on to your left, the large hillfort of Denoon Law rises up to your left.  You can’t really miss it!

Archaeology & History

Denoon Law from Murleywell

Denoon Law is an impressively lush and green hill fort hidden away in the Sidlaw Hills, in the Denoon Glen, parallel to the Vale of Strathmore. It can be entered froma gap in the ramparts on the north side. Be careful of the precipitous drop from the south east side!

In the County Angus survey by the Royal Commission on the Ancient & Historical Monuments of Scotland (1983), they describes it thus:

‘This fort crowns the summit of Denoon Law, a steep-sided volcanic plug on the NW side of Denoon Glen, a narrow valley at the N end of the Sidlaw Hills. The fort is roughly D-shaped on plan with the chord of the D formed by a long straight rampart that stands above the precipitous SE flank of the hill. It measures 105m from NE to SW by 55m transversely within a rampart that measures up to 17m in thickness and over 5m in external height but is clearly of more than one phase. Where the differentiation is clear, the latest phase of rampart measures about 6m in thickness and overlies the remains of a much thicker earlier rampart. Intermittently visible at the SW end of the fort is an outer face to the later rampart, comprising drystone walling that has, in places, been displaced downslope by the weight of core material behind. This outer face comprises no more than four or five courses of thin sandstone slabs and, although what is currently visible will only be the top of the surviving wall-face, a wall constructed of such material cannot have stoodto  any great height and what we see today is likely to be the remains of some form of comparatively low revetment. In both the earlier and later ramparts there is very little evidence of stone within the core and it appears that the material (boulder clay) for both has largely been derived from several large quarries within the interior of the fort. At the SW corner of the fort most of the rampart has been removed, leaving only the lower part of the outer talus. The fort, or at least its latest phase, had two entrances, one on the NE and another on the NW, both of which are crossed by the remains of a narrow, later, wall that runs around the entire circuit of the fort and may be associated with at least some of the buildings within the interior.

Outwith the main rampart there is a series of three outer ramparts, again with very little evidence for the use of stone in their construction, which run from the edge of the very steep slope at the NE end of the fort, around the N side to the entrance on the NW. All three lines of defence have been reduced to little more than terraces, though there is no evidence for them ever having been cultivated. At the entrance on the NW, the terminals of these ramparts (on both sides of the entrance) are obscured below outwash deposits from the slope above. To the SW of the entrance it is not at all clear what the relationship is between the defences of the fort and the enclosure that occupies the rocky and extremely uneven SW flank of the hill. This enclosure, which has an entrance on the W, could be some form of annexe or it could represent the SW end of an enclosure that once took in both this area and the rest of the summit.

Within the interior of the fort there are the remains of at least nine rectangular buildings, two of them large and open-ended and each overlain by a smaller, later structure. The freestanding buildings are represented by the footings of walls with inner and outer stone faces; close to the entrance on the NE, however, there are two buildings represented by simple rectangular platforms cut into the rear scarp of one of the prehistoric quarries in one case and the hollow of the entrance passage in another. On the N flank of the hill, overlying the outer defences, there are a number of structures, either taking the form of subrectangular structures with walls (and in one case an entrance) or simple scoops into the slope.’

Entrance from the NW

David Dorward’s definition of the name Denoon is from the Gaelic:

‘dun obhainn (+ Scots law) – [hill of the] fort of the streamlet.’

The streamlet is the Ewnie Burn flowing south-east of the Law.

The lush green centre

Folklore

James Cargill Guthrie, in his The Vale of Strathmore: Its Scenes And Legends, gives the following story from an,

‘early time, weird-like, a legend’s muffled chime ‘.

‘The Hill of Denoon was at that remote period accounted sacred or haunted ground. It was the mythical abode of the elfins and fairies, and formerly a fitting haunt for their midnight revelries.

When the silvery moonbeams lovingly slept in dreamy beauty on the green slopes of the enchanted Hill, and the blue bells and the purple heather were wet with the dew of angels’ tears, arrayed in gossamer robes of bespangled gold, with wands of dazzling sheen and lances of magical bright-ness, would the troops of elfins flauntingly dance to the music of the zephyrs, until the shrill cry of the chanticleer put an end for the time to their mystical enchantments.

Suddenly, as in blue clouds of vapour, they noiselessly vanished away, no sound remaining to break the oppressive stillness, save that of the mountain rivulet, as it fretfully leapt from crag to crag, as if piteously regretting the mysterious departure of its ethereal visitors.

South-east rampart

Having forsworn the presence and companionship of the terrestrial inhabitants of earth, it was a sacred dictum in the code of the fairies that no habitation for human beings should be permitted to be built within the hallowed precincts of the enchanted ground. Unable of themselves to guard against such sacrilegious encroachment, they had recourse to the aid of, and formed a secret compact with the demons, or evil spirits, whose sole avocation consisted in doing mischief, and bringing trouble and misfortune on those under the ban of their displeasure. By this compact these evil spirits became solemnly bound to prevent any human habitation whatever from being erected on the hill, and to blast in the bud any attempts whensoever and by whomsoever made to break this implacable, unalterable decree.

It was about this time the alarm-note was sounded, as the Queen of the Fairies, who, with an eye more observant than the rest of her compeers, observed one evening in the moon-light, certain indications of the commencement of a human habitation. Horror and dismay were instantly pictured on the fair countenances of the masquerading troops of merry dancers as the awful truth was ominously revealed to them by the recent workmanship of human hands.

The sheer slope to the south-east

A council of war was immediately held, when it was determined to summon at once the guardian spirits to their aid and protection.

“By our sacred compact,” cried the Queen, “I command the immediate attendance of all the demons and evil spirits of the air, to avenge the insult now offered to the legions of Fairyland, and to punish the sacrilegious usurpers who dare infringe the sanctity of their mystical domains.”

These demons instantly obeyed the haughty summons, and, in the presence of those they had sworn to protect, they in a twinkling demolished the structure, hurling the well-proportioned foundations over the steep rock into the vale beneath !

The builder, doubtless very much surprised and chagrined when he returned to his work in the early dawn of the following morning, was sorely puzzled to account for the entire disappearance of the solid foundations of the great castle he intended to be erected on the Hill. He did not, however, waste much time, or use much philosophic argument, on the matter, and gave orders to prepare new foundation of even a more durable character.

The demons, to show their invincible power, and for the sake of more effect, allowed the new foundations to rise a degree higher than the former, before they gave out their fiat of destruction. In an instant, however, they were again demolished, and the builder this time gravely assigning some fatal shock of Nature as the cause of the catastrophe quietly resolved to repair the damage by instantly preparing new and still more solid foundations.

Additional and more highly skilled workmen were engaged, and everything for a time went favourably on, the walls of the castle rising grandly to view in all the solidity and beauty of the favourite architecture of the period.

Biding their time, the demons again ruthlessly swept away as with a whirlwind every vestige of the spacious halls, razing the solid massy foundations so effectually that not one stone was left upon another !

Things were now assuming a rather serious aspect for the poor builder, who, thinking that he had at last hit upon the true cause of these successive disasters, attributed his misfortunes to the influence of evil spirits. A man of courage and a match, as he imagined, for all the evil spirits of Pandemonium, supposing they were let loose at once against him by the Prince of Darkness, he unhesitatingly resolved to keep watch and ward on the following night, and to defy all the hosts of hell to prevent him rebuilding the projected edifice. The night expected came ; but, alas, alas !

His courage failed when on the blast
A demon swift came howling past,
Loud screeching wild and fearfully,
This ominous, dark, prophetic cry
“Build not on this enchanted ground !
‘Tis sacred all these hills around ;
Go build the castle in a bog,
Where it will neither shake nor shog !”‘

So, if you are planning to visit Denoon Law – remember: RESPECT THE FAERIES!

References:

  1. Guthrie, James Cargill, The Vale of Strathmore: Its Scenes And Legends, Edinburgh, William Patterson, 1875.
  2. Royal Commission on the Ancient and Historical Monuments of Scotland. The archaeological sites and monuments of Central Angus, Angus District, Tayside Region, The archaeological sites and monuments of Scotland series no 18. Edinburgh, 1983.
  3. Dorward, David, The Sidlaw Hills, Forfar, The Pinkfoot Press, 2004.

©Paul T Hornby 2018


St. Patrick’s Well (1), Dunruchan, Muthill, Perthshire

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Holy Well:  OS Grid Reference – NN 77905 17365

Getting Here

St Patricks Well on 1863 map

Take the B827 road between Comrie and Braco. If you’re coming via Comrie, going uphill for 3.1 miles (5.1km); but if from Braco Roman Camp go along and eventually downhill for 6.6 miles (10.6km), watching out for the track to Middleton Farm by the roadside.  Walk along for 125 yards, keeping your eyes peeled for the boggy ground below on your left. You’re there!

Archaeology & History

Immediately east of the prodigious megalithic complex of Dunruchan, bubbling up amidst the usual Juncus conglomeratus reeds, are the boggy remnants of St. Patrick’s Well—one of two such sacred wells dedicated to the early Irish saint in Muthill parish. We’re at a loss as to why this Irish dood has such sites in his name in this area.  No doubt some transitional shamanic character was doing the rounds in this glorious landscape, muttering words of some neo-christian animism, eventually settling a mile from the great megalithic complex, perhaps hoping—and failing—to convert our healthy heathen populace into ways unwise.

The shallow boggy waters
The site of St Patricks Well

Whatever he may have been up to, a small stone chapel was built hereby and, it was said, even a christian graveyard, to tempt folk away from the ancient plain of cairns whence our ancestors had long since buried their dead.  But the christian’s chapel and graveyard has long since gone; and when historians before me had visited the place, St Patrick’s Well had also fallen back to Earth in the drier summers, taking the blood of the Earth back into Her body.  The heathen megaliths still remain however, standing proud on the moorland plain in clear sight from these once healing waters, whose mythic history, on the whole, has long since been disregarded….

Folklore

St Patrick’s day on March 17—”a date very near the Spring Equinox,” as Mrs Banks (1939) reminded us—may have been the dates when the waters here were deemed particularly efficacious, although we have nothing in written accounts to tell us for sure. But in the 19th century Statistical Account we find that the site was “much frequented once, as effectual in curing the hooping cough.”  E.J. Guthrie (1885) told of an ancient rite regarding the drinking of the waters for effect of the cure, saying:

“In the course of this century a family came from Edinburgh, a distance of nearly sixty miles, to have the benefit of the well. The water must be drunk before sunrise or immediately after it sets and that out of a “quick cow’s horn”, or a horn taken from a live cow, and probably dedicated to this saint.”

Also in Muthill parish, Guthrie told, St Patrick’s memory was held in such veneration that farmers and millers did not work on his day.

References:

  1. Banks, M. MacLeod, British Calendar Customs: Scotland – volume 2, Folk-lore Society: Glasgow 1939.
  2. Booth, C. Gordon, “St Patrick’s Well (Muthill Parish),” in Discovery & Excavation, Scotland, New Series volume 1, 2000.
  3. Guthrie, E.J., Old Scottish Customs, Thomas D. Morison: Glasgow 1885.
  4. MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
  5. Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.

© Paul Bennett, The Northern Antiquarian


St. Bride’s Well, London, Middlesex

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Holy Well (covered):  OS Grid Reference – TQ 3157 8111

Archaeology & History

St Brides Well on 1896 map

Close to the centre of that corporate money-laundering place of homo-profanus that is the City of London, was once a site that represents the antithesis of what it has become.  Tacked onto the southeastern side of St. Bride’s church along the appropriately-named Bride Lane, the historian Michael Harrison (1971) thought the Holy Well here had Roman origins.  It “was almost certainly,” he thought,

“in Roman times, the horrea Braduales, named after the man who probably ordered their construction: Marcus Appius Bradua, Legate of Britain under Hadrian, and the British Governer in whose term of office the total walling of London was, in all likelihood, begun.”

This ‘Roman marketplace of Bradua’ that Harrison describes isn’t the general idea of the place though.  Prior to the church being built, in the times of King John and Henry III, the sovereigns of England were lodged at the Bridewell Palace, as it was known.  Mentioned in John Stow’s (1720) Survey of London, he told:

“This house of St. Bride’s of later time, being left, and not used by the Kings, fell to ruin… and only a fayre well remained here.”

The palace was eventually usurped by the building of St. Bride’s church.  The most detailed account we have of St. Bride’s Well is Alfred Foord’s (1910) magnum opus on London’s water supplies.  He told:

“The well was near the church dedicated to St. Bridget (of which Bride is a corruption; a Scottish or Irish saint who flourished in the 6th century), and was one of the holy wells or springs so numerous in London, the waters of which were supposed to possess peculiar virtues if taken at particular times.  Whether the Well of St. Bride was so called after the church, or whether, being already there, it gave its name to it, is uncertain, more especially as the date of the erection of the first church of St. Bride is not known and no mention of it has been discovered prior to the year 1222.  The position of the ancient well is said to have been identical with that of the pump in a niche in the eastern wall of the churchyard overhanging Bride Lane.  William Hone, in his Every-Day Book for 1831, thus relates how the well became exhausted: ‘The last public use of the water of St. Bride’s well drained it so much that the inhabitants of the parish could not get their usual supply.  This exhaustion was caused by a sudden demand on the occasion of King George IV being crowned at Westminster in July 1821.  Mr Walker, of the hotel No.10 Bridge Street, Blackfriars, engaged a number of men in filling thousands of bottles with the sanctified fluid from the cast-iron pump over St. Bride’s Well, in Bride Lane.”  Beyond this there is little else to tell about the well itself, but the spot is hallowed by the poet Milton, who, as his nephew, Edward Philips records, lodged in the churchyard on his return from Italy, about August 1640, “at the house of one Russel a taylor.”

In Mr Sunderland’s (1915) survey, he reported that “the spring had a sweet flavour.”

Sadly the waters here have long since been covered over.  A pity… We know how allergic the city-minds of officials in London are to Nature (especially fresh water springs), but it would be good if they could restore this sacred water site and bring it back to life.

Folklore

Bride or Brigit has her origins in early British myth and legend, primarily from Scotland and Ireland.  Her saint’s day is February 1, or the heathen Imbolc (also known as Candlemas).  Although in christian lore St. Bride was born around 450 AD in Ireland and her father a Prince of Ulster, legend tells that her step-father (more probably a teacher) was a druid and her ‘saintly’ abilities as they were later described are simply attributes from this shamanic pantheon. Legends—christian and otherwise—describe Her as the friend of animals; possessor of a magickal cloak; a magickian and a healer; and whose ‘spirit’ or genius loci became attached to ‘sacred sites’ in the natural world, not the christian renunciation of it.  St Bride was one of the primal faces of the great prima Materknown as the Cailleach: the Gaelic deity of Earth’s natural cycles, whose changing seasons would also alter her names, faces and clothes, as Her body moved annually through the rhythms of the year.  Bride was (and is) ostensibly an ecological deity, with humans intrinsically a part of such a model, not a part from it, in contrast to the flawed judaeo-christian theology.

References:

  1. Foord, Alfred Stanley, Springs, Streams and Spas of London: History and Association, T. Fisher Unwin: London 1910.
  2. Gregory, Lady, A Book of Saints and Wonders, Colin Smythe: Gerrards Cross 1971.
  3. Harrison, Michael, The London that was Rome, Allen & Unwin: London 1971.
  4. McNeill, F. Marian, The Silver Bough – volume 2, William MacLellan: Glasgow 1959.
  5. Morgan, Dewi, St Bride’s Church, Fleet Street, in the City of London, Blackfriars: Leicester 1973.
  6. o’ Hanlon, John, Life of St. Brigid, Joseph Dollard: Dublin 1877.
  7. Sunderland, Septimus, Old London Spas, Baths and Wells, John Bale: London 1915.

© Paul Bennett, The Northern Antiquarian


St. Botolph’s Well, Hadstock, Essex

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Holy Well: OS Grid Reference — TL 559 448

Getting Here

Hadstock lies along the A1052 north of Saffron Walden. Once in the village, a fenced pond will be apparent on the left below the church.  Just above the pond is the well that feeds it – yet there seems some confusion regarding the exact location of the site.

Archaeology & History

John Wilson in his Imperial Gazetteer, III (1872) describes it as:

“A well set round with stones, and called St. Botolph’s Well, is in the churchyard.”

However, by the time of An Inventory of the Historical Monuments in Essex, I (1916) it was:

“In the churchyard—a well, known as St. Botolph’s well, now covered.”

St Botolph's Well

St Botolph’s Well

Indeed there would be some confusion regarding the exact location of this well.  The church guide describes a pump to the west end of the churchyard as the well (but the only pump apparent was that across the road), however I was informed that this well was the one picturesquely situated by the road beneath the church. This is a brick-lined square well whose spring percolates into a pool covered in duckweed.  No evidence of any material earlier than Victorian is apparent, suggesting it may date from when the pump was established.  A wooden fence has been erected around it to prevent people falling in, but apparently the well itself has been covered.

Folklore

The village has a St. Botolph’s Well although there is no direct link recorded between it and the saint of that name, but local tradition believes that he was interred in this church. This view was supported by the discovery of an empty Saxon grave in the east wall of the South Transept. Greater credence being lent by the fact that this had previously been exhumed, which is in accordance with the knowledge that the relics were removed in 970, and then distributed around East Anglia.

Its waters have had a mixed reputation. Tradition records their ability to cure scrofula. Until recently the well was the important source of drinking water for the village. One tradition suggests that if a ring was dropped into it by a lovelorn girl she would find her true love. This tradition was supported by the finding of two rings recently in the cleaning of the well.  Wilson (1970) notes a strange activity was practiced within living memory by the white witch: to keep the water pure, dead cats were placed down the well.  Obviously, this was not continued for on one occasion the water was the harbinger of a typhoid outbreak, and forty percent of the population—or 40 people—died (although there is no evidence for either). The contamination was the result of the Rev F. E. Smith using the spring as an outlet for his lavatory. If this was not bad enough, one of his staff was a typhoid carrier! This is also notwithstanding, that it was commonly believed that the spring water drains from the graveyard above it: and hence it has earned the name ‘bone gravy’. Despite all these traditions, this did not deter the locals, who vouched for its goodness. Even when piped water was brought to the village in the 1930s, many locals could not see the point as the well water was good enough.

References:

  1. Parish, R.B., Holy Wells and Healing Springs of Essex, Pixy Led Publications 2008.
  2. Royal Commission on Historic Monuments, An Inventory of the Historical Monuments in Essex – volume 1, HMSO: London 1916.
  3. Wilson, John M., The Imperial Gazetteer of England and Wales – volume 3, A. Fullarton: Edinburgh 1872.

Extracted from the R.B. Parish Holy Wells and healing springs of Essex (2008)

Links:

  1. Holy & Healing Wells

© R.B. Parish, The Northern Antiquarian


Lady Well, Airth, Stirlingshire

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Holy Well (destroyed):  OS Grid Reference – NS 89801 86524

Also Known as:

  1. Canmore ID 46862
  2. Lady’s Well
  3. Spaw Well

Archaeology & History

Site of the Lady Well, Airth

Once to be seen flowing on the south-side of the Pow Burn below Airth Castle, all traces of this once sacred site has fallen prey to the usual advance of the so-called ‘civilized’.  In literary terms, the site was first described in church records from 1657—as Ladieswell—and the accounts we have of the place from then are most revealing in describing the traditional use of the place by local people.  It was a sacred site, obviously, chastised by the madness of the christian regime of the period, in their attempt to destroy indigenous customs and societal norms.  William Hone (1837) gave an extended account of what some people were up to here in his Everyday Book:

“In 1657, a mob of parishioners were summoned to the session, for believing in the powers of the well of Airth, a village about six miles north of Falkirk, on the banks of the Forth, and the whole were sentenced to be publicly rebuked for the sin. –

“”Feb. 3, 1757, Session convenit. Compeared Bessie Thomson, who declairit scho went to the well at Airth, and that schoe left money thairat, and after the can was fillat with water, they keepit it from touching the ground till they cam horm.”

“”Ffebruary 24. — Compeired Robert Fuird who declared he went to the well of Airth, and spoke nothing als he went, and that Margrat Walker went with him, and schoe said ye beleif about the well, and left money and ane napkin at the well, and all was done at her injunction.”

“”Compeared Bessie Thomson declarit schoe fetch it horn water from the said well and luit it not touch the ground in homcoming, spoke not as sha went, said the beleif at it, left money and ane nap-kin thair; and all was done at Margrat Walker’s command.”

“”Compeired Margrat Walker who denyit yat scho was at yat well befoir and yat scho gave any directions ”

“”March 10. Compeared Margrat Forsyth being demand it if scho went to the well of Airth, to fetch water thairfrom, spok not by ye waye, luit it not touch ye ground in homcoming? if scho said ye belief? left money and ane napkin at it? Answered affirmatively in every poynt, and yat Nans Brugh directit yem, and yat they had bread at ye well, with them, and yat Nans Burg said shoe wald not be affrayit to goe to yat well at midnight hir alon.”

“”Compeired Nans Burg, denyit yat ever scho had bein at yat well befoir.”

“”Compeired Robert Squir confest he went to yat well at Airth, fetchit hom water untouching ye ground, left money and said ye beleif at it.”

“”March 17. Compeired Robert Cochran, declairit, he went to the well at Airth and ane other well, bot did neither say ye beleif, nor leave money.”

“”Compeired Grissal Hutchin, declairit scho commandit the lasses yat went to yat well, say ye beleif, but dischargit hir dochter.”

“”March 21. Compeired Robert Ffuird who declairit yat Margrat Walker went to ye well of Airth to fetch water to Robert Cowie, and when schoe com thair, scho laid down money in Gods name, and ane napkin in Robert Cowie’s name.”

“”Compeired Jonet Robison who declairit yat when scho was seik, Jean Mathieson com to hir and told hir, that the water of the well of Airth was guid for seik people, and yat the said Jean hir guid sister desyrit hir fetch sum of it to hir guid man as he was seik, bot sho durst never tell him.”

“”These people were all 44 publicly admonishit for superstitious carriage.””

The practices continued.  In 1723, a Mr Johnstoun of Kirkland, writing about the parish of Airth, also told of the reputation of the well, saying,

“Upon the south side of the Pow of Airth, upon its very edge, is a spaw well famous in old times for severall cures, and at this day severalls gets good by it, either by drinking or bathing. Its commonly called by the name of Ladies well. Its about two pair of butts below Abbytown bridge.”

The fact that he told us it was “good for bathing” suggests a pool was adjacent, or at least the tiny tributary between it and the Pow Burn gave room for bathing and had a curative reputation. (there are many pools in the Scottish mountains with this repute – some are still used to this day!)

It was then described by Robert Ure in the first Statistical Account of 1792, where he told how the people were still using the waters, despite the crazy early attempts to stop them.  “There is a Well, near Abbeytown Bridge,” he told,

“called Lady-Well, which is thought to be medicinal.  Numbers have used it, and still use it as such.  It is supposed to have obtained that name, from the holy water, in the time of Popery, being taken from it, to supply the abbacy, or Catholic Church, then at Airth.”

Lady Well on 1865 map

But we know that its origins as a celebrated well pre-date any christian overlay.  People were reported visiting the site from as far away as Edinburgh, such was its repute!

Much later when the Ordnance Survey lads came here, showing it on their first map of Airth, they made their own notes of the place, saying briefly,

“A small well close to the Pow Burn – it is supposed to have derived its name from the Custom of dedicating wells to the Virgin Mary – so Common prior to the Reformation. It is not a mineral well.”

Ugly plastic pipe is all that remains

But its demise was coming.  In the wake of the christian Industrialists and their myth, subsuming the necessary integral sacrality of the Earth, the waters of the well were eventually covered.  When the Royal Commission (1963) lads gave the site their attention in October 1954, they reported that “no structural remains” of any form could be seen here, and in recent years all trace of the well has vanished completely.  When we visited the site a few months ago, perhaps the very last remnant of it was a small plastic pipe sticking out of the muddy bankside, dripping dirty water into the equally dirty Pow Burn.

It would be good if local people could at least put a plaque hereby to remind people of the history and heritage that was once so integral to the way they lived their lives.

References:

  1. Bennett, Paul, Ancient and Holy Wells of Stirling, TNA 2018.
  2. Fraser, Alexander, Northern Folk-lore on Wells and Water, Advertiser Office: Invermess 1878.
  3. Frost, Thomas, “Saints and Holy Wells,” in Bygone Church Life in Scotland (W. Andrews: Hull 1899).
  4. Hone, William, The Every-day Book – volume 2, Thomas Tegg: London 1837.
  5. MacFarlane, Walter, Geographical Collections Relating to Scotland – volume 1, Edinburgh Universoty Press 1906.
  6. MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
  7. Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.
  8. Murray, G.L., Records of Falkirk Parish – volume 1, Duncan & Murray, Falkirk 1887.
  9. Reid, John, The Place-Names of Falkirk and East Stirlingshire, Falkirk Local History Society 2009.
  10. Royal Commission on the Ancient & Historical Monuments Scotland, Stirling – volume 2, HMSO: Edinburgh 1963.

© Paul Bennett, The Northern Antiquarian


Wife with the Bratty Plaid, Balfron, Stirlingshire

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Standing Stone:  OS Grid Reference – NS 60027 91383

Getting Here

The Wife with the Bratty Plaid

The Wife with the Bratty Plaid

Take the same route as if you’re visiting the small Carlin Stone (a few hundred yards further along): along the B822 road between Kippen and Fintry, stop at Balafark farm and cross the road above the farm to take the track into the forest.  1km along, note the small green track, off the main central track, slightly up on the rise on your right, which bends round and then goes (eventually) to the other side of the forest.  Once you reach the gate at its edge, walk left 285 yards (261m) along the fence.

Archaeology & History

The Wife and the Carlin on the 1865 OS-map

The Wife and the Carlin on the 1865 OS-map

Described in the Ordnance Survey’s (1870) Book of Reference (volume 47) as “a flat rock on the boundary between Perth and Stirling,” the rock is certainly not flat—and any geographical relationship it had with Perth has long since gone.  Instead, the stone in question here is an upright one—although it’s not much more than two feet tall.  However, on the other side of the present-day fence there is a small flat stone in the ground; but it is the moss-covered upright that is our ‘Wife with the Bratty Plaid.’  A smaller curious-looking quartz-lined stone also lies next to this old Wife…

The Wife, looking east

The Wife, looking east

The Wife, looking west

The Wife, looking west

Marked on the ancient boundary line, this small but sturdy standing stone probably has a prehistoric pedigree, although we cannot be certain without an excavation.  It is shown on the earliest OS-maps from the 1860s, but we have no notifications from any literary sources telling the tale behind the stone’s fascinating name: meaning simply, the ‘wife wearing the tartan shawl.’  When Marion Woolley and I came here the other day, we tried to see if a simulacrum of such a figure was hiding in the moss-covered upright—but unlike the notable simulacrum at MacBeth’s Stone, we struggled somewhat here.  It was possible, from certain angles (if we didn’t stand on our heads and poke each other in the eyes!) to see this ‘wife in a shawl’, but twas a struggle…

There’s every likelihood that whatever the old tale once was about this petrified ancestral stone, it would have had some mythic relationship with the Old Wife known as the Carlin, or cailleach, a few hundred yards to the west, at the Carlin Stone.  As yet however, their histories remain hidden in the sleep of the Earth…

Links: 

  1. Nataraja’s Foot – The Wife with the Bratty Plaid

Acknowledgements:  Huge thanks to Marion Grace Woolley, for a truly soggy day out and for the photos in this site profile.

© Paul Bennett, The Northern Antiquarian