Take the long steep zigzag road from Kenmore to Amulree, and just where the road begins to level out, park up near the isolated hut by the roadside at the side of the lochan. Just past here, a track on your left takes you onto the moors, past the lochan. Nearly a mile along the track splits: bear to the right, uphill slightly, then it’ll wind downhill and you’ll pass another track on your right. Ignore it, keep walking along and where you find a grassy little passing-place on your right—stop! Now walk uphill, onto the moor, through the heather for 175 yards and the land has levelled out. Look around!
Archaeology & History
Cupmarks from above
I came across this very basic carving when checking out a couple of others close by and found that it hadn’t been recorded before. It’s nothing special to look at, but is an outlier of the main Craig Hill cluster of carvings a few hundred yards to the west. The design consists of at least two cup-marks that have been etched near the top of the rock, although when I wet the stone it seemed as if a third one was next to the other two, as if in a line. The sun was at its peak when I found it, which meant that I couldn’t get any decent photographs to illustrate this—even when I watered the olde thing! It’s another carving that will only be of interest to the real petroglyph fanatics amongst you.
Holy Well (destroyed): OS Grid Reference – NN 9397 5770
Archaeology & History
It was more than a hundred years ago that the waters of this sacred well fell back to Earth. They emerged above the eastern side of the River Tummel, close to the bridge where previous there had been a local ferry at the site known as Port-na-Craig. The mythic history of the ferry and the holy well went hand-in-hand, according to local tradition. Its lore was was spelled out by the local author and historian Hugh Mitchell in a speech he gave when a new bridge was opened here in 1913. He said:
The Well was on the far side of the bridge
“The ferry at Port-na-Craig, though not as old as many ferries in Scotland, bears the respectable antiquity of something like eight hundred years. It was established by the monks of Coupar Angus when they got a gift of the lands of Fonab, and as Coupar Angus lay on the north side of the river Tummel, they established the ferry in order to have communication. In those days the ferry boat was made of skins stretched on branches or twigs, so it was somewhat dangerous to cross in, and the monks thought that they would improve the occasion by dedicating the well near the old ferry to St. Bride, so that people, when they ventured across the ferry, might propitiate the saint. It was customary for people to drop either a small coin or a brass pin into the well. He was afraid that brass pins rather prevailed, and no doubt, St. Bride, being a lady, would find them more useful. The well remained until recent times, when it had, unfortunately, to be filled up, on account of being contaminated by neighbouring fields.”
For “fields”, read sewage—for that was the actual reason it was closed. Mr Mitchell (1923) told as much in his subsequent history of Pitlochry, saying that “sewage was percolating into it.” John Dixon (1925) echoed the same thing a few years later.
The curative and magickal properties of St Bride’s Well had considerable renown for local people. Mitchell told that:
“It had a great reputation at one time for cases of lung disease… Pins and coins were dropped into the well as votive offerings, and the bushes above it were hung with rags to call the attention of the saint to the sufferer.”
A few miles north from here, at the back of Blair Castle, an old church is dedicated to St. Bride, whose celebration date is February 1. “The day was known as Candlemas in the Highlands,” wrote Mrs Banks, saying, in commemoration of the Celtic Brigit, “Feill Bride, the festival of Bride, displaced the festival of Mary.”
References:
Dixon, John H., Pitlochry, Past and Present, L. Mackay: Pitlochry 1925.
MacKay, L., Atholl Illustrated, L. MacKay: Pitlochry 1912.
Mitchell, Hugh, Pitlochry District: Its Topography, Archaeology and History, L. Mackay: Pitlochry 1923.
The location of this site has proved troublesome. Even when Rob Wilson (1991) did his local survey of holy wells he was unable to locate it—but it looks as if it shouldn’t be too troublesome to find, as the area in which it flowed is still very much a mix of open countryside and maintained landscapes. Described briefly as the “Wishing Well near Whiteley Wood” in Sidney Addy’s (1893) fine work, he makes a rather hopeful attempt to derive the word ‘wishing’ from German mythology, where “one of the names of the god Wuotan or Odin was Wunsch or Wish.” But – well – you just never know…..
In the landscape at Whiteley Wood there is a Priest’s Hill, so if this Well was found there, it may indeed have had an authentic ‘holy’ designation. But there were a couple of ponds in the area too, which may be fed by this spring. So, first, we need to find the well!
References:
Addy, Sidney Oldall, The Hall of Waltheof, William Townsend: Sheffield 1893.
Wilson, Rob, Holy Wells and Spas of South Yorkshire, Northern Arts: Sheffield 1991.
An important water source for local folk in Castley hamlet in previous centuries, this was one of several so-called ‘Wishing Wells’ above the higher banks of the River Wharfe a few miles from each other. It’s a title which, to be honest, was afforded the place when its original local name was removed. It was quite obviously a sacred well in earlier times, as it’s found beneath the slope of Chapel Hill, looking eastwards towards the rising sun, when the waters here (as at countless others) had their greatest remedial or magickal powers. Tradition told there was once a small chapel above the well itself. The spring was highlighted on early Ordnance Survey maps, but all that seems left here today is an occasional boggy mass in the trees at the bottom of the sloping hill.
The old folklorist and antiquarian Edmund Bogg (1904) wrote the following about it:
‘Wishing’ Well on 1888 map
“On the terraced bank near the garden, ’neath an overhanging hawthorn, is a beautiful spring of clear sparkling water, which is locally known as Castley ‘wishing-well.’ More than once we have heard the women-folk declare how, in their maidenhood, they loitered down the bank to the well, usually at eventide, when the birds were warbling their vesper song, and placed their offerings there in silence, yet breathing, as it were, the mute longing of their heart’s desire. It is a natural grotto fit habitation of fairies or the traditional elves. The bank, in which the well is situated, is known as ‘Snake Bank.’”
References:
Edmund Bogg, Higher Wharfeland, James Miles: Leeds 1904.
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.
Stone Circle (destroyed): OS Grid Reference – NN 857 489
Archaeology & History
In an early essay on the rock art around Aberfeldy, Hugh MacMillan (1884) remarked on what he thought was a tumulus on the southern slope above the town and where a large old petroglyph once lived. Subsequently (MacMillan 1901), in his beautiful artistic foray through upper Tayside, he revised his earlier remarks telling that:
“On the side of a high, tree-covered hillock, rising up abruptly behind the central part of Aberfeldy, called the Tullich, there was once a Druidical circle, one of the huge stones of which, called the Clachmore, forms part of a garden wall on the old military road passing along its base.”
The circle was mentioned in Mackay’s (1954) excellent work, albeit in the past tense, and he could add no more to it other than his memory of the whereabouts of the Clach Mhor (as it was more accurately known), on which were numerous cup-markings. (Note: the grid-reference to this site is an approximation)
Folklore
In bygone times the people of Aberfeldy observed the celebration of Samhain, the old pre-christian New Year’s Day—a.k.a. Hallowe’en—on November 11th. Interestingly for us, “bonfires were numerous and there was always a great blaze on the Tullich,” said Dr John Kennedy. (1901) Considering the small area of The Tullich, it would be unusual if such festivities did not have some relationship with the stone circle. Samhain relates primarily to the passing over of the dead in the cycle of the year: the spirits of the ancestors moving through the worlds. If this circle had such a relationship with the bonfires, it may have been a ring cairn and not a free-standing stone circle.
References:
Kennedy, John, Old Highland Days, Religious Tract Society 1901.
Mackay, N.D., Aberfeldy Past and Present, Town Council: Aberfeldy 1954.
From the Port Appin ferry onto the northern tip of the island, go along the B8045 road for literally 3.5km (2.17 miles) and, shortly after passing Achuaran, a single small white house is on your right. Just yards before here is a small raised rocky knoll. …Or from the Achnacroish ferry, up the road for nearly a mile, then turn right along the B8045 road to Clachan. A half-mile past the hamlet, go past the old School House, then past Mountain View cottage, and the next small white house on the left has a rocky knoll just past it. Just over the wall from the road, a sign points out the legendary Chair that you’re seeking!
Archaeology & History
Site shown on 1875 map
St Moluag, a contemporary of the renowned St Columba, was a 6th century Irish saint who came to reside on Lismore—“the sacred isle of the western Picts”—and here taught the early christian doctrines, fused with indigenous animistic traditions. He used sites of Nature as places of reflection and meditation and this chair-shaped boulder came to be a place renowned as one of his ritual sites, not far from his church. It was described in Frank Knight’s (1933) huge work as possessing healing properties:
“To sit in it used to be considered a sovereign remedy for rheumatism.”
The site was highlighted on the earliest Ordnance Survey map of the island and its lore was remembered by local people of the time. The chair had wider ‘arms’ until the beginning of the 20th century when in widening the road, they were accidentally broken off by one of the workmen.
References:
Knight, G.A. Frank, Archaeological Light on the Early Christianizing of Scotland – volume 1, James Clark: London 1933.
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.
From Aberfeldy town centre, 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 you keep to the west-side of the burn – don’t cross over it! Beyond the farm, the fields open up ahead of you into the distant hills. Keep along the track until, after a few hundred yards, on the left by the waters, the first small copse of trees appears. (if you reach the bothy, you’ve gone way to far) Here, walk towards the waters and you’ll see good-sized boulder sticking out of the ground and overlooking the burn below. That’s it.
Archaeology & History
This faded but decent cup-and-ring design, cut into an overhanging rock where you’d sit and dangle your legs, was first described by George Currie (2009) who, in his typically minimalist style told that it “bears 17 cups, 4 of which have single rings.” There may be more to it, but some of the stone is heavily covered in vegetation and on my visit here, the summer heat overwhelmed my ability to gain a complete picture of the surface.
The Urlar Burn (4) carvingFaded design in bright sun
Most of the design is near the western earthfast end of the stone. A long natural scratch in the rock, seemingly enhanced by the hand of man, separates at least three shallow cup-marks on one side (north) from the greater mass of the design on the other —which is where all the cup-and-rings can be seen. One of the rings is incomplete, whilst another has a natural crack running up to its outer edge, which may have been played around with slightly when the carving was first made.
I liked it here – and spent an hour or so under the bright sun before the heat pushed me away, to bathe in the pool below for a while…. Check it out when you’re looking at the other carvings in the neighborhood—the nearest of which are just up the slope on the other side of the track, 230 yards to the north: the Black Burn (2) and (3) carvings…
Folklore
Some cup&rings close-up
Although there’s nothing specific about this stone, the burn to the side of the carving was haunted by an old urisk in times gone by: an elemental creature from Scottish fairy lore who inhabited lonely streams and waterfalls. The urisk of Urlar Burn was known as Brunaidh an Easain (his brother, Peallaidh, of greater renown, lived in the gorge of Moness close to Aberfeldy) and this spot may have been one of his abodes. Urisks are associated in some places with cup-marked stones, in which offerings of milk were given to placate them — and this is a good site for any urisk to look over his winding waters….
References:
Currie, George, “Perth and Kinross: Dull: Urlar Burn 1-4,” in Discovery & Excavation Scotland (new series), volume 10, 2009.
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 (keeping to the west-side of the burn), past the impressive Urlar Burn (8) carving, until you eventually reach the bothy, 3¼ miles (5.2km) up from where you first turned off the A826. Walk 70 yards past the bothy then into the heather on your left where a large couch-shaped boulder stands. The carved rock is a couple of yards on the floor in front of you.
Archaeology & History
An unimpressive faint cup-marked stone consisting of between two and five shallow cups that are difficult to make out unless lighting conditions are good – and even then they’re troublesome! It was first noted by George Currie (2009) how described it simply as: “a rock 2.0 x 1. x 0.2m between Urlar Burn and Hill Park track bears five cup marks.” There are much more impressive carvings in this neck o’ the woods that you’ll want to see ahead of this one!
Folklore
Shallow cups: top-middle; centre-middle
Although there’s nothing specific about this stone, the burn to the side of the carving was haunted by an old urisk in times gone by: an elemental creature from Scottish fairy lore who inhabited lonely streams and waterfalls. The urisk of Urlar Burn was known as Brunaidh an Easain (his brother, Peallaidh, of greater renown, lived in the gorge of Moness close to Aberfeldy) and was likely to have lived further downstream from here. They are associated in some places with cup-marked stones, where offerings of milk were given to placate them.
References:
Currie, George, “Perth and Kinross: Dull: Urlar Burn (3),” in Discovery & Excavation Scotland (new series), volume 10, 2009.
Coming out of Edinburgh along the main A8 Glasgow road, literally yards before you join the M9 near Ratho Station, on the left-side of the road where the last building stands (a company called Element), you need to look through their high metal fence. Just in front of the large windows, you’ll see this tall standing stone (if you’re coming here via public transport, there’s a bus-stop less than 100 yards away on both sides of the dual carriageway). Y’ can’t really miss it!
Archaeology & History
A prehistoric site which, today, has lost all value in terms of its original ambience. The traffic and aircraft noise here is non-stop and prevents all forms of quietude and refection. Added to this is the fact that it’s behind the high fencing of the warehouse, stopping you getting close to it. But, I suppose, at least it’s still standing after all these centuries. In many other parts of Britain, it would have been destroyed long ago…
It seems to have been mentioned for the first time, albeit briefly in John Smith’s (1862) early survey of the local prehistoric sites. He told it to be a,
“large standing stone…of coarse greenstone,” which “bears no inscription or sculpturing of any kind, and measures about 10 feet in height from the surface of the ground.”
Old stone, new home
Many years later when the Royal Commission (1929) this way ventured, they weren’t much more descriptive, but postulated, not unreasonably I might say, that it functioned as a deliberate outlier from the impressive Newbridge megalithic complex 350 yards to the west. They may be right. “In shape it is an irregular four-sided prism,” they wrote, “measuring 9 feet 3 inches in height and 10 feet 6 inches in girth.” The local megalith surveyor Adam MacLean (1977) pointed out that, relative to the prehistoric complex 350 yards away, “it is in the right position to act as an equinox sunrise marker.”
References:
MacLean, Adam, The Standing Stones of the Lothians, Megalithic Research Publications: Edinburgh 1977.
Royal Commission Ancient & Historical Monuments of Scotland, Inventory of Monuments and Constructions in the Counties of Midlothian and West Lothian, HMSO: Edinburgh 1929.
Swarbrick, Olaf, A Gazetteer of Prehistoric Standing Stones in Great Britain, BAR: Oxford 2012.
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.
On the west-side of the River Spey from Fochabers, follow the road-signs taking you south on the B9015, and near Inchberry is a tiny road on your right (careful not to miss it). Go along here to the end of the long straight road and turn right, down the track. When you reach the trees, bear left along the track to St Mary’s, Orton, marked “Private road”. 🙂 Parking is limited to one car only but very quiet.
Archaeology & History
St Mary’s Well, Inchberry (21st Century Pict)
Set in a stunning location next to the river Spey with a magnificent view of Ben Aigan to the south, St Mary’s Holy Well and Pool is easy to find behind the Chapel / Mausoleum wall, dedicated to the Duff Family. There is a small stone basin in the wall which may have been the Chapel font. At the time of my visit the weather has been dry and sunny for some time. The pool below the iron grate has been recently cleared of leaves before my visit, with no standing water but the stones on the bottom of the pool looked damp. And with the cemetery above and behind the wall, perhaps it was for the better.
It was clear and running, said J.F.S. Gordon (1880) at the end of the 1700s, but when he came to write about it the flow “has ceased for many years, and is now only a feeble, filthy, stagnant Driblet for the use of cattle.” Pilgrimages were made here on the first Sunday in May, and water collected from the site was kept for a year, in return for an offering (usually a stone or other inanimate object) that enabled the magickal spirit of the well to enact cures.
Folklore
A site described by Watson (1868) as being “long held in superstitious reverence”, the well was said to cure whooping cough, eye problems and joint conditions. It had thoroughly un-christian shennanigans practised here by local folk, much to the consternation of the usual culprits! Visited extensively by people from far and wide, Mr & Mrs Morris (1981) told,
(21st Century Pict)
“The visits displeased the Kirk and there were various summonses to the Session for “going supersticiously to a Vell at Speyside” and of persons who “kneillit about the chappell and drank the water.” The minister at Ruthven reported that a large number had gone to the chapel well “thrie Saturdays before Lambas and thrie efter called the six silie Saturdayes, and that the conventions wer on the night or before day in the morning.” And “quhairas zierlie about Lambnes, the ignorantes repaired to ane wel at this kirk, called Our Ladie Wel, superstitiouslie, and kneeled about the said kirk, it is reportit that the evil is removed.” This may be the well associated with the White Witch, Dame Aliset, who cured a fairy child with simples and the well water.”
References:
Bord, Janet, Holy Wells in Britain – A Guide, HOAP: Wymeswold 2008.
Watson, J.& W., Morayshire Described, Russell & Watson: Elgin 1868.
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.
