Holy Well (destroyed?): OS Grid Reference – SO 9609 8284
Archaeology & History
The site on the 1904 map
Shown on the 1904 OS-map, beneath the aptly-named St Margaret’s Hill on its northern side, we can see where the holy well of St Margaret used to be, not too long ago. Although it seems to have fallen pray to industrial destruction, there are a number of old references to the site, mainly gathered together in Jeremy Harte’s (2008) magnum opus on the subject. It was also mentioned in a survey by the British Geological Society (Richardson 1930) where we were told that it was,
“in the private grounds of a house recently erected, and is a spring issuing from the Halesowen Sandstone at the junction of two faults (shown west of the ‘H’ of Hasbury on the new series Geological Map, Sheet 168) about 100 yds SW of the point where Blackberry Lane joins Hagley Road. It is referred to, as a well of good cold unmineralised water, by T. Nash in 1781.”
And it was Mr Nash who gave us the earliest description of the place, saying:
“In the hamlet or township of Hasbury is an ancient holy well, called St Margaret’s Well, which formerly had much good stonework about it; but that was wholly removed in the year 1747. One of these stones contained some curious sculpture, the figure of a man in a posture of hasty walking, and in the next compartment that of another man leaning on crutches… This place is called Margaret’s Hill and the water of the well supplies a small brook, which runs below the Grange, and falls into a piece of water at the end of the town, called Cornbow Pool.”
It’s more than probable that the old carvings he described—of one man on crutches and the other of a figure walking speedily—represents one of the main curative allegations that these waters possessed. Cases of people walking on crutches to sacred wells, drinking the waters, then walking away without them (and in many cases leaving their crutches at the well-side as testament to its properties) are commonplace. And, aptly enough, the curative elements of this ancient site has been maintained in modern times with the medical centre of St Margaret’s Well Surgery being built by this very spot!
Holy Well (destroyed): OS Grid Reference – SK 589 790
Also Known as:
Prior Well
Archaeology & History
Once to be seen in the ancient landscape immediately northwest of Worksop Priory by the old Mill Pond, this sacred well has sadly been built over, but memory of it is still retained in Priorswell street-name and, previously, the Priorwell Brewery. Not much has been written about it, but thankfully the historian John Holland (1826) gave us a short account, saying:
“There is a spring, now enclosed, called the “Priorwell,” and a meadow, of four acres, denominated from the same; and from which, it might be presumed, that the canons would draw their supplies of water, was it not for the convenient proximity of the river, which they must have had to ford for that purpose. It was “formerly”, says Parkyns, in his Monastic and Baronial Remains, “celebrated for miraculous cures; but since monastic deceptions have unveiled themselves, votaries no longer offer, and consequently cures are no longer performed.” This may have been the case: more recently the well has been resorted to by persons having sore eyes, in the cure of which, it is said to be efficacious, and has probably the common virtue of fresh cool spring-water.”
References:
Holland, John, The History, Antiquities and Description of the Town and Parish of Worksop, J. Blackwell: Sheffield 1826.
Parkyns, George I., Monastic and Baronial Remains – volume 1, Longmans Hurst: London 1816.
A curious little-known site with more of a Scottish genealogical history behind it. Mentioned in McCormick’s (1906) fascinating survey of tinkers in the Galloway region, the site was given a more succinct description in the Morris survey (1982), where they told that,
Well shown on 1854 mapBlack Morrow Well, c.1905
“a mile from the town in Black Moray (formerly Morrow) Road, a short distance from the road…was this well that the MacLellan family are said to have derived their crest of a Moor’s head impaled on a sword. The local story is that James II wanted to get rid of some gypsies infesting Galloway and offered the Barony of Bombie to anyone who could do so. MacLellan filled the well with potent liquor which the gypsy chief drank to excess and while he was in a drunken stupor MacLellan killed him, cut off his head and presented it to the King on the point of his sword, immediately receiving the barony as his reward.”
This story goes way back and was first mentioned in 1680. According to McCormick (1906), the name Black Morrow derived from the “More”, the title given to the leader of the so-called gypsy clan, “or, as tradition suggests, a man named Black Morrow, of Irish tinkler descent.”
Cross (destroyed): OS Grid Reference – NJ 3755 4408
Also Known as:
St Fumac’s Cross
Archaeology & History
In the ancient tiny hamlet of Botriphnie, local historian J.F.S. Gordon (1880) told us that:
“About 40 years ago, a Cross of rude picked stone, in low relief, and about 5½ feet high, by about 3 feet broad, stood within the Kirkyard of Botriphnie. Unfortunately, about the time indicated, the Stone was broken up by a Blacksmith, who used it as a Hearth for his Smiddy! This had probably been the ancient Cross of St Fumack’s Fair of Botriphnie.”
This little-known saint has a feast day of May 3, when curious ceremonies were performed in and around his holy well, found just outside the churchyard to the northeast. Little is known about Fumac, but he was said to have been the first Christian missionary in this part of Scotland.
References:
Gordon, J.F.S., The Book of the Chronicles of Keith, Grange, Ruthven, Cairney and Botriphnie, Robert Forrester: Glasgow 1880.
From Kilmartin go north on the A816 Oban road, and after 1½ miles watch out for the small B840 road on your right, to Ford and Loch Awe. Less than a mile along the winding road, just after the track to the farmhouse on your left, keep your eyes peeled for the standing stone on your right, whose top is peeking over the old walling. If you’re not careful you’ll miss it!
Archaeology & History
From the roadside this looks like just a reasonably small standing stone, but closer inspection shows it’s been snapped halfway up—apparently in a great storm in December 1879. If you look over the wall, just a couple of yards behind the upright you’ll see the larger section of stone that was attached to the 6-foot upright before its calamitous fall. Originally it was said to have been 16 feet tall!
Broken bit laid flatFrom the roadside
The first description of the stone is thought to be by the great J. Romilly Allen (1880) in his brief visit to Ford, saying simply that the stone “is close to the road on the east side, 1 mile from Ford. It is 14 feet high and 3 feet by 4 feet at the base. The material is slate. It inclines considerably from the perpendicular”—meaning, that he saw it before the stone had been broken. Lucky bugger!
More than twenty years later David Christison (1904) visited the site and wrote his of his finds in an essay for the Society of Antiquaries, although in truth he said little more than anyone before and after has been able to say:
“A mile and a quarter south-south-west of Ford Church, 130 yards east by south of Creagantairbh Beag farmhouse, close to the west side of the highway, stands the base of an obelisk, at the foot of which the shaft lies prostrate. The base is 5 feet 6 inches high,’and has an oblique ledge, half way up on to which the shaft would accurately fit. If restored, the height of the stone would be 16 feet 2 inches above ground, and it must have had a very handsome appearance, tapering in width as it gradually does from 2 feet 6 inches to 2 feet. It is 18 inches thick at the base and 10 inches to 12 inches at the top.”
Christison’s 1904 sketch
The name Creagantairbh derives from the Crag of the Bull, which is the sharp hill immediately in front of you to the north; and its geological consort, the Creag a’ Chapuill (or Crag of the Horse) rises to its immediate northwest. A few hundred yards further along the road towards Ford is the large Auchinellan standing stone.
Folklore
When I lived in Ford many years ago, the olde folk told me how, in bygone centuries, bulls were sacrificed on the Creagantairbh above.
Make your way to the Black Beck tomb and walk west for some 50 yards. If the heather has grown any more than a foot tall, it’s impossible to see.
Archaeology & History
Near the northernmost section of the Hawksworth Shaw prehistoric graveyard, some 50 yards west of the Black Beck cairn, exists the remains of a small prehistoric enclosure whose walling is deeply embedded in the peat. Although I describe the place as an ‘enclosure’, we don’t know for certain whether it is a ruined settlement or large hut circles (although this latter idea is the more improbable).
Walling, looking NArc of walling, looking S
Two large open arcs of walling—like large letter “C’s”—with their open sides to the east, have been constructed next to each other, virtually coming together in the shape of an inverted number “3”. The walling in the southern arc—measuring some 33 yards in length and barely higher than 1 foot above ground level—consists of standard stones and rubble, similar to some of the hut circles that are found in greater abundance on the north-side of Ilkley Moor. The smaller, less visible arc of stones—some 18 yards of it—is lower in the earth. Both lines of walling may have been robbed in part to construct some of the extensive cairns close by, as neither of the two arcs were very high and it was very difficult to work out even what sort of structure they might have been.
Like many other prehistoric sites on Rombalds Moor, only an excavation is going to tell us precisely what was going on here…
Holy Well (destroyed): OS Grid Reference – NO 4007 3046
Also Known as:
Grey Friar’s Well
Archaeology & History
Site shown on 1776 map
This is another one of Dundee’s lost holy wells (see also the Lady Well, the Nine Wells, St Clement’s Well, St Mary’s Well and Sinavey Well), around which the town was first built. Its cold fresh waters were located less than a hundred yards north of the old Houff graveyard in the middle of town, or where Alex Maxwell (1884) described as upon “the sunny slopes of the Gray Friars’ meadows.”
Maxwell told us that this sacred site was the most favoured of the the holy wells in the area, having been dedicated to St Francis of Assisi by the monks who built the medieval Grey Friars monastery, whose ruins lie beneath the Houff graveyard. After the destruction of the priory in the 16th century, the holy well and surrounding meadows came under the ownership of the local council. The well had become ruinous and so was repaired back to its old condition, but a few decades later had become very neglected again and was ordered to be closed. It was mentioned in several early land rental documents, including this from 1630 which told,
“That haugh or meadow lying on the south side of the Tentour Hill, and on the east side of the meadow called Monorgan’s croft, togidder with the lands lying about St. Francis’ well, were set for the yearly penny mail of fifty-ane pounds.”
The most extensive description of it came from Alex Maxwell’s own pen, and I reproduce it here in full. He began by speaking of the other holy wells of Our Lady and St. Clement’s in Dundee, but told us that,
“The most important of them was the Gray Friars’ well, which came out of the rising ground westward from where the High School is built, and had been dedicated to the honour of St. Francis, the founder of the order — a man of exalted character, whom Dean Milman calls “most blameless and gentle.” The water, which ran perennially and was of singular purity, had no doubt been highly venerated in the days of the old Church, and it continued to be much esteemed, and even to maintain somewhat of its traditional sanctity, long after the memory of the good man whose name it bore had become forgotten.
“When the Friars’ house was in ruins, and the gardens laid waste, St. Francis’ well did not escape unharmed. One austere iconoclast—James Patrie was his name—had probably been offended at its sculptural reminiscences of the old faith, and he cast it down. When arraigned to answer for this,
“he confest and grantit that he took down the common well callit the Friar well, quhilk servit the haill town with guid and wholesome water, and referrit him in the Bailies’ and Council’s will thereanent; and they being advisit with his offence, declarit that he sail pay for the reparation of the said well and common warks the soum of ten pounds; always, gif he big and repair the well as Weill as it wes of before with lime mortar, or Pasch next, this pain to be remitted; otherwise, the day past and the well nocht biggit, to pay the said soum but favour.”
James, however, proved contumacious; the day did pass, and the well still lay in ruins. But he got further time, for the Council not yet having possession of the monastic lands, had not chosen to act arbitrarily, and
“James Patrie was ordained to repair the Friar well conform to the last act, under the pain contenit thereintil, betwix the date hereof and Whitsunday;”
and he probably then proceeded to restore it into good condition, as we do not find any other ordinance on the matter. He had not, however, erected it very substantially; for, before thirty years had elapsed, the structure was again ruinous, and the Council resolved
“that St. Francis’ well be of new biggit and made close, so that na common access be had thereto.”
“The meadow land of the Gray Friars which lay around the well, formed a pleasant open space for the use of the old burgh, and it was always held in much regard. Early in last century, the water from the Lady well was impounded and conveyed in pipes for supplying other cisterns throughout the town ; but St. Francis’ spring, which was softer and purer, was left undisturbed to flow down the grassy slope in its natural course ; and when the place became appropriated for homely purposes, and upon
“Its verdant braes,
The lasses used to wash and spread their claes,”
“the gossiping naiads made the meadow very lively as they plashed in the brimming basins of the Friars’ old well, or filled their pitchers at the fresh fountain, or sprinkled the water in crystal showers over their snowy linen. About the time that the ground was sacrificed for the erection of buildings, a dyer in the neighbourhood sank a well which evidently reached the source of the spring and drained it off. Years afterwards, when the place had been overbuilt, he ceased to use his well, and the stream, returning to its old course, found access into the lower part of a church which now covers the site of the fountain, much to the dismay of the deacons. The water was then carried off elsewhere, and will be seen no more ; and the remembrance of those virtues which belonged to the once famous well will soon have passed away.”
In Christian lore, St Francis’ festival day was October 4.
There are various ways to find this. When we came here, we started from the Barton and Crosland Moor side, parking up on Ivy Street and walking to the fields at the end of the road. From here, walk along the track to your left and just over 100 yards on there’s a small footpath on your right that veers down the slope. Walk on here for another 100 yards, keeping your eyes peeled for another path on your right that almost doubles-back on you, heading into the trees. Another fifty yards along and you’ll see some tell-tale stonework!
Archaeology & History
An earlier, adjacent water trough?
Highlighted on the 1854 OS-map, the site has seen better days. Although the waters today emerge from a blasted rock face and collect into a relatively modern round stone trough, there is a larger square stone structure just a few yards away that seems to have been where water was previously collected. According to local antiquarian Andy H, this was known to be a local Wishing Well in bygone times, but apart from this there are no literary accounts about the place. The area was decimated by 19th century Industrialists who, as is well known, destroyed much of our indigenous histories and sites—and the Huddersfield district was particularly hard hit by them.
On a recent visit to the site—in superb pouring rain!—the waters were choked with modern trash and bottles, making it unsafe to drink. This is surely a good case for renovation, then stuck on some local tourist route to ensure better, more appreciative attention.
Holy Well (destroyed): OS Grid Reference – TA 026 223
Archaeology & History
This curiously-named, lost holy well was to be found somewhere between the old terrace at West Field and the old road of West Acridge, but even when Henry Ball (1856) wrote about it, the site had passed into history. He told that,
“In the old enclosures to the west of the town was a spring of clear water called St. Trunnion’s well, and in a field in the West Acridge a very old thorn tree called St, Trunnion’s tree, which was standing in 1736; but who St. Trunnion was is not known…”
The close proximity of the tree with the well is highly likely. Throughout the British Isles there are many relationships where sacred trees and wells of the same name are next to each other and we have little reason to doubt this was the case here. However, unless local historians can uncover some old field-name maps, the exact location of the site seems to have been lost. It was named as St Tronians in 1665; with his sacred tree mentioned in early enclosure awards dated 1681 and 1697 respectively.
The enigmatic saint ‘Trunnion’ is thought to derive, not from some old hermit or heathen holy dood, but from the corruption of an early word: “a perversion of Trin-union or Tri-union, used as an asservation or oath”; although another option cited by Cameron (1991) is that it derives from “trinune, trin-une, referring to the Trinity”—which would explain the sanctification of the waters.
Holy Well (destroyed): OS Grid Reference – TA 032 222
Archaeology & History
Not far from the middle of this small town there lived, many centuries ago, a sacred spring of water dedicated to St. Catharine. Described in local field-names from 1697 (as St. Catherin’s Well), all trace of it has long since vanished. Indeed, even when Henry Ball (1856) wrote about it, local knowledge of it had already fallen into obscurity. He could merely tell us that,
“At the end of Newport, in what was called “the Colony,” was St. Catharine’s Well, and the road from thence to Finkle lane was named Catharine street.”
Folklore
St Catharine’s festival date—known as Cattern Day in some parts of England—is November 25.
