christianity – Page 6

Tammie Blair’s Well, Dunblane, Stirlingshire

19/12/201820/07/2019 megalithix

Healing Well (destroyed): OS Grid Reference – NN 780 010

Archaeology & History

Which one is Tammie Blair’s Well?

It’s difficult to work out the exact position of this lost well, even from Alexander Barty’s (1944) description of the place. There are several unnamed ‘Wells’ on the early OS-maps very close to where this one was said to be, but in the end I’m relying on (sort of) educated guesswork regarding its precise location. Please forgive my ineptitude here…

That aside, it’s another water source that has long since gone and is only remembered thanks to Mr Barty’s excellent local history research in the first-half of the 20th century. He told us:

“This well stood beside the path which leads from the Bridgend up the right bank of the Allan to the Haugh. A drawer of water at one time had to go down about 15 steps to the well. It may have been constructed after the making of the railway, as previously a little burn flowed from the Bridgend west of the railway down to the Allan, the lower part of which is still open next Willowbank House. This well may therefore have been made by the Railway Company to supply dwellings in Bridgend. It took its name from a man, Blair, who had charge of the railway gates there prior to the erection of the iron footbridge over the railway line.”

It may be the ‘Well’ marked lower-centre on the above 1863 OS-map above. But I aint sure.

References:

Barty, Alexander B., The History of Dunblane, Eneas Mackay: Stirling 1944.

Acknowledgements: Huge thanks to the staff at Dunblane Library for their help.

St. Ninian’s Well, Stirling, Stirlingshire

16/12/201830/05/2023 megalithix

Holy Well: OS Grid Reference – NS 79690 93012

Also Known as:

Canmore ID 46210
St. Ringan’s Well

Getting Here

St Ninian’s Well, Stirling

A short distance south out of Stirling town centre, along Port Street where it meets with Ninian’s Road, walk across at the traffic lights then turn immediately left down Wellgreen Road. Barely 100 yards down (before you reach the roundabout), note the path on your right. Walk along here and as it bends round into the car-park, look to your left and see the small ivy-covered building hiding away in below you, with an information plaque at its side.

Archaeology & History

“St Ninian’s” is a district unto itself on the south side of the ancient city of Stirling—and it has this holy well (and the demolished chapel that once stood by its side) to thank for this. James Johnston’s (1904) place-name study of the region showed that it had acquired its association with St Ninian as early as 1242 CE when it was described, “Ecclesia Sancti Niniani de Kirketoune.” It was mentioned again in 1301 CE as the site of “Saint Rineyan”, or St Ringan, which was the other name given to this saint who spent much of his time at Whithorn, Galloway, where he “preached the gospel among the southern Picts.” (Attwater 1965)

The waters in the building

The old well building

At some later date, Ninian is thought to have ventured north and sanctified this already renowned water source which, in his day, would have been open and surrounded by ancient trees and an abundance of wild flowers and healing plants. But today, typically, it is hiding almost secretly away, behind locked doors and not in view for the general public. This needs to be changed! Standing outside of the unkempt and overgrown building, you can faintly hear these ancient waters still flowing within their darkened enclave.

It has been described in a number of local history books down the years, but a lot of the old stories and traditions have sadly moved into forgotten memories… The first major description of the site was by J.R. Walker (1883) who wrote freshly about it soon after his visit—despite being “disappointed” with the architectural features of the building built over the well; which is hardly the right attitude as far as I’m concerned! The waters, their natural environment, feeling and genius loci are the primary features to sacred wells—nottheir dissolution, nor the artifice of humans to contain and reduce the natural world at such a place! But, this aside: for the architects amongst you, here’s what Walker had to say about the well-house:

“Mr T.S. Muir, in his Characteristics of Old Church Architecture, mentions it as “a large vaulted building with a chamber above it, which is supposed to have been a chapel.” From this notice I was led to think something of interest would be found in the chamber; but as will be seen by the drawing…it is utterly destitute of any feature worthy of particular notice. On looking at the surroundings, however, which are all modern, and mostly new houses and streets in course of erection, I came to the conclusion that at no distant date the well was doomed, and that consequently I had better make a correct drawing of it.

“The lower chamber measures 16 feet by 11 feet 1 inch, and is covered with a vault running from end to end, measuring from floor to springing 2 feet 9 inches, and from floor to crown of arch 6 feet. At the end where the spring rises there is a square recess 1 foot 9 inches high and 1 foot 7 inches wide and 17 inches deep; and at the other end two recesses, the largest measuring 2 feet 7 inches in height, 1 foot 4 inches wide and 1 foot 4 inches deep, the other 8 inches high, 8 inches wide, and 8 inches deep. To what purpose these have been put I have formed no idea; they are on an average 12 inches from the floor to the sill. The side walls are 2 feet 9 inches thick, and the end gable 3 feet; the other gable, between the well chamber and the adjacent building, being about 2 feet 3 inches. The room above is the same size as the vaulted chamber below, and is divided by timber partitions to form a dwelling-house. There is an ordinary fireplace and press in the gable; the press, however, does not go down to the floor, but is simply a recess or “aumbry,” such as we see in old Scotch houses.

“The roof seems to have been renewed at no distant date, although some of the timbers are, without doubt, home-grown. The ground rises rapidly to the back, so that the entrance door to the house is level with the top of the vault; this door is simply splayed in the Scotch manner, with a square lintel over, and a relieving arch inside. The door to the well chamber is also splayed, and in like manner the windows; the largest window has been altered, and a new projecting sill put in.

“At present the well is used for washing purposes, and must have been so for a considerable length of time, if we may judge from the table of rates affixed to the building; and a channel has been formed down one side and along the bottom end to carry away the water, the floor being paved with stones. The vault inside is roughly dressed, very little labour seemingly having been bestowed upon it.

“In the New Statistical Account it is suggested that the chamber was used as a bath, and it also states that, “it is celebrated for its copiousness and its purity. It is a hardish water, but of low specific gravity, and much used for washing. It has been calculated that were all the waters proceeding from this spring forced into the pipes that supply the town, it would afford every individual not less than 14.03 gallons per twenty-four hours. Its temperature is very cold and it exhibits muriate of lime and sulphate of lime. It is also much used for brewing.”

“Externally the building is roughly cast, or in Scottish phraseology, harled.”

A few years later when J.S. Fleming (1898) wrote an account of the place in his survey of local holy wells, he described a number of other historical elements not included in Walker’s (1883) account, telling:

“RINGAN” is stated to be the Scoto-Irish form of Saint Ninian’s name. He is alleged to have come from Ireland in the fifth century. St. Ringan’s Chapel was one of three attached to St. Ninians, the others being at Skeoch—dedicated to the Virgin Mary—and at Cambusbarron. The remains of St. Ringan’s Chapel, a simple, barrel-vaulted chamber, 11 feet by 14 feet, built over the spring, are situated a few yards off Pitt Terrace, the upper walls having been built, in 1731, by order of the Stirling Town Council, and formed into a house for the convenience of the town’s washerwomen. A niche in the north-east wall has evidently been made to hold the image of the Saint; while there has also been a piscina in the same wall. The flow of water is enormous, and enters the building from under the south-west gable, and after passing through the little chamber, flows out at the east wall. In 1740, the Town Council, considering the large volume of water of some value, entertained the idea of having it conveyed into the town by means of pipes, and consulted an Edinburgh engineer with regard to the feasibility of the project. Nothing resulted from their efforts, however. The water of this spring is stated to be so cold in summer that people cannot stand in it for any length of time; while in winter, again, it is so warm that it rapidly thaws whatever is thrown into it. Smoke rises from it at times, hanging over it like a vapour on a frosty morning. These characteristics indicate that the waters must issue from a great depth in the ground.

“This Chapel was apparently held in high repute by King James IV., as in the Exchequer Rolls we find the following entries: — “1497, April 24. — Item to the King’s offerand in Saint Ringans Chapel, besid Strivelin, 14/.” ” Samen day to Schir Andro to get say a hental of messes of Saint Ringans, 20⋅/.”

The site was mentioned in the standard surveys of MacKinlay (1893) and Morris (1981), but with very little additional information.

Folklore

Ninian’s Well on 1832 map

St. Ninian’s festival date is September 16, but I’ve been unable to find any information about any practices here for that date. However, in 1659, St Ninian’s Well was mentioned as a site used in what the deluded criminal courts of the period called “a case of witchcraft”, against one Bessie Stevenson. The lady concerned told of performing quite normal herbal practices and similar animistic healing traditions, typical of those found universally in peasant cultures, but which the crazed church-goers saw as something completely different. Bessie told that for people who were either sick or bewitched, she would wash their clothes in the running waters of St. Ninian’s Well, to wash away any disease and cure the said person. It is likely that the waters here were commonly used for such rites, much as the christian priesthood still do at many ‘holy waters’ to this very day. Indeed, of the sacred waters here, St. Ninian himself was said to “have endowed it with peculiar virtues.” (Roger 1853)

References:

Attwater, Donald, The Penguin Dictionary of Saints, Penguin: Harmondsworth 1965.
Fleming, J.S., Old Nooks of Stirling, Delineated and Described, Munro & Jamieson: Stirling 1898.
Johnston, James B., The Place-Names of Stirlingshire, R.S. Shearer 1904.
MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.
Mould, D.D.C.P., Scotland of the Saints, Batsford: London 1952.
Reid, John, The Place-Names of Falkirk and East Stirlingshire, Falkirk Local History Society 2009.
Roger, Charles, A Week at Bridge of Allan, Adam & Charles Black: Edinburgh 1853.
Ronald, James, Landmarks of Old Stirling, Eneas Mackay: Stirling 1899.
Simpson, W.D., St. Ninian and the Origins of the Christian Church in Scotland, Oliver & Boyd: Edinburgh 1940.
Walker, J. Russel, “‘Holy Wells’ in Scotland,” in Proceedings of the Society of Antiquaries of Scotland, vol.17 (New Series, volume 5), 1883.

Our Lady’s Well, Stirling, Stirlingshire

16/12/201819/07/2019 megalithix

Holy Well (destroyed): OS Grid Reference – NS 7932 9454

Also Known as:

Whiskey Well
Whusky Well

Archaeology & History

Fleming’s 1898 drawing of Our Lady Well

Once found beneath the northern foot of Gowan Hill, below the old hillfort and close to Stirling’s famous castle, the Industrialists, as usual, built over and destroyed this piece of ancient heritage in the 20th century, leaving us only a few words and an old drawing to remember it by. It was one of several holy wells in and around Stirling, most of which have fallen prey to the same scavengers in the march they call ‘progress.’

Thankfully the local writer J.S. Fleming’s (1898) talked about the well in his fine work, where he told:

“This Well is situated at the foot of the Gowan Hills, and adjacent to the skating pond, as shown in (the) sketch. Though part of the waters of this Well have been abstracted, and led, by means of a pipe, to a neighbouring factory, it still gives off a considerable flow of water. The local name, “Whusky Well” is supposed to be given this Well on account of the virtues of its waters for mixing with whisky, without any perceptible deterioration of the latter. We can find no allusion to this Well in any of the Burgh Records, and Dr. Rogers gives no reason for its dedication to the Virgin Mary. We do know, however, that “St. James’s Chapel of the Crag” was situated only 200 or 300 yards distant, and is referred to frequently as receiving alms from King James IV, especially on 26th July, 1496, of 14s. We learn from a charter by Robert III to the Canon of Cambuskenneth Abbey, dated 10th March, 1402, that he grants “to God, and the blessed Virgin Mary, and to the said Canon,” this Chapel, or Hospital of St. James, at the end of the roadway of the Bridge of Stirling; and that King James II, on 24th June, 1456, grants the said Chapel, or Hospital, to the town of Stirling, ” to the praise and honour of God, the blessed Virgin Mary, his mother, and Saint James the Apostle.” May not this well have had connection with St. James’s chapel, an appanage of Cambuskenneth Abbey, dedicated to our Lady the Virgin, and thus give reason for its name, ” Our Lady Well? ” Saint James’s Chapel was held by Sir Robert Cristisoun, as part of his emoluments as master of the Grammar School, whose right was challenged in 1522; and in November, 1562, having become ruinous, the stones of the Chapel were directed by the Magistrates to be “brocht to the utility and profit of the common work,” — strengthening the town’s wall. A northern boundary, in a charter of the Abbot of Aberbrothock, dated 1299, of lands in the burgh, is described as “the land of Saint Marie of Strivelin.” There is also “a Ladyrig,” but its situation is not indicated and, therefore, its connection with the Well is hypothetical.”

In early references of the site by Ordnance Survey in the 1860s and 1890s, it was only described and shown as the Whiskey Well.

References:

Bennett, Paul, Holy Wells and Healing Springs of Stirling and District, forthcoming
Fleming, J.S., Old Nooks of Stirling, Delineated and Described, Munro & Jamieson: Stirling 1898.
Roger, Charles, A Week at Bridge of Allan, Adam & Charles Black: Edinburgh 1853.

Bishop’s Well, Dunblane, Stirlingshire

15/12/201816/07/2019 megalithix

Holy Well (destroyed): OS Grid Reference – NN 78126 01281

Also Known as:

Canmore ID 24681

Archaeology & History

Bishop’s Well on 1899 map

This now-lost holy well was a place whose history was integrally tied to the adjacent and also destroyed Bishop’s Palace: a large ostentatious building that was already in ruins in 1579, just below Dunblane Cathedral. It was the water supply for the bishops who lived here; although exactly when it received its original dedication, and by whom, seems unknown.

The best description we have of it is in Alex Barty’s (1944) excellent history work on Dunblane, where he wrote:

“Perhaps the best-known well in Dunblane was the Bishop’s Well, in the Bishop’s Yard or Grassyard. This well is now dry and the explanation is that it was fed by a strong stream from about Kirk Street which was incorporated into the town sewer when it was laid in Kirk Street. There was a right-of-way, or at least a privilege, held by some of the inhabitants to pass through the north end of the Manse ground out by a gate which still exists and down a path to the well.”

Mr Barty informed us that the line of the footpath was still visible in his day, but it has long since gone. When Archie McKerrarcher (1992) wrote about the site, he described minor remains of it still extant, telling that “the Bishop’s Well can be seen marked by circular stonework in the grass”; but this has now also been destroyed. One would think that the local christian community would at least have tried to preserve this ancient site.

References:

Barty, Alexander B., The History of Dunblane, Eneas Mackay: Stirling 1944.
Dennison, E.P. & Coleman, R., Historic Dunblane: The Archaeological Implications of Development, RCAHMS: Edinburgh 1997.
McKerracher, Archie, The Street and Place-Names of Dunblane and District, Stirling District Libraries 1991.

Acknowledgements: To Paul Hornby in his help seeking out this site; and to the staff at Dunblane Library.

Chapel Well, Cambusbarron, Stirlingshire

15/12/201816/07/2019 megalithix

Holy Well: OS Grid Reference – NS 7781 9251

Also Known as:

Bruce’s Well
Canmore ID 46248
Christ’s Well

Getting Here

Site of the Chapel Well

Along the Main Street in Cambusbarron, walk down Mill Hill for a hundred yards or so, to The Brae. Just here, a paved footpath goes to the right. Walk along here for about 120 yards until you reach a small footbridge crossing the stream. On the other side of this bridge you’ll notice a notice board and a sign. You’re here!

Archaeology & History

Today, all that remains of this spring of water that was sacred in the animistic pantheon of our ancestors, is a notice board and an epitaph, reading “Site of the Chapelwell (or Christ’s Well)”; but in times past this simple spring of water was a place of considerable activity. Not only did the local people of Cambusbarron get their water supply from this (and others close to the Main Street), but it was also a place of ritual and reverence. We know this from early church accounts—most of which were complaints about the traditions performed by local people, in contravention to the christian cult.

J.S. Fleming’s old drawing

The best account of the site is found in J.S. Fleming’s (1898) work, in which we find it also referred to as the ‘Christ’s Well’. This attribution adds further mystery and controversy regarding another Christ’s Well a few miles away at Blair Drummond, whose position by the academic community is questioned by local historians. Be that as it may, Mr Fleming’s words on this Chapel Well are worth reading. He wrote:

“the most famous of all the Stirling Holy Wells, was, early in this century and is still, known by the name of ‘Chapel Well,’ and its water, up till a recent date, was used for domestic purposes by the villagers. It originally consisted of a square, stone-built, open well, with parapets, but its walls are now built up and roofed, and it has a door, now shut up, however, and the well closed by the sanitary authorities of the district. The well is situated on the brink of what we assume to be Glenmoray Burn, here crossed by a rustic wooden bridge in a part of the Chapel Croft garden, containing the alleged site of the chapel, from which it is distant a few feet. The stump of an ancient thorn is shown on the right hand of the sketch. The overflow of water empties itself into the adjoining burn. The site of this famous well has been so variously described as to almost challenge its identity, but the authorities examined, all, with one single exception, afternoted, virtually agree in its situation:

“1) Sutherland, about a hundred years ago, writes: “Not far from St. Thomas’ Well there is another, on the farm of Chapel Croft, called ‘Christ’s Well,’ of great repute, and visited by women, etc.”

“2) Dr. Rogers, later, after referring to the Chapel of Cambusbarron, says ”two of the three wells connected with the establishment still exist near its site by the margin of Glenmoray stream.”

“3) Another writer says: ‘”Christ’s Well,’ now called ‘ Chapel Well,’ is at bottom of a small dell called Glenmoray, immediately adjoining Cambusbarron, and there is a tradition that here the water was got for the religious services at the Battle of Bannockburn, one redeeming quality of the superstition which would consecrate its water.”

“4) A writer, over the initials “S.I.,” in the Stirling Observer of 27th September, 1866, says: “Within its Chapel King Robert the Bruce partook of the sacrament on the eve of the Sabbath preceding the Battle of Bannockburn, and its sacred font was the resort at Beltane of the superstitious of a former age, as may be seen from extracts from kirk session records.”

“These all agree that ‘Christ’s Well’ was situated not far from St. Thomas’ Well, on Chapel Croft; that it and other two wells existed some few years ago near the site of the Chapel, on the margin of Glenmoray stream, by the name of “Chapel Well”; ” is situated in a small dell called Glenmoray, and is immediately adjoining Cambusbarron; and that it retains, and is presently known by, no other name than the “Chapel Well.” Further, a small distillery, now removed, situated a few yards from the Chapel on this burn, taking its name from the glen and burn, was called Glenmoray Distillery…”

“However, a writer in the Stirling Observer of 7th September, 1871, in an article on “Touch Glen,” says that not far from the road leading to the three reservoirs on Touch Hills, two of the three Wells connected with the Chapel (which, he states, is 1000 yards distant from Gartur Lodge) still exist, and may be seen near the brink of a little burn which trickles from the miniature glen of Glenmoray, visible on the hillside just below the lowest reservoir. This burn is crossed by a small stone bridge on the main road, and is known as “Johnnie’s Burn.” These Holy Wells, including Chapel Well, would thus, according to this writer, be about a mile, if on “Johnnie’s Burn,” and if near the lower reservoir, on Touch Hill,’ fully a mile and a half from Chapel Croft and the Chapel…

“…The Church dealt severely with the devotees—principally women—who resorted to the virtues of “Christ’s Well,” as is shown by the session records, from which we make a few extracts: —

“July 12, 1610. — The quhilk day compeirit Grissal Glen and Marioun Gillaspie quha for ther superstitione in passing in pilgrimmage to ‘Christe’s Well’ as they confessit the last day ar ordeinit to mak publick repentance the next Sonday in lining claithis.”

” 1 June, 1630. — The quhilk day compeirit Elspet Aiken, spous to Anclro Cuyngham, tinckler; Jonet Harvie, William Huttoune, cutler; Margaret Mitchell, dochter to Alex Mitchell; Jonet Bennet, dochter to James Bennet, cuick; James Ewein, son of John Ewein, wobster, Margt. Wright, James Watsoune, who confessis passing in pilgrimmage to ‘Christe’s Well’ in Mai, and thairfoir they ar ordeaned to mak publik repentance the nixt Sabbat in thair awin habeit, under the paine of disobedience.”

” Lykway I, Mr. Patrik Bell, am ordeaned to desyre the breithren of the Presbyterie to appoint ane actuale minister for to preach upon Sonday nixt for to tak ordour with the said persounes above writen.” (Note — This offence seems a mere ploy of young people observing May morning, as is done at the present day on the first of May, and the responsibility “of asking” an “actual minister’s aid” to take “order” with the accused seems treating the offence too seriously.)

“6 October, 1631. — The quhilk day compeirit Jonet Norbell, in Cambusbarron, for going for water to help her sick son; and Jonet Main, in Cambusbarron, going to ‘Christe’s Well’ for water for help to her bairns; “and for another offence are ordained” to sair the pulpit on Sonday nixt in her ain habit to mak repentance.”

Mr Fleming seemed to think the traditions of Mayday a healthy thing and wrote well of local traditions, speaking of the healing virtues of the dew on May morning, used by people all over the country; also remembering a song that would be sung in honour of “the delightful custom of maying”:

I, been a rambling all this night,
And some time of this day ;
And now returning back again,
I brought you a garland gay.

Why don’t you do as we have done
The very first day of May ?
And from my parents I have come,
And would no longer stay.

Chapel Well on 1865 map

Modern plaque at the site

The fact that Mr Fleming cites the Chapel Well to be known locally as the ‘Christ’s Well’ needs to be remembered when you visit a site of the same name 5 miles northwest of here at Blair Drummond. It was a place of considerable renown and much used by local people for a variety of indigenous rites and customs for many miles around. The ancient Scottish practices were still very much alive…

References:

Fleming, J.S., Old Nooks of Stirling, Delineated and Described, Munro & Jamieson: Stirling 1898.
MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.
Roger, Charles, A Week at Bridge of Allan, Adam & Charles Black: Edinburgh 1853.

Christ’s Well, Blair Drummond, Stirlingshire

15/12/201829/10/2024 megalithix

Sacred Well: OS Grid Reference – NS 72919 98903

Also Known as:

Canmore ID 46067
Fountain Head

Getting Here

Christ’s Well (allegedly…)

Along the A84 Stirling-Doune road, watch out for the minor Cuthill Brae road to the caravan park. Go past the caravan place (ignore the grumpy fella there who tells you “this is private”) over the cattle grid and walk immediately to your right, along the top of the field, going through the first rickety gate 150 yards along. Follow the overgrown circular woodland path around, and as you see the Safari Park and Blair Drummond House ahead of you, walk just another 100 yards or so along the path until you reach a boggy hollow in the ground with an old small building inside it. That’s it!

Archaeology & History

For a variety of reasons, this little known site hiding away and all but lost in the mythic lives of homo-profanus, is one of the most important sites in the Stirlingshire region due to it being a site where animistic rites and practices were regularly enacted by local people in the 15th century—and before, no doubt! We know this because we have a veritable list of, albeit, ranting christian accounts from some early church records, that were thankfully transcribed at the end of the 19th century by local writer R.F. Menzies. (1899) Despite the seemingly “christian” title given to this old well, the local people used it extensively for their magick, their traditions, their healing, their solace and their spirituality.

The waters within…

Before we start, it’s important to note that the geographical position stated here, in the trees at Blair Drummond, is taken from the reference at Canmore, who do not cite a literary source or oral account which affirms this to be the exact spot. I mention this as there has been a problem regarding its exact location, not only by Mr Menzies, but also in the texts by MacKinlay (1893) and Morris (1982), each of whom said that the well was in the parish of Menteith, several miles to the west. In Menzies (1905) history of Logie parish, a footnote is added in relation to the position of the site:

“Mr W.B. Cook considers that ‘there is no authority for saying the well was in Kincardine-in-Menteith. An exhaustive enquiry by me has narrowed its locality down to two possible places, viz. Walton (i.e., well-town) and Bridge of Teith, both sites of pre-Reformation chapels, in the parish of Kilmadock. It is as nearly certain as can be that Christ’s Well in Menteith was near the ancient chapel at Bridge of Teith, the remains of which—along with the well itself—are still to be seen.’”

This would therefore differ from the position presently cited by Canmore and the official records. The ruins of the chapel described by Mr Cook were noted by the Ordnance Survey team at the Bridge of Teith when they visited in 1862 and it was highlighted on their maps four years later. No “well” was noted however—and although we have Mr Menzies (1899) to thank for the presently accepted spot for this Christ’s Well, we don’t know for certain that this is the correct place. The situation is made more troublesome if we refer to Moray Mackay’s (1984) definitive history of the adjacent parish of Doune. Mr Mackay wrote his work in the early 1950s and, like other local historians, was both fascinated and puzzled about this well. He wrote:

“Many writers in the past have been content with placing this well “in Mentieth” and leaving it at that, but my curiosity was aroused by the fact that more than one reference indicated that it was ‘near to Doune,’ and I set about locating it. It was a somewhat involved process, but I give here a resume of my findings which I published in the Stirling Observer of April 22, 1954.

“Firstly I was led to a paper of modern origin in Blair Drummond Estate Office which gave the site of Christ’s Well as ‘in the fernery at Blair Drummond.’ I found the fernery and also a rather fine well, over which a stone covering has been raised at an unknown date, and thought my quest ended. Later however…a reference in the Register of the Secret Seal, dated 1519, very strongly indicated Bridge of Teith as the site of Christ’s Well, and I was led to a very old well between the back door of the church there and the brink of the river.

“Still later I came across a pencilled note on a map in Doune Lodge Estate Office which read ‘Walton or Christwell unentailed’ as applying to a piece of ground immediately east of the Walton or Welltown site…

“There were, therefore, three alternative sites for Christ’s Well, only one of which had all the qualifications implied in the records as being (1) near Doune; (2) associated with a chapel; (3) in Kilmadock parish. Consequently, I am convinced that the very old, dry-stone well at Bridge of Teith is, in fact, the once-famous Christ’s Well in Menteith.”

Christ’s Well (as ‘Fountain Head’) on 1866 map

Cook & Mackay’s site of Christ’s Well, by the chapel

The site that Mr Mackay and W.B. Cook believe to be the Christ’s Well is 1.5 miles (2.43km) north of the position cited by Canmore (at NN 7221 0121). As if to make things even more complicated, if we travel exactly 5 miles (8.05km) southeast to Cambusbarron, anothersite of the same name (later to be called the Chapel Well and associated with ancient ruins) is found! J.S. Fleming (1898) describes it in some detail.

Carved stone dated 1690

Carved stone dated 1678

However, for the time being at least, if we assume that the Canmore entry is the real Christ’s Well, if you visit the place you will find an old well-house that has been built over a redirected spring of water which seems to have originally rose just a few yards to the rear of the structure. Above the open front of the well-house—also constructed only a few hundred years ago—are placed two separate inscribed stones: one with the letters “CD ER” and the year 1690 beneath them; and above this an older stone, with the date 1678 etched on it. These may be the dates when an earlier stone structure, whose scattered rocky edges are visible beneath the vegetation around and behind the present well-house, were demolished and then rebuilt. But this is guesswork on my behalf!

‘Standing Stone’ to the rear

The entire structure is built inside a deep hollow which has no doubt been created and eroded into being by the spring of water itself. On the rise at the back of this hollow is a curious standing stone which, as Penny Sinclair pointed out when we visited here a few days ago, was made out of a fossilized tree. This standing stone is only a few centuries old and either marks the original rise of the spring, or was erected at the same time of the well-house.

Less confusing were the activities performed here by local people in the 16th century—and way before that no doubt. We have a lengthy set of accounts that describe how local people visited the Christ’s Well at the traditional dates of Beltane, Midsummer, etc, performing a variety of rites typical of those found in animistic cultures the world over. Sadly, it was the activities of the incoming christian cult that put an end to such ancient traditions by persecuting local people, as we know it has done everywhere that its virulent tendrils have infested. Anyway, I hope that readers will forgive me citing the entire length of the accounts described by Mr Menzies (1899) about this well; but I think they give us vital insights into traditional healing practices that were just about destroyed by that corrupt institution that is the Church (for ease of reading, I’ve edited and modernized to some degree the repetitive and fragmentary language of the early written accounts):

“The brethren of the Presbytery of Stirling and various Kirk Sessions within the bounds were much exercised and troubled by frequent pilgrimages to a holy well, called Christ’s Well, situated somewhere in the neighbourhood of Ochtertyre, in the parish of Kincardine. For at least thirty years after 1581, pilgrimages were undertaken by certain people, who imagined they could obtain cures for certain diseases at this well. The wonderful thing is that tradition is dumb regarding the exact site of the holy spring. There is a fine spring situated within the grounds of Blairdrummond, which may have been the Christ’s Well, the supposed virtue of which was, on the one hand, so consequential to the public health, and on the other, so troublesome to the Kirk.

“On 20th August, 1581, the Presbytery Record runs: ‘The brethren understands that a papist pilgrimage began of late at the Christ’s Well, and ordains every minister within their own bounds to try those persons who resort to it, and to call them before the particular Sessions that they can be convicted…’

“Two years later the evil crops up again, and on 7th May, 1583, ‘The brethren understand that a great abuse by the rascal sorts of people that pass in pilgrimage to Christ’s Well and use it for great Idolatry and superstition that are expressedly against God’s law; and because the Kings Majesty with advice of his three estates of parliament, (there shall be) certain punishments as well as corporal pains as pecuniary sums of money to be executed against such persons; and for execution of which against persons passed and to the said Well, the brethren understands my Lord of Doune Stewart of Menteith has commission given to him to that effect to see that punishment is executed in conformity with the said Act. Therefore the brethren ordains and gives commission to Mr. Andro Zung (Minister at Dunblane), Mr. William Stirling (at Kilmadock), and Michael Lermonthe (at Kilbryde) to pass to my Lord of Doune to treat with him for execution of punishment against the persons according to the said Act and his commission.” On 4th May, 1583, “The brethren ordains and gives commission to the brothers dwelling in Dunblane or any three of them to pass to Christ’s Well this next Saturday evening, accompanied with such persons as you may have to espy which persons comes to the said Well and report the names of such persons you can get to the brethren.’

“On 28th May, 1583, “On which day the brethren understanding that a great number of people have resorted to, and resorts in pilgrimage to Christ’s Well, using yet superstition and Idolatry expressedly against God’s law and the acts of parliament. Therefore…the brethren ordains summons to be directed to charging of such the said persons, whose names shall be given in writing to the clerk to appear before the brethren to answer therefore, to the effect that orders may be taken with them that have been there, to the glory of God and execution of the Kings Majesty’s laws and in example of others to do the same.’

“On 4th June, 1583, “Margaret Wright in Cambus, Janet Kidstoun in Cambus, and Thomas Patersone in Black Grainge” did not appear in courtto answer “for passings in pilgrimage to Christs Well,” and were summoned the second time under pain of excommunication. On 11th June, “Janet Tailzor (spouse to Robert Cowane) in Touch, Marione Watsone in Touch, Marjorie Fargusson in Touch, Margaret Downy in Polmais,” also for the same “compeared not.” (i.e., did not appear in court, as ordered – PB)

“The depositions given in excuse referred to some disease or ailment: One, “confessed she passed there to get help for a soreness in her side and confessed she passed about the well and prayed to Christ’s Well on Sunday and drank of the Well and washed her side with the water thereof and left behind her a sown thread” (as offering). Another, “passed….because she was sick in her heart and in her head and lipnit (trusted) that the Well would have helped her sicknesses…and she passed about the Well and cast the water over her shoulder and drank of it and left one piece of silver behind her.”

Ten years later several cases of pilgrimage to Christ’s Well come before the Presbytery. 22nd May, 1593, “On which day the brethren are credibly informed that Malcolme Alexander in Menstrie, James Baird at Muckart mill, and Jonet Mairschell, his spouse, passed in pilgrimage to Christ’s Well and visit superstition and Idolatry thereat. Therefore the brethren ordains them and such others who have done such like within their bounds to be summoned to answer for the same and unduly discipline them therefore under the pain of disobedience; and ordains each Minister to travel with one or two gentlemen in his parish to pass to the said Well on Saturday evening and espy what persons come there and what they do and relate the information to the minister, and see that each minister take Inquisition in his own Eldership what passes at the said Well and relate them to the presbytery.”

29th May, 1593, *On which day the summoned James Baird…to answer for passing in pilgrimage to Christ’s Well appeared in court, the said James, and confessed that through earnest persuasion of his wife (who was also moved to be there by other people), he passed with her to Christ’s Well on Saturday the 12th day of May instant, and that she two hours before the sun went down on Saturday evening drank of the said well and washed her legs and arms in it and did no fairer; he did nothing with the water, for his errand there was only with his wife who was persuaded to go there for her healing by Issobel Scotland. He confessed that there was at the said Well this year Ewffam Wilsone in Blairhill. Alaster Leany who was some time servant to Alexander Ezat in Culross. He confesses that David More is he whom bears aqua-vitae and being oft times in David Fargus house in Alva, said to his wife that there was money brought to that Well…; and that Crystie cadzear in Alva confessed to him when he and his wife came home from the well, that he was three or four times at Christ’s Well and was the better, he confesses that his wife is sick and cannot come to court this day and obey the summons and therefore desires that his excuse for her may be admitted. The brethren having considered the said James Baird’s fault, ordains him to make repentance therefore in Dollar kirk as it is adjacent to him the next Sunday in secclayth (???), and that the plaintiff above written be summoned to answer for the said offence under the pain of disobedience.”

Another case falls to the ground for want of proof. On 5th June, 1593, “One summons upon Malcolme Alschunder in Menstrie…to answer for passing to Christ’s Well and using superstition and Idolatry there at, but there is no appearance in court. He appears on 12th June, “And denies that he passed to Christ’s Well or was bewast (to the west of – PB) Teith at any time in May, and therefore the said matter remains to be proven.” On 3rd July, “Inquisition being taken, asks if there be any witnesses that can prove Malcolme Alexander was at Christ’s Well, there is none found, and therefore it is thought good to proceed no farther against him for the said offence.”

On 14th May, 1595, James Duncansone in Fossoway, and Helen Jameson, his spouse, are charged to answer “For superstition and Idolatry in passing to Christ’s Well in pilgrimage… The said Helen confesses she passed to Christ’s Well through the year to get her bairns eye healed which was blind a month before. She washed his eye thrice with the water thereof, and alleged that the bairn saw or he come home; and confesses that she passed there this year also to give thanks for the benefit she received the year preceding, and left a shirt of the bairns behind her, which was on the first Sunday of May… The said James Duncansone denies that he passed to the said well with her, but only to Ochtertyre, where he was all night—well the morning that she come to him, and then they passed together to Dunblane. The brethren finds him also culpable as his wife in her said fault, seeing he has known thereof and past with her to Ochtertyre, which is the most part of the way, where he ought and should have stopped her, and therefore they are ordained to make public repentance in linen clothes the next three sabbath days bare-footed.”

James Duncansone’s wife appears to have refused to obey the Presbytery, and on 16th July, 1595, she is summoned to appear in court, “beand chair- git as said is to heir and sie hir self decernit to be excommunicated for not completing the injunctions to her for passing in pilgrimage to Christ’s Well two different times, who being oft times called, appeared not. Therefore the brethren ordains her to be summoned de novo to the effect aforesaid with certification.”

“As no further mention is made of this woman’s case, she must ultimately have satisfied (them). The resorting to this well comes before the Presbytery (again) on 23rd April, 1600: ‘The brethren being credibly informed of the great abuse and superstitions of visits by many people at Christs Well, namely in the night immediately preceding the Sabbaths in the month of May; for remaid thereof the brother of the Ministry within their boundaries are ordained that publicly in their kirks the next Sabbath inhibit and forbid in the name of God and his kirk that no persons shall pass to the said Well… And to the end that such abusers that go there may be stopped from their superstition. The brethren ordains the ministers of Kilmadock and Kincardine with the special gentlemen of their flocks, to await vicissim (in return) at the said well on the night preceding the Sabbath during all the month of May; and to that effect the brethren ordains the clerk to write in the names (of visitors) to the gentlemen of the said parishes.’

“The members of Presbytery were determined to put a stop to such superstitious practices, and ere long, their efforts met with success. In the meanwhile however, isolated cases came before them for judgment . Thus on 29th July, 1601, “Jonet Rob in Pendreich” is summoned to appear to answer “for disobedience to the elders of her parish church of Logie, conjoined with slandering the kirk by passing in pilgrimage to Christ’s Well.” She does not appear, and is summoned pro tertio, but apparently having satisfied the “eldership” of Logie, the matter is not again referred to.

“The last mention of Christ’s Well is at the meeting held on 1st July, 1607, when a batch of nine penitents from the parishes of Airth and Bothkennar, “Compare and confess they were at Christ’s Well to heal their diseases, and took some of the water and left something behind, every one of them, at the well. The brethren finds that they have committed superstition and have dedicated to Satan that thing they have left behind them (at the well), and are therefore ordained to make public repentance at the next adjacent kirks of Airth and Bothkennar.”

Menzies noted another mention of people using the waters here a few years later, telling:

“As late at June 6, 1630, the Kirk Session Records of Stirling contain an entry, where five women and two men, “confesses passing in pilgrimage to Christ’s Well in May, and therefore they are ordained to make public repentance at the next sabbath, in their own habit, under pain of disobedience.”

In these records we can clearly see that a bunch of incoming religious fanatics have arrived and set themselves up to engage with the Scottish people so as to undermine and destroy the indigenous traditions and practices prevalent at that time, by imposing laws against them which were not for the benefit of the local people. Indeed, the laws were preposterous! The initial description that the rituals performed by the local people were ‘papist’ in nature is, of course, a cover—as was the name, Christ’s Well—in an attempt to avert the christian cult from attacking their traditional places of healing and rites. This failed—but at least we have the accounts describing the outlandish presbyterian impositions.

Penny sits guarding the well

However, even with these accounts it is difficult to say with any certainty where the original Christ’s Well emerged. The position Penny Sinclair and I visited, as marked on the modern OS-maps, is congruous for rites of solitude as described in the church accounts; and a distinct genius loci feels to be just beneath the surface. However, it is difficult to see how people visiting here would have been noticed by the christian enforcers, as it is away from prying eyes. However, if the well was at the Bridge of Teith, it would explain how so many people were “caught in the act” of performing their rites, as an old chapel was adjacent to the well. More research is required, obviously…

In the meantime, I truly recommend visiting this place to those who enjoy the quietude of sacred sites. Tis a fine secluded place—although it could do with a good tidying-up to free its fresh waters once again…

References:

Bennett, Paul, Holy Wells and Healing Springs of Stirling and District, forthcoming
Bradley, Ian, Water—A Spritual History, Bloomsbury: London 2012.
Edensor, Tim, “Watery Traces and Absences: Sensations and Speculative Histories of an Ancient Well and a Carse Landscape,” in Cultural Geographies, October 2024.
Eliade, Mircea, Patterns in Comparative Religion, Sheed & Ward: London 1958.
Eliade, Mircea, The Sacred and the Profane, Harcourt: New York 1959.
Fergusson, R. Menzies, Alexander Hume: An Early Poet-Pastor of Logie, Alexander Gardner: Paisley 1899.
Fergusson, R. Menzies, Logie: A Parish History – volume 1, Alexander Gardner: Paisley 1905.
Fleming, J.S., Old Nooks of Stirling, Delineated and Described, Munro & Jamieson: Stirling 1898.
Grant, William (ed.), The Scottish National Dictionary – volumes 1-10, SNDA: Edinburgh 1931-1976.
Mackay, Moray S., Doune – Historical Notes, Forth Naturalist: Stirling 1984.
MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.
Wright, Joseph (ed.), English Dialect Dictionary – volumes 1-6, Henry Frowde: London 1898-1905.

Acknowledgements: Huge thanks to Penny Sinclair for the venture over and help to locate this fascinating site.

St. Euchan’s Well, Collace, Perthshire

14/12/201806/08/2019 megalithix

Holy Well (destroyed): OS Grid Reference – NO 1997 3297

Also Known as :

Canmore ID 28605
St Deuchan’s Well
St Teuchan’s Well
St Ukan’s Well

Getting Here

The site of the well is on the north side of the road between Saucher and Collace, just past the small stand of trees.

Archaeology and History

The site shown on the 1867 OS 25″ map

Nothing now remains of the well, but across the road on the strip of grass leading to the burn there is patchy Cotton Grass growth, evidence of the vestigial flow of the spring. A nearby water pumping station on the same side of the road as the former well is probably responsible for the spring well’s demise.

The site of the Well

There may have been a nearby chapel dedicated to the Saint, of which no trace remains, and in the 1860s, the Ordnance Survey recorded “A few yards from the site of the chapel there is an excellent spring well by the name of ‘St Teuchan’s Well.’” The Ordnance Survey further recorded “Mr James Stewart, Kinrossie,… supposes [the Saint’s name] to be a corruption from St Vigean’s. Ukans appears to be the common pronunciation, and the T or D of the authorities being silent the spelling Euchans will…answer either of them.”

Across the road from the Well, Cotton Grass provides evidence of the vestigial flow of the spring.

Saint Euchan was made the titular or patron Saint of Collace by Bishop de Bernham in 1242. The exact identity of the Saint is unclear but he is believed to be the Irish Saint Eoghan, the son of Caennach of Leinster who was ‘carried off in his early youth by pirates to Britain’ later spending some years at Whithorn, before returning to Ireland, where he became the master of St Kevin at Kilnamanach, the monastery he founded in County Wicklow, and Bishop of Ardstraw, County Tyrone. His saint’s day is August 23rd. As there seems to be some doubt as to the Saint’s true identity it is perhaps worth mentioning that Euken is a Basque man’s first name, but this is almost certainly coincidence.

Folklore

The well was at one time believed to have had healing properties.

References:

Forbes, Alexander Penrose, Kalendars of Scottish Saints, Edmonston and Douglas: Edinburgh 1872.
Collace Parish Millenium Committee, Off The Main Road, Kinrossie District Recreation Club, 2010
Scotland’s Place Names
Gizonezkoen ponte-izenak (Basque Men’s Names) – Euskaltzaindia, Bilbao 2015.

Our Lady’s Well, Liberton, Edinburgh, Midlothian

09/12/201814/07/2019 megalithix

Holy Well: OS Grid Reference – NT 2640 7008

Also Known as:

Canmore ID 52100
Lady’s Well

Archaeology & History

In Thomas Whyte’s (1792) lengthy survey of Liberton village, as it was in the 1790s, we come across what seems to be the earliest description of this long-lost sacrede site on the northwest side of the parish. In writing of the beauty of the countryside hereby in those times, he told how,

“on the north by the rivulet called Braid’s-burn, near which there is a well which has the appellation…of the Lady’s or Virgin Mary’s well, famous for its large current, and the salubrity and lightness of its waters.”

Site of Our Lady’s Well

Our Ladys Well on 1855 map

Mr Whyte believed that its dedication to Our Lady went way back, probably before Liberton parish was given to St. Cuthbert in the 11th or 12th century (whose own holy well could once be found several miles north, near Leith). Generally, wells that are dedicated to ‘Our Lady’, refer to the Virgin Mary; but prior to any christian affectation, the animistic genius loci of the waters would have been a local spirit.

It was visited and described by the Ordnance Survey lads in the Name Book of 1851, in which they said that Our Lady’s Well was,

“The site of a celebrated well situated in a hollow on the farm of Liberton Tower Mains, and dedicated to St. Mary, as it and the field is well known to be called to this day, “The lady’s Field” & Well”. This well however about 50 years ago underwent a drainage during some improvements that were making on the land. In its covered condition it takes a S.E. course till its Confluence with the Braid Burn where it is shown to this day as the water coming from the Lady’s Well, and from which a body of crystalized water flows copiously. It was supposed that a chapel was somewhere Convenient which gave rise to the name, but all traces have long since disappeared….”

“There is no tradition recorded among the County people as to whether this was a holy well, or resorted to for superstitious purposes. But it is well ascertained to have been once a remarkable well & an object well known and though now covered-in, the place is still well known, as is also the name.”

Although this holy well was shown on early and late 19th century OS-maps as ‘covered’, trying to find its exact position today has proven difficult. When Paul Hornby and I visited the site after some heavy rains in June, 2017, we found a large pool of water in the field exactly as shown on the old map. This was, however, misleading, as the owner of the land and the Blackford Glen Western Riding school—a Mr John Fyfe—told us that they had, for years, always wondered about its exact position, but been unable to ascertain it with any certainty. The pool in the field always appeared after the rains, he said. He did tell us however, that many years ago when he was digging in order that the Braid Burn stopped flooding his property, he came upon a length of ancient piping running in the direction of the burn, some 5 or 6 feet down, whose use he could not ascertain—but which might have once conducted the waters from the Lady Well away. No water was running through it though.

Near the middle of Liberton village a century or so ago, another holy well of the same name could once be seen less than a mile to the east.

References:

Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA 2017.
Good, George, Liberton in Ancient and Modern Times, Andrew Elliot: Edinburgh 1893.
Walker, J. Russel, “‘Holy Wells’ in Scotland,” in Proceedings of the Society of Antiquaries of Scotland, vol.17 (New Series, volume 5), 1883.
Whyte, Thomas, “An Account of the Parish of Liberton in Mid-Lothian, or County of Edinburgh,” in Archaeologia Scotica, volume 1, 1792.

Acknowledegments: Huge thanks to John Fyfe and his wife for their help when we were exploring this site.

St. Anne’s Well, Strathaven, Lanarkshire

09/12/201812/07/2019 megalithix

Holy Well: OS Grid Reference – NS 7039 4438

Archaeology & History

St Anne’s Well on 1865 map

Long since lost it would seem, in a search for this legendary site over the weekend with Gordon, Aisha and Lara, I’m still not certain of the actual status of the site. Although we found a very fresh water supply still running not far from where the old OS-map showed the original holy well to be, it may be a completely different water source.

There are hardly any references to the spring and those that exist are scant. In the early 1860s, St. Ane’s Well was mentioned briefly in the Object Name Book of the area:

“This is a good spring well in the southern part of the town of Strathaven. It is commonly called Tun’s (Tan’s?) Well, but this is an abbreviation of the name.”

Lara plays at a nearby well

Looking down on the waters

More recently, thanks to a communication from the local historian Robert Currie, more information has come to light about the well. It was described in the local history work by Mary Gebbie (1880). Mr Currie told me:

“In her Sketches of Avondale and Strathaven…we read: “In a lane off Tod’s Hill was the famous Tann’s Well – obviously a corruption of the celebrated water saint, St. Anne. This spring has within a few years completely dried up. Access was easily had from the castle to it, over the draw-bridge, which is said to have rested on the ledge of the ground and rock on which the fifth house is built south of the bridge. Before this aperture was built up, the inhabitants around took advantage of the pathway for drawing water from the Pomillion, at a place called the Fairy Pool. A little above this comes the Dove Castle; and a half a mile further out is the Gallow Hill.”

He continued:

“That said, the current siting of St. Anne’s Well is located on Lesmahagow Road with (the) site being almost opposite the Council houses bordering on Station Road (there is currently a mini-roundabout near the locus). In recent years the site has become obscured but in my own living memory there was once a plaque authenticating the site and with a garden seat thereby.”

In searching through their own library, Mr Currie and his wife came across more about the site in William Downie’s (1979) book on Strathaven, in which he wrote:

“A small lane off Todshill went down to a cluster of houses called St. Anne’s Well nestling on the sloping ground beside the mill dam. In 1911 these houses were acquired and demolished by the Town Improvement Committee. A row of houses backing backing on to Powmillon Burn were also demolished at the same time and a retaining wall with railings erected, so opening up a very fine view of the castle and burn etc.”

The dedication here to the mythic figure of St. Anne (mother of the Virgin Mary and grandmother of Jesus) is isolated and mysterious. No church is dedicated to her in the area, nor other relative christian remains. Her appearance in Strathaven is something of an oddity. There was a Duchess ‘Ann’ Hamilton of Strathaven Castle who lived 200 yards away at Strathaven Castle on the other side of the river that might have given her name to the well, but this is very unlikely. More probable is that St. Anne was used as the mythic figure who covered an earlier dedication to the prima mater, or Cailleach—although there are no remains that relate to Her either. However, the existence of St Mary’s church and an associated well to the north, along with a burn dedicated to a “maiden” in the same parish to the northwest add to the cailleach’s potential…..but all tales of Her have seemingly been forgotten.

…So it seems that the spring of water that Lara, Aisha, Gordon and I came across was obviously not the same place, but exists just below the roadside where the disused railway line is. It’s close to St Anne’s Well – but is not the same water source.

References:

Downie, Fleming, A History of Avondale and Strathaven, Eric Moore: Glasgow 1979.
Gebbie, Mary, Sketches of the Town of Strathavon and Parish of Avondale: Historical & Traditional, John Menzies: Edinburgh 1880.

Links:

Strathaven Past & Present

Acknowledgements: Considerable thanks must be given to Robert Currie, BA Hons, who sent us additional information enabling a more informative and accurate site profile for this holy well. Thanks Bob! Also huge thanks again to Aisha Domleo, Lara Domleo, Unabel Gordon and their frobbling Leonidus!

Market Cross, Halesowen, Worcestershire

02/12/201818/08/2019 megalithix

Cross: OS Grid Reference – SO 9666 8356

Archaeology & History

Halesowen Cross, when it stood in the village

The history of this probable late-medieval monument is fragmentary. It presently stands in the southeast corner of St John the Baptist churchyard, but used to be in the middle of the old village (when the town actually was a village!). First erected in 1540 CE, the Victoria County History survey suggested that it may have marked an old boundary. David Eades (1999) gives the most decent account of the monument, which stands more than nine-feet high and has been re-positioned onto stone steps. He told:

“It marked the town’s market and fair and may once have come originally from Halesowen Abbey. It was once possibly more ornate, but religious symbols may have been removed during the Reformation. After a gale on 22 February, 1908, during which the cross blew down, it was dumped on a rubbish tip. A local solicitor and clerk to the justices, Mr Alfred Homfrey, rescued it, and Mr Job Garratt, the owner of New Hawne Colliery, paid for its recovery and resurrection in the churchyard.”

References:

Eades, David L., Halesowen, Sutton: London 1999.
Frederick W. Hackwood, Oldbury and Round About in the Worcestershire Corner of the Black Country, Cornish Brothers 1915.