Mid Lix, Killin, Perthshire

Cup-and-Ring Stone:  OS Grid Reference – NN 5513 2987

Also Known as:

  1. Canmore ID 24093

Getting Here

Mid Lix stone, looking north
Mid Lix stone, looking north

As you go along the road between Lochearnhead and Crianlarich, about 200 yards before reaching the turning to Killin, stop at the Mid Lix dirt-track.  Cross the road and walk back uphill for about 75 yards, then walk into the denuded remains of the forest.  There are several notable rocks peeking up from the wood, one of which has many well-formed cup-markings on, about 25 yards from the roadside.  If you look around here, you’ll find it.

Archaeology & History

Mr Cash's 1912 drawing
Mr Cash’s 1912 drawing

This seemingly isolated petroglyph, still in a very good state of preservation, was first reported in the 19th century by a Mr Haggart (1883), who described it in a letter to the late great J. Romilly Allen.  He wrote:

“I have also, since you last wrote to me, discovered another cup-marked stone at the farm of Mid Lix, near Killin.  It is a very good specimen, with between sixteen and twenty marks, well cut and distinct.  I was passing the farm three weeks ago, and I thought, from the name Lix — which is a Gaelic word corrupted from Lie, the plural of Leac, a tomb-stone or flagstone — that it was very likely to have stones with marks, and I asked John Little, farmer, to keep a look out for such.  He did so, and found the one mentioned within twenty yards or so of the road leading to Killin Railway Station, and between the farm and the roadway, due west of the farm-house.”

Subsequently, thirty years later Mr Cash (1912) visited and described the petroglyph in more detail in his survey of sites around Killin.  He told that,

“In 1882 or 1883 this was reported to Mr Allen by Mr Haggart; it was shown to me by Mr Haggart.  It lies about 100 yards south of the railway, and 20 yards east of the Glen Ogle road.  It is a low triangular pyramid; the cups are on the west face, which lies at an angle of about 35°, and measures 5 feet across its base, and just over 3 feet along its median line.  It carries twenty-one cups, as shown in the figure.  One cup has round it a ring 6½ inches in diameter.  The cups vary in diameter from 2¼ to 3 inches, and in depth from ¼ to ¾  inch.  In his paper on “Cup-marked Stones near Aberfeldy,” read in 1884, Dr Macmillan said that he did not know a single example of a concentric ring round a cup on the stones found on the shores of Loch Tay or in Glendochart or Glen Lochay.”

Cluster of cups, close up
Cluster of cups, close up

When we visited the site earlier, the grey clouds prevented us getting good images of the carving and made visibility of the design more troublesome (typical rock art dilemma!); but we counted a minimum of 23 cup-marks on the stone.  There is a small cluster of small rounded stones around the west and north-western base of the stone, but whether these are collected rubble or the denuded remains of a cairn could not be discerned upon our visit.

References:

  1. Cash, C.G., “Archaeological Gleanings from Killin,” in Proceedings of the Society of Antiquaries of Scotland, volume 46, 1912.
  2. Gillies, William A., In Famed Breadalbane, Munro Press: Perth 1938.
  3. Haggart, D, ‘Notice of the Discovery of Cup-Marked Stones near Killin, Perthshire‘, in Proceedings of the Society of Antiquaries of Scotland, volume 17, 1883.
  4. Morris, Ronald W.B., The Prehistoric Rock Art of Southern Scotland, BAR 86: Oxford 1981.
  5. Royal Commission on the Ancient and Historical Monuments of Scotland, The Archaeological Sites and Monuments of Stirling District, Central Region, HMSO: Edinburgh 1979.

 © Paul Bennett, The Northern Antiquarian


Ballachraggan, Callander, Perthshire

Chambered Cairn:  OS Grid Reference – NN 6805 0650

Also Known as:

  1. Canmore ID 73674

Getting Here

The mound of Ballachraggan tomb
The mound of Ballachraggan tomb

Along the A84 road between Doune and Callander, take the tiny country lane up to your right to Drumloist (if you’re coming from Doune) or up the tiny unmarked road past Keltie Bridge on your left (if you’re coming from Callander).  Uphill for several miles, you eventually emerge from the trees and are on the top of the tiny road. Once here, keep your eyes peeled for Drumloist farm.  Best thing to do is walk up the track and ask at the farm. The fella there is a superb old Highlander who’ll point you to the place on the hill above.

Archaeology & History

A site that was never explored by that giant of chambered tomb research, Audrey Henshall.  A pity, as it has a lot of potential and seems to have a lot more to say about itself than the meagre findings reported by the Scottish Royal Commission doods.

Curious fairy mound to rear
Curious fairy mound to rear
One of two main chambers
One of two main chambers

Although there’s a very notable “fairy hill” eminence close by which strongly draws your attention, the actual hillock upon which this chambered tomb was constructed is in front of this, closer to the farm.  A couple of rows of ancient walling—Iron Age by the look o’things—run up the hillside, with one of them running into the eastern sides of the huge mound which this tomb plays a part in. The mound itself is about a hundred feet across, although seems to have been damaged over the centuries.  Although it is probably neolithic in origin, sections of the monument seem to have been altered and re-used for other purposes, giving it that distinctly multi-period look.

The farmer informed us how some of the stones from the mound had been robbed and used in some of the walling in the past.  He also told us how there are so many other archaeological features upon the moors above here that remain to be “officially” recorded, despite the efforts of some who swept the region for remains a few decades ago.

Looking down into the main cist
Looking down into the main cist

The main prehistoric section of the tomb that can be seen are the two opened cists, or stone-lined graves, to the top north-western edges of the mound.  They align together, NE to SW, with a gap of about three yards between the two open tombs.  The more northerly of the two is much more overgrown; whilst the southwestern grave comprises of three large flat upright stones, forming a traditional ‘box’ with smaller flat stones lining the floor.  But these two separate tombs (if indeed they were originally separated) point directly to the large, very prominent “fairy mound” about 100 yards northeast, on the north side of the Drumloist Burn.  The alignment seems very deliberate.

Cup-and-partial-ring to right centre
Cup-and-partial-ring to right centre

Walking over the boggy ground to the (unnamed) fairy mound, a natural ‘platform’ of rocks sticks out on its southeasterly side, and upon this are two large cup-markings, with the more easterly one of the two seeming to have a carved arc along its edge.  Looking from this mound, back across to the Ballachraggan tomb, the open flat landscape heading southwest is held where the sunset falls.  Sadly on the day we visited, Nature greeted us with grey cloud and the drizzle of light rain all afternoon, so we couldn’t make out if there was something, far away, which the tomb was truly aligned with…  A damn good site though!

© Paul Bennett, The Northern Antiquarian


St. Thenew’s Well, Glasgow, Lanarkshire

Holy Well (destroyed):  OS Grid Reference – NS 589 648

Also Known as:

  1. Canmore ID 44288
  2. St. Tenew’s Well
  3. St. Theneu’s Well

Archaeology & History

St Thenew’s on early map

Whilst I’m in Glasgow (big thanks to Aisha!) I thought I’d check out any remaining heathen sites that might still be visible.  Many have perished of course, beneath the weight of religious industrialism—this one included.  Even when the Ordnance Survey lads came here in 1858, it had already been destroyed.  All that we now know of it comes from the writings of the earlier historians like Walker (1883), Renwick (1921) and co.

Known in early records as St. Theneu (mother of the legendary St. Mungo, who also had sacred wells dedicated to him in Glasgow, Gleneagles and much further afield), trackways and burns hereby were also named after this curious character, and a chapel was also commemorated to her, which fell into ruin several centuries ago.  Its position was highlighted on a late-16th century sketch of Glasgow village—as it was then—immediately south of the chapel, just north of the River Clyde.  The best description we have of it comes from a detailed paper on the holy wells of Glasgow by a Mr Brotchie (1920), who told:

“Where the subway station of St. Enoch’s Square stands…there was at one time the well of St. Tenew, the mother of St. Kentigern or Mungo.  It is thus described by a writer in 1750, “The ruins of a small chapel stood beside the well whose waters were sheltered by a bush, on which were to be seen, especially in early summer, bits of rags of all kinds and colours, while in the well itself enterprising boys were wont to get small coins.  The rags and the coins were the offerings of people, principally women, who came to drink of the waters of St. Tenew’s Well, and left these trifles as thank offerings.”

“This ancient well of St. Tenew stood near a chapel erected over the tomb of St. Tenew, and the ground in its vicinity remained sacred in the eyes of the faithful as the last resting place of the holy woman who had watched the infant steps of the great apostle of the Cambrian Britons, St. Mungo, the patron saint of Glasgow.  The Trongate and Argyle Street, which now stretch westwards from the cross, were in old times a country road leading to St. Tenew’s chapel, kirkyard and holy well.  In a deed of 1498 mention is made of “the blessed chapel where the bones of the beloved Tenew, mother of the blessed confessor, Kentigern, rest.”  When M’Ure wrote his History of Glasgow in  1736, the remains of this old chapel and kirkyard were described as standing “in a solitary spot in the country surrounded by cornfields.”  Looking westwards from St. Tenew’s Well in 1750, a writer describes the scene as “open country, pastures and cornfields, rude-looking country homesteads, barns and other farm buildings, and enclosed kailyards,” where now stand the busy arteries of Jamaica Street, the Caledonian Railway Station, and the miles of tenements that stretch westward to Anderston, Finnieston and Partick.

“We have a comparatively recent record of the holy well of St. Tenew in the statement of the late Mr Robert Hart, who told M’George that he had been informed by an old man, a Mr Thomson, who had resided in the neighbourhood of St. Enoch’s Square, that in the beginning of the last century, say 1800, he recollected the well being cleaned out, and of seeing picked from the debris at the bottom many old coins and votive offerings.  St. Tenew’s Well was a holy well.  For centuries it was a place of pilgrimage and was much resorted to for cures, especially in pre-Reformation days.  In 1586, James VI, addressed a letter to Mr Andrew Hay, commissioner for the west of Scotland, condemning the practice of people making pilgrimages to wells and chapels, but the royal edict was powerless to stop the practice and St. Tenew’s Well was resorted to by people in trouble as long as it was in existence.  The road that led to it was known up to the 15th century as St. Tenew’s Gait or path.  Indeed, it was so named till 1540, when the name of Trongate begins to make its appearance in old city deeds.  This name, of course, owes its origin to the granting in 1490 by James IV, to the Bishop of Glasgow of the privileges of a free tron in the city—hence our Trongate of today.”

References:

  1. Bennett, Paul, Ancient and Holy Wells of Glasgow, TNA 2017.
  2. Brotchie, T.C.F., “Holy Wells in and Around Glasgow,” in Old Glasgow Club Transactions, volume 4, 1920.
  3. Eyre-Todd, George, History of Glasgow – volume 2, Jackson Wylie: Glasgow 1931
  4. MacGeorge, Andrew, Old Glasgow, Blackie & Son: Glasgow 1880.
  5. Renwick, Robert & Lindsay, John, History of Glasgow – volume 1, Maclehose Jackson: Glasgow 1921.
  6. Walker, J.R., ‘”Holy Wells” in Scotland”, in Proceedings of the Society of Antiquaries, Scotland, volume17, 1883.

© Paul Bennett, The Northern Antiquarian


Cairnpapple Carvings, Torpichen, West Lothian

Cup-Marked Stones:  OS Grid Reference – NS 98717 71739

Archaeology & History

Cup-marked stones from Cist A, Cairnpapple
Cup-marked stones from Cist A, Cairnpapple

A profile of two seemingly trivial cup-marked stones is called for, out of memory for the carvings and also because they are now hidden in some vault somewhere, out of view in one of the Scottish museums I presume.  In visiting the impressive Cairnpapple Hill the other day, I thought that the carvings should really be in situ, where they belong, and not in a box somewhere for the eyes of just a privileged few.

Cairnpapple Cist A
Cairnpapple Cist A

Two small, single, almost portable-sized stones—not unlike other cup-marked rocks found at sites like the Little Skirtful of Stones and elsewhere—were unearthed during the primary excavation of Cairnpapple by Stuart Piggott in the late-1940s.  Although there are many stone-lined cremation pits and graves at Cairnpapple, only one of the tombs seemed to possess any carvings—and these were found only in the western walling in one of the larger of the two tombs that are now housed inside the modern covering tumulus, in what Piggott (1950) called ‘Cist A’. (Curiously in all sketches of the tomb, he didn’t show where the carvings were found, typical of some archaeologists of that period who saw little importance in these relics.)

Cist A capstone, with large cup
Cist A capstone, with large cup

The giant stone roof or covering stone to Cist A also has a large worked cup-marking on its western side.  There are also what seems to be other faint rectangular etchings on the same rock-face, but the age and nature of these elements need to be assessed with some caution.

References:

  1. Cox, Adrian, Cairnpapple Hill, Historic Scotland: Edinburgh 2010.
  2. Piggott, Stuart, “The Excavations at Cairnpapple Hill, West Lothian 1947-1948,” in Proceedings of the Society of Antiquaries, volume 82, 1950.

© Paul Bennett, The Northern Antiquarian


Gala Braes (1), Bathgate, West Lothian

Standing Stone:  OS Grid Reference – NS 98818 69839

Gala Braes on 1854 OS-map
Gala Braes on 1854 OS-map

Also Known as:

  1. Canmore ID 47758

Getting Here

Various ways to get here: from Bathgate either take the Drumcross Road eastwards and up, or north up the Puir Wife’s Brae till you reach the crossroads where, upon the hillock north, you’ll see the old stone standing on the ridge. If you come down from Cairnpapple Hill (as most visitors are likely to do), go south for more than a mile and keep your eyes peeled in the fields to your right, shortly before the staggered crossroad.  You can’t really miss it.

Archaeology & History

Gala Braes standing stone
Gala Braes standing stone

About a mile south of the superb Cairnpapple Hill, in a well-manured field at the edge of a small ridge with a vast view to the south and west, this now-solitary standing stone lives quietly and alone, gazing over its old landscape.  Standing about 5½ feet tall, it seems as if the monolith has been split along its southern side at some time in the not-too-distant past, leaving a damaged wedge-shaped monolith, with one very thin eastern edge and a wider western side.  The stone itself was erected to align roughly north-south-east-west.

The monolith was first shown on the 1854 Ordnance Survey map of the region, along with its fallen companion (Gala Braes 2) nearly 75 yards to the west, but descriptions of the place by antiquarians are scarce.  Not until Fred Coles (1903) visited here did we gain a decent account.  He wrote:

“I examined this site in August 1902.  It is about a mile to the east of Bathgate, and occupies the summit of a ridge extending some 300 feet westwards of the byroad that branches off due N, near the farm of Clinkingstane.  The ridge is about 850 feet above sea-level.  On reaching it, I found but one Standing Stone,—a rough whinstone boulder, split very unevenly, and jagged on the south side, very smooth on the two shorter sides, and girthing at the base 10 feet 5 inches.  The longest edge trends WNW and ESE.  It stands 5 feet 3 inches high and occupies the highest spot on the ridge.”

Whilst Mr Coles was pottering about, the courteous local farmer approached him and they began chatting about the old place—as tends to happen more than often in olde Scotland.  When he,

“…asked if any digging had ever been made at either of these stones, Mr Carlaw replied that many years ago an old Bathgate worthy known as “The Apostle” persuaded his (Carlaw’s) father to dig at the base of the upper Standing Stone (the one at present erect), and they found human bones. The farm of Gala Braes has been in the tenancy of a Carlaw for upwards of a century.”

Whatever became of the old bones isn’t known.  A few years later, the Royal Commission (1929) lads bimbled over to check the place out and found that it was still very much as Coles had described more than twenty years earlier, but added, “it bears no trace of sculpture.”  This has since changed. Faint outlines of lettering, seemingly only a hundred years old perhaps, have been etched onto its northern face.  As for the etymology of this place, Coles (1903) suggested:

“Assuming, however, that the bones found at the upper Stone were human, and taking cognisance of the fact that throughout Scotland there are many knowes, hills, hillocks and laws which are distinguished by the epithet Gallow or Gala, and that in or at many of these human remains and interments (some of them prehistoric) have been discovered, we may place this site on the Gala Braes of Bathgate in the same general group.”

Gala Braes, with Cairnpapple Hill to rear
Gala Braes, with Cairnpapple Hill to rear
Fred Coles' 1903 drawing
Fred Coles’ 1903 drawing

Curiously he makes no mention of the nearby ‘Clinkingstane’ a few hundred yards east: an etymological curiosity that Angus MacDonald (1941) thought may have derived from a “knocking stone”; but is a word with hosts of dialect meanings, making it difficult to define with any real certainty (at the moment anyway). Just past the Clinkingstane we had the “cross on the ridge” of Drumcross—on the same ridge as our standing stones—which may well have been an attempt to keep people away from our older, more authentic heathen heritage.

The late great Alexander Thom (1990:2:341) also visited the site, but despite its impressive landscape setting and relative proximity to Gala Braes 2, he could find no astronomical orientations here.  For Thom, that’s a feat in itself!

References:

  1. Coles, Fred, “Notices of…a Cairn and Standing Stone at Old Liston, and other Standing Stones in Midlothian and Fife,” in Proceedings of the Society of Antiquaries, Scotland, volume 37, 1903.
  2. Grant, William (ed.), The Scottish National Dictionary – volume 3, SNDA: Edinburgh 1952.
  3. MacDonald, Angus, The Place-Names of West Lothian, Oliver & Boyd: Edinburgh 1941.
  4. Royal Commission on the Ancient & Historical Monuments, Scotland, Midlothian and Westlothian, HMSO: Edinburgh 1929.
  5. Thom, A., Thom, A.S. & Burl, Aubrey, Stone Rows and Standing Stones – volume 2, BAR: Oxford 1990.

 © Paul Bennett, The Northern Antiquarian


Four Stanes, Glendevon, Perthshire

Stone Circle (destroyed?):  OS Grid Reference – NN 95294 05196

Getting Here

1860 OS-map of site location
1860 OS-map of site location

Take the A823 road up from Gleneagles to Glendevon and at the top of the long hill, where the road starts to level out and slightly drop, where the two glens meet up, take the right turn (west) and park up by the cattle-grid.  Walk back onto the A823 and walk about 200 yards south towards Glendevon, to the small copse of trees past the cottage.  As you get to the trees, look by the fencing and you’ll see one archetypal rounded standing stone, with another one next to it. You’re here!

Archaeology & History

Remains of stones at Fourstanes
Stones by the roadside at Fourstanes

At long last my huge nose is twitching back to its authentic sniffing-out lost sites in the landscape.  During a visit to the St. Mungo’s Well a few days ago, on the way back to the car I kept saying to my fellow antiquarian Paul Hornby that “there’s something missing round here.”

“Wotcha mean?” he said.

“Summat missing Paul. It feels there should be a four-poster or summat like that here — where the two glens meet up.  I can smell it.  Summat should be here, or was here in the past.”

I said it several times as we walked back along the old track to the car.  We took the photos and he set off to give me a grateful lift back home.  But as we got back onto the road, we noticed a couple of upright stones just set back at the edge of a small copse of trees.  One was very rounded and about four-feet tall, with a smaller companion next to it.  But we didn’t stop to check them out as it was getting late.

A few days later Paul rang me to ask if I’d had a look at the old maps of the region where we’d visited and seen the old place-name where we’d been.

“No, why?”

“It’s known as the ‘Four Stanes’,” he said. “And right where those stones were standing by the trees!”

A few happy expletives came out, as usual for me.  So I sought out the map he was talking about and, as we can see above, the “Fourstanes” (or Stones) are right where my ‘feelings’ and the stones were seen.

Fourstanes02Fourstanes04On the 1860 Ordnance Survey map of the area, a small building is shown and named as ‘Fourstanes’ right by the roadside, on the south side.  It was also named as such in an earlier account of 1851 and was told to be inhabited by a Mrs Foote in 1866. Sometime after this the cottage appears to have been left to neglect and no trace of it now remains.  According to evidences of the place-name societies in England and Scotland and the studies of Smith (1956), Scott (2004) and others, unless the term derives from the Gaelic fuar, meaning cold or chilly, it is usually evidence of ‘four stones’ in relation to megalithic remains like those found from Shetland to the more southerly counties in England. Dr Aubrey Burl (1988) shows clearly in his textbook of the same name, that “four poster stone circles” are common megalithic architectural features in the Perthshire landscape — where this happens to be!  He also states that such place-names should be listed and checked as possible “sites of destroyed four posters.” So we did just that!

Although the stones look very good contenders in the photos and also when you first see them close up, there are some elements here that need highlighting that throw a more sceptical view of them as authentic megaliths.  The larger of the two stones—very rounded and worn, typical of other four-poster remains—is three feet high.  The lichen vegetation covering it on all sides is old—except on its back (northern) upright face, where there is almost no vegetation at all.  Indeed, this face is almost entirely clear of any natural plant growth, showing it was moved into this position from a lower horizontal level and pushed upright, I would say within the last century.  The smaller, lower stone next to this upright oddity, is laid down and covered on all sides by an excess of vegetation expected of a monolith that has been in this position for several centuries at least. The lichen growth on this stone is very old.

Both of these stones occur along the line of an old wall and may have originally been a part of such a structure, instead of any four poster megalithic feature.  However, the road that runs past here replaced the earlier track (which you can still walk along on the other side of the river 100 yards away) running through Glen Devon and into Glen Eagles.  This “new road” as it was then, was made sometime in the 19th century. It may be that, upon the construction of the new road, the ‘fourstanes’ themselves were “in the way of Progress” (as they like to say) and so were rolled down the side of the new road and into the position they now occupy.  It’s difficult to say.

There is one additional element that needs exploring. The hill immediately above Fourstanes is called ‘The Law.’  Although this word can be a simple “hill”, there are additional historical factors to a place-name.  In Laurence Gomme’s (1880: 260-77) excellent work on the subject, he illustrates time and again across Scotland that heathen gatherings, tribal meetings and early court sessions or ‘moots’ were held at places with this place-name element.  It should come as no surprise then, that at other megalithic sites in Britain called the Four Stones, ancient pagan moot were also held there. (Gomme 1880; Grinsell 1936, 1976)

We’re going back onto The Law itself in the next week or two, just to see if these ‘fourstanes’ are hiding away in the heather on the tops, where oh so many megalithic rings tend to be found….

…to be continued…

References:

  1. Burl, Aubrey, Four Posters: Bronze Age Stone Circles of Western Europe, BAR 195: Oxford 1988.
  2. Dwelly, Edward, The Illustrated Gaelic-English Dictionary, Gairm: Glasgow 1973.
  3. Gomme, Laurence, Primitive Folk Moots, Sampson Low: London 1880.
  4. Grinsell, Leslie V., The Ancient Burial Mounds of England, Methuen: London 1936.
  5. Grinsell, Leslie V., Folklore of Prehistoric Sites in Britain, David & Charles: London 1976.
  6. Scott, Margaret Rachel, The Germanic Toponymicon of Southern Scotland: Place-Name Elements, Glasgow University Press 2004.
  7. Smith, A.H., English Place-Name Elements – 2 volumes, Cambridge University Press 1956.
  8. Watson, Alexander, The Ochils – Placenames, History, Tradition, Perth & Kinross District Libraries 1995.

AcknowledgementsHuge thanks to Paul Hornby for considerable help in checking out the maps and helping in the rediscovery of this site.

© Paul Bennett, The Northern Antiquarian


St Bunyan’s Well, Leuchars, Fife

Holy Well:  OS Grid Reference NO 45252 21483

Getting Here

St Bunyan's PlaceIf travelling from Dundee or Newport, turn right into Meadow Road, the last turning before the roundabout in the middle of the town. On the right is a large white-painted building where bicycles are sold. The site of St Bunyan’s Well is on the patch of empty land opposite, to the left nearest the road.

Archaeology & History

Site of St Bunyan's Well
Site of St Bunyan’s Well

The Well is named in conjunction with the ninth century Culdee chapel of St Bunyan on the nearby Temple Hill, now known as School Hill.  St Bunyan has been remembered by various alternative names:  Bunoc, Bonac, Bonoc, Bonnoch, Bunan, Bernard and Bennett, and W. Reid noted in 1909,

“A crown charter of 1539 refers to a yearly market on St. Bonoc’s Day, and a further reference to the Chapel of St Bonach occurs in the confirmation of a charter by James VI.”

Forbes’ Kalendars of Scottish Saints records, under the entry for Saint Bonoc that one of the Endowments of Saint Fergus at St Andrews was the jawbone of Saint Bonoc, given by Bishop David Rhynd.

The mid nineteenth century Ordnance Survey Name Book correspondents Messrs. Pillans and Keddie described the well: “In the village of Leuchars. A excellent Spring Well in the village of Leuchars it is built round with cut stones, and is Kept in good repair by the inhabitants. the date when it was first Constructed is not known but it said to have been before the reformation, dedicated to St. Bunyan hence its name.”

The Reverend Kettle in the Old Statistical Account for Leuchars adds: “There is a most excellent well flowing with an abundant Stream of Soft water near the west en of the village (for the village is now extending westward) called by the name of the saint to whom the Chapel was no doubt consecrated.”

An elderly couple whom I met remembered a small well-house, but I didn’t ask them when it was demolished.  The Saint is remembered in Leuchars by the road name of a modern development in St Bunyan’s Place.  St Bunyan’s Well probably dried up as a result of the increased water demand following the establishment of RAF Leuchars in 1920. The Saint now has his waters extracted by Scottish Water’s Meadow Road Pumping Station.

References:

  1. Reid, William., “Notice of the Discovery of a Group of Full-Length Stone Cists at the School Hill, or Temple Hill, Leuchars“, in Proceedings Society of Antiquaries, Scotland, volume 43, 1909.
  2. Forbes, Alexander Penrose, Kalendars of Scottish Saints, Edmonston and Douglas, Edinburgh, 1872
  3. http://stat-acc-scot.edina.ac.uk/link/1791-99/Fife/Leuchars/18/585/

Link:

  1. Canmore

© Paul T. Hornby, The Northern Antiquarian


Lady’s Well, Leuchars, Fife

Holy Well :  OS Grid Reference NO 45573 21645

Also Known as:

  1. Lady Well

Getting Here

Lady's Well at Leuchars
Lady’s Well at Leuchars

Entering Leuchars from Dundee or Newport go straight ahead through the roundabout; entering from Cupar or St.Andrews turn right at the roundabout, then up School Hill and bear left up the Pitlethie Road, then immediately past a long terrace of bungalows, turn left up an unmade road opposite the school, where you can park up.  Walk down the track, noting the Castle Knowe Motte across the fields ahead and follow the track to the right, and there at the bottom of the slope, below modern housing, is the site of the Lady’s Well.

Archaeology & History

There seems to be only minimal information about Lady’s Well. To the south lies the ancient church of St Athernase, described architecturally as the second finest Romanesque church in Britain (after Durham Cathedral) and apparently built by some of the same masons who built Durham.  Prior to the building of St Athernase, a ninth century Culdee church, dedicated to St Bonoc (also known as St. Bennet or St. Bonach or St.Bernard) stood on the School Hill which rises over Leuchars.  School Hill was anciently known as Temple Hill, perhaps indicating a connection with the Knights Templar.

Writing in the Old Statistical Account for Leuchars in the 1790s, the Reverend Kettle wrote:

“A little north of the east end of the village, to the convenience and comfort of the inhabitants, there is another well of equal excellence, called the Lady well, no doubt consecrated to the Blessed Virgin”

The mid nineteenth century Ordnance Survey name book has the following entry referring to the Lady’s Well, contributed by a Messrs Pillans and David Keddie:

“The site of a Spring Well in a small piece of open ground adjoining the Village of Leuchars. It ran dry before the year 1843 from some unaccountable reason. and in that year A New well was sunk and opened a short distance from it. which since supplys its place. This last was done by subscription by the inhabitants of the village the original well was sunk and opened for use by a Lady of the name of “Carnegie” who formerly Lived at “Leuchars Castle” hence the name “Lady’s Well” it was never resorted to as a holy Well.”

Despite this, we must bear in mind the Kirk’s powerful post Reformation antipathy to holy wells, which may be reflected in the story given by the above two correspondents.

While your writer was bimbling around Leuchars, a chance (?) meeting led to him being introduced to probably the oldest residents in the town (mid- to high-90s).  They only remember the Lady’s Well site being known as ‘The Well Green’ where the old Fife County Council waterworks were once situated, and there we may have the reason for the Well’s physical demise:  modern water extraction to serve Leuchars RAF Station and its ancillary barracks and housing has lowered the water table, leading to the spring drying up as it passes from living memory

Links:

  1. Canmore
  2. Leuchars St. Athernase, Church of Scotland
  3. http://www.scotlandsplaces.gov.uk/digital-volumes/ordnance-survey-name-books/fife-and-kinross-shire-os-name-books-1853-1855/fife-and-kinross-shire-volume-44/61
  4. http://stat-acc-scot.edina.ac.uk/link/1791-99/Fife/Leuchars/18/585/

© Paul T Hornby 2014-16, The Northern Antiquarian


Druidsfield (03), Lochearnhead, Perthshire

Cup-Marked Stone:  OS Grid Reference – NN 58760 23087

The Druidsfield-3 carved stone
The Druidsfield-3 carved stone

Also Known as:

  1. Canmore ID 24126

Getting Here

Follow the same directions described to reach the Druidsfield 1 and 2 carvings.  This one is the larger upright block right next to them!

Archaeology & History

Several of the faint cups visible
Several of the faint cups visible

Contextually relevant to the two adjacent carvings, this is the largest of the three stones and comprises of a number of natural deep marks associated with between eight or ten man-made cup-markings.  They’re not all immediately apparent, but stand out more as and when natural lighting conditions change.  All of them are on the north and northwestern section of the stone, and measure between 1-3 inches across.  This is the least visually impressive of the stones in this petroglyph cluster.

Folklore

The carvings here were said by one of the locals to have been part of a “druid’s circle, which we played in as children, and were always told had been a special place of the druids in ancient times.”

References:

  1.  Coles, F.R., “Report on stone circles in Perthshire principally Strathearn,” in Proceedings of the Society of Antiquaries, Scotland, volume 45, 1911.
  2. Haggart, D., “Notice of the discovery of a stone cup and cup-marked stones at Lochearnhead,” in Proceedings of the Society of Antiquaries, Scotland, volume 22, 1888.

Acknowledgements – Huge thanks to Paul Hornby for help and use of his photos.

© Paul Bennett, The Northern Antiquarian 


St. Mungo’s Well, Gleneagles, Perthshire

Holy Well:  OS Grid Reference – NN 9376 0719

Also Known as:

  1. Canmore ID 25905

Getting Here

St Mungo's Well, Gleneagles
St Mungo’s Well, Gleneagles

The best way here is to walk a mile to find it.  All the way up the road from Gleneagles Standing Stones to Glendevon, right at the very top where the two glens meet, there’s a small road heading to the Fishery. 100 yards along, park up. Then take the old green road back down the Glen, north towards Gleneagles, parallel with the new road. A mile or so down you’ll reach the farmhouse, but a coupla hundred yards before this, in a wooden gap in the electric fence, you can walk straight downhill to the large pool below you. Y’ can’t really miss it!

Archaeology & History

The strong cold spring of water known as St Mungo’s Well, now gathers into a large crystal clear pool and is gorgeous to drink and very refreshing!  All around the edges are the brilliant yellow masses of gorse, held amidst widespread vivid hues of green in this most rocky of landscapes.  Tis a gorgeous setting here….

St Mungo's Well, 1860 map
St Mungo’s Well, 1860 map

Unfortunately there is no literary information that tells us why this spring of water, amongst the many others all around these hills, gained the ‘blessing’ of one of those roaming christians and was deemed to be ‘holy’.  The greatest likelihood, as usual, is that the waters had some important heathen association which our peasant ancestors would have been able to tell us about if their animistic tales hadn’t been outlawed and demonized by the incoming cult — but we’ll probably never know for sure.  As a result, we know nothing now of its medicinal qualities or old stories.

The transference of its old name (whatever it may have been) to their ‘St. Mungo’ may date from when the character was wandering with his christians in the 7th century, but we have no literary account proving as such.  The name ‘St Mungo’ was an alternative name (a nickname if y’ like) of St. Kentigern — or at least that’s what the church historians tell us.  There is no history of Kentigern or St Mungo up the glen, but we do have a more prosaic account that tells of a Mr Mungo Haldane of Gleneagles, a member of the Scottish parliament in 1673 onwards; he was succeeded by another Mungo Haldane MP in 1755.  However, it’s highly unlikely that these political characters gave their name to the well.

The clear waters, looking south
The clear waters, looking south
Crystal clear perfect drinking water
Crystal clear perfect drinking water

Even the Scottish holy wells surveys are pretty silent on this beautiful site.  It was mentioned in Morris’ (1981) survey, but with no real information.  The earliest account seems to come from an article written in the Perthshire Advertiser in 1856, and thankfully reproduced in the otherwise tedious genealogical history of the Haldane (1880) family; but even here, the narrative simply mentions the presence of the well and no more.  Described in a walk up Gleneagles, it told:

“Journeying westward along the desolate moor…we soon came in front of Gleneagles, a narrow picturesque glen in the Ochils, through which the old road from Crieff leads into Kinross-shire.  The hills here, as throughout the whole range, are strictly pastoral, but in no place more so than Gleneagles.  Crowning the heights on both sides of the glen, we have craigs ragged and bare enough; but their show of beetling hard sterility is as nothing to the winding receding mass of grassy heights that bound the view. In looking on that quiet, sunny, Sabbath-like retreat, one would be apt to deem the name a misnomer, and yet it is not much above a hundred years since the monarch of birds had a home among its cliffs.  There, too, the Ruthven Water that dashes past Auchterarder has its rise — not in a scarcely seen bubbling spring almost covered with moss, but issuing at once into daylight at the bottom of yonder steep in volume sufficient to drive a mill.  In ancient times, as now, it must have been an object of mark, as it is called St. Mungo’s Well; but who this St. Mungo or St. Magnus was — whether the ghostly patron of Glasgow, Auchterarder old chapel, or the guardian saint of this particular spot, we cannot tell.  But he seems to have relished cold water; and it is satisfactory to know that he must have got his fill of it there, if his cell happened to be in the vicinity.”

The well was mentioned in passing in the Object Name Book in 1860 and shown on the earliest Ordnance Survey maps.

Folklore

Apart from the fact that the waters here never run dry, we have no other folklore. However it should be noted that St. Mungo’s Day was January 14th — which may have been when the qualities of the spring were deemed most efficacious, or when olde rites were enacted here.  However, a hundred yards down we pass the stream known as Bride’s Burn, probably in honour of the heathen Queen St. Brigit, whose name and myths are integral to our great Earth goddess, the Cailleach and whose celebration date is only two weeks later than that of Mungo.  Hmmmmmmm…..

References:

  1. Attwater, Donald, Penguin Dictionary of Saints, Penguin: Harmondsworth 1965.
  2. Haldane, Alexander, Memoranda Relating to the Family of Haldane of Gleneagles, C.A. MacKintosh: London 1880.
  3. MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
  4. Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.
  5. Watson, Alexander, The Ochils – Placenames, History, Tradition, Perth & Kinross District Libraries 1995.

© Paul Bennett, The Northern Antiquarian