paganism – Page 5

St. Maha’s Well, Buchanan, Stirlingshire

16/12/201820/07/2019 megalithix

Sacred Well: OS Grid Reference – NS 4573 9180

Also Known as:

Canmore ID 43475
Saintmaha Well

St Maha’s Well on 1865 map

Bittova walk to reach this one. From The Square in Drymen village, take the long Old Gartmore Road north for 1.4 miles (2.25km) until you reach the West Highland Way track. Turn left and walk along the track for 1.75 miles (2.8km), making sure that you note crossing the large burn as a guide before your next turn, right, uphill and further north. About 400 yards up, you emerge from the forestry plantation and onto the open moorland. Walk about 200 yards (185m) up the track then walk left, right into the boggy moorland. Keep your eyes peeled for a small standing stone on the heath about 130 yards along, and just below this is a stone-lined spring of water.

Archaeology & History

St Maha’s Well, near Drymen

This little-known healing spring of water, high upon the moors overlooking the southern isles of Loch Lomond and the mountains beyond, is in a beautiful (if boggy) setting. We visited here on a somewhat wet day, amidst a wealth of Nature’s downpours in previous days giving us the masks of grey overcast skies and soaking grounds. Despite this, the setting is gorgeous and, if we’d have visited on a sunny day, the feel and views would be outstanding. This mighthave been one of the reasons that this particular spring of water was chosen to be sanctified. Certainly it has an ancient history, if christian tales are anything to go by…

Although listed in the parish of Buchanan, the well resides on the hills above the village of Balmaha more than 2 miles to the west, on the shores of Loch Lomond; and Balmaha is thought to have its origins enwrapped with an early christian characters of some prominence. The element maha derives, said Watson (1926) from the Scottish Gaelic ‘Mo-Thatha’, from the earlier Irish name Tua, meaning “the silent one.” The character known as St. Maha gives his name to the village and according to H.G. Smith (1896),

“Bal maha may most probably retain the memory of St Mochai or Macai; Latin, Maccaeus, also known as St Mahew, a companion to St Patrick, to whom the church of Kilmahew in Cardross was dedicated. Mahew lived at Kingarth in Bute, and Buchanan formed part of the district superintended by Kingarth. He was a poet, physician, and noted in his day for his mathematical learning… (St Mahew’s day was 11 April).”

Close-up of the waters and stone surround

Close-up of the waters and its stone surround

It seems therefore probable that this poet-healer character underlies the old name at this well. St. Maha’s attributes as a poet and healer would suggest he was trained in archaic techniques before declaring himself as ‘christian.’ In the landscape nearby are other early Irish christian traditions, pasted onto much earlier heathen ingredients.

When Mr Smith (1896) wrote about the well, the remains of an old tree still grew above the waters onto which local people left memaws and offerings for the resident spirit, maintaining the animistic traditions of popular culture that still endure. He wrote:

“St Maha’s Well is in an upper field of the farm of Crietihall. It was of old a healing well, and in the memory of man pieces of cloth used to be fastened to a tree which overshadowed it, votive offerings by the pilgrims who sought the saint’s favour.”

…Although in truth, “the saint’s favour” is mere window dressing for the more archaic and natural feel of the site: what John Michell (1975) would have termed the “resident Earth spirit.”

The well is surrounded by a small arc of stone masonry, which the ever-reliable Royal Commission (1963) lads tell us, “measures 2ft by 3ft internally and stands about 1ft above the surface of the water.” Just above the well itself is a small rise with a standing stone at its edge—probably medieval in origin. Barely three feet tall, it sits upon an overgrown arc of stones that curves around the hillock reaching down towards the well and was obviously a small building of some sort in previous centuries. Its precise nature is unknown, but it has been suggested to have either been an earlier well-house or surround, or perhaps the remains of a hermit’s cell—even St. Maha himself—that has fallen away over time. Without an excavation, we may never know what it was!

Little Leo by the little stone

Aisha with Leo, shortly before he threw himself in!

Whatever the origin behind the small standing stone and the overgrown scatter of rocks, one of our adventurers on the day we visited—little Leo—was fascinated by it, almost attaching himself to it and stroking his way round and round the old stone with playful endurance. And then, when he got to see the sacred spring below, became so taken by it that he simply sat down in the waters without as much as making a gasp, despite the cold! Aisha (his mum) would pick him up, only for him to walk right back over and sit himself right back into it again! It was both comical and fascinating to watch and he seemed quite at home in the pool, despite being drenched and cold. Indeed, he took exception to being lifted out of the water—and simply plonked himself back in it again!

Folklore

The Canmore website tells some intriguing folklore about the place, saying:

“The well is still a focus of local cult, and is visited by people who leave offerings in the water. A man dying recently in a local hospital refused to drink any water except water taken from this well.”

References:

Edlin, Herbert L. (ed.), Queen Elizabeth Forest Park, HMSO: Edinburgh 1973.
Johnston, James B., The Place-Names of Stirlingshire, R.S. Shearer 1904.
Michell, John, The Earth Spirit: Its Ways, Shrines and Sanctuaries, Thames & Hudson: London 1975.
Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.
Nicholson, A. & Beaton, J.M., “Gaelic Place-Names and their Derivations,” in Edlin’s Queen Elizabeth Forest Park, HMSO: Edinburgh 1973.
Royal Commission on the Ancient & Historical Monuments Scotland, Stirling – volume 1, HMSO: Edinburgh 1963.
Smith, H. Guthrie, Strathendrick and its Inhabitants from Early Times, James Maclehose: Glasgow 1896.
Watson, W.J., The History of the Celtic Place-names of Scotland, Edinburgh 1926.

Acknowledgements: Many thanks to Aisha Domleo, Lara Domleo, Leo (the stone-hugger) Domleo, Unabel Gordon, Nina Harris, Paul Hornby and Naomi Ross for their help and attendance in finding and falling about this ancient sacred well. A damn good wet day all round!

The map could not be loaded. Please contact the site owner.

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.

The map could not be loaded. Please contact the site owner.

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.

The map could not be loaded. Please contact the site owner.

Carlin Stone, Balfron, Stirlingshire

15/12/201816/07/2019 megalithix

Legendary Stone: OS Grid Reference – NS 59553 91277

Getting Here

Carling Stone on 1866 map

Take the B822 road between Kippen and Fintry, stopping at Balafark farm. On the other side of the road, above the farm, take the track into the forest. Naathen…. 1120 yards (1.02km) along, note the small green track, off the main central track, slightly up on the rise on your right. It bends round and then goes (eventually) straight to the edge of the forest. Once you reach the edge, go left all along the fence until it meets the large gate 800 yards WSW. 20 yards past the gate, a small stone is along the fence-line. This is the Carlin!

Archaeology & History

Carling Stone, looking east

Found along the same boundary line as another stone with similar mythic virtues (called the ‘Wife with the Bratty Plaid’), when Marion Grace Woolley and I visited the site earlier, we found only a small upright, barely a foot tall, right in line with the ancient boundary along a newly made fence. Thankfully, whoever built the fence, understood the nature of the stone, and left it in the ground where it belongs. We know not for sure exactly how old this stone might be, but it its name and position suggest very old – probably prehistoric.

The Carlin is another word for the Cailleach: the prima mater or great Earth goddess in Irish, Scottish and northern English animistic traditions. Her virtues are immense, representing the cycles of the natural world, a creation giant, healer and a whole host of other elements inherent to the natural world. Although She tends to be represented as the Winter hag, the Cailleach changes Her faces and attributes as the cloaks of the seasons go by, annually, cyclically, year after year after year. She’s as much the cloak of the Winter as She is the fertility of Spring, the warmth of the Summer and the fruits of Autumn.

Carling Stone, looking west

Whatever traditions there might have been at this small Carlin Stone are now long forgotten it seems. We find no bodach (Her husband) in immediate attendance. However, the existence of the small standing stone called the ‘Wife with the Bratty Plaid,’ several hundred yards to the east along the same ancient boundary line, implies there would have been a traditional perambulation along this boundary, and during such annual ritual walks, tales or words may have been said here. Does anyone know more…?

The map could not be loaded. Please contact the site owner.

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.

The map could not be loaded. Please contact the site owner.

Strathblane Churchyard, Stirlingshire

15/12/201820/07/2019 megalithix

Standing Stone: OS Grid Reference – NS 56387 79375

Also Known as:

Canmore ID 44452

Getting Here

Strathblane church’s heathen creator

From whichever direction you’re coming from along the A81 into Strathblane, make sure you keep your eyes peeled for where the A891 turns off it to the east. Go and along there and barely 100 yards on the church is set back from the road. Walk into the graveyard, turn left and you can’t really miss it amidst the mass of modern graves.

Archaeology & History

Location of the stone, from Smith 1886

In accordance with the occasional tradition of standing stones in churchyards (such as the Rudston monolith and many others), a short stumpy monolith, less than four feet high, here stands alone in the christian burial ground surrounding Strathblane’s parish church. The top of the stone is quite flat and it’s possible that this once stood much taller, with the top of the stone being chopped off (such destruction has happened at the Cuckoo Stones and many other megalithic sites). It’s certainly worth looking at and stands amidst a cluster of other ancient sites—some gone, some still in evidence—in and around this lovely old village. Not much has been written about the stumpy little fella and its first literary reference seems to be in Mr Smith’s (1886) magnum opus on the area, where he tells:

“There is a very old standing stone in the churchyard, but most probably it was placed there long before there was any church in the parish.”

…Nothing else. Even the Royal Commission (1963) lads said little about it, merely telling us:

“A few yards within the entrance to the graveyard of Strathblane Parish Church…a standing stone appears among the monuments. It is a five-sided pillar, 3ft 9in high, with an uneven but flattish top. At ground level the sides range from 1ft 9ins to 2ft 3in in width.”

The stone, looking south

The stone, looking southeast

The fact that it stands by the church (rebuilt around 1803 out of its more ancient fabric) suggests that the site was a heathen temple or sacred site, redesignated by the invading christian priesthood. A short distant east and west have been found a number of prehistoric remains in the forms of burials, standing stones and giant cairns, indicating this site to have had particular mythic importance in earlier centuries. From the standing stone if we look southeast, we see the rise of Dunglass, but the view to the stones and great pyramid of Dumgoyach, northwest, is blocked by the rise of Cuilt Brae, which I found to be a little surprising.

References:

Royal Commission on the Ancient & Historical Monuments Scotland, Stirling – volume 1, HMSO: Edinburgh 1963.
Smith, John G., The Parish of Strathblane, James Maclehose: Glasgow 1886.
Ure, David, The History of Rutherglen and East Kilbride, Glasgow 1793.

The map could not be loaded. Please contact the site owner.

Broadgate Farm, Strathblane, Stirlingshire

15/12/201816/07/2019 megalithix

Standing Stone: OS Grid Reference – NS 56929 79402

Also Known as:

Canmore ID 44439

Getting Here

Broadgate Farm standing stone

From Strathblane, take the A891 road eastwards out of the village, past the standing stone in the churchyard and the row of houses set back off the road until, a few hundred yards along, the fields open up on both sides of you. In the very first field on the north side of the road, you’ll see the standing stone, all alone, resting quietly. There’s a gate enabling you access into the field…

Archaeology & History

Broadgate Stone, with Dunglass SE

Found in close proximity to the destroyed chambered tomb of Broadgate, this small standing stone is presently set in a concrete base after an excavation here in 1982 located a cremation urn beneath the stone, confirming an old tradition that told as much. But there are some who think the stone isn’t a prehistoric one—the Royal Commission (1963) lads for one. In their brief resumé of the site they wrote:

“This stone stands just N of the road from Campsie to Strathblane, 140 yds E of Broadgate farmhouse. It is 4ft high and measures 2ft 3inches by 3ft at ground level. It may well be the stone referred to in the New Statistical Account as marking the spot where Mr Stirling of Ballagan was murdered in the 17th century and should therefore not necessarily be accepted as of prehistoric origin.”

And were it not for an excavation nearly twenty years later, this view may have been maintained. However, when Lorna Main (1982) told of what was found beneath the monolith, no mention was made of any recent remains. She wrote:

“Excavation at the base of the fallen standing stone was undertaken prior to its re-erection. A ledge had been cut on the south-west side of the shallow stone hole and fragments of the base survived and the diameter of the base is approximately 17cm. The urn contained a cremation and a small quantity of charcoal. It lay only 15cm below the ground surface and is in a poor condition.”

The very fragile state of the urn and the very eroded rounded stature of the rock itself would seem to indicate that this is more a prehistoric upright than a later 17th century one.

Folklore

There are legends of early battles in this region and J.G. Smith (1886) thought that perhaps “this great stone…mark the resting-places of Cymric heroes who did their share of the battle on the north side of the valley.”

References:

Main, Lorna, “Broadgate Farm – Standing Stone and Cinerary Urn,” in Discovery & Excavation Scotland, 1982.
Royal Commission on the Ancient & Historical Monuments Scotland, Stirling – volume 1, HMSO: Edinburgh 1963.
Smith, John G., The Parish of Strathblane, James Maclehose: Glasgow 1886.
Ure, David, The History of Rutherglen and East Kilbride, Glasgow 1793.

The map could not be loaded. Please contact the site owner.

Witch Tree, Aberuthven, Perthshire

14/12/201806/08/2019 megalithix

Sacred Tree: OS Grid Reference – NN 9621 1587

Getting Here

Witch Tree on 1901 OS-map

Just off the A9 between Stirling and Perth is Aberuthven village. Down the Main Street and just south of the village, turn west along Mennieburn Road. A half-mile on, just past Ballielands farm, you reach the woods. Keep along the road for another half-mile, close to where the trees end and go through the gate where all the rocks are piled. Walk up to the tree-line 50 yards away and follow it along the line of the fence east, til it turns down the slope. Naathen – over the barbed fence here, close to the corner, about 10 yards in, is the tree in question…

Archaeology & History

Looking along the fallen trunk

Laid down on the peaty earth, fallen perhaps fifty years ago or more, are the dying remains of this all-but forgotten Witch Tree. To those of you who may strive to locate it—amidst the dense eye-poking branches of the surrounding Pinus monoculture—the curious feature on this dying tree are a number of old iron steps or pegs, from just above the large upturned roots. About a dozen of them were hammered into the trunk some 100 years or more ago and, were it to stand upright again, reach perhaps 30 feet high or more. These iron pegs give the impression of them being used to help someone climb the tree when it was upright; but their position on the trunk and the small distance between some of them shows that this was not their intention. Their purpose on the tree is a puzzle to us (does anyone have any ideas?).

Embedded iron from the roots

Embedded iron 30-40ft along

The fallen trunk has broken into two main sections, each with iron pegs in them. The very top of the tree has almost completely been eaten back into the Earth. Unfortunately too, all the bark has completely rotted away and so identifying the species of the tree is difficult (though I’m sure there are some hardcore botanists out there who’d be able to enlighten us). The possibility that the early map-reference related to a Wych-elm (Ulmus glabra) cannot be discounted, although this would be most unusual for Ordnance officers to mistake such a tree species with a ‘witch’. Local dialect, of course, may have been a contributing factor; but in Wilson’s (1915) detailed analysis of the regional dialect of this very area, “wych elm” for witches does not occur. Added to this is the fact that the indigenous woodland that remains here is an almost glowing birchwood (Betula pendula) in which profusions of the shaman’s plant, Amanita muscaria, exceed. There were no wych elms hereby.

The tree was noted by the Ordnance Survey team in 1899 and was published on their maps two years later, but we know nothing more about it. Hence, we publish it here in the hope that someone might be able top throw some light on this historical site.

Folklore

Halfway along the fallen tree

We can find nothing specific to the tree; but all around the area there are a plethora of tales relating to witches (Hunter 1896; Reid 1899)—some with supposedly ‘factual’ written accounts (though much of them are make-believe projections of a very corrupt Church), whilst others are oral traditions with more realistic tendencies as they are rich in animistic content. One of them talks of the great mythical witch called Kate McNiven, generally of Monzie, nearly 8 miles northwest of here. She came to possess a magickal ring which ended up being handed to the owners of Aberuthven House, not far from the Witch Tree, as their associates had tried to save her from the crazies in the Church. This may have been one of the places where she and other witches met in bygone centuries, to avoid the psychiatric prying eyes of christendom.

Until the emergence of the Industrialists, trees possessed a truly fascinating and important history, integral to that of humans: not as ‘commodities’ in the modern depersonalized religion of Economics, but (amongst other things) as moot points—gathering places where tribal meetings, council meetings and courts were held. (Gomme 1880) The practice occurred all over the world and trees were understood as living creatures, sacred and an integral part of society. The Witch Tree of Aberuthven may have been just such a site—where the local farmers, peasants, wise women and village people held their traditional gatherings and rites. It is now all but gone…

References:

Gomme, Laurence, Primitive Folk-Moots, Sampson Lowe: London 1880.
Hunter, John, Chronicles of Strathearn, David Philips: Crieff 1896.
Reid, Alexander George, The Annals of Auchterarder and Memorials of Strathearn, Davdi Philips: Crieff 1899.
Wilson, James, Lowland Scotch as Spoken in the Lower Strathearn District of Scotland, Oxford University Press 1915.

The map could not be loaded. Please contact the site owner.

Beltane Well, Kenmore, Perthshire

11/12/201827/07/2019 megalithix

Sacred Well: OS Grid Reference – NN 7867 4725

Also Known as:

An Tobar
Holy Well of Inchadney

Getting Here

An Tobar, or Beltane Well, on the 1867 map

From Kenmore village on the north-side of the river, over the bridge, take the small road on your right towards Dull. After a very short distance the road runs alongside the woodland for nearly 1½ miles until, on your left, you’ll reach Drummond Cottage. Across from here a dirt-track takes you into the trees. Barely 100 yards along, watch for the overgrown path that runs down the slope on your left. At the bottom a small stream has several feeds – one of which is surrounded by a ring of bright quartz stones.

Archaeology & History

Shown on the early Ordnance Survey maps as An Tobar (meaing simply “a well”), this somewhat nondescript title betrays a much more colourful folk history, albeit dissolved by those common culprits of Church and disrespectful incomers (which shows little sign of diminishing).

Lara by the Well

Close-up of quartz surround

In the field immediately south, back up the slope above the well and through the trees, was once an ancient church whose existence has all but vanished. Hereby was held an ancient fair known as Feill nam Bann Naohm, or the Fair of the Holy Women, named after a group of nuns whose lived here, who William Gillies (1938) and others proclaim were the legendary Nine Maidens, whose dedications at wells, trees and other sites scatter Scotland. But the fair was ended in 1575 and moved to Kenmore; then, several years later in 1579, the church also moved onto Eilean nam Ban Naomh (NN 7664 4536) on Loch Tay.

The old well however, after being left by the descendants of the Holy Women or Nine Maidens, continued to be frequented by local people. Gillies (1938) wrote:

“The Holy Well of Inchadney is situated at the foot of the terrace, about five hundred yards to the north of the churchyard… Up to the middle of last century the well used to be visited by great numbers of people on the morning of Bealtuinn, the first day of May.”

In Ruth & Frank Morris’ survey (1981) they told how the site had become much overgrown and,

“The well was cleaned out in 1914 and among articles found was a stone 21 inches by 16 inches, with a rude St Andrew’s cross scratched on it, a George III farthing among other copper coins, a rudely made stone cup 2½ inches high and 7 inches in diameter, three metal buttons, a glass bead and six pins.”

No such offerings seemed in evidence when we visited a few weeks ago; but we were told that people are still seen visiting the well.

Looking into the pure waters

A small stone-laid footpath runs towards the adjacent burn from the circular well, which is almost completely surrounded by large quartz rocks. In the well itself was a small fish, showing how clean the waters are—or as would be deemed in times of olde: a ‘guardian’ of the waters.

We must also make note of the fact that, just two fields away to the north, according to the antiquarian Fred Coles (1910), a stone circle was once in evidence. This old well sat neatly between the sites of megalithic ring and church.

Folklore

In the field in front of the well, Hilary Wheather (1982) told that there once lived a legendary water bull, but she lamented on his passing. With the coming of the modern-folks and their unnatural ways,

“and having great timber lorries rumbling past your home every day is no fun for a peace-loving waterbull living in Poll Tairbh, the Bull’s Pool opposite the Holy Well. Gone are the days when he was the revered Spirit of the Meadow, passed with trembling and fear by all the young maids of the Parish lest he should jump out and carry them off to his watery lair. Half the calves of the area were sired by him and it was always easily seen which cow had the attentions of the Great Waterbull. Her calf was always the biggest and the best. But he hasn’t been seen by his pool for many a year…”

The waters are cited by Geoff Holder (2006) to be good for toothache.

References:

Coles, Fred, “Report on Stone Circles Surveyed in Perthshire (Aberfeldy District),” in Proceedings of the Society of Antiquaries, Scotland, volume 44, 1910.
Gillies, William A., In Famed Breadalbane, Munro Press: Perth 1938.
Holder, Geoff, The Guide to Mysterious Perthshire, History Press 2006.
McHardy, Stuart, The Quest for the Nine Maidens, Luath Press: Edinburgh 2003.
Miller, Joyce, Magic and Witchcraft in Scotland, Goblinshead: Musselburgh 2010.
Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.
Wheater, Hilary, Kenmore and Loch Tay, Appin Publications: Aberfeldy 1982.

Acknowledgements: Big thanks to the bunch who got us here: to Paul Hornby, Nina Harris, Aisha Domleo & Lara Domleo (ooh – and Leo too!).

The map could not be loaded. Please contact the site owner.

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!

The map could not be loaded. Please contact the site owner.