Chapel Well, Berryhill, Bankfoot, Perthshire

Holy Well (destroyed):  OS Grid Reference – NO 02179 34749

Also Known as:

  1. Beltane Well
  2. Canmore ID 27045

Getting Here

The reeds mark the spot

I accessed the site by parking up at Little Tullybelton, walking up the hill and crossing into the field on the left just north of the wood, then walking due west (crossing barbed wire fences) until dropping down into the valley of the Ordie Burn and following the track into the wood, then, noting where the burn crosses south of the old stone wall. The site of the well is marked by some tussocks of cotton grass. Don’t confuse with a patch of nettles and docks 2-300 hundred yards east where you enter the wood.

Archaeology & History

This well was destroyed about 170 years ago and the site of it is quite hard to find as the land has been turned over to forestry. It was near a chapel and burial ground that were also destroyed by the farmer of the time. The old wall formed part of the boundary of the detached portion or enclave of the neighbouring parish of Methven.

The Reverend Thomas Nelson, Minister of the Parish of Auchtergaven, has this to say in the New Statistical Account of 1845:

‘Superstition formerly invested St Bryde’s, and Chapel Well, and perhaps some others, with a sacred character, and made then places of resort for pious purposes.

‘On the south march of Berryhill Farm, in the same lands of Tullybeagles, there is the site of.. a chapel, where there was a burying-place, where human bones have been recently dug up; and, till of late, the people in the neighbourhood used, on the first Sabbath of May, to drink out of the Holy Well there. This sacred place is on the banks of the Ordie.’

The OS Name Book has the following entry regarding the Well:

‘The site of a Holy Well which has been traditionally associated with the adjacent chapel. The water of this well is now carried by a covered drain into the adjacent stream, and the well filled in‘.

And this regarding the Chapel:

‘The site of an ancient chapel on the north bank of the Ordie Burn, the chapel was demolished and the graveyard rooted up some years ago by the present tenant of the farm, who has pointed out the site, the dedicatory name is not known‘.

Site shown on 1867 map
Ancient track to chapel & well

I could find no evidence of the culvert which discharges the waters of the Well into the Burn. What does seem to have been missed is the survival of part of the ancient sunken roadway or pilgrim path to the site, which is still clearly visible.  The fact that it was visited by locals on the first Sabbath in May would point to it having originally been a Beltane well, and therefore of pre-Christian origin.

References:

  1. The New Statistical Account for Auchtergaven, Perthshire, 1845
  2. Ordnance Survey Name Books for Perthshire, 1859-6

© Paul T Hornby 2018


Tammie Blair’s Well, Dunblane, Stirlingshire

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

Archaeology & History

Which one is Tammie Blair’s Well?

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

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

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

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

References:

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

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

© Paul BennettThe Northern Antiquarian


St. Patrick’s Well (1), Dunruchan, Muthill, Perthshire

Holy Well:  OS Grid Reference – NN 77905 17365

Getting Here

St Patricks Well on 1863 map

Take the B827 road between Comrie and Braco. If you’re coming via Comrie, going uphill for 3.1 miles (5.1km); but if from Braco Roman Camp go along and eventually downhill for 6.6 miles (10.6km), watching out for the track to Middleton Farm by the roadside.  Walk along for 125 yards, keeping your eyes peeled for the boggy ground below on your left. You’re there!

Archaeology & History

Immediately east of the prodigious megalithic complex of Dunruchan, bubbling up amidst the usual Juncus conglomeratus reeds, are the boggy remnants of St. Patrick’s Well—one of two such sacred wells dedicated to the early Irish saint in Muthill parish. We’re at a loss as to why this Irish dood has such sites in his name in this area.  No doubt some transitional shamanic character was doing the rounds in this glorious landscape, muttering words of some neo-christian animism, eventually settling a mile from the great megalithic complex, perhaps hoping—and failing—to convert our healthy heathen populace into ways unwise.

The shallow boggy waters
The site of St Patricks Well

Whatever he may have been up to, a small stone chapel was built hereby and, it was said, even a christian graveyard, to tempt folk away from the ancient plain of cairns whence our ancestors had long since buried their dead.  But the christian’s chapel and graveyard has long since gone; and when historians before me had visited the place, St Patrick’s Well had also fallen back to Earth in the drier summers, taking the blood of the Earth back into Her body.  The heathen megaliths still remain however, standing proud on the moorland plain in clear sight from these once healing waters, whose mythic history, on the whole, has long since been disregarded….

Folklore

St Patrick’s day on March 17—”a date very near the Spring Equinox,” as Mrs Banks (1939) reminded us—may have been the dates when the waters here were deemed particularly efficacious, although we have nothing in written accounts to tell us for sure. But in the 19th century Statistical Account we find that the site was “much frequented once, as effectual in curing the hooping cough.”  E.J. Guthrie (1885) told of an ancient rite regarding the drinking of the waters for effect of the cure, saying:

“In the course of this century a family came from Edinburgh, a distance of nearly sixty miles, to have the benefit of the well. The water must be drunk before sunrise or immediately after it sets and that out of a “quick cow’s horn”, or a horn taken from a live cow, and probably dedicated to this saint.”

Also in Muthill parish, Guthrie told, St Patrick’s memory was held in such veneration that farmers and millers did not work on his day.

References:

  1. Banks, M. MacLeod, British Calendar Customs: Scotland – volume 2, Folk-lore Society: Glasgow 1939.
  2. Booth, C. Gordon, “St Patrick’s Well (Muthill Parish),” in Discovery & Excavation, Scotland, New Series volume 1, 2000.
  3. Guthrie, E.J., Old Scottish Customs, Thomas D. Morison: Glasgow 1885.
  4. MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
  5. Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.

© Paul BennettThe Northern Antiquarian


St. Blane’s Well, Dunblane, Stirlingshire

Holy Well (lost):  OS Grid Reference – NN 781 015

Also Known as:

  1. Bruce’s Well

Archaeology & history

Very little is known about this long-lost site, mentioned just once in Alexander Barty’s (1944) standard history book on Dunblane.  Its exact location is difficult to cite with any certainty, although a ‘Well’ is marked on the 1862 OS-map not far from where Mr Barty proclaimed it to be:

“In the close known as Regent’s Square in Braeport, opposite the public school, was a well called Bruce’s Well and also St Blane’s Well, and probably water from this supplied a well in Cathedral Market Garden to the west.”

Position of St. Blane’s Well?

St Blane is a Celtic saint whom tradition says gave his name to the town and whose festival date is August 10.  In the area of the Allan Water St Blane was said to have set up his cell, which eventually became the prestigious ceremonial temple known as Dunblane Cathedral (although some evidence points to his original settlement being on the higher ground above the cathedral).  Originally born on the Isle of Bute around 565 CE, another St Blane’s Well can be found at Kingarth on his home island.

References:

  1. Armitage, Paul, The Holy Wells of Stirling and District, TNA 2019.
  2. Barty, Alexander B., The History of Dunblane, Eneas Mackay: Stirling 1944.
  3. Towill, Edwin Sprott, The Saints of Scotland, St Andrews Press 2012.

© Paul BennettThe Northern Antiquarian


Gilfeilzie Well, Alyth, Perthshire

Sacred Well (destroyed):  OS Grid Reference – NO 2675 5071

Also Known as:

  1. Well of Gilfeilzie

Archaeology & History

Long lost, this was a sacred well whose history has all but fallen away.  Were it not for the historian James Meikle (1925), whose excellent survey of Alyth parish cites a record and brief narrative of the site, we’d no longer know it ever existed.

It was located 1¾ miles northeast of Alyth, roughly halfway between the giant and mightily impressive Barry Hill hillfort (NO 2623 5039) and the lost stone circle of Hell Hole (NO 2801 5066).  It is the name of the Well itself that invited scrutiny in Meikle’s place-name book which, he told, meant a hut, but also a “cell, shrine in a temple,” or “at the church.”  No church has ever been recorded here, although a small hamlet was in the adjacent field to the west—long since cleansed by the English in the genocide known as The Clearances.  The well was shown and named on an 18th century estate map by William Panton in 1772, as Meikle told us,

“near the south bank of the Slatenty Burn, known there are the Burn of Babylon.  The well is now drained, but it was evidently within what is the first cultivated field east of the heath-covered skirts of Barry Hill, and 40 or 50 yards from its north-east corner.  Above the well and above the old loan from Inverqueich, and mostly within the same field, were half a dozen scattered cottages, with a kiln…; and as baptisms in 1649 tend to show that there were more houses than one in Gilfeilzie, the whole group must have been so named.”

When Paul Hornby and I visited the place yesterday, we could find no trace whatsoever of the well.

References:

  1. Meikle, James, Places and Place-Names round Alyth, Alex Gardner: Paisley 1925.

© Paul BennettThe Northern Antiquarian


Devil’s Well, Abernethy, Perthshire

Sacred Well:  OS Grid Reference – NO 19430 14758

Also Known as:

  1. Canmore ID 28084

Getting Here

Devil’s Well on 1860 map

From Abernethy village, go west along the A913 road for half-a-mile, then turn left up the long and winding Glenfoot road up the Abernethy Glen.  About a mile up on your left-side is Craigden Farm and, just a bit past this, the forestry plantation.  Just before the trees, cut up the field and head uphill, passing the near forest of gorse, until you reach the huge detached house of Turflundie.  In the field immediately east, right up against the barbed-wire fence where it meets the depleted forestry, a very small trickle of water emerges beneath a small pile of rocks.  You’re here!

Archaeology & History

Long since thought to have been lost, the trickling remains of this old Well of the Devil are, in fact, still running beneath the pile of stones just over the barbed-wire fence on the edge of the forestry section.  A cluster of other worn rounded rocks scatter the ground just to the rear of where the water first comes out of the ground, suggesting, perhaps, that a small well-house covered the spring; but this is me being speculative, as there’s no mention of this in the early writings of the Ordnance Survey lads, nor is one shown on the first OS-map of the area in 1860.  And you’ll see on the OS-map how the well is slightly lower than where it presently trickles, but this is down to the fact that the source of it was piped-off at sometime in the not-too-distant past, as evidenced by remains of such piping laying just over the barbed-wire fence close to the source.  In truth, unless you’re hardcore, there’s very little to see.

Folklore

The trickling waters are on the other side of this fence

The dedication of this water-site to the christian ‘devil’ is obviously a corruption of its original traditional name, which may have simply been to the Bodach, or ‘Old Man’ in Gaelic and northern British lore.  The bodach‘s consort is the great prima Mater of the northern realms known as the Cailleach, but I can find no dedication to Her anywhere nearby.  The best we have are the ‘Witches Graves’ a half-mile to the northwest, below the edge of the geological ridge overlooking Abernethy, where folklore tells us 22 women were murdered and buried by the local christians several centuries ago.

In the Ordnance Name Book of 1859, they recorded that,

“A small Spring well on the farm of Turflundie, so called from the mark of a cloven hoof on a near, supposed to have been made by his Satanic majesty when he stopped to quench his thirst at this well during some of his midnight rambles.”

There’s no apt word that follows the word “near”, but assume it was meant to be a “stone,” although we could find no such stone close by and there are no known petroglyphs that could account for that ingredient.

References:

  1. Morris, Ruth & Frank, Scottish Healing Wells, Alethea: Sandy 1982.

© Paul BennettThe Northern Antiquarian


Pitcur Souterrain (3), Kettins, Perthshire

Souterrain:  OS Grid Reference – NO 2529 3738

Also Known as:

  1. Canmore ID 30539
  2. The Cave
  3. Pitcur II (Wainwright)

Getting Here

Pitcur souterrain entrance

From Coupar Angus, take the A923 road southeast for nearly 2½ miles where you reach the crossroads.  Keeping walking along the A923 for just over 300 yards, then where you come to the second field on your left, follow the line of fencing the slope until you reach an overgrown fenced section.  It’s in there!

Archaeology & History

This is a mightily impressive site, which I’ve been looking forward to experience for many an age.  And—despite Nature covering it in deep grasses—it was even better than any of us anticipated.  Souterrains are ten-a-penny in this part of Scotland, but this one’s a beauty!  Here, dug 6-8 feet into the ground are at least two long curvaceous passageways, linked by another stone-roofed passageway—with the longest central passage leading at one end into a completely covered stone hallway, whose end is blocked by a massive fall of earth.  Outside this entrance, laid on the ground, is what looks like a possible old stone ‘door’ that may have once blocked the entrance, now fallen into disuse.  It is too small to have been a roofing stone.  In the walling just outside the entrance, on your left, you will see a faint cup-marked stone (Pitcur 3:5) and a larger cup-and-ring stone (Pitcur 3:6), both just above ground-level.

Inside looking out (photo by Frank Mercer)

Outside looking in (photo by Frank Mercer)

The site is evocative on so many levels: not least because we still don’t know what the hell it was used for.  The over-used idea that souterrains were cattle-pens makes no sense whatsoever here; the idea that they were food storage sites is, I suppose, a possibility; that they were possible shelters for people during inter-tribal raids is another; and equally as probable is that the deep dark enclosed construction was used by shamans, or neophytes enclosed for their rites of passage.  Iron Age archaeology specialist Ian Armit (1998) thought there may well be some as yet undiscovered “timber roundhouse” associated with this souterrain, awaiting excavation.  He may be right.  When we came here the other week we found previously unrecorded cup-and-ring carvings, at a site already renowned for decent petroglyphs.  A post-winter visit will hopefully bring us more finds.

The general history of this strange site is captured in Wainwright’s (1963) survey of souterrains, in which he wrote:

“Pitcur II was discovered in 1878 when a large stone, hit by a plough, was removed to reveal an underground passage.  Mr John Granger, tenant of Pitcur farm, excavated the souterrain himself, and twenty-two years later his son, Mr A. Granger Heiton, said that the only objects found by members of his family were ‘a small red clay bowl of Samian ware in pieces’ and ‘a Roman coin.’  The latter, according to David MacRitchie, ‘has been lost sight of’.  Mr Granger Heiton also told McRitchie that ‘one or two other coins were reported as having been found’, but were not seen by his father.

“As an excavation, Mr Granger’s effort seems to have been unsatisfactory by any standards, and it was followed by a ‘supplementary excavation’ conducted by Mr R. Stewart Menzies.  This was more successful as a relic-hunting operation, if not as an archaeological excavation, for between one hundred and two hundred finds are reported, including ‘a bronze pin’ and ‘a quantity of stones, beads, etc.’  But these too ‘seem to have been mislaid.’

Newly-found Pitcur 3:2 carving

Curiously Mr Wainwright made little mention of the impressive petroglyphs within this complex, save to say that “they were too heavy to be removed and ‘mislaid’.”  There are at least seven of them at Pitcur-3: four complex cup-and-ring designs and three basic cup-marked stones (described individually in separate site-profiles).  They have all been incorporated into the walls and roofing stones. At least one of these is so eroded (Pitcur 3:2) that there is little doubt it was re-used from a now-lost neolithic structure; the rest may have been from Bronze Age sites (also lost) and their respective lack of erosion shows they have been inside this Iron Age structure, away from Nature’s wind and weathering effects. It is likely that the re-use of these carvings in Pitcur-3 was of significance to the builders; although we cannot be sure as to what their function may have been within the souterrain.  It’s quite possible that some form of ‘continuity of tradition’ as posited by David MacRitchie (1890) was in evidence, over that huge time scale from the neolithic into the Iron Age, relating specifically to the animistic plinth implicit in all early agrarian cultures.

But the first real overview of the site was written at the end of the 19th century by David MacRitchie (1900), over twenty years after its rediscovery in 1878.  His account was a good one too:

“The Pitcur house consists of one long subterranean gallery, slightly curved throughout most of its length, and bending abruptly in a hook shape at its western end. From this western end a short broad gallery or room goes off, curving round the outside of the ‘hook.’ The length of the main gallery, following the medial line, and measuring from the extreme of the entrance at either end, is almost 190 feet; while the subsidiary room is 60 feet long. For most of its length, this subsidiary room is 10 feet wide, measuring at the floor level. On account of this unusual width, it is reasonable to suppose that its roof was of timber; for although the walls slightly converge at the top, reducing the intervening space to 8 or 9 feet, the span is still so great that a flagged roof would scarcely have been practicable. To be sure, the walls might have been raised several courses higher, in the usual ‘ Cyclopean arch,’ and thus the interval to be bridged would become sufficiently narrowed at a height of say 12 feet. But there is no indication that the walls of any portion of this earth-house ever rose higher than the present level of their highest parts. Thus the inference is that this subsidiary room may have been roofed with timber.”

Modern groundplan (after RCAHMS, 1994)

MacRitchie’s 1900 groundplan

It may, but we have no remaining evidence to tell us for sure. MacRitchie cited possible evidences from elsewhere to add weight to this thought, but had the humility to leave the idea open, telling simply how “no vestige of a roof is visible at the present day, and the whole of this side room is open to the sky,” as with the majority of this entire souterrain.  In my opinion, more of it would have been roofed in stone slabs, but these would seem to have been robbed.  Certainly a well-preserved cup-marked stone (Pitcur 3:3) laying up against one of the walls appears to have slid from its topmost covering position into where it now rests in the passageway (near ‘b‘ in MacRitchie’s plan).

Continuing with Mr MacRitchie’s account, he (like most of us) found the underground section most impressive, telling:

“This covered section is unquestionably the most interesting and instructive of the whole building; for, as already stated, the other parts are more or less ruined and roofless. A few remaining flags lying in the unroofed part of the main gallery show, however, that it once possessed the usual stone roof throughout its entire length. This was rendered possible by the comparative narrowness of the main gallery, the width of which on the floor averages about 6 feet. The greater breadth of the subsidiary gallery will be realised by glancing at the cross section, a-b in the plan.

“The Pitcur earth-house had at least three separate entrances, namely, at the points hi, and j.  The subsidiary room appears also to have had an independent connection with the, outside world, at the point g, and perhaps also f, though the latter may only mark a fireplace or air-hole, for the condition of the ruin makes it difficult for one to speak with certainty. The entrance at i, which slopes rapidly downward, is roofed all the way to d; and consequently this short passage remains in its original state.

“Within the covered portion, and quite near its entrance, a well-built recess (e in the plan) seems clearly to have been used as a fireplace, although the orifice which presumably once connected it with the upper air is now covered over.  Another and a smaller recess in the covered portion (k in the plan) can hardly have been a fireplace, and it is difficult to know what it was used as.

“One other point of interest is the presence of two cup-marked stones (p and q on the plan). Of these, the former is lying isolated on the surface of the ground near the entrance i, while the latter forms one of the wall stones beside the doorway c.”

‘Fireplace’ near the entrance

The internal ‘cave’ section has that typical damp smell and feel to it, beloved of underground explorers.  As we can see in MacRitchie’s old photo of the site, the seeming ‘fireplace’ that he mentions is very obvious. Frank Mercer posited the same idea about this underground alcove when he first saw it, and it makes a lot of sense.  On the left-upright stone in the photo (right) you can just make out a single cup-marking (Pitcur 3:7) which we found when we visited; another one may be on the inside edge of the same fireplace.  If you climb up on top of the souterrain close to where the opening of the fireplace would have been, you’ll see the impressive Pitcur 3:5 petroglyph; whilst the Pitcur 3:1 carving is difficult to see (though Mr Mercer noticed it), just above ground-level, beneath the covering stone ‘m‘ in MacRitchie’s plan.  All in all, a bloody impressive place!

Folklore

In earlier centuries the site was known locally as The Cave, yet considering how impressive it is, folklore and oral tradition seem sparse.  Even David MacRitchie (1897) struggled to find anything here.  But in one short article he wrote for The Reliquary, he thought that stories of little-people may have related to Pitcur-3:

“A tradition which a family of that neighbourhood has preserved for the past two centuries, has, in the opinion of the present writer, a distinct bearing upon the “cave” and its builders.

“This is that, a long time ago, a community of “clever” little people, known as “the merry elfins,” inhabited a “tounie,” or village, close to the place. The present inheritors of the tradition assume that they lived above ground and do not connect them at all with this “cave,” of whose existence they were unaware until a comparatively recent date. But, in view of a mass of folk-lore ascribing to such “little people” an underground life, the presumption is that the “tounie” was nothing else than the “cave”. This theme cannot be enlarged upon here; but a study of the traditions relating to the inhabitants of those subterranean houses will make the identification clearer.

“It may be added that the term “Picts’ house” applied to the Pitcur souterrain, is in agreement with the inherited belief, so widespread in Scotland, that the Picts were a people of immense bodily strength, although of small stature.”

References:

  1. Armit, Ian, Scotland’s Hidden History, Tempus: Stroud 1998.
  2. Barclay, Gordon, “Newmill and the ‘Souterrains of Southern Pictland’”, in Proceedings Society of Antiquaries, Scotland, volume 110, 1980.
  3. Mackenna, F.S., “Recovery of an Earth House”, in The Kist, volume 4, 1972.
  4. Mackie, Euan, Scotland: An Archaeologial Guide, Faber: London 1975.
  5. MacRitchie, David, The Testimony of Tradition, Kegan Paul: London 1890.
  6. MacRitchie, David, “Pitcur and its Merry Elfins,” in The Reliquary, 1897.
  7. MacRitchie, David, “Description of an Earth-house at Pitcur, Forfarshire,” inProceedings Society of Antiquaries, Scotland, volume 34, 1900.
  8. Neighbour, T., “Pitcur Souterrain (Kettins parish)”, in Discovery & Excavation Scotland, 1995.
  9. Royal Commission on the Ancient & Historical Monuments of Scotland, South-East Perth: An Archaeological Landscape, HMSO: Edinburgh 1994.
  10. Wainwright, F T., The Souterrains of Southern Pictland, RKP: London 1963.
  11. Warden, Alex J., Angus or Forfarshire: The Land and People – Descriptive and Historical – 5 volumes, Charles Alexander: Dundee 1880-1885.
  12. Young, Alison, “Cup-and ring Markings on Craig Ruenshin, with some Comparative Notes“, in Proceedings Society of Antiquaries, Scotland, volume 72, 1938.

Acknowledgements:  This site profile would not have been made possible were it not for the huge help of Nina Harris, Frank Mercer & Paul Hornby.  Huge thanks to you all, both for the excursion and use of your photos in this site profile. 🙂

© Paul BennettThe Northern Antiquarian


Bishop’s Well, Dunblane, Stirlingshire

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

Also Known as:

  1. Canmore ID 24681

Archaeology & History

Bishop’s Well on 1899 map

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

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

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

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

References:

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

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

© Paul BennettThe Northern Antiquarian


Witch Tree, Aberuthven, Perthshire

Sacred Tree:  OS Grid Reference – NN 9621 1587

Getting Here

Witch Tree on 1901 OS-map

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

Witch Tree03

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 pieces or iron from roots...

Embedded iron from the roots

Embedded iron 30-40ft along

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

Looking along the fallen trunk

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:

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

© Paul BennettThe Northern Antiquarian


Well of the Mosses, Glen Almond, Perthshire

Healing Well:  OS Grid Reference – NN 82865 33096

Getting Here

Spring of the Mosses

Spring of the Mosses

Take the dirt-track up Glen Almond for 3½ miles until you reach the standing stone of Clach an Tiompan.  The giant long cairn of the same name is just above the track on the other side.  Walk past this and start walking uphill, diagonally, until a few hundred yards up, a ridge levels out with some unrecorded habitation sites upon it.  The clear waters of this spring are on the eastern edge of this ridge.

Archaeology & History

A little-known spring of water found on the slopes immediately above the giant Clach an Tiompan long cairn.  Beautifully clear water emerges from beneath a large rock that rests by an ancient pathway running across the mountain-slope, used by the local people who lived here before the genocide of The Clearances.  When we visited the place recently, the waters were low, but still running, and the mosses which reach along the length of the burn were almost iridescent in the evening sunlight.

The living glows of moss & water

The living glows of moss & water

Looking upstream to its source

Looking upstream to its source

Upon drinking here, there was that subtle sweetness to the waters, typical of many moss-clad sites, indicating it to have that typical medicinal virtue as a place to renew or revitalise your low-sugar energies after you’ve finished your meditation and rest, gazing within the enchanting mountains in which you are being held.  It’s a truly wonderful little site!

© Paul BennettThe Northern Antiquarian