Holy Well (destroyed): OS Grid Reference – NS 4631 7307
Also Known as:
Trees’ Well
Archaeology & History
Photo of the Well in 1893
Sadly there are no longer any remains of this holy well which was found, “beside the church dedicated to St Patrick — which was said to be built on soil brought from Ireland in honor of its patron,” wrote John Bruce in 1893. He told that its waters had “been used until lately from time immemorial by the villagers, but now has been found unfit for use and consequently ordered to be closed up.” Although its waters were used for baptisms, he made no mention of any medicinal repute, which it surely would have possessed.
Site of well on 1939 map
The original position of the well, according to Mr Bruce, was “adjoining the church” but, according to the Ordnance Survey lads, when they came here in 1963 they located a drinking fountain on the other side of the road about 80 yards to the west and designated that as being St Patrick’s Well. The place had earlier been given a wooden sign saying “St Partrick’s Well.” Local tradition attributes St. Patrick as originally coming from this village, whose saint’s day is March 17.
The place was also known as Trees’Well, suggestive, perhaps, of a local person, although I can find no reference as to who or what that might have been.
References:
Bruce, John, The History of the Parish of West or Old Kilpatrick, John Smith: Glasgow 1893.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
From Muthill, go up Thornhill Street out of the village for nearly 1½ miles. You’ll have just passed the double hairpin bend, crossed the rivulet, then reached the large old farmhouse of Lurgs. From here, turn right and after just over half-a-mile you reach Struthill where, running by the side of the house, is a small trackway. Ask the folks at the house, who are most helpful, and walk down the track for nearly 400 yards and go through the first gate on your right, crossing the field until it dips down to the burn. The boggy marshy mass running from near the top of the slope is what you’re looking for!
Archaeology & History
Shown on the 1863 map as the Chapel Well, the dedication of the waters to St. Patrick coincided with a chapel that once stood here, also in his name. Very low faint remains of the chapel, completely overgrown, can still be made out amidst the rushes. It’s one of two holy wells in Muthill parish that are dedicated to St. Patrick.
Very little of any real spring of water can be seen nowadays. Indeed, the site today is merely a much overgrown bog-of-a-well whose water oozes down the slope into the Juncus rushes, trickling into the adjacent burn. I had a drink of the water from the slopes, which tasted OK and did me no harm whatsoever.
Folklore
The most important aspects of this site was its use by local people and the attributes it was given. We know not how far back such folklore goes, but it would have been many many centuries, if not millenia. Water worship (if that’s the right word) is the most archaic of all traditional forms of veneration. This place was no exception. In John Shearer’s (1883) excellent local history work, he gave the following account of the site:
“About a quarter of a mile west from the Mill of Steps, upon a height on the right bank of the Machany, are to be seen the ruins of a small chapel. When other places of Popish worship were thrown down after the Reformation, the Presbytery of Auchterarder ordered it to be demolished about 1650 to repress the superstitions practised at this place of resort. West from the chapel is an excellent spring which was held in great veneration in those dark ages of superstition, when the ignorant and credulous populace were deceived by the crafty priests who stood below the spreading branches of an ancient ash which grew near the fount, pronouncing a benediction on the weary pilgrims as they drank of the waters. And as it was celebrated for its healing qualities in many different distempers, numbers yearly visited it from a great distance to benefit by its virtues with as much devotedness as the Mahometan pilgrims visit the tomb of their Prophet. Insanity was also cured here. Several persons testified before the Presbytery of Stirling, in 1668, that having carried a woman thither, they staid two nights at a house hard by the well. The first night they bound her twice to a stone at the well, but she came into the house to them being loosed without any help. The second night they bound her again to the same stone and she returned loosed. And they also declared that “she was mad before they took her to the well, but since that time she is working and sober in wits.”
“This well was still celebrated in the year 1723 and votive offerings were left, but no one then surviving appeared to appreciate the virtues of the stone. Small offerings were given in coin and thrown into the well and those who had no coin brought white stones which were laid in regular order along the declivity where the water runs to the river. Coins have been of late found in the well and the white stones are still to be seen. The officiating priest generally resided at Drummond Castle. Within the last sixty years, several of the gentry have come in their carriages to inspect these relics which were held in so great reputation in ancient times. The chapel and well are about one mile south west from Muthill.”
References:
MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
Holy Well (destroyed): OS Grid Reference – T 2481 8173
Archaeology & History
Highlighted on the 1838 OS-map, Grogan and Kilfeather (1997) report that there are “no visible remains” to be seen of this holy well. The cult of St Patrick is still celebrated in Ireland every year on 17 March.
References:
Grogan, Eion & Kilfeather, Annaba, Archaeological Inventory of County Wicklow, Stationery Office: Dublin 1997.
Lynch, Geraldine, “The Holy Wells of County Wicklow,” in Wicklow History and Society (edited by K. Hannigan & W. Noland), Dublin 1994.
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 Juncusconglomeratus 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 watersThe 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:
Banks, M. MacLeod, British Calendar Customs: Scotland – volume 2, Folk-lore Society: Glasgow 1939.
Booth, C. Gordon, “St Patrick’s Well (Muthill Parish),” in Discovery & Excavation, Scotland, New Series volume 1, 2000.
Guthrie, E.J., Old Scottish Customs, Thomas D. Morison: Glasgow 1885.
MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
This long-lost holy well was located on the southeast side of the town. It was highlighted on the first OS-map in 1849, but its waters were disrupted shortly after this. Daniel Conway (1882) told that,
“It flowed where there was a quarry used for the harbour works. The writer of this notice heard from two men, John Mulholland and Owen Graham, dwelling at Portpatrick in 1860, that they had seen on the rock beside the well what tradition said was the impression of the knees and left hand of St. Patrick.”
When the holy wells writer E.M.H. M’Kerlie (1916) came to visit this site, it was “no longer to be seen.” He wrote:
“The water which issued from a rock on the south side of the village is now diverted by means of pipes into another course.”
Royal Commission Ancient & Historical Monuments of Scotland,Inventory of Monuments and Constructions in Galloway – County of Wigtown, HMSO: Edinburgh 1912.
Walker, J. Russel, “‘Holy Wells’ in Scotland,” in Proceedings of the Society of Antiquaries of Scotland, vol.17 (New Series, volume 5), 1883.
From Heysham village centre by the little roundabout, go down the gorgeous olde-worlde Main Street for about 150 yards, keeping your eyes peeled for the little track up to the tree-lined church of St. Peter. Just before going up the path to the church, set back at the roadside, you’ll see an old pump in an arch in the walling. That’s St. Patrick’s Well!
St.Patrick’s Well, Heysham
Archaeology & History
Not to be confused with another St. Patrick’s Well a few miles north of here, little has been said of this old holy well in literary tomes (even Henry Taylor’s (1906) magnum opus missed it!) Sadly the waters here have long since been diverted (which violates religious tradition, quite frankly), and all we see today is an old iron water-pump set inside a stone arch, beneath which – I presume – the waters once ran. An old plaque on the site of this ancient well tells:
“This is one of two holy wells in Heysham village (the other, Sainty Well, is on private property and covered over), whose dedications are long since lost. Latterly the water from this well was used for utilitarian gardening purposes within the confines of the old rectory.
“Previously the well had fallen into disuse, suffered from surface contamination and became rubble-filled when the bank above gave way in the mid-1800s. In the early 1900s, the well-head was again rebuilt and the well itself was cleaned and made safe by capping with concrete. Recently (May 2002) the well-head has been refurbished and water artificially introduced, thus turning a derelict area into a feature of the village.”
It would be good if local people could complain to the regional water authority and make them redirect the waters beneath the well, back to the surface, to allow devotees — both Christian and otherwise — to partake of the holy blood sanctified by St. Patrick many centuries ago. And without fluoride or other unholy chemical compounds that desecrate our waters. Just the sacred waters of God’s Earth please!
Folklore
This is one of the many places in the British Isles where St. Patrick was said to have landed after he’d converted all the Irish into the christian cult! One of the traditions was that St. Patrick said the well would never run dry — which was shown to be untrue when the waters were filled in with rubble in the 19th century. The same saint also used the waters from the well to baptise and convert the peasants of his time.
References:
Quick, R.C., Morecambe and Heysham, Past and Present, Morecambe Times 1962.
To be found somewhere between the two outer embankments on the southern side of the legendary Grianan of Aileach, this — one of many St. Patrick’s Wells in Ireland — is typically attributed with healing properties. It was described in Henry Morris’ (1938) survey (amongst others) as being the place where, in the 5th century when St. Patrick came here, Prince Eoghan was baptised and thereafter turned his back on the heathen gods of his ancestors for this new christian cult which was just growing at that time. (‘Eoghan,’ pronounced owen) Thereafter other people were baptised by the waters from here, which in ancient days would have been the water supplies for those at the Grianan.
Henry Swan (1938) told that in previous times there once grew a legendary tree by this well, into which pilgrims inserted pins and other artefacts as offerings and to make wishes to the spirit of the waters. A similar thing (with the same underlying mythic structure) occurred at the tree and holy well of Loch Maree.
Up until quite recently, the well was very overgrown and in a condition that Rear Admiral Pascual o’ Dogherty called “disgusting.” He called for renovation work and action to bring this ancient site back into good health, and thankfully, as a result of the man’s proclamations, St. Patrick’s Well here has been brought back into a good state of life. Excellent stuff good sir!
References:
Lacy, Brian, Archaeological Survey of County Donegal, DCC: Lifford 1983.
Morris, Henry, ‘The Holy Wells of Inishowen,’ in H.P. Swan’s Book of Inishowen, Buncrana 1938.
o’ Muirgheasa, Enri, ‘The Holy Wells of Donegal,’ in Béaloideas 6:2, 1936.
Swan, Harry Percival, The Book of Inishowen, William Doherty: Buncrana 1938.
Attributed by Michael Dames (1996) and others before him as the abode of the Dagda and the house of the sun, this huge monument was recorded in the Irish Annals as being destroyed in 1101 AD following a great battle. A site of mythic importance to the very early Irish Kings and Queens, and used by the shamans of the tribes, The Grianan is a place of of legendary importance to folklorists, historians and archaeologists alike and has been widely described over the last 150 years. Although the site you see today was hugely reconstructed between the years 1874 and 1878, it’s still impressive and, wrote George Petrie (1840), commands,
“one of the most extensive and beautifully varied panoramic prospects to be found in Ireland”!
Used over very long periods of time, the archaeologist Brian Lacy (1983) described the Grianan, on the whole, as,
“a restored ‘cashel’*, centrally placed within a series of three enclosing earthen banks; the site of an approaching ‘ancient road’; and a holy well.”
Early ground-plan of the Grianon
Lacy’s description in the Donegal Inventory is considerable and culls from the various surveys and reports done in the past. First surveyed by George Petrie in 1835, the internal body of the stone-built site is roughly circular and measures around 25 yards across, with a singular entrance on its eastern (sunrise) side. A stone ‘seat’ is at the end of the internal passage. At the centre of the huge ‘room’, Petrie recorded traces of a rectangular stone structure that he thought might have been the remnants of some old chapel built sometime in the 18th century.
More than 25 yards outside of the primary stone building is another surrounding embankment, oval in shape, low to the ground and with another singular entrance to the east — though this entrance is not in line with that of the main structure. At a further distance out from this embankment are the remains of another two oval ‘enclosures’, though the the remains of the outermost one is considerably more fragmented.
Although the replenished ‘fort’ dates from the Iron Age, early remains here are thought to have been of Bronze Age origin. A ‘tumulus’, now gone, being one such find here.
Folklore
There is much legend here. The creation myth narrated by Scott (1938) tells that it was,
“built originally by the Daghda, the celebrated king of the Tuatha de Danann, who planned and fought the battle of the second or northern Magh Tuireadh against the Formorians. The fort was erected around the grave of his son Aeah (or Hugh) who had been killed through jealousy by Corgenn, a Connacht chieftain.”
From similar legendary sources, it is told that,
“the time to which the first building of Aileach may be referred, according to the chronology of the Four Masters, would be about seventeen hundred years before the christian era. There are strong grounds for believing that the Grianan as a ‘royal’ seat was known to Ptolemy, the Greek geographer, who wrote in AD 120. In his map of Ireland he marks a place, Regia…which corresponds fairly well with its situation.”
By the outer banking on the south-side of the fortress is the remains of a much-denuded spring of water, the old water supply for this place. It gained the reputation of being a holy well, dedicated to St. Patrick.
…the be continued…
References:
Dames, Michael, Mythic Ireland, Thames & Hudson: London 1996.
Harbison, Peter, Guide to the National Monuments in the Republic of Ireland, Gill & MacMillan: Dublin 1982.
Lacy, Brian, Archaeological Survey of County Donegal, DCC: Lifford 1983.
Petrie, George, ‘The Castle of Donegal,’ in Irish Penny Journal, 1, 1840.
Scott, Samuel, ‘Grianan of Aileach,’ in H.P. Swan’s Book of Inishowen, Buncrana 1938.
Swan, Harry Percival, The Book of Inishowen, William Doherty: Buncrana 1938.
