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Menhir says La Haute-Borne or La Borne-Percée de Noé dans l'Yonne

Patrimoine classé
Patrimoine Celtique
Menhirs
Yonne

Menhir says La Haute-Borne or La Borne-Percée de Noé

    19 Rue de la Borne Percée
    89760 Noé
Menhir dit La Haute-Borne ou La Borne-Percée de Noé
Menhir dit La Haute-Borne ou La Borne-Percée de Noé
Crédit photo : Edouard Hergy - Sous licence Creative Commons

Timeline

Bas Moyen Âge
Renaissance
Temps modernes
Révolution/Empire
XIXe siècle
Époque contemporaine
1500
1600
1700
1800
1900
2000
1514
First written entry
1825
Appearance on the cadastre
1883
First move
19 avril 1939
Historical monument classification
1975
Fall and backup
27 août 1996
Final relocation
Aujourd'hui
Aujourd'hui

Heritage classified

Menhir says La Haute-Borne or La Borne-Percée: by order of 19 April 1939

Key figures

Maire de Noé (1975) - Locally elected Order his transfer near the church.
Pierre Glaizal - Author and researcher Studyed Menhirs of Yonne.

Origin and history

The menhir dit La Haute-Borne, also known as La Borne-Percée, is located in Noé, in the department of l'Yonne in Burgundy-Franche-Comté. Although its official period is classified as Neolithic, its megalithic origin remains uncertain: it is more likely to be a medieval seigneurial pillar. The stone, about 1 m high for 0.30 m wide, is mentioned as early as 1514 in a report delimiting the borders between Noah and the neighbouring commune of Mâlay-le-Vicomte. She also appeared on Noah's cadastral plan in 1825, confirming her former role as a territorial landmark.

In 1883, the construction of a vicinal road led to its displacement into a ditch, where it remained until 1935. Ranked historic monument by decree of 19 April 1939 under the name "menhir", it was overthrown in 1975. To prevent her from disappearing, the mayor of Noah had her then transported and sealed near the church, before she was resettled to her current location on 27 August 1996. These movements reflect the growing concerns for its preservation in the twentieth century.

According to a local tradition reported in 1937, stone was associated with healing rites for sterile cows. The owners turned the animal around the terminal and placed a room in the pierced hole at its top, illustrating its symbolic importance in popular beliefs. This practice, although late documented, shows the persistence of customs related to erect stones, even for objects whose megalithic origin is discussed.

External links