Along the A823 road from the Pool of Muckhart up to Glendevon, watch out for the small left turning opposite the car-parking spot by the Castlehill Reservoir a couple of miles up the road. Walk up this small road a mile or so to the Glenquey reservoir, taking the footpath on your right and making sure you walk along the north-side of the waters. You’ll eventually reach a small set of beautiful mossy green waterfalls (with the rounded fairy hill of Maiden Castle ahead of you). This is the Garchel Burn. Take steep the path up the side until it levels out a bit, heading for the small clump of stones on the near skyline a couple of hundred yards ahead. That’s it!
Archaeology & History
This is a curious little cluster of seemingly multi-period remains sitting on the edges above the gorgeous waters of the Garchel Burn. The Royal Commission Canmore report ascribes the scattered rocky cluster below the deer-fencing as the main hut circle – and the line of walling running slightly down the slope does have that traditional Iron Age look about it. But it’s yet to be excavated. The larger ring of stones constituting the main ‘circle’ is very much bogged-down, literally, amidst tussock and marshland, with an arc of stones running away from the circle and it’s obviously been made use of it by people in more recent times.
Small ‘hut circle’ to centre
Below the larger rock cluster is a lovely oval structure, built upon a slight rise overlooking the burn, with all the rocks in the structure overgrown with age and grasses. Tis a beautiful spot to sit and hear the silence of the waters around you. Aerial images show the outlines of other roughly circular remains in the same area, but none are yet excavated – and some are distinctly much later in period, medieval by the look of things and very probably used by farmers in more recent centuries. In all probability, there are more things to be found up here, hiding within the forests…
From Dollar town centre, take the road up to the gorgeous Castle Campbell, but instead of turning up towards the castle, keep on the road, uphill, for another quarter-mile. As the road begins to level out, a small field and driveway on your left heads up to Kiloran house. Stop here, and note the stone in the field, right by the fence alongside the footpath which runs uphill by the field-side up into the woods. That’s the Wizard’s Stone.
Archaeology & History
The Wizard’s Stone, Dollar
This site doesn’t seem to be the remains of an authentic prehistoric standing stone (unlike the one along the same ridge a mile east at Castleton), but is more of a memorial rock relating to some witch traisl that occurred here several centuries ago. By virtue of this, I felt it needed to be included on TNA.
Not listed by Canmore, the stone is found in an area with a rich cluster of heathen place-names—most intriguing of which is the ‘Lochy Launds’ woodland, right above where this Wizard’s Stone now rests. The stone has been broken into smaller pieces in recent years—as the photos here show—and the small standing stone which remains is barely 3 feet tall at the edge of the field.
The local writer and historian Rennie McOwan (1989) told that it marked the spot where a warlock was burned in the 16th century. Years later, a local land-owner called John Moir erected the stone here as a memorial to the event. This was subsequently echoed by fellow local history writer Bruce Baillie (1998), when he wrote:
“A large whinstone in a field in a field is known as ‘The Wizard’s Stone’, having been set there by one of the Moirs to take the place of a rotting stake said to mark the spot where the last Dollar witch (and, naturally, the last Scots one), named Forrester, was burnt, though this is probably folk confusion with the vicar of Dollar, Thomas Forrest.”
Angus Watson (1995) could find no early references of this stone, other than it being mentioned in the 1860 Ordnance Survey Name Book. Further information on the site would be most welcome.
Folklore
Wizard’s Stone, looking down to the road
Reputedly one of the haunts and gathering places of the witches of the area, this spot was also known as Lochyfaulds, which the place-name giant W.J. Watson (1926) tell us means the ‘place of the Black Goddess,’ like the “Valley of the Black Goddess” of Glen Lochay, 40 miles to the northwest of here near Killin. Modern folklore ascribed the wizard here to have been Merlin—as highlighted in the adjacent place-name of “Merlin Park.”
References:
Baillie, Bruce, History of Dollar, DMT: Dollar 1998.
McOwan, Rennie, The Green Hills, CDL: Alloa 1989.
Watson, Angus, The Ochils: Placenames, History, Tradition, PKDL: Perth 1995.
Watson, W.J., The History of the Celtic Place-names of Scotland, Edinburgh 1926.
The concentric ring carving shown here was found on the north side of the large gardens at Leaston House early in the 20th century. It was first reported by the Royal Commission (1924) boys, who told us that the small free standing stone measured 2½ feet long and was 1¾ feet wide, consisting of 5 concentric rings about 15 inches across. No central cup-marking existed in the middle of this carving — like the Grey Stone at Harewood and a small number of other multiple-ringed petroglyphs. No other notes were made about any other associated monuments. The carving was included in Ron Morris’ (1981) survey, with no real additional material. Although the Canmore report told that the carving could be found “in a rockery bordering the lawn north of Leaston House,” its present whereabouts remains a mystery.
Only known photo of the stone
This is one of a number of cup-and-ring stones that have been ‘lost’, either through destruction or through some dood simply taking it for their own private collection (a practice even the modern rock art student, Paul Brown, has openly admitted in one of his books). Not good. This lost Leaston Hall carving was probably “acquired” by some local and probably rests either in their garden or hall somewhere. If anyone knows where it hides, please tell us — as this is an important carving.
Morris, Ronald W.B., “The Cup-and-Ring and Similar Early Sculptures of Scotland; Part 2 – The Rest of Scotland except Kintyre,” in Transactions of the Ancient Monuments Society, volume 16, 1969.
Morris, Ronald W.B., The Prehistoric Rock Art of Southern Scotland, BAR: Oxford 1981.
Royal Commission on the Ancient & Historical Monuments of Scotland, Inventory of Monuments and Constructions in East Lothian, HMSO: Edinburgh 1924.
Acknowledgements:
With thanks to Janet Donaldson-Elder for the place-name correction!
Go into the Fortingall churchyard, turning left through the gates (walking across in front of the enclosed sacred yew tree), towards the dip in the walling past the graves. Go over this wall, turning left and through another small gate. Immediately through the gate, note the small upright stone on your right, below an offspring of the old yew tree. That’s the spot!
Archaeology & History
In the legendary churchyard at Fortingall — home to remains from a panoply of beliefs — below the sacred yew tree we find the remains of this hewn piece of stone, recovered from the Earth beneath the roots of the old tree more than 100 years ago. Upon its crown we see a cluster of cup-markings: Fred Coles (1910) counted 14, I counted 13, the Ordnance Survey boys counted 9, and other surveyors are somewhere in between.
Fred Cole’s sketch of the stonePhoto of the cup-markings
Described and illustrated in the Strathtay rock art survey of Sonia Yellowlees (2004), it seems that the earliest mention of the stone was by our Perthshire megalith hunter Fred Coles (1910). When he wrote about it, the site had only recently been rediscovered. He told that he was,
“informed by Rev. W. Camphell, minister of the parish, that in 1903, when some alterations were being made in that portion of the burying-ground belonging to the late Sir Donald Currie of Garth, the workmen came upon this Stone lying at a depth of 8 feet, at a point not many feet distant from the stem of the famous Yew-tree. Noticing the cup-marks on the Stone, the workmen raised it and set it up erect on the site it now occupies, close to the western wall of the Garth burial-ground — about 25 feet from the spot where it was unearthed: In the plan annexed (fig.2) the oblong bounded by the letters A B C D shows the dimensions of the base, and the small cup-marked surface, evidently much broken, and 2 feet 10 inches above ground, shows all that now remains of the work of the prehistoric artificer. There are no rings or grooves, and the cups, except for clearness and neatness of finish, do not present any special features.”
…and another angle.
Mr Coles then made some intriguing suggestive remarks regarding the position of the carving beneath the ancient yew tree (which to those of you who aren’t aware, is believed to be the oldest yew tree in Europe and has a pagan altar next to it), wondering whether the animistic tradition of the tree had anything to do with the carving itself. It would certainly make sense. But there is also the possibility that the carving was brought from elsewhere and placed by the tree at a later date. We simply don’t know.
Follow the same directions as if you’re going to the Maiden Castle fairy hill. About 100 yards before reaching the hill, on the right-hand side of the footpath between the tree-line and the small stream, you’ll see a small pool of water. That is the Maiden’s Well.
Archaeology & History
Maiden’s Well & the fairy haunt of Maiden Castle hill behind
A mile northeast of the faerie-haunted Butter Well, just on the border of Clackmannanshire and Perthshire, we find this little-known magickal spring. More than a century ago, the story of this remote well was heard about hundreds of miles away by one Rev. Andrew Clark of Oxford, “who heard it from the late sexton of the parish of Dollar, in the county of Clackmannan” and who then mentioned its existence to the great Victorian Celtic scholar John Rhys (1901), who subsequently wrote of it as being “a fine spring bordered with flat stones, in the middle of a neat, turfy spot”, close to the legendary faerie hall of Maiden Castle. The well itself has now given birth to a pool whose waters, so folklore and text ascribe, always provides good clear water even in the height of summer.
The local historian Hugh Haliburton (1905) told that the well obtained its name from a princess who was held captive in Castle Campbell in the valley to the southwest, and that she was sometimes allowed out of prison by her captors, to walk to the well and drink its waters.
Folklore
This tale has been mentioned by various historians and, no doubt, has some religious relevance to the faerie lore of Maiden Castle, close by, Bruce Baillie (1998) told:
“A story associated with it states that it is haunted by the spirit of a beautiful maiden which only appears at night and, should any male attempt to kiss her, coronary thrombosis occurs.”!
The Maiden’s Well pool
Earlier accounts tell of magickal rites that could be used to invoke the beautiful maiden, but once again dire consequences may befall the poor practitioner.
To this day, local people visit the well and make offerings to the spirit of the waters, as you’ll see if you come here. Some of the remains here are very old; and a visit not long ago indicated that offerings were made even when surrounded by depths of snow in the middle of a freezing winter.
References:
Baillie, Bruce, History of Dollar, DMT: Dollar 1998.
Fergusson, R. Menzies, The Ochil Fairy Tales, Clackmannan District Libaries 1985.
1860 map showing Maiden Castle (and the Maiden’s Well)
Take the small steep road uphill from the town of Dollar in Clackmannanshire towards Castle Campbell. Less than 100 yards above the small parking spot by the small white house near the top of the hill, turn to walk up the footpath on your right above the house, following the edge of the depleted forestry plantation parallel with the valley. Cross the valley a few hundred yards up, but keep to path on the other side that stays parallel with the stream. You’ll hit a small rocky glen a half-mile up. Walk thru it, alongside the very edge of the forest till the trees break and there’s a gap in the hills. You’ve just walked past the Maiden’s Well and in front of you is a large natural rounded hill, which the footpath bends around. This hill is the Maiden Castle. (if you walk round this, a view into the eastern hills and a small lake opens up ahead of you)
Archaeology & History
The fairy hill of Maiden Castle
A large rounded hill marking the opening of Glenquey to the north and the Glen of Care to the south. Although ascribed in place-names old and new as a ‘castle’, there are no remains as such left here to account for this title. Angus Watson (1995) tells of the possibility of the place deriving its name from the Gaelic Creag Ingheann, or maiden crag. In Bruce Baillie’s (1998) survey of the area, in trying to give some relevance to the place-name, he points out that whilst no hillfort or cairn that might help account for the folklore (see below),
“Large-scale maps indicate a spot opposite on Hillfoot Hill as Greig’s Grave. There would seem to be something ancient here but of what nature it is, at the moment, impossible to say.”
When we visited the place yesterday, snow still covered much of the ground hereby, so we couldn’t do our usual explorations seeking for old sites (even the hut circles 100 yards away were covered over). The legendary healing waters of the Maiden’s Well are below here, by the side of the burn.
Folklore
This large rounded hillock was evidently a place of some importance in bygone days if the folktale here is anything to go by. Although the story echoes the some of the core sequences of modern ‘close encounter’ abduction events, other ingredients here tell of more arcane peasant rites that were once part of the social structure of our ancient heathen tribes:
“A piper, carrying his pipes, was crossing from Glendevon to Dollar in the grey of the evening. He crossed the Garchil (a little stream running into the Quaich), and looked at the Maiden Castle and saw only the grey hillside and heard only the wind soughing through the bent. But when he had passed beyond it, he suddenly heard a burst of lively music and turned round to look at what was causing it. And there, instead of the dark knoll which he had seen a few moments before, he beheld a great castle, with lights blaring from the windows, and heard the noise of dancing issuing from the open door. He went back somewhat incautiously to get a closer view, and a procession issuing at that moment from the Castle’s open door, he was caught up and taken into a great hall ablaze with lights, while people were dancing on the floor. He was at once asked to pipe to them and was forced to do so, but agreed to do so only for a day or two. At last getting anxious, because he knew his people would be wondering why he had not come back in the morning, as he had promised to do, he asked permission to return home. The faeries seemed to sympathise with his anxiety and promised to let him go if he played a favourite tune of his, which they seemed fond of, to their satisfaction. He played his very best. The dance went fast and furious, and at its close he was greeted with loud applause. On his release he found himself alone in the grey of the evening, beside the dark hillock, and no sound was heard save the purr of the burn and the soughing of the wind through the bent. Instead of completing his journey to Dollar, he walked hastily back to Glendevon in order to relieve his folk’s anxiety. He entered his father’s house and found no kent face there. On his protesting that he only gone away for a day or two before, and waxing loud in his bewildered talk, a grey old man was aroused from a doze beside the fire, and told how he had heard when a boy from his father that a piper had gone away to Dollar on a quiet evening, but had never been seen or heard since, nor any trace of him found. It turned out the piper had been in the ‘Castle’ for a hundred years.”
The Fortean experts John Keel (1971) and Jacques Vallee (1970) both contended, quite rightly, that some aspects of the ancient encounters related in such folklore has strong parallels to modern UFO ‘abduction’ events. In addition, Paul Devereux (1989) cites that such events occur where strong geomagnetic forces exist in proximity to rock outcrops, as found here.
There is the additional feature in these stories of the music of both faerie and pipers alike, whose revelling jigs carry the mortal out of time and, when returning back to human life, find no one recognises them. This is a condition of some rites of passage in traditional societies, where mothers and fathers no longer recognise their child after they have been through the rituals after visiting spirit-lands and returning as adults for the first time: an element in our faerie-lore that has been overlooked in assessing the nature of these fascinating tales.
References:
Baillie, Bruce, History of Dollar, DMT: Dollar 1998.
Devereux, Paul, Earthlights Revelations, Blandford: London 1989.
Fergusson, R. Menzies, The Ochil Fairy Tales, David Nutt 1912.
Keel, John A., UFOs: Operation Trojan Horse, Souvenir Press: London 1971.
Rhys, John, Celtic Folklore – Welsh and Manx: volume 1, Oxford University Press 1901.
Vallee, Jacques, Passport to Magonia: From Folklore to Flying Saucers, Tandem: London 1975.
Watson, Angus, The Ochils: Placenames, History, Tradition, PKDC: Perth 1995.
Landscape of Giants Knowe (photo by Marion Woolley)
Amidst the colourful and nurturing landscape close to the gigantic Dunruchan standing stones and just along the road from the solitary Craigneich stone, in the field across the road above Straid farmhouse could once be seen a fascinating-sounding prehistoric site that has sadly been destroyed. Some of the remains of this old monument can be found in the field-clearance of stones just over the fence, above the top of the field (many fields round here have scatterings of large stone clearings at the field edges), but we have no detailed accounts of the site. It was mentioned in early notes by the Ordnance Survey to have been,
“A large circular heap of small stone and gravel entirely removed in 1831. An urn filled with ashes and several stone coffins were found under it.”
The local historian John Shearer (1883) later told us that,
“A small mound of earth on the farm of Strayd, called Crock-nafion or the Giant’s Knowe, or the Fingalian’s Knowe, was cleared away several years ago. An urn containing burnt bones was discovered.”
Any additional information about this site and its folklore, would be greatly appreciated.
Folklore
To the west along Glen Artney whence our view takes us from here, old legend told that the valley was once the abode of a great giant who lived in a cave in one of the mountains thereby. In mythic lore, giants were the creation deities of hills, mountains and other geological forms, whose narratives were overturned and demonized by the incoming christian cult many centuries ago. It is likely that this once great tomb was deemed as the burial-place of our local giant – which would make this prehistoric site neolithic in age. But — logical though it is — this idea is pure speculation…
References:
Hunter, John, Chronicles of Strathearn, David Philips: Crieff 1896.
Shearer, John, Antiquities of Strathearn, David Philips: Crieff, 1883.
On the level ground a half-mile south of the large Fairy Knowe prehistoric tomb, Bridge of Allan had a site of its own up until being destroyed sometime in the 19th century. Nothing much is known about the tomb – or “cist containing a skeleton”, as the Royal Commission (1963) lads called it – apart from the notes given in J.E. Alexander’s (1868) essay on the Fairy Knowe, where he told:
“It is right, however, to mention, that a few years ago, in digging the foundations of the house of Annfield, Bridge of Allan, at nine feet from the surface, there was found in the sand, and apparently undisturbed, a fine cist, containing the skeleton of a young female; and under the right arm was a small clay urn, corroborating the opinion of Professor Innes, that in many cases the so-called urn was simply a domestic jar to contain food for the deceased.”
A Mr R. Swift from Bridge of Allan told that the cist was located at the newly-named Lentran, along Kenilworth Road. Does anyone know anything more about it?
Royal Commission on the Ancient & Historical Monuments Scotland, Stirlingshire: An Inventory of the Ancient Monuments – volume 1, HMSO: Edinburgh 1963.
Dead easy to find. Get into the centre of the lovely little town centre of Kincardine, down High Street, and there upon its steps at the roadside, you can’t miss the it!
Archaeology & History
A few days ago when I came to have a look at this old cross (17th century according to the Royal Commission) it was surrounded by protective railings while some work was being done in the town centre. Thankfully it was a glorious bright day and allowed for some good photos!
It is a typical mercat cross, as Mair (1988) called them: a stone pillar, mounted on steps, with some sort of crowning edifice on top. The monument was described in the Royal Commission (1933) report of the region, where they wrote:
“The market cross stands at the southern end of High Street and consists of an octagonal shaft with moulded base and capital, placed on a rise of six octagonal steps, having a spread of 14½ feet. Above the square abacus is a stone sculptured with the arms of the Earls of Kincardine on the one side and a thistle ornament on the other. The arms are: Quarterly, 1st and 4th, a lion rampart; 2nd and 3rd, a saltire and chief. The shield is flanked by two men in armour as supporters, is surmounted by a coronet and helm, mantled and wreathed, and has for crest a naked arm, flexed, issuing out of a cloud and holding a man’s heart. The cross must be later than 26 December, 1647, when the Earldom was created.”
References:
Beveridge, David, Culross and Tulliallan: Its History and Antiquities – 2 volumes, William Blackwood: Edinburgh 1885.
Mair, Craig, Mercat Cross and Tolbooth, John Donald: Edinburgh 1988.
Royal Commission on the Ancient & Historical Monuments, Scotland, Inventory of Monuments and Constructions in the Counties of Fife, Kinross and Clackmannan, HMSO: Edinburgh 1933.
Small, John W., Scottish Market Crosses, Eneas Mackay: Stirling 1900.
Go west out of Dunfermline on the A994 till you hit the Torryburn roundabout, taking the A985 Kincardine road. Barely a half-mile along, stop at the first parking lay-by at the roadside – and there, over the barbed wire fence, you’ll see your standing stones right in front of you.
Archaeology & History
The Tuilyies standing stones
Overlooking the northern shores of the Firth of Forth is this fascinating group of standing stones which, old lore told, was once an old stone circle. You can see what they meant. The Tuilyies consists of a small group of three stones, between 3 and 7 feet tall, arranged in the form of a scalene triangle; and about 20 yards away stands the more impressive outlying 8 foot tall upright stone, somewhat akin to a petrified ancestor, with both natural and man-made cup-markings on at least two sides of its slim body. This outlying stone is of a very different character to that of its close neighbours—and a different type of stone as well—and is very similar in both size and appearance to the Robin Hood Stone at Allerton, near Liverpool. Curious…
The east-facing cup-marked Tuilyies stoneNatural ridges on its west-face
Whether the stones here were part of a stone circle we don’t know for sure. It was suggested as such in 1793 and Aubrey Burl (2000) includes them in his primary survey, but we have little evidence to prove as such nowadays. The parish of Torryburn not only had to contend with industrial agriculture knocking down any stones that may once have stood here, but in the 17th century the village also had to tolerate the psychiatric delusions of one reverend Allan Logan: one of the many deranged priests who saw witchcraft and demons in everything natural or animistic, persecuting local people for their old traditions, herbalism and peasant-lore. (Beveridge 1885; Cunningham 1902; Webster 1820, etc) These old stones were unlikely not to have received his depraved attention. But thankfully, some remain standing…
The Tuilyies seem to have been described first of all in the 1793 Old Statistical Account of Scotland—and in that narrative we find one of the earliest descriptions of cup-markings. It told that,
“In a pretty extensive plain field NE of the village of Torryburn, there is a flat stone, raised upon one end, of a shape nearly oblong and measuring, from the surface to the top, about 8 feet, and about 4½ in breadth, Round the edge of it there is a deep circle, and on each of the sides a number of ridges, all of which wear the appearance of art and antiquity. At about 18 or 20 paces from this stone, there is a number of smaller ones, which, from their present position, seemed to have formed part of a circle.”
Many years were to pass before these old stones heard from the men of words again. This time it was the renaissance of cup-and-ring designs that brought them back to light, when Sir James Simpson (1866), in his massive precursory essay to British Archaic Sculpturings (1867) talked about them:
“The stone at Torrie, Fifeshire…is a flattened sandstone flag, deeply guttered in longitudinal lines, and presenting cup- markings on its eastern side. It has been attempted to be made “a holed stone,” like (the) this block at Ballymeanoch (Argyll), but the artificially splayed perforations from the opposite sides do not meet in the middle. About fifty paces from it are the remains of a small circle of stones.”
The triangle of standing stones
Unusually, J. Romilly Allen only mentioned the stones in passing, simply repeating Simpson’s earlier words. Even local historians gave the site scant attention. In David Beveridge’s (1885) magnum opus he gave only a brief mention of the stones; and A.S. Cunningham (1902) did likewise. Thankfully after a visit to the stones by the Royal Commission lads in May 1925, a more detailed description was given. They wrote:
“The site of the cup-marked standing stone…is a plateau, 150 feet above sea level, in a field on Torrie Estate about half a mile to the northeast of the village of Torryburn, and on the north side of the drive to Torrie House. At a distance of 60 feet from it are three huge boulders, and the four are said to be the remains of a circle, although that idea is not borne out by their present disposition.
“The cup-marked stone rises to a height of 8 feet above the ground and has its narrow faces to the north-east and south-west. It is of irregular form, narrowing somewhat at 7 inches from the base, expanding outwards at the middle, and contracting again to a roughly convex top. On the east face the lower portion is covered with cup-marks. which vary from 1½ to 5 inches in diameter and from 1½ to 2 inches in depth. At a height of 6 feet from ground level, in the south-west angle of the stone, is a cavity 7 inches in depth, while there is a similar cavity of like depth opposite to it on the west face. The stone is also marked on the east and west faces, as well as on the top and down the narrow sides, with a series of perpendicular grooves of varying depth, but all these channels are due to weathering. Its measurements are: north face, 1 foot 3 inches; south face, 1 foot 4 inches; east face, 4 feet 4 inches; west face, 4 feet 3 inches; girth at base, 10 feet 8 inches; at 7 inches up, 8 feet 10 inches; at middle, 10 feet 5 inches.
“The three other boulders are set in the form of a triangle immediately to the south of this cup-marked stone, at intervals of 12, 15 and 16 feet apart. One has evidently fallen from an upright position and now lies with its major axis north and south. None of the three shows any markings. They are of whinstone, while the cup-marked standing stone is of grey sandstone.”
But as for the lack of cup-markings on the outlying smaller stones, when Ron Morris (1973) examined the site in the ’70s, he found what seemed to be some cup-marks on the largest of the group of three stones, as shown in the photos. On this he reported,
“25yds S of the well-known cup-marked standing stone are 3 large boulders. The W of these, measuring 7′ x 4½’ x 3½’ high, bears on its slightly W-sloping top surface 7 cups cup to 2″ diameter and ½” deep.”
When I visited the site the other day, these were difficult to see—cos as the photos here show, Nature gave us a bittova dark grey day and such carvings are notoriously temperamental when weather conditions aren’t to the stone’s liking!
Folklore
The Old Statistical Account of 1793 told that the stones were supposed to have “been the scene of a battle in some former period, and these stones…mark the graves of some of the chiefs, who had fallen in the engagement.” The lore was echoed in David Beveridge’s (1885) huge local history work, where he informed the reader that many standing stones along the Forth,
“are all connected with the Danish incursions. One specially may be mentioned, standing near Torryburn, the parish adjoining Culross, in a field which is still known by the name of the Tuilzie, or Battle Park.”
Morris, Ronald W.B., “Torryburn, Torry – Cup-Marked Rock’, in Discovery & Excavation in Scotland, 1973.
Royal Commission on the Ancient & Historical Monuments, Scotland, Inventory of Monuments and Constructions in the Counties of Fife, Kinross and Clackmannan, HMSO: Edinburgh 1933.
Simpson, James, Archaic Sculpturings of Cups, Circles, etc., Upon Stones and Rocks in Scotland, England and other Countries, Edmonston & Douglas: Edinburgh 1867.
Webster, David, A Collection of Rare and Curious Tracts on Witchcraft and Second Sight, D. Webster: Edinburgh 1820.
