Along the A81 road from Port of Menteith to Aberfoyle, watch out for the small road in the trees running at an angle sharply uphill, nearly opposite Portend, up to Coldon and higher. Keep going, bearing right at Mondowie, then stopping at the dirt-track 100 yards or so further up. Walk up the track, thru the gate, and another 100 yards or so higher up, go thru the gate on your left. Walk up the field alongside the fence until you’re on the level and you’ll see a large rounded mound about 75 yards in the same field to your left.
Archaeology & History
This little known prehistoric tomb sits within a landscape rich in very impressive neolithic and Bronze Age petroglyphs and probably had some relationship with one or more of the carvings in aeons past. It is one of several tombs in the area.
Rainbow across the tomb
The site was only recently rediscovered in the 1980s, following an archaeological survey of the area before the forestry plantation was done. Measuring about 20 yards across and about five feet high, the large mound consists of the traditional mass of hundreds, if not thousands of stones. It seems that a ring of small uprights encircled and defined the edge of the cairn, although this element is only visible on its eastern side. Its northern mass and edges have been dug into and ruined at some point in the past, leaving a mass of rubble visible beneath the encroaching grasses. The tomb has not be adequately excavated, so we do not know whether it was built at the same time of the surrounding petroglyphs. It must be noted (again) that the incidence of tombs and cup-and-ring stones is not infrequent.
Park by the entrance to Ballochraggan, which is set back off the A81 between Aberfoyle and Port of Mentieth. Walk up the track, and just before you reach the cottage, notice the large boulder on your left, about 50 yards away. That’s it.
Archaeology & History
The Ballochraggan 1 Stone
This large dolmen-capstone-like boulder in front of the old cottage, was reported by Maarten von Hoek (1989) to possess about 10 faint cup-markings, with a large one near the centre of its upper surface. When Paul Hornby and I visited the site yesterday, several ‘cups’ were visible, but these were purely geological in nature; and even the large cup in the middle seemed somewhat dubious. The markings are the product of conglomerate rock, where smaller softer types of stone that are embedded in the boulder fall away, leaving cupmark-like indentations and other hollows. There are a lot of conglomerate rocks in these hills and it is essential that all students make themselves aware of the difference between the geological ‘cups’ and those forged by humans. In many cases this can be difficult, so apply the rule: if in doubt, kick it out—and err on the side of caution.
Some carvings in this region (and elsewhere in the country) possess conglomerate marks that have been enhanced and possess additional rings and carved lines. On this particular stone, such marks do not seem to exist. A dodgy example indeed…..
References:
von Hoek, Maarten, ‘Menteith (Port of Menteith parish): Rock Art Sites’, in Discovery & Excavation Scotland, 1989.
Acknowledgements: Huge appreciation to Paul Hornby for his photo and assessments.
Takes some finding this one! We parked up by the entrance to Ballochraggan on the A81 between Aberfoyle and Port of Mentieth. Walk up the track, then up the burnside past the house. Keep to its right-side and head uphill towards the very top of the forestry edge, staying in the grasslands. As you near the very top NE corner of the grassland boscage (NOT into the forest), about 100 yards before it, zigzag about through the gorse and keep your eyes peeled. It’s there!
Archaeology & History
This is a small, flat, smooth piece of stone with a simple carving clearly visible, in a region replete with highly impressive multiple-ringed petroglyphs. Very little has been said of this design and even the Canmore lads tell us only that the carving “includes one cup and ring marking and two cups within an oval ring.” And that’s that! However, other faint lines are evident on the surface of the stone, with the single cup-and-ring appearing to have another partial second-ring encircling a section of it. Outlying this are very shallow worn lines that seem to bear the hallmarks of human interference, but they were difficult to see with any certainty and our camera didn’t pick up additional elements with any real clarity. What seemed to be another cup-and-half-ring (not visible in the photos) was just beneath the edge of the grass where the rock fell back into the Earth.
Ballochraggan12, under cloud
The most catching element of the design is the very obvious ‘eye’ symbol peering up at us as we look down. Whether this symbol was deliberate or not, we can be sure that the old archaeologist O.G.S. Crawford (1957) would have loved it and added it to his old dreams of eye goddesses!
Other carvings nearby will blow your head off! The recently discovered Mask Stone, right next to this Ballochraggan 12 carving, being just a taster of the things to come.
Crawford, O.G.S., The Eye Goddess, Phoenix House: London 1957.
Naddair, Kaledon, et al, ‘Menteith (Port of Menteith Parish): Rock Ccarvings’, in Discovery & Excavation Scotland, 19, 1992.
Royal Commission on the Ancient and Historical Monuments of Scotland, The archaeological sites and monuments of Stirling District, Central Region, HMSO: Edinburgh 1979.
Acknowledgements: Huge appreciation to Paul Hornby for use of his photos. Cheers mate!
From the old cross in the middle of the village, walk along the A820 Balkerach Street main road (NOT down George Street) until you reach Station Wynd on your right. Walk up here for 100 yards towards the new housing estate (don’t buy these places – they’re dreadful quality beneath the veneers) and there, on a small grassy rise on the left just before the car park, stands our stone!
Archaeology & History
This little-known monolith on the northern edge of little Doune village, was recently moved a short distance from its original position thanks to another one of those sad Barratt housing estates being built here; but at least it has received protection with the surrounding fence and notice board telling its brief history and folklore (better than being destroyed I s’ppose).
Stone on 1866 OS map
Standing less than five feet tall, local lore tells that it has been moved around close to this spot several times in the last couple of centuries. Although not mentioned in Hutchinson’s (1893) essay on local megaliths, the stone was highlighted on the 1866 Ordnance Survey of Doune, where the non-antiquated lettering showed how it was thought to be Roman in origin, not prehistoric.
Folklore
Trysting Stane, looking NE
The name of the stone comes from it being used as a place where deeds were sworn, with the stone as witness to the words proclaimed by both parties (implying a living presence, or animistic formula of great age). This activity was continued in the local ‘trysts’ or cattle fairs held a mile away, where buyers swore the sale of cattle at this stone—again with the stone being ‘witness’ to the spoken deals. It was also used as a counter where gold was exchanged for cattle bought and sold during the Michaelmas and Martinmas Fairs. Sue Harvey (2006) told that this standing stone,
“was called the Devil’s Head and was used during past Doune fairs to count gold on when cattle were being bought and sold.”
In local newspaper accounts from the 1950s, local historian Moray S. Mackay (1984) told how the children of the village used to gather round the stone, holding hands, and sing,
Olie Olie, peep, peep, peep,
Here’s the man with the cloven feet,
Here’s his head, but where’s his feet?
Olie Olie, peep, peep, peep.
Notice board telling its tale…Looking at the stone on its rise
This implies the stone once possessed a myth relating to a petrified ancestral deity of animistic (pre-christian) origin, but as yet we have found no additional information allowing us a confirmation of this probability. A correlate of this theme—i.e., of the stone being the head of a deity—is found in West Yorkshire (amongst many other places), where one of the little known Cuckoo Stones was once known to be a local giant until a hero-figure appeared and cut off his head, leaving only his body which was then turned to stone. Mircea Eliade (1958; 1963) cites examples of animistic religious rites and events explaining this early petrification formula via creation myths, etc. (we find very clear evidences of animistic worldviews and practices still prevailing in the mountains just a few miles north and west, still enacted by local people)
Folklore also alleged that the stone was Roman in nature, but neither archaeology nor the architectural form of the stone implies this. Roman stones were cut and dressed—unlike the traditional looking Bronze Age, rough, uncut fella standing here.
References:
Eliade, Mircea, Patterns in Comparative Religion, Sheed & Ward: London 1958.
Eliade, Mircea, Myth and Reality, Harper & Row: San Francisco 1963.
Harvey, Sue, Doune and Deanston, Kilmadock Development Centre 2006.
Hutchinson, A.F., “The Standing Stones of Stirling District,” in The Stirling Antiquary, volume 1, 1893.
As you go along the road between Lochearnhead and Crianlarich, about 200 yards before reaching the turning to Killin, stop at the Mid Lix dirt-track. Cross the road and walk back uphill for about 75 yards, then walk into the denuded remains of the forest. There are several notable rocks peeking up from the wood, one of which has many well-formed cup-markings on, about 25 yards from the roadside. If you look around here, you’ll find it.
Archaeology & History
Mr Cash’s 1912 drawing
This seemingly isolated petroglyph, still in a very good state of preservation, was first reported in the 19th century by a Mr Haggart (1883), who described it in a letter to the late great J. Romilly Allen. He wrote:
“I have also, since you last wrote to me, discovered another cup-marked stone at the farm of Mid Lix, near Killin. It is a very good specimen, with between sixteen and twenty marks, well cut and distinct. I was passing the farm three weeks ago, and I thought, from the name Lix — which is a Gaelic word corrupted from Lie, the plural of Leac, a tomb-stone or flagstone — that it was very likely to have stones with marks, and I asked John Little, farmer, to keep a look out for such. He did so, and found the one mentioned within twenty yards or so of the road leading to Killin Railway Station, and between the farm and the roadway, due west of the farm-house.”
Subsequently, thirty years later Mr Cash (1912) visited and described the petroglyph in more detail in his survey of sites around Killin. He told that,
“In 1882 or 1883 this was reported to Mr Allen by Mr Haggart; it was shown to me by Mr Haggart. It lies about 100 yards south of the railway, and 20 yards east of the Glen Ogle road. It is a low triangular pyramid; the cups are on the west face, which lies at an angle of about 35°, and measures 5 feet across its base, and just over 3 feet along its median line. It carries twenty-one cups, as shown in the figure. One cup has round it a ring 6½ inches in diameter. The cups vary in diameter from 2¼ to 3 inches, and in depth from ¼ to ¾ inch. In his paper on “Cup-marked Stones near Aberfeldy,” read in 1884, Dr Macmillan said that he did not know a single example of a concentric ring round a cup on the stones found on the shores of Loch Tay or in Glendochart or Glen Lochay.”
Cluster of cups, close up
When we visited the site earlier, the grey clouds prevented us getting good images of the carving and made visibility of the design more troublesome (typical rock art dilemma!); but we counted a minimum of 23 cup-marks on the stone. There is a small cluster of small rounded stones around the west and north-western base of the stone, but whether these are collected rubble or the denuded remains of a cairn could not be discerned upon our visit.
Morris, Ronald W.B., The Prehistoric Rock Art of Southern Scotland, BAR 86: Oxford 1981.
Royal Commission on the Ancient and Historical Monuments of Scotland, The Archaeological Sites and Monuments of Stirling District, Central Region, HMSO: Edinburgh 1979.
Along the A84 road between Doune and Callander, take the tiny country lane up to your right to Drumloist (if you’re coming from Doune) or up the tiny unmarked road past Keltie Bridge on your left (if you’re coming from Callander). Uphill for several miles, you eventually emerge from the trees and are on the top of the tiny road. Once here, keep your eyes peeled for Drumloist farm. Best thing to do is walk up the track and ask at the farm. The fella there is a superb old Highlander who’ll point you to the place on the hill above.
Archaeology & History
A site that was never explored by that giant of chambered tomb research, Audrey Henshall. A pity, as it has a lot of potential and seems to have a lot more to say about itself than the meagre findings reported by the Scottish Royal Commission doods.
Curious fairy mound to rearOne of two main chambers
Although there’s a very notable “fairy hill” eminence close by which strongly draws your attention, the actual hillock upon which this chambered tomb was constructed is in front of this, closer to the farm. A couple of rows of ancient walling—Iron Age by the look o’things—run up the hillside, with one of them running into the eastern sides of the huge mound which this tomb plays a part in. The mound itself is about a hundred feet across, although seems to have been damaged over the centuries. Although it is probably neolithic in origin, sections of the monument seem to have been altered and re-used for other purposes, giving it that distinctly multi-period look.
The farmer informed us how some of the stones from the mound had been robbed and used in some of the walling in the past. He also told us how there are so many other archaeological features upon the moors above here that remain to be “officially” recorded, despite the efforts of some who swept the region for remains a few decades ago.
Looking into the main cistNature’s faded cup&ring
The main prehistoric section of the tomb that can be seen are the two opened cists, or stone-lined graves, to the top north-western edges of the mound. They align together, NE to SW, with a gap of about three yards between the two open tombs. The more northerly of the two is much more overgrown; whilst the southwestern grave comprises of three large flat upright stones, forming a traditional ‘box’ with smaller flat stones lining the floor. But these two separate tombs (if indeed they were originally separated) point directly to the large, very prominent “fairy mound” about 100 yards north-east, on the north side of the Drumloist Burn. The alignment seems very deliberate.
Walking over the boggy ground to the (unnamed) fairy mound, a natural ‘platform’ of rocks sticks out on its south-easterly side, and upon this are what I initially thought were two cup-markings, with the more easterly one of the two seeming to have a carved arc along its edge; but subsequent visits here at different times of day has shown that they are Nature’s handiwork. Anyhow, looking from this mound, back across to the Ballachraggan tomb, the open flat landscape heading south-west is held where the sunset falls. Sadly on the day we visited, Nature greeted us with grey cloud and the drizzle of light rain all afternoon, so we couldn’t make out if there was something, far away, which the tomb was truly aligned with… A damn good site though!
Take the A823 road up from Gleneagles to Glendevon and at the top of the long hill, where the road starts to level out and slightly drop, where the two glens meet up, take the right turn (west) and park up by the cattle-grid. Walk back onto the A823 and walk about 200 yards south towards Glendevon, to the small copse of trees past the cottage. As you get to the trees, look by the fencing and you’ll see one archetypal rounded standing stone, with another one next to it. You’re here!
Archaeology & History
Stones by the roadside at Fourstanes
At long last my huge nose is twitching back to its authentic sniffing-out lost sites in the landscape. During a visit to the St. Mungo’s Well a few days ago, on the way back to the car I kept saying to my fellow antiquarian Paul Hornby that “there’s something missing round here.”
“Wotcha mean?” he said.
“Summat missing Paul. It feels there should be a four-poster or summat like that here — where the two glens meet up. I can smell it. Summat should be here, or was here in the past.”
I said it several times as we walked back along the old track to the car. We took the photos and he set off to give me a grateful lift back home. But as we got back onto the road, we noticed a couple of upright stones just set back at the edge of a small copse of trees. One was very rounded and about four-feet tall, with a smaller companion next to it. But we didn’t stop to check them out as it was getting late.
A few days later Paul rang me to ask if I’d had a look at the old maps of the region where we’d visited and seen the old place-name where we’d been.
“No, why?”
“It’s known as the ‘Four Stanes’,” he said. “And right where those stones were standing by the trees!”
A few happy expletives came out, as usual for me. So I sought out the map he was talking about and, as we can see above, the “Fourstanes” (or Stones) are right where my ‘feelings’ and the stones were seen.
On the 1860 Ordnance Survey map of the area, a small building is shown and named as ‘Fourstanes’ right by the roadside, on the south side. It was also named as such in an earlier account of 1851 and was told to be inhabited by a Mrs Foote in 1866. Sometime after this the cottage appears to have been left to neglect and no trace of it now remains. According to evidences of the place-name societies in England and Scotland and the studies of Smith (1956), Scott (2004) and others, unless the term derives from the Gaelic fuar, meaning cold or chilly, it is usually evidence of ‘four stones’ in relation to megalithic remains like those found from Shetland to the more southerly counties in England. Dr Aubrey Burl (1988) shows clearly in his textbook of the same name, that “four poster stone circles” are common megalithic architectural features in the Perthshire landscape — where this happens to be! He also states that such place-names should be listed and checked as possible “sites of destroyed four posters.” So we did just that!
Although the stones look very good contenders in the photos and also when you first see them close up, there are some elements here that need highlighting that throw a more sceptical view of them as authentic megaliths. The larger of the two stones—very rounded and worn, typical of other four-poster remains—is three feet high. The lichen vegetation covering it on all sides is old—except on its back (northern) upright face, where there is almost no vegetation at all. Indeed, this face is almost entirely clear of any natural plant growth, showing it was moved into this position from a lower horizontal level and pushed upright, I would say within the last century. The smaller, lower stone next to this upright oddity, is laid down and covered on all sides by an excess of vegetation expected of a monolith that has been in this position for several centuries at least. The lichen growth on this stone is very old.
Both of these stones occur along the line of an old wall and may have originally been a part of such a structure, instead of any four poster megalithic feature. However, the road that runs past here replaced the earlier track (which you can still walk along on the other side of the river 100 yards away) running through Glen Devon and into Glen Eagles. This “new road” as it was then, was made sometime in the 19th century. It may be that, upon the construction of the new road, the ‘fourstanes’ themselves were “in the way of Progress” (as they like to say) and so were rolled down the side of the new road and into the position they now occupy. It’s difficult to say.
There is one additional element that needs exploring. The hill immediately above Fourstanes is called ‘The Law.’ Although this word can be a simple “hill”, there are additional historical factors to a place-name. In Laurence Gomme’s (1880: 260-77) excellent work on the subject, he illustrates time and again across Scotland that heathen gatherings, tribal meetings and early court sessions or ‘moots’ were held at places with this place-name element. It should come as no surprise then, that at other megalithic sites in Britain called the Four Stones, ancient pagan moot were also held there. (Gomme 1880; Grinsell 1936, 1976)
We’re going back onto The Law itself in the next week or two, just to see if these ‘fourstanes’ are hiding away in the heather on the tops, where oh so many megalithic rings tend to be found….
…to be continued…
References:
Burl, Aubrey, Four Posters: Bronze Age Stone Circles of Western Europe, BAR 195: Oxford 1988.
Dwelly, Edward, The Illustrated Gaelic-English Dictionary, Gairm: Glasgow 1973.
Follow the same directions described to reach the Druidsfield 1 and 2 carvings. This one is the larger upright block right next to them!
Archaeology & History
Several of the faint cups visible
Contextually relevant to the two adjacent carvings, this is the largest of the three stones and comprises of a number of natural deep marks associated with between eight or ten man-made cup-markings. They’re not all immediately apparent, but stand out more as and when natural lighting conditions change. All of them are on the north and northwestern section of the stone, and measure between 1-3 inches across. This is the least visually impressive of the stones in this petroglyph cluster.
Folklore
The carvings here were said by one of the locals to have been part of a “druid’s circle, which we played in as children, and were always told had been a special place of the druids in ancient times.”
Haggart, D., “Notice of the discovery of a stone cup and cup-marked stones at Lochearnhead,” in Proceedings of the Society of Antiquaries, Scotland, volume 22, 1888.
Acknowledgements – Huge thanks to Paul Hornby for help and use of his photos.
The best way here is to walk a mile to find it. All the way up the road from Gleneagles Standing Stones to Glendevon, right at the very top where the two glens meet, there’s a small road heading to the Fishery. 100 yards along, park up. Then take the old green road back down the Glen, north towards Gleneagles, parallel with the new road. A mile or so down you’ll reach the farmhouse, but a coupla hundred yards before this, in a wooden gap in the electric fence, you can walk straight downhill to the large pool below you. Y’ can’t really miss it!
Archaeology & History
The strong cold spring of water known as St Mungo’s Well, now gathers into a large crystal clear pool and is gorgeous to drink and very refreshing! All around the edges are the brilliant yellow masses of gorse, held amidst widespread vivid hues of green in this most rocky of landscapes. Tis a gorgeous setting here….
St Mungo’s Well, 1860 map
Unfortunately there is no literary information that tells us why this spring of water, amongst the many others all around these hills, gained the ‘blessing’ of one of those roaming christians and was deemed to be ‘holy’. The greatest likelihood, as usual, is that the waters had some important heathen association which our peasant ancestors would have been able to tell us about if their animistic tales hadn’t been outlawed and demonized by the incoming cult — but we’ll probably never know for sure. As a result, we know nothing now of its medicinal qualities or old stories.
The transference of its old name (whatever it may have been) to their ‘St. Mungo’ may date from when the character was wandering with his christians in the 7th century, but we have no literary account proving as such. The name ‘St Mungo’ was an alternative name (a nickname if y’ like) of St. Kentigern — or at least that’s what the church historians tell us. There is no history of Kentigern or St Mungo up the glen, but we do have a more prosaic account that tells of a Mr Mungo Haldane of Gleneagles, a member of the Scottish parliament in 1673 onwards; he was succeeded by another Mungo Haldane MP in 1755. However, it’s highly unlikely that these political characters gave their name to the well.
The clear waters, looking southCrystal clear perfect drinking water
Even the Scottish holy wells surveys are pretty silent on this beautiful site. It was mentioned in Morris’ (1981) survey, but with no real information. The earliest account seems to come from an article written in the Perthshire Advertiser in 1856, and thankfully reproduced in the otherwise tedious genealogical history of the Haldane (1880) family; but even here, the narrative simply mentions the presence of the well and no more. Described in a walk up Gleneagles, it told:
“Journeying westward along the desolate moor…we soon came in front of Gleneagles, a narrow picturesque glen in the Ochils, through which the old road from Crieff leads into Kinross-shire. The hills here, as throughout the whole range, are strictly pastoral, but in no place more so than Gleneagles. Crowning the heights on both sides of the glen, we have craigs ragged and bare enough; but their show of beetling hard sterility is as nothing to the winding receding mass of grassy heights that bound the view. In looking on that quiet, sunny, Sabbath-like retreat, one would be apt to deem the name a misnomer, and yet it is not much above a hundred years since the monarch of birds had a home among its cliffs. There, too, the Ruthven Water that dashes past Auchterarder has its rise — not in a scarcely seen bubbling spring almost covered with moss, but issuing at once into daylight at the bottom of yonder steep in volume sufficient to drive a mill. In ancient times, as now, it must have been an object of mark, as it is called St. Mungo’s Well; but who this St. Mungo or St. Magnus was — whether the ghostly patron of Glasgow, Auchterarder old chapel, or the guardian saint of this particular spot, we cannot tell. But he seems to have relished cold water; and it is satisfactory to know that he must have got his fill of it there, if his cell happened to be in the vicinity.”
The well was mentioned in passing in the Object Name Book in 1860 and shown on the earliest Ordnance Survey maps.
Folklore
Apart from the fact that the waters here never run dry, we have no other folklore. However it should be noted that St. Mungo’s Day was January 14th — which may have been when the qualities of the spring were deemed most efficacious, or when olde rites were enacted here. However, a hundred yards down we pass the stream known as Bride’s Burn, probably in honour of the heathen Queen St. Brigit, whose name and myths are integral to our great Earth goddess, the Cailleach and whose celebration date is only two weeks later than that of Mungo. Hmmmmmmm…..
References:
Attwater, Donald, Penguin Dictionary of Saints, Penguin: Harmondsworth 1965.
Haldane, Alexander, Memoranda Relating to the Family of Haldane of Gleneagles, C.A. MacKintosh: London 1880.
MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
Follow the same directions as if you’re going to the much overgrown, earthfast Druidsfield 01 carving. Adjacent is an upstanding block of large rock, right next to which is the flat surface of this Druidsfield 2 carving. If it’s overgrown, rummage around. You can’t miss it!
Archaeology & History
This carving and its compatriots have almost been forgotten about it seems. Buried beneath rolls of vegetation, this long flat rock covered in cup-markings seems to have played a part in some larger megalithic structure—but whatever it was is difficult to work out. As you walk around the place it gives the distinct impression that some form of tomb was once in evidence, which may have been the case. The Scottish archaeology giant Audrey Henshall is said to have found no evidence of a chambered tomb, but this may have been something smaller, less impressive.
When Mr Haggart (1888) wrote about this carving, he too thought that the carvings had been part of a tomb—this being the horizontal surface at the bottom. He wrote that,
“the one forming the floor area of the dolmen being a square-shaped boulder of diorite, having fifty cups, varying from three and a half inches to an inch in diameter, the outlines of which look as fresh as if chiselled a year or two ago.”
The main cluster of cups
This indicates it had only recently been uncovered. There are lots of other archaeological remains scattered all round here, from different periods of history; but the other Druidsfield 1 and 3 carvings are found right next to each other, indicating this very spot was some site of neolithic or Bronze Age importance. An accurate excavation of the site and the adjacent Druids Circle would be worthwhile. I counted at least 44 cups on this rock when we visited last week, many of which are still quite clear.
The most recent Royal Commission (1979) briefing of the stone added nothing of relevance. They listed the site but it seems they never visited the place.
The portable bullaun-like deep-cut rock known as the Druid’s Stone is kept in private grounds nearby. When members of Scottish heritage came to visit an adjacent site a few years ago, the lady of the house told how they walked right past it without giving it any notice. “They didn’t even see it under their noses,” she said. Nowt new there!
Folklore
The carvings here were said by one of the locals to have been part of a “druid’s circle, which we played in as children, and were always told had been a special place of the druids in ancient times.”
References:
Coles, F.R., “Report on stone circles in Perthshire principally Strathearn,” in Proceedings of the Society of Antiquaries, Scotland, volume 45, 1911.
Royal Commission on the Ancient & Historical Monuments of Scotland, Archaeological Sites and Monuments of Stirling District, Central Region, Society of Antiquaries of Scotland 1979.
Acknowledgements – Huge thanks to Messr Paul Hornby for help and use of his photos.
