From Balquhidder village, take the road east towards Auchtubh as if you’re gonna visit the Priest’s Stone, just past the house of Tom na Cruich on the right-hand side of the road. When you get to the house, if you ask the owners there how best to get to the stone, they are very friendly and very helpful in pointing you in the right direction.
Archaeology & History
This solitary standing stone first seems to be mentioned in J.W. Gow’s (1887) essay on the prehistoric antiquities of this part of Rob Roy’s country. Found below the house and hillock where the old gallows used to be, he told:
“On the level ground below (Tom na Croich) …there is a prominent monolith, standing about 4½ feet above ground, quite flat, on the top. It is shaped like a wedge, with the edge to the east, and is famous in Balquhidder as the place where trials of strength took place.”
Note the stones in next fieldPuidrac Stone, looking N
Below the standing stone is a small rock, whose predecessor played an important part in some local traditions relating to this site. (see ‘Folklore’ below) Also, due west of here in the next field, you will be able to see a couple of seemingly upright stones in the tall reeds 200 yards away, which early records say were part of a stone circle—now much in ruin—known as Clachan Aoraidh or the Worshipping Stones. There is the possibility that this single stone was an outlier to the circle. It’s astronomy might be worth checking….
Folklore
When we visited the stone last week, the owners of the house above asked if we’d managed “to lift the stone”—and I wondered what they meant at first, until they told us the folklore about the site. They narrated the tale almost exactly as it had been described first of all in J.W. Gow’s (1887) essay, which said the following:
A new ‘lifting stone’ in front of Puidrac
“It is shaped like a wedge, with the edge to the east, and is famous in Balquhidder as the place where trials of strength took place. A large round water-worn boulder, named after the district, ‘Puderag’, and weighing between two and three hundredweight, was the testing stone, which had to be lifted and placed on the top of the standing stone. There used to be a step about 18 inches from the top, on the east side of the stone, on which the lifting stone rested in its progress to the top. This step or ledge was broken off about thirty years ago, as told to me by the person who actually did it, and the breadth of the stone was thereby reduced about 8 inches. This particular mode of developing and testing the strength of the young men of the district has now fallen into disuse, and the lifting-stone game is a thing of the past. A former minister of the parish pronounced it a dangerous pastime. Many persons were permanently injured by their efforts to raise the stone, and it is said that he caused it to be thrown into the river, but others said it was built into the manse dyke, where it still remains. There were similar stones at Monachyle, at Strathyre, and at Callander, and no doubt in every district round about, but the man who could lift ‘Puderag’ was a strong man and a champion.”
The present stone that is positioned on the ground below the standing stone was put here in much more recent times.
References:
Gow, James M., “Notes in Balquhidder: Saint Angus, Curing Wells, Cup-Marked Stones, etc”, in Proceedings of the Society of Antiquaries Scotland, volume 21, 1887.
Acknowledgements: To Kenny and Laura for their help and guidance here. Huge thanks!
From Balquhidder village, take the road east towards Auchtubh as if you’re heading to the Clach nan Sul or Wester Auchleskine cup-marked stones. Before reaching either of these sites, a few hundred yards on the road as you pass Tom na Cruich on the right-side of the road, you need to look in the next field past this house. About 40 yards past here in the field, and less than 10 yards from the wall, you can see the large rock from the roadside. If not, you’re damn close! Ask the owners of the adjacent house, who are very friendly and helpful.
Archaeology & History
This curious, large, man-made cup-marking or bowl was first described in J.M. Gow’s (1887) essay on Balquhidder antiquities. He wrote:
“Regaining the high road, and still going east, about 40 yards from the cottage of Mr Macdiarmid, there lies just inside the road dyke a large five-sided stone, about 8 feet long by 5 feet broad at the broadest part, and about 2 feet above ground. It is called “Basan an Sagairt” (the Priest’s Basin). When the present road and dyke were made, its name must have saved it. The hollow or basin is 18 inches in diameter and 6 inches deep, and is unmistakably artificial. The stone is the mica slate of the district, hard and granitic.”
Looking down on the basin
The large bowl here was also deemed to be artificial by members of Ordnance Survey and Royal Commission archaeologists who have inspected the site. It is thought to have been a healing stone of some sort, or at least possessed some religious function, but we have no records stating this with any certainty. In examples similar to this, the water which collects in the carved bowl is deemed to have curative properties. It may have been a christian attempt to take locals away from magickal healing stone practices enacted at the Clach nan Sul, or Stone of the Eyes, just a couple of hundred yards along the road east of here. Or it may have being a stone used by indigenous medicine men for other medicinal purposes.
Carved stone in one of the fields across the road
On the other side of the road from here, in the field immediately past Wester Auchleskine farm, as you go through the gate just ahead of you is a rounded earthfast stone with a similar man-made circular impression like the Priest’s Basin carved upon it. (NN 5451 2089) However, this carving doesn’t appear to have been finished. Whether it has any mythic relationship to the Priest’s stone or the cupmarked rocks at Wester Auchleskine in the same field, is not known.
References:
Gow, James M., “Notes in Balquhidder: Saint Angus, Curing Wells, Cup-Marked Stones, etc”, in Proceedings of the Society of Antiquaries Scotland, volume 21, 1887.
From Balquhidder village, walk eastwards along the road for a few hundred yards until you reach Auchleskine Farm on your left. A short distance past here there’s a gate taking you into the rough field on the left. Go through here and note a large clump of rocks diagonally up the slope about 100 yards away. That’s your spot!
Archaeology & History
Very little has been said of this large cup-marked stone, just up from the road near Balquhidder. It was first found and described in J.M. Gow’s (1887) fine essay on the local antiquities of the area, where he told:
“About 400 yards directly east from the farm-house there is a group of three large water-worn boulders of coarse mica-schist, with veins of quartz, the largest of which is about 15 feet long, 7 feet broad, and nearly 5 feet above ground. On the top of this stone there are seven cup-marks of various sizes. The largest are 5 inches in diameter and 2 inches deep; the smaller ones are shallower and from 1½ to 2½ inches in diameter. There may have been more marks on this stone, as a portion of the top near the marks has been broken off, and there are several other faint hollows, but, in my opinion, not sufficiently pronounced to indicate that they ever were cups.”
Cupmarks on top of the rockThe carving from above
Although his caution on the number of cups on the stone is to be commended, it was obvious during our visit to the site a few days ago that there are at least 18 cup-marks on the surface of this large rock. There may be more (the grey cloudy day and misty light wasn’t good in allowing us to see the carving clearly). The most pronounced of the cups are on the very top of the stone, whilst others were carved mainly on the eastern slope of the rock.
At least two other cup-marked stones occur at the farmhouse itself, whilst on the road immediately below was once the cup-marked healing stone known as Clach nan Sul. It’s likely that other carvings are hiding away in the hills hereby…
References:
Gow, James M., “Notes in Balquhidder: Saint Angus, Curing Wells, Cup-Marked Stones, etc”, in Proceedings of the Society of Antiquaries Scotland, volume 21, 1887.
Looking down Balquhidder Glen from Clach nan Sul’s old home
Apparently destroyed, although some remains of the stone were said to be seen in the walling by the roadside; but when visiting this spot a few days ago the summer vegetation had completely covered any potential finds here. The stone fell foul of the usual self-righteous industrialists when the track alongside which it had sat for countless centuries was turned into a road and the stone was “blasted”. It was found some 20 yards below the large cup-marked stone known as Wester Auchleskine, seen amidst the clump of rocks in the field above.
The stone was described in MacKinlay’s (1893) fine survey on Scottish holy wells due to the healing properties of the waters that collected into the rock basin here. The earliest record of the site that I’ve found comes from the hallowed papers of the Scottish Society of Antiquaries, where—in J.M. Gow’s (1887) rambles just east of Balquidder—he told us the following:
“Going still further east to the first turning of the road beyond the farmhouse of Wester Auchleskine, and on the left-hand side, there used to be a large boulder with a natural cavity in its side, famous as a curing well for sore eyes. This stone was called “Clach nan sul” (the Stone of the Eyes). In 1878 the road trustees caused it to be blasted, as it was supposed to be a danger in the dark to passing vehicles. Its fragments were broken up, and used as road metal.”
Whether or not the site known as the Priest’s Basin, or Basan an Sagairt—a couple of hundred yards west by the roadside—was of a similar nature, or an attempt by christians to draw people away from the old healing Clach nan Sul and use this other one instead, we do not know. There are numerous accounts of other stones in this mountainous region of Scotland where rocks-with-hollows filled with water were attributed with healing properties, like the Whooping Cough Stone at Struan, the Measles Stone at Fearnan, and many others.
Folklore
The folklore described by Mr Gow was reiterated in MacKinlay’s (1893) survey. He also told how,
“The hollow in the Clach-nan-Sul at Balquhidder…contained small coins placed there by those who sought a cure for their sore eyes. Mr J. Macintosh Gow was told by some one in the district that ‘people, when going to church, having forgotten their small change, used in passing to put their hands in the well and find a coin.’ Mr Gow’s informant mentioned that he had done so himself.”
References:
Gow, James M., “Notes in Balquhidder: Saint Angus, Curing Wells, Cup-Marked Stones, etc”, in Proceedings of the Society of Antiquaries Scotland, volume 21, 1887.
MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
Get to Pubil at the top of Glen Lyon, then walk on the track on the north side of Loch Lyon. Several miles along you turn up Glen Meurain. When you reach the crossing of the stream, follow the waters up Allt Meurain for about 3-400 yards until you find a small flat section of marshland right by the streamside. You’ll notice rocky undulations of human remains here, and a distinct small cairn of rocks near the top of this section. Have a good rest here (and I’d advise avoiding the place in the summer months).
Archaeology & History
Remote indeed is this small cairn—less than 3 feet high and 4 feet across—sitting by the burn-side in a place many miles from any human habitation. It is found amidst a small cluster of other archaeological remains close to each other, as if indicating a settlement of sorts, abandoned probably around the time of the Highland Clearances. Although it is highlighted on modern OS-maps in antiquated lettering, the cairn here looks like it is only a few centuries old. A larger mass of rubble stone is found adjacent to the small pile of rocks, from which it may originally have been taken. Without archaeological analysis we will not know for certain the real age of this old tomb.
MacRee’s Cairn & adjacent rubble
Folklore
The small grassy hillside immediately across the trout stream here is known as Sith Trom’aidh – the Sad Fairy mound, whose history appears to have been lost. Alexander Stewart (1928) told that this cairn was the burial place of one of Colin Campbell’s dairymaids, found and slain here during a skirmish with cattle raiders in the 16th century.
References:
Stewart, Alexander, A Highland Parish; or, The History of Fortingall, Alex MacLaren & Sons: Glasgow 1928.
From Auchterarder’s A824 main street, going out towards the golf course take the Orchil Road on your right and then about fifty yards along, turn right again up Tullibardine Road. Park up somewhere about a hundred yards along, then just walk further down the road until you’ll see the standing stone right at the road junction. Look into the field on your right, above you, and another two are hiding in the brambles and grasses.
Archaeology & History
Included in Andy Finlayson’s (2010) fine local survey, this is an intriguing little group of three standing stones (and a fourth buried beneath the turf), all very close to each other. They are shown on the modern Ordnance Survey maps as “standing stones”, but have been catalogued by archaeologists as the denuded remains of a ‘Four Poster’ stone circle. Despite this, the circle wasn’t included in Aubrey Burl’s (1988) definitive work on the subject, nor his megalithic magnum opus. (Burl 2000)
Northern hedgerow stone…and two in the hedgerow
Of the two uprights above the roadside at the field edge, a faint carved hand can be found on the upright west-facing side of the southernmost of the two standing stones. Although faint, this doesn’t appear to be ancient. Written accounts of these stones are few and far between it seems. The earliest seems to be in the lengthy essay written by Mr Hutchison (1893), in which he gave an excellent account:
“Less than a mile to the west of (Auchterarder)…is a fine group of stones, two only of which are now standing. These stand on the summit of what has been a well-defined mound, and the stones now lying where the roads unite seem to have stood originally at the same height. The road has been driven through the group at a lower level than the summit of the mound, and the stones have been thrown down and laid in the waste space at the point of junction. The small mercy to be thankful for is that they have not been broken up altogether and used for road metaL This has probably been due to the circumstances that one of these stones has a curious encircling groove running round it, which perhaps impressed even the vandal roadmakers with the idea that it might be worthy of preservation. It would be interesting to know whether, when the circle or group of stones was cut through, any cist or interment was found. One would expect such to be the case, but I have not yet got any information on the point. There are several stones lying on the spot which may or may not be pieces of the original standing stones. Two considerable bits of old red sandstone, at least, look as if they were fragments of an original whole. Two great stones, however, are unmistakably prostrate standing-stones; and from the positions in which they lie, it seems to me as if the persons who had uprooted them had laid them down as nearly as possible on the sites they had occupied (at the original higher level, of course) when standing.
“The direction in which both of the standing stones point is 236º, and a line taken from each of the prostrate stones to the opposite standing one gives very nearly the same angle (240º). The prostrate stones are of metamorphic schist. The northerly one measures 7 feet in length by 3 feet in width, and is from 12 to 18 inches thick. A grove or furrow, 2 inches deep at its greatest depth, and from 2 to 4 inches wide, appears to run right round it, at a distance of 2 feet 10 inches from the end, which may have been about the middle height of the stone when erect. The lower side of the stone cannot be seen, but the appearance at the edges indicates that the furrow is carried all the way round. It looks just such a hollow as might be worn in stone by the long continued attrition of an iron chain. The more southerly prostrate stone is 6 feet in length, 4 feet wide, and has an average thickness of 18 inches. The two stones still standing are on the high bank above the road, just inside the hedge. These are both of old red sandstone, thinnish slabs, facing in the direction already mentioned. That to the south is 4 feet 10 inches in height, 2 feet 8 inch broad at the base, and 10 inches thick. The other is 5 ft. 3 in. at its greatest height, 3 feet 10 inches wide, and from 13 to 15 indies thick. On its northern face it shows a number of depressions or indentations curiously resembling prints of human feet. These Mr Kidston considers to be due to natural weathering.”
Southern carved stone
Yet the “prints of human feet” are very much man-made. A closer examination of these carvings is obviously needed.
Whether these stones originally played a part in an old tumulus, a cairn circle, or a typical stone circle, is hard to say with any certainty now. We are in a landscape where megalithic remains were once in great excess: with the standing stones of Blackford to the south; the lost circle of Gleneagles nearby; the megaliths near Muthill and many many more…
References:
Burl, Aubrey, Four Posters: Bronze Age Stone Circles of Western Europe, BAR 195: Oxford 1988.
Finlayson, Andrew, The Stones of Strathearn, One Tree Island: Comrie 2010.
Hutchison, A.F., “The Standing Stones of Stirling District,” in The Stirling Antiquary, volume 1, 1893.
Strachan, Favid (ed.), A History of Blackford, Blackford Historical Society 2010.
Along the A9 dual carriageway between Blackford and Auchterarder, take the A823 road south, up Glen Eagles as if you’re going towards Pool of Muckhart and Dunfermline. Less than 100 yards up the road, turn immediately to your right and park-up. On the overgrown grassy land on the right-hand side of the road, you’ll see this solid monolith calling for your attention. You can go through the gate. You can’t really miss it!
Archaeology & History
Looking south, to the fairy-haunted Ben Shee
Described by archaeologists as a Class 1 Pictish Symbol Stone (and shown on OS maps as such), this is a fine solid standing stone more than 5 feet tall, with a lovely view up Gleneagles to the fairy mountain of Ben Shee beckoning in the distance. Immediately north on the other side of the dual carriageway, the tree-lined mound 100 yards away is an ancient fort (which we’ll deal with in another entry); and of course we have the nearby companion of the Gleneagles A standing stone a coupla hundred yards west. Whether or not this stone and its western companion ever had anything to do with the lost stone circle of Gleneagles, we might never know.
Close-up of the carved designsCharles Calders drawing of the carvings
Although it seems consensus opinion that the standing stone here is prehistoric, the monolith was of some venerable importance to the Pictish people of the Ochils, who, according to the Royal Commission lads (1999) carved on this stone “the faint symbols of a goose and rectangle.” The rectangle, however, is in fact a parallelogram—as the images here clearly show. Archaeologist Richard Feachem (1977) thought the design was in fact “a double-sided comb.” I have my doubts (a much smaller and probably more recent parallelogram design was recently identified on the upright face of the large Dunruchan D standing stone, about 10 miles WNW of here). The ‘goose’ is carved above this geometric form and is much fainter, which may imply it was carved much earlier. In Elizabeth Sutherland’s (1997) survey, she suggests the bird may be an eagle. It is equally possible that it is a swan.
The earliest detaied account of this stone and its companion is in Mr Hutchison’s (1893) fine essay, where he wrote:
“On the south side of the road from Blackford to Auchterarder, about 150 yards west from Loaninghead where the line of the road is crossed by that from Gleneagles to Crieff, stands a fine stone of Highland grit. It measures 4ft. 10in. in height above ground, 10ft. in girth at the base, and 6ft. 9in. in circumference at top. It shows four sides of nearly equal measurement:— that facing north being 2ft 4in., south 2ft. 8in., west 2ft 5in., and east 3ft. On the north is an incised figure in the form of an parallelogram, 10in. broad by 9in. high, divided into three equal portions by two horizontal lines.”
From Fortingall, get to the standing stone of Adamnan’s Cross a few miles down the stunning Glen Lyon. Barely 100 yards before you reach the stone, notice the overgrown gorse-covered rocky rise across the road, just past Craigianie Farm. As you climb to the top of this small rocky rise, you’ll see a cairn of stones on its top. Just below it, into the solid rock, you’ll see a footprint-shaped hollow etched into the stone. If it seems hidden, just keep looking – you’ll find it…
Archaeology & History
St. Palladius Stone, Glen Lyon
When Ratcliffe Barnatt (1944) visited Glen Lyon in the 1940s, this legendary rock was one of his stopping points. “When we have passed by Ruskich and Slatich,” he wrote, “we come to that sacred spot, Craig Dianaidh, the Rock of Safety, where, until about 1480, solemn and judicial meetings were held.” The old rock was known through recent ages, “as a preaching hill, a motehill and a justiciary court,” said Hilary Wheater (1981), and upon its top is the curious ‘footprint’ which Nature’s blood would fill on all but the hottest of summers. It is this geological feature that gave the stone is name, long ago.
Of known historical events here, Wheater further told:
“It was on this rock…that the Baron Courts of Glenlyon were held. Law and order was kept by regular courts held by the Chief or Landowner. The Baron-Bailiary of each area was appointed by Royal Charter. Fifteen men were chosen as a jury and the laird or his baile presided. To this court were brought all the problems and grievances of the people. Here the miller accused several men of refusing to take part in the compulsory ‘hamganging’ of a new millstone; here a man was fined for brewing ale without a license; here a neighbour was accused of putting the ‘evil eye’ on the cow of the croft next door so it produced no milk; and here a man was prosecuted for ‘taking of ane sore horse of his to Rannoch in the summer of 1629 and putting on him ane great burder of timber, and letting him go through the wood where he stuck between two trees all night and the timber on his back.’ However, he was acquitted when he was able to prove that the horse was fit enough after this for another man to be able to take it to Edinburgh soon after.”
St Palladius Footprint
As well as being a moot site, it is more than probable that this footprint, like the one near the top of Dunadd in Argyll—and others scattering the Highlands and beyond—was an initiation stone, perhaps for local tribal elders or ancient kings. Janet Bord (2004) writes about them as places of ritual inauguration in her survey of such places.
Folklore
The legendary site, looking south
This legendary rock would probably have had earlier mythic association than the one ascribing it to St. Palladius—but as yet I have found no written lore telling the nature of such a spirit, so would only perhaps discern the original genius loci by lengthy encounters with the rock in question, through mist and storm and wintry months, alone. It is known in local folklore that Palladius was in fact an urisk: a solitary spirit of steep streams that few humans encounter due to their lonely habits amidst hidden abodes in dark and ancient gorges. Such urisks dwelt in numbers amongst many of the steep falls in this landscape — and still do, if the words of old locals are to be believed. Here,
“St Palladius was a goblin saint, an urisk that dwelt in a mountain burn and was sanctified by the people.”
…and some rocks by the stream up the mountain immediately above this “footprint” was one of the places the urisk was known to dwell.
…to be continued…
References:
Barnatt, T. Ratcliffe, The Road to Rannoch and the Summer Isles, John Grant: Edinburgh 1944.
Bord, Janet, Footprints in Stone, Heart of Albion Press 2004.
Fraser, Duncan, Highland Perthshire, Standard Press: Montrose 1969.
Wheater, Hilary, Aberfeldy to Glenlyon, Appin Publications: Aberfeldy 1981.
Troublesome to get to unless you’re reasonably fit. Probably the easiest route is to get to the Duncroisk 3 cup-and-ring stone. Keep walking along the riverside, climb over the first tall wooden fence and onwards till you reach the rocky crag reaching into the river Lochay. By whichever means possible, get yourself up and round this crag, but keep by the riverside till you get to the easier walkable rocky outcrop protruding into the river on the other side of the drop. Hereby, on one of the stones, look and you’ll find these faint cup-and-ring symbols.
Archaeology & History
Although this carving was first described in Edward Cormack’s (1952) essay on the prehistoric carvings of the district, they have subsequently proved difficult to locate by the Royal Commission lads and other archaeologists. I’ve been here a few times looking for it and never managed to find it — until last week. When Mr Cormack first told of the design, he said:
“On a smooth rock surface just above the mouth of the small burn running into the Lochay, immediately west of the cup-marked ridge, are two cup-and-ring markings a yard apart. The rings are curiously rough edged, and do not give the same impression of weathering as those on the ridge; possibly they have been silted over shortly after being cut, and exposed again relatively recently.”
Flambeau the Cat uses the carving as his bed!
A few decades later, Ron Morris (1981) came across the carving, 10 yards “southeast of an elbow of River Lochay”, as he put it. Described as “hard to find”, he went on to give a basic outline of the design as he saw them, telling there to be “2 cups-and-one-ring, both probably complete, up to 16cm (6in) diameters, with radial grooves from cup to ring—up to 1cm deep.” Or more simply, two cup-and-rings, each with a line running from the centre to the surrounding ring.
After trying to find this carving on several occasions, without success (somehow!), it was brought to my attention under the brilliant guidance of a local cat called Flambeau only last week (no lies!). In a venture down to the riverside, the great cat (in tandem with Pip the dog, who also ventures out with me to find ancient sites in this region) got to the riverside on the rock in question and began rolling about in the dust on the stone, mewing and purring away merrily! It was really brilliant to watch. Sincerely heart-warming (soz…but I can’t help it!).
Primary cup-and-ring at Duncroisk (2)
I stepped over and complimented him as he looked superb (hence the photo, above) and he just kept purring. Then, curiously, he stood up and began scratching at the dried earth on the rock, mewing away whilst doing this. Twas very odd indeed. But there, exactly where Flambeau has been scratching and rolling about, it seemed a faint cup-mark was apparent. And such it was! So I got on my knees and began cleaning away the dirt from the rock — and there, right where he’d been purring and playing, was the lost cup-and-ring carving!
Its location would suggest that the carving had some relationship with water: be that the spirit of the place, or a good site where fish can be had, or a place where someone had drowned, etc. We’ll probably never know… But it’s a beautiful spot, with the impressive Stag Cottage carvings in the adjoining field, and the newly discovered Corrycharmaig East carvings on the other side of the river — plus many others in the area.
Folklore
The River Lochay where this carving is found is named after a dedication to the Black Goddess, according to Prof. W.J. Watson. (1926) The stream by the side of the carving which runs into the River Lochay has been the place where faerie music has been heard by local people in times past.
Morris, Ronald W.B., The Prehistoric Rock Art of Southern Scotland, BAR: Oxford 1981.
Royal Commission on the Ancient & Historical Monuments of Scotland, Archaeological Sites and Monuments of Stirling District, Central Region, Society of Antiquaries of Scotland 1979.
Watson, W.J., The History of the Celtic Place-names of Scotland, Edinburgh 1926.
Not hard to find. Between the small towns of Comrie and St. Fillans along the A85 road, keep your eyes peeled for the small but rocky crags that rise in front of the background of dramatic mountains not far from the roadside to the south. It looks truly majestic even on a dull day. Just as you reach the eastern edge of St. Fillans village, take the small road over the river-bridge and go to the golf club. Walk past the golf club itself, keeping along the track that leads you to Dundurn hill. It’s easy enough. Then climb to the very top of the hill where you’ll find this curious, large, flat bed-like rock right in front of you!
Archaeology & History
St Fillan’s rocky bed or ‘chair’
The archaeological data for St. Fillan’s Chair relates more to the folklore practices of the people upon Dundurn hill than anything else and ostensibly little can be said by such students. The place is more satisfying for geologists than archaeologists, who would adore the rocky fluctuations and geophysical propensities with greater verve than any archaeologist could muster! For this rocky bed-shaped feature is a fascinating structure whose only potential interest to archaeologists are what may be a couple of reduced cup-marks on the top of the stone (and even then, such potential rock art is more the province of religious historians and anthropologists than archaeologists).
Small quartz offerings left on St Fillan’s Chair at BeltaneView of the Chair from below
But this ‘bed’ or ‘chair’, as it was locally known, was – and it seems, still is – important in the social history of the area, as its folklore clearly tells. The ‘chair’ plays an important part in the holistic role of Dundurn as a hill, a fort, a healing centre, an inauguration site, and very probably an omphalos: a sacred centre whereupon the ordination of shamans, kings and the cosmos as a whole was brought to bear here… (these features will be explored in greater depth when I write a singular profile of Dundurn as a ‘fort’).
Folklore
Looking west over St Fillan’s Chair
The character of St. Fillan was described by James Cockburn (1954) as “an Irish Pict” and the “son of a King – his father being Angus mac Nadfraich who died in battle in 490 AD.” Quite an important dood in his day! The relationship this early christian figure had with this Chair was in its supposedly curative properties. Yeah…you read it right: curative properties! As with countless rocks all over the world, some of Nature’s outcrop boulders were imbued with a spirit of their own and, when conditions and/or the cycle of the spirit ‘awoke’, healing attributes could be gained from the place. And such was the case at St. Fillan’s Chair, especially on Beltane morning (May 1). And some element of this traditional pilgrimage is still done; for when the author Marion Woolley and I visited the site on Mayday 2013, it was obvious that some people had been up earlier that Beltane morning and left some offerings of quartz stones on the top end of the bed.
The earliest written reference of this medicinal virtue was told in the Old Statistical Account of Perthshire (1791):
The rock on the summit of the hill, formed, of itself, a chair for the saint, which still remains. Those who complain of rheumatism in the back, must ascend the hill, sit in this chair, then lie down on their back, and be pulled by the legs to the bottom of the hill. This operation is still performed, and reckoned very efficacious.
More than a hundred years later, the sites was still being used and was described in similar vein in MacKinlay’s (1893) excellent study:
“On the top of green Dunfillan, in the parish of Comrie, is a rocky seat known in the district as Fillan’s Chair. Here, according to tradition, the saint sat and gave his blessing to the country around. Towards the end of last century, and doubtless even later, this chair was associated with a superstitious remedy for rheumatism in the back. The person to be cured sat in the chair, and then, lying on his back, was dragged down the hill by the legs. The influence of the saint lingering about the spot was believed to ensure recovery.”
The origins of this dramatic rite were probably pre-christian in nature and we should have little doubt that St. Fillan replaced the figure of a shaman or local medicine woman of some sort. The ritual “dragging down the hill” may be some faint remnant of initiation rites…
References:
Cockburn, James H., The Celtic Church in Dunblane, Friends of Dunblane Cathedral 1954.
Eliade, Mircea, Rites and Symbols of Initiation, Spring: Woodstock 1995.
