Tag: ancient monuments

Healey Stone Circles, Masham, North Yorkshire

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Stone Circles (destroyed):  OS Grid Reference –  SE 170 810

Archaeology & History

I was hoping to get a Northern Antiquarian team to explore this arena before moving to Scotland, as I lived in hope that we might uncover some remains of an important cluster of megalithic rings in this quiet North Yorkshire area — but we didn’t manage to get here.  So this short profile is one based purely on texts.

A mile east of the standing stone and impressive cup-and-ring carvings of West Agra, was once to be found several stone circles — according to John Fisher (1865), who told us about them in his magnum opus on the history of the region.  Not to be confused with the giant Druid’s Temple a couple of miles south, Fisher was contextualizing them with the “huge circles of upright stones” which our great heathen ancestors built.  Although he made some mistakes trying to link the local place-names with these stone circles (a common pastime of Victorian writers), his remarks still make interesting reading. He told that,

“In this parish there are places which fully answer to this description, as well in situation and appearance, as in the names which they still bear. I refer more especially to Healey-Baals, Beldin Gill, and Baal Hill, which latter place is situate either upon or near to the range of hills known by the name of Healey-Baals.  The very name of Baal-Hill, without reference to its appearance or locality, indicates that the place is a hill dedicated to the worship of the heathen god Baal; and the name Healey-Baals, according to the interpretation which I put upon these words, is, if possible, still more conclusive of the matter. I take it that the name of Healey is derived from Heil, holy or sacred, and ley, land consisting of fallow-ground, pastures, or meadows. If, therefore, I am right in my interpretation of the name of Healey, then Healey-Baals means simply land sacred to Baal. This supposition is strengthened by the circumstance of circles of upright stones having recently existed near to the place, and from ancient relics which have been found within the parish, and at but a short distance from Healey and Healey-Baals, which are supposed to have been used in the mystical rites of the Druids or priests of Britain, for at least antiquaries can assign no other use to them…”

There are very few other references I can find that tell of these lost stone circles.  Edmund Bogg (1906) mentioned them briefly, saying that between Fearby and the hamlet of Healey a mile west, “there were formerly circles of upright stones and other relics suggestive of druidical origin.” But there’s little more.

In exploring the local field-names we find that three of them here carried the name “Standing Stones” – which seems to tell us where once we could find these old stones.  It may be possible that some of the stones were removed into the hedgerows at the sides of the fields.

Folklore

Fisher told of the local tradition of quarterly fire ceremonies close by, which he thought may have related to religious practices at the stone circles, telling:

“There are traditions, too, which have been handed down to us, to the effect that the heathen custom of making feasts and Baal-fires (which although unknown to the persons making them, were in truth so made in honour of Baal) have been continued until very recent times in this district — and especially in Nidderdale — the remembrance of which is transmitted to us in the annual feast which is still held at Healey.”

References:

  1. Bogg, Edmund, Richmondshire and the Vale of Mowbray, James Miles: Leeds 1906.
  2. Cunliffe-Lister, Susan, Days of Yore, privately printed: Bath 1978.
  3. Fisher, John, The History and Antiquities of Masham and Mashamshire, Simpkin Marshall: London 1865.
  4. Smith, A.H., The Place-Names of the North Riding of Yorkshire, Cambridge University Press 1928.

© Paul Bennett, The Northern Antiquarian


Buck Woods Carving (03), Thackley, Bradford, West Yorkshire

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Cup-and-Ring Stone:  OS Grid Reference – SE 17456 39162

Getting Here

A mossy cup-and-ring

Follow the same directions as if you’re visiting the largest and most ornate of the Buck Woods carvings. From here, about 10 yards ahead of you, roughly north, you’ll see another stone, less than half-size of Buck Woods 1, moss-covered and not rising too much out of the Earth.  It’s not difficult to find once you’ve located the largest of the Buck Woods stones.

Archaeology & History

A cup-and-half-ring

Another of the small cluster of little-known prehistoric carved stones in this woodland on the edge of Bradford, not in the Boughey & Vickerman (2003) survey.  This however is possessed of a cup-and-half-ring, with other seemingly carved ingredients fusing onto natural aspects of the rock.  The design is found on the highest part of the stone; and whilst the main cup is easy to make out, the encircling half-ring is slightly troublesome.

…and from another angle

There are two distinct lines running down one side of the rock, both seemingly natural, but they may have been added to—it’s difficult to say with any certainty.  Certainly the one closest to the cup-and-half-ring has the carved line etched to meet the natural geological feature, as you can just make out in the photos here.  There also seems to be other carved features surrounding the central design, with other marks round the main cup, almost suggesting that a complete ring was being made, but never accomplished.  It’s an odd one.  If I’d have stripped the moss from the stone I could have seen the design in greater detail, but I’ve gotta bittova soft spot for mosses and lichens, so left it alone!

© Paul Bennett, The Northern Antiquarian


Buck Woods Carving (04), Thackley, Bradford, West Yorkshire

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Cup-Marked Stone:  OS Grid Reference – SE 17418 39163

Getting Here

It’s the moss-covered stone, centre-right

Follow the same directions as if you’re visiting the largest and most ornate of the Buck Woods carvings. From here, walk 10 yards to the Buck Woods 3 carving, then about the same distance forward again until you reach the low lines of (what looks like) Iron Age walling running roughly east-west through the trees.  Walk 10-20 yards east along the walling until a gap or entrance appears – and on the other side where the walling starts again, check the 2nd or 3rd rock along, beneath the mosses.

Archaeology & History

More simple cup-marks

There are no previous references to this small cup-marked stone, whose cups are on the topmost surface of the stone in this ancient stretch of walling (into which some vandal has recently carved his name, ‘Hunt’). It’s another one for the purists amongst you though, as we only have 2 or 3 cupmarks here, as the photos show – with just one which I can say is a certainty.  Curiously the other two look, for all the world, as if they’re mollusc cups!—but considering you’re about 50 miles from the sea, this seems a little unlikely.  Worth having a look at when you’re checking the other four carvings close by.

© Paul Bennett, The Northern Antiquarian


Buck Woods Carving (02), Thackley, Bradford, West Yorkshire

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Cup-Marked Stone:  OS Grid Reference – SE 17473 39152

Getting Here

Buck Woods cup-marks

Follow the same directions as if you’re visiting the largest and most ornate of the Buck Woods carvings. Once there, notice the green field on the other side of the wall less than 50 yards away. Walk towards the wall, about 20 yards from the Buck Woods 1 carving, keeping your eyes peeled for a flat mossy stone.  You’ll find it!

Archaeology & History

Close-up of the cups

A nice simple, almost cute cup-marked stone—not included in the Boughey & Vickerman (2003) survey—with three simple cups running almost in a straight line from the middle of this long stone to its outward, eastern edge.  One of the good features of this and its associated carvings is the setting amidst which it’s found. We tend to associate these carvings with open moorland, where many now live, but when they were first carved they were surrounded by woodland and much more: important ingredients relevant to understanding the nature of these curious carvings…

© Paul Bennett, The Northern Antiquarian


Standing Stone, Linlithgow, West Lothian

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Standing Stone (destroyed):  OS Grid Reference – NS 99 77

Archaeology & History

Not included in the Canmore listings, nor that of the Scottish Royal Commission (1929), this lost standing stone once stood somewhere in Linlithgow town itself.  It was referred to in the huge but obscure Registrum Magni Sigili Regum Scotorum from 1586 through to 1614 as one of the street-names in the town, written several times as ‘Standandstane’ — which, as MacDonald (1941) told in his fine survey, means literally a “Standing Stone.”  The place was also referred to several times in other local accounts, dating from 1664, but was last mentioned in 1699 and, it appears, disappeared soon afterwards.

Perhaps some record of the site may be available in local witchcraft or folklore accounts.  Does anybody know?

References:

  1. MacDonald, Angus, The Place-Names of West Lothian, Oliver & Boyd: Edinburgh 1941.
  2. Royal Commission on the Ancient & Historical Monuments of Scotland, Inventory of Monuments and Constructions in the Counties of Midlothian and West Lothian, HMSO: Edinburgh 1929.

© Paul Bennett, The Northern Antiquarian 


Woofa Bank Enclosure, Burley Moor, West Yorkshire

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Enclosure:  OS Grid Reference – SE 13890 45516

Getting Here

Aerial view showing enclosure outline

From Ilkley, take the Cowpasture Road up past Cow & Calf rocks, the hotel and along the moorside.  A few hundred yards further, just before the next farm-building on your right, walk up the Rushy Beck path to the top. Crossing the stream at the top, now walk  diagonally south-ish into the heather for some 200 yards, a short distance before the hillside begins to rise up again onto the next ridge.  Remains of this ‘enclosure’ is all around you!

Archaeology & History

When the normal moorland vegetation covers this prehistoric site, you’d barely know there was anything here apart from various rocky rises and undulations in the ground and perhaps, if you were seeking out old stuff, what would seem to be lines of stone walls bending away onto the moor.  But when the heaths have been burnt back, a whole new vista unfolds itself!  You see before you a fantastic, well-preserved, unexcavated prehistoric enclosure, whose origins are probably neolithic, but whose history and use stretched through the Bronze Age and into the Iron Age—and it’s not alone!  East, west and south of this particular enclosure, other prehistoric walled structures are found stretching all across the landscape hereby, structurally similar and also used over very long periods in prehistory.  For antiquarians and historians alike, this is a truly impressive place indeed.  In all honesty, the description I give here does not do the place justice!

Northwestern section of enclosure walling

Things like ‘settlements’ and ‘enclosures’ are traditionally relegated by purist archaeologists to be little more than domestic or utilitarian sites: places where our ancestors kept cattle; or were used for defensive purposes; or lived for long periods of the year.  Of course, these simple ideas are effective and true at some places; but here at Woofa Bank—in this particular enclosure—something more than just domestic activity was enacted, and over the period of many centuries by the look of things.  We surmise this by the incidence of at least fifteen cup-and-ring stones being found within the enclosure itself; and at its very centre is a small standing stone, not previously recorded, that has perhaps five petroglyphs around it.  The presence of such a large cluster of cup-and-ring stones close together within the enclosure would seem to suggest ritual activity.

Carved rock & central stone
Close-up of, dancing anthropomorphic figure?

One of the carvings at the centre of the enclosure (listed in the Boughey & Vickerman survey as Carving 372) has been suggested to represent a dancing human figure (the image here shows the anthropomorphic element), which it may well be.  The incidence of this central stone and its surrounding petroglyphs has important magico-religious implications, relating it as a site used for creation myth narratives and repetitions (transpersonal explorations at this site may prove worthwhile).  The wider extended enclosure with more petroglyphs contained inside it, suggest that additional ritual performances were enacted here; these may have had something to do with the cluster of prehistoric tombs scattered on the moorland plain 100 yards to the west, but we might never know.

Easternmost standing stone

It seems that the walled enclosure itself was constructed around the earlier cup-and-ring stones, probably many centuries later—but we need excavations here to give us more precise details.  Much of the enclosure walling itself has the hallmarks of being late Bronze Age to Iron Age, whilst we know that prehistoric rock art can date back into the neolithic period; and from this period Eric Cowling (1946) reported that, at Woofa Bank, “at the western end of the ridge,” just above this enclosure, a neolithic flint site existed.

Cowling’s 1946 plan

Cowling (1946) himself was one of very few archaeologists to even mention this impressive site, in a section exploring the “Iron Age” sites along Green Crag Slack at the eastern end of Ilkley Moor.  He wrote:

“At the other end of the site under the shadow of Woofa Bank and near the source of the Rushy Beck, is another D-shaped enclosure apparently unfinished.  The plan is of a circle with a flattened side and does not exceed twenty-four yards across in any direction.  Here the enclosing wall shows five or six courses at the lower end side and a simple entrance to the west.”

Western entrance to enclosure
Stone marking eastern entrance

Though Cowling’s measurements are way out!  The enclosure itself is much larger than he describes.  For the most part, three-quarters of it give the impression of it being a large oval shape, but the design and outline of the walling changes on its southeastern side and kinks inward, in an arc, to eventually meet the walling in the middle eastern section.  Its entire circumference measures approximately 220 yards all the way round; it is 65 yards across east-west; and about 61 yards north-south.  The average height of the main walling is between 2-3 feet tall, and is made up of many large rocks, some of them positioned upright as standing stones, all packed together with earth and countless thousands of smaller stones.  The walling itself is between 2-3 yards wide in many places and has two main entrances: one near the middle of the western wall and the other almost opposite to the east.  The eastern entrance is marked by a standing stone between 3-4 feet tall.  No gaps are visible at all on the northern curved section of the enclosure.  On the overgrown southern edges, not all of the walling is visible and much of it is overgrown.  On the whole it’s still very much as Cowling found it, with the arc of walling in this part of the enclosure difficult to make out clearly.  There is also another line of walling that runs off to the east, beyond the main enclosure itself.

Carved rock in western wall

The clearer, more visible western line of walling, running south of the entrance on that side, has a large singular cup-and-ring stone laid right along its axis (carving 366 in the Boughey & Vickerman [2003] survey), a short distance before the walling changes direction east-west and runs along the bottom of the slope.

Folklore

Tradition tells that the tribal people from this site were involved in a battle with the Romans along this moorland plain.

…to be continued…

References:

  1. Bennett, Paul, The Old Stones of Elmet, Capall Bann: Chieveley 2001.
  2. Boughey, Keith & Vickerman, E.A., Prehistoric Rock Art of the West Riding, WYAS: Wakefield 2003.
  3. Cowling, Eric T., Rombald’s Way, William Walker: Otley 1946.
  4. Eliade, Mircea, Images and Symbols, Harvill Press: London 1961.
  5. Hedges, John (ed.), The Carved Rocks on Rombalds Moor, WYMCC: Wakefield 1986.
  6. Size, Nicholas, The Haunted Moor, William Walker: Otley 1934.

© Paul Bennett, The Northern Antiquarian


Hammond Close Stone, Threshfield, North Yorkshire

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Standing Stones:  OS Grid Reference – SD 95161 65209

Getting Here

Standing stones near Bordley with human for scale

From Threshfield, go up Skirethorns Lane for about 1/2 mile, where the lane takes a sharp right. Continue uphill for nearly 2 miles to a metal gate. Go through the gate into the fields on your left where you’ll see this pair of curious standing stones ahead of you (if you keep walking uphill in the same direction, you’ll reach the impressive Hammond Close enclosure above you).

Archaeology & History

There seem to be no references in either archaeology or geology texts about this site which, when you approach it and consider the prevalence of other prehistoric sites all round you, strongly suggests that they are either archetypal standing stones, or the remains of a collapsed cairn, with the surrounding mound removed.  This is certainly the case at the Druid’s Altar or Bordley Circle visible a few hundred yards west of here, on the same grassland plain.

The stones alone, looking north

As you can see in the photos, the stones here are 4 feet tall and stand in isolation from the excess of neighbouring settlements and enclosures.  A scatter of small stones—perhaps packing stones, perhaps the remains of cairn-spoil—is evident at the foot of the stones.  It was initially thought that the uprights here could have been the remains of enclosure or settlement walling, as we find an excess of such remains on the hills here, but this isn’t the case.  Other unrecorded prehistoric remains scatter this part of the countryside.

© Paul Bennett, The Northern Antiquarian 


Little Skirtful Carvings, Burley Moor, West Yorkshire

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Cup-Marked Stones: OS Grid Reference – SE 13830 45195

East side of Little Skirtful

Also Known as:

  1. Carving nos. 391a, 391b, 391c, 391d
  2. Little Skirtful of Stones’ Carvings

Getting Here

Follow the directions to reach the Little Skirtful of Stones giant prehistoric cairn. Once here, look for the singular rocks out of the many thousands which make up the giant cairn, mainly from the middle to the northern-half of the cairn, and you’ll find them amidst the mass!

Archaeology & History

Cup-marking near the centre of the cairn

Despite the task sounding difficult, it’s not too hard locating the cup-marked rocks within this giant cairn. As I recall there should be five of them, though the Boughey & Vickerman (2003) survey only list four and I only have photos of four of them as well…so I reckon age is probably getting to me at last!  There could very well be more of them amidst this massive tomb.  But we certainly can’t rely on the Boughey & Vickerman (2003) survey for the carvings at this site as they give the wrong grid references for each of the cup-markings listed, with them all being a kilometre east from the site of the tomb itself! Awesome! God knows what their cartographer was on when he did the profiles for these carvings! (there are plenty of spliff-butts scattered over this moor…..)  Not only that, but the position they cite of the relative cup-markings within the cairn are also wrong.

Another portable stone
Cup-mark at outer edge

But for those of you who like to know the archaeological data, here’s what was said: Carving 391a is a “small rock towards SW edge of cairn, with single worn cup”; but this stone is actually closer to the northern section of the cairn.  Carving 391b was told to be a “small dome-shaped rock at extreme S edge of cairn with single, small clear cup at top of dome.”  This again is more on the northern section of the cairn, away from the centre.  Carving 391c was described as a “small oval, rounded rock at N edge of cairn, with single, broad, shallow worn cup.”  Whilst carving 391d which was told to be a “small rock at SSE edge of cairn, with single small worn cup.”  However, we have to take into account that any errors about their position may simply be down to the fact that the small rocks have been moved.

Smoothed cup
Showing different rock-type

As you’ll see in the photos here, one of them is actually near the very centre of the cairn, with the cup-marking etched into the edge of the small rock itself.  I’m not quite sure if this is the additional fifth carving in the cairn, or whether it’s one of those wrongly ascribed as being in another position.  It’s hard to tell, as the local Ilkley Archaeology team don’t publish their findings and information on-line as they should do and unless you’re in their little club they’re hard to get info out of.  So this will have to do for the time being I’m afraid.  Also note how one of the cup-marked stones is of a rock-type different to the local millstone grit.

Folklore

The creation myth of the Little Skirtful itself tells that the giant Rombald (who gives his name to the moor) was in trouble with his wife and when he stepped over to Almscliffe Crags from here, his giant wife – who is never named – dropped a small bundle of stones she was carrying in her apron. Harry Speight (1900) tells us of a variation of the tale,

“which tradition says was let fall by the aforementioned giant Rumbalds, while hastening to build a bridge over the Wharfe.”

Variations on this story have said it was the devil who made the site, but this is a denigrated christian variant on the earlier, and probably healthier, creation tale. Similar tales are told of the Great Skirtful of Stones, 500 yards south.

The cluster of portable small stones with single cup-marks on them relates to traditions found in other cultures in the world where, usually, women would carry such items in their aprons and deposit them at or on the tomb, in honour of the ancestor or spirit known to be resident at the sacred site.  The folklore found at the Little Skirtful (and Great Skirtful too) of Rombald’s wife dropping the rocks here and forming the giant tomb, probably derive from variants of this same honorary practice.

References:

  1. Bennett, Paul, The Old Stones of Elmet, Capall Bann: Chieveley 2001.
  2. Boughey, Keith & Vickerman, E.A., Prehistoric Rock Art of the West Riding, WYAA 2003.
  3. Cowling, Eric T., Rombald’s Way, William Walker: Otley 1946.

© Paul Bennett, The Northern Antiquarian


Castle Campbell, Dollar, Clackmannanshire

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Cup-Marked Stone:  OS Grid Reference – NS 9613 9928

Getting Here

Cup-markings at Castle Campbell

From Dollar, take the steep road up to Castle Campbell (ask a local if you get lost).  When you’ve got into the building and paid your fiver, walk straight forward as if you’re heading to the front gardens, but stay within the castle by walking left on the inner-front section of the building, all the way along to the dark room in the far corner at the end of the path.  Just before you walk into the end room, look at the ground rock beneath your feet.

Archaeology & History

My first and only visit to the superb half-restored ruins of Castle Campbell was in the company of the author Marion Woolley.  It was a damn good day and the castle here is really worth checking out!  But as Marion and I wandered the grounds and internal remains, my eyes caught sight of what looked like a cluster of cup-markings, never previously recorded, on a section of earthfast rock over which a section of the Castle had been built.

A distinct arc of at least four cup-marks was accompanied with outlying single cups on either side of it.  Beneath the gravel it seemed that more were waiting to be be unearthed—but we left them alone.  As you can see in the photo here, the cup-marks seem typical of those we find in their thousands across northern Britain.  However, the rock hereby is volcanic and conglomerate and may be the result of such natural processes.  I’m truly not sure.  A local archaeologist in Stirling thought the carving looked authentic – but we need to return here and brush off the rest of the gravel to see in greater detail the extent of the cups.  There seemed to be more of them hiding at the edges.

If anyone finds out more about this, or gets some better photos, or ascertains this as a simple geophysical artifact, please lemme know.

© Paul Bennett, The Northern Antiquarian


St. Canna’s Stone, Llangan, Carmarthenshire

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Legendary Rock:  OS Grid Reference – SN 1770 1874

Also Known as:

  1. Chair of St. Canna
  2. St Canna’s Chair

Archaeology & History

St. Canna’s Chair Stone

This once important healing stone that was moved a short distance (from grid reference SN 1775 1875 to SN 1770 1874 according to officials) to its present spot, around 1925, whilst having a long history according to the folk traditions of Carmarthenshire, was previously questioned as an authentic site by none other than Prof John Rhys (1875), following his visit to the site in the 1870s.  Although Rhys seemed an isolated voice, some modern archaeologists have also questioned its veracity.  It’s difficult to say precisely what the original nature of the stone may have been, but it was certainly accommodated in medieval times as a healing stone and used in conjunction with a pagan well – which was of course, accommodated by the Church.  If the stone itself had a megalithic pedigree, as some have believed, we know not what it may have been…

As Janet & Colin Bord (2006) wrote, the stone “still survives, but to the casual observer it looks like any other abandoned block of stone,” sitting innocuously within the ring of trees surrounding the church.  An early account of the stone was written by E.L. Barnwell (1872), who told:

“The present church of Llangan in Carmarthenshire is a wretched structure, built in 1820, and is about to be removed, as the population has long since migrated to some distance from it, and in a few years even the memory of Canna’s church having once existed here may cease. There is, however, a relic still left, which we trust will not be overlooked by the local authorities, as indeed it seems to have been hitherto ; for no notice occurs of it in the account of the parish in Lewis’s Topographical Dictionary or any other work. This relic is a rude stone, forming a kind of chair, lying in a field adjoining the churchyard, and about thirty or forty yards from it. When it was removed to its present position is unknown. There was also a well below the church called Ffynnon Canna; and there is still a small brook available, if required, for following the rules prescribed to those who wish to avail themselves of the curative powers of the saint’s chair. It appears that the principal maladies which are thus supposed to be cured are ague and intestinal complaints. The prescribed practice was as follows. The patient first threw some pins into the well, a common practice in many other parts of Wales, where wells are still thought to be invested with certain powers. Then he drank a fixed quantity of the water, and sometimes bathed in the well, for the bath was not always resorted to. The third step was to sit down in the chair for a certain length of time; and if the patient could manage to sleep under these circumstances, the curative effects of the operation were considerably increased. This process was continued for some days, even for a fortnight or longer. A man aged seventy-eight, still living near the spot, remembers the well and hundreds of pins in it, as well as patients undergoing the treatment; but, about thirty or thirty- five years ago, the tenant carried off the soil between the well and the watercourse, so as to make the spring level with the well, which soon after partly disappeared, and from that time the medical reputation of the saint and her chair has gradually faded away, and will, in the course of a generation or two, be altogether forgotten.”

Folklore

In Wirt Sykes (1880) classic text, he told us that the field where the original Canna’s Chair may have been, possessed fairy-lore that we find at other sites, usually ascribed as prehistoric.  He wrote:

“In the middle of this parish there is a field called Parc y Fonwent, or the churchyard field, where, according to local tradition, the church was to have been originally built; but the stones brought to the spot during the day were at night removed by invisible hands to the site of the present church.  Watchers in the dark heard the goblins engaged in this work and pronouncing in clear and correct Welsh these words, “Llangan, dyma’r fan,” which means, “Llangan, here is the spot.””

References:

  1. Allen, J. Romilly, The Monumental History of the Early British Church, SPCK: London 1889.
  2. Baring-Gould, S. & Fisher, John, Lives of the British Saints – volume 2, London 1907.
  3. Barnwell, E.L., “Canna’s Chair,” in Archaeologia Cambrensis, volume 3 (4th Series), 1872.
  4. Bord, Janet & Colin, Cures and Curses: Ritual and Cult at Holy Wells, Heart of Albion: Wymeswold 2006.
  5. Breverton, Terry, The Book of Welsh Saints, Bro Morganwg: Glyndwr 2000.
  6. Davies, Jonathan Ceredig, Folk-lore of West and Mid-Wales, Welsh Gazette: Aberystwyth 1911.
  7. “D.M.”, “Canna’s Chair,” in Archaeologia Cambrensis, volume 4 (4th Series), 1875.
  8. Rhys, John, “On Some of Our Inscribed Stones,” in Archaeologia Cambrensis, volume 4 (4th Series), 1875.
  9. Sikes, Wirt, British Goblins, Sampson Low: London 1880.
  10. Sharkey, John (ed.), Ogham Monuments in Wales, Llanerch: Felinfach 1992.
  11. Westwood, J.O., Lapidarium Walliae: The Early Inscribed and Sculptured Stones of Wales, Oxford University Press 1879.

© Paul Bennett, The Northern Antiquarian