Tag: druidism

Little Almscliffe Crags, Stainburn, North Yorkshire

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Legendary Rocks:  OS Grid Reference – SE 23237 52275

Also Known as:

  1. Little Almes Cliffe
  2. Little Almias Cliff Crag

Getting Here

Little Almscliffe Crag (photo – James Elkington)

Coming from Harrogate, take the B6162 and B6161 road to Beckwithshaw, through the village and, 4-500 yards on, turn right onto Norwood Lane.  2 miles along, keep your eyes peeled on your left for a gravelled parking spot and you’ll see the large rock outcrop 200 yards south of the road. …Otherwise, from Otley: go over the river bridge and turn right up Farnley Lane and follow the B6451 for a few miles, thru Farnley village up the Washburn valley, past Norwood and at Bland Hill, turn right along Broad Dubb Road for 1¾ miles where you’ll reach that same gravelled parking spot.

Archaeology & History

Very much the ‘little brother’ of Great Almscliffe, 3 miles (4.83km) to the southeast, this site would be more of interest to the travelling geologist, perhaps, than to antiquarians.  But that depends what tickles y’ fancy I s’ppose.

In 1702 when the northern antiquarian Ralph Thoresby mentioned this and its big brother to the southeast, he described the “two famous crags of Almes Cliff—in some old writings called Aylmoys ut dicitur—but have seen nothing memorial of it, saving its remarkable lofty situation.”  He missed the cup-and-ring carving on the east-side of the crags, obviously, which indicates that it had some form of animistic sanctity in ancient times.

The location on 1851 map
Little Almscliffe c.1900

Little Almscliffe was one of many impressive places located within the ancient Forest of Knaresborough; and although it wasn’t on the original boundary line, a perambulation (i.e., annual ritual walking to the old stones, trees and wells defining the region) of the area written in 1770, in what Mr Grainge called “the Copyhold Forest”, was undertaken by the Enclosure Commissioners.  It differed from the more ancient perambulation rite, in that the newer one included a mention of,

“five bounder stones also marked F to an earth-fast stone, lying northeast of Little Almes Cliffe, marked also with an F; (and) from thence by other four bounder stones marked F to Sandwith Wath…”

The letter ‘F’ here signifying the word ‘forest’, as in the Forest of Knareborough.

William Grainge (1871) also believed these crags to have been a place of druidic worship.  He wasn’t the only one.  Many other writers of the time thought the same thing; and although we have no concrete evidence to prove this, it is highly likely that these rocks would have served some ritual purpose in pre-christian days.  Certainly in more recent times (during the 1980s and ’90s) we know that ritual magickians used this site for their workings.  On a more mundane level, the crags were previously used as a site for for beacon fires.  One was erected here in 1803 when the first Bonaparte threatened to invade England; but I can find no written accounts of earlier beacons here.

References:

  1. Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
  2. Bogg, Edmund, From Eden Vale to the Plains of York, James Miles: Leeds 1895.
  3. Bogg, Edmund, Higher Wharfeland, James Miles: Leeds 1904
  4. Cowling, E.T., Rombald’s Way, William Walker: Otley 1946.
  5. Grainge, William, History & Topography of Harrogate and the Forest of Knaresborough, J.R. Smith: London 1871.
  6. Parkinson, Thomas, Lays and Leaves of the Forest, Kent & Co.: London 1882.

© Paul Bennett, The Northern Antiquarian 

Rocking Stone carving, Rocking Moor, North Yorkshire

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Cup-and-Ring Stone:  OS Grid Reference – SE 11050 57852

Getting Here

Site shown on 1854 map

Visiting this site is a bittova walk across the moors, with probably the best route being along one of two footpaths from near the Outdoor Centre following (whichever is your preference) the moorland track or path westward onto the open landscape.  Tis a 2½ mile walk before you reach two large buildings stuck high up in the middle of nowhere.  Y’ can’t miss them.  Equally unmissable is the large blatant rocking stone between the buildings.  Gerron top of it!

Archaeology & History

Rocking Stone, in situ

This impressive-looking rock that sits between the two buildings has a number of cup-markings of varying sizes across its topmost surface: some deep and some not-so-deep.  There are perhaps as many as 20 of them on different parts of the stone, but some have been intruded on by more recent graffiti.  On a recent visit to the site, photographer James Elkington and his young assistant MacKenzie, saw what looked like “a very faint ring around one of the cups” – which doesn’t surprise me.  On one section of the stone we see a fascinating series of natural curves and geological undulations, some of which may have been modified a long time ago when the cupmarks were etched.  But whether they were added to or not, it’s more than likely they’d have had some significance in the mythic nature of the rock.

The earliest description telling us that this possessed any prehistoric attributes seems to have been written by William Grainge (1871), in his huge work on the history of this region. He told that,

Faint ring highlighted
Some of the many cups

“This rock…is eleven feet in length, seven feet six inches in breadth, and two feet six inches in thickness.  The whole of the upper surface is thickly indented and grooved with cups and channels; the artificial character of which can be easily seen by anyone.  This logan rests upon a lower rock, the upper surface of which is about three feet above the ground, fourteen feet in length, and nearly the same in breadth.”

Folklore

Curvaceous nature & cups

Although this yummy-looking geological sight no longer rocks, it wasn’t always that way.  Indeed, according once more to the pen of Mr Grainge, although “it does not rock now, it has done so within living memory” – meaning that it would have been swaying at the beginning of the 19th century.  We can only take his word for it.  Also, as with many rocking stones the length and breadth of the land this, unsurprisingly it was adjudged to have been a place used by the druids.

References:

  1. Grainge, William, The History and Topography of Harrogate and the Forest of Knaresborough, John Russell Smith: London 1871.
  2. Tiernan, D., “King George V Visited in 1911,” on Teddy Tour Teas, 5 May, 2012.

Links:  

  1. Teddy Tour Teas

Acknowledgements:  Huge thanks as always to James Elkington for use of his photos – as well as his partner in crime, Mackenzie Erichs.

© Paul Bennett, The Northern Antiquarian


Clach an Eolas, St Kilda, Outer Hebrides

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Legendary Stone:  OS Grid Reference – NF 101 996?

Also Known as:

  1. Stone of Knowledge

Archaeology & History

This stone has very similar qualities to the one found upon Mullach-geal, ⅔ of a mile to the west, as a place where ritual magick was performed.  And, just like the Mullach-geal stone, we only have an approximate position of its whereabouts: “behind the village”, as Mr Sands (1878) said.  The same words were used by other St Kildan writers when it came to describing the whereabouts of Tobar Childe, so we must assume it to be reasonably close to the old well.

Folklore

Mr Sands seems to be the first person to write about it, telling us,

“At the back of the village is a stone, which does not differ in external appearance from the numerous stones scattered around, but which was supposed to possess magical properties.  It is called Clach an Eolas, or Stone of Knowledge.  If any one stood on it on the first day of the quarter, he became endowed with the second sight — could “look into the seeds of Time,” and foretell all that was to happen during the rest of the quarter.  Such an institution must have been of great value in Hirta, where news are so scanty.  To test its powers I stood on it on the first day of Spring (old style) in the present year, but must acknowledge that I saw nothing, except two or three women laden with peats, who were smiling at my credulity.”

Charles MacLean (1977) mentioned the stone a hundred years later, but seems to have just copied this earlier description.  Does anyone up there know its whereabouts?

References:

  1. MacLean, Charles, Island on the Edge of the World, Canongate: Edinburgh 1977.
  2. Sands, J., Out of the World; or Life in St. Kilda, Maclachlan & Stewart: Edinburgh 1878.

© Paul Bennett, The Northern Antiquarian

Mullach-Geal Stone, St Kilda, Outer Hebrides

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Legendary Rock:  OS Grid Reference – NF 092 996

Archaeology & History

This is a most intriguing site, whose exact location seems to have been forgotten.  It was first mentioned in Macaulay’s History of St Kilda (1764) as being one of four stone altars that the islanders used for worship.  Three of them were related to the early christian figure of St. Brendan, whose well and chapel remains are on the south-side of the island.  However, this fourth stone altar possessed a purely magickal and heathen function.  Macaulay initially gives the location as being “on top of a hill to the southwest” of St. Brendan’s chapel; but subsequently tells us it was upon “Mulach-geall” which is a mile NNW.  It was an important place to the people of Hirta and its exact position needs to be found and, hopefully, the altar still exists.

Folklore

Despite Macaulay’s conflicting directions of how to get here (a common feature of early writers), he wrote:

“I have already made mention of one St. Kilda altar, that in Brendans Chapel.  There are no less than four more in the island, of which three lie at considerable distances from the holy places.  There is one particularly on the top of a hill to the south-weft (sic), dedicated according to tradition to the God who presides over Seasons; The God of thunder, lightning, tempests and fair weather.  To avert the terrible judgments inflicted by this mighty Divinity, the ancient St. Kildians offered propitiatory sacrifices on this altar, sacrifices of different forts, much like the old Pagans, who offered a black sheep to Winter, or the Tempest, and a white one to the Spring…  The place where the people of this island, offered their victims to Taranis, is called Mulach-geall, that is to say, the White eminence or hill…”

More than a hundred years later, Seton (1878) made mention of it, but added no further details.

The invocation to Nature’s elements is something we find echoed at some sites further east, such as the Well of the North Wind on Iona and its compatriot Well of the South Wind.  At both these places, so-called ‘pagan’ rituals were used to both placate and invoke the gods and spirits of the wind.  This one on St Kilda possessed additional magickal prowess.  But where is it?  Have we lost it, or is it sleeping somewhere on the edge of Mullach-Geal…?

References:

  1. Macaulay, Kenneth, The History of St. Kilda; Containing a Description of This Remarkable Island; the Manners and Customs of the Inhabitants; the Religious and Pagan Antiquities There Found, T. Becket: London 1764.
  2. Seton, Gordon, St. Kilda – Past and Present, William Blackwood: Edinburgh 1878.

© Paul Bennett, The Northern Antiquarian

Blakey Topping, Allerston, North Yorkshire

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Stone Circle:  OS Grid Reference – SE 8719 9338

Getting Here

Old stones of Blakey Topping (James Elkington)

From Pickering, take the A169 towards Whitby. When you get to the Car Park at the ‘Hole-of-Horcum’ – (you can’t miss it), park the car and walk North along the side of the road towards Whitby. After 60 yds, take the track East. Follow this for approximately a mile until the track splits. Take the concrete track left towards the farm-house of ‘Newgate Foot’. Go through the yard past the house on the right, and you will come to a stream and a gate. Enter the field on the right and up the track. The stones are in front of you.

Archaeology & History

The great rounded hill of Blakey Topping—recorded as early as 1233 CE and meaning the ‘black mound’ or ‘black meeting-place’— has the ruins of a stone circle living several hundred yards to its south, little-known to many.  The early writer George Young (1817) seemed to come close here, mentioning the ‘druidic’ standing stones of Blakey Moor and district, but gave no specific indication of the ruinous ring we’re visiting here.  Instead, the first real description was penned by Robert Knox (1855) who, at the time of writing, was under the academic spell of druidism: prevalent as it was amongst most universities and places of learning back then.  Also, beset by the equally sad plague of Biblical comparitivism—beloved even to this day by halfwits—Knox’s formula about this ancient ring was founded on the druidical reverence of Blakey Topping as a site beneath which our Bronze age tribal ancestors erected their stones with the rounded hill immediately to the north, as signified by its early name, black. (In early place-names, ‘black’ and its variants—dubh, dove, etc—relates to the cardinal direction of ‘north’ and actually means ‘shining’; and white or ban is ‘south’, when both elements are located in relative proximity.)  Knox told us:

“At the southwest side of this arch-Druid’s tomb-like hill (Blakey Topping) a far more conspicuous cluster of larger Druid stones occurs; here three pillars form a triangle…and a smaller one…stands one hundred and fifty paces east of these nearer to the farmhouse there.  These single stones, possibly, once formed part of a circle… The diameter of a circle formed on this triangle of stones would be about fifty-five feet; but as these pillars form a nearly equilateral triangle, the number of stones in that circle cannot now be correctly ascertained, if, indeed, they ever formed part of a circle…

“These three sandstone pillars, untouched by tools…are much weather-worn; and hence it may be inferred that they are very ancient.  I shall only add that the tallest pillar here is nine feet high, from two-and-a-half to three feet wide, and rom fifteen to twenty inches thick, and is the tallest ancient pillar next to the celebrated one in Rudston churchyard, now standing in the eastern part of Yorkshire.  When I last visited the Blakey Topping Druid-stones in 1836, I learned that the farmer, on whose ground they stand, “had talked about breaking the three large ones to pieces,” and perhaps nothing but the trouble of doing so has hitherto preserved them, and many others.  I told him what had been their use, and begged he would preserve them.”

Stone re-used as gatepost (James Elkington)

And thankfully they remain there to this day!  Around the same time of Mr Knox’s visit, the Ordnance Survey lads came here too and, in 1854, highlighted the remaining ‘Druidical Stones’ on the first map of the area.  But references to the stones from here onwards are sparse and add nothing pertinent to its archaeomythic status.  It was a Mr & Mrs Elgee (1930) who were the next to tell us about the site in their exposition on Yorkshire archaeology.  They wrote:

“Three large standing stones about 6 feet high on the south-west side of Blakey Topping…are the remains of a circle about 18 yards in diameter.  Two or three hollows in the ground indicate the position of other stones, some of which are serving as gateposts nearby. Others have been broken up to help build a wall.  These stones are associated with a large settlement sites similar to (one) on Danby Rigg not very far from the imposing Bridestones and approached by an ancient trackway known as the Old Wife’s Trod.”

The general interpretation by the great megalithic archaeologists Aubrey Burl, John Barnatt and their fellow associates, is that these stones are the remains of a stone circle – which seems apt.  But of even greater importance seems to be the great hill of Blakey Topping itself, to which this olde ring no doubt related to.  Many other prehsitoric sites once scattered this area, but sadly most of them have been destroyed.

References:

  1. Barnatt, John, Stone Circles of Britain (2 volumes), BAR: Oxford 1989.
  2. Burl, Aubrey, A Guide to the Stone Circles of Britain, Ireland and Brittany, New Haven & London 1995.
  3. Burl, Aubrey, The Stone Circles of Britain, Ireland and Brittany, Yale University Press 2000.
  4. Elgee, F., Early Man in Northeast Yorkshire, Frank Bellows: Gloucester 1930.
  5. Elgee, F. & H.W., The Archaeology of Yorkshire, Methuen: London 1933.
  6. Gutch, Mrs E., Examples of Printed Folklore Concerning the North Riding of Yorkshire, David Nutt: London 1899.
  7. Knox, Robert, Descriptions Geological, Topographical and Antiquarian in Eastern Yorkshire, London 1855.
  8. Phillips, Guy Ragland, Brigantia, RKP: London 1976.
  9. Smith, A.H., The Place-Names of the North Riding of Yorkshire, Cambridge University Press 1928.
  10. Spratt, D.A., Prehistoric and Roman Archaeology of North-East Yorkshire, BAR: Oxford 1982.
  11. White, Stanhope, Standing Stones and Earthworks on the North Yorkshire Moors, privately printed: Scarborough 1987.
  12. Young, George, A History of Whitby and Streoneshalh Abbey – 2 volumes, Clark & Medd: Whitby 1817.

Links:

  1. Mountains, Myths and Moorlands

Acknowledgements:  Big thanks to the photographer James Elkington, for use of his photos in this profile. Cheers mate.  Also, accreditation of early OS-map usage, reproduced with the permission of the National Library of Scotland.

© Paul Bennett & James Elkington, The Northern Antiquarian


Stone Hill Head, Allerston Moor, North Yorkshire

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Standing Stone (missing):  OS Grid Reference – SE 881 947

Archaeology & History

A number of standing stones were reported by regional historian Robert Knox (1855) in his antiquarian work of this area, but forestry and vandalism has seen the demise of some.  This one, however, may possibly still be found, laid down somewhere on the tops, along the ridge aptly-named as Stone Hill Head.  Where precisely it might be, we know not—but one of you Yorkshire antiquarian ramblers might be able to find and resurrect it by following old Mr Knox’s notes.  Writing extensively of the ancient remains around nearby Blakey Topping this is what he told us of the Stone Hill Head monolith:

“The pillar…standing erect, is five and a half feet high, three broad, and from ten inches to two feet thick.  This is much corroded either by natural decomposition, or designedly made so by manual labour; some of the holes in it being circular, as if intended to fit the heads of human beings into them, at the time of their immolation, while laid prostrate on the ground… This stone stands northeast from Blakey Topping, distant about six furlongs, and is the furthest pillar in this collection from that hill.”

If the real explorers amongst you manage to rediscover the stone, please let us know.

References:

  1. Knox, Robert, Descriptions Geological, Topographical and Antiquarian in Eastern Yorkshire, London 1855.

© Paul Bennett, The Northern Antiquarian 


Lund Well, Bingley, West Yorkshire

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Sacred Well (destroyed):  OS Grid Reference – SE 0973 4091

Archaeology & History

Lund Well on 1852 map

Lund Well on 1852 map

Once found in a cluster of three little wells all very close to each other near the top of the field where the Crossflatts roundabout joins up with the Aire-Valley trunk road, this is an intriguing site if you happen to be a pagan, or have an interest in druidism — and for one main reason: its name.  When I first came across a reference to the place about 25 years ago, the only piece of information I could find about it came from the arduous detailed researches of the Victorian industrial historian J. Horsfall Turner who, unfortunately, neglected to record much of the fading folklore in the region at his time.  Marked on the 1852 6-inch Ordnance Survey map, ‘Lund’ was a bit of an etymological curiosity, and Mr Turner (1897) thought the well’s name was little other than that of a local mill owner, whose nickname was ‘Lund’ Thompson.  He was guessing of course…and I thought little more about it…

Years later when looking through A.H. Smith’s (1961-63) magnum opus on the place-names of West Yorkshire, I found that he didn’t include the Lund Well in his survey.  However, an eventual perusal of Kenneth Cameron’s (1996) work told that in Old Norse place-names (and there is a preponderance of such places scattering Yorkshire and Lancashire), lund or lundr was a “‘small wood, grove,’ also had a meaning, ‘sacred grove’.” The word is echoed in old French, launde, meaning ‘forest glade’.  In A.H. Smith’s (1954) earlier etymological magnum opus he said that the word derives from a “small wood, grove, also a sacred grove, one offering sanctuary.”  However, Margaret Gelling (2000) urged caution on the origin of lund as a sacred grove and erred more to the usual English tendency of depersonalizing everything, taking any animistic attribution away from its root meaning; but we must urge caution upon her caution here!  Neither Joseph Wright (English Dialect Dictionary, vol.3 1905) nor William Grant (Scottish National Dictionary, vol.6, 1963) have entries for this word, so we must assume the Scandinavian root word origin to be correct.

One vitally important ingredient with the Lund Well is its geographical position.  For across the adjacent River Aire the land climbs uphill—and a few hundred yards above we reach the well-known and legendary Druid’s Altar, with its Druid’s Well just below.  This association is what suggests our Lund Well may have had a real association with a “sacred grove of trees”, as—despite us knowing very little about them—we do at least know that druids performed rites in sacred groves.  In Greenbank’s (1929) historical analysis of the Druid’s Altar, he was left perplexed as to the origin of its name as all early accounts and popular culture assigned it this title, and so he opted for the probability that the druids did indeed once perform rites here.  If this was true, then our seemingly innocuous Lund Well once had a much more sacred history than anyone might have thought.  Sadly, through their usual ignorance of such matters, the industrialists destroyed it….

References:

  1. Cameron, Kenneth, English Place-Names, Batsford: London 1996. 
  2. Gelling, Margaret, Place-Names in the Landscape, Phoenix: London 2000.
  3. Greenbank, Sydney, The Druid’s Altar, Bingley, R.G. Preston: Bingley 1929.
  4. Smith, A.H., English Place-Name Elements – volume 2, Cambridge University Press 1954.
  5. Smith, A.H., The Place-Names of the West Riding of Yorkshire – 8 volumes, Cambridge University Press 1961-63.
  6. Wainwright, F.T., Scandinavian England, Phillimore: Chichester 1975.

© Paul Bennett, The Northern Antiquarian


Wallace’s Oak, Larbert, Falkirk, Stirlingshire

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Legendary Tree:  OS Grid Reference – NS 847 836?

Also Known as:

  1. Wallace’s Tree

Archaeology & History

The archaeology and traditions ascribed to this ancient tree (exact position unknown) is based on words that were first penned two hundred years ago.  It was thankfully recorded with a reasonable description when William Nimmo wrote about the great Sir William Wallace in the second edition of his Stirlingshire (1817) work.  Known about in oral tradition by local people, Nimmo told how:

“Torwood was a place where he and his party, when engaged in any expedition in this part of the country, often held their rendezvous, and to which they retreated in the hour of danger.  Here is still to be seen an aged oak, well known by the name of Wallace’s Tree; which seems to have been, even then, rotten and hollow within, and is said to have often afforded a lodging to him and a few of his trusty friends. It is supposed to have been one of the largest trees that ever grew in Scotland.  It is now almost quite decayed; but, from its ruins, appears to have been of an uncommon size. The remaining stump is no less than eleven or twelve feet in diameter. It stands upon the summit of a small eminence, which is surrounded on all sides by a swamp.  A rugged causeway runs from the south through the swamp, and leads up to the tree.  Some other vestiges of the stonework are discernible, surrounding the tree in a circular form, and leading to the conjecture that this oak is of a very high antiquity; and that, having been much frequented by Druidical priests, amongst whom the oak was sacred, the causeway had been laid for their approach to it, and the performance, underneath its branches, of religious rites.”

Nimmo may have a point here.  Not necessarily of druids (although druidic traditions and reality is known from many old tracts to have continued in many of the hidden places in Scotland), but certainly in relation to the paved track leading to a what may have been a recognised moot-hill, on top of which this great oak once stood.  Great trees and ancient meeting places were held in high esteem, not only in the legends of druidism and more established animistic pantheons, but in the recognised pragmatism of local tribal gatherings, in Scotland, Wales, England and in traditional cultures all over the world. (Gomme 1880) The traces of stonework leading to the hill strongly implies an archaeological site in the paving alone; but moreso, as an important site in the traditions of the Scottish people.  The fact that these stone ruins were still visible when Nimmo visited the site in the latter-half of the 18th century in the context he describes, implies it may have been the remains of a possible crannog; or a moot hill; or even, with its great oak surmounting, a sacred grove!  In my mind, it was probably being used as a gathering place long before William Wallace and his men gathered here…

In 1880, a 3rd edition of Nimmo’s Stirlingshire was published and edited by R. Gillespie.  Herein were additional notes about Wallace’s Oak that had been uncovered by Mr Gillespie.  Although he’d visited the place,

“Not the smallest vestige…of the Wallace oak remains. Even the ” oldest inhabitant” can say nothing of it save what he has gathered from tradition.  Sir Walter Scott, in his Tales of a Grandfather, speaks of having seen some of its roots eighty years ago; and recently we were shown a treasured morsel of the tree in the Chambers’ Institute at Peebles. Wallace, undoubtedly, often chose the solitude of the Torwood as a place of rest for his army, raised and roused to oppose the tyranny of Edward.  Here he concealed his numbers and his designs, sallying out suddenly on the enemy’s garrisons, and retreating as suddenly when afraid of being overpowered. While his army lay in these woods, “the oak” was his head-quarters. Within it, the illustrious hero generally slept, the hollow trunk being huge enough to afford shelter both to himself and one or more of his associates.”

When John Gibson (1908) came to write about it, he told that “Wallace’s Oak, which stood on another part of Woodside (low Torwood), has…vanished.” No roots, no lingering trunk—nothing.  But although the tree has long since gone, William M. Stirling pointed out in 1817 that,

“A young tree is pointed out in the neighbourhood, as having sprung from an acorn of Wallace’s Oak.”

If and when we can locate the old toll-house of Broomage at Larbert, we get much closer to identifying the exact location of this long lost oak.  Then, perhaps, a commemorative plaque should surely be placed there to remind people of their great history, and included on tours of sites relating to Sir William Wallace.

References:

  1. Gibson, John C., Lands and Lairds of Larbert and Dunipace Parishes, Hugh Hopkins: Glasgow 1908.
  2. Gomme, George L., Primitive Folk-Moots, Sampson Low: London 1880.
  3. Nimmo, William, The History of Stirlingshire (2nd edition), John Frazer: Stirling 1817.

© Paul Bennett, The Northern Antiquarian 


Rocking Stone, Golcar, West Yorkshire

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Legendary Rock (destroyed):  OS Grid Reference – SE 076 163

Also Known as:

  1. Holed Stone
  2. Holy Stone
  3. Whole Stone

Archaeology & History

Like many old rocking stones, this was destroyed due to quarrying operations many years ago and sadly, I believe, we have no illustrations of the place to show the site.  This legendary site—also known as the ‘Holed’ or ‘Holy Stone’—is preserved in the place-name of Rocking Stone Hill and, unlike many other alleged rocking stones, actually swayed to and fro if the old records are owt to go by.  Not far away (and also destroyed some 200 years back) were two stone circles which probably had some mythic relationship to this legendary rock.

The stone was first described by John Watson in his monumental History of Halifax (1775), where he told that is was,

“so situated as to be a boundary mark, dividing the two townships of Golcar and Slaightwait in the Parish of Huddersfield, adjoining to the Parish of Halifax on Wholestone Moor.  The stone as measured by the late Thomas Perceval, or Royton…is 10½ feet long, 9ft 4in or 5in broad, and 5ft 3in thick.  Its weight…is 18 tons, 190lbs.  It rests on so small a centre, that at one particular point, a man may cause it to rock; though some years ago it was damaged a little, in this respect, by some masons, who endeavoured, but in vain, to throw it off its centre, in order to discover the principle on which so large a weight was made to move.”

Mr John Crabtree (1836) included it in his survey, and it was illustrated on the very first Ordnance Survey map in the 1840s where it was described as ‘Supposed Druidical’.  But the old stone sadly didn’t last much longer.  Once the self-righteous Industrialists got here, round about the year 1886, the Rocking Stone was destroyed by quarrying operations.  All that remains of the place today is a small cluster of place-names..

Folklore

Thought by Watson (1775) and his contemporaries to have had druidic associations (without evidence), when Philip Ahier (1942) came exploring this area in 1936, he came upon “an old resident (who) informed me that he had sat upon the stone when a youth and had caused it to rock.”

References:

  1. Ahier, Philip, The Legends and Traditions of Huddersfield and District, Advertiser Press: Huddersfield 1942.
  2. Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
  3. Crabtree, John, Concise History of the Parish & Vicarage of Halifax, Hartley & Walker: Halifax 1836.
  4. Watson, John, The History and Antiquities of the Parish of Halifax, T. Lowndes: London 1775.

© Paul Bennett, The Northern Antiquarian 


Dun Bhuirg, Iona, Argyll

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Hillfort:  OS Grid Reference – NM 2649 2462

Also known as:

  1. Canmore ID 21638
  2. Dun Cul Bhuirg

Getting Here

Take the road that cuts across the island, west, until you reach the stupid golf-course.  Walk across it, heading for the coast (not the building at Culbuirg), then follow the little footpath up until you reach the large rocky rise about 500 hundred yards north.  That’s it!

Folklore

Dun Bhuirg on 1881 map

Shown on the 1881 OS map of the region, the small remains of this Iron Age hillfort was said to be the place where St. Columba saw a rain-cloud which he predicted would bring a plague of ulcers to the people of Ireland. To prevent such a plague, Columba thence dispatched a monk called Silnan to Ireland, armed with some bread which he’d blessed. This bread was then dipped in consecrated water and given to those afflicted with the plague, who were thereafter cured.

Wee-ird……

Another tradition told that this old fort was once an important meeting place for the druids, though Geoff Holder (2007) writes that this is little more than a “spurious nineteenth century tradition” which he dismisses as without foundation. Though a short distance from here, he also told how one “Fiona MacLeod” (real name, William Sharp) one night watched the ghost of the Culdee, Oran, a couple of hundred yards away, “and so he never went that way again at night.”  In truth, traditions of druidism tend to be animistic traits: legends remembered from pre-christian days, and blanket dismissals of such folklore are themselves untrustworthy—especially on this Isle of the Druids.

References:

  1. Holder, Geoff,The Guide to Mysterious Iona and Staffa, Tempus: Stroud 2007.
  2. MacLeod, Fiona, Iona, Floris: Edinburgh 1982.

© Paul Bennett, The Northern Antiquarian