folklore

Fiscary (1), Farr, Sutherland

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Chambered Cairn: OS Grid Reference – NC 73102 62629

Also Known as:

Canmore ID 6445
Carn Chaoile
SUT 29 (Henshall)

Fiscary 1 cairn – from Fiscary 2

A mile east of Bettyhill on the A836 road, watch for the large piles of rocks up on the hill on your left (north). Go through the gate, past the Fiscary 3 cairn and 150 yards northwest you’ll reach the crowning cairn of Fiscary 2 on the hilltop itself. Fiscary 1 is just a few yards in front of you.

Archaeology & History

Although this is the smallest of the Fiscary cairns, it is the one that has had been investigated more than the others in this cluster—and you can tell as it’s been dug into. However, saying that, when Aisha and me were here a few weeks ago, the wind was blowing with such strength that we could give it little more than a cursory overview, as we were both getting blown about like a pair o’ puffters in the gale that was raging in from the sea! Twas quite overwhelming…

Fiscary 1 to the rear

One of the first things you notice is how this cairn is inextricably linked, both physically and otherwise, to its close partner on the hilltop only yards away: the Fiscary 2 cairn. Fiscary 2 reaches outwards towards where we now stand—slightly below the larger tomb immediately north (the airt of Death itself): almost as if an ancient Queen and Her King were resting still hand-in-hand in their respective burial sites.

Aisha on top!

…And although such romance may seem nothing more than that, recall that we are probably looking at two giant archaic monuments whose birth emerged in the neolithic: when time was measured by night, not day; when the Moon was Prima Mater’s aide and portender; and patriarchy had yet to be borne…. Giant hilltop cairns were the places of our ancient shaman-kings, queens and tribal elders, whose integral relationship with the cycles of the world to which we are (still) bound, were culturally very different in some fundamental ways, before rites of passage were disposed of…. But I’m moving away from the modern history of the Fiscary tomb…. Soz!

Around the time when some of the indigenous northerners up here were seeing the fading lights of their animistic cosmology disappear into the emergence of ‘history’, when the traditional tales were ebbing, Fiscary 1 was at least being written about—albeit in a detached way, as a museum piece, a piece of architecture. It’s the way things have become. The tomb was excavated by a local man called Cathel Kerr in the latter half of the 19th century, although he reported that it had already been dug into a few years earlier. Kerr told that some of the stones had been taken by an unnamed local for building purposes (not good!). “It had been opened from the top” he said—continuing:

“and there was abundant evidence around the cairn, that large slabs of stone had been removed from the interior. A little observation showed that there was the appearance of an internal chamber… The…cairn is about 150 feet in circumference and about 9 or 10 feet in height, and between it and (Fiscary 2) there is what seems to me to be a neck of stones joining the two cairns… Most of the neck joining the two cairns is covered over with turf, but a very slight observation reveals the fact that underneath it the mass of stones is continuous. The apparent depth of stones is from 3 to 4 feet. It is most unlikely that this neck could have been formed by stones falling from the top of the cairns.

“The chamber, when opened, proved to be tripartite. The entrance is from the west or northwest side, between two upright stones, with a large heavy slab thrown across them. The passage is only 3 or 4 feet long, and about 3 feet high, and nearly the same in width. This leads into a small chamber measuring about 6 feet by 3 feet. In front of it, on the north side, a large upright slab projects, and helps to form part of the end of the inner chamber and a division between the two on the south side. In all likelihood the stone corresponding to that one has been removed, so that there is nothing to mark the division between the chambers on that side. The larger chamber measures 6 feet 4 inches by 7 feet 9 inches. The sides are made up of large upright slabs and masonry, built up between the slabs. The corners are all rounded and there is the appearance of vaulting by the stones overlapping one another. The height of this chamber at present is about 5 feet. The end of the chamber is made up by two upright stones, with nearly 2 feet of an entrance between them, leading into the innermost chamber. This chamber is a very irregular oblong; indeed the ends are rounded. On an average it is 5 feet 9 inches long, by 33 inches wide, and 3 or 4 feet in height. It had the appearance of being covered over with slabs, some of which stood on edge inside; but of this I am not very sure, as the roofing of all the chambers has been interfered with.

“Inside there lay on the floor a large quantity of broken stones and black earth. Underneath there was what seemed a mixture of ashes and earth, with numerous pieces of charred wood, but no charred bones as far as I could see. Underneath that layer there was ordinary gravel. I found some fragments of bones on the innermost part, and some in the larger chamber. They do not appear to me to be of very great antiquity. A small vitrified mass was found on the floor.”

When the Royal Commission (1911) lads turned up to see the site in 1909 they reported—in a rather exaggerated manner—that the cairn “is now completely destroyed” and then in the next sentence said,

“The chamber is half filled-up with debris and only two or three large slabs remain, the others having disappeared. Its diameter has been about 46ft, and its height 4ft to 5ft.”

If the Royal Commission believe that’s an example of something being “completely destroyed”, they should turn their eyes and attention to sites like the Nixon’s Station cairn on top of Ilkley Moor which, when I was young, was larger than any of the Fiscary cairns; but somehow under the watchful eyes of the regional archaeologists in the 1980s and ’90s, was levelled to the ground – i.e., properly destroyed!

Audrey Henshall’s ground plan

In more recent years the cairn has received the honourable attention of the great Audrey Henshall (1963; 1995) who, in her updated site profile of Fiscary 1, told us not much more about the site than her predecessor Kerr. Contextualizing the place with its partner Fiscary 2 and the platform upon which it rests, she wrote:

“The paired cairns appear to be independent structures 8.5m apart, though a platform extending beyond the base of the south cairn, which has no internal features exposed, spreads to the base of the north cairn, which contains a ruined chamber… The north cairn is of bare angular stones with turf and heather only encroaching over the edges. Its limits are well-defined and give a roughly square plan with short diameters of 16.5m… Kerr exposed the roofless tripartite chamber, and most of the structure which he recorded was visible in 1955 (Henshall 1963). Less could be seen in 1992 as the chamber had been largely filled by loose stones…”

Much like the situation as it is today. More recently a small pile of stones has been added to the top of the cairn, from whence the view is excellent to the north, east and west. The larger Fiscary 2 cairn blocks the view directly south.

Folklore

Otta Swire (1963) not only told that this landscape was once peopled by giants who made the land and played a part in the creation of some of the giant tombs around here. The one time local school-teacher at Bettyhill, Alan Temperley (1977), also told us that the fairy folk lived close to the giant tombs of Fiscary.

References:

Eliade, Mircea, The Myth of the Eternal Return, RKP: London 1955.
Gourley, Robert, Sutherland: An Archaeological Guide, Birlinn: Edinburgh 1996.
Gunn, Adam & Mackay, John, Sutherland and the Reay Country, John Mackay: Glasgow 1893.
Henshall, Audrey S., The Chambered Tombs of Scotland – volume 1, Edinburgh University Press 1963.
Henshall, Audrey S., “The Distant Past,” in The Sutherland Book (edited by Donald Omand), Northern Times: Golspie 1991.
Henshall, Audrey S., The Chambered Cairns of Sutherland, Edinburgh University Press 1995.
Kerr, Cathel, “Notice of the Excavation of a Chambered Cairn in the Parish of Farr, Sutherlandshire,” in Proceedings Society of Antiquaries, Scotland, volume 26, 1892.
Lelong, Olivia C., “Writing People into the Landscape: Approaches to the Archaeology of Badenoch and Strathnaver,” University of Glasgow 2002.
o’ Reilly, Kevin & Crockford, Ashley, What to See Around Bettyhill, privately printed 2009.
Royal Commission on Ancient & Historical Monuments, Scotland, Second report and inventory of monuments and constructions in the county of Sutherland. HMSO: Edinburgh 1911.
Sutherland, George, Folk-lore Gleanings and Character Sketches from the Far North, John o’ Groats Journal: Wick 1937.
Temperley, Alan, Tales of the North Coast, Research Publishing Company: London 1977.

Acknowledgments: Huge thanks to beautiful Aisha Domleo again, for help with some of the photos – and adding your elegant spirit and energy to the place – as well as getting me up here in the first place!

Gough’s Barrow, Long Compton, Warwickshire

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Tumulus (destroyed): OS Grid Reference – SP 2946 3090

Archaeology & History

In days of olde there were heathen sites around the edges of the beautiful Rollright Stones complex that have sadly fallen prey to the intensive agriculture of more modern ‘civilized’ times. It’s become the way of things….. One site of importance in this geomythic pantheon was the ‘Gough’s Barrow’—so named after a drawing was done of the site by Richard Gough, editor of the 1789 edition of Camden’s Britannia. As far as I’m aware, it is the only one ever done of this monument. The Oxford archaeologist George Lambrick (1988) saw “every reason to accept the position and details of the barrow”, upon which stood at least two large stones—one of which gained the description of a ‘druidical pillar.’

Stukeley’s 1743 drawing

The same barrow may have been recorded in one of drawings of the great William Stukeley, who visited the Rollright Stones in 1710 and then again in 1723. On the left-side of the adjacent drawing you can see a denuded mound close to the edge of the picture, similar in shape and form to that drawn by Richard Gough. It is probably the same tumulus or barrow. Trial excavations at the site in 1983 looked for any remains of the old tomb, but nothing significant was uncovered. Lambrick estimated that the site probably measured “about 18m wide and 20m long east-west,” and “was a megalithic barrow and was therefore probably Neolithic in origin.”

References:

Bennett, Paul & Chanter, James, The Complete Rollright Stones, forthcoming
Bennett, Paul & Wilson, Tom, The Old Stones of Rollright and District, Cockley Press: Chipping Norton 1999.
Burl, Aubrey, Great Stone Circles, Yale University Press 1999.
Lambrick, George, The Rollright Stones, English Heritage 1988.
Peters, Frances, “An Antiquarian Visit to the Rollright Stones,” in Wiltshire Archaeological & Natural History Magazine, volume 94, 2001.
Stukeley, Willliam, Abury – A Temple to the British Druids, London 1743.

Lady’s Well, Blythborough, Suffolk

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Healing Well: OS Grid Reference – TM 450 762

Also Known as:

Wishing Well
Queen Ann’s Well
Lady’s Fountain

Getting Here

The site is found down Spring Lane at the south end of Henham Park. The current A145 meeting the A12.

Archaeology & History

A large structure is a brick and stone arch and which has two low seats inside, giving the alternative name of Tramp’s or Traveller’s Rest having also brass cups attached to the structure for anyone wishing to drink there. The age of the fabric has said to be mainly 1780, although one view was that it was erected by the first Countess of Stradbrooke in the 19th century and may be that recorded in 1833 in the poem ‘Lady’s Fountain’ poem by Agnes Strickland (the alternative name Lady coming from the Lady Strickland). Another view is that some of the fabric is 13th century in origin. The structure is now dry and overgrown, apparently last having water in the 1900s.

ladyswell1

Folklore

The spring is said to be near the reputed to be the place of King Onna’s death (654 AD). This was the battle of Bulcamp where Onna was chased by the Pagan Penda along Kings Lane, a lane which cuts through nearby parishes of Sotherton, Henham and Blyford to here were they stood their ground and he and his son Firminus were killed and buried. The well being erected where the king’s body fell. The legend clearly explains the site’s other alternative name of Queen Anne’s well…Anne being close enough to Onna to be semantically changed over time, and misrepresented as a Queen rather than a King!

References:

R.B. Parish, Holy wells and healing springs of Suffolk (in publication)

Links:

Holy & Healing Wells – A Suffolk Field Trip

Priest’s Well, Tullibody, Clackmannanshire

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Holy Well: OS Grid Reference – NS 86069 95324

Also Known as:

Canmore ID 47056

Getting Here

Priest Well on 1866 map

Along the A907 Stirling to Alloa road, turn onto the B9096 through Tullibody, turning up Menstrie Road until, on your right, you reach the old graveyard. Walk along the track past the old section and go into the new graveyard. The second pathway down, keep your eyes peeled on the floor and you’ll see it.

Archaeology & History

Just a flat carved stone laid in the expanded graveyard is all that remains to mark the site of this once sacred well. On it, the inscribed slab reads, “Site of the old Priest’s Well – 1905.”

In the 19th century when the waters were still used by local villagers, Robert Kirk (1890) wrote the following,

Site of the old well

Carved commemorative stone

“Like the trees, we will now keep outside the dyke (round the old graveyard) and come to the Priest’s Well. This well, an adjunct of the ancient building, appears to be coeval with the Old Church, and lay a few yards south of the Parsonage, which was demolished at the Reformation. A small piece of ground in the immediate vicinity is known as the ‘Priest’s Croft’, and the adjacent field, tradition imagines to be the site of the original hamlet. When this well, from its proximity to the Churchyard, was condemned as unfit for human use, one old wife was heard to exclaim, “Na, na, I aye like a drink o’ the guid sweet priest.”

Despite being cited in the various Scottish holy wells reports, all mythic history of the site seems to have been forgotten.

References:

Morris, Ruth & Frank, Scottish Healing Wells, Alethea Press: Sandy 1982.
Kirk, Robert, Historical Sketch of Tullibody, Alloa 1890.
Royal Commission on the Ancient & Historical Monuments, Scotland, Inventory of Monuments and Constructions in the Counties of Fife, Kinross and Clackmannan, HMSO: Edinburgh 1933.
Simpkins, John Ewart, County Folklore – volume VII: Examples of Printed Folk-Lore Concerning Fife, with some Notes on Clackmannan and Kinross-Shires, Folk-Lore Society: London 1914.
Walker, J. Russel, “Holy Wells in Scotland,” in Proceedings Society Antiquaries Scotland, volume 17, 1883.

Stone of Mannan, Clackmannan, Clackmannanshire

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Legendary Stone: OD Grid Reference – NS 91114 91891

Also Known as:

Canmore ID 48321
Clackmannan Stone
King Robert’s Stone

Getting Here

The Stone of Mannan

Take the A907 road between Alloa and Kincardine, and up the B910 into Clackmannan. To get into the village, depending on which route you’re coming in, go up the Kirk Wynd or the Cattle Market—both of which lead you to the Main Street where, beneath the old clock tower, you’ll see the Market Cross and its companion erection just to the side. You can’t really miss it!

Archaeology & History

The phallic upright!

The history of this curious-looking giant phallic stone, sat quietly on the Main Street of sleepy Clackmannan village, isn’t as heathen as you’d expect when first seeing the huge upright—but there are mysteries and myths gathered about it. The county of Clackmannan itself takes its name from this stone—but not the entire stone that we see today; merely the rounded, smaller element on top. For it’s this that’s the real Mannan Stone. The rest of it, the tall upright pillar, was only attached to the smaller rounded stone—the Stone of Mannan— in the first-half of the 19th century.

First mentioned as a place-name in 12th century writings, the story of the stone was best told by Peter Miller (1889), who wrote:

“The old ‘clack’ or stone that forms the prefix to the name-word Clackmananmust be of considerable antiquity. Its form and appearance have nothing to excite remark. The two larger portions of the stone are battened together with iron, and the portion forming the cleft appears to be detached from the larger one. It is only the legend or tradition respecting its history and its association with the name-word Clackmanan that makes it interesting to the antiquary. Its dimensions are as follows: —It is over 3 feet in length, 2 in breadth, and about the same in thickness. Its form is oval, and it has a deep cleft on its upper side. The stone has nothing peculiar about it to indicate what it may have been originally, or the uses it was made to serve in early times. There is no appearance of its ever having had an inscription or any ornamentation upon it. It is simply a boulder-stone stone of whinstone, such as are found in abundance at the Abbey Craig near Cambuskenneth. It was placed on the tall boulder slab on which it now stands, brought from the Abbey Craig in the year 1833 by the late Robert Bruce of Kennet, and the late Professor Fleming, who was then minister of the parish. Previous to that time it lay on the ground alongside of the old jail and court-house of Clackmannan, close by the old cross of the town…”

Clackmannan Stone (after Miller)

The old stone & its upright

Mr Miller then went on at some length to show the derivation of ‘Clackmannan’ to be from the old Irish, meaning “the stone of the monks.” It seems a plausible theory too. Despite this, Watson (1926) deemed it to be the ‘Stone of Manau’, being deemed vaguely as the people of the land north of the Forth. The great Celtic scholar John Rhys (1888) declared Clackmannan to derive from the Irish deity or hero-figure, Manannan, as have other academic authorities since then. But it’s all just a bit vague if we’re wanting ‘certainty’…

When T.C. Crouther (1936) wrote about this, he said how the Stone of Mannan had originally come from a position only a few hundred yards south of its present spot, at a place known as Lookabootye Brae (NS 912 911), just above where the land begins to drop down closer to sea level. This doesn’t seems too improbable. Close to this spot could once be seen the sacred site of the Lady Well.

At the turn of the 21st century the stone was caged by the local council as it was beginning to crumble and was in danger of collapse; and so, the local council repaired the great upright and its sacred top-stone—albeit at the staggering cost of £160,000!!! As the local people and other masons know to this day, the job could have been done for a fraction of that cost with equal efficiency.

Folklore

Said by T.C. Crouther (1936), the local council, and others to have got its name from the sea god Mannan, other legends have grown around this fascinating old rock. When Edwin Adams (1863) wrote about it, these were the tales that local people gave him:

“Its legendary history is curious. When King Robert Bruce was residing in Clackmannan tower, and before there was a town attached to that regal mansion, he happened, in passing one day near this way on a journey, to stop awhile at the stone and, on going away, left his glove upon it. Not discovering his loss till he had proceeded about half-a-mile towards the south, he desired his servant to go back to the clack (for King Robert seems to have usually spoken his native Carrick Gaelic), and bring his mannan, or glove. The servant said, ‘If ye’ll just look about ye here, I’ll be back wi’t directly,’ and accordingly soon returned with the missing article.

£From this trivial circumstance arose the name of the town which was subsequently reared about the stone, as also that of a farm at which the King stopped, about half-a-mile from the south, on the way to Kincardine, which took its name from what the servant said, namely, ‘Look about ye,’ and is so called to this day.”

But as the various dates in this tale simply don’t add up, it seems that the writer had been easily fooled.

References:

Adams, Edwin, Geography Classified, Chapman Hall: London 1863.
Drummond, James, Scottish Market-Crosses, Neill & Co.: Edinburgh 1861.
Drummond, James,”Notice of Some Stone Crosses, with Especial Reference to the Market Crosses of Scotland,” in Proceedings Society of Antiquaries, Scotland, volume 4, 1862.
Gordon, T Crouther, The History of Clackmannan, Civic Press: Glasgow 1936.
Miller, Peter, “Notices of the Standing Stones of Alloa and Clackmannan,” in Proceedings of the Society of Antiquaries, Scotland, volume 23, 1889.
Rhys, John, Lectures on the Origin and Growth of Religion as Illustrated by Celtic Heathendom, Williams & Norgate London 1888.
Royal Commission on the Ancient & Historical Monuments, Scotland, Inventory of Monuments and Constructions in the Counties of Fife, Kinross and Clackmannan, HMSO: Edinburgh 1933.
Royal Commission on the Ancient & Historical Monuments, Scotland, The Archaeological Sites and Monuments of Clackmannan District and Falkirk District, Society of Antiquaries of Scotland 1978.
Simpkins, John Ewart, County Folklore – volume VII: Examples of Printed Folk-Lore Concerning Fife, with some Notes on Clackmannan and Kinross-Shires, Folk-Lore Society: London 1914.
Small, John W., Scottish Market Crosses, Eneas Mackay: Stirling 1900.
Watson, W.J., The History of the Celtic Place-names of Scotland, Edinburgh 1926.

Links:

Nataraja’s Foot – Skullduggery

Acknowledgements: Big thanks to author Marion Grace Woolley for use of her photo in this site profile. 🙂

Butter Well, Dollar, Clackmannanshire

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Sacred Well: OS Grid Reference – NN 9610 0018

Getting Here

The marshland of the Butter Well

Take the long uphill road to Castle Campbell and park up at the top. From here, bear to your right and walk up the footpath onto the hills. A few hundred yards along you’ll reach a gate and you have the choice of continuing along the path, or dropping down into the small glen and up the other side, towards the ruins of an old settlement called Craiginnin, whose walls you can see from here. Head there, keeping to the path that leads you to it, going through the first couple of gates and out the other side. Just above the burn, some very overgrown walling is evident (possibly Iron Age in nature), where excessive Juncus reeds are growing. Amidst this is a boggy pool. Unless the boggy-land across the burn is the place in question, this is probably the spot!

Archaeology & History

The boggy waters of the well

There’s very little to see here today other than a murky boggy pool, indicating it hasn’t been used for a long time; although when we visited the place there were several animal tracks into the edge of the pool, indicating that they still drink here. This implies it has/had some medicinal virtues, but even I wasn’t going to try drinking this! If there was ever a stone trough here, it too has gone (probably nabbed by a farmer in bygone years) and there seems to be no archaeocentric reference to the place. The well was described in place-name and folklore accounts, where its waters were used by the people living at this settlement to clean and prepare the butter made by the farmer.

Folklore

The hills, glens and burns of the Ochil range were well-known haunts of fairy folk—and Craiginnan was no exception. In an early article in the Scottish Journal of Topography, a pseudonymous “J.C.” of “13 Dalrymple Place” (who was it?) told of several dying traditions and, amidst it all, the story behind the Butter Well above Castle Campbell:

“The meadow of Craiginnan, in the vicinity of these hills, was (and still is) famous for the quantities of hay it yearly produces. Nearly seventy years ago, David Wright rented the farm of Craiginnan. His servants on cutting the grass of the meadow, were in the custom of leaving it to the management of the fairies. These aerial beings came from Blackford, Gleneagles, Buckieburn, etc., and assembling on the summit of the Saddlehill descended to their work among the hay. From morning till evening they toiled assiduously. After spreading it out before the sun, they put it into coils, then into ricks, when it was conveyed into the adjacent farm-yard, where they built it into stacks. This kindness of the fairies David Wright never forgot to repay, for, when the sheep-shearing came round, he always gave them a few of the best fleeces of his flock. He flourished wonderfully, but finding his health daily declining, and seeing death would soon overtake him, he imparted to his eldest son the secret of his success and told him ever to be in friendship with the “gude neebors.”

“The old man died and was succeeded by his son, who was at once hard, grasping and inhospitable. The kind advices and injunctions given him by his father were either forgotten or unattended to. Hay-making came round, but young Wright, instead of allowing the “green-goons” to perform what they had so long done (thinking thereby to save a few fleeces), ordered his servants to the work. Things went on very pleasantly the first day, but on going next morning to resume their labour, what was their surprise to find the hay scattered in every direction. Morning after morning this was continued, until the hay was unfit for use. In revenge for this, he destroyed the whole of their rings, ploughed up their green knolls, and committed a thousand other offences. He had soon reason, however, to repent of these ongoings.

“One day the dairymaid having completed the operation of churning, carried the butter, as was her wont, to the butter well on the east side of the house, to undergo the process of washing, preparatory to its being sent away to the market. No sooner had she thrown it into the well, than a small hand was laid upon it, and in a second the bright golden treasure disappeared beneath the crystal waters! The servant tried to snatch it; but alas! it was lost—irrecoverably lost forever! and as she left the place a voice said:

“Your butter’s away’
To feat our band
In the fairy ha’.”

“The horses, cows and sheep sickened and died; and to complete all, Wright, on returning from a Glendevon market, night overtook him in the wild pass of Glenqueich. He wandered here and there, and at last sunk into a “well-e’e”, in which he perished. After his death the farmhouse went gradually to demolition and its bare walls are now only to be seen.”

Butter Well site, looking west

The place-name ‘Craiginnan’ is thought to derive from the somewhat banal “crags by the anvil-shaped land”, which is grasping at some desperate straws if you ask me! But it’s also been suggested by Angus Watson (1995) to possibly derive from the “Gaelic Creag Ingheann, maiden crag”, which would acquaint it with the nearby Maiden’s Well and Maiden’s Castle a mile northeast of here—both of which are possessed of their own fairy-lore. Makes a lot more sense too!

References:

“J.C.”, “Rhymes and Superstitions of Clackmannanshire,” in Scottish Journal of Topography, Antiquities & Traditions, volume 2, Jul 1, 1848.
Simpkins, John Ewart, County Folklore – volume VII: Examples of Printed Folk-Lore Concerning Fife, with some Notes on Clackmannan and Kinross-Shires, Folk-Lore Society: London 1914. p.312
Watson, Angus, The Ochils: Placenames, History, Tradition, PKDC: Perth 1995.

Mercat Cross, Clackmannan, Clackmannanshire

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Cross: OS Grid Reference – NS 91109 91890

Also Known as:

Burgh Cross
Canmore ID 48318
Clackmannan Cross
Market Cross

Getting Here

Take the A907 road between Alloa and Kincardine, and up the B910 into Clackmannan. To get into the village, depending on which route you’re heading in, go up the Kirk Wynd or the Cattle Market—both of which lead you to the Main Street where, right next to the huge erection known as the Stone of Mannan you’ll see the old Cross on its steps.Getting Here

Archaeology & History

When the Royal Commission (1933) lads wrote about the site in their early survey, they called it the Burgh Cross, telling:Found in association with the village Tolbooth and the more famous Stone of Mannan, this probable 16th century cross stands at the meeting of the four lanes at the centre of the village in the heart of Clackmannanshire. It was the focal point of an annual market fair which, said Craig Mair (1988), “could last up to eight days”. It was the meeting place of local villagers where legal issues were called and settled, where bonds and deeds were made and, in all probability, replaced an earlier non-christian monument.

The Mercat Cross

Millers 1889 sketch

“Although the stepped base has been renewed, the shaft is original. It is 9 feet 6 inches in height and is octagonal in section, measuring 11 inches in diameter. The capital is moulded and has on the east side a shield enclosed by swags and bearing a saltire and chief, for Bruce. A second shield, carved on the west side, has apparently been similarly charged, but is now very weatherworn. The ball finial on the capital was removed in 1857, but replaced in 1897.”

The reference to the chief, Bruce, is said by tradition to be that of Robert the Bruce. This element in the cross’ history has been transposed mistakenly by early english writers onto the adjacent Stone of Mannan.

In recent times both the cross and the Stone of Mannan were repaired, at a staggering cost of £160,000. How the hell it cost that much is anybody’s guess – but it certainly sounds as if someone’s pockets would have been bulging!

References:

Mair, Craig, Mercat Cross and Tolbooth, John Donald: Edinburgh 1988.
Royal Commission on the Ancient & Historical Monuments, Scotland, Inventory of Monuments and Constructions in the Counties of Fife, Kinross and Clackmannan, HMSO: Edinburgh 1933.
Royal Commission on the Ancient & Historical Monuments, Scotland, The Archaeological Sites and Monuments of Clackmannan District and Falkirk District, Society of Antiquaries of Scotland 1978.
Simpkins, John Ewart, County Folklore – volume VII: Examples of Printed Folk-Lore Concerning Fife, with some Notes on Clackmannan and Kinross-Shires, Folk-Lore Society: London 1914.
Small, John W., Scottish Market Crosses, Eneas Mackay: Stirling 1900.

Witch’s Stane, Craigie, Ayrshire

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Legendary Rock (destroyed): OS Grid Reference – NS 4268 3231

Also Known as:

Canmore ID 42851
White Stane
Witches’ Stone

Archaeology & History

It is difficult to assess the precise nature of this megalithic site, sadly destroyed some two hundred years ago. The Royal Commission thinks it may have been a rocking stone, but the legend said of it indicates it to have been associated with a giant prehistoric cairn, although nothing remains nowadays. The site was mentioned briefly in James Patterson’s (1863) huge work on the townships of Ayrshire, where he described the site as “standing upright” and “being in a field on Lodgehouse Farm,” near the village church.

“It stood on three stones, so high that a man could crawl under. It was blasted in 1819 to build houses. The farmer’s wife, it is said, took some antipathy to it, and would not give her husband rest until he consented to have it removed. A person of the name of Jamieson, and an assistant, were employed to blast it, which was accordingly done. When broken up, it filled twenty-four carts. Such was the feeling of sacrilege occasioned by the removal of the stone, that it was observed the farmer’s wife became blind, and continued so for eight years, when she died. Jamieson, who blasted it, never did well afterwards. He drank and went to ruin.”

Serves them right! Additional lore gained from a local lady in the 1870s has one of those all-too-familiar elements to it, speaking of something more substantive.

Folklore

When Archibald Adamson (1875) wrote his fine work on the history of Kilmarnock and district, folklore elements more typical of the Cailleach—whose legends abound in our more northern climes—seemed to have been attached to this missing site. It is worth telling in full:

“After partaking of refreshments in the village inn, and indulging in a chat with the landlord, I retraced my steps to the highway, and in doing so got into conversation with an old lady who was very loquacious and well versed in the lore of the district. Amongst other things, she informed me that once on a time the church of Craigie had a narrow escape of being destroyed by a witch who had taken umbrage at it. It seems that the hag selected a large stone, and having placed it in her apron, flew with it in the direction of the building with the intention of dropping it upon its roof. Her design, however, was frustrated by the breaking of her apron strings, for, upon nearing the object of her spleen, they gave way, and the stone fell with a crash that shook the earth. This accident seemingly so disheartened the carlin that she abandoned the destructive idea and allowed her burden to lie where it fell. The boulder lay in a field near the churchyard wall, and was known as “The White Stane.” It was long regarded with superstitious awe by many; but the farmer on whose ground it lay being of a practical turn of mind, looked upon it with an eye to utility, and had it blasted for building purposes. Strange to relate, when broken up the debris filled twenty-five carts–a circumstance that would lead one to suppose that the witch must have been very muscular, and must have worn a very large apron.”

It is most likely that the witch in this legend originally set off from the Witch’s Knowe, more than 500 yards to the west of the church (and still untouched, despite the mess of the quarrying immediately adjacent). Any further information on this missing site would be greatly appreciated.

References:

Adamson, Archibald S., Rambles round Kilmarnock, T. Stevenson: Kilmarnock 1875.
Paterson, James, History of the Counties of Ayr and Wigton – volume 1, James Stillie: Edinburgh 1863.

Witches Stones, Kirkton of Auchterhouse, Angus

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Cup-and-Ring Stones (lost): OS Grid Reference – NO 345 392

Also Known as:

Canmore ID 31908
Greenfield Knowe
Greenford Knowe
Sidlaw Hospital
Spittal Stones

Archaeology & History

1843 map showing the ‘Stone’

We have no precise location for this carving, nor several of its petroglyphic relatives who lived within this arena for countless centuries until (you guessed it!) the advance of the Industrialists brought their profane ways to the region, with the usual disregard for local people and their unwritten traditions. Which is a great pity, for there were obviously some old stories and important archaeology hereby. Aubrey Burl (1988) for one, thought this cup-and-ring carving may have played its part in being one of the stones in a larger “four-poster” stone circle, although local history accounts tell that it was part of an impressive prehistoric tomb.

One of the Witches Stones

The Witches’ Stone we see illustrated here was one of at least two carvings in a cluster of stones. The great J. Romilly Allen (1881) wrote about the it, although it seems he never visited the site himself. Instead, his description came from that of a colleague, a Mr W. McNicoll, who told him that at the position marked on the early OS-map as a single “Stone” that was “Remains of a Druidical Altar” there were in fact

“two in number: one, an upright pointed stone, 5ft by 2ft by 3ft 6in high; ans the other lying 3ft 6in to the southwest, 7ft 6in by 5ft by 2ft 6in thick. The latter has fifteen cups, varying from 2 to 3in in diameter; one with a single ring carved on the sloping face at the south end of the stone. It lies horizontally and has two hollows, worn at the ends where the cups are, by the toes of persons climbing onto the top. The ground under this stone has been partly removed and it appears to rest on two others; but the whole appears to be natural and not a cromlech or rocking stone.”

One of the Witches Stones

Reference was made to this “Witches Stone” in the 1860 Object Name Book of the region, where it was said to have been part of a larger group, “considered to have been used by the Druids as a place of worship.” This catch-all phrase of druidic relevance should be translated as “local traditional importance” where animistic rites of some sort would have occurred. Certainly we find the usual reverence or fear in the local tale told by Mr Hutcheson (1905) which he thankfully recorded following his visit to the site:

“Here…occupying a small knoll known locally as Greenfield Knowe, towards the western end of the plateau…two upright standing stones of boulder character formed a conspicuous feature. They were, if tradition be accepted, the survivors of a larger group. The same tradition records that the farmer of Greenfield Farm, requiring stones for the erection of dykes, removed some of the standing stones from Greenfield Knowe. He, however, speedily found unexpected difficulty in carrying out his intentions. The dykers whom he had employed absolutely refused to use the stones, alleging they would thereby bring misfortune upon themselves and families, , and threatened, rather than risk such calamities, to throw up the job.

“While in this quandry the farmer, it is said, had a vision: a ghostly figure appeared to him, and in a hollow voice warned him against interference with he stones on Greenfield Knowe, and concluded by the adjuration, “Gang ower the howe t’ anither knowe.” Needless to say, the farmer lost no time in obeying his ghostly visitor. Next morning he carted back the stones he had removed and sought material for his dykes elsewhere.”

This is probably the same tale, slightly reformed, which the local historian W.M. Inglis (1888) described, when he told that,

“About the beginning of the present century, when a worthy old parishioner was having some repairs carried out upon his house, he removed a few of the large stones with the intention of having them built into the walls. Throughout the night, however, an eerie feeling came over him, his conscience was on fire, he could get no rest. Accordingly he got out of bed, yoked his horse into the cart, and like a sensible man replaced yjr sacred stones where he found them, went home, and thereafter slept the sleep of the righteous.”

References:

Allen, J. Romilly, “Notice of Prehistoric Remains near Tealing, in Forfarshire” in Journal of British Archaeological Association, volume 37, 1881.
Burl, Aubrey, Four Posters: Bronze Age Stone Circles of Western Europe, BAR 195: Oxford 1988.
Hutcheson, Alexander, “Notice of the Discovery of Stone Coffins at Auchterhouse,” in Proceedings of the Society of Antiquaries, Scotland, volume 39, 1905.
Inglis, W. Mason, Annals of an Angus Parish, John Leng: Dundee 1888.

Kilry, Glen Isla, Angus

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Standing Stone: OS Reference – NO 2432 5449

Also Known as:

Canmore ID 31093

Getting Here

Take the B954 north from Alyth, and turn left onto the unclassified road at Craigisla House, turning right at Dykehead, then take the right fork at Faulds. Park up by the school about ¼ mile further on, and the stone is in a wooded glade on the opposite side of the road along a track to the left of ‘Standing Stone’ cottage.

Archaeology and History

Quoted in the Canmore database, A.J. Warden, writing in 1882, described the stone:

‘The standing stone on Broomhall estate is a large amorphous whinstone, standing in a small field near the confluence of the Kilry Burn and the River Isla. It is c.7′ high and c. 10′ in circumference at the base. Tradition states that it commemorates a battle fought between the laird of Kilry and the Durwards of Peel.’

On the OS map the stone is aligned with the Pitmudie Stones and the Knowehead of Auldallan Stones to the north east.

References:

Warden, A.J., Angus or Forfarshire: The Land and People, Descriptive and Historical – volume 3, Dundee 1880-5.