From Dollar town centre, take the road up to the gorgeous Castle Campbell, but instead of turning up towards the castle, keep on the road, uphill, for another quarter-mile. As the road begins to level out, a small field and driveway on your left heads up to Kiloran house. Stop here, and note the stone in the field, right by the fence alongside the footpath which runs uphill by the field-side up into the woods. That’s the Wizard’s Stone.
Archaeology & History
The Wizard’s Stone, Dollar
This site doesn’t seem to be the remains of an authentic prehistoric standing stone (unlike the one along the same ridge a mile east at Castleton), but is more of a memorial rock relating to some witch traisl that occurred here several centuries ago. By virtue of this, I felt it needed to be included on TNA.
Not listed by Canmore, the stone is found in an area with a rich cluster of heathen place-names—most intriguing of which is the ‘Lochy Launds’ woodland, right above where this Wizard’s Stone now rests. The stone has been broken into smaller pieces in recent years—as the photos here show—and the small standing stone which remains is barely 3 feet tall at the edge of the field.
The local writer and historian Rennie McOwan (1989) told that it marked the spot where a warlock was burned in the 16th century. Years later, a local land-owner called John Moir erected the stone here as a memorial to the event. This was subsequently echoed by fellow local history writer Bruce Baillie (1998), when he wrote:
“A large whinstone in a field in a field is known as ‘The Wizard’s Stone’, having been set there by one of the Moirs to take the place of a rotting stake said to mark the spot where the last Dollar witch (and, naturally, the last Scots one), named Forrester, was burnt, though this is probably folk confusion with the vicar of Dollar, Thomas Forrest.”
Angus Watson (1995) could find no early references of this stone, other than it being mentioned in the 1860 Ordnance Survey Name Book. Further information on the site would be most welcome.
Folklore
Wizard’s Stone, looking down to the road
Reputedly one of the haunts and gathering places of the witches of the area, this spot was also known as Lochyfaulds, which the place-name giant W.J. Watson (1926) tell us means the ‘place of the Black Goddess,’ like the “Valley of the Black Goddess” of Glen Lochay, 40 miles to the northwest of here near Killin. Modern folklore ascribed the wizard here to have been Merlin—as highlighted in the adjacent place-name of “Merlin Park.”
References:
Baillie, Bruce, History of Dollar, DMT: Dollar 1998.
McOwan, Rennie, The Green Hills, CDL: Alloa 1989.
Watson, Angus, The Ochils: Placenames, History, Tradition, PKDL: Perth 1995.
Watson, W.J., The History of the Celtic Place-names of Scotland, Edinburgh 1926.
The site can be approached by going up the almost hidden long steep winding lane off the A646 in Cornholme; but if you don’t know the area it’s probably best approached from the well known Bride Stones, above Todmorden. From here, go west along the road running 100 yards or so above the Bride Stones, past the old pub, past Hawk Stones farm, and turning left downhill about a quarter-mile on. A coupla 100 yards down, there’s a track to your left. As you start walking along you’ll see a standing stone on the grassy rise in front of you on your left. That’s it!
Archaeology & History
Mount Cross on 1848 map
Said by local writer Geoff Boswell (1986) to be “the oldest religious memorial in Todmorden,” this old stone, more than 4-feet tall, is still in good condition and can be found beside the Old Causeway: a prehistoric trackway running between Lancashire and Yorkshire which is said by archaeologists to have been an old, but established trade route. It was suggested by some to have been erected as a cross as early as the 7th century. Generally known as the Mount Cross, it is also known as the Idol Cross, as legend reputes it to have been the site of pagan practices; hence its repute as being haunted. Its alleged heathen history is probably true (history records describe an old “rude stone” that was once found beneath the legendary Bride Stones nearby, which was moved many centuries back).
The Calderdale Council website tells that,
“Towards the bottom of the shaft on the NE side are what appears to be extremely faint traces of vine-scroll decoration which would suggest a fairly early date for the cross, possibly tenth or eleventh century. The irregularity of the carving overall tends to indicate that the cross is no earlier.”
Folklore
Said to have stood upon or beside a small tumulus until the 20th century. Jessica Lofthouse (1976) reported that a local farmer said of this stone. “Queer things happened here long since. They worshipped idols here.” Locally attributed to be haunted, the old stone was said to have a history of “uncanny happenings.”
References:
Bennett, P., The Old Stone Crosses of West Yorkshire, unpublished MS, 1995.
Boswell, Geoff, On the Tops around Todmorden, Delta G: Todmorden 1986.
Lofthouse, Jessica, North Country Folklore, Hale: London 1976.
Follow the same directions as if you’re going to the Maiden Castle fairy hill. About 100 yards before reaching the hill, on the right-hand side of the footpath between the tree-line and the small stream, you’ll see a small pool of water. That is the Maiden’s Well.
Archaeology & History
Maiden’s Well & the fairy haunt of Maiden Castle hill behind
A mile northeast of the faerie-haunted Butter Well, just on the border of Clackmannanshire and Perthshire, we find this little-known magickal spring. More than a century ago, the story of this remote well was heard about hundreds of miles away by one Rev. Andrew Clark of Oxford, “who heard it from the late sexton of the parish of Dollar, in the county of Clackmannan” and who then mentioned its existence to the great Victorian Celtic scholar John Rhys (1901), who subsequently wrote of it as being “a fine spring bordered with flat stones, in the middle of a neat, turfy spot”, close to the legendary faerie hall of Maiden Castle. The well itself has now given birth to a pool whose waters, so folklore and text ascribe, always provides good clear water even in the height of summer.
The local historian Hugh Haliburton (1905) told that the well obtained its name from a princess who was held captive in Castle Campbell in the valley to the southwest, and that she was sometimes allowed out of prison by her captors, to walk to the well and drink its waters.
Folklore
This tale has been mentioned by various historians and, no doubt, has some religious relevance to the faerie lore of Maiden Castle, close by, Bruce Baillie (1998) told:
“A story associated with it states that it is haunted by the spirit of a beautiful maiden which only appears at night and, should any male attempt to kiss her, coronary thrombosis occurs.”!
The Maiden’s Well pool
Earlier accounts tell of magickal rites that could be used to invoke the beautiful maiden, but once again dire consequences may befall the poor practitioner.
To this day, local people visit the well and make offerings to the spirit of the waters, as you’ll see if you come here. Some of the remains here are very old; and a visit not long ago indicated that offerings were made even when surrounded by depths of snow in the middle of a freezing winter.
References:
Baillie, Bruce, History of Dollar, DMT: Dollar 1998.
Fergusson, R. Menzies, The Ochil Fairy Tales, Clackmannan District Libaries 1985.
1860 map showing Maiden Castle (and the Maiden’s Well)
Take the small steep road uphill from the town of Dollar in Clackmannanshire towards Castle Campbell. Less than 100 yards above the small parking spot by the small white house near the top of the hill, turn to walk up the footpath on your right above the house, following the edge of the depleted forestry plantation parallel with the valley. Cross the valley a few hundred yards up, but keep to path on the other side that stays parallel with the stream. You’ll hit a small rocky glen a half-mile up. Walk thru it, alongside the very edge of the forest till the trees break and there’s a gap in the hills. You’ve just walked past the Maiden’s Well and in front of you is a large natural rounded hill, which the footpath bends around. This hill is the Maiden Castle. (if you walk round this, a view into the eastern hills and a small lake opens up ahead of you)
Archaeology & History
The fairy hill of Maiden Castle
A large rounded hill marking the opening of Glenquey to the north and the Glen of Care to the south. Although ascribed in place-names old and new as a ‘castle’, there are no remains as such left here to account for this title. Angus Watson (1995) tells of the possibility of the place deriving its name from the Gaelic Creag Ingheann, or maiden crag. In Bruce Baillie’s (1998) survey of the area, in trying to give some relevance to the place-name, he points out that whilst no hillfort or cairn that might help account for the folklore (see below),
“Large-scale maps indicate a spot opposite on Hillfoot Hill as Greig’s Grave. There would seem to be something ancient here but of what nature it is, at the moment, impossible to say.”
When we visited the place yesterday, snow still covered much of the ground hereby, so we couldn’t do our usual explorations seeking for old sites (even the hut circles 100 yards away were covered over). The legendary healing waters of the Maiden’s Well are below here, by the side of the burn.
Folklore
This large rounded hillock was evidently a place of some importance in bygone days if the folktale here is anything to go by. Although the story echoes the some of the core sequences of modern ‘close encounter’ abduction events, other ingredients here tell of more arcane peasant rites that were once part of the social structure of our ancient heathen tribes:
“A piper, carrying his pipes, was crossing from Glendevon to Dollar in the grey of the evening. He crossed the Garchil (a little stream running into the Quaich), and looked at the Maiden Castle and saw only the grey hillside and heard only the wind soughing through the bent. But when he had passed beyond it, he suddenly heard a burst of lively music and turned round to look at what was causing it. And there, instead of the dark knoll which he had seen a few moments before, he beheld a great castle, with lights blaring from the windows, and heard the noise of dancing issuing from the open door. He went back somewhat incautiously to get a closer view, and a procession issuing at that moment from the Castle’s open door, he was caught up and taken into a great hall ablaze with lights, while people were dancing on the floor. He was at once asked to pipe to them and was forced to do so, but agreed to do so only for a day or two. At last getting anxious, because he knew his people would be wondering why he had not come back in the morning, as he had promised to do, he asked permission to return home. The faeries seemed to sympathise with his anxiety and promised to let him go if he played a favourite tune of his, which they seemed fond of, to their satisfaction. He played his very best. The dance went fast and furious, and at its close he was greeted with loud applause. On his release he found himself alone in the grey of the evening, beside the dark hillock, and no sound was heard save the purr of the burn and the soughing of the wind through the bent. Instead of completing his journey to Dollar, he walked hastily back to Glendevon in order to relieve his folk’s anxiety. He entered his father’s house and found no kent face there. On his protesting that he only gone away for a day or two before, and waxing loud in his bewildered talk, a grey old man was aroused from a doze beside the fire, and told how he had heard when a boy from his father that a piper had gone away to Dollar on a quiet evening, but had never been seen or heard since, nor any trace of him found. It turned out the piper had been in the ‘Castle’ for a hundred years.”
The Fortean experts John Keel (1971) and Jacques Vallee (1970) both contended, quite rightly, that some aspects of the ancient encounters related in such folklore has strong parallels to modern UFO ‘abduction’ events. In addition, Paul Devereux (1989) cites that such events occur where strong geomagnetic forces exist in proximity to rock outcrops, as found here.
There is the additional feature in these stories of the music of both faerie and pipers alike, whose revelling jigs carry the mortal out of time and, when returning back to human life, find no one recognises them. This is a condition of some rites of passage in traditional societies, where mothers and fathers no longer recognise their child after they have been through the rituals after visiting spirit-lands and returning as adults for the first time: an element in our faerie-lore that has been overlooked in assessing the nature of these fascinating tales.
References:
Baillie, Bruce, History of Dollar, DMT: Dollar 1998.
Devereux, Paul, Earthlights Revelations, Blandford: London 1989.
Fergusson, R. Menzies, The Ochil Fairy Tales, David Nutt 1912.
Keel, John A., UFOs: Operation Trojan Horse, Souvenir Press: London 1971.
Rhys, John, Celtic Folklore – Welsh and Manx: volume 1, Oxford University Press 1901.
Vallee, Jacques, Passport to Magonia: From Folklore to Flying Saucers, Tandem: London 1975.
Watson, Angus, The Ochils: Placenames, History, Tradition, PKDC: Perth 1995.
To find Westhorpe, take the lane on the left as one leaves Southwell, and then the next left, Bath Lane. The cottage is the only house on this lane and the well arises on the edge of its private garden. Ask permission to view.
Archaeology and History
The earliest record of a religious institution here is in 1482, when a chapel was erected dedicated to the saint. Whether this was built to cater for those who sought the well is unclear, but it seems likely. Little is recorded of its mediaeval history. Of its post-Reformation history, Dickinson (1819) notes that a Mr. Burton of Norwood Park built a house and bath at the site in 1720. He appears to have used the saint as support for its properties as:
“Over the head of the fountain was a plate, on which some Latin verses were inscribed, much to the honour of the tutelary saint, and the reputation of the water.”
Stone slab describing the wellThe running waters
It is thought that the cottage and barn at the site may be the remains of this venture, although, I was informed by the occupant that the barn had mediaeval features. When Bob Morrell (1988) visited he was also told that a bath-like structure with steps down was located nearby, but an exact location was unknown, and the current occupiers were similarly unaware of it when I visited. This was probably a relic of Mr Burton’s exploitation. This appears to have been a brief period, for as Shilton (1818) notes, it
“…would have retained them to this day, had there been the due accompanyments (sic) for luxurious lounge, intrigue and scandal commodiously attached.”
Modern stone wall above well
St. Catherine’s Well itself is found between Bath Cottage and the barn. It arises in a brick-lined square structure capped with a broken slab. This sits on an older structure which has the appearance of calcareous rock; although any petrifying properties are not noted by previous authors. When first visited the well house was dry; however, a more recent visit in spring showed a considerable flow (despite a dry winter). It flowed from a clay pipe within the well house and leaves through a smaller pipe set into the calcified part and then down to the dumble below. In this dumble appear to be some dressed stone which may have been part of the original structure. Beside the well on the bank above is a small slate monument which records:
“A chapel dedicated to St. Catherine existed here in medieval times but it is thought to have fallen into disuse at the dissolution. A spring and well with reputed healing properties near the chapel was still patronised in the 1800s by those seeking relief from rheumatism. The present bath cottage was erected on the site of the chapel. D.J Hall Southwell.”
Folklore
Not much but its waters were said to be a cure for rheumatism being particularly cold.
References:
Dickinson, W. (1787), A History of the Antiquities of the Town and Church of Southwell, in the County of Nottingham. Nottingham.
Morrell, R. W. (1988), Nottinghamshire Holy Wells and Springs. Nottingham
Parish, R.B. (2010), Holy wells and healing springs of Nottinghamshire. Nottingham
Rattue, James (1995), The Living Stream: Holy Wells in Historical Context, Boydell: Woodbridge.
Shilton, R. P. (1818), The History of Southwell in the county of Nottinghamshire. Nottingham.
Landscape of Giants Knowe (photo by Marion Woolley)
Amidst the colourful and nurturing landscape close to the gigantic Dunruchan standing stones and just along the road from the solitary Craigneich stone, in the field across the road above Straid farmhouse could once be seen a fascinating-sounding prehistoric site that has sadly been destroyed. Some of the remains of this old monument can be found in the field-clearance of stones just over the fence, above the top of the field (many fields round here have scatterings of large stone clearings at the field edges), but we have no detailed accounts of the site. It was mentioned in early notes by the Ordnance Survey to have been,
“A large circular heap of small stone and gravel entirely removed in 1831. An urn filled with ashes and several stone coffins were found under it.”
The local historian John Shearer (1883) later told us that,
“A small mound of earth on the farm of Strayd, called Crock-nafion or the Giant’s Knowe, or the Fingalian’s Knowe, was cleared away several years ago. An urn containing burnt bones was discovered.”
Any additional information about this site and its folklore, would be greatly appreciated.
Folklore
To the west along Glen Artney whence our view takes us from here, old legend told that the valley was once the abode of a great giant who lived in a cave in one of the mountains thereby. In mythic lore, giants were the creation deities of hills, mountains and other geological forms, whose narratives were overturned and demonized by the incoming christian cult many centuries ago. It is likely that this once great tomb was deemed as the burial-place of our local giant – which would make this prehistoric site neolithic in age. But — logical though it is — this idea is pure speculation…
References:
Hunter, John, Chronicles of Strathearn, David Philips: Crieff 1896.
Shearer, John, Antiquities of Strathearn, David Philips: Crieff, 1883.
Thought to have been destroyed in the 19th century, folklorists and historians alike didn’t seem to be able to locate this little-known folklore relic, which is still alive and well in one of the fields by the village. The exact nature of the stone isn’t known for certain. Legend reputes it to have been one of the four boundary stones which gave the village its name; it was also said that they were Roman altars and the Fairy Stone was one of them, which was moved from the village boundary during the Rebellion of 1715 and placed nearer the centre.
Folklorist M.C. Balfour (1904) seemed to think that stone had gone when he wrote about it. Writing about it in the past tense, he told,
“The Fairy Stone however, certainly had an existence, for a person, 80 years of age, remembered its situation to the south of the village, near the old road, and that it was squared, and had a square “cistern hewn out of its top,” which was called the Fairy Trough, and traditionally said to have had a pillar fixed in it.”
But when former Ley Hunter editor Paul Screeton (1982) came looking for the stone in the late 1970s, he was fortunate in coming across an old local:
“Some time ago while looking for the Fairy Stone at Fourstones…I came across a farmer who pointed it out and remarked that a few years previously when the road was widened the local lengthsman made sure it was not destroyed, though it had to be moved a short distance.”
Folklore
Of the four boundary stones surrounding the village, they were “supposed to have been formed to hold holy water,” said Balfour (1904). But the title Fairy Stone given to one of them had this tale to account for it:
“A couple of miles or more down the South Tyne is Fourstones, so called because of four stones, said to have been Roman altars, having been used to mark its boundaries. A romantic use was made of one of these stones in the early days of “The Fifteen.” Every evening, as dusk fell, a little figure, clad in green, stole up to the ancient altar, which had been slightly hollowed out, and, taking out a packet, laid another in its place. The mysterious packets, placed there so secretly, were letters from the Jacobites of the neighbourhood to each other; and the little figure in green was a boy who acted as messenger for them. No wonder that the people of the district gave this altar the name of the ‘Fairy Stone’.”
References:
Balfour, M.C., Country Folk-lore volume 4: Examples of Printed Folk-lore Concerning Northumberland, David Nutt: London 1904.
Screeton, Paul, “The Long Man of Wilmington,” in The Ley Hunter, no.92, 1982.
Terry, Jean F., Northumberland Yesterday and Today, Andrew Reid: Newcastle 1913.
Watson, Godfrey, Northumberland Place Names, Sandhill: Morpeth 1995.
Acknowledgements: Big thanks to Paul Screeton for the grid-reference!
From the gorgeous village of Kinloch Rannoch, take the road along the north side of Loch Rannoch for about 2½ miles. As you go along the road, for a good mile or so it is wooded. Where the woods stop and the first field appears on your right, stop! You’ll see the standing stone perched erotically at an angle above you.
Archaeology & History
Clach na h-Iobairte, looking east
A fascinating site in a quite beautiful setting, typical of the Highlands. This stone of many names is a curiously-shaped monolith: like an erect stone penis at the edge of the field when seen from the roadside, calling out to christians and pagans alike, to be castigated or rubbed—whatever the religious preference of the surveyor! Leaning over at a slight angle, the stone is still nearly six feet tall and lives upon a large and equally prehistoric stone cairn about 30 feet across. This cairn, it is said, has been added to by locals when the field was cleared of stone and piled on top of the old tomb. No excavations have been done here, nor at the large ‘hut circle’ in the same field about 50 yards away.
Folklore
So far I have only found a short narrative of this stone in the pages of T.R. Barnett’s (1944) loving account of the Perthshire hills, where he tells that, close by the stone at Aulich, was once
“a famous smith, said to be in league with the devil, and he made the finest claymores in Rannoch.”
References:
Barnett, T. Ratcliffe, The Road to Rannoch and the Summer Isles, John Grant: Edinburgh 1944.
Cunningham, A.D., A History of Rannoch, privately printed 2004.
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:
Bogg, Edmund, Richmondshire and the Vale of Mowbray, James Miles: Leeds 1906.
Cunliffe-Lister, Susan, Days of Yore, privately printed: Bath 1978.
Fisher, John, The History and Antiquities of Masham and Mashamshire, Simpkin Marshall: London 1865.
Smith, A.H., The Place-Names of the North Riding of Yorkshire, Cambridge University Press 1928.
Healing Wells (destroyed): OS Grid Reference – NS 77 91
Archaeology & History
Old drawing of the lost wells
The old line drawing here is all that remains of a pair of healing wells that once bubbled up within their ancient stone well-houses, close to each other, in the middle of the old woods west of Stirling in the massive quarries at Gillies Hill. It’s possible that the large pools of water that are now in the overgrown quarries are thanks to these ancient wells; although one of them was close to the old building of Fir Park, whose overgrown remains are within the woods at grid-reference NS 7787 9124. Very little has been written about these wells, but thankfully the local historian Mr Fleming (1898) captured their demise in his lovely antiquarian work, saying:
“The sketch, opposite (taken in 1850) of the picturesque wells, then situated in a marshy dell and surrounded by a dense pine wood near to the ancient ‘Boiling Springs’, now dried up by the sinking of the lime pits, and immediately off the old bridle road from Stirling to Glasgow by Murrayshall, shows very ancient remains of wells connected with the original water supply of Stirling by lead pipes from ‘Lessfeerie Springs’, situated in the Touch Hills. This supply was begun in 1774, and thus antiquity and interest are given to the sketch. These wells, with their fringes of mosses and ferns and bramble bushes, are now, with the pine wood, demolished, and the whole face of the district changed by the operations in a quarry recently opened up in Gillies Hill crag, causing the locality to be now unrecognizable.”
References:
Fleming, J.S., Old Nooks of Stirling, Delineated and Described, Munro & Jamieson: Stirling 1898.
