Nine Stones Close, Harthill, Derbyshire

Stone Circle:  OS Grid Reference – SK 2254 6264

Also Known as:

  1. Grey Ladies
  2. Hartle Moor Stone Circle

Getting Here

Nine Stones Close circle

From Bakewell take the A6 Matlock road, follow this till just past the signs for Haddon Hall where you take a right (the first major junction) for Youlgreave the B5056.  After about 1km take the first left over the bridge.  You then take the first right turn: a steep lane with restriction signs (don’t worry there’s access for cars but no wide vehicles). Take the first left you come to by the barn and then just follow the road, up through the woodland where the lane narrows then shortly after you’ll see Robin Hood’s Stride to your left.  Park a little way after the field gateway and look across the field to your left.  The stones are visible from the road.

Archaeology & History

This is a fine-looking ring of stones — though perhaps the word ‘ring’ is slightly misleading here, as only four of (apparently) nine originals still remain and they are, by definition, more in a square-shape than a circle!  But it’s a lovely site.  When Geoff brought us here for the first time only last weekend, despite the dark clouds and cold grey day, along with the fact that we’d been sleeping rough the night before and got soaking wet through, there was a subtle feel to this place which my shivering senses still touched.  Only just though…!

Two southernmost stones

Mebbe it was the rising crags of Robin Hood’s Stride to its immediate south?  Or the quietly hidden companionship with other stones and sites in the locale?  I don’t really think so.  There was something a little more about its own genius loci that tingled very slightly on the rise in the field upon which the circle sits.  Some people would, perhaps, acquaint my sense of a subtle genius loci here to the various leys or ley-lines that have been drawn through here by other writers— but it wasn’t that.

When earlier writers came here, they too had various inspirations of differing forms.  John Barnatt’s (1978) early impressions of the place had him signing astronomical events in and around the remaining stones here, despite knowing that the site had been damaged.  In later years he revised his early notions — as most of us do as our perspectives are enriched — but the astronomy is still assumed here.  As Clive Ruggles (1999) told:

“Other rings are located where natural features coincide with astronomical events, such as Nine Stone Close in Derbyshire…from which the Moon at the southern major standstill limit, sets behind the gritstone crag of Robin Hood’s Stride to the SSW, between ‘two stubbly piles of boulders jutting up at either end of its flat top.'”

Major Rooke’s drawing of the Nine Stones Circle, c.1780

The stones that remain here are quite tall, between 6½ and 8 feet tall.  One of them seems to have originally been taken from a stream or river-bed.  They stand upon the small rise in the field and has diameters of 40 and 45 feet respectively.  Aubrey Burl described there being seven uprights still here in 1847, and the early drawing of the site near the end of the 18th century by Major Hayman Rooke highlights 6 stones around the spot where the circle now stands.  In J.P. Heathcote’s (1947) summary, he wrote that,

“Bateman, in his Vestiges, says an excavation in 1847 yielded some indications of interments in the form of ‘several fragments of imperfectly-baked pottery, accompanied by flint both in a natural and calcined state.’  In 1877, Llewellyn Jewitt and Canon Greenwell…turned their attention…to the Nine Stones.  They dug at the foot of the second highest stone and the Canon directed a good deal of digging within the circle, but nothing special turned up. The area in the circle is now quite level, but it is probable that there was, as Bateman says, a tumulus in the centre.”

This latter remark is the impression I got of the place.  Tis a really good little site.  All around here are a number of other sites: cup-marked stones, enclosures or settlements, prehistoric trackways, and more.

Folklore

One of the old names of this site was The Grey Ladies.  This came from the well known tale found at other sites across the world, that some ladies were dancing here at some late hour and were turned into stone.  A variation on this theme told how Robin Hood stood on the nearby rock outcrop to the south and pissed over the landscape here, “where seven maidens upon seeing it turned to stone.”  In this case, Robin Hood replaced an older, forgotten account of a giant, who forged the landscape and the sites around Harthill Moor.

Another tale — whose origins and nature are allied to that of the petrification of the Grey Ladies — narrated with considerable sincerity by local people, was that the circle was a place where the little people gathered and where, at certain times of the year, “fairy music and the sight of hundreds of dancing shapes around the stones” would happen.

Said by Rickman and Nown (1977) to be “Derbyshire’s most magical ancient site,” they thought the site was on a ley that linked up with Arbor Lowe, less than 5 miles west, crossing a couple of tumuli on its way.

References:

  1. Barnatt, John, Stone Circles of the Peak, Turnstone: London 1978.
  2. Burl, Aubrey, A Guide to the Stone Circles of Britain, Ireland and Brittany, Yale University Press 1995.
  3. Clarke, David, Ghosts and Legends of the Peak, Jarrold: Norwich 1991.
  4. Heathcote, J. Percy, Birchover – Its Prehistoric and Druidical Remains, Wilfrid Edwards: Chesterfield 1947.
  5. Rickman, Philip & Nown, Graham, Mysterious Derbyshire, Dalesman: Clapham 1977.
  6. Ruggles, Clive, Astronomy in Prehistoric Britain and Ireland, Yale University Press 1999.
  7. Thom, A., Thom, A.S. & Burl, Aubrey, Megalithic Rings, BAR: Oxford 1980.

© Paul Bennett, The Northern Antiquarian


Devil’s Den Cups, Clatford, Wiltshire

Cup-Marked Stone:  OS Grid Reference – SU 15211 69652

Getting Here

Follow the directions to reach the Devil’s Den, a half-mile north of Clatford up the footpath towards the Fyfield Down cup-marked rock.  You can’t miss it!  The cup-markings are on the top of the capstone.

Archaeology & History

First described and illustrated by local historian and photographer, Pete Glastonbury, as far as I’m aware these cup-markings have not previously been included in any of Wiltshire’s archaeological surveys (that can’t be, surely?).  The only reference I’ve found — not untypically — is from one of the early editions of the english Folklore Journal.

...and again!
…and again!
Devil’s Den cup-markings

At least two well-defined cups stand out on the top of the capstone.  Each of them have ‘cracks’ running out of them, with the easternmost one of them (closer to the edge) turning into a channel which runs upwards on the stone, before then leading down off the edge of the rock.  Each cup-mark is very clear, about two inches across and about a half-inch deep.

Archaeologists can check these cups out and work out for themselves whether they’re natural or not.  They’re far more qualified than I on such matters and may be able ascertain other faint remarks on the stone.  The proximity of the nearby Fyfield Down cup-marked rock, several hundred yards to the north, shows that such petroglyphs can be found in this region.  Although we cannot expect many examples of rock art in this area (the rock’s damn tough and takes some burrowing into), it is likely that more carvings await discovery.

Folklore

The capstone on which these cup-markings are seen was told to be immovable and had lore said of it akin to that found at the great Whispering Knights, near the Rollright Stones.  But the main piece of lore describes the cups quite specifically.  In an article by Alice Gomme (1909), she told that:

“if anyone pours water into any of the natural cup-shaped cavities on the top stone at midnight, it will always be found in the morning to be gone, drunk by a thirst-tormented fiend.”

The tale is later repeated in Kathleen Wiltshire’s (1975) survey, where she too mentions the cup-marking (though only one), saying that,

“if a person pours water into the natural cup-shaped cavity on the top stone at midnight it will always be found to be gone in the morning — drunk by the devil.”

This folklore motif — repeated in Grinsell’s (1976) text — is found at rock-art sites in a number of the northern counties, where milk has been poured into the cup-markings (some of which were known as ‘cat stones’) and left overnight for the spirits to drink.   In the case we have recorded at Devil’s Den, the spirit of the place seems to have been demonized, as is common.

Miss Gomme (1909) also reported the curious ingredient that the spirit of a white rabbit with glowing eyes would appear on the capstone at midnight and help the devil demolish the site with the aid of eight oxen!  On this latter matter, I am duly informed by one-in-the-know that, to “those of us that know the locals and their humour, we just know this tale was made up for a visiting townie!”

References:

  1. Gomme, Alice B., ‘Folklore Scraps from Several Localities’, in Folklore Journal, 20:1, 1909.
  2. Grinsell, Leslie V., Folklore of Prehistoric Sites in Britain, David & Charles: London 1976.
  3. Wiltshire, Kathleen, Wiltshire Folklore, Compton Russell: Salisbury 1975.

© Paul Bennett, The Northern Antiquarian


St. Patrick’s Well, Carrowreagh, Donegal

Holy Well:  OS Grid Reference – C 367 196

Folklore

To be found somewhere between the two outer embankments on the southern side of the legendary Grianan of Aileach, this — one of many St. Patrick’s Wells in Ireland — is typically attributed with healing properties.  It was described in Henry Morris’ (1938) survey (amongst others) as being the place where, in the 5th century when St. Patrick came here, Prince Eoghan was baptised and thereafter turned his back on the heathen gods of his ancestors for this new christian cult which was just growing at that time. (‘Eoghan,’ pronounced owen)  Thereafter other people were baptised by the waters from here, which in ancient days would have been the water supplies for those at the Grianan.

Henry Swan (1938) told that in previous times there once grew a legendary tree by this well, into which pilgrims inserted pins and other artefacts as offerings and to make wishes to the spirit of the waters. A similar thing (with the same underlying mythic structure) occurred at the tree and holy well of Loch Maree.

Up until quite recently, the well was very overgrown and in a condition that Rear Admiral Pascual o’ Dogherty called “disgusting.”  He called for renovation work and action to bring this ancient site back into good health, and thankfully, as a result of the man’s proclamations, St. Patrick’s Well here has been brought back into a good state of life.  Excellent stuff good sir!

References:

  1. Lacy, Brian, Archaeological Survey of County Donegal, DCC: Lifford 1983.
  2. Morris, Henry, ‘The Holy Wells of Inishowen,’ in H.P. Swan’s Book of Inishowen, Buncrana 1938.
  3. o’ Muirgheasa, Enri, ‘The Holy Wells of Donegal,’ in Béaloideas 6:2, 1936.
  4. Swan, Harry Percival, The Book of Inishowen, William Doherty: Buncrana 1938.

© Paul Bennett, The Northern Antiquarian


Jinny Well, Newchurch-in-Pendle, Lancashire

Sacred Well:  OS Grid Reference – SD 82377 39458

Getting Here

Easy to locate: it’s just by the roadside on the left-hand side of the road, Jinny Lane, coming out of the village, just after the last house where the field begins.

Archaeology & History

Nowt to write home about, as they say.  The waters here trickle from the earth into an old stone trough — but they don’t look too appetizing (even I didn’t have a drink, which is something of a rarity!).  Its the folktale accompanying this little site, giving a distinct hint of some heathen past, that I found intriguing.

Folklore

Here was once the spirit of a woman called Jinny – who gave her name to the road it’s on – that wandered betwixt the well and an old stone, once found further up the hillside (after a bitta digging, we found the remains of the old stone, previously an authentic monolith). It was said that if you wandered along the road on certain moonlit nights, her spirit would chase you. To make matters worse, the ghost was a headless one!

Jinny’s spirit originally resided, peacefully, in the broken old stone atop of the hill. At a certain time of the year, the spirit of the stone would venture downhill to drink from the waters here (much as we find at Rollright and other places). But one day a xtian priest came along and, because of its heathen association, broke the old stone in half and cursed the spirit which roamed between the sites. Thereafter, Jinny’s ghost wandered in torment, with her head hacked off, scaring people half to death when they saw her. And so, another priest was eventually called who, to the satisfaction of local people, eventually put Jinny’s ghost to rest, as they say. It seems to have been a successful ritual, as no-one has reporting seeing the headless ghost for many a long year.

References:

  1. Byrne, Clifford H., Newchurch-in-Pendle: Folklore, Fact and Fiction, Marsden Antiquarians: Nelson 1982.

© Paul Bennett, The Northern Antiquarian


Fairy Well, Barrow Gurney, Somerset

Sacred Well:  OS Grid Reference – ST 53243 68625

Getting Here

Fairy Spring on 1921 OS-map

Go up the nicely-named Wildcountry Lane at the staggered crossroads on the edge of Barrow Gurney for about a half-mile, watching out for the dip in the road where it crosses the stream.  Walk up the stream here for a coupla hundred yards, keeping your eyes peeled for the small spring on your left just past where a footpath crosses the stream.

Archaeology & History

Little of historical nature is known of this site, found in the dip near the stream, though it was much frequented in bygone centuries as a curative place for sore eyes.

Folklore

Although named after the little people, Phil Quinn (1999) wrote that,

“even the oldest villager cannot remember how the fairies became connected with this well.  All that is told is that the people would go to the well to bathe their eyes, for the water was believed to be good in the treatment of all eye complaints. A local woman remembers that her father, who worked the land in this neighbourhood, would always drink from the well using a cup which was never taken away or used for any other purpose.”

It is likely that the fairy association here derived from the proximity of a nearby prehistoric tomb, cairn or similar archaeological remain.  The aptly-named Barrow Wood immediately east and other ‘barrow’ place-names nearby would add weight to this notion. (faerie-lore has widespread associations with prehistoric tombs and similar relics)

References:

  1. Quinn, Phil, The Holy Wells of Bath and Bristol Region, Logaston: Almeley 1999.

© Paul Bennett, The Northern Antiquarian


Carra Bhroin, Lochboisdale, South Uist

Standing Stone:  OS Grid Reference – NF 8117 2248

Also Known as:

  • Carragh broin

Archaeology & History

The nature of this site seems a little disputed.  Shown on modern OS-maps and cited as being visited and seen in April 1967,the Canmore website also describes it in the present tense — but when I.A. Crawford (1965) wrote of this site he told that, “this standing stone…has been destroyed in fencing operations” — i.e., building a fence or wall, not some doods having a fencing fight!

Equally curious would be the stature of the site; as in the Royal Commission report (1928), the stone was told to be only 2-feet tall — which would mean that if this site is included as an authentic archaeological site, then we’re gonna have to double or treble the number of standing stone sites nationally!  There are masses of ‘monoliths’ two-feet tall and above which are in the ‘natural’ category.  But this stone, for whatever reason (the folklore probably), has been granted the providence as an authentic standing stone.

Folklore

Tradition told that this old stone was “alleged to mark a battle site” in ancient days.  The variation on this theme tells that the stone marked the grave of a man who was slewn in battle here.  Seems likely that there will be prehistoric tombs nearby…

References:

Crawford, I.A., ‘Carra Bhroin, S.Uist,’ in Discovery & Excavation in Scotland, 1965, SRG & CBA 1965.
Royal Commission on the Ancient & Historical Monuments & Constructions of Scotland, Inventory of Monuments and Constructions in the Outer Hebrides, Skye and the Small Isles, HMSO: Edinburgh 1928.

Hanging Stones, Ilkley Moor, West Yorkshire

Cup-and-Ring Stones:  OS Grid Reference – SE 12818 46761

Also Known as:

  1. Carving no.126 (Hedges)
  2. Carving no.284 (Boughey & Vickerman)
  3. Fairies Kirk
  4. Hangingstones

Getting Here

Looking up (south) at the site
Looking up (south) at the site

Head up to the Cow & Calf Rocks and walk to the large disused quarry round the back (west).  You’ll notice a scattered copse of old pine trees on the edge where the hill slope drops back down towards Ilkley; and there, two raised hillocks (unquarried bits) rise up where the pine trees grow.  The carvings are on the flat rocks atop of one of the two hillocks.  If you’re walking up from Ilkley, once you’ve crossed the cattle-grid in the road and the moorland slope opens up above you, just walk uphill towards the copse of trees and watch out for the rock outcrop in the picture here.

Archaeology & History

Very well-known to locals, folklorists and archaeologists alike, the remains of these old glyphs have caught the attention of artists, historians and Forteans alike for the images and tales surrounding them.  It was obvious that in times past, that the carved remains that we see today would have extended considerably further, but the quarrying destroyed much of it.  Indeed, we’re lucky to have this small section of carved rock still intact!

J.Thornton Dale's 1878 drawing
J.Thornton Dale’s 1878 drawing
Different carved section (J.Thornton Dale 1878)
Different carved section (J.Thornton Dale 1878)

The rocks were first described as the Hanging Stones in the local parish records of 1645, and their name probably derives from the old-english word hangra, meaning ‘a wood on a steep hill-side,’ which is very apt here.  The first known description of the site as possessing cup-and-rings appears to have been in a small article in the local Leeds Mercury newspaper in 1871.  Several years later J. Romilly Allen (1879) wrote a lengthier descripton of the site:

“The crags from which these masses have been detached are known by the name of hanging stones, and at their eastern extremity is a large quarry. Between this quarry and the overhanging edge of the cliff a portion of the horizontal surface of the rock was some years ago bared of turf, thereby disclosing the group of cup and ring sculptures shown on the accompanying drawing. It will be seen that the design consists of twenty-five cups of various sizes, from 1 to 3 inches in diameter. Seven of the cups are surrounded by incomplete rings, many of them being connected by an irregular arrangement of grooves. The pattern and execution are of such a rude nature as almost to suggest the idea of the whole having been left in an unfinished state.  The sides of the grooves are not by any means smooth, and would seem to have been produced by a process of vertical punching, rather than by means of a tool held sideways.”

Allen and other archaeologists from this period saw some considerable relevance in the position of this and the many other cup-and-rings along this geological ridge, telling:

“The views obtained from all points over Wharfedale are exceedingly grand, and this fact should not be lost sight of in studying remains that may have been connected with religious observances, of which Nature worship formed a part.”

J. Romilly Allen’s 1879 drawing of the carvings
Water-assisted double-ring on eastern rock

A common sense point that seemed long-lost to many archaeologists, adrift as they went in their measurements of lithics and samples of data charts for quite a number of years.  In recent years however, this animistic simplicity has awakened again and they’ve brought this attribute back into their vogue.  Let’s hope they don’t lose sight of it again!

There are tons of other archaeological references to this fine set of carvings, but none add anything significant to anyone’s understanding of the nature of the designs.  We must turn to psychoanthropology, comparative religion and folklore if we want to even begin making any realistic ‘sense’ (if that’s the right word!) of this and other cup-and-rings.  Curiously, the nature of this and other carvings is a remit archaeology has yet to correctly engage itself in.

Hanging Stones with “21st century informal unauthorised carvings”

On a very worrying note, we need to draw attention to what amounts to the local Ilkley Parish Council officially sanctioning vandalism on the Hanging Stones, other prehistoric carvings and uncarved rocks across Ilkley Moor.  As we can see on a couple of photos here, recent vandalism has been enacted on this supposedly protected monument.  Certain ‘officials’ occasionally get their headlines in the local Press acting as if they’re concerned about the welfare of the ancient monuments up here, but in all honesty, some of them really don’t give a damn.  The recent vandalism on this stone and others has now been officially recognised as an acceptable “tradition” and a form of — get this! — “twentieth / twenty-first century informal unauthorised carving” and has been deemed acceptable by Ilkley Parish Council as a means to validate more unwanted carving on the moorland “in the name of art”!  Of course, their way of looking at this has been worth quite a lot of money to a small group of already wealthy people. But with Tom Lonsdale and Ilkley Council validating or redesignated ‘vandalism’ as “twenty-first century informal unauthorised carvings”, this legitimizes and encourages others to follow in their shallow-minded ignorant footpath, enabling others with little more than a pretentious ‘care’ for both environment and monuments to add their own form of ‘art’ on cup-and-ring carvings, or other rocks on the moors.

Hanging Stones with more “21st century informal unauthorised carvings”

You can see in some recent vandalism — sorry, traditional “twentieth / twenty-first century informal unauthorised carving”  — at the top-right of the Hanging Stones photo to the side, a very ornate ‘Celtic’-style addition, akin to the quality carved by well-known stone-mason Pip Hall who, coincidentally, has now been granted a lot of money to “officially” carve her own work on another stone further down the valley from here.  With Miss Hall, Mr Lonsdale, poet Simon Armitage and Ilkley Parish Council each playing their individual part in encouraging what is ostensibly vandalism…errr…sorry – I keep getting it wrong – I mean traditional “twentieth / twenty-first century informal unauthorised carving” on the Hanging Stones monument and other cup-and-ring stones on the moor, we can perhaps expect a growth industry in this field…..especially if you’re wanting to make more money for yourself in the name of art or poetry.  And if you apply to Rachel Feldberg of the Ilkley Arts Festival, you may get good money for your work… Seriously! (this is no joke either)

Please contact Ilkley Parish Council and other relevant authorities and express your dismay at their lack of insight and concern for the knock-on effects of their decisions on this matter.  Other plans to infringe even further onto Ilkley Moor are in the business pipeline…

Folklore

Just underneath the carved overhanging rocks (walk off the knoll to the bottom of the rocks, facing the town), is a small recess or sheltered cavity which, told Harry Speight (1900),has

“From time immemorial (been) known as ‘Fairies’ Kirk’, and traditions of it having been tenanted by those tiny sprites, the fairies, still exist among old people in the neighbourhood.”

Tradition goes on to tell that when the Saxons arrived here, they were wont to build a christian church by the Hanging Stones, but the little people strongly resented this and fought hard against the invading forces.  As the Saxons started building the edifice of the new religion, during the night the fairy folk took down the stones and moved them into the valley below.  In the morning when the Saxons found this had happened, they carried the stones back up to begin building again; but each night, the fairy folk emerged and again took the stones to the valley bottom again.  Eventually, after much hardship, the Saxon folk gave up the idea of building on the Fairie’s Kirk, as it was known, and the church that still remains in Ilkley centre was decided as an easier place to build their edifice.

Traditions such as this (of fairies moving stones back to whence they came, or away from ancient archaeological sites) are found throughout Britain and appear to be simple representations of the indigenous peasant hill-folk who strongly objected to their own sacred sites (rocks, trees, wells, etc) being supplanted by the invading religious force.

In more recent years the observation of curious light phenomena over these rocks have been seen, both over here and the Cow & Calf Rocks…

References:

  1. Allen, J.R., ‘The Prehistoric Rock Sculptures of Ilkley,’ in Journal of the British Archaeological Association, vol.35, 1879.
  2. Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milveton 2001.
  3. Bogg, Edmund, Higher Wharfeland, James Miles: Leeds 1904.
  4. Collyer, Robert & Turner, J. Horsfall, Ilkley: Ancient and Modern, William Walker: Otley 1885.
  5. Gelling, Margaret, Place-Names in the Landscape, Phoenix: London 2000.
  6. Hedges, John (ed.), The Carved Rocks of Rombald’s Moor, WYMCC: Wakefield 1986.
  7. Leeds Mercury, ‘Prehistoric Remains at Ilkley’, 20 April, 1871.
  8. Michell, John, The Earth Spirit: Its Ways, Shrines and Mysteries, Thames & Hudson: London 1975.
  9. Size Nicholas, The Haunted Moor, William Walker: Otley 1934.
  10. Smith, A.H., English Place-Name Elements – volume 1, Cambridge University Press 1956.
  11. Speight, Harry, Upper Wharfedale, Elliott Stock: London 1900.

© Paul Bennett, The Northern Antiquarian


Ringstone, Cropredy, Oxfordshire

Stone Circle (destroyed):  OS Grid Reference – SP 470 464?     

Also Known as:

  1. Ringstone Well

Archaeology & History

In 1239 CE we find records of a field-name site called “Ringstoneswelle.” Although the place-name writer Margaret Gelling (1954) initially ascribed this as the watering-place of some dood called Hringstan, it is in fact the only record that I’ve found of a “stone circle by a well” in the village.  This etymological root is confirmed in A.H. Smith’s English Place-Name Elements (vol.1, p.265) as a probable stone circle.

Folklore

There is also the curious field-name legend of a place in Cropredy called Kirk or Church Piece, where a christian church was being built, but in the morning all the stones had been uprooted & moved back from whence they came. This happened several times according to the folktale – a story that has with all the hallmarks of a megalithic site. (see Grinsell’s Folklore)  To me it seems likely that the nearby Cup and Saucer Stone also had something to do with this lost stone circle.

In the same area we have another intriguing bit of folklore that was reported in an early edition of the Banbury Guardian (1932) which told that,

“on one of the top stones of a wall in front of one of the farmhouses is what is supposed to be the Devil’s footprint and there are nail-marks in the stone, but how it gots it name is a puzzle.  At the back of the vicarage gardens is a small jetty called HellHole, the old ‘Old Man’ must have visited this village a time or two.”

Are there any local antiquarians or historians who can throw further light on this seemingly lost megalithic ring?

References:

  1. Anonymous, ‘Cropredy and its Legends,’ in Banbury Guardian, December 29, 1932.
  2. Bennett, Paul & Wilson, Tom, The Old Stones of Rollright and District, Cockley: London 1999.
  3. Gelling, Margaret, The Place-Names of Oxfordshire – volume 2, Cambridge University Press 1954.
  4. Grinsell, Leslie V., Folklore of Prehistoric Sites in Britain, David & Charles: London 1976.
  5. Smith, A.H., English Place-Name Elements – Part 1, Cambridge University Press 1954.

© Paul Bennett, The Northern Antiquarian 


Grianan of Aileach, Carrowreagh, Donegal

Hillfort:  OS Grid Reference – C 36686 19721

Also Known as:

  1. Grianan Ailighe
  2. Grianan of Ailech
  3. National Monument 140

Archaeology & History

Attributed by Michael Dames (1996) and others before him as the abode of the Dagda and the house of the sun, this huge monument was recorded in the Irish Annals as being destroyed in 1101 AD following a great battle.  A site of mythic importance to the very early Irish Kings and Queens, and used by the shamans of the tribes, The Grianan is a place of of legendary importance to folklorists, historians and archaeologists alike and has been widely described over the last 150 years.  Although the site you see today was hugely reconstructed between the years 1874 and 1878, it’s still impressive and, wrote George Petrie (1840), commands,

“one of the most extensive and beautifully varied panoramic prospects to be found in Ireland”!

Used over very long periods of time, the archaeologist Brian Lacy (1983) described the Grianan, on the whole, as,

“a restored ‘cashel’*, centrally placed within a series of three enclosing earthen banks; the site of an approaching ‘ancient road’; and a holy well.”

Grianan of Ailech
Early ground-plan of the Grianon

Lacy’s description in the Donegal Inventory is considerable and culls from the various surveys and reports done in the past.  First surveyed by George Petrie in 1835, the internal body of the stone-built site is roughly circular and measures around 25 yards across, with a singular entrance on its eastern (sunrise) side. A stone ‘seat’ is at the end of the internal passage.  At the centre of the huge ‘room’, Petrie recorded traces of a rectangular stone structure that he thought might have been the remnants of some old chapel built sometime in the 18th century.

More than 25 yards outside of the primary stone building is another surrounding embankment, oval in shape, low to the ground and with another singular entrance to the east — though this entrance is not in line with that of the main structure.  At a further distance out from this embankment are the remains of another two oval ‘enclosures’, though the the remains of the outermost one is considerably more fragmented.

Although the replenished ‘fort’ dates from the Iron Age, early remains here are thought to have been of Bronze Age origin.  A ‘tumulus’, now gone, being one such find here.

Folklore

There is much legend here.  The creation myth narrated by Scott (1938) tells that it was,

“built originally by the Daghda, the celebrated king of the Tuatha de Danann, who planned and fought the battle of the second or northern Magh Tuireadh against the Formorians. The fort was erected around the grave of his son Aeah (or Hugh) who had been killed through jealousy by Corgenn, a Connacht chieftain.”

From similar legendary sources, it is told that,

“the time to which the first building of Aileach may be referred, according to the chronology of the Four Masters, would be about seventeen hundred years before the christian era.  There are strong grounds for believing that the Grianan as a ‘royal’ seat was known to Ptolemy, the Greek geographer, who wrote in AD 120.  In his map of Ireland he marks a place, Regia…which corresponds fairly well with its situation.”

By the outer banking on the south-side of the fortress is the remains of a much-denuded spring of water, the old water supply for this place.  It gained the reputation of being a holy well, dedicated to St. Patrick.

References:

  1. Dames, Michael, Mythic Ireland, Thames & Hudson: London 1996.
  2. Harbison, Peter, Guide to the National Monuments in the Republic of Ireland, Gill & MacMillan: Dublin 1982.
  3. Lacy, Brian, Archaeological Survey of County Donegal, DCC: Lifford 1983.
  4. Petrie, George, ‘The Castle of Donegal,’ in Irish Penny Journal, 1,  1840.
  5. Scott, Samuel, ‘Grianan of Aileach,’ in H.P. Swan’s Book of Inishowen, Buncrana 1938.
  6. Swan, Harry Percival, The Book of Inishowen, William Doherty: Buncrana 1938.

Links:

  1. Guarding the Grianan – the WordPress Word
  2. Grianan of Aileagh – Stone House of the Sun

* Cashels are “monuments similar in type to earthen ringforts, but enclosed by walls of drystone construction.”

© Paul Bennett, The Northern Antiquarian



Na Clachan Bhreige, Kirkibost, Strathaird, Skye

Stone Circle:  OS Grid Reference –  NG 5432 1768

Also known as:

  1. The False Stones
  2. Na Clachan Breitheach
  3. Strathaird Circle

Getting Here

Way off from seemingly anywhere this one – on the southern foothills of the great Cuillins, by the western edge of a seemingly unnamed loch. (most unusual) Take the Elgol road (A881) south from Broadford, nearly to its end, keeping an eye out for Kirkibost a few miles from the very end of the road. Just past here, stop and walk the track west to Camasunary a half-mile along, through the small forestry-bit, then follow the line of the trees north and keep going a bit more till y’ reach the nice stream that feeds that unnamed loch. Cross the stream!

Archaeology & History

Alexander Thom's 1967 drawing
Alexander Thom’s 1967 drawing

A fascinating little site this one! Perhaps consisting of as many as eight stones at one time, only three stand visible today.  Alexander Thom (1967) reported finding other stones in this circle “being buried in the peat, but prodding revealed their position roughly” — as shown on his drawing here.  There may at one time have been as many as eight stones here, but the site itself is quite small, making a ring of stones only 21-feet across (or 8 megalithic yards as Thom had it).  The ruinous state of the site was put down to the stupidity of the Church of Scotland issuing “instructions that all stones in Skye were to be thrown down” a few centuries back.

Aubrey Burl's later 'four-poster' summary
Aubrey Burl’s later ‘four-poster’ summary

Aubrey Burl reported that “there were once at least 4 stones here, the tallest being of 6ft 6ins (2m) high,” and wondered whether this was one of the many ‘four-poster’ stone circles that scatter Scotland and elsewhere.  An issue he seemed comfortable to proclaim a few years later in his survey of such sites. (Burl 1988) Of those stones still standing, the tallest is just 5 feet high; but there’s the impressive 11½-foot long monolith laying on the southeast edge of the ring!  Mr Burl also pointed out that some

“casual digging  inside the ring around 1860 uncovered a blackpolished stone about 1½ ins (4cm) long, ‘somewhat resembling a small pestle.'”

I found the proximity of the Cille Mhaire burial ground a mile west of here more than a bit intriguing (though didn’t have time to assess its geomantic relationship further).  And the reported presence of prehistoric cairns nearby imply that the Na Clachan Bhreige ‘circle’ had some relationship with death and burial.

Folklore

The folkname of ‘The False Stones’ comes from that well-known tale of the site “supposedly being the remains of three men turned into stone for deserting their wives.”  Something which Otta Swire (1964) thought was likely told by christian converts.  It would have probably replaced an earlier tale of the stones being the site where some ancestral spirits lived.  Swire also told that,

“these were once, if tradition is to be believed, Stones of Wisdom who could both foretell the future and show justice as between man and man.”

Burl (1988) also points out how,

“The name, Na Clachan Bhreige, has been variously pointed translated as ‘the judicial stones’, a place where medieval law courts were held, as in several other Scottish rings.  It has also been interpreted as ‘the stone of lies, or falsehood.'”

References:

  1. Burl, Aubrey, Four Posters: Bronze Age Stone Circles of Western Europe, BAR: Oxford 1988.
  2. Grinsell, L.V., Folklore of Prehistoric Sites in Britain, Hale: Newton Abbot 1976.
  3. Swire, Otta F., Skye: The Island and its Legends, Blackie & Sons: Glasgow 1961.
  4. Thom, Alexander, Megalithic Sites in Britain, Oxford University Press 1967.
  5. Thom, A., Thom, A.S. & Burl, Aubrey, Megalithic Rings, BAR: Oxford 1980.

© Paul Bennett, The Northern Antiquarian