Local history – Page 32

Allt a’ Choire Chireinich (04), Ben Lawers, Kenmore, Perthshire

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Cup-and-Ring Stone: OS Grid Reference – NN 65306 39560

Also Known as:

Canmore ID 238575

Getting Here

The petroglyph & its associates

Along the A827 road between Killin and Kenmore, park-up at the Tombreck entrance and cross the road, taking the long track which eventually zigzags up the slope of Ben Lawers. Keep your eyes on the copse of trees a few hundred yards east that runs up the slopes. Head towards this, past the multiple-ringed Allt a’ Choire Chireinich stone, then AaCC 2 and AaCC3 carvings, then notice on the other side of the stream a couple of large boulders. That’s the spot!

Archaeology & History

This faint but intricately carved petroglyph is one in a cluster of three carvings, right next to each other—and it’s the best of the bunch by a long way. A single cup-marking is found on the flat stone beneath this one (AaCC5); whilst the large egg-shaped boulder in front has perhaps a half-dozen cups on it (AaCC6).

Alex Hale’s sketch of the carving

Faint remains of concentric rings

The large flat-topped boulder of AaCC4 however, possesses at least seventeen plain cup markings, along with twenty-four cup-and-rings, six cup-and-double-rings, three cup-and-three rings, three cup-and-four rings, and one cup-and-five rings! There are some carved lines that emerge from several of the cups, with all of the three cup-and-four rings having a carved pathway emerging from the central cup and going out of the concentric system. It’s quite a beauty! And it sits upon the ridge next to the clear drinking waters of the burn, gazing out over Loch Tay and the mountains all around in a quite beautiful landscape.

Immediately above and below the carvings are a number of settlement spots or shielings, known to have been used until recent centuries. They were quite ideal living quarters and some of the old folk here, in bygone days, would have known old customs and stories of this petroglyph.

References:

Hale, Alex, “Prehistoric Rock Carvings in Strathtay,” in Tayside and Fife Archaeological Journal, 2009.
Yellowlees, Sonia, Cupmarked Stones in Strathtay, Scotland Magazine: Edinburgh 2004.

Acknowledgments: Huge thanks to Lisa Samson, Fraser Harrick and Paul Hornby for their help reaching this site and exploring still further. Let’s do it again sometime before I vanish forever up into the far North!

Allt a’ Choire Chireinich (03), Kenmore, Perthshire

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Cup-Marked Stone: OS Grid Reference – NN 65249 39579

Getting Here

Allt a’ Choire Chireinich 03 Stone

Take the same directions to reach the large rounded Allt a’ Choire Chireinich 02 carving. Walk 65 yards (60m) northwest diagonally uphill to another large rounded stone of similar size. That’s the one!

Archaeology & History

A large cup-marked boulder, not previously recognised, was rediscovered on the afternoon of May 15, 2015. The great majority of the rock surface is covered in aged lichens, but at least three well-defined cup-markings were noted on the upper rounded surface of the stone: one near the middle of the stone; one near the centre-north; and another towards the top northwest section of the stone. The cups are more than an inch in diameter and eighth-of-an-inch deep. Others may be in evidence beneath the vegetation.

Allt a’ Choire Chireinich, Kenmore, Perthshire

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Cup-and-Ring Stone: OS Grid Reference – NN 65096 39442

Getting Here

The stone, uncovered

Take the A827 road between Killin and Kenmore and park-up at the entrance to Tombreck. Cross the road and walk up the track that goes up Ben Lawers. As it zigzags uphill, watch out for you being level with the top of the copse of trees several hundred yards west, where a straight long overgrown line of walling runs all the way to the top of the copse. Go along here, and just as you reach the trees, walk uphill for about 50 yards. You’re damn close!

Archaeology & History

Whether you’re into prehistoric carvings or not, this is impressive! It’s one of several with a very similar multiple-ring design to be found along the southern mountain slopes of Ben Lawers. Rediscovered on May 13, 2015, several of us were in search of a known cup-and-ring stone just 260 yards (238m) to the northwest in this Allt a’ Choire Chireinich cluster, but one stone amongst many called my nose to have a closer sniff—and as you can see, the results were damn good!

Looking from above

Etched onto a large flat rock perhaps 5-6000 years ago, probably over at least two different seasons, the primary design here is of two sets of multiple-rings: in one case, seven concentric ones emerging from, or surrounding a central cup-marking (more than an inch across); and the other is of at least eight concentric rings emerging from a cup-marking, about half-an-inch across. The largest cup-and-seven-rings is the one near the centre of the stone. Initially I thought this was simply two concentric seven-rings; but the more that I looked through the many photos we’d taken, the more obvious it became that the residue of an eighth ring (possibly more) exist in the smaller-sized concentric system. It must however be pointed out that neither of the concentric carved rings seem to be complete – i.e., they were never finished, either purposefully or otherwise. The largest cup-and-seven-rings is the one near the centre of the stone; with the outer smaller example being half the size of the one in the middle. At first glance, neither of the concentric rings seem complete – and so it turned out when it was enhanced by rain and sun.

First photo of the double-rings

The large central cup-and-seven-rings has two additional cup-marks within it: one on the outer fifth ring to the southeast, and the other in the outer sixth ring to the west. This western cup-mark is also crossed by a carved line that runs from the first ring outwards to the west and to the edge of the rock, crossing another cup-mark along the way. This particular carved line might be the same one that integrates itself into the first ring, and then re-emerges on is northeastern side, to continue out of the multiple-rings themselves and curve over to the eastern side of the rock. Running roughly north-south through the middle of this larger seven-ring element, a line scarred by Nature is visible which has been pecked by humans on its northern end, only slightly, and running into the covering soil eventually, with no additional features apparent. Another possible carved line seems in evidence running from the centre to the southeastern edge – but this is by no means certain.

The carving, looking north

This large central seven-ringed symbol has been greatly eroded, mainly on its southern sides, where the rings are incomplete, as illustrated in the photos. Yet when the light is right, we can see almost a complete concentric system, with perhaps only the second ring from the centre being incomplete on its eastern side. On the southern sides, the visibility factor is equally troublesome unless lighting conditions are damn good. The northernmost curves, from west to east, are the deepest and clearest of what remains, due to that section of the stone being covered in soil when it was first discovered, lessening the erosion.

Smallest 7-ring section, with cups

Multiple-ring complex & cups

Moving onto the second, smaller concentric set of rings: this is roughly half the size of its counterpart in the middle of the stone. Upon initial investigation you can clearly make out the seven rings, which have faded considerably due to weathering. It seems that this section was never fully completed. And the weathering on this smaller concentric system implies one of two things: either that it was left open to the elements much much longer than its larger seven-ring system, or it was carved much earlier than it. In truth, my feeling on this, is the latter of the two reasons. Adding to this probability is the fact that even more rings—or at least successive concentric carved ‘arcs’—are faintly visible around this more faint system: at least eight are evident, with perhaps as many as thirteen in all (which I think would put it in the record-books!). But we need to visit it again under ideal lighting conditions to see whether there are any more than the definite eight. It is also very obvious that the very edge of the rock here has been broken off at some time, and a section of the carving went with it—probably into the ancient walling below or the derelict village shielings on the mountains slopes above.

Just above the eroded eight-ring section are three archetypal cup-marks close to the very edge of the rock, one above each other in an arc. Of these, the cup that is closest to the eight-rings possesses the faint remains of at least two other partial rings above it, elements of which may actually extend and move into the concentric rings themselves—but this is difficult to say with any certainty. However, if this is the case, we can surmise that this small cup-and-two-rings was carved before its larger tree-ring-looking companion.

Below the smaller seven-ringer is the possibility of a wide cup-and-two-rings: very faint and incomplete. This only seems visible in certain conditions and I’m not 100% convinced of its veracity as yet.

Curious ‘eye’-like symbol

‘Eye’ to the bottom-left

We also found several other singular cup marks inscribed on the rock, all of them beneath the two concentrics, moving closer to the edge of the rock. But a more curious puzzle is an eye-like symbol, or geological feature, on the more eastern side of the stone. It gives the impression of being worked very slightly by humans, but as I’m not a geologist, I’ve gotta say that until it is looked at by someone more competent than me, I aint gonna commit myself to its precise nature. What seems to be a carved line to the left (west) of this geological ‘eye’ may have possible interference patterns pecked towards it. Tis hard to say with any certainty.

So – what is this complex double-seven-ringer?! What does it represent? Sadly we have no ethnological or folklore narratives that can be attributed to the stone since The Clearances occurred. We only have the very similar concentric six- and seven-ringed petroglyphs further down the mountainside to draw comparisons with. We could guess that the position of the stone halfway up Ben Lawers, giving us a superb view of the mountains all around Loch Tay might have some relevance to the carving; but this area was probably forested when these carvings were etched—which throws that one out of the window! We could speculate that the two multiple rings represent the Moon and Sun, with the smaller one being the Moon. They could represent a mythic map of Ben Lawers itself, with the central cup being its peak and outer rings coming down the levels of the mountain. Mountains are renowned in many old cultures as, literally, cosmic centres, from whence gods and supernal deities emerge and reside; and mountains in some parts of the world have been represented by cup-and-ring designs, so we may have a correlate here at Ben Lawers. O.G.S. Crawford (1957) and Julian Cope (1998) would be bedfellows together in their view of it being their Eye Goddess. But it’s all just guesswork. We do know that people were living up here and were carving other petroglyphs along this ridge, some of which occur inside ancient settlements; but the traditions of the people who lived here were finally destroyed by the English in the 19th century, and so any real hope of hearing any old myths, or possible rites that our peasant ancestors with their animistic worldview possessed, has died with them.

Tis a fascinating carving nonetheless—and one worthy of seeking out amongst the many others all along this beautiful mountainside…

References:

Bernbaum, Edwin, Sacred Mountains of the World, Sierra Club: San Francisco 1990.
Cope, Julian, The Modern Antiquarian, Thorsons 1998.
Crawford, O.G.S., The Eye Goddess, Phoenix House: London 1957.
Eliade, Mircea & Sullivan, Lawrence E., “Center of the World,” in Encyclopedia of Religion – volume 3 (edited by M. Eliade), MacMillan: Farmington Hills 1987.
Evans-Wentz, W.Y., Cuchuma and Sacred Mountains, Ohio University Press 1980.
Gillies, William A., In Famed Breadalbane, Munro Press: Perth 1938.
Michell, John, At the Centre of the World, Thames & Hudson: London 1994.
Yellowlees, Sonia, Cupmarked Stones in Strathtay, Scotland Magazine: Edinburgh 2004.

Acknowledgements: Huge thanks to Paul Hornby for the use of his photos in this site profile; to Lisa Samson, for her landscape detective work at the site; and to Fraser Harrick, for getting us there again.

Ravenswood Avenue, Liberton, Edinburgh, Midlothian

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Standing Stone: OS Grid Reference – NT 28282 70502

Also Known as:

Canmore ID 52108
Craigend
Greenend

Getting Here

Take the A7 road south from Edinburgh central (off Princes Street) for several miles. It becomes known as the Old Dalkeith Road eventually, just as it passes the huge wooded ground of Craigmillar Castle on your left (east) and the Inch estate on your right. Walk along here, keeping your eyes peeled for the small path that takes you onto Ravenswood Avenue. Barely 30-40 yards from the main A7 road, the standing stone is there surrounded by railings.

Archaeology & History

A curious place to find a standing stone – especially one that’s still alive! But that’s what we find on the Inch housing estate, thankfully. Highlighted on the 1855 Ordnance Survey map, it was one of a number of standing stones described in George Good’s (1893) fine survey on Liberton parish, which he thought commemorated ancient battles. When he wrote about it, the monolith was “built into the wall on the public road to Greenend”, just as shown on the OS-map. He told how the

“stone was taken down in the beginning of the present century (c.1801), when the road was widened, and it long lay in the field opposite, but was restored to its original place in 1891.”

When the Royal Commission (1929) lads came here many years later, they gave their own archaeocentric description, telling:

Site shown on 1855 map

The old stone in its cage

“About 40 yards from the main road near Little France…is a standing stone, which is set up without packing, with its main axis almost due north and south, but with a slight inclination towards the east. It stands 6¾ feet above ground, and has a girth of 6 feet 5 inches at 3 feet from the base. It is of grey sandstone, badly weathered on two sides and without traces of any artificial markings or design.”

The monolith was included in Adam McLean’s (1977) megalithic survey of the area, where he rightly said how the iron fence that surrounds the stone destroys any atmosphere that might once be had here. Still, at least it’s still standing and is worth checking out if you’re in the area.

Folklore

An old footpath that runs dead straight from Craigmillar Castle towards the stone was long ago said to be the pathway taken by the ghost of a white lady.

In days prior to the housing estate being built, local folk had annual bonfires here between Samhain (Halloween) and Guy Fawkes Night (Oct 31 – Nov 5).

References:

Good, George, Liberton in Ancient and Modern Times, Andrew Elliot: Edinburgh 1893.
McLean, Adam, The Standing Stones of the Lothians, Megalithic Research Publications: Edinburgh 1977.
Royal Commission on the Ancient & Historical Monuments of Scotland, Inventory of Monuments and Constructions in the Counties of Midlothian and West Lothian, HMSO: Edinburgh 1929.

Wells o’ Wearie, Duddingston, Edinburgh, Midlothian

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Sacred Wells (destroyed): OS Grid Reference – NT 2741 7241

Also Known as:

Wells o’ Weary
Well of Wery

Archaeology & History

The precise spot for these “wells” is difficult to say today with any certainty, which is unfortunate as it was a renowned spot for a variety of reasons. The wells were apparently disrupted and fell back into the Earth when the Industrialists dug their train-line into the south-side of Arthur’s Seat. On the early maps, we can see several ‘troughs’, ‘pumps’ and ‘wells’—one or more of which are said to be the site (and which we base the OS grid-reference on, above).

The Wells of Wearie were one of nearly a dozen sacred and healing wells surrounding legendary Arthur’s Seat at the edge of Edinburgh, and whose waters were also said to have supernatural properties. Shown on James Kirkwood’s 1821 map of Edinburgh (left) as the ‘Well of Wery’, this curiously named site was renowned in earlier centuries as an excellent water supply for the local people — “to cure the weary traveller” for one. Today, all we have left of them are the small ponds immediately below the road, next to the converted railway line path, just as you come out of the long tunnel.

Folklore

In Henderson & Cowan’s (2007) fine work on Scottish fairy lore, they outline the witchcraft trial of a local woman, Janet Boyman, who was said to have performed ritual magick at the Wells of Wearie. They told:

“Jonet Boyman of Canongate, Edinburgh, accused in 1572 of witchcraft and diabolic incantation, the first Scottish trial for which a detailed indictment has so far been found. Indeed, it is one of the richest accounts hitherto uncovered for both fairy belief and charming, suggesting an intriguing tradition which associated, in some way, the fairies with the legendary King Arthur. At an ‘elrich well’ on the south side of Arthur’s Seat, Jonet uttered incantations and invocations of the ‘evill spreits quhome she callit upon for to come to show and declair’ what would happen to a sick man named Allan Anderson, her patient. She allegedly first conjured ‘ane grit blast’ like a whirlwind, and thereafter appeared the shape of a man who stood on the other side of the well, and interesting hint of liminality. She charged this conjured presence, in the name of the father, the son, King Arthur and Queen Elspeth, to cure Anderson. She then received elaborate instructions about washing the ill man’s shirt, which were communicated to Allan’s wife. That night the patient’s house shook in the midst of a huge and incomprehensible ruckus involving winds, horses and hammering, apparently because the man’s wife did not follow the instructions to the letter. On the following night the house was plagued by a mighty din again, caused, this time, by a great company of women.’”

The Wells were, in earlier centuries, a site where lovers and wanderers came to relax and dream. It was a traditional gathering spot — not just for witches! — and poetry was written of them – including this by A.A. Ritchie:

“The Wells o’ Wearie —

Sweetly shines the sun on auld Edinbro’ toun.
And mak’s her look young and cheerie;
Yet I maun awa’ to spend the afternoon
At the lanesome Wells o’ Wearie.

And you maun gang wi’ me, my winsome Mary Grieve,
There’s nought in the world to fear ye;
For I hae ask’d your minnie, and she has gien ye leave
To gang to the Wells o’ Wearie.

O the sun w-inna blink in thy bonny blue een.
Nor tinge the white brow o’ my dearie.
For I’ll shade a bower wi’ rashes lang and green,
By the lanesome Wells o’ Wearie.

But Mary, my love, beware ye dinna glower
At your form in the water sae clearly,
Or the fairy will change ye into a wee wee flower,
And you’ll grow by the Wells o’ Wearie.

Yestreen, as I wander’d there a’ alane,
I felt unco douf and drearie,
For wanting my Mary a’ around me was but pain
At the lanesome Wells o’ Wearie.

Let fortune or fame their minions deceive,
Let fate look gruesome and eerie ;
True glory and wealth are mine wi’ Mary Grieve,
When we meet by the Wells o’ Wearie.

Then gang wi’ me, my bonny Mary Grieve,
Nae danger will daur to come near ye.
For I hae ask’d your minnie, and she has gien ye leave
To gang to the Wells o’ Wearie.”

References:

Baird, William, Annals of Duddingston and Portobello, Andrew Elliot: Edinburgh 1898.
Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA: Alva 2017.
Carrick, John D. (ed.), Whistle-Binkie, or the Piper of the Party – volume 2, David Robertson: Glasgow 1878.
Colston, James, The Edinburgh and District Water Supply, Edinburgh 1890.
Henderson, Lizanne & Cowan, Edward J., Scottish Fairy Belief: A History, John Donald: Edinburgh 2007.
Ramsay, Alexander, On the Water Supply of Edinburgh, Neill & Co.: Edinburgh 1853.

Horse Well, Duddingston, Edinburgh, Midlothian

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Healing Well: OS Grid Reference – NT 28198 72642

Getting Here

Get to the Delf Well from Duddingston and keep walking along the lochside road for 60-70 yards, where you go through the black metal gate in the fence on your left. Walk down the slope just a few yards and (drought dependent!) you’ll see an initial damp patch where the well used to arise 150 years ago; just a few yards further down the slope is the more notable spring water of the Horse Well below you.

Archaeology & History

The site is shown on the 1852 map of the area where it was later “capped” and used by the old local water authority. Thankfully the water has managed to escape and is once more feeding the birds and the land, running into the loch below. When we arrived here, a crow was drinking from the waters.

Although you’d expect that this was once a watering-place for horses, the name of the well may relate to the Scottish folk-name of the herb Veronica beccabunga, generally known as Brooklime or European Speedwell, but locally called Horse-well grass—some of which seemed to be growing in the watery spring amidst the other plants. As a herb it was used in the treatment of scurvy. The history of the well however, seems all but forgotten…

References:

Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA: Alva 2017.
Grant, William (ed.), Scottish National Dictionary – volume 5, SNDA: Edinburgh 1958.

Temple of Anaitis, Lusta, Waternish, Skye

08/12/201805/06/2025 megalithix

‘Stone Circle’: OS Grid Reference – NG 2725 5273

Also Known as:

Annait
Temple of Annait

Getting Here

1880 map of Anaitis

Otta Swire (1961) told how to find this place, thus: “The Waternish road turns off to the north at Fairy Bridge, whence it runs along the valley of the Bay river. On the left of the road, though at some little distance from it, where the river cleaves its way through a gorge to the sea, stands the mound which is now all that remains of the ‘Temple of Anaitis’ (so called).”

Archaeology & History

This is a curious place, full of archaeological potential if the folklore and history records are owt to go by, yet little of any substance remains to substantiate what may have been an important stone circle or other heathen site in earlier times. It seems to have been described first of all in the famous Hebridean journeys of Boswell and Johnson in the late 18th century. Amidst his insulting description of both the landscape and local people, on Friday 17th September 1773, James Boswell visited the site and told:

“The weather this day was rather better than any that we had since we came to Dunvegan. Mr M’Queen had often mentioned a curious piece of antiquity near this which he called a temple of the goddess Anaitis. Having often talked of going to see it, he and I set out after breakfast, attended by his servant, a fellow quite like a savage. I must observe here, that in Skye there seems to be much idleness; for men and boys follow you, as colts follow passengers upon a road. The usual figure of a Sky boy, is a lown with bare legs and feet, a dirty kilt, ragged coat and waistcoat, a bare head, and a stick in his hand, which, I suppose, is partly to help the lazy rogue to walk, partly to serve as a kind of a defensive weapon. We walked what is called two miles, but is probably four, from the castle, till we came to the sacred place. The country around is a black dreary moor on all sides, except to the sea-coast, towards which there is a view through a valley, and the farm of Bay shews some good land. The place itself is green ground, being well drained, by means of a deep glen on each side, in both of which there runs a rivulet with a good quantity of water, forming several cascades, which make a considerable appearance and sound. The first thing we came to was an earthen mound, or dyke, extending from the one precipice to the other. A little farther on, was a strong stone-wall, not high, but very thick, extending in the same manner. On the outside of it were the ruins of two houses, one on each side of the entry or gate to it. The wall is built all along of uncemented stones, but of so large a size as to make a very firm and durable rampart. It has been built all about the consecrated ground, except where the precipice is deep enough to form an enclosure of itself. The sacred spot contains more than two acres. There are within it the ruins of many houses, none of them large, a cairn, and many graves marked by clusters of stones. Mr M’Queen insisted that the ruin of a small building, standing east and west, was actually the temple of the goddess Anaitis, where her statue was kept, and from whence processions were made to wash it in one of the brooks. There is, it must be owned, a hollow road visible for a good way from the entrance; but Mr M’Queen, with the keen eye of an antiquary, traced it much farther than I could perceive it. There is not above a foot and a half in height of the walls now remaining; and the whole extent of the building was never, I imagine, greater than an ordinary Highland house. Mr M’Queen has collected a great deal of learning on the subject of the temple of Anaitis; and I had endeavoured, in my journal, to state such particulars as might give some idea of it, and of the surrounding scenery” —

But in all honesty it seems Mr Johnson was either too lazy to write about the place, or simply didn’t actually get there, in spite of what he alleged! But later that evening, Boswell dined with the same Mr MacQueen, who told him more of this site. In the typically pedantic tone of english supremacy (which still prevails in some idiots who visit these lands), he continued by saying:

“Mr Macqueen had laid stress on the name given to the place by the country people, Ainnit; and added, ” I knew not what to make of this piece of antiquity, till I met with the Anaitidis delubrum in Lydia, mentioned by Pausanias and the elder Pliny.” Dr. Johnson, with his usual acuteness, examined Mr Macqueen as to the meaning of the word Ainnit, in Erse, and it proved to be a water-place, or a place near water, “which,” said Mr. Macqueen, “agrees with all the descriptions of the temples of that goddess, which were situated near rivers, that there might be water to wash the statue.”

There ensued a discussion between Mr MacQueen and Samuel Johnson about the etymology of ‘Anaitis’, with one thinking it was of a goddess, and another that it represented an early christian site. To this day it is difficult to say what the word means with any certainty. In W.J. Watson’s (1993) fine work he tells us,

“Andoit, now annaid, has been already explained as a patron saint’s church, or a church that contains the relics of the founder. This is the meaning in Ireland and it is all we have to go upon. How far it is held with regard to Scotland is hard to say… They are often in places that are now, and must always have been, rather remote and out of the way. It is very rarely indeed that an Annat can be associated with any particular saint, nor have I met any traditions connected with them. But wherever there is an Annat there are traces of an ancient chapel or cemetery, or both; very often, too, the Annat adjoins a fine well or stream…”

The great Skye historian and folklorist Otta Swire (1961) also wrote about this mysterious site, mainly echoing what’s said above, but also adding:

“This name of Annait or Annat is found all over Scotland. It has been interpreted as meaning the ‘Water-place’ from Celtic ‘An’ = water, because many are near water. Others suggest ‘Ann’ = a circle (Celtic) and claim that most Annats are near standing stones. The most-favoured derivation seems to be from Ann, the Irish mother of the Gods, and those who hold this view claim that the Annats are always near a revered spot, where either a mother-church or the cell of a patron saint once stood. Probably Annat does, in fact, come from an older, pre-Celtic tongue, and belongs to an older people whose ancient worship it may well commemorate. The curious shape of the Waternish Temple of Anaitis and its survival make it seem likely that it was something of importance in its day, built with more than usual care and skill. Perhaps the Temple tradition is correct – but whose, if so, and to what gods? One cannot help wondering if cats played any part in its ritual, and if so, if any faint memory remains, for the nickname of the people of this wing was ‘Na Caits’ = The Cats, and not far off, by one of the tributary burns on the right of the roadway, there stands a small cairn, crowned by a long, sharp stone somewhat resembling a huge claw. This is the ‘Cats’ Cairn’.”

The Cats’ Cairn (NG271526) is said to mark the grave of a young boy from the 18th century, who was buried where he died and its story is told elsewhere on TNA. Another example of the Annait place-name can be found elsewhere on Skye at the megalithic site, Clach na h’annait.

References:

Boswell, James, The Journal of a Tour to the Hebrides with Samuel Johnson, National Illustrated Library: London 1899.
Swire, Otta F., Skye: The Island and its Legends, Blackie: Glasgow 1961.
Watson, W.J., The History of the Celtic Place-Names of Scotland, Birlinn: Edinburgh 1993.

Dunvarich, Tongue, Sutherland

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Souterrain (lost): OS Grid Reference – NC 59 57

Also Known as:

Canmore ID 5341

Archaeology & History

Site of the lost souterrain

There are a number of souterrains—or “earth houses” as they used to be known—in Sutherland that have been lost. Many have simply fallen prey to being filled-in or covered over. This is one such site, found in the fields between Tongue village heading out towards the sea-bridge crossing the Kyle. In a brief excursion I made to the area a few days ago, I couldn’t locate the site and no one I spoke to seemed to know anything about it. I’m assuming that the site has simply been blocked-up and overgrown, hiding beneath the green pastures above the sea-line.

Its exact whereabouts is difficult to ascertain, for when it was described in Mr Horsburgh’s (1870) excursion to the area, the location he gave for it was somewhat vague, telling:

“Between Tongue House and Kirkiboll, in a field on the right of the road, there is an Eirde house, which I opened for examination (it had often been opened before); it is now about 25 feet long, 2½ feet broad at the entrance, and widens to 4 feet at the far end, where it terminates in a circle; the sides are built with small stones without mortar, and the top covered with large flat slabs.”

This places the location of the souterrain anywhere in the fields between grid-references NC 5904 5815 to the north (near Tongue House) and NC 5901 5678 to the south. If anyone knows anything about this site, please let us know.

References:

Horsburgh, James, “Notes of Cromlechs, Duns, Hut-circles, Chambered Cairns and other Remains, in the County of Sutherland“, in Proceedings Society of Antiquaries, Scotland, volume 7, 1870.

Fiscary (2), Farr, Sutherland

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Chambered Cairn: OS Grid Reference – NC 73112 62604

Also Known as:

Canmore ID 6445
Carn Chaoile

Getting Here

A mile east of Bettyhill along the A836 road, watch out 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 on the hilltop itself – the Fiscary 2 cairn.

Archaeology & History

The second of the three giant chambered cairns on this moorland hillside is the largest (only just!) of them all. Positioned right on top of the small hill, this great mass of rocks stands out from the roadside a quarter-mile to the south quite blatantly, yet it somehow evaded the eyes of the early Ordnance Survey lads in their visit here in 1873 (though the nearby Fiscary 3 cairn was plotted). Odd…

When I came here with Aisha and her clan a few weeks ago Nature was blasting us with full gales and so half her bunch returned after a short while, leaving us to get thrown about in the winds! Even just trying to stand upright on this and its associated tomb proved difficult. But despite this and the low grey clouds—typical of northern Scottish weather—it was obvious that the views from here would be superb, seeing far into the distance with a 360º view. I have little doubt that other important prehistoric sites would be speaking with this giant neolithic cairn, but there is nothing in the archaeology accounts to help us on such matters.

The giant tomb is almost linked to its companion—Fiscary 1—by a low scatter of rocks running between them, with only a yard or two separating their disturbed masses. Several archaeology students have posited that the two seemingly separate sites were, many thousands of years ago, perhaps one elongated chambered tomb, just like the ones found nearby at the Coille na borgie and Long Skelpick cairns; but it seems unlikely in this case…

Although Adam Gunn (1893) mentioned the “four large cairns” at Fiscally (the fourth and smallest is 262 yards to the west), the first real description I can find of the place comes from an article by a local man called Cathel Kerr (1892) who told us it was “about 220 feet in circumference, and 15 or 16 in height”; but most of his article dealt with his excavation into the adjacent Fiscary 1 tomb, which he noticed was connected by a stone platform that ran between the two sites. This was the first mention of such a connecting platform—and a curious feature it is indeed. When the Royal Commission lads came here in May 1909 they also noted this connecting platform. They found that the cairn itself,

“does not appear to have been excavated. It is circular with a diameter of about 52ft and is some 10ft high to the top of the modern pile of stones on its apex. It presents a peculiar feature. At the north end is clearly visible a broad platform of stones extending to a distance of 25ft from the base of the cairn and, though largely overgrown with turf, traceable by the outline of stones almost entirely around it. This platform has been described as a neck connecting the two cairns (Fiscar y 1 and 2, PB), but in reality it stops 7ft distant from the adjacent cairn.”

Indeed, this “platform” seems to have been either deliberately constructed with the hilltop cairn positioned on top of it, or has been set around the tomb. It’s difficult to say with any certainty without further excavation.

The great Audrey Henshall (1963; 1995) wrote extensively about this ancient monument in her works, finalizing her site entry in The Chambered Cairns of Sutherland (1995). After describing in some detail the obvious archaeological association this site has with Fiscary 1, she gave us a detailed description on this one and wrote:

“The larger south cairn (Fiscary 2, PB) is bare, steep-sided, and has been little disturbed. The diameters are between 19.5 to 21.5m, and the height is 5.5m measured from the NW. The edge is clear for about half of the circuit. The surrounding platform is quite low and is partly covered with peat and deep heather which in places obscure the edge. The platform varies in width from 4.8 to 7.3m. On the SE side the cairn edge is clear and there is no sign of the platform. It appears on the NE side where it is largely free of heather, and the cairn material merges into its stones. This part of the platform is edged by a rough kerb which fades away westwards into the spread of stones which links the two cairns. In the area between the cairns the stones are mainly covered by peat on which grow turf and heather. The spread of stones appears to be thin, but on the NW side of the cairn, where there is evidently a drop in ground level, breaks in the peat cover show that here the stone spread has considerable depth. Round the W side the platform is heather-covered, and along the SW part, where the hill drops away steeply, there is a rough kerb at a lower level than elsewhere, within which the surface of the platform rises to the base of the cairn. The S end of the platform, which here is bare stones, seems to turn sharply towards the S edge of the cairn, though the actual edge of the platform is indefinite.”

The likelihood is that this cairn is the oldest of the cluster of three found here, most likely constructed in the neolithic period. Its position in the landscape would indicate that the site would have been built to commemorate the spirit of a local tribal elder, a King or Queen. It’s a superb site and I’ll be visiting it again very soon indeed!

Folklore

The folklorist Otta Swire (1963) told that this region was once peopled by giants who created the landscape itself around here (a common attribute of giants the world over), and they also played a part in the creation of this and other giant tombs in the area. 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:

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.
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: To the beautiful Aisha Domleo, for her images, bounce, spirit and madness – as well as getting me up to see this cluster of sites. And a Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of theNational Library of Scotland.

Deanside, Tongue, Sutherland

02/12/201814/10/2025 megalithix

Souterrain (destroyed): OS Grid Reference – NC 591 556

Also Known as:

Canmore ID 5343
Dionaite

Archaeology & History

Location of Deanside souterrain

Nothing now remains of the prehistoric underground chamber, “eirde House” (as they were called) or souterrain, that was reported by the northern antiquarian James Horsburgh when he was exploring the sites here in the 1860s. Found near Deanside a couple of miles south of Tongue, alongside the edge of the Allt an Dionaite (Deanside Burn), even in his day there wasn’t much of it left. It was one of a number of souterrains in the region that he was shown, presumably by local people, telling us briefly that,

“Near Deanside, there were remains of the end of another (souterrain) on the bank of the burn, but it has since been washed away in a flood.”

In an exploration up the side of the burn today, I could find no remains whatsoever; although I didn’t walk too far up and have a feeling that its position would have been further up than where I got to. In a brief chat with some of the old people living in the neighbourhood, they told me they had no memory of the site.

References:

Horsburgh, James, “Notes of Cromlechs, Duns, Hut-circles, Chambered Cairns and other Remains, in the County of Sutherland“, in Proceedings Society of Antiquaries, Scotland, volume 7, 1870.