Tag: prehistoric sites

Ballakelly, Santon, Isle of Man

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Cup-Marked Stone:  OS Grid Reference – SC 32144 71990

Also Known as:

  1. Oatland

Archaeology & History

This carving is one that was found inside the remains of a chambered cairn and so, as with all things petroglyphic, it deserves its very own site profile.  It’s been mentioned before—in fact many times before, from the legendary J.T. Blight (1868) to our modern researchers—although it was curiously absent in Ron Morris’ (1989) otherwise excellent survey.  When Mr Blight described the tomb, he told us that,

“Its outer ring, of which but three or four stones are left, was about 45 feet in diameter; the inner one 15 feet, with a kistvaen in its midst.  As on the external face of one of the uprights of the inner circle there are rows of cup carvings … it may be presumed that this was always exposed to view.”

Position of cups in the tomb
E.L. Barnwell’s 1868 sketch

The same year, Barnwell (1868) mentioned the same carvings—albeit briefly—telling us “that one of the stones has several rows of the curious cups.”  The design faced to the north, which is the traditional direction relating to Death in most northern hemisphere cultures.

As you can see, this design is similar to other petroglyphs that some students have suggested have a numeric nature (see the Idol Stone on Ilkley Moor for example).  You can understand why!  The basic linearity of the cups, in rows, certainly gives that impression and indeed it’s not unreasonable to make such an assumption—but, as always, we simply don’t know.  A similar design was found on a stone at Ballagawne in the parish of Kirk Arbory, but the cups were much deeper and deemed as being a medieval game played on stone, known as Nine Man’s Morris.  The original function of the game may have been divinatory.

References:

  1. Barnwell, E.L., “Notes on the Stone Monuments in the Isle of Man,” in J.G.,Cumming (ed.) Antiquitates Manniae, London 1868.
  2. Blight, J.T., “Stone Circles and Megalithic Remains,” in Gentleman’s Magazine 1868.
  3. Cubbon, A. M., Prehistoric Sites in the Isle of Man, Manx Museum: Douglas 1971.
  4. Cumming, J.G. (ed.), Antiquitates Manniae, Manx Society: London 1868.
  5. Gale, J. & Darvill, T., “A Survey of the Ballakelly Chambered Tomb,” in Darvill, & T. Billown (eds.), Neolithic Landscape Project, Isle of Man, 1997, Bournemouth University 1998.
  6. Henshall, A. S., “Manx Megaliths Again: An Attempt at Structural Analysis,” in P. Davey (ed.), Man and Environment in the Isle of Man, BAR: Oxford 1978.
  7. Kermode, P.M.C., “The Ancient Monuments of the Isle of Man,” in Archaeologia Cambrensis, volume 84, 1929.
  8. Kermode, P.M.C. & Herdman, W.A., Manks Antiquities, University of Liverpool 1914.
  9. Simpson, James, Archaic Sculpturings of Cups, Circles, etc., Upon Stones and Rocks in Scotland, England and other Countries, Edmonston & Douglas: Edinburgh 1867.

© Paul Bennett, The Northern Antiquarian

Pen Twyn, Bargoed, Glamorgan

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Cup-Marked Stone (lost):  OS Grid Reference – SO 1491 0045

Archaeology & History

Sometime in the 1940s, a certain Lady A. Fox recorded a cup-marked stone “in the vicinity of Pen-twyn” near Bargoed.  Its position in the landscape is a good one: on a geological promontory and overlooking the valley below.  The find was indexed by the Ordnance Survey, but apart from it’s grid-reference, all attempts to locate the design have so far proved unsuccessful.

It was mentioned briefly in the Royal Commission (1976) survey of Glamorgan, then subsequently listed in the surveys of Sharkey (2004) and Nash (2007), but none of them were able to locate it.  And hence, I post it here, in the hope that some local hunter will be able to recover it from its hiding place!

References:

  1. Mazel, A., Nash, G. & Waddington, C. (eds.), Art as Metaphor: The Prehistoric Rock Art of Britain, ArchaeoPress: Oxford 2007.
  2. Nash, George, “A Scattering of Images: the Rock Art of Southern Britain,” in Art as Metaphor, ArchaeoPress: Oxford 2007.
  3. Royal Commission on the Ancient & Historical Monuments, Wales, An Inventory of the Ancient Monuments in Glamorgan – Volume 1: Pre-Norman, Part 1: The Stone and Bronze Ages, HMSO: Cardiff 1976.
  4. Sharkey, John, The Meeting of the Tracks: Rock Art in Ancient Wales, Gwasg Carreg Gwalch: Llanrwst 2004.

© Paul Bennett, The Northern Antiquarian

Grey Wether, Ewes, Langholm, Dumfriesshire

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Standing Stone:  OS Grid Reference – NY 37616 92734

Archaeology & History

Grey Wether in 1911

This is a site that requires the attention of some local antiquarians, as there are conflicting reports as to whether or not it still lives in its old haunt.  Very little has been written about it and its whereabouts seems to have been completely missed in the radars of all megalithic guides.  The Langholm historians—John and Robert Hyslop (1912)—who wrote about the place in their gigantic history work more than a hundred years ago, would no doubt be shaking their heads at such lackings.

They told:

“The best example of the standing stones in the Eskdale district is that at Meikledale in Ewes, locally known as ” The Grey Wether,” a print of which is here given.  It is about 5 feet in height and its girth is 8 feet 7 inches, and it would probably weigh about two tons.  The stone is the common greywacke, or whinstone of the Silurian series, rough and unhewn.  It stands in the centre of a field in front of Meikledale House, and can be seen from the highway.  The field is surrounded by hills on every side,”

which the writers thought might have been the reason for its erection here, although having more to do with the natural beauty of the landscape than any archaeocentric or geomantic factor.

Shortly after this had been written, Alexander Curle of the Royal Commission visited the area and made note of this “standing stone known as the Grey Wether…situated on the haughland some 250 yds SSE of Meikledale”, but added nothing more.  It was several years later before a Royal Commission (1920) team came here and told that,

“A standing-stone, known as the “Grey Wether,” is situated on the haugh-land, some 250 yards south-south-east of Meikledale.  It is a large whinstone slab, measuring in greatest height 4 feet 8 inches, in breadth 3 feet 5 inches, and in thickness 1 foot, and faces west-south-west and east-north-east.”

Stone shown on 1857 map

But they subsequently reported that, prior to World War 2, some complete dickhead knocked it down, broke it up and dumped it in a nearby stream!  However, in 1980 some more lads from the Scottish Royal Commission revisited the area and alleged that a stone laid in the field 250 yards below of Meikledale farmhouse was our old Grey Wether.  The position they describe is the same spot as the one shown on the 1857 OS-map; and at this very spot on GoogleEarth it seems that a stone there lies…  Are there are any local folk in that neck o’ the woods who could find out…?

Folklore

The Greywethers stone circle on Dartmoor has a veritable mass of folklore attached to it, but its namesake here at Langholm has very little.  The origin of its name has been forgotten.  All we have left is what the Ordnance Name Book in 1857 recorded, telling that “it is supposed to have been erected in memory of some Hero, but no further account of it can be obtained.”

References:

  1. Hyslop, John & Robert, Langholm, As it Was, Hills: Sunderland 1912.
  2. Royal Commission on Ancient & Historical Monuments Scotland, Inventory of Monuments and Constructions in the County of Dumfries, HMSO: Edinburgh 1920.
  3. Royal Commission on Ancient & Historical Monuments Scotland, Eastern Dumfriesshire: An Archaeological Landscape, HMSO: Edinburgh 1997.

© Paul Bennett, The Northern Antiquarian 

Careg Bica, Dyffryn Clydach, Glamorgan

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Cup-Marked Stone:  OS Grid Reference – SS 72500 99602

Archaeology & History

An interesting new cup-marked stone found by Paul Blades is this smooth rounded (female) stone that may originally have had some relationship with the tall standing stone of Careg Bica 160 yards to the south.  Around ten cup-marks are etched onto its surface, in a seemingly random arrangement (as usual!).  Although it seems to be an isolated carving, it’s likely that others will exist in the area.

Carving & outlying monolith
Careg Bica petroglyph

The direction and proximity of the standing stone may have had some relationship with the carving.  In traditional northern hemisphere societies, the cardinal direction North is generally associated with darkness and death, primarily due to the fact that this is the area in the heavens where neither sun or moon ever appear; whilst South relates to life and positive natural associations due to it being the high point of the sun during the day. This animistic attribute existed till recently in the water-lore of northern England and Scotland where “south-running streams bore a high repute.”  Whilst such mythic attributes are well established, any cardinal relationship here is purely speculative.

Acknowledgements:  Huge thanks to Paul Blades for use of his photos in this site profile – and of course for finding the stone!

© Paul Bennett, The Northern Antiquarian 

Mixing Stone, Low Snowden, Askwith, North Yorkshire

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Cup-and-Bowl Stone:  OS Grid Reference – SE 18074 51241

Getting Here

Follow the directions to reach the Ancestors’ Stone and the Sunrise Stone; and there, roughly halfway between them, right by the edge of the old collapsed walling, you’ll see this rise of a stone with a large ‘bowl’ on top.  That’s it!

Archaeology & History

Mixing Stone, looking E

Laid upon the same geological ridge as our Ancestors’ and Sunrise carvings, there are one, possibly two faint cup-marks visible on the low flat surface near the edge of this rock, barely visible unless the light’s right.  But the important element here, perhaps regardless of the cup-marks, is the ‘bowl’ or rock basin on top of the stone.  Internally, it’s smoothed equally on all sides and, due to being in-between the two impressive petroglyphs, may well have had a practical function to it.  Bear with me on this one…

The Mixing Stone’s bowl

Stone ‘bowls’ or cavities—natural and otherwise—have been made use of in many cultures for simple functional purposes, such as grinding flour, herbal mixes, etc.  We find such traditions in some of the bullauns of Ireland and Scotland; whereas in similar stone bowls known as cat troughs in nearby Haworth, milk was poured to appease the spirits of the land (this tradition was still being maintained in 2001!).  Folklore and traditions of such rock basins spread far and wide beyond the UK: one of the German terms for rock basins is Opferkessel, meaning ‘sacrificial basin’ and suggests ritualistic usage by early societies.  Elsewhere on Earth there are numerous accounts of the ritual use of petroglyphs in which indigenous peoples tell of their use of plant- or rock-based paints (in many cases red ochre) to decorate the carvings.  And it’s this element that I’m interested in here.

Water-painted cupmarks

The Sunrise and Ancestors’ Stones 10-15 yards either side of this Mixing Stone are ideal candidates for such petroglyphic paintings using early ochre and other stone or plant-based agents.  Such activities would always have been ritualised, either in honour of ancestors, genius loci, calendrical rites, or whatever the pertinent ingredient was at that place and time.  I’m suggesting simply that the rock basin on the Mixing Stone was used for just such purposes.  This is no spurious suggestion, but at the same time it’s important to recognise that my thoughts here represent merely an idea, nothing more—not a fact.  Whilst we know full well that these carvings were imbued fundamentally with animistic properties—a simple ‘fact’—this functional idea is just that—an idea.  Students and petroglyph-nuts need to understand this.  And the faded cup-marks at its edge are perhaps merely incidental…. though I don’t buy that misself!

© Paul Bennett, The Northern Antiquarian 

Mauns Stone, New Deer, Aberdeenshire

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Legendary Rock (destroyed):  OS Grid Reference – NJ 89397 49502

Also Known as:

  1. Crawey Stone
  2. Crawford Putting Stone
  3. Crawstane
  4. Devils Putting Stone

Archaeology & History

Stone shown on 1874 map

A site whose main claim to fame is its legendary nature.  Seemingly buried or destroyed around the end of the 19th century, there have been suspicions that the stone might have had cup-marks on it (see Folklore below), but we’re not sure.  Modern lore tells that when roadworks were done here in the 1950, a large stone was uncovered.  A local man who was passing by told that he’d seen the Crawey Stone in his youth and that the stone they’d uncovered was one and the same.

Folklore

The story that used to be told amongst local people was thankfully preserved in an article by the pseudonymous “Mormond” (1889) in Scottish Notes & Queries.  He told that:

“In the parish of New Deer, and in a field near the Old Castle of Fedderat, there is a large boulder of ten or twelve tons known as the Crawey Stone.  I am unable to say if it still occupies its old site, or if it has been broken up for building purposes.  The legend connected with this stone used to be well known in the parish, and a version of it appeared in The Aberdeen Magazine some 70 or 80 years ago.  This version is substantially the same as the legend known in the district, and relates how a Crawford, the lord of the castle and lands, one day “as he looked o’er his castle wa’ ” — a phrase which often occurs in old ballads — observed a crunkled carl (old woman or witch, PB) inspecting the stone and afterwards successfully lifting up one end clear of the ground.  Not to be conquered by such a shabby looking stranger, the laird, who was famed for his athletic powers, went out and challenged the carl; but on attempting to lift the boulder, burst a blood vessel; and the carl, who stood by watching him, suddenly disappeared in a flash of fire taking the remains of the laird along with her.  The tradition is that the laird was not mourned for in the district, and the moral drawn was “He couldna hae expected ony ither en’.”  When passing the boulder going to school, the legend was often referred to, and some indentations on it pointed out as the marks of the ill man’s fingers made at the time the superhuman feat was accomplished.”

These finger marks have been taken as possible cup-markings.  They might have been, but we simply don’t know; they may just have been curious natural markings that gave rise to this animistic creation myth.  Another tale told that the markings were due to an old giant in the neighbourhood who used the rock as a putting stone and rolled it to the spot where it used to stand.  Giants are always attached to indigenous creation myths, some of which go back thousands of years.

In the OS Name Book for Aberdeenshire written in the late 1860s, they told how the Maun Stone is,

“a large Stone of a roundish shape, built on an old fence, forming a side of the Public road leading from New Deer to Brocklay.  Tradition asserts that it has been the putting Stone of a Giant in ancient times.  There are Several holes in the Stone said to be the finger marks of the Giant.”

References:

  1. Mormond, A., “Legends and Rhymes Connected with Travelled Boulders“, in Scottish Notes & Queries, volume 2, 1889.

© Paul Bennett, The Northern Antiquarian

Killiesmont, Keith, Moray

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Cup-Marked Stone (destroyed):  OS Grid Reference – NJ 4124 5308

Archaeology & History

Diagonally across the road from Killiesmont, about a hundred yards up the sloping field on “a piece of ground called the Helliman Rig,” could once be seen a large flat stone with cup-markings on its surface.  Walter Gregor (1881) told that,

“It lay on the top of a rising ground, and commanded a very wide view of the country, stretching for many miles over the hills of Banff and Moray.  In a part of it the rock–a kind of slate–came to the surface.  In the rock were cut out nine cups in three rows.”

The carving was earlier described in one of the Topographical Gazetteers of Scotland (1848) where its story is bound up with local tradition and folklore of the land where it lie.  There it was described as being “a flat circular stone of about 8 feet in diameter, in which there are a number of holes, but for what purpose tradition is silent.”  Subsequently the local historian J.F.S. Gordon (1880) talked of this “large flat circular Stone, of about 8 feet in diameter, in which there was a number of half-pierced holes…. It was too large for a Quern or even a Millstone; and its purpose remained an enigma.”

The stone came to light when a local farmer was digging in the field and, “at the upper end of the Rig, there was found a rude Cist among a heap of stones, which contained ashes.”  The cup-marked stone was “turned up” at the same time.  It has sadly been destroyed—along with the associated cairn that probably had some relationship with the carving.  Prehistoric tombs and rock art are frequent bedfellows and it seems likely that the equation occurred here.  But the location of the site had some fascinating local lore told of it…

Folklore

The location of this carved stone in the field called ‘Helliman Rig’, was also known as the Guidman’s Croft or the Gi’en Rig.  This was a portion of land that was never to be touched or ploughed as it was “given or appropriated…to the sole use of the devil, in order to propitiate the good services of that malign being.”  This devilish tradition superseded the earlier faith of it being a place set aside for the fairy folk and their allies—nature spirits no less.  And it’s a tradition found in many places across Scotland and elsewhere, as the account in the Scottish Gazetteer told :

“Like other crofts of this description in Scotland, the present remained long uncultivated, in spite of the spread of intelligence (pedantic bastard! PB).  The first attempt to reclaim it was made not more than 50 years since, when a farmer endeavoured to improve it; but, by an accidental circumstance, it happened that no sooner had the plough entered the ground than one of the oxen dropped down dead. Taking this as an irrefragable proof of the indignation of its supernatural proprietor, the peasant desisted, and it remained untilled till it came into the possession of the present occupant…”

This of course fortified the old folklore in the eyes of local people.  I’ve found that even up to recent times, such folklore is still held quite seriously by some of the old folk in the mountain villages and hamlets.

References:

  1. Anon, The Topographical, Statistical and Historical Gazetteer of Scotland – volume 2, A. Fullarton: Edinburgh 1848.
  2. Gregor, Walter, Notes on the Folk-lore of the Northeast of Scotland, Folklore Society: London 1881.
  3. Gordon, J.F.S.,  The Book of the Chronicles of Keith, Grange, Ruthven, Cairney and Botriphnie, Robert Forrester: Glasgow 1880.

© Paul Bennett, The Northern Antiquarian

Ancestors’ Stone, Low Snowden, Askwith, North Yorkshire

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Cup-and-Ring Stone:  OS Grid-Reference – SE 18083 51229

Also Known as:

  1. Carving no.606 (Boughey & Vickerman)

Getting Here

The Ancestors Stone

If you’re coming up from Otley or Askwith, take the same directions as if you’re going to visit the impressive Naked Jogger Carving (stone 612), not far from the well-known Tree of Life Stone.  From the Naked Jogger carving, walk up to the small outcrop of rocks that bends above you.  There’s a small collapsed line of walling just behind the outcrop.  Walk along this up the slope as if you’re heading for the Sunrise Stone carving, but only 30 yards along, low down and right into the edge of the wall itself, you’ll see this elongated piece of stone.  That’s the spot!

Archaeology & History

If you’ve caught the petroglyph-bug, you’ll like this one!  It received its name from the curious fusion of natural cracks with the man-made pecked lines that shows, quite distinctly when the light is right and the stone is wet, the outline of two humanesque forms joined to each other.  Figurative rock engravings of ancestors in the UK are extremely rare and when we came across this example, we noticed how the design could be interpreted as two Askwith Moor ancestor figures. Figurative rock art images elsewhere in the world such as the magnificent Wandjina paintings and the extensive galleries of figures engraved at Murujuga (Burrup Peninsula) in Western Australia, might provide an initial comparison, though more specific work needs to be done to better understand this unique petroglyph.

Sketch of the carving

You can almost make out the figures in the above photo: the upper torsos of two beings on the right-hand side of the rock, almost fused together.  And the carved shapes of these “ancestral beings” are morphically similar to some elements in the Sunrise Stone just 50 yards away – which themselves remind me of a Northumbrian carving near Doddington known as West Horton 1a. (Beckensall 1991)  But we should’t get too carried away by the idea because—as we can see here in the sketch of the carving—when looked at from a different angle above, we could infer the right-hand carved elements to be representative of an animal: a deer, perhaps.  Rorscharch’s once more tickle the exploring mind….

The rock has been quarried into at same time in the past (just like the nearby Sunrise Stone), leaving us to wonder what the complete carving might have looked like.  No doubt some pieces of it will be in the collapsed walling either side of the stone.  All we have left to see are the two unfinished cup-and-rings above the natural cracks that give rise to the “ancestral being” appearance.  The faint double cup-and-ring has curious linear arcs to its side, with two well-defined cups enclosed by two of them.  It’s a nice-looking carving when the light is good.  The petroglyph was carved over a long period of time, as evidenced by the differing levels of erosion in different sections of the design.  It’s a common attribute.  The oldest section is the faint double cup-and-ring, whose mythic nature was added to / developed at a much later date, perhaps even centuries later.

In the always-expressive archaeocentric description of Boughey & Vickerman’s (2003) otherwise valuable tome, they told this carving to be,

“Long, narrow, thick rock of medium grit. Six cups, one with a double ring with a tab out and two with at least partial single rings, grooves.”

Evocative stuff!

It’s very likely that this carving had some mythic relationship with its close neighbours either side of it, probably over a very long time period and I’m inclined to think it somehow related to the rising of the sun, just like its solar companion further up the slope.  Please note how I emphasize this ingredient in the site profile of its neighbour, the Mixing Stone 10-15 yards away—roughly halfway between this and the Sunrise Stone.   A distinct place of ritual was happening in this close-knit cluster of carvings…

References:

  1. Beckensall, Stan, Prehistoric Rock Motifs of Northumberland – volume 1, 1991.
  2. Boughey, Keith & Vickerman, E.A., Prehistoric Rock Art of the West Riding, WYAS: Leeds 2003.
  3. Reeder, Phil, “Snowden Carr Rock Carvings,” in Northern Earth Mysteries, no.40, 1990.

© Paul Bennett, The Northern Antiquarian

Pit Marshes, Kilnsea, East Yorkshire

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Tumulus (destroyed):  OS Grid-Reference – TA 420 150

Archaeology & History

This long lost site is one of probably many such sites on the east coast of Yorkshire and Lincolnshire that used to exist, before the great North Sea took them away.  The only account I’ve found of this one is from a short article in an early copy of the Lincolnshire Notes & Queries magazine by John Cordeaux (1891), who wrote:

“The Spurn, or Spurn Point, as it is now usually called, at the mouth of the Humber, is so closely connected with Lincolnshire history that it is unnecessary to apologize for recording in Lincs. N. & Q. an interesting sepulchral relic found there.  This is a rude chest or coffin, roughly hewn and squarely hollowed, probably with stone implements, from the trunk of an oak, recently exposed by the action of the sea on the beach at Kilnsea.  The total length overall of the chest is 51 feet, the interior (it was much decayed and fallen when I saw it) little, if anything, over four feet.  In this space the skeleton, presumably of an adult male was found doubled up.  Most unfortunately the original finders (labourers) scattered the bones, which subsequently were washed away. A thigh bone alone being recovered, and this is suggestive of a man probably a little below the average height.

“From oral evidence collected in the neighbourhood, I came to the conclusion that the body must originally have been buried with the head bent forward on the chest, and the legs tucked up like a trussed fowl, the knees near the chin. No corresponding lid or covering was found on the coffin, it had been placed in an excavation in the red or chalky boulder clay, and tenacious blue clay placed on it. The locality on the coast where it was found represents the Pit Marshes — that is before “the sea gat ’em ” — their position was about one-hundred and fifty yards south of the first sea-groin on Kilnsea beach. It is not improbable that a barrow or tumulus, either of earth or piled stones, at one time covered the interment, until levelled and dispersed by the sea’s encroachments on the land. Not far from this place on the beach, a small, simple, flat-sided celt, about four inches long, was picked up. It may or may not have borne some relation to the occupant of the oak coffin. When the foundations of the enlarged Chancel of St. James’ Church, Grimsby, were dug, a similar coffin or chest was exposed, partly within and partly without the line of the north chancel wall. I remember it was conjectured at the time, from the comparatively small interior, that it had been used for the interment of a child.  It is more probable, however, that it had once contained an adult packed away in the manner indicated at Kilnsea.”

A very short distance north we find the place-name of “How Hill”, which may be a record its existence, as the word how in many places round here can mean a tumulus.  Seems to make sense.

References:

  1. Cordeaux, John, “Ancient British Interment,” in Lincolnshire Notes & Queries, volume 2, 1891.

© Paul Bennett, The Northern Antiquarian

Witches’ Stone, Horndean, Berwickshire

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Standing Stone:  OS Grid Reference – NT 9050 4960

Archaeology & History

The first that I read of this place was in an article of the Scottish Ecclesiastical Society journal, on the parish history of Horndean.  Standing originally at the edge of the ruined remains of the old churchyard, the author W.S. Moodie (1915), told that a long lost,

“grim relic of olden days is said to have existed here till fifty years ago.  This was the Witches Stone—an upright pillar with a hole in it, to which the bodies of the poor unfortunates were fastened after they had been glede, while the faggots were piled around.”

A perusal in the Royal Commission inventory (1915) of the same year told that it had been moved several miles northeast to Paxton Cottage (NT 9279 5229) in the adjacent village.  It was described as being,

“about 4 feet 6 inches in height above the ground, some 2 feet in breadth, tapering towards the upper end, and about 7 inches thick.  Near the top are two perforations, not quite on the same level, about 2 inches in diameter at the surface on either side, constricted towards the Centre, and about 9 inches distant from centre to centre.”

Is this old stone still in existence…?

References:

  1. Moodie, W. Steven, “Ladykirk, or the Kirk of Steill, Berwickshire,” in Transactions of the Scottish Ecclesiological Society, 4:3, Aberdeen 1915.
  2. Royal Commission Ancient & Historical Monuments, Scotland, Inventory of Monuments and Constructions in the County of Berwick, HMSO: Edinburgh 1915.

© Paul Bennett, The Northern Antiquarian