Solar Stone, Ballochraggan, Port of Menteith, Perthshire

Cup-and-Ring Stone:  OS Grid Reference – NN 56138 01827

Also Known as:

  1. Netherglenny 32

Getting Here

Solar Stone, looking SW

Along the A81 road between the Port of Menteith and Aberfoyle, ¾-mile (1.2km) west of the Port of Menteith you’ll see a small single-track road on the right—by a group of cottages—that takes you uphill.  Go uphill for just over a half-mile and park-up on the rough grass on your left, ensuring there’s enough room for a tractor to get past (if some halfwit Englishman comes out and says “you can’t park there!”, remind him that this is Scotland!*).  Just where you’ve parked-up there’s a dirt-track on your left; walk up it, go through the gate, and nearly 300 yards after this there’s a gate into the fields on your left. Go through here, and follow the straight line of fencing for 700 yards, passing one of the Netherglenny cairns, till you hit a wall.  Go through the gate and, 60-70 yards south-west on a raised ridge of land is a long line of bedrock stone. You’ve arrived!

Archaeology & History

Cups & rings & solar sign?

In the early 1990s, rock art explorer Kaledon Naddair gave a talk at Kilmartin on the prehistoric rock art of Scotland.  Amongst other carvings, he reported on a number of new finds that he and others had made at the Ballochraggan complex near Aberfoyle and, as I recall, it included this fascinating and almost unique design  (Naddair and his team did hundreds of detailed drawings of many carvings, most of which are very hard to find nowadays).  Some years later, in 2009, rock art student George Currie came across the same stone shortly before forestry plantation grew to obscure it entirely.  It was described for the first time in Brouwer & van Veen’s (2009) fine survey of the Ballochraggan petroglyphs.  My first visit here was in 2021 in the company of Prof Paul Hornby, when the forest was still standing and we had to cut our way through the trees to see a section of stone.  A few years on, now that the forest has been cut down, all of the carving has come to light again—and it’s a bittova beauty!

Down the stone NE-SW
Bowls & troughs of water

Described erroneously by the Scottish Rock Art Project as being at Netherglenny, this impressive design is just north of Ballochraggan house and is a faded but impressive carving, possessing a rare ‘motif’ or symbol not usually found on Scottish petroglyphs.  The line of rock on which the carving’s found runs in a northeast-to-southwest line, perhaps relating to the rising and setting of the solstice sun.  Perhaps…  Most of the carving is a scatter of cup-and-rings covering more than half the length of the rock surface, mainly on its more western section.  But also, notably, there’s a series of geological bowls and troughs along the rock, primarily from the middle of the stone to the easternmost end where, perhaps significantly, there are few carved elements apart from a couple of cup-marks close to two of the deep bowls. The bowls and troughs are mainly along the central and northern edge of the stone.  On my visit here recently, near the end of a lengthy heatwave, these natural ‘bowls’ were still filled with a lot of water!  I was grateful—and used the water to highlight some parts of the carving.

First group of cup&rings

…And so…

First group of cup&rings

We approach the stone from its north-eastern end.  Walking to the troughs and bowls of water, collecting some of it as we pass, it’s important to recognize that this water would have had some mythic relationship with the carving we are about to see.  The water in these bowls may have been used to mix organic paints, or possessed some healing virtues relative to the spirit of the rock; it would certainly have had some relevance to the design, so it’s important to mention them even though they’re Nature’s handiwork.  But as we get near the end of these watery cleavages, more of the cup-marks begin to appear.

The first suggestion of a cup-and-ring appears where a single cup has the beginnings of a ring, or an arc, on its eastern side; and there’s a single cup attached to the end of this arc.  Just past this is another cup-mark which, when looked at from certain angles, seemed to have had a very faint ring round it—but I’m really not sure.  A couple of other single cups are just past these two, roughly in line with them.  They’re clearly visible in the photos.  Continuing southwestwards we come across a small cluster of cup-and-rings—two of them touching each other gently, all but kissing each other!  From these conjoined cup-and-rings, a step to the north brings us to another single cup-and-ring.

Cups & rings & things
More cups & rings & things

More intriguingly is what’s found a foot or so further west from the cup-and-rings that kiss!  We come across a very faint double cup-and-ring that never seem to have been completed—instead, intruded upon by two or three cup-marks on its northern edge and, more curiously still, what looks to be straight lines intruding the outer ring at various angles, almost in the form of the letter ‘W’—or ‘M’ depending where you’re stood.  It can be seen quite clearly in the photos here, both left and right.  I couldn’t make my mind up about this particular ‘W’ ingredient, inasmuch as: which parts of it are natural, and which parts are man-made.  As I walked round and round this element, crouching down, standing up and gazing at it from as many angles as I could, it never seemed to show itself fully one way or the other.  There’s undoubtedly some man-made element about it, but its ambiguity should perhaps be left to the computer-tech rock art kids and give them something to do when they next get some grant money to line their pockets. 😉 

Large isolated cup-mark
Photo from 2021

Detached from this portion of the petroglyph, a yard south of the main line of rock, is a small, earthfast oval-shaped stone.  On it is a large deep cup-marking, bigger than all the other cup-marks on the main stretch of carvings. But back onto the main length of the carving and continuing west, we next step over a notable (but not large) natural scar running roughly north-south across the stone.  Stepping onto the other side of this scar, the petroglyphic symbolism gets more expansive and complex.  

Spoked-wheels & more
The first spoked-wheel

On the other side of the crack is another one of Nature’s carvings: a large, deep tear-shaped bowl.  About twelve inches above this (north), albeit very faint and almost impossible to see in some lights, is a wide carved circle, at the centre of which is a small cup-mark and, emerging from this central cup and reaching to the outer edges of the ring are a series of at least nine straight carved lines, somewhat like spokes on a wheel (but in no precise geometrical order), giving the impression of what some folk like to call a ‘solar’ symbol.  It may indeed have symbolized the sun—but we simply don’t know.  

Next down the rock is a small scatter of single cup-marks and then we reach another spoked-wheel or solar symbol, about the same size as the first one and again made up of at least nine ‘spokes’ radiating from a central cup-mark. A couple of single cup-marks are outside or above the ring.  Between the two solar wheels is another natural elongated hollow, albeit shallow compared to the others on this length of rock. 

Multiple cup-and-ring
Faint multiple rings

From here, a few steps further west brings us to two very faint multiple-rings.  These intrigue me just as much as the spoked-wheels!  Initial views of them seem to show them as double-rings around a central cup, but as I watered them and got views of them from different angles, it was obvious that there was more to them (as usual!), with one of the cups seemingly surrounded by four rings—although the outer ring is seemingly incomplete.  I’m not 100% sure about it though and it would be good to get more views around sunrise and sunset when the light paints the stone with richer textures, bringing the spirit of the rock into greater life.  The other multiple-ringed motif—three rings in all—is faint, but clearer in giving up its secrets: the outer ring of this looking somewhat deformed as it droops down in a more ovoid form.  

As we walk now to the very end of this long stretch of rock, no more carved imagery greets the eye.  If there was ever anymore to be seen, the elements and Time itself have faded them from view (the nearby Mask Stone exemplifying the difficulty we have in seeing eroded carvings).  If, however we walk off the western end of this rock, down into the uneven mass of roots, branches and decaying trees and keep going westwards, a short distance away is another outcrop, albeit much smaller.  It has a single cup-mark on its surface.  And, quite obviously, other carvings will still be found beneath the mass of dead trees and vegetation across this piece of land.  It was obviously a very important place indeed…

The entire carving is a pictorial narrative whose story has been lost.  Its complexity fits into the scheme of other carvings in this locale, possessing a rich tapestry of complex symbols along one stony face.  It reminded me somewhat of the equally impressive Blarnaboard (3) carving which, curiously enough, this Solar Stone points directly at four miles away to the southwest, and which also possesses a series of multiple complex symbols cut along a long thin stretch of bedrock stone.  

Anyhow, to those of you who just need the simplistic shorthand of the archaeologists: this carving comprises of at least fifteen single cup-marks, five cup-and-rings, a cup-and-double-ring, two cup-and-triple-rings (one of which may actually be cup-and-four rings), and two spoked-wheels or solar symbols.  It’s good—even by Ballochraggan standards!  

References:

  1. Brouwer, Jan & van Veen, Gus, Rock Art in the Menteith Hills, BRAC 2009.
  2. Parish, Nick, “Perthshire: Nether Glenny Field Visit,” in Discovery & Excavation Scotland, 2023.

* Numerous people have reported encountering this dickhead, and a number of local folk as far as Aberfoyle also report him as a miserable angry little man. Please don’t be intimidated by his antics (he’s obviously an unhappy old control freak) as he has no legal basis in  Scottish law for you to do what he commands.  Just walk on by and leave him to stamp his little feet and rant.

Acknowledgements:  Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.

© Paul Bennett, The Northern Antiquarian 

 

Stanbury Hill North, Bingley Moor, West Yorkshire

Cup-Marked Stone:  OS Grid Reference – SE 1097 4339

Getting Here

Stanbury HIll cup-marked rock
Stanbury HIll cup-marked rock

Take the directions as if you’re visiting the ornate petroglyphs known as the Lunar Stone and the Spotted Stone. Walk past them and down the slope, NW, as if you’re heading to the small valley a few hundred yards away. As you reach the bottom of the slope, closer to the stream, a large boulder catches your attention. This carved stone is just a few yards before you reach it.

Archaeology & History

This simple cup-marked design below the northern slope of Stanbury Hill has, on its northeastern sloping face, a single cup-mark; then, past a curiously-etched line (probably more recent) is a larger circular feature, like a very shallow ‘bowl’ as in the one found in the superb Stag Cottage petroglyph complex 300 miles north (and several other carvings). A few yards away, a large single cup-mark has been etched onto another stone.  As with quite a few carvings in this region, they have been missed in the standard archaeocentric surveys.

© Paul Bennett, The Northern Antiquarian


Duncroisk Crosses Stone, Glen Lochay, Perthshire

Petroglyph:  OS Grid Reference – NN 53258 36436

Also Known as:

  1. Canmore ID 24167
  2. Dancing Shaman Stone
  3. Duncroisk (Canmore)
  4. Duncroisk 4 (Morris)
  5. Warrior Stone

Getting Here

The carved stone
The carved stone

Follow the same directions to get to the cup-marked stone on the slope behind Duncroisk Farm.  Once here, look up the hillside and about 100 yards above you there’s the fence, and a gate in the fence.  Go through that gate and walk uphill for some 20 yards where you’ll meet with a large sheet of flat sloping rock with a stream by its side.  The crosses are on this rock sheet at the top left-hand side.

Archaeology & History

Although the stone here is pretty easy to find, the insignia carved on the rock itself can be troublesome to see.  The accounts by both Cormack (1952) and Morris (1981) each recommend visiting the site around sunrise, but an hour before sunset is also profitable if you wanna see the design with any clarity.  And of course, if you keep the rock-face wet (the adjacent stream is handy here) the carvings stand out even better!

Main section of carving

Solar cross & arrow?

It’s a quite superb carving in a truly superb setting, come rain, shine or mist — but for the cup-and-ring aficionado’s amongst you this one might not get y’ going, as we’re looking at a carving that was probably born of the more recent mythic period.  Although there are between two and four faded cup-markings here, the principal designs do not echo the more usual neolithic and Bronze Age carvings scattering this part of Perthshire.  Instead we find very worn examples of what have been variously called “solar wheels”, “Greek crosses”, Celtic crosses, etc.  We also find simple carved ‘arrows’ at the ends of both natural and man-made lines in the rock; along with very distinct ‘eye’ or vulva symbolism. (Crawford 1957)  Added to this is the possibility of human figurines discernible in the carving, very similar indeed to those found in Spain (Kuhn 1956) and elsewhere.

The site was first described by E.A. Cormack (1952) who wrote the following, (slightly edited) piece:

“Examination of the rough and sloping rock surface revealed an interesting group of inscribed figures, confined to an area of about 8 by 2½ feet, four of which included a cross within a circle. The figures are difficult to discern, except when thrown into relief by early morning sunlight, but are clearly demonstrated on a rubbing.

Cormack’s 1952 rubbing of the carving

“The crosses may be described in three groups:

“Group 1 — a) Near the upper edge of the rock is a cross within a circle of 8-inch diameter. The vertical axis of the cross is extended below the circle for 4 inches, resting on an ill-defined rectangular base, and upwards for 5 inches to form an arrow-head with 3-inch barbs. At the junction of the shaft of the arrow with the top of the circle is a pair of contiguous rings of about 1-inch diameter. The cross is deeply cut, to about a half-inch depth, with equal arms 4 inches long and 1 inch broad. The left arm of the cross extends beyond the circle, but this may be due to the circle being slightly excentric in relation to the cross. The lower right quadrant of the circle is marred by a natural crevice in the rock, but careful examination shows that the circle does not cut the right arm of the cross.

b)  On each side of this figure is a roughly circular marking, one about 4 inches above and to the left, of 3-inch diameter, and the other 2 inches to the right, of about 5-inch diameter. In each there is an indefinite depression across the centre.

“Group 2 — a) About a foot below and to the right of Group 1 there is a boldly cut cross within a 7-inch circle. Again the vertical arm of the cross is extended above and below the circle, downwards for 5 inches to a curved arrow-head with 4-inch barbs, and upwards as an equal armed 5-inch crosslet above which is a 4-inch circle with the central axis continued through it. (The junction of this axis through the circle with the top of the small cross is slightly angled.) The main cross and circle are cut to fully half an inch in depth and one inch in breadth, but the upper part of the figure is much less distinct.

b) About 8 inches to the left of the upper part of the above figure is a very faintly incised cross within a 2½-inch circle.  It is difficult to discern on the rock, but can be seen in the photograph and is very clear on the rubbing. It also appears to have an arrow-head above it.

“Group 3 — a) A foot below and to the right of Group 2 is a clearly cut cross within a 6½-inch circle. A natural cleft in the rock has been used for one axis of the cross, which lies obliquely to the others already described, and this axis terminates in an arrow-head 3 inches below the circle, and another slightly smaller arrow-head is cut 2 inches above the circle; in each case the angle formed by the arrow being towards the circle.

b) Immediately below the last cross is a curious hieroglyph not easy to make out on the rubbing, but clear in the photograph. On an 18-inch vertical axis can be seen from above downwards an arrow-head, an oblique line to the left, a faint 2-inch circle, a transverse stroke, and finally two oblique lines to the right. A natural crevice to the left of the figure rather confuses the picture.”

Ron Morris’ (1981) description wasn’t as detailed and he was initially hesitant about using the site in his rock art survey of the area, as he thought it “most likely to be early christian” in nature and period.  He changed his view after talking with an associate at Bergen University, who pointed out that the symbols found here up Glen Lochay were “exactly the same as Norway’s second commonest symbol, the ‘Cross-ring’, which is contemporary with their cup-and-ring series.”  Morris described the carvings here as:

“3 ‘cross-rings’ and 7 other rings, some of which have traces of crosses within them.  There are also grooves, some extending from a ‘cross’-line to form an ‘arrowhead’, and one group, with ring above, rather resembles a ‘man.’  Largest ring diameter, 20cm (8in) and greatest carving depth, 1cm (½in).”

Examples of the artistic symbolism found at this ‘Duncroisk Crosses Stone’ are scattered throughout western Europe from the Bronze Age period onwards: notably at Dowth and Clonfinloch in Ireland (Brennan 1983; Coffey 1912); Jonathan’s Cave, Fife (Simpson 1867); Valcamonica, Italy (Anati 1961); and all over Norway and Sweden (Coles 2005; Gelling & Davidson 1969; Janson 1966).  In more recent times we find these curious symbols etched inside the prehistoric chamber of Ty Illtud (Grinsell 1981) — but these are thought to be later additions.  However, the universal nature given to such interconnecting symbols such as those found here is, simply, ritual magick.  We find it across the Himalayas, Africa, north and south America – just about everywhere.  It would be quite wrong to believe that the presence of an encircled ‘cross’ on this stone relates it to a christian belief system, as such a motif is found in many non- and pre-christian societies with a mythic nature akin to that of the swastika, i.e., of a world unfolding or emerging from a centre-point and the arms of the ‘cross’ outwards defining the directions and boundaries of any specified cosmology: be it landscape, heavens, spirit worlds, pregnant belly, etc.

Solar cross? Eye? Vulva?…

or dancing human figure?

As Cormack (1952) described, the respective groups of carvings are integrally linked by an interconnecting line that joins the symbols in the respective groups to the  other symbols.  The fact that the connecting ‘lines’ are natural is meaningful in the relationship between humans and Nature; but moreover, the connecting line linking the symbols strongly implies sequential reasoning and magickal import.  Indeed, these three distinct clusters (see Cormack’s rubbing) are functionally akin to magickal sigils, examples of which are found across the ancient and modern world.  This is a notion that must be given serious consideration as a function in the carved stone of ‘Duncroisk 4’.  Equally we can see in one section of the carving what may be a dancing human figurine, very much like rock carvings found elsewhere in Europe and beyond.

Both Erich Neumann (1973) and Alex Marshack (1972), for slightly different reasons, would also see the images carved here as early expressions of human development: either through i) the emergence of archetypal patterns and the interpretative interplay of the ego, or ii) the intellectual evolution of magickal appliance, whereby imagery and human action are recognized as meaningful in a wider natural sense.  In the case of Duncroisk 4 it would more likely possess magickal import, as symbols were much more than ‘art’ and possessed meaning on several interconnecting levels, one of which being ritual function — an element that modern archaeology is slowly learning to incorporate into its analyses.

Dancing Siberian Shaman
Dancing Siberian Shaman

Dancing shaman figure?
Dancing shaman figure?

A more in-depth comparative essay is really needed to give a clearer exposition defining the nature of this carving… My personal view is that the carving represents, not some solar design, but one of Britain’s earliest artistic examples of human beings, in this case dancing and beating a drum or bodhran.  It may indeed be the earliest pictorial example of a bodhran in the country.  I’d say so.  There is also the distinct possibility that the dancing figure is a shaman.  We have many petroglyphs from all over the world that highlight such a character, integral to all early cultures—and this is as  likely a contender as any for such a figure. (see Gough 1999; Whitley 2000, etc)  It may however, be a warrior with a shield.  You see the problems we can have with these damn carvings! 🙂

Folklore

This carved rock is said by local people to have been where a ‘Celtic’ saint delivered sermons to the heathen populace.  The saint concerned is likely to be the one who tradition tells gave his name to the small glen immediately across the track from here: St. Charmaig.  Halfway up the small glen is a small cave, barely accessible, with untouched remains of dried roots and other elements of human habitation therein.  A few hundred yards to the north in old Finn’s Glen, is the forgotten Waterfall of the Oracle which sometimes isn’t even there!

References:

  1. Anati, Emmanuel, Camonica Valley, Alfred Knopf: New York 1961.
  2. Brennan, Martin, The Stars and the Stones: Ancient Art and Astronomy in Ireland, Thames & Hudson: London 1983.
  3. Coffey, George, New Grange and other Incised Tumuli in Ireland, Dolphin: Poole 1977.
  4. Coles, John, Shadows of a Northern Past: Rock Carvings of Bohuslan and Ostfold, Oxbow: Oxford 2005.
  5. Cormack, E.A., “Cross-Markings and Cup-Markings at Duncroisk, Glen Lochay,” in Proceedings of the Society of Antiquaries, Scotland, volume 84, 1952.
  6. Crawford, O.G.S., The Eye Goddess, Phoenix House: London 1957.
  7. Gelling, Peter & Davidson, Hilda Ellis, The Chariot of the Sun and other Rites and Symbols of the Northern Bronze Age, Aldine: London 1972.
  8. Gough, Galal, “The Dancing Shaman and Dancing Ritual in Native American Rock Art,” in Utah Rock Art Symposium Proceedings, volume 19, 1999.
  9. Grinsell, Leslie V., “The Later History of Ty Illtud,” in Archaeologia Cambrensis, 131, 1981.
  10. Janson, Sverker & Westman, David, Rock-Carvings at Fiskeby, Esselte AB: Stockholm 1966.
  11. Kuhn, Herbert, The Rock Pictures of Europe, Sidgwick & Jackson: London 1956.
  12. Marshack, Alexander, The Roots of Civilization: The Cognitive Beginnings of Man’s First Art, Symbol and Notation, Weidenfeld & Nicolson: London 1972.
  13. Morris, Ronald W.B., The Prehistoric Rock Art of Southern Scotland, BAR 86: Oxford 1981.Neumann, Erich, The Origins and History of Consciousness, Bollingen Princeton University Press: New York 1973.
  14. Royal Commission on the Ancient & Historical Monuments of Scotland, Archaeological Sites and Monuments of Stirling District, Central Region, Society of Antiquaries of Scotland 1979.
  15. Simpson, James, Archaic Sculpturings of Cups, Circles, etc., Upon Stones and Rocks in Scotland, England and other Countries, Edmonston & Douglas: Edinburgh 1867.
  16. Whitley, D.S., The Art of the Shaman: Rock Art of California, University of Utah Press 2000.

© Paul Bennett, The Northern Antiquarian