Category: Sacred Nature

Students of anthropology, comparative religion, folklore, etc, have long known that some mountains, rock outcrops, rivers and other features on the Earth have been imbued with particular sanctity – i.e., are sacred. Some are deemed as the abodes of spirits (good & bad), gods and other transpersonal qualities. Most mountaineers and travellers talk of similar living qualities in Nature’s various forms. So it is that we also find sites across Britain with great myths attached to them. Examples that immediately spring to mind are Pendle Hill (Lancs), Schiehallion (Perthshire), Beinn na Cailleach (Perthshire), Simon’s Seat (N.Yorks), and many others that we see on modern OS-maps dedicated to such mythic characters as the Devil, Robin Hood, fairies, Thor, Grim and other deities. Although such sites are not generally thought of as being important in the lives of our ancestors, such places were imbued with similar animistic qualities as found at standing stones, megalithic rings and other human creations; but we can be damn sure that the spirit-qualities (genius loci) of Nature’s creations had much greater power than anything created by humans!

Clach na h-ealea, Clachan, Lismore, Argyll

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Legendary Stone:  OS Grid Reference – NM 8609 4342

Also Known as:

  1. Canmore ID 23090
  2. Clach na h-eala
  3. Stone of the Swan
  4. Swan Stone

Archaeology & History

Although the lads at the Scottish Royal Commission (1974) initially described this site as a ‘Standing Stone’, it is in fact,

“an erratic boulder of granite roughly shaped in the form of a cross… It measures 0.8m in height, 0.6m in width at base, and 0.4m in width at the top…(and) the stone is supposed to have marked a boundary.”

The site was evidently of some mythic importance, as the great Cathedral of St. Moluag was built next to the stone — unless the giant cairn of Cnoc Aingil, 500 yards away, was to blame. A holy well of this saint’s name (an obvious heathen site beforehand) is also nearby.

Folklore

Although this stone was dedicated to swans, I’ve not found the story behind the name.  There were no buried swans here, but local tradition told that this old boulder could give sanctuary to anyone who touched it, or ran round it sunwise.  The Hebridean folklorist Otta Swire (1964) told that,

“anyone who claimed such sanctuary had his case considered by ‘the Elders.’ If they considered his plea justified, they ‘came out and walked sun-wise round the Swan Stone.’ If they did not approve of his right to sanctuary, they walked round it anti-clockwise and the man was then given over, not to his enemies, but ‘to Authority’ to be tried.”

This old tradition derives from well known pre-christian rites. Swire also reported that even in the 1960s here, “at funerals the coffin is always carried round the grave sun-wise before being laid in it.” An old cross placed in the Field of the Cross next to the stone was an attempt to tease folk away from heathen rites of the stone, but failed.

References:

  1. Royal Commission on the Ancient & Historical Monuments of Scotland, Argyll – volume 2: Lorn, RCAHMS: Edinburgh 1974.
  2. Swire, O.F., The Inner Hebrides and their Legends, Collins: London 1964.

© Paul Bennett, The Northern Antiquarian


Clach na Glaistig, Iona, Argyll

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Legendary Rocks:  OS Grid Reference – NM 262 222

Also Known as:

  1. Glaistig’s Stone

Folklore

One of the best known supernatural creatures in the Scottish Highlands and Islands was one called the Glaistig: an elemental described variously as, “a thin, grey woman with yellow hair reaching to her heels and attired in green raiment”; or a deity both beneficial and dangerous, “often described as half-woman, half-goat.”  Katherine Briggs (1979) wrote that sometimes this creature

“sometimes has the attributes and habits of the Cailleach Bheur, sometimes assumes animal form, often that of a goat, but more often she is described as half-woman, half-goat.”

Something decidely shaman-like!

In many of the places where she was found, she would tend for the cattle and in order to appease her, local people would pour milk into the hollowed stones by which she lived (at some places these were cup-and-ring stones).  The Iona Glaistig was no exception.  The great Scottish writer A.A. MacGregor (1947) mentioned this creature and its stone in one of his classic books, saying:

“In the shieling days of Iona when, during the summer months, the inhabitants of the east end and of the west end of that island were wont to pasture their cows alternately for fourteen days on the common grazing at a spot known as Staonnaig, a Glaistig dwelt in a hollow rock near at hand. For this Glaistig, the Iona women at milking-time each evening poured a little milk on what is still pointed out at the Glaistig’s Stone.”

This “pouring of milk” onto hollows in stones is a custom found in cultures from Europe eastwards into India and, no doubt, even further afield.  The precise whereabouts of this sacred stone remains hidden.

References:

  1. Briggs, Katherine, A Dictionary of Fairies, Penguin: Harmondsworth 1979.
  2. MacGregor, Alasdair Alpin, The Peat Fire Flame, Ettrick Press: Edinburgh 1947.

© Paul Bennett, The Northern Antiquarian


Busky Dike Druidical Altar, Fewston, North Yorkshire

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Legendary Rocks (destroyed):  OS Grid Reference – SE 187 545

Archaeology & History

The original position and nature of this site was difficult to ascertain and left us wondering whether the place was once a monolith, stone circle or legendary rock outcrop, as seemed that there were no remains left of the place.  Aswell as that, the only reference we had that describing this place is from William Grainge’s History of Knaresborough (1871), where he wrote:

“At Busky Dike, a place between Cragg Hall and Fewston, according to the report of tradition, there once existed a Druidical altar; and that same venerable authority declares that the same place is the haunt of a Bharguest; and many of the country people yet tremble as they pass that place in the dark, for fear they should meet that strange and terrible beast.”

The latter remark would indicate that something decidely pre-christian was once of renown here.  But it seems that an old rock outcrop was the place in question here, found in the now wooded area on the south side of the Busky Dike Road, just northwest a half-mile outside of Fewston itself.  It would be good to hear more about this place…if anyone knows owt…

References:

  1. Grainge, William, The History of Harrogate and the Forest of Knaresborough, 1871.
  2. Grainge, William, The History and Topography of Little Timble, Great Timble and the Hamlet of Snowden, William Walker: Otley 1895.

© Paul Bennett, The Northern Antiquarian


Beinn na Cailleach, Islay, Argyll

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Sacred Mountain:  OS Grid Reference – NR 450 596

Also Known as:

  1. Beinn na Caillich

Folklore

Another great mountain of the ‘Old Woman’: primal creation deity of these hills. Whether she holds sway over the land here for many months, as she does on Mull and Skye, I cannot find.  One creation legend here tells that one of the furrows down the side of the mountain – called Sgrìoh na Caillich – was said to be made by her as she slid down it in a sitting position. The small loch on the way up to her summit – Lochan na Caillich – was one of her washing places; and the Beinn na Caillich Beag, immediately east, speaks of other legends, now seemingly lost to us.  It’s highly likely that some of the megalithic remains nearby had some mythic relationship with this old hill, though I aint found any studies along these lines…yet!

© Paul Bennett, The Northern Antiquarian


Hood Hill Stone, Kilburn, North Yorkshire

megalithix

Legendary Rock:  OS Grid Reference – SE 503 812

Getting Here

From Kilburn village, take the north road up past the church for about 300 yards, bearing up the track on your left and walk up into the wooded hill a mile ahead of you.  It’s in there!

Folklore

In this region there’s a teeming cluster of druid, fairy, devil and spook-lore, along with numerous prehistoric remains. Not sure this site has such an archaic pedigree, though the creation myth told of this rock (marked on the 1st edition OS-map as an antiquity) seems to imply as such. Our old devil disguised himself as a druid many moons ago in an attempt to gain favour with the old priests, but was discovered in his plans and so, in anger, flew out across the hills carrying a great stone with him which he dropped from the skies and it landed where the Hood Hill Stone still remains. Also in anger he jumped down and stood on the great rock, and in doing so left his footprint impressed upon the stone. (There’s the possibility this is an unrecognised cup-marking – having not been here I can’t say misself).  Edmund Bogg (1906) also tells us that,

“The monk’s hood-like configuration of the crest is said to have originated its name. The busy tongue of tradition, however, says that the name commemorated Robin Hood who, with his merry men, affected the hill-fastnesses hereabouts; but the hill was named ‘Hode’ long, long before the famous Robin came this way at all.”

The same writer also told how,

“legend, too, has it that the happy valley just north of Hood Hill…was a secluded and sacred retreat of the druids, and at the introduction of christianity into these parts, a great assembly gathered to consider which of the two religions should in future be adopted.”

Yet another legend – and an old one, says Bogg – is “that when the dinner-bell rang at Osgodby Hall the stone rolled down for its repast, and regularly returned to the crest after the meal.”

It’s blatantly obvious that something of antiquity this way hides.  The “enclosure” shown on the modern OS-maps here could do with being looked at little closer.

References:

  1. Bogg, Edmund, Richmondshire and the Vale of Mowbray (volume 1), James Miles: Leeds 1906.

© Paul Bennett, The Northern Antiquarian