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!
In the lovely village that is the Crook of Devon, go down Church Lane, past the houses, until you meet with the dirt-track on your left that runs straight up beneath a grove of trees heading into the green fields. Go up here 100 yards until you meet another track that goes sharp left. Just here, 10 yards along, a solitary tree sits by the wall; and just past it is a large boulder up against the walling. This is the Bull Stone!
Archaeology & History
Bull Stone, Crook of Devon
If you didn’t know owt about this place, you wouldn’t even give it a second-thought. A decent-sized rock, obviously broken-up and then plastered back together again, is innocuously resting up against the wall. But it appears to have had some significance in bygone centuries, although its full story has yet to be recovered. It was described in the Royal Commission (1933) report for antiquities, where they told:
“Built against the dike on the north side of an old roadway, half a mile to the south of Crook of Devon, is a huge sandstone boulder known as ‘The Bull Stone.’ It is probably an old boundary mark or, like the Leslie Stone…it may have some association with the old-time pastime of bull-baiting. The stone was broken up a number of years ago, and the fragments were carted away to be built up in another dike hard by, but, in response to public agitation, they were returned to the original site and cemented together. The boulder rises 3½ feet above ground and has a girth of about 13 feet at the base. It is not set up vertically, but lies on its side.”
It may originally have been a standing stone as local lore tells that it once stood as high as a grown man, but is now only half that size. It may have been one of the meeting places of the legendary witches at the Crook of Devon, but this is guesswork on my behalf (so best ignored!).
References:
Royal Commission on the Ancient & Historical Monuments of Scotland, Fife, Kinross and Clackmannan, HMSO: Edinburgh 1933.
There are two large boulders here, one of which was deemed the Ashlar many moons back. You can approach it from the lazy way: park y’ car at the top of the road by the Whetstone Gate TV masts and walk east right along the boundary path till you get here. The better way is from Twelve Apostles: from there walk a coupla hundred yards north to the Lanshaw Lad boundary stone, where a small path heads west. Along here for another coupla hundred yards, then hit the footpath south for the roughly the same distance again. You’ve arrived!
Archaeology & History
The Ashlar Chair is ascribed in folklore, said Harry Speight (1892), “to be a relic of druidism,” as one of its titles in ages past was the Druid’s Chair. In the nineteenth century it also became known as the Etching Stone, (Smith 1961-63) but it has retained its present title for more than two hundred years. Shaped more like a couch than a chair, its present title—the Ashlar—is important in ritual Freemasonry, which has two aspects to it: the ‘rough’ and the ‘perfect’. The first represents the neophyte; the latter, the illumined one. Oaths are sworn on the ashlar, and laws are spoken from it. In its higher aspect it is representative of the spiritual maturity of evolved man.
Ashlar Chair on 1851 map
Although there are no public records as to who gave the site its present name, the land which lays before it, The Square, is an even greater indicator that this rock was was considerably more than just a curious place-name, for the open moorland that is overseen from Ashlar Chair—The Square — is 396,000 square yards of flat open heathlands that have never been archaeologically explored. The Square is also one of the most important elements of Freemasonry: representing the manifest universe, its laws are spoken from the Ashlar. (Jones 1950)
Between the two of them, represented here in the landscape near the very tops of these moors, we have a form of late geomancy, although the names of our geomancers are nowhere to be found. It is obvious though, simply from the name of the land, that dramatic ritual of some form was enacted here. In recent times, ritual magickians from differing Orders have found the place most effective, as have wiccan folk and other pagans who have frequented it at the summer solstice. The possibility that some members of the Grand Lodge of ALL England (a legendary Masonic Order, said by the modern London masons not to have existed until the eighteenth century) gave this place its name is not unreasonable. Records show that in the fourteenth century at least one member of the Order, Sir Walter Hawksworth, frequented ritual circles on these moors; and another member of the same Lodge from the nearby Washburn valley was an ally to the Pendle and Washburn witches who, we know, met on these moors at Twelve Apostles stone circle and probably the Ashlar. But it proves nothing I suppose. (I tend to believe (not a necessarily healthy viewpoint) that the Grand Lodge did use the Ashlar as one of their moot points, along with the Pendle and Washburn witches.)
Its primary geomantic attribute is as an omphalos. Geographically the Ashlar Chair is the meeting-point of Bingley, Burley, Morton and Ilkley moors and, metaphorically speaking, when you stand here you are outside the confines of the four worlds yet still a purveyor of them.
Nature’s cups-and-grooves on the Ashlar
Upon the large rock itself it are carved the faint initials, “MM, BTP, ISP and IG, 1826.” Several early records described cup-and-ring designs on the Ashlar: firstly in Forrest & Grainge’s (1868) archaeological tour; then in Collyer & Turner’s Ilkley (1885); and lastly by the great Yorkshire historian and topographer Harry Speight (1892, 1900), who said “it bears numerous cups and channels.” Although we can see some of these on top of the Ashlar, they are mainly Nature’s handiwork. It is possible that some man-made cup-and-rings once existed on the rock, but if so they have eroded over time.
References:
Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
Collyer, Robert & Turner, J.H., Ilkley Ancient & Modern, William Walker: Leeds 1885.
Forrest, C. & Grainge, William, A Ramble on Rumbald’s Moor, among the Dwellings, Cairns and Circles of the Ancient Britons in the Summer of 1867 – Part 1, W.T. Lamb: Wakefield 1868.
Jones, Bernard E., Freemason’s Guide and Compendium, Harrap: London 1950.
Speight, Harry, Chronicles & Stories of Old Bingley and District, Elliott Stock: London 1892.
Speight, Harry, Upper Wharfedale, Elliott Stock: London 1900.
Legendary Stone & Healing Well (lost): OS Grid Reference – NN 579 323
Also Known as:
Fuaranna Druidh Chasad
Whooping Cough Well
Archaeology & History
“Well of the Whooping Cough” stone, near Killin
The grid-reference given for this site is only an approximation based on the description given by Hugh MacMillan (1884), below. The exact whereabouts of the place remains forgotten, but based on the story we have of the place it would be great if we could locate it and — as far as I’m concerned — be highlighted and preserved as an important spot in the history of religious and social history for the people of Killin and the wider mountain community. The region here was well populated all along the northern and southern sides of the adjacent Loch Tay before the coming of the Highland Clearances (Prebble 1963), and so the lore which MacMillan describes below was very likely of truly ancient pedigree.
Not to be confused with a site of the same name (and attributes) as the healing well at Balquhidder, this site comprises of a large stone, typical of the region, covered in that delicious carpet of old mosses and lichen bestowed by the aged love from Nature that bedecks much of the hidden sites in the area. Upon one side of the rock was a large hollow, in which water was always collected: of both dew and rain and the breath of low clouds, within which were great medicinal virtues long known of by local people. Foreign or shallow archaeologists would denounce this rock and its virtues as little more than the superstitious beliefs of an uneducated people living in uneducated times, but such derision is simply foolish words from pretentious souls who know little of the real world. For the attributes and mythic elements at this old stone is another example of living animism: vitally important ingredients in the spiritual background and nourishment of a people not yet overcome by the degrading influence of homo-profanus. Here we still find the living principles of the natural world, sleeping away in the consensus trance of modern folk…
Folklore
The stone and its ‘healing well’ are not mentioned in the standard Scottish texts on holy wells (MacKinlay 1893; Morris 1982) and we have to rely solely on Hugh MacMillan’s first-person account of the place from the latter-half of the 19th century. He told that the stone was to be found “in the woods of Auchmore at Killin,” some twelve miles from a similar curative rock at Fearnan called the Clach-na Cruich:
“This stone is called Fuaranna Druidh Chasad, or the Well of the Whooping-Cough. I heard of it incidentally last year in Paisley from a native of Killin, who remembered vividly when a boy having been taken to drink the water in the cavity of the stone, in order to cure the whooping-cough, from which he was suffering at the time. Happening to be in Killin lately, enjoying a few days’ holiday, I made inquiries in the village; but though some of the older inhabitants remembered having heard of the stone, and the remarkable practice connected with it, I could not get any one to describe the exact locality of it to me, so completely has the superstition passed away from the mind of the present generation. I went twice in search of the stone; and though, as I afterwards found, I had been within a very short distance of it unawares on both occasions, I was unsuccessful in finding it. At last I met an old man, and after some search we found the stone, and he identified it.
“I understood then what had puzzled me before, viz., why it should have been called Fuaran or Well, for I had supposed it had a cavity in a stone like that at Fernan. It was indeed a cavity; but it was in the projecting side of the stone, not on its top surface. It consisted of a deep basin penetrating through a dark cave-like arched recess into the heart of the stone. It was difficult to tell whether it was natural or artificial, for it might well have been either, and was possibly’ both; the original cavity having been a mere freak of nature — a weather-worn hole — afterwards perhaps enlarged by some superstitious hand, and adapted to the purpose for which it was used. Its sides were covered with green cushions of moss; and the quantity of water in the cavity was very considerable, amounting probably to three gallons or more. Indeed, so natural did it look, so like a fountain, that my guide asserted that it was a well formed by the water of on underground spring bubbling up through the rock. I said to him, “Then why does it not flow over?” That circumstance he seemed to regard as a part of its miraculous character to be taken on trust. I put my hand into it, and felt all round the cavity where the water lay, and found, as was self-evident, that its source of supply was from above and not from below; that the basin was simply filled with rain water, which was prevented from being evaporated by the depth of the cavity, and the fact that a large part of it was within the arched recess in the stone, where the sun could not get access to it. I was told that it was never known to be dry — a circumstance which I could well believe from its peculiar construction.
“The stone, which was a rough irregular boulder, somewhat square-shaped, of mica schist, with veins of quartz running through it, about 8 feet long and 5 feet high, was covered almost completely with luxuriant moss and lichen; and my time being limited, I did not examine it particularly for traces of cup-marks. There were several other stones of nearly the same size in the vicinity, but there was no evidence, so far as I could see, of any sepulchral or religious structure in the place. There is indeed a small, though well-formed and compact so-called Druidical circle, consisting of some seven or eight tall massive stones, with a few faint cup-marks on one of them, all standing upright within a short distance on the meadow near Kinnell House, the ancestral seat of the Macnabs, and it is a reasonable supposition that the Fountain of the Whooping-Cough may have had some connection in ancient times with this prehistoric structure in its immediate neighbourhood; for, unlike the cavity in the stone at Fernan, the peculiar shape of the cavity in this stone precluded its ever having been used as a mortar, and apparently it has never been used for any other purpose than that which it has so long served. There can be no doubt that the fountain dates from a remote antiquity; and the superstition connected with it has survived in the locality for many ages. It has now passed away completely, and the old stone is utterly neglected. The path leading to it, which. used to be constantly frequented, is now almost obliterated. This has come about within the last thirty years, and one of the principal causes of its being forgotten is that its site is now part of the private policies of Auchmore. The landlady of the house at Killin, where I resided, remembered distinctly having been brought to the stone to be cured of the whooping-cough; and, at the foot of it, there are still two flat stones that were used as steps to enable children to reach up to the level of the fountain, so as to drink its healing waters; but they are now almost hidden by the rank growth of grass and moss. There is more verisimilitude about the supposititious cures effected at this fountain than about those connected with the stone at Fernan; for one of the best remedies for the whooping-cough, it is well known, is change of air, and this the little patient would undoubtedly get, who was brought, it may be, a considerable distance to this spot. I am led to understand that, in connection with the cure, the ceremonial turn called “Deseul” was performed. The patient was required, before drinking the water, to go round the stone three times in a right-hand direction, which may be regarded as an act of solar adoration. This practice lingered long in this as in other parts of the Highlands, and the “deseul” was religiously performed round homesteads, newly-married couples, infants before baptism, patients to be cured, and persons to whom good success in some enterprise was wished; while the “Tuathseul,” or the unhallowed turn to the left, was also performed in cases of the imprecation of evil.”
Should anyone know the whereabouts of this fascinating healing stone and its waters, please let us know!
References:
MacKinlay, James M., Folklore of Scottish Lochs and Springs, William Hodge: Glasgow 1893.
Go west out of Callander on the A84 road and after a mile or so turn left at Kilmahog, down the A821. After a few hundred yards, past the parking spot by the roadside, look up the small Bochastle Hill on your right and you’ll see a large singular boulder resting on top. That’s it!
Archaeology & History
When I first wandered up to this giant rock, I was hoping there may have been cup-markings on its surface, but none could be found. The stone is a glacial erratic. The Iron Age hillfort of Dunmore is 370 yards (338m) to the southwest.
Folklore
Samson Stone, close-up
In Mr Rogers’ (1853) fine historical tour of the region, he notes the Samson Stone “on the summit of one of the eminences of Bochastle,” a couple of miles west of Callander, but wondered “how it came to occupy this remarkable position.” If he’d have asked some of the old locals they may have told him what Rennie McOwan (1996) came across and described in his excellent work on the folklore of Scottish mountains. For the Samson Stone was traditionally thrown here by one of the Fingalian giants in ancient times. It was originally located upon Ben Ledi, nearly 3 miles northwest, and was one of several stones being thrown in a competition to see who was the strongest of the giants — and Samson was the name of the one who threw this huge rock. Another version of the same legend tells that the stone was originally thrown from Ben Lawers, 21 miles (34km) to the north.
References:
Bain, William, Around and about Callander, Callander & District Round Table n.d. (c.1978).
Dead easy! Just about in the middle of the village, by the side of the road where a seat allows the weary walker a chance to sit and rest, the Tarry Stone stands before it, with a plaque on the wall above the seat. The old postcard here shows its situation clear enough!
Archaeology & History
The history of this large rock near the middle of Cookham village is important in the history of the old village, though there is no direct evidence to give it a prehistoric pedigree. It was known to be an ancient boundary stone and is included in perambulation records of the area, where local people would annually walk and redefine the landscape of Cookham: a pastime known across the land, but which fell into disuse in Victorian times. Such perambulations are thought to trace way back into the mythic lands of prehistory — so the Tarry Stone here may well have an archaic provenance.
The known history of the stone was gathered and described in Stephen Darby’s (1899) rare work on the place-name history of Cookham. He wrote:
“A stone 3½ ft high, by 4 ft long, and 2½ ft thick. This formerly stood in Cookham village, about two feet from Dodson’s fence, where the roads parted to the church and the ferry. It is now in the Mill Garden at Cookham, where it was removed by the late George Venables when he was church-warden. This stone was formerly known as Cookham Stone.
“A.D. 1506: The tithing man presents that the Warrener ought to hold sports at Cookham Stone on the day of Assumption; and he has not done so (Cookham Manor Court Rolls).
“The stone was originally a boundary stone to the property of the Abbot of Cirencester, whose house was close by, as is shown in the will of John Luffenham, A.D. 1423.”
An old plaque that was once attached to the rock told, “The Tarry Stone at which sports were held before 1507 AD, stood formerly 50 yards NNE and was replaced here AD 1909 by order of the parish council.” The position described “50 yards away” was next to an old pub with the fascinating legendary name of ‘Bel and the Old Dragon’!
Folklore
Dennis Curran’s 1976 drawing
One of the main reasons this site has been included here is the legendary attachments. When the stone was moved from its original position in 1839 by a certain George Venables, to nearby Mill House Gardens, local people told how the Venable family thereafter were cursed. It was thereafter moved back to its earlier site!
The stone has been suggested as a meteorite — a theme that was echoed in Peter Ackroyd’s Thames (2007), but the Tarry Stone is a regional sarsen rock, albeit peppered with erosion holes, giving a more ‘foreign’ look to it!
Cookham was also the village where the spirit of the god Herne “winds his horn and the music of his hounds can be heard from across the common.” (Yarrow 1974) The stone was also the focal point of village games in earlier centuries.
References:
Ackroyd, Peter, The Thames: Sacred River, Chatto & Windus: London 2007.
Darby, Stephen, Place and Field-Names of Cookham, Berkshire, privately printed: London 1899.
Hallam, Elizabeth, Domesday Heritage, Arrow: London 1986.
Carlie Craig is the tree- covered cliff, centre of photo
If you’re coming from Blairlogie, a half-mile west of the village, take the B998 road to the university, but turn right up the first road that runs uphill into the trees. But if you’re coming from Stirling or Bridge of Allan, keep your eyes peeled for the barely visible B998 at the crossroads and go up the hill, and along, for a good mile, below the Uni, past the factory, then up the small road on your left. Up this road go past the church another 100 yards and you’ll see the derelict ruins of Logie Kirk on your right. Right above the ruin you’ll see the tree-lined cliff immediately behind. This is the Carlie Craig!
Folklore
Carlie Craig on the 1862 map
The tree-covered Carlie Crags above the old ruined church and graveyard of Logie Kirk immediately below (thought to have been built in 1684) has long been associated with legends of old witches. Deriving its name from ‘carlin’, a witch or old woman (cailleach), the Crags were traditionally the place of heathen rites (authentic ones, not your plastic pagan types). In David Morris’ (1935) essay on the local township, he told the common story that “an elder in Logie Kirk was of the opinion that the Carla’ Craig…was haunted.” At the end of the 19th century, Morris remembered a local lady known as ‘Ailie’, who was said by many old folk to be the traditional “witch of Logie.”
“Sickly children were brought to her for her blessing. Occasionally people came from as far as Stirling on this errand. Her method of giving the blessing was to blow her breath on the child, and this was supposed to ward off evil. It was also said that anyone buried in Logie Kirkyard on the first day of May, Hallowe’en, or other days of that kind, without her blessing, would not rest in his grave…”
Another legend told that,
“around 1720 witches were believed to rendezvous with the Evil One (i.e. the devil) who would appear in the form of a large black dog.”
A lengthier account of the belief in witchcraft and animistic pre-christian rites above the crags was told by Charles Rogers (1853):
“About the second decade of last century, there lived in the parish of Logie several ill-favoured old women, to whom the reputation of witchcraft was confidently attached. They were believed to hold nocturnal dialogues and midnight revels with the Evil One, and Carlie Crag was regarded as one of their places of rendezvous. Satan, though he was believed to appear to them in various forms, was understood, in his interviews with the dreaded sisterhood, to appear most frequently in the aspect of a large shaggy dog, in which form it was alleged he had repeatedly been seen by the minister. An elder of the kirk had been returning of an evening from a shooting excursion among the hills, with a trusty musket, which he had picked up some years before on the field of Sheriffmuir, and discovering on the top of Carlie an animal realizing the description of the Satanic mastiff, resolved to try upon it the effects of a shot. He knelt down cautiously near the foot of the crag, and after ejaculating a short prayer, and slipping into his musket a silver coin, fired with trembling heart but steady aim. His victim, evidently shot dead, tumbled to the base, and the delighted and astonished elder lost no time in personally communicating to the minister the success of his wonderful adventure. Though not a little superstitious, the minister was somewhat sceptical as to the mysterious dog being really dead. He however agreed to accompany his elder next morning to the foot of the crag to inspect the carcase; but on reaching the spot, they found the remains of no shaggy dog or evil genius, but the lifeless form of the beautiful pet goat of a poor and aged woman, a much respected parishioner. The minister and elder both shed tears. The wicked dog still lived, the innocent goat had perished. The elder however took credit to himself for his good intentions and valorous intrepidity ; and the minister deemed it proper to improve the subject in his pulpit prelections on the following Sabbath. Discoursing on the subject of resistance to the Devil, he remarked, that the Evil One might assume numerous shapes and forms; that he went about as a roaring lion was declared in the Word, but he might take to himself various other aspects. He might even appear as a black colley dog.” But whatever form he may assume,” added the minister, ” he cannot be overcome or destroyed by powder and shot. There is a gun, however, that will shoot him, and it is this — it is the Bible. Shoot him then, every one of you, with this gun, and he shall be shot.”
Whether the vicar’s biblical superstitions were adopted by local people—who were so much more used to the living animism of landscape and natural cycles—is questionable. The crag is a fine site for ritual magick and its associative devil-lore probably derives from Pictish shamanistic practices, remains of which are evident across the Scottish hillls and northern England, where they survived for some considerable time…
References:
Morris, David, B., “Causewayhead a Hundred Years Ago”, in Transactions of the Stirling Natural History and Archaeological Society, 1935.
Roger, Charles, A Week at Bridge of Allan, Adam & Charles Black: Edinburgh 1853.
Watson, Angus, The Ochils – Placenames, History, Tradition, Perth & Kinross District Libraries 1995.
Legendary Stone (destroyed): OS Grid Reference – NT 058 865
Archaeology & History
Travelling along the old road between Crossford and towards Cairneyhill, on the right-hand (north) side, there was until recently a huge boulder, described by the folklorist J.E. Simpkins (1914),
“Its horizontal dimensions above ground are diagonally 18 feet by 21 feet; its vertical height above ground 5 feet… I estimate its weight at nearly 200 tons.”
The stone was proclaimed by 19th century geologists to be a glacial deposit from the upper region of the Forth (the nearest mountain region possessed of this type of stone); although our old petroglyph writer, Sir James Simpson, postulated the Witch’s Stone to be “of meteoric origin.”
But like oh so many old sites with heathen tales attached, the stone was destroyed by a local farmer on 7 February, 1972. The following interesting notes were made in a Crossford & Cairneyhill School log-book, describing its destruction:
“The local farmer blasted the “Witch’s Stone”, situated about 300m East of school at 2.30 this afternoon. Children vacated both buildings and sheltered at West End of main building. All windows were opened. Police informed that further operations of this nature will be carried out at weekend.”
A week later on February 14, all “remains of “Witch’s Stone” removed by blasting at 3pm today.”
On the other side of the road from our Witch’s Stone was another boulder, this time known as the Cadger’s Stone, said by Beveridge (1888) to have got its name,
“from the circumstance of its having formed a landmark for the ‘cadgers’, or itinerant merchants, who were wont to rest themselves and their ponies whilst they deposited for a short while their burdens on the stone.”
The earliest OS-map of the region in 1856 shows neither of these stones, but does highlight a Capel Stane, or Stone of the Horse, very close by.
Folklore
The stone was obviously of some traditional importance to local people in pre-christian times. David Beveridge (1888) described the position and creation myth of the Witch’s Stone as follows:
“On our right a singular-looking stone of blue limestone appears in a field, and is known as the Witch’s Stone, the popular legend being that a notable witch in this neighbourhood found it on the seashore, and that after she carried it some distance in her apron, the string of the latter broke, and the stone has since continued to lie in the place where it fell. “
A few years after this, the folklorist J.E. Simpkins (1914) wrote:
“The legend connected with this boulder is, that a witch wishing to bestow a valuable gift on the Pitfirrane family, resolved to present to them a cheese-press. With that view, she lifted this boulder and carried it some distance in her apron, but owing to its excessive weight the apron-strings broke and the stone fell to the ground, where it has remained ever since.”
If anyone knows anything more about this old stone, or has any old photos of the fella, please let us know!
References:
Beveridge, David, Between the Ochils and Forth, William Blackwood: Edinburgh 1888.
Simpkins, John Ewart, Examples of Printed Folk-lore Concerning Fife, with some Notes on Clackmannan and Kinross-shires, Sidgwick & Jackson: London 1914.
The folklorist John Nicholson (1890) wrote about this “block of natural concrete standing at the head of Drewton Dale, near South Cave” — which modern OS-maps call Austin Dale. Legend told how it “derived its name from St. Augustine, who used to preach from this stone to the heathen, before Britain became christian.” This obviously supplanted an earlier heathen site, but it’s difficult to work out what that may have been. It could have been the lost ‘Rud Stone’ immediately west; or perhaps had some traditional relationship with the healing well which emerges a short distance away further down the valley. Just above here as well, we find an ancient dragon’s lair at Drakes Hole, which could also hold a clue to this place.
A couple of years after Nicholson mentioned the site, John Hall (1892) published his excellent history of the township, in which he described St. Austin’s Stone thus:
“It’s a mass of rock projecting from the side of a hill and in its longest part, extending from the hillside to the face of the stone, measures about 60 feet. By some it is supposed to have formed a centre for druidical worship, and that the adjoining township took its name of Drewton (or Druid’s Town) from this fact. When St. Augustine came to England…he is said to have visited this part of the East Riding; and that this stone took its name from his visit.”
St Austins Stone 1890 map
The site was also surmounted by a cross at some time in its recent history, but this has gone. The earth mystery writer Philip Heselton (1986) told that the nearby Well was indeed a place connected to St. Austin’s Stone, in an early article in Northern Earth Mysteries, saying:
“St. Austins Stone near South Cave is a rock outcrop where Saint Augustine is said to have made converts, baptizing them in a nearby well. The site is used for church services. Every seven years, part of the stone falls away, but it always grows again.”
The site should be examined for potential cup-and-ring markings; as well as reports on the status of the Well. Any photos of the present situation of the site would be most welcome.
References:
Gutch, Mrs E., County Folk-Lore volume VI: Examples of Printed Folk-loreConcerning the East Riding of Yorkshire, David Nutt: London 1912.
Hall, John George, A History of South Cave and other Parishes in the East Riding of Yorkshire, Edwin Ombler: Hull 1892.
Nicholson, John, Folk Lore of East Yorkshire, Simpkin Marshall: London 1890.
Thompson, Thomas, Researches into the History of Welton and its Neighbourhood, privately printed: Kingston-upon-Hull 1869.
On Thurstaston Common a 298 foot high hill has a large red sandstone outcrop, on the landward side, known as Thor’s Stone. One large rectangular block of stone that is 50 feet in length, 30 feet wide by 25 foot high has been eroded over thousands of years. Described by J.A. Picton in 1877 as “the Great Stone of Thor,” the village itself seemed to have gained its name from this prominent mass of rocks. It was described first of all in the Domesday book, as Turstanetone, and both village and rocks have been written as variants on the original ever since. The place-names writers Mills & Room (1998) ascribe the name to being a “farmstead or village of a man called Thorstein”; but it’s just as likely to derive from “a farmstead of/at Thor’s Stone.” (Harrison 1898) As early landscape features were traditionally equated with animistic and mythic lore, the Viking god Thor is more probable than some unlikely chap called Thorstein.
Local folklore tells that the rock is named after the Norse god Thor – he who causes thunder and lightning. Viking settlers from Thingwell apparently settled here in the 10th century AD and, according to legend, these settlers used the stone as a pagan altar with blood sacrifices taking place here. A creation myth of the site tells that Thor tossed the large stone here in anger; and yet another says that the stone was raised here to commemorate the battle of Brunanburh in 937 AD. In modern more times, Morris dancers meet here and enact their rites on Mayday mornings.
The outcrop has been eroded away over thousands of years by the weather, post glacial erosion and even quarrying, leaving strange shapes, features and projections in the soft sandstone. There is much recent graffiti to be seen all over the rock, especially on the summit and sides including one set of graffiti carved by Professor Taylor in 1879. There used to be a “fairy well” near the stone but this disappeared long ago. Children took flowers to the well to decorate it, while adults visited it to receive a cure for various ailments of the body. At nearby Thurstaston Hall, Christina Hole (1937) reported there lived the ghost of a troubled woman.
References:
Harrison, Henry, The Place-Names of Liverpool, Elliot Stock: London 1898.
Hole, Christina, Traditions and Customs of Cheshire, Williams & Norgate: 1937.
Mills, A.D. & Room, Adrian, A Dictionary of English Place-Names, Oxford University Press 1998.
From the bottom of Pateley Bridge, just out of town take the left turn to Bewerley and go through the village; or from Glasshouses follow the road over the River Nidd and round. Both ways take you to meet the steep and winding Nought Bank Road, which you should follow all the way to the top of the moorland hill. You can just park up by the footpath taking you east. Then cross the road and walk west on the dirt-track to Rowan Tree Crags. 100 yards along, the gentle sloping moor on your left is the Old Wife’s Ridge.
Archaeology & History
The academic history of this moorland is poor, save occasional notes about lead mining and quarrying (Jennings 1967). Speight (1894) describes the finding of large pieces of lead-worked Roman inscriptions nearby that were found in January 1735 — one of which had the letters ‘BRIG’ cut into it, thought to be a referral to the land or deity, Brigantia. Examples of prehistoric rock art occur at nearby Guisecliff Woods, due east, but there are no specific notices about the archaeology of this hillside.
Long overgrown stone at Old Wife Ridge
When we visited the place yesterday, much of the heather had been burned (the previous year) and we found two stones which looked suspiciously as if they had stood upright in the past, and may have had played some part in the naming and myth of the Old Wife on this part of the moors. I can find no other records of any remains here.
Folklore
References to the Old Wife scatter our northern lands and invariably refer to an aspect of the heathen Earth Mother of our peasant ancestors, particularly in Her aspects of winter and early spring. In Scotland and Ireland She was commonly known as the cailleach. Sadly I can find no extant lore relating to Her mythic aspects in the landscape on these hills. A field-name to the south, Nanny Black Hill, may have related to the Old Wife.
References:
Jennings, Bernard (ed.), A History of Nidderdale, Advertiser Press: Huddersfield 1967.
o’ Crualaoich, Gearoid, The Book of the Cailleach, Cork University Press 2003.
Speight, Harry, Nidderdale, Elliot Stock: London 1894.
