Category: Scotland

To search for any sites in Scotland, click on the list of relevant counties, below.

Samson’s Stone, Waltonhill Farm, Craigrothie, Fife

megalithix

Legendary Stone: OS Grid Reference – NO 36312 09667

Getting Here

Lighter coloured Samson Stones visible from road south of farm

Travelling South along the A916 just past Craigrothie, turn right down to Chance Inn, and turn left at the T junction. and follow the road on to just past the left hand bend when Waltonhill Farm will be seen on the right. The Stones form part of the structure of a dwelling house and are not accessible to the public, but are visible from the public highway further down the road as the light coloured irregular shaped stones at ground level either side of the door of the south-facing house.

Archaeology & History

According to a piece published in the Fife Herald & Journal in 1905:-

“Once upon a time, so runs the legend, Samson challenged the devil to match him at boulder throwing. As challenger, Samson stood on the West Lomond; Satan stood on the East. The signal was given; two mighty rocks whistled through the air. ‘The De’ils Stane‘ fell where it now lies, on the road-side about a quarter of a mile west from Waltonhill Farm. Samson, though handicapped by three miles greater distance, flung his stone fully four hundred yards beyond that of Satan, and with such force that it split into three parts; which parts are now built into Waltonhill barn.”

The light-coloured, irregularly-shaped stones at ground level are the likely remains

This is of course a variant of a creation myth that is to be found throughout Britain, of an Age of Giants who strode the land quarrelling with each other and the mortal humans. The original names of the Giants have been lost in the aeons of oral transmission of the legend from pre-history, and replaced by that of a probably equally legendary Middle Eastern strong man from the Christian’s Bible, in combat with the Christian’s Naughty Man. And to prove the point of Christianity’s superiority over the old animistic cults of the land, the De’il has to be demonstrably the Loser.

Another view of the Stones

The house owner told me that what is now the farmhouse bearing the stones, was originally the barn, that they rebuilt after 40 years of dereliction, and interestingly she had heard something about some Samson’s Stones, but not about the nearby De’il’s Stane, which shows that these ancient legends are still being orally transmitted.

The Stone was thrown over 10 miles from West Lomond (right). No wonder it split!

There are five ‘odd’ stones either side of the doorway, along the base of the wall facing the Lomond Hills, of irregular shape and lighter colour than the rest of the building’s walls. These are the likely candidates for the Samson’s Stones (unless anyone can come up with more convincing evidence). While the legend speaks of three stones, it is quite feasible that the masons dressed these when they built the original barn, making five stones out of the three. They look like they may be successive horizontal slices of a larger square to triangular sectioned stone. Pure speculation on the writer’s part, but are these the remains of a lost standing stone(s) that had to be demolished in order for the barn to be built, pieces of which were incorporated into the building to give the original stone’s magical protection to the farmer’s animals and crops?

References:

  1. Fife Herald & Journal, 1st November 1905, quoted in John Ewart Simpkins’ County Folklore – Volume VII: Fife, with some notes concerning Clackmannan and Kinross-shires, Folk-Lore Society by Sidgwick& Jackson: London 1914.

© Paul T Hornby, The Northern Antiquarian 2018


De’il’s Stane, Waltonhill, Craigrothie, Fife

megalithix

Legendary Stone: OS Grid Reference – NO 36304 09352

Also Known as:

  1. Devil’s Stone

Getting Here

Travelling South along the A916 just past Craigrothie, turn right down to Chance Inn, and turn left at the T junction. and follow the road on to just past the left hand bend when Waltonhill Farm will be seen on the right. Continue south down the road a few hundred yards until it takes a slight right turn. The De’il’s Stane, a huge flat faced slab of rock, will be seen at the roadside on the left side of the road, partly obscured by gorse.

Archaeology & History

According to a piece published in the Fife Herald & Journal in 1905:-

“Once upon a time, so runs the legend, Samson challenged the devil to match him at boulder throwing. As challenger, Samson stood on the West Lomond; Satan stood on the East. The signal was given; two mighty rocks whistled through the air. ‘The De’ils Stane’ fell where it now lies, on the road-side about a quarter of a mile west [sic] from Waltonhill Farm. Samson, though handicapped by three miles greater distance, flung his stone fully four hundred yards beyond that of Satan, and with such force that it split into three parts; which parts are now built into Waltonhill barn”.

The roadside location, just south of the bend

The De’il’s Stane, a huge slab of rock!

This is of course a variant of a creation myth that is to be found throughout Britain, of an Age of Giants who hurled rocks around and strode the land quarrelling with each other and the mortal humans . The original names of the Waltonhill Giants have been lost in the aeons of oral transmission of the legend from pre-history, and replaced by that of a probably equally legendary Middle Eastern strong man from the Christian’s Bible, in combat with the Christian’s Naughty Man. And this was of course done to prove the point of Christianity’s superiority over the old animistic cults of the land, and the De’il had to be demonstrably the loser.

De’ils Stane thrown by the Man in the Red Velvet Suit from East Lomond (Left)

Owing to the Stone being partly hidden by gorse, it was not possible to make a close inspection of the rock for carvings etc. A further visit will no doubt be made to try to clear some of the gorse so a closer inspection can be made. The Stone’s size (approximately 15′ high by 20′ wide by 4′ thick) and the way it is resting against a natural bank, does give a credence to the legend of its having been slung by a giant from East Lomond, clearly visible nearly 7¾ miles away.

Reference:

  1. Fife Herald & Journal, 1st November 1905, quoted in John Ewart Simpkins’ County Folklore – Volume VII: Fife, with some notes concerning Clackmannan and Kinross-shires, Folk-Lore Society by Sidgwick& Jackson: London 1914.

© Paul T. Hornby, The Northern Antiquarian 2018


Tom-a-Clachan, Kirkmichael, Perthshire

megalithix

Stone Circle (destroyed):  OS Grid Reference – NO 0808 5985

Archaeology & History

Kirkmichael parish was an area that was described by George Chalmers (1887) as possessing “a vast body of Druid remains,” there being “a number of Druid cairns in the vicinity of Druidical circles.”  As we know, the term ‘druid’ has long fallen out of favour; and with it in this area, the sites themselves have taken a similar fate.

Found just south of the village, on raised ground 100 yards west of the river, this stone circle is not listed in any of the archaeological catalogues, but its existence was thankfully recorded in one of the essays by regional historian Charles Fergusson.  He told us that,

“one of these Druidical circles stood at Tom-a-Chlachan — the Hillock of Stones — where the Manse of Kirkmichael now stands, and there two thousand years ago our rude ancestors worshipped, according to their faith, in their circle of stones; and there, as elsewhere, when the pioneers of Christianity came to the district, they found it expedient to place their new church where the old circle of stones had stood, so the first church of St Michael was reared where the old clachan stood, on what the natives already considered holy ground.”

In the same tradition (but this time, without the destruction), on the other side of the River Ardle from here, what was once known as a heathen well later became known as the Priest’s Well.

References:

  1. Chalmers, George, Caledonia – volume 1, Alexander Gardner: Glasgow 1887.
  2. Fergusson, Charles, “Sketches of the Early History, Legends and Traditions of Strathardle and its Glens – part 5,” in Transactions of Gaelic Society Inverness, volume 21, 1899.

© Paul Bennett, The Northern Antiquarian


Kalemouth Carving, Eckford, Roxburghshire

megalithix

Cup-and-Ring Stone:  OS Grid Reference – NT 714 275

Archaeology & History

Kalemouth carving (after R.W.B. Morris 1981)

Now housed in the National Museum of Antiquities in Edinburgh, this little-known petroglyph was rediscovered in 1957 by a Mr G.F. Ritchie, not far from the once-large Kalemouth neolithic tomb.  It’s a carving that seems to be quite isolated (no others are known about in the immediate area), comprising of an incomplete four-ringed design which, in all probability, is a stray rock that came out of a nearby prehistoric cairn—although we don’t know this for sure.

The carving was described in Ron Morris’ (1981) petroglyph survey, where he told us that,

“In the field “not far from the cairn” (just E of the farm), was a small convex gritstone boulder 25cm by 15cm by 15cm (¾ft  x ½ft x ½ft). On its fairly smooth surface is:

a cup-and-four-rings with 2 parallel grooves from the inner ring (which is incomplete) through the others (which are gapped)—the outer two being now incomplete also—a form of ‘keyhole pattern’.”

A near-identical carving on a similiar-shaped portable stone can be seen in Galashiels museum, whose history has seemingly been forgotten.

References:

  1. Morris, Ronald W.B., “The cup-and-ring marks and similar sculptures of Scotland: a survey of the southern Counties – part 2,” in Proceedings of the Society of Antiquaries, Scotland, volume 100, 1967.
  2. Morris, Ronald W.B., “The Cup-and-Ring and Similar Early Sculptures of Scotland; Part 2 – The Rest of Scotland except Kintyre,” in Transactions of the Ancient Monuments Society, volume 16, 1969.
  3. Morris, Ronald W.B., The Prehistoric Rock Art of Southern Scotland, BAR: Oxford 1981.

© Paul Bennett, The Northern Antiquarian


Mineral Well, Glen Lyon, Perthshire

megalithix

Healing Well:  OS Grid Reference – NN 72110 47768

Also Known as:

  1. Iron Well

Getting Here

Mineral Well, Glen Lyon

From Fortingall village, head west and turn down into the incredible beauty that is Glen Lyon.  As you enter the trees, a half-mile along you pass the small gorge of MacGregor’s Leap in the river below.  2-300 yards pass this, keep your eyes peeled for an old small overgrown walled structure on the left-hand side of the road, barely above the road itself.  A large tree grows up above the tiny walled enclosure, within which are the unclear waters that trickle gently….

Archaeology & History

In previous centuries, this all-but-forgotten spring of water wasn’t just a medicinal spring, but was one of the countless sites where sympathetic magick was practised.  The old Highlanders would have had a name for the spirit residing at these waters, but it seems to have been lost.  The site is described in Alexander Stewart’s (1928) magnum opus on this stunning glen, where he wrote:

“Still a few yards more and Glenlyon’s famous mineral wishing well is seen gushing up, surrounded by its wall of rough stones now sadly in need of repair.  It has a stone shelf to receive the offerings of those who still retain a trace of superstition or like to uphold old customs as they partake of its waters.  The offerings usually consist of small pebbles, but occasionally something more valuable is found among them. The roadmen may clear that shelf as often as they like, but it is seldom empty for long.”

A local lady from Killin told us that she remembers the stone above the well still having offerings left on it 20-30 years ago. Hilary Wheater (1981) sketched it and called it the Iron Well.

Close-up of the waters (photo by Paul Hornby)
Hilary Wheater’s sketch

The waters in this small roadside well-house actually emerge some 50 yards up the steep hillside (recently deforested) and in parts have that distinct oily surface that typifies chalybeates, or iron-bearing springs – which this site is an example of.  Its medicinal properties would help to people with anaemia; to heal women just after childbirth; to aid those who’d been injured and lost blood; as well as to fortify the blood and stimulate the system.

Across the road from the well, Stewart (1928) told of a giant lime tree that was long known to be the meeting place for lovers (perhaps relating to the well?), and the name of the River Lyon here is the Poll-a-Chlaidheamh, or ‘the pool of the sword’, whose history and folklore fell prey to the ethnic cleansing of the english.

References:

  1. Stewart, Alexander, A Highland Parish, Alexander Maclaren: Glasgow 1928.
  2. Wheater, Hilary, Aberfeldy to Glenlyon, Appin Publications: Aberfeldy 1981.

© Paul Bennett, The Northern Antiquarian


Clochoderick Stone, Kilbarchan, Renfrewshire

megalithix

Rocking Stone:  OS Grid Reference – NS 37363 61280

Also Known as:

  1. Canmore ID 42329

Archaeology & History

The Clochoderick Stone

On the outer southern edge of Kilbarchan parish—right near the ancient boundary line itself—this giant stone of the druids is seems to be well-known by local folk.  Located about 40 yards away from the sacred ‘St Bride’s Burn’ (her ‘Well’ is several hundred yards to the west), it was known to have been a rocking stone in early traditions, but as Glaswegian antiquarian Frank Mercer told us, “the stone no longer moves.”  The creation myths underscoring its existence, as Robert Mackenzie (1902) told us, say

“This remarkable stone, thought by some to have been set up by the druids, and by others to have been carried hither by a glacier, is now believed to be the top of a buried lava cone rising through lavas of different kind.”

Clochoderick Stone on 1857 map

The site was highlighted on the first OS-map of the area in 1857, but the earliest mention of it seems to be as far back as 1204 CE, where it was named as Clochrodric and variants on that title several times in the 13th century.  It was suggested by the old place-name student, Sir H. Maxwell, to derive from ‘the Stone of Ryderch’, who was the ruler of Strathclyde in the 6th century.  He may be right.

Folklore

Folklore told that this stone was not only the place where the druids held office and dispensed justice, but that it was also the burial-place of the Strathclyde King, Ryderch Hael.

References: 

  1. Campsie, Alison, “Scotland’s Mysterious Rocking Stones,” in The Scotsman, 17 August, 2017.
  2. MacKenzie, Robert D., Kilbarchan: A Parish History, Alexander Gardner: Paisley 1902.

Acknowledgements:  Big thanks to Frank Mercer for use of his photos and catalytic inception for this site profile.

© Paul Bennett, The Northern Antiquarian


Katie Thirsty’s Well, Logie, Stirlingshire

megalithix

Sacred Well:  OS Grid Reference – NS 81787 97653

Getting Here

The scraggy hawthorn of Katie Thirsty’s Well

Not too tricky to locate, as long as you get onto the right footpath!  Take either road (both steep narrow and very bendy in places!) up from Logie on one side or Bridge of Allan on the other, towards Sheriffmuir and head to the Faerie or Highlandman’s Well.  About 150 yards before this, note the small car-park.  From here, go through the gate as if you’re walking to Dumyat, but 50 yards along the footpath it splits into two.  Take the lower right-hand path and keep walking for another 600 yards until you see a large worn hawthorn tree on your left, with boggy land just in front of it that runs to the path you’re walking on.  That’s it!

Archaeology & History

‘Katie Thirsty’ is a most intriguing character who pops up at a number of healing wells, primarily in Scotland.  Dedications to her are known near Abernethy, Falkirk, Innerleithen, Killearn, Kilsyth and elsewhere, with one example just over the Scottish border in Northumberland.  So who was she? And what’s the story behind this little known example, close to the ruinous Iron Age village east of Dumyat?  The truth is, we don’t know for sure as yet.  Tales are told of a local lady called ‘Katie’ at the wells near Abernethy and Kilsyth, each with their own domestic myth—but it seems that a wider mythic status underlies this dedication.

One very fine notion comes from the pen of Pictish researcher Ronald Henderson (2008; 2014), who tells that the name derives from a corruption of both St. Katherine of Alexandria [Katie] and the Pictish King, Drust or Drustan [Thirsty].  The latter etymological postulation finds faith in the fact that the great crags of Dumyat less than a mile to the east is universally credited with being the last Pictish stronghold at the old hillfort there.

The flowing clear waters

…This well on the hills north of Logie village—with its old hawthorn for companion above the old path to medieval Fossachie village—flows nicely, and its freezing waters are very good to drink.  Twenty yards east of the boggy overflow are the overgrown remains of an isolated Iron Age ‘homestead’ or hut circle, and the waters of Katie Thirsty’s Well would have been the primary drinking supply to the people living there in ancient times.

Very little is known about the specific history or folklore of the site and it is mentioned only in passing by David Morris (1935) who told us simply:

‘“Katie Thirty’s Well’ was the old name of a clear spring on the hillside by the track leading to Dumyat.”

It’s a beautiful spot to visit, with lovely views for many miles to the east, south and west.  If you’re going to visit the Fairy or Highlandman’s Well nearby, take time to visit Katie Thirsty’s refreshing flow too.

As for Katie herself: does anyone have their own ideas about her…?

References:

  1. Henderson, Ronald W., Rex Pictorum – The History of the Kings of the Picts, Perth 2008.
  2. Henderson, Ronald W., “Drust… of the Hundred Battles,” in Celtic Guide, 3:4, April 2014.
  3. Morris, David B., “Causewayhead a Hundred Years Ago,” in Stirling Natural History & Archaeological Society Transactions, 1935.

© Paul Bennett, The Northern Antiquarian

Castleton (2), Cowie, Stirling, Stirlingshire

megalithix

Cup-and-Ring Stone:  OS Grid Reference – NS 85494 88272

Also Known as:

  1. Castleton 9 (van Hoek)

Getting Here

Castleton 2 carving, Airth

If you’re travelling from Stirling or Bannockburn, take the B9124 east to Cowie (and past it) for 3¾ miles (6km), turning left at the small crossroads; or if you’re coming from Airth, the same B9124 road west for just about 3 miles, turning right at the same minor crossroads up the long straight road. Drive to the dead-end of the road and park up, then walk back up the road 350 yards to the small copse of trees on your left.  Therein, some 50 yards or so, zigzag about!

Archaeology & History

Petroglyphs can be troublesome things at the best of time: not only in their ever-elusive root meanings, but even their appearance is troublesome!  This example to the east of Cowie in the incredible Castleton complex is one such case.  It is undoubtedly a multi-period carving, probably first started in the neolithic period, added onto in the Bronze Age, and maybe even finished in the early christian period.  You’ll see why!

It’s been described several times in the past, with Maarten van Hoek (1996) telling how it was rediscovered,

“by Mrs Margaret Morris in 1986 in the birch-coppice at Castleton Wood. A fragment of outcrop rock with a distinct cup-and-three-rings, rather oval-shaped like others in the area.”

The main cup-and-3-rings (photo, Paul Hornby)

But as our own team found out, there’s more to it than that.  Like many of the Castleton carvings, vital elements have been missed in the previous archaeological assessments.  But it’s an easy thing to do.  The carved design here almost ebbs and flows with daylight, shadows, changes in weather, bringing out what aboriginal and traditional peoples have always told us about rock itself, i.e., it’s alive, with qualities and virtues that can and do befuddle even that great domain of ‘objectivity’—itself an emergent construct of an entirely subjective creature (humans).  But that’s what petroglyphs do!—whether they are part of a living tradition, or lost in our striving modernity, exhibiting once more that implicit terrain of animism.  And this carving exemplifies it very clearly.

The primary visual design is the odd triple-ring, which isn’t quite as clear-cut as the earlier descriptions would have you think.  In the drawing below by van Hoek (1996), three complete elliptical ‘rings’ are shown; whereas on its northern edge where the outer ring is closest to the rock edge, we find that the ‘ring’ has carved lines that run off and down the slope of the stone towards ground-level.  It also seems that from the inner second-ring, a natural scar in the rock has been heightened by pecking, creating an artificial carved line running from near the centre and ‘out’ of the three rings.  You can make this out in the accompanying photo, above.

van Hoek’s 1996 sketch
The more complete design

Additionally we found two very faint carved ‘eyes’ or trapezoids pecked onto the stone, obviously at a much earlier date than the notable triple-ring—which could almost be modern!  They would no doubt have excited the old archaeologist O.G.S. Crawford (1957), whose curious theory of petroglyphs was that they were images of some sort of Eye Goddess.  Archaeo’s can come out with some strange ideas sometimes…

Fainter still was another triple-ring—albeit incomplete—with what appears to be a very small central cup-mark, just below and between the two ‘eyes’.  It was first noticed by Paul Hornby when he was playing with the contrast settings on his camera, in the hope of getting clearer photos of any missing elements.

Very faint triple-ring, bottom-left of photo (photo by Paul Hornby)

“Can you see this?” he asked.  And although very faint indeed (on most days you can’t see it at all), it’s undoubtedly there: another multiple-ringer all but lost by the erosion of countless centuries, and older still than the ‘eyes’ above it.  In all the photos we took of this stone, from different angles in different weathers (about 100 in all), this very faint triple-ring can only be seen on a handful of images.  But it’s definitely there and you can see it faintly in the attached image (right) to the bottom-left.

A final note has to be made of a possible unfinished, large circular section with a cross carved into the natural feature of the stone, first noticed by Lisa Samson.  It’s uncertain whether this has been touched by human hands (are there any geologists reading?), but it’s something that we’re noticing increasingly at more and more petroglyph sites.  They’re not common, but it has to be said that we found two more man-made ‘crosses’ attached to multiple cup-and-rings near Killin just a few weeks ago.  Also, folklore tells us that not far from this Castleton cluster, a christian hermit once lived….

References:

  1. Crawford, O.G.S., The Eye Goddess, Phoenix House: London 1957.
  2. Morris, Ronald W.B., The Prehistoric Rock Art of Southern Scotland, BAR: Oxford 1981.
  3. van Hoek, M.A.M.,”Prehistoric Rock Art around Castleton Farm, Airth,” in Forth Naturalist & Historian, volume 19, 1996.

Acknowledgements:  Huge thanks as always to Nina Harris, Fraser & Lisa Harrick, Paul Hornby, Frank Mercer, Penny & Thea Sinclair, for their additional senses and input.

© Paul Bennett, The Northern Antiquarian


Sarah’s Stone, Borgie, Tongue, Sutherland

megalithix

Cup-Marked Stone: OS Grid Reference – NC 66791 60343

Getting Here

Sarah, on top of her stone!

There’s no simple way to reach here – but the landscape alone makes the journey worthwhile.  Roughly halfway along the A836 between Bettyhill and Tongue, take the minor road up to Borgie, past the recently revamped Borgie Hotel for half-a-mile (0.8 km) where, on your left, is Deepburn Cottage.  On the other side of the road, on your left, go through the gate and follow the path uphill. It curves up and to the right where you hit some overgrown walling.  Walk up and along this wall for nearly half-a-mile (it’ll feel like twice that!) and as you approach the crystal blue waters of Lochan a’ Chaorruin, veer right and start walking up the small Torrisdale Burn.  Less than 200 yards along, you’ll see the large isolated rock on your left.

Archaeology & History

Cupmarks top & bottom
Single prominent cupmark

Previously unrecorded, this large boulder sitting above the edge of Torrisdale Burn was rediscovered by Sarah MacLean—hence its name—and has between five and nine cup-marks etched, primarily, on the topmost ridge of the rock.  Its eastern steep-sloping face also has a cup-mark near the middle top-half of the stone.  Apart from three of them (visible in the photos), the other cups aren’t very distinct and unless the lighting is right, you won’t see much here.  This one is probably gonna be of little interest unless you’re a real hardcore petroglyph freak.

Further up this tiny winding glen we reach the faint cup-marked Thorrisdail Stone and a little further on is the impressive ritual site of Allt Thorrisdail.

© Paul Bennett, The Northern Antiquarian


Denoon Law, Glamis, Angus

megalithix

Hill Fort: OS Grid Reference – NO 35464 44395

Also Known as:

  1. Canmore ID 32139
  2. Law of Denoon

Denoon Law on 1865 map

Getting Here

Travelling north through Balkeerie on the Newtyle/Glamis road, turn right onto the Denoon road and follow it to the T-junction.  Turn right and, a few hundred yards on to your left, the large hillfort of Denoon Law rises up to your left.  You can’t really miss it!

Archaeology & History

Denoon Law from Murleywell

Denoon Law is an impressively lush and green hill fort hidden away in the Sidlaw Hills, in the Denoon Glen, parallel to the Vale of Strathmore. It can be entered froma gap in the ramparts on the north side. Be careful of the precipitous drop from the south east side!

In the County Angus survey by the Royal Commission on the Ancient & Historical Monuments of Scotland (1983), they describes it thus:

‘This fort crowns the summit of Denoon Law, a steep-sided volcanic plug on the NW side of Denoon Glen, a narrow valley at the N end of the Sidlaw Hills. The fort is roughly D-shaped on plan with the chord of the D formed by a long straight rampart that stands above the precipitous SE flank of the hill. It measures 105m from NE to SW by 55m transversely within a rampart that measures up to 17m in thickness and over 5m in external height but is clearly of more than one phase. Where the differentiation is clear, the latest phase of rampart measures about 6m in thickness and overlies the remains of a much thicker earlier rampart. Intermittently visible at the SW end of the fort is an outer face to the later rampart, comprising drystone walling that has, in places, been displaced downslope by the weight of core material behind. This outer face comprises no more than four or five courses of thin sandstone slabs and, although what is currently visible will only be the top of the surviving wall-face, a wall constructed of such material cannot have stoodto  any great height and what we see today is likely to be the remains of some form of comparatively low revetment. In both the earlier and later ramparts there is very little evidence of stone within the core and it appears that the material (boulder clay) for both has largely been derived from several large quarries within the interior of the fort. At the SW corner of the fort most of the rampart has been removed, leaving only the lower part of the outer talus. The fort, or at least its latest phase, had two entrances, one on the NE and another on the NW, both of which are crossed by the remains of a narrow, later, wall that runs around the entire circuit of the fort and may be associated with at least some of the buildings within the interior.

Outwith the main rampart there is a series of three outer ramparts, again with very little evidence for the use of stone in their construction, which run from the edge of the very steep slope at the NE end of the fort, around the N side to the entrance on the NW. All three lines of defence have been reduced to little more than terraces, though there is no evidence for them ever having been cultivated. At the entrance on the NW, the terminals of these ramparts (on both sides of the entrance) are obscured below outwash deposits from the slope above. To the SW of the entrance it is not at all clear what the relationship is between the defences of the fort and the enclosure that occupies the rocky and extremely uneven SW flank of the hill. This enclosure, which has an entrance on the W, could be some form of annexe or it could represent the SW end of an enclosure that once took in both this area and the rest of the summit.

Within the interior of the fort there are the remains of at least nine rectangular buildings, two of them large and open-ended and each overlain by a smaller, later structure. The freestanding buildings are represented by the footings of walls with inner and outer stone faces; close to the entrance on the NE, however, there are two buildings represented by simple rectangular platforms cut into the rear scarp of one of the prehistoric quarries in one case and the hollow of the entrance passage in another. On the N flank of the hill, overlying the outer defences, there are a number of structures, either taking the form of subrectangular structures with walls (and in one case an entrance) or simple scoops into the slope.’

Entrance from the NW

David Dorward’s definition of the name Denoon is from the Gaelic:

‘dun obhainn (+ Scots law) – [hill of the] fort of the streamlet.’

The streamlet is the Ewnie Burn flowing south-east of the Law.

The lush green centre

Folklore

James Cargill Guthrie, in his The Vale of Strathmore: Its Scenes And Legends, gives the following story from an,

‘early time, weird-like, a legend’s muffled chime ‘.

‘The Hill of Denoon was at that remote period accounted sacred or haunted ground. It was the mythical abode of the elfins and fairies, and formerly a fitting haunt for their midnight revelries.

When the silvery moonbeams lovingly slept in dreamy beauty on the green slopes of the enchanted Hill, and the blue bells and the purple heather were wet with the dew of angels’ tears, arrayed in gossamer robes of bespangled gold, with wands of dazzling sheen and lances of magical bright-ness, would the troops of elfins flauntingly dance to the music of the zephyrs, until the shrill cry of the chanticleer put an end for the time to their mystical enchantments.

Suddenly, as in blue clouds of vapour, they noiselessly vanished away, no sound remaining to break the oppressive stillness, save that of the mountain rivulet, as it fretfully leapt from crag to crag, as if piteously regretting the mysterious departure of its ethereal visitors.

South-east rampart

Having forsworn the presence and companionship of the terrestrial inhabitants of earth, it was a sacred dictum in the code of the fairies that no habitation for human beings should be permitted to be built within the hallowed precincts of the enchanted ground. Unable of themselves to guard against such sacrilegious encroachment, they had recourse to the aid of, and formed a secret compact with the demons, or evil spirits, whose sole avocation consisted in doing mischief, and bringing trouble and misfortune on those under the ban of their displeasure. By this compact these evil spirits became solemnly bound to prevent any human habitation whatever from being erected on the hill, and to blast in the bud any attempts whensoever and by whomsoever made to break this implacable, unalterable decree.

It was about this time the alarm-note was sounded, as the Queen of the Fairies, who, with an eye more observant than the rest of her compeers, observed one evening in the moon-light, certain indications of the commencement of a human habitation. Horror and dismay were instantly pictured on the fair countenances of the masquerading troops of merry dancers as the awful truth was ominously revealed to them by the recent workmanship of human hands.

The sheer slope to the south-east

A council of war was immediately held, when it was determined to summon at once the guardian spirits to their aid and protection.

“By our sacred compact,” cried the Queen, “I command the immediate attendance of all the demons and evil spirits of the air, to avenge the insult now offered to the legions of Fairyland, and to punish the sacrilegious usurpers who dare infringe the sanctity of their mystical domains.”

These demons instantly obeyed the haughty summons, and, in the presence of those they had sworn to protect, they in a twinkling demolished the structure, hurling the well-proportioned foundations over the steep rock into the vale beneath !

The builder, doubtless very much surprised and chagrined when he returned to his work in the early dawn of the following morning, was sorely puzzled to account for the entire disappearance of the solid foundations of the great castle he intended to be erected on the Hill. He did not, however, waste much time, or use much philosophic argument, on the matter, and gave orders to prepare new foundation of even a more durable character.

The demons, to show their invincible power, and for the sake of more effect, allowed the new foundations to rise a degree higher than the former, before they gave out their fiat of destruction. In an instant, however, they were again demolished, and the builder this time gravely assigning some fatal shock of Nature as the cause of the catastrophe quietly resolved to repair the damage by instantly preparing new and still more solid foundations.

Additional and more highly skilled workmen were engaged, and everything for a time went favourably on, the walls of the castle rising grandly to view in all the solidity and beauty of the favourite architecture of the period.

Biding their time, the demons again ruthlessly swept away as with a whirlwind every vestige of the spacious halls, razing the solid massy foundations so effectually that not one stone was left upon another !

Things were now assuming a rather serious aspect for the poor builder, who, thinking that he had at last hit upon the true cause of these successive disasters, attributed his misfortunes to the influence of evil spirits. A man of courage and a match, as he imagined, for all the evil spirits of Pandemonium, supposing they were let loose at once against him by the Prince of Darkness, he unhesitatingly resolved to keep watch and ward on the following night, and to defy all the hosts of hell to prevent him rebuilding the projected edifice. The night expected came ; but, alas, alas !

His courage failed when on the blast
A demon swift came howling past,
Loud screeching wild and fearfully,
This ominous, dark, prophetic cry
“Build not on this enchanted ground !
‘Tis sacred all these hills around ;
Go build the castle in a bog,
Where it will neither shake nor shog !”‘

So, if you are planning to visit Denoon Law – remember: RESPECT THE FAERIES!

References:

  1. Guthrie, James Cargill, The Vale of Strathmore: Its Scenes And Legends, Edinburgh, William Patterson, 1875.
  2. Royal Commission on the Ancient and Historical Monuments of Scotland. The archaeological sites and monuments of Central Angus, Angus District, Tayside Region, The archaeological sites and monuments of Scotland series no 18. Edinburgh, 1983.
  3. Dorward, David, The Sidlaw Hills, Forfar, The Pinkfoot Press, 2004.

©Paul T Hornby 2018