druids – Page 4

Druidsfield (02), Lochearnhead, Perthshire

01/04/201402/08/2019 megalithix

Cup-Marked Stone: OS Grid Reference – NN 58759 23087

Also Known as:

The Druidsfield 2 stone

Canmore ID 24126

Follow the same directions as if you’re going to the much overgrown, earthfast Druidsfield 01 carving. Adjacent is an upstanding block of large rock, right next to which is the flat surface of this Druidsfield 2 carving. If it’s overgrown, rummage around. You can’t miss it!

Archaeology & History

This carving and its compatriots have almost been forgotten about it seems. Buried beneath rolls of vegetation, this long flat rock covered in cup-markings seems to have played a part in some larger megalithic structure—but whatever it was is difficult to work out. As you walk around the place it gives the distinct impression that some form of tomb was once in evidence, which may have been the case. The Scottish archaeology giant Audrey Henshall is said to have found no evidence of a chambered tomb, but this may have been something smaller, less impressive.

When Mr Haggart (1888) wrote about this carving, he too thought that the carvings had been part of a tomb—this being the horizontal surface at the bottom. He wrote that,

“the one forming the floor area of the dolmen being a square-shaped boulder of diorite, having fifty cups, varying from three and a half inches to an inch in diameter, the outlines of which look as fresh as if chiselled a year or two ago.”

This indicates it had only recently been uncovered. There are lots of other archaeological remains scattered all round here, from different periods of history; but the other Druidsfield 1 and 3 carvings are found right next to each other, indicating this very spot was some site of neolithic or Bronze Age importance. An accurate excavation of the site and the adjacent Druids Circle would be worthwhile. I counted at least 44 cups on this rock when we visited last week, many of which are still quite clear.

The most recent Royal Commission (1979) briefing of the stone added nothing of relevance. They listed the site but it seems they never visited the place.

The portable bullaun-like deep-cut rock known as the Druid’s Stone is kept in private grounds nearby. When members of Scottish heritage came to visit an adjacent site a few years ago, the lady of the house told how they walked right past it without giving it any notice. “They didn’t even see it under their noses,” she said. Nowt new there!

Folklore

The carvings here were said by one of the locals to have been part of a “druid’s circle, which we played in as children, and were always told had been a special place of the druids in ancient times.”

References:

Coles, F.R., “Report on stone circles in Perthshire principally Strathearn,” in Proceedings of the Society of Antiquaries, Scotland, volume 45, 1911.
Haggart, D., “Notice of the discovery of a stone cup and cup-marked stones at Lochearnhead,” in Proceedings of the Society of Antiquaries, Scotland, volume 22, 1888.
Royal Commission on the Ancient & Historical Monuments of Scotland, Archaeological Sites and Monuments of Stirling District, Central Region, Society of Antiquaries of Scotland 1979.

Acknowledgements – Huge thanks to Messr Paul Hornby for help and use of his photos.

Druidsfield (01), Lochearnhead, Perthshire

26/03/201402/08/2019 megalithix

Cup-Marked Stone: OS Grid Reference – NN 58761 23087

Also Known as:

Canmore ID 24126

Getting Here

From Lochearnhead village going south along the main A84 road to Callander or Stirling, take the very last road on the right just as you’re going out of the village, up o Craggan and park up by St. Angus’ Church. Walk back down onto the A84, turning right and walk along for 100 yards. Then go back up into a boggy field, where you’ll notice some walling above you. Head to the top right of this, up to the edge of a garden. Hereby is a cluster of rocks in a jumble. That’s your spot!

Archaeology & History

Cup-marks along the edge and bottom of the stone

This takes a bit of finding in the undergrowth and is best checked out at the end of Winter. Once overgrown it truly takes some finding. But beneath the vegetation is a slender earthfast rock with a long ridge, a little bit like a spine, running from one end of the stone to the other. Along this topmost spinal column we find a cluster of ten cup-markings, getting smaller in size the further along the spine we travel. It’s a curious feature. At the widest end of the rock where the widest and deepest cup-marks occur, another four cups have been etched into the northeastern sloping face below the largest cups.

When we came here, the sunlight was blocked by the surrounding trees, so we were unable to see if other elements had been carved onto the stone. It is found in conjunction with two other rocks—Druidsfield 2 and 3 carvings—right next to each other, with designs of quite different visual structures, seemingly unconnected in any linear sense. There also seemed to be a possibility that this was once part of a prehistoric tomb. Later we found that both D. Haggart (1888) and Fred Coles (1911) had made similar comments, with Haggart specifically telling there to have been a collapsed tomb here in the 19th century. He may have been right. Extensive walled structures abound hereby−including one which old locals told us were remains of a Druid’s Circle, which we found close by.

Folklore

References:

Coles, F.R., “Report on stone circles in Perthshire principally Strathearn,” in Proceedings of the Society of Antiquaries, Scotland, volume 45, 1911.
Haggart, D., “Notice of the discovery of a stone cup and cup-marked stones at Lochearnhead,” in Proceedings of the Society of Antiquaries, Scotland, volume 22, 1888.

Acknowledgements – Huge thanks to Messr Paul Hornby for help and use of his photos.

Rocking Stone, Warley Moor, Halifax, West Yorkshire

09/06/201308/10/2024 megalithix

Legendary Rock: OS Grid Reference – SE 03399 30199

Also Known as:

Sleepy Lowe

Getting Here

The old rocking stone, on the right — Looking east at the stone

From Denholme, take the A6033 Hebden Bridge road up, but shortly past the great bend turn off right up the steep road towards the moorland windmills until you reach the flat dirt-tracked road, past the reservoir below. A coupla hundred yards past the track to the reservoir, take the footpath south into the tribbly grasslands and moor. A few hundred yards down you’ll note the large rock outcrop ahead of you. The rocking stone is there!

Archaeology & History

A small moorland arena with a neglected history. Many lost memories surround this site, with barely legible ruins from medieval and Victorian periods prevailing against scanty snippets of neolithic and Bronze Age rumours and remains. The rocking stone here—which moves slightly with a bit of effort—sits amidst a gathering of other large rocks, some of which have debatable cup-markings on their smoothly eroded surfaces.

Our rocking stone, resting 1350 feet (411m) above seal level, was first mentioned in John Watson’s (1775) magnum opus, who gave a quite lengthy description of the site, telling us that,

“On a common called Saltonstall-moor, is what the country people call the Rocking-stone… The height of this on the west side (which is the highest) is, as I remember, about three yards and a half. It is a large piece of rock, one end of which rests on several stones, between two of which is a pebble of a different grit, seemingly put there for a support, and so placed that it could not possibly be taken out without breaking, or removing the rocks, so that in all probability they have been laid together by art. It ought to be observed, that the stone in question, from the form and position of it, could never be a rocking stone, though it is always distinguished by that name. The true rocking stone appeared to me to lie a small distance from it, thrown off its centre. The other part of this stone is laid upon a kind of pedestal, broad at the bottom, but narrow in the middle; and round this pedestal is a passage which, from every appearance, seems to have been formed by art, but for what purpose is the question.”

Watson's 1775 drawing of the Rocking Stone — Watson’s 1775 drawing of the Rocking Stone

Watson then goes onto remark about other rocking stones in Cornwall and further afield with attendant “druid basins” on them, noting that there were also “rock basins” found here on Warley Moor, a few of which had been “worked into this rocking stone,” which he thought, “helps to prove that the Druids used it.” And although these rock basins are large and numerous over several of the rocks on this plateau, like the cup-markings that also scatter the surfaces, they would seem to be Nature’s handiwork.

Turner's 1913 drawing — Turner’s 1913 drawing

Some 60 years later when the literary thief John Crabtree (1836) plagiarized Watson’s words verbatim into his much lesser tome, it seemed obvious he’d never ventured to explore the site. But in the much more valuable historical expansion written by John Leyland around 1867, he at least visited the site and found the old stone, “still resting on its shady pedestal.” Later still, when Whiteley Turner (1913) ventured this way on one of his moorland bimbles, he added nothing more to the mythic history of these west-facing megaliths…

Folklore

Still reputed locally to have been a site used by the druids; a local newspaper account in the 1970s also told how local people thought this place to be “haunted by goblins.”

References:

Bennett, Paul, The Old Stones of Elmet, Capall Bann: Milverton 2001.
Crabtree, John, Concise History of the Parish and Vicarage of Halifax, Hartley & Walker: Halifax 1836.
Leyland, F.A., The History and Antiquities of the Parish of Halifax, by the Reverend John Watson, M.A., R.Leyland: Halifax n.d. (c.1867).
Smith, A.H., The Place-Names of the West Riding of Yorkshire – volume 3, Cambridge University Press 1961.
Turner, Whiteley, A Spring-Time Saunter round and about Bronte Lane, Halifax Courier 1913.
Watson, John, The History and Antiquities of the Parish of Halifax, T. Lowndes: London 1775.

Robin Hood’s Stone, Allerton, Liverpool, Lancashire

21/02/201319/09/2019 megalithix

Standing Stone: OS Grid Reference – SJ 3997 8638

Archaeology & History

Robin Hood's Stone (after Alfred Watkins) — Robin Hood’s Stone (after Alfred Watkins)

Similar in size and appearance to one of the cup-marked Tuilyies standing stones in Fife, Scotland, it was our old ley-hunter, Alfred Watkins, who described this stone in his Ley Hunter’s Manual (1927), along with giving us the old photograph taken by one of his mates here, which also showed the cup-and-ring carvings near the base of the stone. Are they still visible? (I’ve not been here, hence mi ignorance!) Watkins thought the cup-markings at the bottom represented some of the local leys—but unfortunately they don’t.

Folklore

Legend says that the deep grooves running down the stone were made by men sharpening arrow-heads on it (like a whetstone). There was also the usual christian Victorian fable that the stone was used by the druids and that the grooves on the stone were where the blood of their human sacrifices was channelled to the ground! The stone was also said to have some relationship with the nearby Calder Stones (which seems probable).

References:

Cowell, Ron, The Calderstones – A Prehistoric Tomb in Liverpool, Merseyside Archaeological Trust 1984.
Watkins, Alfred, The Ley Hunter’s Manual, London 1927.

Links:

Mike Royden’s Local History Pages – Robin Hood’s Stone

Healey Stone Circles, Masham, North Yorkshire

07/11/201228/09/2019 megalithix

Stone Circles (destroyed): OS Grid Reference – SE 170 810

Archaeology & History

I was hoping to get a Northern Antiquarian team to explore this arena before moving to Scotland, as I lived in hope that we might uncover some remains of an important cluster of megalithic rings in this quiet North Yorkshire area — but we didn’t manage to get here. So this short profile is one based purely on texts.

A mile east of the standing stone and impressive cup-and-ring carvings of West Agra, was once to be found several stone circles — according to John Fisher (1865), who told us about them in his magnum opus on the history of the region. Not to be confused with the giant Druid’s Temple a couple of miles south, Fisher was contextualizing them with the “huge circles of upright stones” which our great heathen ancestors built. Although he made some mistakes trying to link the local place-names with these stone circles (a common pastime of Victorian writers), his remarks still make interesting reading. He told that,

“In this parish there are places which fully answer to this description, as well in situation and appearance, as in the names which they still bear. I refer more especially to Healey-Baals, Beldin Gill, and Baal Hill, which latter place is situate either upon or near to the range of hills known by the name of Healey-Baals. The very name of Baal-Hill, without reference to its appearance or locality, indicates that the place is a hill dedicated to the worship of the heathen god Baal; and the name Healey-Baals, according to the interpretation which I put upon these words, is, if possible, still more conclusive of the matter. I take it that the name of Healey is derived from Heil, holy or sacred, and ley, land consisting of fallow-ground, pastures, or meadows. If, therefore, I am right in my interpretation of the name of Healey, then Healey-Baals means simply land sacred to Baal. This supposition is strengthened by the circumstance of circles of upright stones having recently existed near to the place, and from ancient relics which have been found within the parish, and at but a short distance from Healey and Healey-Baals, which are supposed to have been used in the mystical rites of the Druids or priests of Britain, for at least antiquaries can assign no other use to them…”

There are very few other references I can find that tell of these lost stone circles. Edmund Bogg (1906) mentioned them briefly, saying that between Fearby and the hamlet of Healey a mile west, “there were formerly circles of upright stones and other relics suggestive of druidical origin.” But there’s little more.

In exploring the local field-names we find that three of them here carried the name “Standing Stones” – which seems to tell us where once we could find these old stones. It may be possible that some of the stones were removed into the hedgerows at the sides of the fields.

Folklore

Fisher told of the local tradition of quarterly fire ceremonies close by, which he thought may have related to religious practices at the stone circles, telling:

“There are traditions, too, which have been handed down to us, to the effect that the heathen custom of making feasts and Baal-fires (which although unknown to the persons making them, were in truth so made in honour of Baal) have been continued until very recent times in this district — and especially in Nidderdale — the remembrance of which is transmitted to us in the annual feast which is still held at Healey.”

References:

Bogg, Edmund, Richmondshire and the Vale of Mowbray, James Miles: Leeds 1906.
Cunliffe-Lister, Susan, Days of Yore, privately printed: Bath 1978.
Fisher, John, The History and Antiquities of Masham and Mashamshire, Simpkin Marshall: London 1865.
Smith, A.H., The Place-Names of the North Riding of Yorkshire, Cambridge University Press 1928.

White Stane of Tam Baird, Dollar, Clackmannanshire

05/10/201203/07/2019 megalithix

Legendary Rock: OS Grid Reference – NS 94135 99110

Also Known as:

Canmore ID 48293
Tom Baird’s Stone
White Stone of Tombaird

Getting Here

White Stone Tambaird025 — The White Stane of Tam Baird

Very troublesome for so little a stone. But to the nutters or climbers who enjoy a good bimble: if you’re coming on the A91 from Tillycoultry take the dirt-track up to Harviestoun, but if you’re coming from Dollar, take the dirt-track up past Belmont House – either way, keep walking till you get to Kennel Cottage. Walk past here and into the woods, then follow the burn (stream) uphill. It’s a steep climb, with waterfalls and mossy rocks. Once out of the woodland, keep following the stream. Several hundred yards uphill, you’ll pass a large rounded hillock on your left. Keep walking up the stream for another 200 yards, then walk to the right of the stream for about 100 yards. You’re damn close!

Archaeology & History

White Stone Tam Baird 1819map — White Stane on the 1819 map

An obscure and little known site outside of the Ochils region, this stone seems to have been described for the first time in 1769 – though local people would obviously have known of its presence and mythic history centuries before this. It was then shown on the 1819 Plan of The Estates of Harviestoun and Castle Campbell, as shown here. The White Stane is a rounded quartz block about four feet long in the grasses, laid down and hard to find, it would have been impressive had it stood upright – which it may have done in ages not so long ago – in which case we would have had a shining standing stone on the edge of the steep slope halfway up the mountain. A curious ‘D’-shaped carving that seems to be etched on the top of the rock may simply be one of Nature’s simulacra.

White Stone Tambaird027 — The White Stane, looking south

When I arrived at the stone – after taking a typically circuitous bimble up the hillsides, and passing a variety of archaeological relics on the slopes east of the burn – the view was outstanding, looking some 60 miles south into the distant peaks of the Scottish Lowlands, with the sun casting itself over the entire landscape. The quartz rock by my side was gleaming brightly in the fresh daylight. Sitting down by its side, the cold wind cutting over us, a quietude befell the place and, and as I relaxed by its side, fell into a sleep for an hour or so. All was quiet and still in both mind and heart at the stone – then when I came round, I realised the sun was going down and thought it best to get off the mountains before dark!

In Angus Watson’s (1995) survey he told us,

“The 1860 OS Name Book says this is something of a mixture of whinstone and white marble, that the local tradition was that it had been erected to commemorate a battle between Wallace and the English, and that there was “no doubt whatsoever” that it was ‘druidical’!”

Watson also informs us that the name of the rock – Tom baird – is from the Gaelic, meaning the “bard’s knoll”. However, Bruce Baillie (1998) would have it that the The White Stone of Tam Baird,

“has possibly been derived from the Gaelic Tam a Bhaird, ‘the knoll of the enclosure.’”

And there is a large five-sided enclosure on the ridge of Dollar Hill, but that’s quite some distance away and would have little bearing on the naming of this quartz stone.

References:

Baillie, Bruce, History of Dollar, DMT: Dollar 1998.
Watson, Angus, The Ochils: Placenames, History, Tradition, PKDC: Perth 1995.

Acknowledgements: Huge thanks to Marion Woolley for directing us to the 1819 Estate map!

Sithean Mor, Shian, Iona

13/12/201125/06/2019 megalithix

Cairn Circle (destroyed): OS Grid Reference – NM 2721 2371

Also Known as:

Angel Hill
Cnoc nar-aimgeal
Sithean More

Archaeology & History

There have long been rumours of stone circles on the druid’s isle of Iona, but many are dismissed as little more than errors on behalf of antiquarians, or false descriptions of hut circles and settlement remains. The stone circle of Sithean Mor however, does seem to have existed until only a century or two ago. It was first mentioned by the great traveller, Thomas Pennant (1776), who visited Iona more than once. He told us:

“On my return I saw, on the right hand, on a small hill, a small circle of stones, and a little cairn in the middle, evidently druidical, but called the hill of the angels, Cnoc nar-aimgeal; from a tradition that the holy man had there a conference with those celestial beings soon after his arrival. Bishop Pocock informed me that the natives were accustomed to bring their horses to this circle at the feast of St. Michael, and to course round it. I conjecture that this usage originated from the custom of blessing the horses in the days of superstition, when the priest and the holy-water pot were called in: but in latter times the horses are still assembled, but the reason forgotten.”

Site of the Sithean Mor on the 1881 OS-map

The day of the “feast of St. Michael” that Pennant mentioned was our indigenous heathen New Year, or Halloween, now usurped and misrepresented by countless plastic pagans and christians alike. It would appear from Pennant’s description that the circle in question was more likely a cairn circle. The fact that the heathen islanders celebrated annual rites here at Samhain, strongly implies there was once a hero-myth and a creation myth in evidence, but I am unaware of any remaining tales that may help confirm this. The coming of St. Columba may be responsible for this lack of oral tradition.

More than a century after Pennant’s visit here, the ring of stones had been destroyed. We know this from the description given by Archie MacMillan (1898) in his fine text on the antiquities of Iona, where he said,

“Angel Hill, called in the vernacular Sithean More. There was, not so very long ago, a circle of standing stones on the top of this hillock. They have been used for other purposes.”

Folklore

The most commonly recited tale of this grassy rise is that when St. Columba brought christianity to the island, he communed here with the angels. This is a simple displacement tale: of a new faith replacing an older one. The old name of the hill, Sithean Mor, tells that the littlepeople or fairy folk once held influence here.

References:

Cumming, C.F.G., In the Hebrides, Chatto & Windus: London 1883.
MacMillan, Archibald, Iona: Its History and Antiquities, Houlston & Sons: London 1898.
Pennant, Thomas, A Tour in Scotland, 1772 – Part 1, Benjamin White: London 1776.

Dull Cross, Aberfeldy, Perthshire

14/08/201102/08/2019 megalithix

Cross: OS Grid Reference – NN 80710 49136

Also Known as:

Cross of Dull

Getting Here

From Aberfeldy, take the B846 road over the river bridge, past Weem, a couple of miles down the valley until you see the small road on the right which leads up to the ancient hamlet of Dull. Go up and round the corner until you reach the centre of the village; and here the road turns back downhill. At this point, right by the roadside, entrapped within old railings, you’ll see the Cross of Dull.

Archaeology & History

Standing more than three feet tall, the remains of this old cross with one of its extended arms broke off in previous centuries, was one of three such monuments that used to stand in the valley. This and its associates were, according to christian legend, placed as markers at an ancient centre of christian learning at Dull around the time of Adamnam (who died in Glen Lyon in 704 AD). The area was said to be an early druid college, which was later incorporated into early christian teachings. Hilary Wheater (1981) also told that in previous centuries, if anyone fell foul of the law,

“Within the boundaries of these crosses debtors, offenders or miscreants were protected from retribution. One of the crosses stands in the centre of Dull village to this day, having been used as a market cross in more recent times, and the other two, having been stolen for use as gateposts during the (19th) century, were placed in the old kirk at Weem for safety.”

References:

Stuart, John, The Sculptured Stones of Scotland, Aberdeen 1856.
Wheater, Hilary, Aberfeldy to Glenlyon, Appin Publications: Aberfeldy 1981.

St Austin’s Stone, High Hunsley, East Yorkshire

26/07/201128/08/2019 megalithix

Legendary Rock: OS Grid Reference – SE 93360 34443

Also known as:

St. Augustine’s Stone
St Austin’s Rock

Folklore

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.”

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-lore Concerning 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.

Links:

St. Austin’s Stone (and Well) on “Yorkshire’s Holy Wells” website

Bedd y Cawr, Llanymynech, Montgomeryshire

25/06/201119/10/2019 megalithix

Chambered Cairn (destroyed): OS Grid Reference – SJ 266 223

Also Known as:

Llanymynych Hill
Llech y Wydhon

Bedd y Cawr 1835 — Scruffy 1835 ground plan of the lost tomb

Archaeology & History

An exact grid-reference for this once-impressive chambered tomb is difficult as “nothing remains of this site at the present day” (Daniel 1950) and the majority of the hilltop itself (a prehistoric hillfort no less), has been turned into one of those awful golf courses which are still spreading like cancer over our ancient hills. It was obviously very close to the Shropshire border, as the folklorist Charlotte Burne (1853) said the grave was “on the Shropshire side of Llanymynech Hill,” perhaps placing it in the township of Pant. But traditionally it remains within Llanymynech, within and near the top of the huge hillfort and east of Offa’s Dyke.

The old tomb was mentioned in an early letter of the great druid revivalist, Edward Lhwyd, who left us with the old ground-plan, reproduced above; and based on Lhwyd’s drawing and early narratives, Glyn Daniel (1950) thought the site “was perhaps a gallery grave”. The best description we have of Bedd y Cawy was penned by John Fewtrell (1878) in his essay on the local parish in which he told:

“This interesting relic of antiquity stood on the north-eastern end of the hill. It was formed of four upright stones, on the top of which was placed a flat slab measuring 7ft by 6ft, and 18 in thickness. It is known by the name “Bedd-y-Cawr” (the Giant’s grave). The British name appears to support the theory that the cromlech is a burying place, and not an altar devoted to religious purposes. The word is derived probably from the Welsh cromen, a roof, or vault, and lech, a stone, meaning a vault formed by a slab supported upon uprights ; or, according to some, ” the inclining flat stone”. Rowlands derives it from the Hebrew cærem-luach, “a devoted stone”, but this is far-fetched for a word or name in common use among our British forefathers. Many regard the cromlech as a distinct species of monument, differing from either a dolmen or a cairn.

“When the covering of stones or earth has been removed by the improving agriculturist, the great blocks which form the monolithic skeleton of the mound and its chamber usually defy the resources at his command. As the skeleton implies the previous existence of the organised body of which it formed the framework, so, upon this theory, the existence of a ‘ cromlech ‘ implies the previous existence of the chambered tumulus of which it had formed the internal framework. Sepulchral tumuli were formerly classified according to their external configuration or internal construction; but more extended and critical observation has shown that mere variations of form afford no clue to the relative antiquity of the structures. But as it has always been the custom of the prehistoric races to bury with their dead objects in common use at the time of their interment, such as implements, weapons, and personal ornaments, we have in these the means of assigning the period of the deposit relatively to the Stone, Bronze, or Iron age.” Sometimes no traces whatever of human remains are found in the chamber. Search was made to some depth in this cromlech, but nothing was found.”

In Fewtrell’s same essay he also described another megalithic site (also destroyed) on the southwestern part of the Llanymynech Hill, where,

“stood two rows of flat stones, parallel, 6 feet asunder, and 36 in length. A tradition exists which states that in digging near this place a Druid’s cell was discovered, but of what shape or size it does not relate. There were a number of human bones and teeth in a state of good preservation also discovered. In digging between the parallel rows a stratum of red earth was found, about an inch thick.”

Folklore

As the name of this old tomb tells, it was once reputed as “the Grave of the Giant”, but in Charlotte Burne’s huge work on the folklore of Shropshire (volume 1), she told it to be the tomb of his lady:

‘The Giant’s Grave’ is the name given to a mound on the Shropshire side of Llanymynech Hill, where once was a cromlech, now destroyed. The story goes that a giant buried his wife there, with a golden circlet round her neck, and many a vain attempt has been made by covetous persons to find it, undeterred by the fate which tradition says overtook three brothers, who overturned the capstone of the cromlech, and were visited by sudden death immediately afterwards.”

There is also a legendary cave beneath Llanymynech Hill which have long been regarded as the above of goblins and faerie folk. More of this will be told in the profile for the hillfort itself.

References:

Burne, Charlotte Sophia (ed.), Shropshire Folk-lore, Trubner: London 1853.
Daniel, Glyn E., The Prehistoric Chamber Tombs of England and Wales, Cambridge University Press 1950.
Fewtrell, John, “Parochial History of Llanymynech,” in Collections Historical & Archaeological Relating to Montgomeryshire, volume 11, 1878.
Wynne, W.W.E., “Letters of E. Lhwyd,” in Archaeologia Cambrensis, vol.3, 1848.