Tag: folk memory

Killiesmont, Keith, Moray

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Cup-Marked Stone (destroyed):  OS Grid Reference – NJ 4124 5308

Archaeology & History

Diagonally across the road from Killiesmont, about a hundred yards up the sloping field on “a piece of ground called the Helliman Rig,” could once be seen a large flat stone with cup-markings on its surface.  Walter Gregor (1881) told that,

“It lay on the top of a rising ground, and commanded a very wide view of the country, stretching for many miles over the hills of Banff and Moray.  In a part of it the rock–a kind of slate–came to the surface.  In the rock were cut out nine cups in three rows.”

The carving was earlier described in one of the Topographical Gazetteers of Scotland (1848) where its story is bound up with local tradition and folklore of the land where it lie.  There it was described as being “a flat circular stone of about 8 feet in diameter, in which there are a number of holes, but for what purpose tradition is silent.”  Subsequently the local historian J.F.S. Gordon (1880) talked of this “large flat circular Stone, of about 8 feet in diameter, in which there was a number of half-pierced holes…. It was too large for a Quern or even a Millstone; and its purpose remained an enigma.”

The stone came to light when a local farmer was digging in the field and, “at the upper end of the Rig, there was found a rude Cist among a heap of stones, which contained ashes.”  The cup-marked stone was “turned up” at the same time.  It has sadly been destroyed—along with the associated cairn that probably had some relationship with the carving.  Prehistoric tombs and rock art are frequent bedfellows and it seems likely that the equation occurred here.  But the location of the site had some fascinating local lore told of it…

Folklore

The location of this carved stone in the field called ‘Helliman Rig’, was also known as the Guidman’s Croft or the Gi’en Rig.  This was a portion of land that was never to be touched or ploughed as it was “given or appropriated…to the sole use of the devil, in order to propitiate the good services of that malign being.”  This devilish tradition superseded the earlier faith of it being a place set aside for the fairy folk and their allies—nature spirits no less.  And it’s a tradition found in many places across Scotland and elsewhere, as the account in the Scottish Gazetteer told :

“Like other crofts of this description in Scotland, the present remained long uncultivated, in spite of the spread of intelligence (pedantic bastard! PB).  The first attempt to reclaim it was made not more than 50 years since, when a farmer endeavoured to improve it; but, by an accidental circumstance, it happened that no sooner had the plough entered the ground than one of the oxen dropped down dead. Taking this as an irrefragable proof of the indignation of its supernatural proprietor, the peasant desisted, and it remained untilled till it came into the possession of the present occupant…”

This of course fortified the old folklore in the eyes of local people.  I’ve found that even up to recent times, such folklore is still held quite seriously by some of the old folk in the mountain villages and hamlets.

References:

  1. Anon, The Topographical, Statistical and Historical Gazetteer of Scotland – volume 2, A. Fullarton: Edinburgh 1848.
  2. Gregor, Walter, Notes on the Folk-lore of the Northeast of Scotland, Folklore Society: London 1881.
  3. Gordon, J.F.S.,  The Book of the Chronicles of Keith, Grange, Ruthven, Cairney and Botriphnie, Robert Forrester: Glasgow 1880.

© Paul Bennett, The Northern Antiquarian

Adam’s Well, Colinton, Edinburgh, Midlothian

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Healing Well:  OS Grid Reference – NT 225 691

Archaeology & History

Unlike the Adam’s Well in Kent, deep daan saaaf, this northern site of the same name is not only long lost, but we can find no traditions relating it either—something of an oddity for these northern climes.  It could once be found in the open meadows east of Colinton, near where now the Redford Barracks exist and was a puzzle to the regional historian Stuart Harris (1996), who could find no early accounts of the site.  Although its name may relate to a local man called Adam, there are other examples of wells with this name from Kent to Scotland: the Kent example is deemed as an authentic holy well, whilst examples in Yorkshire and those in southern Scotland relate to the waters themselves being known as ‘Adam’s Ale’ or Adam’s Wine’—an old nickname for water itself!

References:

  1. Bennett, Paul, Ancient and Holy Wells of Edinburgh, TNA: Alva 2017.
  2. Harris, Stuart, The Place-Names of Edinburgh: Their Origins and History, Gordon Wright: Edinburgh 1996.

© Paul Bennett, The Northern Antiquarian


Brimham Rocks Circle, Summerbridge, North Yorkshire

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Stone Circle:  OS Grid Reference – SE 2056 6507

Archaeology & History

Druid's Circle on 1854 map
Druid’s Circle on 1854 map

A site that was illustrated by the early Ordnance Survey lads between the haunted Boggart Crag and Brimham Rocks to the south, I haven’t thoroughly explored this area so don’t know if anything at all remains of what was described.  It may or may not have been an early folly.  The earliest reference to this missing circle comes from Mr Hayman Rooke’s (1787) essay on the Brimham Rocks complex in Archaeologia journal.  Described in context with other prehistoric remains in the locale, Mr Rooke said,

“About a quarter of a mile further to the west (of Brimham Rocks) is a Druid circle, with a vallum of earth and stones, thirty feet diameter. It is exactly of the same construction as those on Stanton Moor, in the Peak of Derbyshire. There are likewise several small tumuli. Thirteen of them are ranged in a kind of circle, the largest not above eighteen feet in diameter. They are formed of earth and large stones. Two of these I opened; towards the bottom the effects of fire appeared on the stones; and ashes were scattered about, but there were no urns to be found.”

This description was echoed a few years later by Ely Hargrove (1809) and reiterated by Godfrey Higgins (1829) in his work on the Druids, but neither authors added anything new (strongly implying they never actually saw this ‘circle’).  The last description I’ve found of the site is in Mr Speight’s (1906) survey — which gives the reality of the site considerably more credence!  He told us:

“About 80 yards west of the Cannon Rock is a large tumulus, and about 300 yards still further is a Druid’s Circle, thirty feet in diameter, mentioned by Hargrove in 1809.”

But that’s it!  Nowt else!  It would seem from Hooke’s initial writing, that we are perhaps looking at a lost cairn circle in this locale, but until someone finds it we will never know for sure.

Intriguingly, there are a number of other prehistoric remains not far from this seemingly lost ‘circle’.  There’s a large standing stone not far away on Standing Stone Hill a half-mile south (kinda gives the game away really, dunnit!?) which I first saw as a kid; some cup-and-ring stones nearby; and the seemingly lost tumuli of Graffa Plain, southeast of Brimham Rocks, showing that prehistoric folk were up to the usual tricks nearby.  But the ‘circle’ is seemingly lost.  Is there anyone out there who knows anything more about yet another one of Yorkshire’s lost stone circles?  More information about the circle or the tombs would be very welcome!

References:

  1. Hargrove, Ely, The History of the Castle, Town and Forest of Knaresborough, Hargrove & Sons: Knaresborough 1809.
  2. Higgins, Godfrey, The Celtic Druids, R. Hunter: London 1829.
  3. Rooke, Hayman, “Some Account of the Brimham Rocks in Yorkshire,” in Archaeologia journal, volume 8, 1787.
  4. Speight, Harry, Upper Nidderdale, with the Forest of Knaresborough, Elliot Stock: London 1906.

© Paul Bennett, The Northern Antiquarian