heritage – Page 42

Witch’s Stane, Craigie, Ayrshire

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Legendary Rock (destroyed): OS Grid Reference – NS 4268 3231

Also Known as:

Canmore ID 42851
White Stane
Witches’ Stone

Archaeology & History

It is difficult to assess the precise nature of this megalithic site, sadly destroyed some two hundred years ago. The Royal Commission thinks it may have been a rocking stone, but the legend said of it indicates it to have been associated with a giant prehistoric cairn, although nothing remains nowadays. The site was mentioned briefly in James Patterson’s (1863) huge work on the townships of Ayrshire, where he described the site as “standing upright” and “being in a field on Lodgehouse Farm,” near the village church.

“It stood on three stones, so high that a man could crawl under. It was blasted in 1819 to build houses. The farmer’s wife, it is said, took some antipathy to it, and would not give her husband rest until he consented to have it removed. A person of the name of Jamieson, and an assistant, were employed to blast it, which was accordingly done. When broken up, it filled twenty-four carts. Such was the feeling of sacrilege occasioned by the removal of the stone, that it was observed the farmer’s wife became blind, and continued so for eight years, when she died. Jamieson, who blasted it, never did well afterwards. He drank and went to ruin.”

Serves them right! Additional lore gained from a local lady in the 1870s has one of those all-too-familiar elements to it, speaking of something more substantive.

Folklore

When Archibald Adamson (1875) wrote his fine work on the history of Kilmarnock and district, folklore elements more typical of the Cailleach—whose legends abound in our more northern climes—seemed to have been attached to this missing site. It is worth telling in full:

“After partaking of refreshments in the village inn, and indulging in a chat with the landlord, I retraced my steps to the highway, and in doing so got into conversation with an old lady who was very loquacious and well versed in the lore of the district. Amongst other things, she informed me that once on a time the church of Craigie had a narrow escape of being destroyed by a witch who had taken umbrage at it. It seems that the hag selected a large stone, and having placed it in her apron, flew with it in the direction of the building with the intention of dropping it upon its roof. Her design, however, was frustrated by the breaking of her apron strings, for, upon nearing the object of her spleen, they gave way, and the stone fell with a crash that shook the earth. This accident seemingly so disheartened the carlin that she abandoned the destructive idea and allowed her burden to lie where it fell. The boulder lay in a field near the churchyard wall, and was known as “The White Stane.” It was long regarded with superstitious awe by many; but the farmer on whose ground it lay being of a practical turn of mind, looked upon it with an eye to utility, and had it blasted for building purposes. Strange to relate, when broken up the debris filled twenty-five carts–a circumstance that would lead one to suppose that the witch must have been very muscular, and must have worn a very large apron.”

It is most likely that the witch in this legend originally set off from the Witch’s Knowe, more than 500 yards to the west of the church (and still untouched, despite the mess of the quarrying immediately adjacent). Any further information on this missing site would be greatly appreciated.

References:

Adamson, Archibald S., Rambles round Kilmarnock, T. Stevenson: Kilmarnock 1875.
Paterson, James, History of the Counties of Ayr and Wigton – volume 1, James Stillie: Edinburgh 1863.

Culhawk Hill, Kirriemuir, Angus

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Stone Circle: OS Grid Reference – NO 3530 5620

Also Known as:

Canmore ID 32209

Getting Here

The largest stone in the ring

From Kirriemuir central, head up the Kinnordy road, going straight across the main road and continuing past the Kinnordy turn-off for just over a mile towards Mearns, stopping where a small copse of trees appears on your left. From here, walk along the track to the west. It goes gradually uphill, cutting through a small cleft with a hillfort on the north and a cairn circle on the south until, ⅔-mile along, you reach the moorland. Keep going on the same path for another ½-mile west where the grasslands level out. Here, on the flat bit between the two hills, a small incomplete ring of stones lives, with one stone sticking out. You’ll find it!

Archaeology & History

This is a curious site on several levels—not least, that its definition as a ‘stone circle’ is a fragile one; although to be honest, we do find here a large unfinished arc of stones in what looks like either an unfinished ring, or a deliberately constructed large arc. But you won’t find it in the standard megalithic gazetteers of Burl, Barnatt or Thom as it was only relocated in the 1980s by local researchers Sherriff and MacKnight. (1985) They didn’t have much to say about it either, simply telling that they’d found,

“A stone setting representing the remains of either a denuded cairn or a stone circle lies in the saddle between Culhawk Hill and Castle Hill. One erect and 4 prone boulders describe a portion of a roughly circular site some 10m in diameter.”

Arc of fallen stones, looking NE

Faint low ring, looking W

This is roughly the gist of it, with the largest and most prominent of the stones—barely three feet tall—standing on the western side (this is the stone which draws your attention – otherwise you’d never even notice it). The rest of the stones seem to have been knocked down some time ago. A barely discernible embankment constructed around the edge of the ring can be seen around the northern side. It seems unlikely that it was a cairn, as no inner piles of stones were in evidence when we visited the site. It may be a large hut circle. But in truth it could do with an excavation so that we can suss out its exact nature. Beneath the grasses we found an additional stone to those counted by Sherriff & MacKnight; but more intriguing is what Frank Mercer and I found before we even reached the small circle….

Trackway leading to the circle

More visibly distinct than the ring itself were two artificial raised embankments, running parallel with each other 3-4 yards apart. The raised edges of these embankments were about a yard across, on both sides, with the inner area slightly lower than the outlying natural background. These distinct linear earthworks are, quite simply, an early medieval or prehistoric trackway—and it leads directly into the circle! It’s quite unmistakable and is clearly visible as it drops down the slope to the south and away into the fields below. Sadly when we found it last week, darkness was falling and so we didn’t trace the trackway any further. But the most notable thing was that it stopped at the circle and did not continue on its northern side, implying that it was constructed with the circle as its deliberate focal point. The trackway and its embankments are roughly the same size as other recognized prehistoric routes, such as Elkington’s Track on Ilkley Moor and the other ancient causeway that runs past the prehistoric ring known as Roms Law.

Regarding the ring of stones: unless you’re a real megalith fanatic, you’ll probably be disappointed by what you see here. It’s a bittova long wander to something that may once have been just a hut circle, but the avenue leading up to it is something else – and much more intriguing!

References:

Sherriff, John R. & MacKnight, O., “Culhawk Hill (Kirriemuir p): Stone Setting,” in Discovery & Excavation Scotland, 1985.

Acknowledgements: Thanks as always to Nina Harris and Frank Mercer; and to Paul Hornby for use of his photos.

St. Murdoch’s Well, Brechin, Angus

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Holy Well: OS Grid Reference – NO 5840 5682

Also Known as:

Canmore ID 34760

Location of the Well

Getting Here

The well is situated at the roadside on a grassed area at West Drum Cottages, to the east of the minor road from Hillhead of Burghill to Westerton of Aldbar, south of Brechin. The spring issues into a small circular pool, which drains as a burn southwards.

Archaeology & History

James Murray Mackinlay wrote in 1904:

“Murdoch – probably the St Mordouch invoked among the martyrs of the Dunkeld Litany……if we may believe Dempster [Thomas Dempster, 1579-1625 – Historia Ecclesiastica Gentis Scotarum, “Ecclesiastical History of the Scottish Nation.” Bologna 1627], who says that he was a hermit, and had a humble cell near a certain lake in Argyll, his cell being called Kilmurdah. Dempster further says that there was a life of the saint in nine lections, and that the events narrated in it were depicted on the walls of his cell. He is described as the last of the bards, and is said to have lived about 800 a.d.”

Dom Michael Barrett described Murdoch as a bishop, and wrote further in 1919 :

“No very reliable particulars can be ascertained as to the life of this saint. Traces of the honour shown to him are to be found in Forfarshire, the district which seems to have been the scene of his missionary labours. At Ethie, in the parish of Inverkeilor, in that county, are the remains of an ancient church and burial-ground which bear his name.”

Near Ethiebeaton, in the parish of Monifieth, are traces of an old church which goes by the name of ‘Chapel Dockie’. This is believed to be another dedication in honour of St. Murdoch.”

Murdoch may be an anglicisation of either Muireadhach, now Murray, or Muircheartach, which is now Murtough. Murdoch’s Saint’s day is 2nd September, but 5th October and 23rd December have also been given. And Barrett also writes of a Saint Moroc, who, if what Mackinlay writes is correct, may be the same person as St Murdoch.

Looking into the waters

The clear waters of the well

The spring was flowing strongly on the sunny February day of my visit, but its neat appearance gives no idea of it being a Saint’s Well to the passing traveller, who would probably think it to be just a pleasant water feature of the garden of the adjacent house. Perhaps there should be some representations made to the local tourist office for a sign to be placed by the well.

A mile or so to the north, hiding at the edge of a small copse of trees, is the little known holy well of St. Ouret.

References:

Barrett, Dom Michael, A Calendar of Scottish Saints, Abbey Press, Fort Augustus 1919.
Forbes, Alexander Penrose, Kalendars of Scottish Saints, Edmonston and Douglas, Edinburgh 1872.
Mackinlay, James Murray, Influence of the Pre-Reformation Church on Scottish Place-Names, William Blackwood and Sons, Edinburgh & London 1904.

St. Mary’s Well, Lethnot, Edzell, Angus

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Holy Well: OS Grid Reference — NO 5425 6814

Also Known as:

Canmore ID 35005

Getting Here

Turn left in Kirkton of Menmuir towards Bridgend past the giant hillfort and rock art of White Caterthun, cross the Bridge of Lethnot, and continue to the holiday caravan park at Drumcairn, where you can park up. Walk along the farm track on the south side of the caravan park and enter the field through the steel gate, and keep walking along the edge of the field until you come to the spring below the old manse.

Archaeology and History

In the Ordnance Survey’s Name Book of 1857, the well is described as:

‘…a spring emitting from the foot of a natural bank. There is no built-up well about it.’

Andrew Jervise (1882) writes in his History and Traditions of the Land of the Lindsays,

“…the Blessed Virgin was patron of Lethnot, and, during the incumbency of the late Mr Symers, several votive offerings, consisting of pieces of silver money, were found in the fountain near the church, which still bears the name of St.Mary’s Well…”

W.J Watson in his classic The Celtic Place Names of Scotland:

“..in Forfarshire is Navar, now Lethnot and Navar (the parish in which the Well stands)..the first part is doubtless nemed…”

Watson defines ‘nemed‘ as a derivative of nemeton – “a sacred place”, or “an institution originally pagan, taken over by the Church.”

C.P. Will, writes of the parish of Lethnot and Navar, in which the well stands:

Heifers drinking the holy waters

Site on the 1865 map

“..they record the existence here of an early settlement of the Celtic Christian church…Lethnot means Half-churchland, one portion of it, or as we might now say, one of two glebes…while Navar is Churchland-head, the top or extreme part of it, or Glebe-land. The two are complementary as to situation… Ultimately each had its parish church, the buildings being less than a mile apart and in full view one from the other, The “nemet” appearing in both names was a pagan shrine and, as such spots were commonly taken over by the Church on the advent of Christianity, the subsequent Gaelic neimheadh and neimhead came to mean a church site with the lands belonging to the church, latterly accepted as equivalent to glebe.”

On the day of my field visit, the field in which the spring flows was occupied by skittish cattle who spent their time drinking, so I didn’t get close up to it, but it appears that any housing to the spring has been removed.

Visible to the south are the hillforts of White and Brown Caterthun; and 1¾ miles south east of St Mary’s Well, on the southern slope of the Brown Caterthun is the site of the Hermitage Notre Domine Maria de Kilgery, while its sub chapel and adjoining Lady Well of Chapelton in Menmuir are 2¾ miles away to the south-east, which may suggest a pre-Christian ritual landscape dedicated to one of the Earth goddesses.

References:

Jervise, Andrew, The History and Traditions of the Land of The Lindsays in Angus and Mearns, David Douglas: Edinburgh 1882
Jervise, Andrew, “Notices of the Localities of the Sculptured Stone Monuments at St Vigeans, Inchbrayoch, Pitmuies, and Menmuir, in Angus and of Fordoun in the Mearns – part IV,” in Proceedings Society of Antiquaries of Scotland, volume 2, 1855-56.
Watson, William J., The History of the Celtic Place Names of Scotland, Birlinn: Edinburgh 2004.
Will, C.P., Place Names of Northeast Angus, privately printed: Edzell 1963.

St. Ouret’s Well, Brechin, Angus

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Holy Well: OS Grid Reference – NO 5869 5904

Getting Here

‘

Travel north towards Brechin on the B9134, and cross the River South Esk at Stannochy Bridge. Immediately after crossing the bridge, go through the double tubular steel gates to your right, descend the steep slope and walk along the boundary fence dividing the riverside field from the sloping woodland until you reach a tubular steel pedestrian gate. Go through this gate, over the burn and keep walking 150 yards or so to the right and St. Ouret’s Well is seen near the top of the slope.

Archaeology & History

Alexander Penrose Forbes, Bishop of Brechin wrote in 1872 :

“Ouret – Close to Brechin, on the north bank of the Esk, near the Stannochy Bridge, is S.Ouret’s Well.”

The spring flows south into a burn then into the river South Esk

Perusal of the 25″ OS map of 1865 shows an enclosure marked ‘spring’ with a short pathway to the north-east, as the only water feature answering the written description. My field visit just over a century and a half later found a spring issuing at that point from the embankment, with the remains of old rough stone walling on either side of the spring. There was no sign of the pathway. The walling around an otherwise unremarkable spring located away from habitation would imply to me that this is the Saint’s Well.

As the good Bishop mentions the Well as the last entry in the Auctaria of his 1872 book—an afterthought as you will—it seems reasonable that the knowledge of St. Ouret and his well may have been at that time on the point of oblivion. The well is not noted as such by the earlier Ordnance Survey map, nor can I find his name in any other of the hagiographies at my disposal.

Intriguingly, ‘Ouret’ is a modern Basque surname, and while it is tempting to think of a Basque Holy Man walking the Pictland, the name is more likely a transliteration into Scots from a now lost Pictish or Gaelic name. There is a mysterious ‘Uoret’ named in the inscription (as interpreted by Elisabeth Okasha) ‘DROSTEN : IRE UORET [E]TT FORCUS’ on the Drosten Stone at St Vigeans, who may be our saint, but this Uoret has been interpreted by Thomas Clancy as the Pictish King Uurad, son of Bargoit, who ruled from 839 to 842. I know of no reference as to where Forbes obtained his information on Ouret or his well, but is it reasonable to hypothesise that the information was passed to him orally and what he wrote down as ‘Ouret’ may have been meant to be the very similar sounding ‘Uoret’? Or alternately was King Uurad subjected to local canonisation as St Uoret/Ouret after his death? Can anyone add more?

A mile or so south of here is the holy well of St. Murdoch.

References:

Forbes, Alexander Penrose, Kalendars of Scottish Saints, Edmonston and Douglas: Edinburgh 1872.
Dwelly, Edward, Gaelic – English Dictionary, Garmin Publications: Glasgow 1988

Templelands, Auchterhouse, Angus

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Stone Circle (destroyed): OS Grid Reference – NO 355 360

Also Known as:

Canmore ID 31855

Archaeology & History

In Mason Inglis’ (1888) fascinating history of the village of Auchterhouse, he describes a number of prehistoric antiquarian remains—some destroyed, others still in place. But this old ring of stones is another of our ancient monuments that has fallen in the wake of the Industrialists with their ‘progress’ and ecocide. Mr Inglis told,

“South of the Templelands another group of these mysterious circular stone relics of pagan times at one time stood, and was also held in much regard, and recognized as an ancient place of worship. This group, however, unfortunately was demolished during excavations for railway purposes.”

He goes on to describe the finding of other prehistoric tombs and “unhewn slabs…in regular rows and at equal distances apart” in the same area. It seems that many of these have also been destroyed.

References:

Inglis, W. Mason, Annals of an Angus Parish, John Leng: Dundee 1888.

Tods Stone, Monifieth, Angus

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Standing Stone (destroyed): OS Grid Reference – NO 486 339?

Archaeology & History

The only reference I can find about this site is in A.J. Warden’s (1880) massive survey of the county of Angus—previously called ‘Forfarshire’—where, in his discussion of the hillforts of the area, he told us that,

“About a quarter of a mile distant from The Laws is the Gallow Hill of Ethiebeaton. In a field, a little to the south, there formerly stood a large upright stone called Tods Stone.”

All trace of it disappeared when quarrying operations were undertaken there, also destroying a number of prehistoric tombs close by. The monolith may have had some association with the tombs, but we cannot be certain.

The name of the stone, tods, probably derives from the word ‘foxes’, although we cannot be certain of this either, as there are a variety of other Scottish dialect words relating to ‘tod’that may have had bearing on the name.

If anyone has any further information about this long lost site, we would gladly welcome it.

References:

Grant, William (ed.), The Scottish National Dictionary – volume 9, SNDA: Edinburgh 1973.
Warden, Alex J., Angus or Forfarshire – volume 1, Charles Alexander: Dundee 1880.

West Mains (02), Turin Hill, Aberlemno, Angus

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Cup-Marked Stone: OS Grid Reference – NO 52150 53695

Getting Here

West Mains cup-marked stone

Follow the same directions as if you’re looking for the Doo’cot Woods carving; but, in the field that you have to cross before entering the trees, about 50 yards down from the top of the field, a geological ridge of stone runs along into the trees themselves. The carving is along this ridge in the field. Walk along and you’ll find it!

Archaeology & History

Not described in earlier surveys, this is one of two cup-marked stones close to each other along this long ridge of stone reaching across the field. The carving has just two distinct cups, as illustrated, between 2-3 inches across and half-an-inch deep. As with the adjacent carving, no other features seem to visible.

Close-up of cup-marks

We must, however, be cautious with this and other ‘cup-markings’ nearby, as a lot of the stone in this area is conglomerate with nodules of differing forms of rock (visible on nearby stones) falling away to leave cup-like impressions where the softer stone has eroded. Some of the cup-markings listed in John Sherriff’s (1995) survey of this region seem to be purely geological in nature and not man-made.

References:

Sherriff, John, “Prehistoric rock-carving in Angus,” in Tayside & Fife Archaeological Journal, volume 1, 1995.

White Caterthun Carving, Menmuir, Angus

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Cup-Marked Stone: OS Grid Reference – NO 54671 66022

Also Known as:

Canmore ID 35007

Getting Here

The carving below the walling

Many ways here, but from the nearest town of Brechin, take the minor north road out of town (not the B966) to Little Brechin, heading roughly north to the renowned hillforts of White and Brown Cathertun (ask a local if needs be). Park up and walk up the slope to White Cathertun, following the immense walling around to the right. Near where you reach the opposite side of the hillfort, look down the rocky slopes for a large boulder, just on the edge of the walling. You’ll find it!

Archaeology & History

Although Canmore include this cup-marked stone in the site-profile of the incredible White Caterthun hillfort, it should really have an entry of its own, as it’s age and nature very probably pre-date the construction of the giant fortress. But, this aside, if you’re visiting the hillfort (an incredible place!), at least give this heavily cup-marked stone your attention too.

Looking across the carving

Close-up of the main cups

Probably neolithic in origin, there was a small portable cup-marked companion found 30 yards away, suggesting perhaps that a cairn might once have stood on this hilltop—but tradition is silent on the matter. No other petroglyphs of any note have been located nearby, which is unusual. In all probability other carvings remain undiscovered, particularly in the hills immediately to the north.

Consisting of around 80 cup-marks, several of which appear linked by carved lines, the stone has been bound together with concrete and metal bolts after some idiot damaged it in the 19th century. It was first described by Miss Christian Maclagan (1875) in her stunning megalithic survey of the period. She wrote:

“To Sir James Simpson’s list of cup-markings we are able to add the one at the Caterthun, on a large block 6 feet long, which is quite covered with very distinctly cut cup-markings. It is a block of basalt…and the cups are so very clear and sharp in their lines that their freshness can only be accounted for by the stone having lain with the markings buried in the ground. This curious stone has been quite recently broken in two. It is a pity to see it so destroyed, because it is valuable to the antiquary in helping to establish a very remote antiquity for the fortification. It lies on the north side of the fort, among a chaos of stones, having probably once formed the side of a gateway.”

A few years later the late great J. Romilly Allen (1882) visited the site and gave us his description, telling:

“On the west side (of the hillfort), 10 yards north of the boundary of the fir plantation that covers one-half of the hill is a cup-marked boulder… The stone has been broken in two, and one portion of it lies at the foot of the stone rampart just above the first outer ditch, whilst the other half has been rolled down the hill by some mischievous person with more muscles than brains, and is to be found immediately below, where its further progress was arrested by coming in contact with the outermost wall. The two fragments when placed together measure 6 feet 9 inches long by 3 feet wide, and 1 foot 9 inches thick. The stone is greenish quartzose slate, and on its upper surface are carved eighty cups, varying from 1½ to 2½ inches diameter. In two cases two cups are united into one by a connecting groove.”

J. Sherriff’s 1995 drawing

J.R. Allen’s 1882 drawing

The most recent description and illustration of the stone is in John Sherriff’s (1995) survey. When we visited the carving recently we noticed three cup-marks etched onto the side of the stone, with a possible carved line running above one of them—but due to the bright sunlight on of the day of our visit, it was difficult to say whether this was a geological in nature or not (bright daylight can hamper good visibility of many carvings). Check it out!

References:

Allen, J. Romilly, “Notes on some Undescribed Stones with Cup Markings in Scotland,” in Proceedings of the Society of Antiquaries Scotland, volume 16, 1882.
Kenworthy, J., “White Caterthun: Cup-Marked Stone”, in Discovery & Excavation, Scotland, 1980.
MacLagan, Christian, The Hill Forts, Stone Circles and other Structural Remains of Ancient Scotland, Edmonston & Douglas: Edinburgh 1875.
Sherriff, John, “Prehistoric Rock-Carvings in Angus,” in Tayside & Fife Archaeological Journal, volume 1, 1995.

Witches Stones, Kirkton of Auchterhouse, Angus

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Cup-and-Ring Stones (lost): OS Grid Reference – NO 345 392

Also Known as:

Canmore ID 31908
Greenfield Knowe
Greenford Knowe
Sidlaw Hospital
Spittal Stones

Archaeology & History

1843 map showing the ‘Stone’

We have no precise location for this carving, nor several of its petroglyphic relatives who lived within this arena for countless centuries until (you guessed it!) the advance of the Industrialists brought their profane ways to the region, with the usual disregard for local people and their unwritten traditions. Which is a great pity, for there were obviously some old stories and important archaeology hereby. Aubrey Burl (1988) for one, thought this cup-and-ring carving may have played its part in being one of the stones in a larger “four-poster” stone circle, although local history accounts tell that it was part of an impressive prehistoric tomb.

One of the Witches Stones

The Witches’ Stone we see illustrated here was one of at least two carvings in a cluster of stones. The great J. Romilly Allen (1881) wrote about the it, although it seems he never visited the site himself. Instead, his description came from that of a colleague, a Mr W. McNicoll, who told him that at the position marked on the early OS-map as a single “Stone” that was “Remains of a Druidical Altar” there were in fact

“two in number: one, an upright pointed stone, 5ft by 2ft by 3ft 6in high; ans the other lying 3ft 6in to the southwest, 7ft 6in by 5ft by 2ft 6in thick. The latter has fifteen cups, varying from 2 to 3in in diameter; one with a single ring carved on the sloping face at the south end of the stone. It lies horizontally and has two hollows, worn at the ends where the cups are, by the toes of persons climbing onto the top. The ground under this stone has been partly removed and it appears to rest on two others; but the whole appears to be natural and not a cromlech or rocking stone.”

Folklore

One of the Witches Stones

Reference was made to this “Witches Stone” in the 1860 Object Name Book of the region, where it was said to have been part of a larger group, “considered to have been used by the Druids as a place of worship.” This catch-all phrase of druidic relevance should be translated as “local traditional importance” where animistic rites of some sort would have occurred. Certainly we find the usual reverence or fear in the local tale told by Mr Hutcheson (1905) which he thankfully recorded following his visit to the site:

“Here…occupying a small knoll known locally as Greenfield Knowe, towards the western end of the plateau…two upright standing stones of boulder character formed a conspicuous feature. They were, if tradition be accepted, the survivors of a larger group. The same tradition records that the farmer of Greenfield Farm, requiring stones for the erection of dykes, removed some of the standing stones from Greenfield Knowe. He, however, speedily found unexpected difficulty in carrying out his intentions. The dykers whom he had employed absolutely refused to use the stones, alleging they would thereby bring misfortune upon themselves and families, , and threatened, rather than risk such calamities, to throw up the job.

“While in this quandry the farmer, it is said, had a vision: a ghostly figure appeared to him, and in a hollow voice warned him against interference with he stones on Greenfield Knowe, and concluded by the adjuration, “Gang ower the howe t’ anither knowe.” Needless to say, the farmer lost no time in obeying his ghostly visitor. Next morning he carted back the stones he had removed and sought material for his dykes elsewhere.”

This is probably the same tale, slightly reformed, which the local historian W.M. Inglis (1888) described, when he told that,

“About the beginning of the present century, when a worthy old parishioner was having some repairs carried out upon his house, he removed a few of the large stones with the intention of having them built into the walls. Throughout the night, however, an eerie feeling came over him, his conscience was on fire, he could get no rest. Accordingly he got out of bed, yoked his horse into the cart, and like a sensible man replaced yjr sacred stones where he found them, went home, and thereafter slept the sleep of the righteous.”

…to be continued…

References:

Allen, J. Romilly, “Notice of Prehistoric Remains near Tealing, in Forfarshire” in Journal of British Archaeological Association, volume 37, 1881.
Burl, Aubrey, Four Posters: Bronze Age Stone Circles of Western Europe, BAR 195: Oxford 1988.
Hutcheson, Alexander, “Notice of the Discovery of Stone Coffins at Auchterhouse,” in Proceedings of the Society of Antiquaries, Scotland, volume 39, 1905.
Inglis, W. Mason, Annals of an Angus Parish, John Leng: Dundee 1888.