Highlighted on Benjamin Donn’s map of Devon in 1765, this impressive neolithic dolmen consists of three large granite support stones between 5 ft 7 in and 7 ft 7 in tall, surmounted by a large capstone measuring 15 feet by 10 feet. It collapsed in 1862 but was restored later the same year.
Folklore
In Murray’s (1851) Handbook for Travellers he told the following tale of the site:
This interesting old monument derives its name from a whimsical tradition that three spinsters (who were spinners) erected it one morning before breakfast; but “may we not,”* says Mr. Rowe (Peramb. of Dartmoor), “detect in this legend of the three fabulous spinners the terrible Valkyriur of the dark mythology of our Northern ancesters – the Fatal Sisters, the choosers of the slain, whose dread office was to ‘weave the warp and weave the woof of destiny.'”
Polwhele informs us that the legend varies, in that for the three spinsters some have substituted three young men and their father, who brought the stones from the highest part of Dartmoor; and in this phase of the legend has been traced an obscured tradition of Noah and his three sons.
.. The hill on which it stands commands an excellent view of Cawsand Beacon. About 100 yds. beyond the cromlech on the other (N.) side of the lane, is a pond of water, of about 3 acres, called Bradmere Pool, prettily situated in a wood. It is said to be unfathomable, and to remain full to the brim during the driest seasons, and some regard it as artificially formed and of high antiquity – in short a Druidical pool of lustration connected with the adjacent cromlech..
.. The country-people have a legend of a passage formed of large stones leading underground from Bradmere to the Teign, near the logan stone..
References:
Baring-Gould, Sabine, A Book of Dartmoor, London 1900.
Crossing, William, Gems in a Granite Setting, Western Morning News: Plymouth 1905.
Falcon, T.A., Dartmoor Illustrated, James G. Comin: Exeter 1900.
Murray, John, A Hand-book for Travellers in Devon & Cornwall, John Murray: London 1851.
Ormerod, G. Waring, Notes on Rude Stone Remains Situate on the Easterly Side of Dartmoor, privately printed 1873.
Page, John Lloyd Warden, An Exploration of Dartmoor and its Antiquities, Seeley: London 1892.
Worth, R. Hansford, Worth’s Dartmoor, David & Charles: Newton Abbot 1967.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
The exact location of this site seems privy to a select few and has remained that way since its existence appeared in print in the 19th century. It was first mentioned by Arthur Mitchell (1874) following a holiday that he’d had in the area in the early 1870s. He’d visited a petroglyph at Laggan with a Mr David Ross and when he returned home received a letter from him that told how,
“he had heard from Mr M’Bain of Auchterblair of two huge granite boulders, situated on a shelving rock over an abyss on the Loch Avon side of Cairngorm, with hand-made cups on them about a foot wide and correspondingly deep.”
They were subsequently visited by Thomas Wise (1884) a few years later, who told how these huge granite boulders were,
“20 feet in height,” upon which “there are four basins, 1 foot, or 1 foot and a-half long, and 6 inches wide at the top, rounding off to 1 inch in the bottom.”
Initially Mr Mitchell (1874) was cautious in associating these carved basins with cup-marked stones—and indeed, we concur with this—but seemed to have changed his opinion when he wrote about them a few years later (Mitchell 1881). But it’s the folklore attached to this site that intrigued him – and myself…
Folklore
The traditions attached to this site will be recognised by all students of animism and folklore. Arthur Mitchell (1874) was informed how the carved bowls in the stone helped infertile women and how “sitting on (them) is said to be efficacious in cases of barrenness.” Their importance was highlighted in the fact that there had been “pilgrimages to them undertaken within the memory of people still living.”
This was affirmed by Thomas Wise (1884) who told that,
“They are supposed to be efficacious in barrenness, and people still living remember pilgrims coming to sit upon them for some time, that they might obtain what they wished. A visit to them was by no means an easy task, as the ascent was difficult, and to sit on them required a steady head, as they are on the brink of a rock overhanging a precipice. These basins are the “woman’s stone” mentioned by Tennant. They are supposed to be the resting place or throne of a certain fairy queen; but however efficacious they may have been, they have lost much of their celebrity; and as the shepherd, who acted as guide to the pilgrims, is dead, and has left no successor, they are now rarely visited.”
Does anyone know the whereabouts of this heathen magickal site? If you happen to find it, see if you can get a good photo or two and let us know on our Facebook group.
Cup-Marked Stone (lost): OS Grid Reference – NN 4808 0140
Archaeology & History
On the south-side of Loch Ard, just a few yards from the entrance to Rob Roy’s Cave (one of several), right by the water’s edge are the natural upstanding pillars known locally as Gog and Magog. In Peter Joynson’s (1996) work on Aberfoyle, this site is listed as one in a number of unrecorded cup-and-ring stones in the area. Discovered by a local lady—”the late Mrs Maitland”—here we have,
“two huge stones about 30ft high known as Gog and Magog situated at the mouth of Blan Ross Bay. They have numerous cup marks, but sadly have disappeared from view as they have been covered by forestry planting.”
An increasingly annoying problem that many rock art students are having to contend with! When we visited the site, the tops of these huge stones were, indeed, covered in depths of mosses and pine needles and the carving is hidden from sight. When the trees are felled, let’s hope someone can find it!
Folklore
These natural rocks were said to have been two giants that were turned to stone, the story of which seems to have been forgotten…
References:
Joynson, Peter, Local Past, privately printed: Aberfoyle 1996.
This is an outstanding site visible for miles around in just about every direction – so getting here is easy! If you’re coming from Harrogate, south down the A658, turn right and go thru North Rigton. Ask a local. If you’re coming north up the A658 from the Leeds or Bradford area, do exactly the same! (either way, you’ll see the crags rising up from some distance away) As you walk to the main crags, instead of going to the huge central mass, you need to follow the line of walling down (south) to the extended cluster of much lower sloping rocks. Look around and you’ll find it!
Archaeology & History
On the evening of May 27, 2024, I received a phone call from a Mr James Elkington of Otley. He was up Almscliffe Crags and the wind was howling away in the background, taking his words away half the time, breaking the sentences into piecemeal fragments. But through it all came a simple clarity: as the sun was setting and the low light cut across the rocky surface, a previously unrecorded cup-and-ring design emerged from the stone and was brought to the attention of he and his compatriot Mackenzie Erichs. All previous explorations for rock art here over the last 150 years had proved fruitless—until now!
Looking northwest
Central cup-&-ring
On the east-facing slope of the stone, just below the curvaceous wind-and-rain hewn shapes at the very top of the boulder, is a singular archetypal cup-and-ring. It’s faint, as the photos show, but it’s definitely there. What might be another cup-and-ring is visible slightly higher up the sloping face, but the site needs looking at again when lighting conditions are just right! (you can just about make it out in one of the photos) But, at long last, this giant legend-infested mass of Almscliffe has its prehistoric animistic fingerprint, bearing fruit and giving watch to the countless heathen activities going back centuries. Rombald’s wife Herself might have been the mythic artist of this very carving! (if you want to read about the many legends attached to the major Almscliffe rock outcrop, check out the main entry for Almscliffe Crags)
On the A81 road from Aberfoyle to Strathblane, about a mile south of Aberfoyle take the tiny right turn (keep your eyes peeled!) to Gartmore. Along the tiny curving road for exactly 1km (0.61 miles), where the road has straightened out there’s a small dirt-track with a parking spot along it. A few hundred yards along there’s a crossroads of dirt-tracks: walk to your left (SW) for nearly a mile (or exactly 1.5km) keeping your eyes peeled for a small distinct footpath leading down-slope on your left. Walk along this undulating path for just over 200 yards till you go through the gate, then walk immediately to your right down the side of the fence in the field for about 20 yards. Y’ can’t miss it!
Archaeology & History
Blarnaboard (3), NE-SW
Located on the land of the early bards of Gartmore, we could speculate that those early orators told tales of, and from this old stone—but that’s all it would be: dreamy speculation. Instead, passing that aside, the petroglyph itself brings us a feast to drool over!
Made up of four distinct carved sections of almost interconnecting rock, this flat thin line of stone is covered with an impressive array of cups and multiple rings. Running downhill in a northeast to southwest line, it would appear to have been written about for the first time by Lorna Main (1988) who subsequently described it in the usual archaeological shorthand, simply telling that,
“There are at last 28 cups, 3 cup and one ring, 4 cup and two rings, 2 cup and three rings, 1 cup and five rings and 1 cup and seven rings.”
Multiple ringed element
Section 1 overview
…But, as usual, there’s much more to be said of it than that. Of the four sections, we’ll start at the uppermost northeastern section and work down the sloping ridge, looking at the respective symbols as we go. Section 1 has the largest surface area, but isn’t the most decorated of the bunch. Nonetheless, what we find here is impressive. About a dozen single cup-marks of various ages are scattered over the surface in what initially seems to be no recognizable order; these are accompanied by two single cup-and-rings: one of which could be said to be of standard size and form, whilst the other has a much larger and broken ring, near the middle of the rock, about 12 inches across. This larger ring has two or three of the cup-marks incorporated into its outer edges. The most impressive element of Section 1 is the large multiple-ringed design, five in all, radiating outwards or funneling inwards (depending on what was intended) around a central cup. The outer ring of this is incomplete.
Impressive cup & 7 rings
Scatter of cups & rings
Section 2 is the most visually impressive of all the Blarnaboard (3) carvings: almost an evolutionary development of what we see on the first part. A 2-dimensional panorama shows off a distinct cup-and-ring close to the edge of the soil, and there’s a somewhat wonky incomplete cup with double-ring below it. A very clear cup-mark to the right of this has another faint incomplete double-ring round it—but this is hard to see. The same cannot be said of the cup with seven concentric rings surrounding it! (the outer two of these are incomplete) As I walked round and round this section, drooling somewhat, it became obvious that a number of well-defined cup-marks had been carved around the outer edges of the rings, deliberately creating an eighth ring comprised purely of cup-marks. It gave me the impression of it representing heavenly bodies revolving around the central Pole Star; but also of it defining the movement of the Moon through the heavens during a calendar year. (the astronomy of my youth still comes through at times!)
Section 3 carving
Faint double cup-and-ring
By comparison, the third and smallest section of Blarnaboard (3) almost pales into insignificance, possessing a mere cup-and-double-ring—and a very faint one at that. From a certain angle it looked like it possessed a third ring, but this was probably more to do with me wanting to see more than there is! Just below this double-ring, a single cup has what might have once been another incomplete ring round it—but we’d need the computer graphic students among you to suss that bit out! You can’t make it out on the photos here, sadly…
Section 4 carving
Faint double-arc, lower cup
The fourth section is the most visually unimpressive of the entire cluster and was probably carved much later than the rest. The poor little fella has just five single cup-marks, with a sixth at the top-corner or northeastern part with what seems to be a small carved double-arc, or partial lozenge, that was started and never finished.
A couple of other exposed sections of stone running a few more yards further down the same line have no carvings on them—but there may well be more to this petroglyph hiding beneath the turf, which covers quite a large area. I have no doubt that other unrecorded carvings exist in close by, but due to excessive forestry plantations all around here, they’ll either be covered over or will have been destroyed. Don’t let this put you off looking for others though!
Cup-and-five-rings
Cup-and-seven rings
An interesting feature of this long line of stone is its potential alignment. When we were photographing the site, a local man came over and got chatting with us. He knew of the carving and had been here many times and told us that his wife had looked at this one and found it aligned with another cup-and-ring on the south-side of Blarnaboard farm and another one (officially unrecorded) even further along. I checked this when I got home and found that this long line of petroglyphs did indeed line up with the Blarnaboard farm carving, perfectly. Whether this was intentional and/or possesses an astronomical function, we might never know. The third carving along the line has yet to be located. I must emphasize however, that the relationship between earthfast petroglyphs and alignments is very rare and, where found, is little more than fortuitous. But when we find cup-markings on alignments of standing stones and other prehistoric monuments, the relationship seems to be much more intentional and would have had a specific mythic function.
If y’ follow the fence-line from this carving down to the small burn, on the other side is the much less impressive Blarnaboard (2) cup-marked stone.
Folklore
Prior to Lorna Main’s (1988) short note on this petroglyph, local people had long known about the carving. As late as the 20th century, people with fevers were brought to this stone in the early morning to be cured of the illness. The idea was that medicinal herbs were collected and placed in some of the cup-marks, which were used like a mortar and pestle to prepare the plants. This healing magick, spoken of by some of the old folk in Aberfoyle, was known to them as children, who’d been told of this by their elders and, of course, by the elders before them.
There is also a tradition that some of the stone that makes up the curious moondial (not sundial) that can be seen at the back of the church in Gartmore village nearly a mile to the southeast, originally came from here.
References:
Main, L., “Blarnaboard (Aberfoyle parish), Cup and Ring Marked Outcrop,” in Discovery & Excavation Scotland, 1988.
Acknowledgements:Huge thanks for use of the Ordnance Survey map in this site profile, reproduced with the kind permission of the National Library of Scotland.
Standing Stone (destroyed): OS Grid Reference – NO 483 603(approximation)
Archaeology & History
In an area once teeming with megaliths, this is but one that lost its life in the 19th century. It would seem that the only reference of its existence—and demise—comes from the pen of the great regional historian Andrew Jervise (1853) who, in a description of the nearby holy well of St Ninian, in a field near Wellford,
“within the last half century there were two or three large rude boulders nearby, which were called Druidical stones.”
References:
Jervise, Andrew, The History and Traditions of the Land of the Lindsays in Angus and Mearns, Sutherland & Knox: Edinburgh 1853.
You can take the same directions to get here is you follow the route for the Hawksworth Spring (01) carving, or take this alternative route. Take the standard road from Guiseley along Hawksworth Road. When you reach the first row of old houses in the village, a couple of hundred yards on you reach the village school and, shortly after the footpath is sign-posted. Walk left (downhill) through the field for half-a-mile until you reach the woods. 100 yards into the into the trees, walk to your right and follow the line of walling straight for 400 yards, then veering right up the slope and it then slowly bends round, keeping to the wallside all along. It then starts heading back downhill. As it does so, 10 yards from the wall into the woods you’ll see the broken triangular rock of the Hawksworth Spring (01) carving. Walk another 10 yards where the large holly bushes are and you’ll see the large sloping stone in front of you.
Archaeology & History
This carving is similar in nature to its companion 10 yards away, inasmuch as each of them possess two small arcs of cup-marks almost in the same format, very close together, one above the other near the top of the stone. It’s possible that the mythic nature/function of this particular element of arcs is the same on each stone—although fuck knows what it might be!
Clear line & faint line of arcs
Clear arc of cups
Below this double arc (only one of which is clearly visible in the photos) we see a scatter of other cup-marks—perhaps six, perhaps seven—one of which appears to have a very faint incomplete ring round it. When Liz Sykes and I visited the place, the light of day and the shadows across the rock didn’t help to convince us one way or the other, so we await news from other visitors who get better light conditions to tell us whether our hopeful eyes were deceiving us or not. There are a number of other marks on its surface, but these are much more recent and very obviously cut, or rather scratched, by metal artifacts with no bearing on the prehistoric design.
References:
Boughey, K.J.S. and Vickerman, E.A., Prehistoric Rock of the West Riding (Supplement), Shipley 2018.
Acknowledgements: Huge thanks to Liz Sykes for her renowned cleaning skills!
Through Baildon town centre, take the road onto Baildon Moor, but instead of turning left up to Baildon Hill, keep straight on the Hawksworth road and 100 yards along you’ll see a car-park is on the right-hand side, just before you start going downhill. From here, walk down the road a couple of hundred yards until you see the footpath (keep your eyes peeled!) turning right towards The Whitehouse, and from there take the footpath dead straight down to the woods below. Cross the stream, turn right, then immediately left uphill by the wall-side. Shortly before reaching the top you’ll see a large triangular sloping slab of rock with a tree at its top. That’s it! Alternatively you can come via Hawksworth village by following the directions to the Hawksworth Spring (02) carving, which is just 10 yards east of this one. Easy!
Archaeology & History
Sketch of carving (after Hedges 1986)
Note the faint cup, top-right
This minimalist design is best seen from above the adjacent rock which, in times gone by, was attached to this very same stone. The main aspect of the carving are the two short rows of three cups, running almost alongside each other, in a likeness which my compatriot Liz Sykes said “was like some animal footprints.” It’s not a bad description to be honest (this same motif is found on a companion petroglyph just a few yards to the east: the Hawksworth Spring [2] stone). If you follow the direction of the “animal tracks” to the western end of the stone, you’ll see another isolated cup with a faint incomplete ring around it. You can just make it out on the photo to the right. Another single cup-mark seems apparent two-thirds the way down the stone.
References:
Hedges, John (ed.), The Carved Rocks on Rombalds Moor, WYMCC: Wakefield 1986.
Acknowledgements: Huge thanks to Liz Sykes for her renowned cleaning skills!
Shown on the early 25-inch-to-the-mile Ordnance Survey map of the area, this is a frustrating site. In Thompson’s (1870) early history of Welton village, he says very little about this place, other than:
“Then there is Saint Ann’s Well, which supplies Welton House with spring water.”
Site shown on 1890 map
Even worse is the fact that in William Smith’s (1923) survey of East Yorkshire holy wells, he merely copies Thompson; and in Jeremy Harte’s magnum opus he does exactly the same thing! Not good. Thankfully the local artist and singer, Gaynor Perry, helped us out big time! She grew up in this area and used to play here when she was young, but at the time she had no idea that the well where she’d played had any magical traditions attached to it. This discovery happened many years later. Regarding the present condition of the well (as of 2017), she told:
“The well has been covered with stone slabs for a long time (and) a tree has tried to grow over it. It has been sheltered here over the years in the grounds of Welton House, a large estate which was demolished in 1952.”
The well can still be seen in the small copse of trees immediately north of St Anne’s College. There is the possibility that this holy well gave its name to the village of Welton itself. First mentioned in 1080 CE, the place-name means “the well near the farm,” (Smith 1937) although there is no direct linguistic association with St. Anne, so we don’t know for sure.
Folklore
St. Anne is a curious saintly figure and one of my personal favourites. St Anne (saint’s day – July 26) was a giant in early christian and Islamic myths. An apocryphal figure, She was the Great Mother of the mother of Christ—the Virgin Mary—and was Herself a Virgin until, in Her old age, after seeing a bird feeding a chick, decided She wanted a child and so eventually gave birth to Mary. An old woman giving birth when the Springtime appears (when birds and other animals become fertile) is the same motif found in the lore of the Cailleach in Ireland and Scotland (and parts of northern England). A pre-christian mythos was obviously at play here in bygone times…
Tumulus (destroyed): OS Grid Reference – NT 9323 2800
Also Known as:
Auld Wife’s Apronful o’ Stanes
Tom Tallon’s Tumulus
Archaeology & History
Site on the 1866 OS-map
Highlighted on the earliest OS-maps about half a mile to the south of the great prehistoric camp of Yeavering Bell and 100 yards southwest of Tom Tallon’s Crag, there once stood an apparently “massive” Bronze Age tumulus, or cairn, called Tom Tallon. I’d hedge a bet that it was much older, from the neolithic period. It was described by P.A. Graham (1921) as “the largest cairn in the district,” but when it was visited by the antiquarian Henry MacLauchlan in July 1858, he reported that “it was being removed to make a fence”!!! Unbe-fuckin’-lievable… Who were the dickheads that did that?!
Folklore
The Ordnance Survey Name Book of 1860 for Tom Tallon’s Crag told that,
“There is a vague tradition about Tom Tallon having been a Warrior and Slain here – hence the name, but nothing authentic respecting Tom, can now be ascertained.”
The word tom derives from “a rounded hill”, sometimes associated with a tumulus and in Scotland (just over the border) associated “with a dwelling place of the fairies” with tallon suggested by Graham (1921) to derive from “tal, a forehead or promontory, and Llan, an enclosure.”
What is quite obviously an older name, or certainly one that was more recognised by local people, is its title of the Auld Wife’s Apronful of Stones: a title we find associated with a number of the giant cairns in northern England and Scotland. It relates to the creation myth of the site, whereby the countless stones that made up the cairn were dropped or thrown across the landscape by a giantess who inhabited this area.
References:
Hall, James, A Guide to Glendale, M. Brand: Wooler 1887.
MacLauchlan, Henry, “Notes on Camps in the Parishes of Branxton, Carham, Ford, Kirknewton and Wooller, in Northumberland,” in History Berwickshire Naturalists Club, volume 24, 1922.
