You can come here from either Dunblane to the north, or Bridge of Allan immediately south: either way you reach the site by going along the A9 road until you reach the Lecropt Church, a half-mile north of Bridge of Allan. On the other side of the road is a somewhat battered wooden gate. Go through here and up towards the tree-covered hill, following its edges to the right for a few hundred yards, until you come to another very large mound covered in trees. That’s what you’re looking for!
Archaeology & History
Described on early OS-maps as a “Supposed Roman Camp,” this large fortified stone hillock has more recently been considered a creation of indigenous Scots. Hemmed in and hidden on most sides, by the rises of Knock Hill to the west and Gallows Hill to the east, the only lines of visibility out of the fortress is along a northwest to southeast corridor, keeping the site quite secret to outsiders. It would have been a fine place for a small community in ages not-so-long-ago, keeping the people hidden from the pestilent invasions of both Romans and english in bygone times.
The tree-clad fort, through blizzard
The large raised oval enclosure was walled around its sloping sides and edges, with remains of a walled embankment still visible running around the top of the slopes. What may have been traces of hut circles were on top of the hillock until recent times, but these have been much reduced by some digging near the middle of the site. It would appear that an ‘entrance’ was once visible on the southeastern side of the fort, but when we came here the other day, a lovely blizzard covered the place in snow, so this was difficult to see.
When the Royal Commission chaps came to visit the place in 1979, they didn’t really say much about the place, merely telling of its dimensions, saying:
“This fort measures 48m by 32m within the remains of a single rampart 4.5m thick and 1m high.”
I’m sure there must be much to be said of this lovely old site by local antiquarians, but I haven’t found much as yet. But if you’re wanting a nice quiet spot to sit for a while on the outskirts of Stirling and Dunblane, I’d heartily recommend visiting this place. Badgers and deer also seem to like the place!
References:
Royal Commission on the Ancient & Historical Monuments of Scotland, Archaeological Sites and Monuments of Stirling District, Central Region, Society of Antiquaries of Scotland 1979.
Carlie Craig is the tree- covered cliff, centre of photo
If you’re coming from Blairlogie, a half-mile west of the village, take the B998 road to the university, but turn right up the first road that runs uphill into the trees. But if you’re coming from Stirling or Bridge of Allan, keep your eyes peeled for the barely visible B998 at the crossroads and go up the hill, and along, for a good mile, below the Uni, past the factory, then up the small road on your left. Up this road go past the church another 100 yards and you’ll see the derelict ruins of Logie Kirk on your right. Right above the ruin you’ll see the tree-lined cliff immediately behind. This is the Carlie Craig!
Folklore
Carlie Craig on the 1862 map
The tree-covered Carlie Crags above the old ruined church and graveyard of Logie Kirk immediately below (thought to have been built in 1684) has long been associated with legends of old witches. Deriving its name from ‘carlin’, a witch or old woman (cailleach), the Crags were traditionally the place of heathen rites (authentic ones, not your plastic pagan types). In David Morris’ (1935) essay on the local township, he told the common story that “an elder in Logie Kirk was of the opinion that the Carla’ Craig…was haunted.” At the end of the 19th century, Morris remembered a local lady known as ‘Ailie’, who was said by many old folk to be the traditional “witch of Logie.”
“Sickly children were brought to her for her blessing. Occasionally people came from as far as Stirling on this errand. Her method of giving the blessing was to blow her breath on the child, and this was supposed to ward off evil. It was also said that anyone buried in Logie Kirkyard on the first day of May, Hallowe’en, or other days of that kind, without her blessing, would not rest in his grave…”
Another legend told that,
“around 1720 witches were believed to rendezvous with the Evil One (i.e. the devil) who would appear in the form of a large black dog.”
A lengthier account of the belief in witchcraft and animistic pre-christian rites above the crags was told by Charles Rogers (1853):
“About the second decade of last century, there lived in the parish of Logie several ill-favoured old women, to whom the reputation of witchcraft was confidently attached. They were believed to hold nocturnal dialogues and midnight revels with the Evil One, and Carlie Crag was regarded as one of their places of rendezvous. Satan, though he was believed to appear to them in various forms, was understood, in his interviews with the dreaded sisterhood, to appear most frequently in the aspect of a large shaggy dog, in which form it was alleged he had repeatedly been seen by the minister. An elder of the kirk had been returning of an evening from a shooting excursion among the hills, with a trusty musket, which he had picked up some years before on the field of Sheriffmuir, and discovering on the top of Carlie an animal realizing the description of the Satanic mastiff, resolved to try upon it the effects of a shot. He knelt down cautiously near the foot of the crag, and after ejaculating a short prayer, and slipping into his musket a silver coin, fired with trembling heart but steady aim. His victim, evidently shot dead, tumbled to the base, and the delighted and astonished elder lost no time in personally communicating to the minister the success of his wonderful adventure. Though not a little superstitious, the minister was somewhat sceptical as to the mysterious dog being really dead. He however agreed to accompany his elder next morning to the foot of the crag to inspect the carcase; but on reaching the spot, they found the remains of no shaggy dog or evil genius, but the lifeless form of the beautiful pet goat of a poor and aged woman, a much respected parishioner. The minister and elder both shed tears. The wicked dog still lived, the innocent goat had perished. The elder however took credit to himself for his good intentions and valorous intrepidity ; and the minister deemed it proper to improve the subject in his pulpit prelections on the following Sabbath. Discoursing on the subject of resistance to the Devil, he remarked, that the Evil One might assume numerous shapes and forms; that he went about as a roaring lion was declared in the Word, but he might take to himself various other aspects. He might even appear as a black colley dog.” But whatever form he may assume,” added the minister, ” he cannot be overcome or destroyed by powder and shot. There is a gun, however, that will shoot him, and it is this — it is the Bible. Shoot him then, every one of you, with this gun, and he shall be shot.”
Whether the vicar’s biblical superstitions were adopted by local people—who were so much more used to the living animism of landscape and natural cycles—is questionable. The crag is a fine site for ritual magick and its associative devil-lore probably derives from Pictish shamanistic practices, remains of which are evident across the Scottish hillls and northern England, where they survived for some considerable time…
References:
Morris, David, B., “Causewayhead a Hundred Years Ago”, in Transactions of the Stirling Natural History and Archaeological Society, 1935.
Roger, Charles, A Week at Bridge of Allan, Adam & Charles Black: Edinburgh 1853.
Watson, Angus, The Ochils – Placenames, History, Tradition, Perth & Kinross District Libraries 1995.
Follow the same directions to get to the cup-marked stone on the slope behind Duncroisk Farm. Once here, look up the hillside and about 100 yards above you there’s the fence, and a gate in the fence. Go through that gate and walk uphill for some 20 yards where you’ll meet with a large sheet of flat sloping rock with a stream by its side. The crosses are on this rock sheet at the top left-hand side.
Archaeology & History
Although the stone here is pretty easy to find, the insignia carved on the rock itself can be troublesome to see. The accounts by both Cormack (1952) and Morris (1981) each recommend visiting the site around sunrise, but an hour before sunset is also profitable if you wanna see the design with any clarity. And of course, if you keep the rock-face wet (the adjacent stream is handy here) the carvings stand out even better!
Main section of carvingSolar cross & arrow?
It’s a quite superb carving in a truly superb setting, come rain, shine or mist — but for the cup-and-ring aficionado’s amongst you this one might not get y’ going, as we’re looking at a carving that was probably born of the more recent mythic period. Although there are between two and four faded cup-markings here, the principal designs do not echo the more usual neolithic and Bronze Age carvings scattering this part of Perthshire. Instead we find very worn examples of what have been variously called “solar wheels”, “Greek crosses”, Celtic crosses, etc. We also find simple carved ‘arrows’ at the ends of both natural and man-made lines in the rock; along with very distinct ‘eye’ or vulva symbolism. (Crawford 1957) Added to this is the possibility of human figurines discernible in the carving, very similar indeed to those found in Spain (Kuhn 1956) and elsewhere.
Mr Cormack’s 1952 rubbing of the stone
The site was first described by E.A. Cormack (1952) who wrote the following, (slightly edited) piece:
“Examination of the rough and sloping rock surface revealed an interesting group of inscribed figures, confined to an area of about 8 by 2½ feet, four of which included a cross within a circle. The figures are difficult to discern, except when thrown into relief by early morning sunlight, but are clearly demonstrated on a rubbing.
“The crosses may be described in three groups:
“Group 1 — a) Near the upper edge of the rock is a cross within a circle of 8-inch diameter. The vertical axis of the cross is extended below the circle for 4 inches, resting on an ill-defined rectangular base, and upwards for 5 inches to form an arrow-head with 3-inch barbs. At the junction of the shaft of the arrow with the top of the circle is a pair of contiguous rings of about 1-inch diameter. The cross is deeply cut, to about a half-inch depth, with equal arms 4 inches long and 1 inch broad. The left arm of the cross extends beyond the circle, but this may be due to the circle being slightly excentric in relation to the cross. The lower right quadrant of the circle is marred by a natural crevice in the rock, but careful examination shows that the circle does not cut the right arm of the cross.
b) On each side of this figure is a roughly circular marking, one about 4 inches above and to the left, of 3-inch diameter, and the other 2 inches to the right, of about 5-inch diameter. In each there is an indefinite depression across the centre.
“Group 2 — a) About a foot below and to the right of Group 1 there is a boldly cut cross within a 7-inch circle. Again the vertical arm of the cross is extended above and below the circle, downwards for 5 inches to a curved arrow-head with 4-inch barbs, and upwards as an equal armed 5-inch crosslet above which is a 4-inch circle with the central axis continued through it. (The junction of this axis through the circle with the top of the small cross is slightly angled.) The main cross and circle are cut to fully half an inch in depth and one inch in breadth, but the upper part of the figure is much less distinct.
b) About 8 inches to the left of the upper part of the above figure is a very faintly incised cross within a 2½-inch circle. It is difficult to discern on the rock, but can be seen in the photograph and is very clear on the rubbing. It also appears to have an arrow-head above it.
“Group 3 — a) A foot below and to the right of Group 2 is a clearly cut cross within a 6½-inch circle. A natural cleft in the rock has been used for one axis of the cross, which lies obliquely to the others already described, and this axis terminates in an arrow-head 3 inches below the circle, and another slightly smaller arrow-head is cut 2 inches above the circle; in each case the angle formed by the arrow being towards the circle.
b) Immediately below the last cross is a curious hieroglyph not easy to make out on the rubbing, but clear in the photograph. On an 18-inch vertical axis can be seen from above downwards an arrow-head, an oblique line to the left, a faint 2-inch circle, a transverse stroke, and finally two oblique lines to the right. A natural crevice to the left of the figure rather confuses the picture.”
Ron Morris’ (1981) description wasn’t as detailed and he was initially hesitant about using the site in his rock art survey of the area, as he thought it “most likely to be early christian” in nature and period. He changed his view after talking with an associate at Bergen University, who pointed out that the symbols found here up Glen Lochay were “exactly the same as Norway’s second commonest symbol, the ‘Cross-ring’, which is contemporary with their cup-and-ring series.” Morris described the carvings here as:
“3 ‘cross-rings’ and 7 other rings, some of which have traces of crosses within them. There are also grooves, some extending from a ‘cross’-line to form an ‘arrowhead’, and one group, with ring above, rather resembles a ‘man.’ Largest ring diameter, 20cm (8in) and greatest carving depth, 1cm (½in).”
Examples of the artistic symbolism found at this ‘Duncroisk Crosses Stone’ are scattered throughout western Europe from the Bronze Age period onwards: notably at Dowth and Clonfinloch in Ireland (Brennan 1983; Coffey 1912); Jonathan’s Cave, Fife (Simpson 1867); Valcamonica, Italy (Anati 1961); and all over Norway and Sweden (Coles 2005; Gelling & Davidson 1969; Janson 1966). In more recent times we find these curious symbols etched inside the prehistoric chamber of Ty Illtud (Grinsell 1981) — but these are thought to be later additions. However, the universal nature given to such interconnecting symbols such as those found here is, simply, ritual magick. We find it across the Himalayas, Africa, north and south America – just about everywhere. It would be quite wrong to believe that the presence of an encircled ‘cross’ on this stone relates it to a christian belief system, as such a motif is found in many non- and pre-christian societies with a mythic nature akin to that of the swastika, i.e., of a world unfolding or emerging from a centre-point and the arms of the ‘cross’ outwards defining the directions and boundaries of any specified cosmology: be it landscape, heavens, spirit worlds, pregnant belly, etc.
Solar cross? Eye? Vulva?…or dancing human figure?
As Cormack (1952) described, the respective groups of carvings are integrally linked by an interconnecting line that joins the symbols in the respective groups to the other symbols. The fact that the connecting ‘lines’ are natural is meaningful in the relationship between humans and Nature; but moreover, the connecting line linking the symbols strongly implies sequential reasoning and magickal import. Indeed, these three distinct clusters (see Cormack’s rubbing) are functionally akin to magickal sigils, examples of which are found across the ancient and modern world. This is a notion that must be given serious consideration as a function in the carved stone of ‘Duncroisk 4’. Equally we can see in one section of the carving what may be a dancing human figurine, very much like rock carvings found elsewhere in Europe and beyond.
Both Erich Neumann (1973) and Alex Marshack (1972), for slightly different reasons, would also see the images carved here as early expressions of human development: either through i) the emergence of archetypal patterns and the interpretative interplay of the ego, or ii) the intellectual evolution of magickal appliance, whereby imagery and human action are recognized as meaningful in a wider natural sense. In the case of Duncroisk 4 it would more likely possess magickal import, as symbols were much more than ‘art’ and possessed meaning on several interconnecting levels, one of which being ritual function — an element that modern archaeology is slowly learning to incorporate into its analyses.
Dancing Siberian ShamanDancing shaman figure?
A more in-depth comparative essay is really needed to give a clearer exposition defining the nature of this carving… My personal view is that the carving represents, not some solar design, but one of Britain’s earliest artistic examples of human beings, in this case dancing and beating a drum or bodhran. It may indeed be the earliest pictorial example of a bodhran in the country. I’d say so. There is also the distinct possibility that the dancing figure is a shaman. We have many petroglyphs from all over the world that highlight such a character, integral to all early cultures—and this is as likely a contender as any for such a figure. (see Gough 1999; Whitley 2000, etc) It may however, be a warrior with a shield. You see the problems we can have with these damn carvings! 🙂
Folklore
This carved rock is said by local people to have been where a ‘Celtic’ saint delivered sermons to the heathen populace. The saint concerned is likely to be the one who tradition tells gave his name to the small glen immediately across the track from here: St. Charmaig. Halfway up the small glen is a small cave, barely accessible, with untouched remains of dried roots and other elements of human habitation therein. A few hundred yards to the north in old Finn’s Glen, is the forgotten Waterfall of the Oracle which sometimes isn’t even there!
References:
Anati, Emmanuel, Camonica Valley, Alfred Knopf: New York 1961.
Brennan, Martin, The Stars and the Stones: Ancient Art and Astronomy in Ireland, Thames & Hudson: London 1983.
Coffey, George, New Grange and other Incised Tumuli in Ireland, Dolphin: Poole 1977.
Coles, John, Shadows of a Northern Past: Rock Carvings of Bohuslan and Ostfold, Oxbow: Oxford 2005.
Grinsell, Leslie V., “The Later History of Ty Illtud,” in Archaeologia Cambrensis, 131, 1981.
Janson, Sverker & Westman, David, Rock-Carvings at Fiskeby, Esselte AB: Stockholm 1966.
Kuhn, Herbert, The Rock Pictures of Europe, Sidgwick & Jackson: London 1956.
Marshack, Alexander, The Roots of Civilization: The Cognitive Beginnings of Man’s First Art, Symbol and Notation, Weidenfeld & Nicolson: London 1972.
Morris, Ronald W.B., The Prehistoric Rock Art of Southern Scotland, BAR 86: Oxford 1981.Neumann, Erich, The Origins and History of Consciousness, Bollingen Princeton University Press: New York 1973.
Royal Commission on the Ancient & Historical Monuments of Scotland, Archaeological Sites and Monuments of Stirling District, Central Region, Society of Antiquaries of Scotland 1979.
Simpson, James, Archaic Sculpturings of Cups, Circles, etc., Upon Stones and Rocks in Scotland, England and other Countries, Edmonston & Douglas: Edinburgh 1867.
Whitley, D.S., The Art of the Shaman: Rock Art of California, University of Utah Press 2000.
It seems there’s not been a lot of archaeohistory written about this ruined site — nor its companion that was once visible 50 yards to the west. In Richard Feachem’s (1977) gazetteer he described it simply as:
“a turf-covered stony mound some 10ft in height, standing in the middle of an enclosure formed by a ditch with a wall on its inner lip, which is best preserved on the west.”
Folklore
A common aspect of faerie-lore are incidences of apparent time-lapses — beloved in modern times in certain UFO encounters (Vallee 1969; Keel 1970). Such was the case here, in the story described at this ruinous old site by George Sutherland (1937). He wrote:
“Two men carrying a small keg of whiskey for the New Year festivities were passing the church of Bruan. They heard stirring bagpipe music and a few hundred yards further on they came to the Bruan Broch and found it open, and saw a number of the little folk in green dancing merrily to the music. One of the men was eager to join them in the dance and went in. The other man was more cautious and remained outside, and waited patiently until his friend would have his dance. A long weary time passed and his friend was not appearing. He went to the open door of the broch and called to his friend to come out. His friend said, “I have not got a dance yet!” After another long wait he shouldered the keg of whiskey and set out for home, never doubting but that his friend would return home before morning. Next day he called at his friend’s house to see if he had come home, and to his consternation found that he had not. Then he went to the broch in the hope of finding him there, but the broch showed no trace of a door, and no trace or soil or stones having been disturbed since the days of King Brude MacBile, and there was no appearance of man or fairy. It was an old belief that in such a case the same scene would be enacted in the same place in a year after, and accordingly on the anniversary of that day he went to the Bruan Broch. It was open, the music and dancing were going on as before, and his friend was there. He put some iron article in the door to prevent the fairies from closing it… He went to the open door and said to his friend, “Are you not coming home now?” His friend replied, “I have not got a dance yet.” He told his friend that he had been a year in the broch, and that it was surely time for him to come home now, but his friend did not believe that he was more than an hour or so there. The man then made a rush at his friend, seized him, and dragged him out by sheer force, and they set out for home together. It was difficult for him to realise that his sojourn with the fairies was such a prolonged one, but the fact that his own child did not recognise him, together with other changes that had taken place, convinced him.”
References:
Feachem, Richard, Guide to Prehistoric Scotland, Batsford: London 1977.
Keel, John A., UFOs: Operation Trojan Horse, Souvenir Press: London 1970.
Sutherland, George, Folklore Gleanings and Character Sketches from the Far North, John-o-Groats Journal: Wick 1937.
Vallee, Jacques, Passport to Magonia: From Folklore to Flying Saucers, H.Regnery: Chicago 1969.
An intriguing entry inasmuch as we don’t know the full history and nature of the site. Whether this site was the “druidical circle” mentioned in the 1791 Old Statistical Account of Scotland ” upon the heights of Sheriffmuir,”(vol.3, p.210), we cannot be sure. The site was certainly described by Mr Hutchinson (1893) more than a century ago as a “stone circle”, but earlier still in a short piece in the Stirling Journal of May 5, 1830. It read:
“About eight miles from Stirling by the Sheriffmuir Road, near a place called Harperstone, there is a remarkable circle of stones, supposed to have been a druidical place of worship of old. The site of this circle is rather uncommon in this country — being on the back summit of a high hill, one of the Ochils called the Black Hill, and exposed to every wind that blows. It is about two english miles south of the present roadway.”
The writer’s notes then told of some curious finds by this circle, giving the impression that it may have had another function: perhaps a cairn of sorts; perhaps an ancient building — we may never know. Nevertheless, his information is intriguing.
“Tradition records two remarkable circumstances connected with this druidical circle, which may perhaps be worthy of being preserved. About the middle of last century (c.1750) there were dug up at the foot of the larger stones three vessels of clay of antique shapes, containing coins of very ancient date, which were long preserved by Monteath of Park, but are now, we regret to say, lost. So late as 1770, these coins were, it is said, to be seen at Park House, all of gold. About the year 1715, some stones on which had been engraved inscriptions were dug up at the same place; and at a previous period specimens of ancient Pictish armour were dug up from the bowels of this hill, which had been carefully deposited of yore some feet below the surface in crypts of curious description.”
When Mr Hutchinson came to explore this region in search of the stone circle, his nose took him to a site a few hundred yards north of nearby Harperstone Farm, where he found a large stone:
“It is 9 feet long by 6 feet across on the top, is 3 feet thick and measures 26 feet round. This appears to have been a centre stone, and a surrounding circle is traceable more or less distinctly — moreso to the west and north, less so to the east and south. The radius of the circle is about 15 yard, and a similar distance separates each of the larger stones yet traceable in the circle. The ground beside the great central stone appears to have been excavated…”
Black Hill, Sheriffmuir, looking eastArc of 3 stones in large ellipse
But it would seem that Hutchinson’s site and the one described in the Stirling Journal of 1830 are two distinctly separate items if their relative topographical descriptions are to be accepted. No doubt — like many a-local who’s found these same written accounts — when we visited and wandered back and forth over the Black Hill site in Autumn 2010, we were as puzzled as others before us in finding nothing on the named Black Hill. Nothing that could remotely be viewed as the circle described was anywhere in evidence. The only thing that we found of any potential was on the flat below the southern ridge of the hill, heading towards the small copse of trees, where is a possible ring of seven stones, albeit a low one, in an ellipse formation. The ground was much overgrown and a spring of water emerged from the edge of where might have been an eighth stone. The photo shown here was the best we could get of the site. It’s unlikely to be the place which Messrs Hutchinson and company wrote about.
A more detailed examination of the landscape around this ‘Harperstone Circle’ is needed.
References:
Hutchinson, A.F., “The Standing Stones of Stirling District,” in The Stirling Antiquary, volume 1, 1893.
An unexcavated ring cairn in a very good state of preservation can be seen in the field immediately west of the River Halladale. Measuring more than 14 yards across east-west and 15 yards north-south, the site stands in association with several other unexcavated cairns.
Folklore
Although some of the cairns here have been found with prehistoric burials in them, tradition tells that the cairns here were the result of “a great battle between the native Pictish inhabitants and the invading Norsemen.” So wrote George Sutherland, many moons ago. He continued:
“The Norsemen were defeated in that battle, and Halladha, their leader, was slain. It is from him that the river and the dale take their name. The battle was fought on a hillside, on the east side of the river and that hillside is covered with cairns which are supposed to mark the graves of those slain in this battle, but the body of Halladha, the norse leader, was interred on the west side of the river, and his sword was laid in the grave beside his body. Near the circular trench where he is said to have been buried there are several heaps of stones which are supposed to mark the graves of other Norsemen of note who fell in the battle.”
References:
Sutherland, G., Folklore Gleanings and Character Sketches from the Far North, John o’ Groats Journal: Wick 1937.
