This curious rounded boulder sitting outside the parish church was described by Alexander Polson in his survey of witch-lore. He told us that “when the old church was being built, the devil, as a mason out of work, came here and was employed.” But it wasn’t long before a local christian discovered his disguise and, uttering some magickal biblical words, the devil became furious.
“Immediately he heard this there was a clap of thunder and the fiend flew away to the Isle of May,” about five miles away to the south. “Here in his anger he seized a huge rock and hurled it at the church. It fell quite near, did no harm, and a part of it lay at the church’s door, with the mark of the devil’s thumb on it.”
On the north end of the Isle of May are the Altar Stanes (NT 652 997), thought to have been where the devil stood (close to the holy well of St. Andrew [NT 652 994]) and threw this stone at Crail several miles north. In pre-christian mythic terms, north is the direction or airt of greatest symbolic darkness. A variation on the creation myth for this stone tells that when it was thrown from the island, one half of it split off and it fell by the coast in Balcombie, Fife.
References:
Polson, Alexander, Scottish Witchcraft Lore, W. Alexander: Inverness 1932.
From Heysham village centre by the little roundabout, go down the gorgeous olde-worlde Main Street for about 150 yards, keeping your eyes peeled for the little track up to the tree-lined church of St. Peter. Just before going up the path to the church, set back at the roadside, you’ll see an old pump in an arch in the walling. That’s St. Patrick’s Well!
St.Patrick’s Well, Heysham
Archaeology & History
Not to be confused with another St. Patrick’s Well a few miles north of here, little has been said of this old holy well in literary tomes (even Henry Taylor’s (1906) magnum opus missed it!) Sadly the waters here have long since been diverted (which violates religious tradition, quite frankly), and all we see today is an old iron water-pump set inside a stone arch, beneath which – I presume – the waters once ran. An old plaque on the site of this ancient well tells:
“This is one of two holy wells in Heysham village (the other, Sainty Well, is on private property and covered over), whose dedications are long since lost. Latterly the water from this well was used for utilitarian gardening purposes within the confines of the old rectory.
“Previously the well had fallen into disuse, suffered from surface contamination and became rubble-filled when the bank above gave way in the mid-1800s. In the early 1900s, the well-head was again rebuilt and the well itself was cleaned and made safe by capping with concrete. Recently (May 2002) the well-head has been refurbished and water artificially introduced, thus turning a derelict area into a feature of the village.”
It would be good if local people could complain to the regional water authority and make them redirect the waters beneath the well, back to the surface, to allow devotees — both Christian and otherwise — to partake of the holy blood sanctified by St. Patrick many centuries ago. And without fluoride or other unholy chemical compounds that desecrate our waters. Just the sacred waters of God’s Earth please!
Folklore
This is one of the many places in the British Isles where St. Patrick was said to have landed after he’d converted all the Irish into the christian cult! One of the traditions was that St. Patrick said the well would never run dry — which was shown to be untrue when the waters were filled in with rubble in the 19th century. The same saint also used the waters from the well to baptise and convert the peasants of his time.
References:
Quick, R.C., Morecambe and Heysham, Past and Present, Morecambe Times 1962.
To be found somewhere between the two outer embankments on the southern side of the legendary Grianan of Aileach, this — one of many St. Patrick’s Wells in Ireland — is typically attributed with healing properties. It was described in Henry Morris’ (1938) survey (amongst others) as being the place where, in the 5th century when St. Patrick came here, Prince Eoghan was baptised and thereafter turned his back on the heathen gods of his ancestors for this new christian cult which was just growing at that time. (‘Eoghan,’ pronounced owen) Thereafter other people were baptised by the waters from here, which in ancient days would have been the water supplies for those at the Grianan.
Henry Swan (1938) told that in previous times there once grew a legendary tree by this well, into which pilgrims inserted pins and other artefacts as offerings and to make wishes to the spirit of the waters. A similar thing (with the same underlying mythic structure) occurred at the tree and holy well of Loch Maree.
Up until quite recently, the well was very overgrown and in a condition that Rear Admiral Pascual o’ Dogherty called “disgusting.” He called for renovation work and action to bring this ancient site back into good health, and thankfully, as a result of the man’s proclamations, St. Patrick’s Well here has been brought back into a good state of life. Excellent stuff good sir!
References:
Lacy, Brian, Archaeological Survey of County Donegal, DCC: Lifford 1983.
Morris, Henry, ‘The Holy Wells of Inishowen,’ in H.P. Swan’s Book of Inishowen, Buncrana 1938.
o’ Muirgheasa, Enri, ‘The Holy Wells of Donegal,’ in Béaloideas 6:2, 1936.
Swan, Harry Percival, The Book of Inishowen, William Doherty: Buncrana 1938.
Way off from seemingly anywhere this one – on the southern foothills of the great Cuillins, by the western edge of a seemingly unnamed loch. (most unusual) Take the Elgol road (A881) south from Broadford, nearly to its end, keeping an eye out for Kirkibost a few miles from the very end of the road. Just past here, stop and walk the track west to Camasunary a half-mile along, through the small forestry-bit, then follow the line of the trees north and keep going a bit more till y’ reach the nice stream that feeds that unnamed loch. Cross the stream!
Archaeology & History
Alexander Thom’s 1967 drawing
A fascinating little site this one! Perhaps consisting of as many as eight stones at one time, only three stand visible today. Alexander Thom (1967) reported finding other stones in this circle “being buried in the peat, but prodding revealed their position roughly” — as shown on his drawing here. There may at one time have been as many as eight stones here, but the site itself is quite small, making a ring of stones only 21-feet across (or 8 megalithic yards as Thom had it). The ruinous state of the site was put down to the stupidity of the Church of Scotland issuing “instructions that all stones in Skye were to be thrown down” a few centuries back.
Aubrey Burl’s later ‘four-poster’ summary
Aubrey Burl reported that “there were once at least 4 stones here, the tallest being of 6ft 6ins (2m) high,” and wondered whether this was one of the many ‘four-poster’ stone circles that scatter Scotland and elsewhere. An issue he seemed comfortable to proclaim a few years later in his survey of such sites. (Burl 1988) Of those stones still standing, the tallest is just 5 feet high; but there’s the impressive 11½-foot long monolith laying on the southeast edge of the ring! Mr Burl also pointed out that some
“casual digging inside the ring around 1860 uncovered a blackpolished stone about 1½ ins (4cm) long, ‘somewhat resembling a small pestle.'”
I found the proximity of the Cille Mhaire burial ground a mile west of here more than a bit intriguing (though didn’t have time to assess its geomantic relationship further). And the reported presence of prehistoric cairns nearby imply that the Na Clachan Bhreige ‘circle’ had some relationship with death and burial.
Folklore
The folkname of ‘The False Stones’ comes from that well-known tale of the site “supposedly being the remains of three men turned into stone for deserting their wives.” Something which Otta Swire (1964) thought was likely told by christian converts. It would have probably replaced an earlier tale of the stones being the site where some ancestral spirits lived. Swire also told that,
“these were once, if tradition is to be believed, Stones of Wisdom who could both foretell the future and show justice as between man and man.”
Burl (1988) also points out how,
“The name, Na Clachan Bhreige, has been variously pointed translated as ‘the judicial stones’, a place where medieval law courts were held, as in several other Scottish rings. It has also been interpreted as ‘the stone of lies, or falsehood.'”
References:
Burl, Aubrey, Four Posters: Bronze Age Stone Circles of Western Europe, BAR: Oxford 1988.
Grinsell, L.V., Folklore of Prehistoric Sites in Britain, Hale: Newton Abbot 1976.
Swire, Otta F., Skye: The Island and its Legends, Blackie & Sons: Glasgow 1961.
Thom, Alexander, Megalithic Sites in Britain, Oxford University Press 1967.
Thom, A., Thom, A.S. & Burl, Aubrey, Megalithic Rings, BAR: Oxford 1980.
Dead easy! From the townships of Grasscroft, Uppermill, or Greenfield, take the legendary moorland road up to Saddleworth tops (A635), keeping your eye on the modern obelisk on the hilltop to your left and you’ll see a large rock outcrop almost next to it. That’s where you’re heading. Once you reach near the moorland level, walk in whatever way you see fit towards the obelisk and large stones. Enjoy…! I s’ppose though, it’d be better for you if you started from the valley bottom at Uppermill and walked up the hill.
Folklore
Seemingly a ritual place of the sun, this fine site was known by the local folk-name of the Druid Stones, according to Jessica Lofthouse. (1976) But more importantly in legend, this great rocky outcrop was the abode of an old giant called Alphin, who had a rival called Alder who also wandered the moors here. Both these giants vied for the hand of a lady called Rimmon, who preferred Alphin to Alder. In good old fashioned ways they contested for her hand, throwing giant rocks across the moors at each other, but “Alphin was hit and killed, with Rimmon looking on.” His grave lies on these moors somewhere, seemingly unfound. …And intriguingly it seems that we’ve actually located a prehistoric tomb which may account for the legend of Alphin’s death! (Watch this space!)
A slight variation on the tale describes the Lady Rimmon to be of fairy stock, named ‘Raura Peena’ (a phonetic spelling of a local dialect name), who in one account from the Notes & Queries journal, 1850, tried luring a local man into her magickal recess of the Fairy Holes, on the slopes beneath the Pots and Pans Stone.
Local tradition also tells that the naturally-worn ‘bowls’ atop of the rocks held magical properties — water being collected from them was said to be good to cure eye problems. This is a curative theme we find at some bullauns, cup-marked stones and old cross-bases and would strongly indicates that pre-christian practices did once take place here.
References:
Lofthouse, Jessica, North Country Folklore, Robert Hale: London 1976.
In terms of getting here, follow the directions given by H.C. Collins (1946), who reached here from Healey, north of Rochdale. “Once past Lousy Hillock the track continues in front of Brown House Reservoir… The track climbs Faffelty Brow under the lea of Man Stone Edge on the left”, above the Rossendale Way footpath. You can of course come straight up from Whitworth, heading up the eastern hill over Lobden golf course. The site’s to the northeast edge of the course.
Folklore
I first read of this a couple of decades back, in Jessica Lofthouse’s (1976) folklore book, but her pronunciation of the site — which I sought and sought, without success — made finding the place really troublesome. Thankfully, the local guidebook of Harold Collins (1946) has brought this site into focus once more and, it would seem, the probable site of prehistoric archaeological remains. But until we get over here and have a good look round, that aspect of the Man Stone will have to await assessment.
Collins (1946) described the “huge stone on the moortop on the left of the track” he’d been walking along, telling how “according to legend it bears the imprint of a human hand and was thrown (here) from Blackstone Edge by Robin Hood.”
Lofthouse (1976) told similarly when she was describing the folklore of Robin Hood’s Bed, about six miles east of here, by the Yorkshire-Lancashire border, saying,
“Robin was a mighty hurler as well as a bowman without peer. To while away waiting time in the Bed he took a large boulder from the giant’s overspill at hand, threw it and watched its course. Six miles away on Monstone Edge that boulder dropped, a feat amazing , and has been called Robin Hood’s Quoit ever after!”
But the “quoit”, said Lofthouse, was there centuries before any legendary Robin Hood — as it would have been. As far as I can find though, no such prehistoric relic ‘officially’ exists upon this hill. But as those of us who’ve been into seeking these old sites know, that doesn’t necessarily mean a thing. Henry Fishwick’s (1889) notes about the markings on the rock — “and certain impressions on its surface are said to be the marks of the fingers and thumb of the thrower” —may also prove fruitful.
Adding fuel to an authentic animistic history is the existence, once, of the Old Man’s consort: his Old Woman, or Cailleach, whose well and other landscape features existed to the north. Much of our peasant history is clearly just beneath the surface in this unexplored archaeomythic region…
References:
Collins, H.C., Rambles round Rochdale, Thomas Yates: Rochdale 1946.
Fishwick, Henry, History of the Parish of Rochdale, James Clegg: London 1889.
Lofthouse, Jessica, North Country Folklore, Robert Hale: London 1976.
One of the best known supernatural creatures in the Scottish Highlands and Islands was one called the Glaistig: an elemental described variously as, “a thin, grey woman with yellow hair reaching to her heels and attired in green raiment”; or a deity both beneficial and dangerous, “often described as half-woman, half-goat.” Katherine Briggs (1979) wrote that sometimes this creature
“sometimes has the attributes and habits of the Cailleach Bheur, sometimes assumes animal form, often that of a goat, but more often she is described as half-woman, half-goat.”
Something decidely shaman-like!
In many of the places where she was found, she would tend for the cattle and in order to appease her, local people would pour milk into the hollowed stones by which she lived (at some places these were cup-and-ring stones). The Iona Glaistig was no exception. The great Scottish writer A.A. MacGregor (1947) mentioned this creature and its stone in one of his classic books, saying:
“In the shieling days of Iona when, during the summer months, the inhabitants of the east end and of the west end of that island were wont to pasture their cows alternately for fourteen days on the common grazing at a spot known as Staonnaig, a Glaistig dwelt in a hollow rock near at hand. For this Glaistig, the Iona women at milking-time each evening poured a little milk on what is still pointed out at the Glaistig’s Stone.”
This “pouring of milk” onto hollows in stones is a custom found in cultures from Europe eastwards into India and, no doubt, even further afield. The precise whereabouts of this sacred stone remains hidden.
References:
Briggs, Katherine, A Dictionary of Fairies, Penguin: Harmondsworth 1979.
MacGregor, Alasdair Alpin, The Peat Fire Flame, Ettrick Press: Edinburgh 1947.
