Latest Folklore

From ‘The Megalithic Portal’:

“Teltown (Tailten) is famous for the ancient Lughnasadh festival that took place here on the 1st August each year. It is a comprised of a large number of archaeological monuments. Amongst them is Rath Airthir ( the Eastern Fort). It is trivallate ceremonial enclosure defined by two high earthen banks and three fosses. There are references to Rath Airther in the Dinshenchas and it is believed that it may have been the location of the Royal assembly at Tailtu. The enclosure is at least 80 metres across it widest point and it is hidden beneath a canopy of sycamore trees. The only way to really appreciate the enormity of this site is visit yourself.

Centrally located in the enclosure is a large Barrow (Burial mound), pictured below. Because of it’s appearance it is often described as a norman motte. It is even suggested the the normans may converted the site for use as a motte and bailey. The site is located on private property, so please ask at the adjacent house for permission.”

From yverdonlesbainsregion.ch :

“The unique formation of the Clendy Menhirs is the most important Neolithic site in Switzerland. Situated on the shores of Lake Neuchâtel, it comprises 45 standing stones that were erected more than 6000 years ago, and are carved with human form. Some are 4.5 metres tall and weigh up to five tonnes.
When the level of Upper Lake Neuchâtel decreased by 2.7 m after channeling the watercourses from the Jura (1869-1883), the menhirs appeared on the water surface in Clendy.
In 1896, engineer Charles de Sinner published a description of the site and affirmed that these blocks had been aligned by man. It was not until 1975 that his claim was confirmed by scientist and geologist Jacques-Henri Gabus.
These 45 erratic blocks – Alpine rocks swept along by the Rhône glacier – were cut into human shape. Some of them are 4.5 m high and weigh 5 tons. They are comparable to the carved statues of the Mediterranean Neolithic.
As the site was not covered with trees in those days, there was a view from east to west, from the rivers to the mountains, from the stars to the Moon.
After erosion caused by strong lake transgression, the menhirs started collapsing in 850 B.C. They were re-erected in 1986.
This unique site in Switzerland resembles the one in Carnac in France. Some claim that benign waves can be felt there.”

Before the marsh, out of which it rises, was drained, the Herne Burn, for great part of the year, was a tiny rivulet; now, it scarcely amounts even to this. Its course is through a deep and narrow ravine, forming part of the boundary of the parishes of Turriff and
Inverkeithny, and of the shires of Aberdeen and Banff, — as well as of the district or thanedom of Buchan.

Ascending the ravine, and then holding in a direction ~ almost due south by the compass for about a quarter of a mile, and near the apex of the hill of Drachlaw, we
reach the Caerlin-ring, or, as it is locally termed, the Cairn-riv stone, which marks the boundary of the district at this point. This stone approaches in shape
to a triangular prism—its broadest side being about eight, and each of the other two sides about six feet, and its height upwards of eight feet.

It stands at a short distance from the public road from Turriff to Inverkeithny, on a piece of uncultivated ground on the Backhill of Drachlaw, being one of the stones of a large Druidical circle of about thirty-six yards in diameter.

It is placed in the south side of the circumference. From this point the boundary of the district runs in a southwesterly direction to the Hare-stone, on the farm of Feith-hill, about two miles and a half from Drachlaw.

This stone had also been part of-a Druidical circle, and is now nearly all that remains of it: it projects above ground about three feet. From the Hare-stone of Feithhill, the boundary proceeds in nearly the same southwesterly direction for about a mile, when it reaches the Woof, or Oof-stone, on the hill of Monduff, which indicates not only the limit of the district, but also that of the parishes of Forgue and Inverkeithny, the shires of Banff and Aberdeen, and the estates of Cluny, Gerriesford, and Drumblair, which all meet at this point.

p6 of ‘Buchan’ by John Pratt (1859) ia800906.us.archive.org/24/items/buchan00prat/buchan00prat.pdf

Local Folklore and Legends

The historical documentation includes fascinating folk tales associated with the mound. One legend tells of a “little yellow boy,” the size of a two-year-old, who was seen spinning around on top of the dolmen, which frightened local farmhands.

Another legend concerns a buried treasure—specifically a kettle filled with money. Local people attempted to dig for this treasure, but every time they spoke of the money, the kettle would sink deeper into the ground. They eventually stopped digging when the stones began to collapse and darkness fell.

In the book ‘The Quest for Arthur’s Britain’ edited by Arthurian researcher Geoffrey Ashe, he mentions a hillfort near Padstow as a contender for Kelliwic. Kelliwic is king Arthur’s main stronghold in the early Welsh tale Culhwich and Olwen, this stronghold is regarded as in Cornwall. The named site predates the Arthur’s Stronghold of Camelot and may be translated as ‘forest grove’. This is the nearest fort to Padstow so is a likely contender, the book is quite old as it still discusses Tintagel as being the site of a Celtic monastery which is now established as incorrect.

From Westmeath Archaeological and Historical Society:

“At Slanemore (Slemain Mide) about 5km west of Mullingar is a cemetery of six barrows or burial mounds of the later prehistoric period. Three impressive stepped tumuli are strikingly positioned on the hilltop while three other less prominent barrows, are located lower on either side of the road. Slane More was the location of an encampment of the Ulster forces in the Táin Bó Cúailnge, and it marks the site of an important battle between Ulster and Leinster in the annals AD498”

From Paul Gosling on researchgate (researchgate.net/figure/Photograph-dated-c-1920-of-the-barrow-group-on-the-summit-of-Slanemore-Hill-Co_fig6_325011589) in reference to the black and white image:

“Photograph dated c. 1920 of the barrow group on the summit of Slanemore Hill, Co. Westmeath, 6.5km north-west of Mullingar (Source: Shaw 1921, pl. xxii). The view is from the north and shows three of the five barrows on the hill-from right to left these are RMP WM018-078002, WM018-078001 and WM018-078. In TBC I, Mac Roth, the messenger of Medb and Ailill, describes the arrival of the Ulaid forces here as follows: ‘There came on to the hill at Slemain Mide … a great company, fierce, powerful, proud. I think that it numbered three thousand. At once they cast off their garments and dug up a turfy mound as a seat for their leader’ (lines 3589-3592 and p. 221). ”

‘Banffshire Advertiser’ 3 November 1887: “No one, now-a-days, believes these circles were the work of the Druids, but burial circles, which formerly passed under this name, may be traced at Greencairn in the parish of Bellie, at Pattenbringan and Corriedoun in Rathven (the latter now destroyed), at Ley in Fordyce, and at Bankhead in Boyndie”.

From Butterhill townland’s wikipedia entry:

“Butterhill is known in antiquarian circles for the distinctive burial mound situated in the centre of the townland, thought to date back to the 5th century.”

Handwritten essay by a primary school pupil in 1938*, Clochar na Trócaire (Convent of Mercy), Skibbereen

“Wedding customs. Near the north end of the island of Cleire, a pillarstone, Gallaun, may be seen standing upright and about four feet high. In the centre there is a circular opening; there is an ancient tradition connected with it. In former times this was a marriage stone where lovers met and became engaged. As no jeweller flourished on the island and engagement rings were not to be obtained, the lovers adopted the custom of plighting their troth by shaking hands through the circular opening. The mutual vows made on such occasions were strictly observed. This Gallaun is looked upon as a venerable relic connected in someway or another with the worship of the Druids”.

Verbal tradition passed down by order inhabitants claims that the first sermon was preached on Ardfernal Hill. (There is a large stone half-way along the ridge known as “The Prayer Stone”). Was the first preacher Earnan, the uncle of Columba? It is claimed that the name Ardfernal means “Earnan’s Hill”. Certainly St. Earnal is connected is closely connected with the early church on Jura for the original name of the “Parish of Kilearnadil” can be translated as “The Parish of Earnan in the dale (or valley)“.

Jura Parish Church – A Brief History (Gordon Wright)

St. Galligan’s Cairn is located in Kilgalligan Cemetery near Carrowteige. Tradition was that locals tried to be buried near the saints grave, hence the headstone on the side of the cairn!
-Mayo North Tourism, Ireland.

At Athgraney
Between Donard and Hollywood village, by Hollywood Glen Rd on the lands of Mr Mc Cormack is a circle of Piper’s Stones. Close to these on the north is a large granite boulder with a channel or groove cut north to south crossed in the center by another channel from east to west. This is supposed to be a sacrificial stone. “The Pipers played and the young ladies danced so merrily that fire came from somewhere and burned them ( Pipers and Dances) all up”.
(Told to me by Mrs Toomey who lived close by in a farmers house with her husband) P.S. The Blood of the Victim was supposed to flow north, south, east and west. The offerer was to face the rising sun

This extract is from Duchas.ie, the schools collection, Donard school co. Wicklow, collected by T. Moynihan

Scottish Place-names / Ainmean-àite na h-Alba

I’ve a bee in my bonnet. It’s buzzing around the name of the fort on a prominent small hill close to the west coast of the middle part of the Kintyre peninsula, near Killean House, Dùn Beachaire (NR 692 432). The farm immediately below is Beacharr on OS maps, though reportedly pronounced Beacharra; Allt Beachaire flows past the southern end of the ridged hill.
To the north of the Iron Age dùn on this hill there is a Neolithic chambered cairn and a standing stone (see Canmore for both). Am Beachair(e) can mean ‘the beehive’: one simple explanation for the name might be that the cairn may have in the past looked like a hive, and/ or bees nested in it.
However, the names of the neighbouring farms Beachmenach and North and South Beachmore add complication. My best guess would be that Beach- might be a contracted *Beachach, ‘abounding in bees’ used nominally for a ‘bee-place’ . If so, Beachmennach would be *Beachach manach’, ‘monks’ bee-place, a monastic apiary’, which seems quite plausible given that this was probably a possession of the Saddell Abbey across the peninsula. Between the hill and the coast (across the A83 road) a fairly wide stretch of sandy raised beach would be likely to support plenty of bee-friendly flowers in summer, and the higher hills overlooking the dùn inland a good range of moorland flora. Now, beachair can also mean ‘a beekeeper’, so this place might have been associated with the Cistercian bee-keeper.
However, we have to take note of the fact that Beachair, ‘Beekeeper’, was a by-name for a saint, namely Molaga of Aghacross in Co. Cork. His life and legends are discussed in detail by Pádraig Ó Riain in his Dictionary of Irish Saints: the point of interest in our quest is the story of the saint returning from a journey to Scotland and Wales, bringing with him some bees which he settled at place granted to him, consequently known as Lann Bheacaire, ‘church-enclosure of the beekeeper’; this was at or near the townland of Bremore, Balrothery, on the Irish Sea coast about 20 miles N of Dublin.
Now the Scottish St Moluag, Mo Luóc, though sharing a cognate name pretty surely not the same in origin as Molaga, was a very important figure in Argyll – especially associated with Lismore, where he was regarded as the founder of the church there; he was venerated at two Kilmoluags, one only about 3 miles to the south of Dùn Beachaire in Glenbarr, another no great distance away in Knapdale, as well as having dedications in several of the Hebridean isles.
Alan MacQuarrie, in his discussion of Moluag in his Legends of the Scottish Saints, doesn’t consider any links with Molaga, but he does explain that the cult of Moluag was very much promoted by the Cistercians, especially from Mellifont, ‘honey-fount’, in Co. Louth near Drogheda, the mother-house of Saddell; the founding abbot of Mellifont, St Malachy, seems in particular to have played a part in promoting Moluag, though there doesn’t seem to be any explicit evidence for a connection with bee-keeping in the Scottish sources for that saint. Still, it does seem quite possible that Dùn Beachaire may have been associated with Moluag, and so with Molaga and with bees and honey.
So, three possibilities: a ‘bee-hive’ cairn, a monastic apiary, a saintly beekeeper. These aren’t mutually exclusive, any or all of them might have fed into the association of this place with bees. But there’s a sting!
An alternative name for Lann Beachaire where St Molaga kept his bees was Lann Becuir. It seems unlikely that Becuir was simply an earlier or variant form of Beachaire, it’s more likely to reflect an early personal name formed with the early Celtic *bikk- ‘little’ root (see Patrick Sims-Williams Celtic Inscriptions of Britain, 136-7, discussing BECCVRI): Goidelic Bicoir, Brittonic Bicor. Such a name would in time have been readily modified to Beachaire, whether the story of the bees suggested that, or it was the origin of the legend.
And, for the sting, it turns out that a Bicoir was associated with Kintyre! Indeed with the part nearest to Islay, which includes Dùn Beachair. In the Annals of Tighernach, an entry for the year 625 (corrected date, T.627/6) records: ‘Mongan son of Fiachna Lurgan, stricken with a stone by Artur son of Bicoir Britone died. Whence Bec Boirche said:
It’s cold, the wind over Islay:
There are young warriors in Kintyre,
They will do a cruel deed there,
They will kill Mongan mac Fiachnae.
Other Irish Annals have similar entries, varying somewhat: Bicoir (Bicor in the Annals of Clonmacnoise) is either a Briton, possibly a Pict (Pritene), or a Welshman. Nothing else is recorded about him, though Mongan mac Fiachnae became something of legend. Of course, we can’t necessarily assume that Bicor was the same person as Becur: the latter was associated with a holy place in Leinster, Bicor with some nasty goings-on in Kintyre. Nevertheless, the coincidence is curious, and there does seem to be good reason to suppose Dùn Beachaire might, like Lann Beachaire, have been associated at an earlier date with Bicor, and that the name was similarly reinterpreted in the light of the Gaelic Cistercians’ fascination with bees.

Mara Menzies tells a story about dancing giants and the famous Ring of Brodgar – mapofstories.scot/the-story-of-the-ring-of-brogdar/

Jackie Ross tells the humorous tale of Jock the Giant of the hill of Bennachie, and how he once got scunnered with the monks in the cloister down at Monymusk, Aberdeenshire.

mapofstories.scot/the-story-of-jock-and-the-monks/

I wonder if the stone referred to is Tombeg, seems like the closest option

The Cromlech of Gleannclochliach.

There is a beautiful specimen of a cromlech on the Kilkenny side of the Barrow about 2 miles W. from New Ross. It is on the farm of Mr Cloney of Gleannclochliath. The stones – 5 supporting the top table stone – are of very large dimensions.
Mr Cloney, the owner, Mr Richard Power Shanhugh, and Mr Laurence Dooley Rosbercon were with me inspecting this cromlech. They all agreed that the top table stone could not be less than 12 tons in weight.
Mr Cloney said that when he was a child, the supporting stones, 5 in number, were all quite upright and the table stone sat quite straight on top of them. It is now tilted at somewhat a 10 to 15 degree angle, and about, as Mr Cloney says 9 inches down out of place. Two of the supporting stones have fallen owing he thinks to a slight landslide, as the cromlech is situated on a brow of a hilly field. Asked if any tradition lingered in the district about it, he said he only heard his father say that a chieftain was buried there – who or when, he did not know.
It seems to have given the name to the townsland: Glen of the Grey Stones. Mr Cloney told me that granite was found further down the glen! He got some himself.

I guess it slipped a bit more. This was written down in 1939/40 by Máire Ní Dhonnchadha (Mary Dunphy) and can be seen in the online manuscript collection at Duchas.ie.

According to Folklore the Head of Brân the Blessed was buried here. This is a character from the Welsh Mythology that makes up the Mabinogion.

The Cromlech. Forts etc.

Nobody livin’ now, of course, knows how this Cromlech came to be here. Some old people say ‘twas a race of giants fixed this great big stone on the “small” ones. They say a great king or prince or leader of the giants is buried around here.

Of course, the stone was a lot bigger than ‘tis now. The weather an’ everything has it wore away.

There – a long time ago, before people came to know what it was, or that ‘twas any good – a crowd of young lads lit a bone-fire on it, and the hate of the fire made this crack here.

‘Twas a lot longer than ‘tis now anyway. I suppose the point of it was on this stone out here – for it looks like ‘twas three-cornered.

From a section marked Ballyhahill / Teenakilla in the Main Manuscript Collection of folklore online at Duchas.ie, collected in 1939.

There is a Cromlic in the townland of Annaghmore. It is beside a road. There are two stones standing up and one big one across on the top. There is a tract of five fingers in one of these stones and in the other one there is a tract of an elbow and in the third one there is a tract of a foot.

It is said that a giant pegged these stones down from the top of Corn Hill and that it is there they lit.

It is like a little house. There is place for about two people to sit in it. It is said that about fifty years ago an old man used to be seen sitting in this Cromlic and he smoking a pipe.

I think the implication might be that the “old man” wasn’t exactly an old man. This is from the Main Manuscript Collection of Duchas.ie, and the folklore was collected in 1938.

Hagbard and Signe

The story of »Hagbard and Signe« is a well-known Nordic legend about a pair of lovers who are unable to be together because their families are feuding, ultimately choosing to die together. The basic narrative is similar to Shakespeare’s »Romeo and Juliet«. The legend is primarily known from two main sources: Saxo Grammaticus’s »Gesta Danorum« (around the year 1200) and a medieval folk ballad, “Hagbard og Signe,” which was sung throughout the Nordic region. This ballad is number 20 (DgF 20) in Svend Grundtvig’s comprehensive collection, »Danmarks gamle Folkeviser«.

The story revolves around Hagbard, son of King Håmund, and Signe (also called Signelille), daughter of King Siger (or Sigvard). Their families are enemies, and after a battle between their brothers ends in a draw, Hagbard meets and falls in love with Signe, who secretly promises to marry him.

The folk ballad version begins with Hagbard having a prophetic dream in which he is in heaven with Signe, but they fall through the sky. An “Elven Datter” (daughter of the elves) interprets the dream, predicting that he will win the maiden but must die for her. Undeterred, Hagbard disguises himself in women’s clothing to enter King Sigvard’s court and be near Signe. Signe’s father, King Sigvard, allows the disguised Hagbard to stay with his daughter to learn needlework but warns them both to beware of Hagbard, who is a cunning suitor.

During the evening, an evil serving maid (“den arge Terne”) grows suspicious of the “maiden” who carves wood expertly, drinks heavily, and has strong hands and piercing eyes. Later that night, Hagbard and Signe are together and confess their love for each other. Hagbard reveals his identity, explaining he came in disguise because Signe’s father had threatened to hang him. The evil maid overhears their conversation, steals Hagbard’s sword and armor while he sleeps, and informs King Sigvard.

The king’s men attack, and though Hagbard fights bravely with bedposts, he is eventually captured. He breaks every bond used to restrain him until the evil maid suggests binding him with a lock of Signe’s hair. His love for her is so strong that he will not break the hair, and he is finally subdued.

Sentenced to be hanged, Hagbard makes a final request to Signe: when she sees him on the gallows, she should set fire to her bower. As he is led to the gallows, he asks that his red cloak be hung up first to test Signe’s promise. Seeing the cloak, Signe believes Hagbard is dead, sets her chamber on fire, and dies in the flames with her maids. When Hagbard sees the fire, he knows Signe has kept her word and goes gladly to his death. King Sigvard, realizing too late how powerful their love was, deeply regrets his actions and orders the treacherous serving maid to be buried alive.

The tale of Hagbard and Signe’s faithful love has been known in the Nordic countries for over a thousand years and was considered an ancient memory even to the pagan forefathers. References to the story, such as a kenning for “gallows” being “Signe’s man’s cold horse,” appear in a Norwegian poem from around 900 CE. While the legend’s precise origin is unknown, name forms like “Hagbard” suggest a continental German origin.

The setting of the legend has been claimed by many locations across Scandinavia, including Sigersted in Zealand, Denmark; several sites in Sweden; and Engeløya in Norway. Various landmarks, such as burial mounds and stones, are associated with the characters.

The legend has inspired later works, including Adam Oehlenschläger’s tragedy »Hagbarth og Signe« (1815) and Gabriel Axel’s film »The Red Mantle« (1967). In modern times, an amateur play about the couple is performed every other year on the Norwegian island of Engeløya.

da.wikipedia.org/wiki/Hagbard_og_Signe

kalliope.org/en/text/folkeviser2018041012

Below the pub on ham hill in the village of Stoke is St Mary’s church, according to legend this church was scheduled to be built in West Stoke but at night the devil moved the bricks. And so the church is in east stoke, it is a beautiful Norman era church with possible parts from an earlier Saxon construction incorporated into it. Well worth a visit this church has many old mysteries to it’s design and history including dedications to St Michael and a beautiful doorway carving that shows star signs and a tree of life depiction.

At midnight on new year, the whispering knights move down the hill and go to drink from the river. They’re usually back before anyone realises they’ve been gone of course.

I visited the site on the autumn equinox, September 22, 2025, and the weather was sunny with a light wind (5 m/s) and a temperature of 14 °C.

I reflected on the possibility that solstices and equinoxes were celebrated with religious ceremonies at such sites thousands of years ago.

The name, meaning “rock of the giant”, would be quite suitable as the name of a crag on which an ancient fort was built, as referring to the building as the work of a giant.

A local resident knows the name as “Creag an Fhomhair” and gives as the meaning “the giant’s rock”.

Ross and Cromarty Heritage