Latest Folklore

In Saint Cleeres parish in Cornwall, there are upon a plain six or eight Stones, such as are upon Salisbury plain, which like them two will be mistaken in the telling; so that when they are told over again, they will be found over or under the first number. A thing, that happens (no doubt) meerly by their confused standing.

From ‘Britania Baconica: or, The natural rarities of England, Scotland, and Wales’, written by J Childrey (1662).

I assume this is the right location, it doesn’t seem unreasonable?

King James IV. in a frolick once joined a company of gypsies, who were here making merry, and when the liquor began to operate, the gypsies, as usual with people of their character, began to quarrel among themselves; upon this his Majesty attempted to mediate between the parties, but they, ignorant of the rank of their new associate, were about to handle him pretty roughly for his goodness, which obliged the King to discover himself; in allusion to this affair, the cave was afterwards ironically called the Court Cave.

From the Old Statistical Account for Wemyss parish.

There is a tradition that, upon a pretty high hill about a mile to the south-west of that town {Abernethy} called the Castle Law, in one of the three lochs or small round lakes upon the top of it; there is a golden cradle hid, in which the {Pictish} king’s children were wont to be rocked...

Carney-venn, which obviously appears to have had connection with this Castle Law, and is supposed to have been the place where the treasures or things of the greatest value were kept... The tradition in the immediate neighbourhood is that there were at some remote period, some golden keys found in a small rivulet or stream that runs past this place, which were supposed to have belonged to this Carney-venn; and the popular tradition of the country in general is very lavish respecting some treasure concealed
“Betwixt Castle Law and Carney Vase
As would enrich a’ Scotland ane by ane.”
(Small, pp. 142, 143.)

There is a legend which attaches to the small loch on the top of the Castle Law; and well do I recollect of having in my schoolboy days, an undeined feeling of terror in approaching too near its dreaded waters...

Note.-- The traditions is, that if you run nine times round the loch, muttering a spell --the words of which, however, are too modern to be genuine-- a hand will arise from a golden cradle, and pull you in.
(Laing, p.20.)

‘Small’ is the Rev. Andrew Small’s ‘Interesting Roman Antiqities Recently Discovered in Fife’ (1823), and ‘Laing’ is ‘Notice of the Ancient Ecclesiastical History of Abernethy and of the Condition of the Early Inhabitants of Scotland’ (1861). Collected by John Ewart Simpkins in County Folk-lore vol. 7.

I suppose this is right, but I can’t figure out the Carney Venn?

There’s also a cave called the Witches’ Hole in the steep north face of the Law.

At the date of my visit this cist had been emptied to a depth of nearly two feet. Possibly the spirit of research had been whetted by a tradition – well known in the district – that the cairn concealed a bullock’s hide filled with gold. Be that as it may, all that rewarded the searchers was a fragment or two of whitish clay.

[..] It is of interest to note that some of the pieces of clay bear distinct impressions of the finger .. no doubt made when the soft clay was pressed in position.
No one can fail to regret that this fine old cairn should have lasted through those untold ages – only to be plundered for road metal.

‘Notice of the discovery of a stone-age cist in a large cairn at Stroanfreggan, parish of Dalry, Kirkcudbrightshire’ by John Corrie, in PSAS May 8th, 1911.

Another version:

Some eighteen years ago, while exploring the limestone caves at Llanamynech, on the English border of Montgomeryshire, I met with [this] story. A man playing the bagpipes is said to have entered one of the caves, well provisioned with Welsh mutton, and after he had been in for some time his bagpipes were heard two miles from the entrance, underneath the small town of Llanamynech. He never returned to tell his tale. The few bones found in the cave are supposed to be those which he had picked on the way.

From p34 of ‘Cave Hunting’ by W. Boyd Dawkins (1874).

On the summit of the hill we met two boys herding cows [...and] we were curious enough to ask them if they ever heard of Coinneach Odhar [the Brahan Seer] in the district, and if he ever said anything regarding the fort on Knockfarrel. They took us to what they called “Fingal’s Well,” in the interior of the ruined fort, and said that this well was used by the inhabitants of the fortress “until Fingal, one day, drove them out, and placed a large stone over the well, which has ever since kept the water from oozing up, after which he jumped to the other side of the (Strathpeffer) valley.”

There being considerable rains for some days prior to our visit, water could be seen in the “well,” but one of the boys drove down his stick until he reached the stone, producing a hollow sound which unmistakably indicated the existence of a cavity beneath it. ”Coinneach Odhar foretold,” said the boy, “that if ever that stone was taken out of its place, Loch Ussie would ooze up through the well and flood the valley below to such an extent that ships would sail up to Strathpeffer and be fastened to Clach an Tiompan; and this would happen after the stone had fallen three times. It has already fallen twice, ” continued our youthful informant, “and you can now see it newly raised, strongly and carefully propped up, near the end of the doctor’s house.”

From ‘The Prophecies of the Brahan Seer’ by Alexander Mackenzie (1877).

If one of these is the Clach an t-Seasaidh, as Postman suggests, then it’s got some gory folklore:

We have received various versions of the, as yet, unfulfilled prediction regarding Clach an t-Seasaidh, near the Muir of Ord. This is an angular stone, sharp at the top, which at one time stood upright, and was of considerable height. It is now partly broken and lying on the ground.
“The day will come when the ravens will, from the top of it, drink their three fulls, for three successive days, of the blood of the Mackenzies.”

Mr Maclennan’s version is:- “The day will come when the ravens will drink their full of the Mackenzies’ blood three times off the top of the Clach Mhor, and glad am I (continues the Seer) that I will not live to see that day, for a bloody and destructive battle will be fought on the Muir of Ord. A squint-eyed (cam), pox-pitted, tailor will originate the battle; for men will become so scarce in those days that each of seven women will strive hard for the squint-eyed tailor’s heart and hand, and out of this strife the conflict will originate.”

Mr Macintyre writes regarding these:- “The prophecies that ‘the raven would drink from the top of Clach-an-t’-seasaidh, its full of the blood of the Mackenzies for three successive days’, and ‘that the Mackenzies would be so reduced in numbers, that they would all be taken in an open fishing-boat (scuta dubh) back to Ireland from whence they originally came, remain still unfulfilled.”

From ‘The Prophecies of the Brahan Seer’ by Alexander Mackenzie (1877).

A tradition exists regarding the stone. It seems that some fifty years ago an old man who occupied the farm of Taendore carried the stone to his house, either from a belief of some latent virtue or for more prosaic purposes. For three successive nights after its removal the family were disturbed by loud, mysterious noises, which on the third night reached a climax. The sounds were intensified, cattle bellowed, dogs howled all over the valley, and a dread voice, in tones of thunder, exclaimed in distinct syllables, “Put back that stone!” Instant obedience was given by the terror-stricken inmates, and the stone has rested untouched since then, and its mystic guardian has been silent.

Whispers are not uncommon in the district, that the stone also possesses hidden virtues similar to those of the font at Killianan on Loch Ness and other stones, when childless women bathe in its cloud-drawn waters immediately before sunrise.

From p387 of ‘On cup-marked stones in the neighbourhood of Inverness’ by William Jolly, in v16 of PSAS (1881/2).

In reference to the circular lately received asking for information about boulders, I beg to forward a few particulars respecting four. They are all in the parish of Lunnasting, on the estate of Lunna, and the property of Robert Bell, Esq., sheriff of Falkirk.

No. 1. Height 22ft. 9 in.; length 36ft.; breadth 25ft.; shape, angular; direction of longest axis S.E. and N.W.; height above sea level 150-200ft.
No. 2. Height 19ft; length 34ft.; breadth 14ft.; angular; direction of longest axis N.E. and S.W.; height above sea level 150 to 200ft.
No. 3. Height 11ft. 4in.; length 8ft. 7 in.; breadth 8ft. 2in.; angular; direction of longest axis S.E. and N.W.; height above sea 150 to 200ft.
No. 4. Height 7ft. 10in.; length 8ft. 7in.; breadth 3ft. 2in.; wedge-shaped; direction of longest axis S.E. and N.W.; height above sea 300 to 400ft.

Nos. 1, 2, and 3 stand all near each other in the northern part of the parish, and not far from the sea. Nos. 1 and 2 are separated only by a distance of 10 or 12 feet, the intervening space being filled with large masses of stone which appear to have fallen from No. 2. No. 4 stands by itself, surrounded by deep moss, within a few yards of the highest point of a hill about four miles to the south of the other three. Its longest axis runs parallel to the face of the hill. It is known by the name of the “standing stone” of the south hill of Lunna.
No. 3 has no special designation.
Nos. 1 and 2 are known as “the stones of Stofas.” “Stofas” is said to be a corruption of stay fast, and the legend accounting for the name is that it was given to the stones from the circumstance that they were originally two giants passing through Lunnaness, and coverted into stone by some superior power who arrested their progress by pronouncing the words “stay fast.”

From the Eighth report of the Boulder Committee (oh yes) of the Royal Society of Edinburgh, 1882.

The grid reference is for the South Hill of Lunna, stone number 4. I have not checked any old maps for sign of the others, but perhaps they’re still known locally?

“The Wierdstone of Brisingamen” by Alan Garner is now out in its 50th anniversary edition.
Am reading for the first time – magical and scary. Great escapism for those journeys on public transport.

The Battle Of Barra

The battle was fought on May 23rd, 1308. The army of King Robert The Bruce routed that of John Comyn, Earl Of Buchan. Bruce’s victory marked the turning point in his bid to become king.

The battle is believed to have taken place on the lower slopes (Oldmeldrum side) of Barra Hill.

This chair shaped stone had previously lay higher up Barra Hill. Legend has it that Bruce, who was ill at the time, watched the battle from it.

Meldrum and Bourtie Society.

This stone is just inside the graveyard here by Loch Rannoch. I found a photo of it here (a fuzzy photo of it apparently whitewashed and with added photoshop blood) on ‘El Vicente’s Homepage‘ where the folklore associated with it is retold in lively style (taken from ‘Tales of Rannoch’ by A D Cunningham). Well as lively as a story about dashing small children’s heads out on rocks can be I suppose. An extra long version is in this edition of the Celtic Magazine from 1887.

It’s not on the RCAHMS map at all. But could it still be old? Perhaps someone has seen it in person.

The cave in the story is in amongst the crags below the fort and above the river.

Of the cave (Ogof y Coed Cochion) I have fond memories. About twenty-five or thirty men can stand inside it. That will suggest to the reader the approximate size. It is undoubtedly an artificial cave on the ledge of a steep castellated rock, and neither man nor wild beast could well approach and commit depredations if the caveman and his family kept their eyes open. It is a comfortable dry room in the rock right opposite the farm Sarphle, and has a crevice about four or five yards long, opened out to the surface, to answer the purpose of a chimney.

I once dug a hole in the floor of the cave in “search of treasure”, or for pieces of brass left by the mythological smith who made the Brazen Head, the Pen Pres, as we call it. It was to this Ynca-fashioned high home in the frowning rock the farm-boys of the period crept from cliff to cliff on all-fours on Easter Sundays to boil eggs. To eat eggs on that day was a custom as sacred as those performed on Pancake Tuesdays and Hot-Cross Bun days. [..] It was a genuine traditional usage, and no wicked freak of servant boys given to steal eggs and eat them.

We quote Dr Phene’s narrative, given the form of a dialogue between himself and his guide, Mr. William Jones, an inhabitant of Llangollen, and the Doctor’s version of the legend:--

“We now approach Penbryn , the house of Mrs Phebe Hughes, mother to the poet John Ceiriog*. The house was placed near where the ridge terminated. It was just getting dark, and Mrs. Hughes was already preparing to retire, when Mr. Morris explained, in Welsh, my request that the tradition of the cave might be given me. The conversation was conducted in Welsh, and the narrative, which was evidently curtailed from the desire of Mrs. Hughes to retire, was as follows:--

” ‘In former times a man, who was a smith, lived in the cave which overhangs the river Ceiriog. This man was commanded, by some unseen powers, to make a head of brass. It was to be of great size, and to be made after a style described to him. The smith was not to sleep during the whole time he was making the brazen head, nor until it had revealed to him all the knowledge man could know. The matter became known, and as soon as it was found that the head would require weeks to make, persons were directed to keep the smith awake, by pricking him with needles and pins. This continued until the smith’s work was accomplished. This being so, the head began to speak, and, addressing its maker, stated:-- “I will tell you first three things, and then I will explain them, and give the knowledge to you. I know-- 1. What has been. 2. What is. 3. What will be.” The assembled people were so astounded by the sound of a voice from the head, that their guard over the smith was forgotten. This no sooner ceased than the wearied metallurgist fell asleep, and the head ceased for ever the statement it had begun.’ ”

Next it’s implied that there is a rock-cut chamber under the house (apparently with its own spring), and that’s where the cave-dwelling smith made the head. But that seems so unnecessary when you’ve got a nice cave. And then there’s an even more elaborate version of the story.

From Dyffryn Ceiriog Folk-Lore, by *John Ceiriog Hughes, in Collections Historical & Archaeological Relating to Montgomeryshire, v 17 (1884).

I don’t know if these really are the stones to which the story relates, but this site could certainly fit and is near Killala Bay. He’s not exactly the flamboyant storyteller and seems to have forgotten some fairly important details. But never mind.

Some few years ago, when staying in Co. Sligo, I met with rather an interesting legend [to do with stone circles] which is only very locally known. The stones are called “Mc.Dowd and his children.” This Mc.Dowd, it appears, was a fisherman, and when pursuing his occupation in Killala Bay, was in the habit of meeting with a mermaid. These meetings ended in their betrothment and in his finally taking here home; but on their way he perceived that she carried a wand which he felt some suspicion about, and after considering the matter over, he quietly arose during the night and hid it. When in the morning Mrs Mc.Dowd discovered her loss, she became almost disconsolate. Years passed over, the wand was at last found, and, returning into the house, she touched with it each of her children and Mr. Mc.Dowd, and they were at once turned into stone, and then she fled back to her old sea life in Killala Bay, which is close to where these stones may be seen.

From ‘Pre-historic remains in the Lake District, a paper’ by W. Kinsey Dover (1880).

I heard some folklore today, unprompted, and I hope the person who told it won’t mind me retelling it here. He said that when his father was young (this might be about 60 or more years ago) he lived on Skye for a while, and he’d gone on a long walk over the Cuilleans, accompanying a local man. It took them five hours to get across the mountains and his father then assumed they’d walk the flat way back, along the road. But he was very surprised when his guide said ‘well goodbye then’ and made to set off the way they’d come. It transpired that the short route home went past a green mound (where, my narrator said, there were, as we would say, fairies, but it was a bronze age burial mound) – and the guide was under no circumstances about to walk past it now that the dusk was falling. He would rather take the five hours back over the mountains in the dark. Which, according to the tale, he did.

The highest summit in Wales is generally known as Snowdon, no doubt since it is often snow-clad during the winter months. In Welsh, however, it is known as Yr Wyddfa, which translates as ‘the tomb’.... I’ve also heard it referred to as Yr Wyddfa Fawr, ‘the great tomb’, or ‘burial place’. Legend has it that the summit cairn, at 3,560ft, marked the final resting place of Rhita Fawr, a war-like giant finally put in his place by none other than Arthur (yes, him again). Must have been a pretty big cairn to ostensibly cover a giant, one would have thought? More’s the pity – nay, calamity – therefore, that it has been thoroughly decimated, not only by countless visitors to the summit, but by the construction of the railway and summit cafe, thus leaving Carnedd Llewleyn’s monument as surely the highest surviving of it’s type in Wales.

According to The Gwynedd Archaeological Trust (PRN13943) Yr Wyddfa’s cairn is:

‘A presumable Bronze Age funerary cairn located on the summit of the highest mountain in Wales. The original cairn has been altered beyond recognition by generations of hill walkers, mountaineers and sightseers. A trig point marks the highest point.‘

What might have been, eh? It’s also interesting to note that the great eastern face of Yr Wyddfa is known as Clogwyn y Garnedd (’Crag of the Cairn’) and overlooks Glaslyn, source of the Afon Glaslyn. Enough said, perhaps?

A small mound or hillock hollowed out in the centre. It is now partly filled up and defaced by a ditch cut through it. The local tradition is that it was made and used by a person called ‘Tam’ during the time of religious persecution in Scotland. It is also a well known point on the boundary of Marnoch and Forglen.

Name Book 1866.

A Jar of Honey
by George Mackay Brown

A woman came from every house that morning to the croft of Scar. Slowly, like holy women, they moved through the fields. Seven men stood at the end of the byre of Scar: five young men, an old man, a boy. The oat fields were yellow, gulls dipped and squabbled over the mackerel in the bay. The men stood outside the ceremony, unwanted and useless. One of the young men shared the holy look of the women, but he too was outside their ceremony. The other men did not have a thing to say to him. They kept turning away from him. He stood there in a double isolation. A woman with huge hands and a face like stone crossed the fields, Bella of Windbeck. She walked slowly, by herself. The door of Scar opened and shut on this priestess. Now it was noon. The men at the end of the byre smoked their pipes, all but the lonely one. Once the boy chased a butterfly with a shout but the old man checked him and the boy sat down at a fissure in the wall, watching bees oozing in and out. A girl, an acolyte, crossed over to the burn from Scar for water. With a pure white look on her she passed the men and returned, silent and intent, a heavy brimming pail at each side of her. Another woman came out for peats, her arms red from the flame. The sun dragged through the afternoon like an ox through furrows. Suddenly the water girl stood in the open door of Scar, her arms wild circles. ‘Simon!’ she cried. ‘Come now.’ The young man turned his burnished face to the house. He wouldn’t move. He was afraid of the elemental women inside there, with their water and fire, the terrible priestess and her servers, swaddlers, shrouders, guardians of the gate of birth and the gate of death. He couldn’t move. The other young men were laughing all around him now. They laid earth-coloured hands on him. They buffered him gently. They turned his face towards the open door. Two of them walked with him, one at each side, to the threshold. He went inside alone. The boy sat at the end of the wall, gray wax at his mouth, his fingers threaded with honey. The old man knocked out his pipe, spat, lifted six creels from the wall, and slowly walked down to the boats.
A young man lifted scythe from the end of the barn. He began to whet it on a red stone.
The gate of life had been opened.
Between that and the dark gate where the fish and the fleece and the loaf, the oil jars and the jars of salt and the jars of grain, and the one small jar of honey.

The only hill, in this parish, is Couthboanlaw, now by corruption, called Quothquanlaw.-- The late Dr McFarlane, so celebrated for his knowledge in antiquities, was of opinion, that this hill derives its name from these two Erse words, Couth boan, which in that language, signify a beautiful, or smooth hill: And indeed, it is one of the most beautiful little hills, that is to be seen in any country. It is about 600 feet above the level of the Clyde, and is green to the very top. On this hill, the common people, to this day, point out, with much fond admiration, WALLACE’s chair, where he had his abode, and held conferences with his followers, before the battle of Biggar. The chair is a large rough stone, scooped in the middle.

From the Statistical Account of 1791-99, v2 p235 (Libberton and Quothquan, County of Lanark).

Geograph shows the hilltop in less than romantic style with its addition of a traffic cone. But hopefully if you find a common person they can still point out where the chair is. I do hope so.

Cairnsmore of Fleet has two summits, and there are (admittedly dilapidated) cairns on both. It’s very dramatic landscape though so I guess that doesn’t really matter.

In the side of this mountain, facing Dromore station, we believe there is a cave of incredible dimensions, which is said to have been at one time the safe retreat of the gipsy king and robber Billy Marshall, and his lawless followers, and the hiding-place of their ill-gotten spoil. In Blackwood’s Magazine we find the following amusing anecdote of Billy Marshall and this cave, stated to have been derived from “Black Matthew Marshall,” grandson of the said chieftain: –

“Marshall’s gang had long held posession of a large cave or cavern in the high grounds of Cairnsmore, in Galloway, where they usually deposited their plunder and sometimes resided secure from the officers of the law, as no one durst venture to molest the tribe in that retired subterraneous situation. It happened that two Highland pipers, strangers to the country, were travelling that way, and falling in by chance with this cave, they entered it to shelter themselves from the weather, and resolved to rest there during the night. They found pretty good quarters, but observed some very suspicious furniture in the cave, which indicated the profession and character of its absent inhabitants. They had not remained long till they were alarmed by the voices of a numerous band advancing to its entrance. The pipers expected nothing but death from the ruthless gipsies. One of them, however, being a man of some presence of mind, called to his neighbour instantly to fill his bags (doing the same himself), and to strike up a pibroch with all his might and main. Both pipes accordingly at once commenced a most tremendous onset, the cave with all its echoes pealing back the ‘Pibroch of Donuil Dhu’ or such like. At this very unexpected and terrific reception – the yelling of the bagpipes, issuing from the bowels of the earth, just at the moment the gipsies entered the cave – Billy Marshall, with all his band, precipitately fled in the greatest consternation, and from that night never again would go near their favourite haunt, believing that the blast they had heard proceeded from the devil or some of his agents. The pipers next morning prosecuted their journey in safety, carrying with them the spolia opima of the redoubted Billy and the clan Marshall.”

There are three mountains in the Stewartry named Cairnsmore, – the old rhyme
“There’s Cairnsmore of Fleet, and Cairnsmore o’ Dee,
And Cairnsmore of Carsphairn, the highest o’ the three.”
being, doubtless, familiar to most of our readers.

In ‘Rambles in Galloway’ by Malcolm McLachlan Harper (1876).

Also – ..amongst their wild rocks are pieces of beautiful spar found, termed by the country people Cairns-moor diamonds.

and elsewhere, that Tradition says, that no human eyes ever beheld the back side, or farthest extremity of this cave [the Co’ O’ Caerclaugh]; that a dog once went in at its mouth and came out at the door o’ Cairnsmoor, a place nearly ten miles from it; and when the tyke did come out he was found to be all sung (singed), as if he had passed through some fire ordeal or other.

(from the amusing and highly recommendable Scottish Gallovidian Encyclopedia, by John MacTaggart, 1824)

Notes on Stones used as a Cure at Killerry, near Dromahair, and on certain Bullauns.

The ancient graveyard of Killerry is situated on the borders of Sligo and Leitrim, about two miles to the west of Dromahair. In it may be seen a rough horizontal slab, on which are set out seven smooth, rounded stones, ranging from 6 to 10 inches in diameter; at one side of the slab a small peg-shaped stone is fixed upright in the ground. The caretaker of the place, in pointing out the stones, stated that there was a spring of good water under the slab. As the latter lies on the ground, there is no sign of water, nor from its position is it likely to have much under it. The mention of water, however, is not without interest, as in many cases where collections of round stones occur they are placed in hollows or rock-basins, and these retain water to which useful properties are ascribed. In this instance there are no basins, and the assertion that there is water under the stone may be due to a general idea that water in some form should be associated with monuments of the kind.

The people of the surrounding district frequently resort to these stones for the cure of strained sinews. The procedure is as follows:-
A friend of the sufferer goes to Killerry and brings a piece of thread, which should in strictness be of unbleached linen, though this condition is not always adhered to. On arrival at the place, the thread is wrapped round the peg-like stone mentioned above; the round stones are then turned separately while a prayer is said; afterwards a thread left by some former visitor is taken up, brought to the patient, and wound round the affected part; the cure soon follows. This process is called ”Lifting a strain thread“; it is equally effective for the cure of horses or cattle.

A resident in the neighbourhood informed me that in his case the thread had been entirely successful; it was applied at night, and next morning he was quite well and able to go to work as usual.

The story told locally to account for this custom is that St. Patrick when travelling through the district was refused a passage at the ford of Sligo, and had to proceed round Lough Gill. In the rough ground about Killerry his horse strained a sinew, and the Saint then arranged these stones so as to cure the animal and avoid delay to his journey. When departing he blessed the stones, and left them ready to cure strains in men and animals for ever. These stones may be compared with the better-known ”St. Brigid’s Stone,” situated about twenty miles further east, near the old church of Killinagh, at Blacklion, in the County Cavan.

From Henry S Crawford’s article in The Journal of the Royal Society of Antiquaries of Ireland v3 no.3, 1913.

As the weather and season favoured we came amongst pleasant corn fields on the farm of Sron- t-Soillear. [..] Before coming to the house a great circle was seen made of boulder stones, as all those of this district are. The stones are doubled irregularly on the west side. In Aberdeen and Kincardine the custom is to lay a great stone on the southerly side. [..] This circle, which remains entire, is 60 feet in diameter, a very favourite size, and one that seems to have been chosen for a reason. We saw it lonely among hay, itself enough to give interest to the whole valley even had the sun been absent.

A couple of fields off, after passing along graceful mounds and good grass, was seen Diarmid’s pillar (Clach Dhiarmaid or Carrach Dhiarmaid). And now we were in the very midst of a land of legends. No story is more persistently told than the story of Diarmid; no story has the places connected with every transaction more minutely give; but, unfortunately, some half dozen places claim the originals. [..]

[.. When Diarmid] was dying of his wound and nothing but fresh water could help him, Fingal pretended to bring some, but always spilt it, and Diarmid died. The account we got at Lochnell was that the magic water must be brought in the hands of the most beautiful women, to make the cure certain; but the ladies could not manage to bring any – the way was long and rough and the day was hot, so that before they arrived their hands were empty.

[..] Here at Lochnell is a pillar called after him and a grave beside it. The pillar is about 12 feet high, rough, and seems as if squared artificially. The grave or small stone circle has twelve stones – boulders. None of the farmers cared much for Diarmid, since all were strangers [newcomers]; but when some persons lately were looking for a stone kist in this place which is called his grave, a poor woman going by said, in great anxiety, “Oh, oh, they are lifting Diarmid.” He is not forgotten yet.

There are many names here connected with the great boar hunt [..] the farm next the pillar is Tor an Tuirc – the boar’s hill. A shepherd coming down the hill and asking for sheep was told in our hearing to take them up Ben Gulbain; so here is the classic name in common use. Up this hill is a well called Tobair nam bas toll – the well of the empty palms. This is a memory of the hands coming down dry to poor Diarmid. On the slope is Gleann nam Fuath – the glen of spirits. Fuath, in the singular, also means hate or spite, and Gleann na Fuath would be the glen of spite, referring to Finn’s conduct here: his proverbial nobleness did not shine at the death of Diarmid.

[..] It was thought well to walk up from the more interesting pillar of Diarmid to a knoll on the side of the hill, a place called Cleidh-na-h-annait. It is an old burial ground, walled round, and remarkable for having two small cairns in it, as if it were a meeting of heathen and Christian habits [..].

From ‘Loch Etive and the Sons of Uisnach’ by Robert Angus Smith (1879).

Possibly lost now, but maybe it’s there just under the surface waiting to be rediscovered, full of moss and dirt, waiting to twist your ankle?

Here (Fig. 19) is a representation of a Bullan situated, and almost buried, in the centre of a low earthen mound upon the northern side of Loch Drumgay. The material is red sandstone – diameter of basin, one ft. three in.; depth, eleven in. This mound has all the appearance of [a] pagan site. The spot is considered very sacred, though far apart from church or cemetry; and the usage is, that after the patient or pilgrim has prayed and laved, the rag used in applying the water to the eye or eyes must be hung upon one of the surrounding white-thorns. At the time of my visit, in December, 1874, several such tattered offerings yet remained, showing that the place had been still recently resorted to for cures.

On Certain Markings on Rocks, Pillar-Stones, and Other Monuments, Observed Chiefly in the County Fermanagh
W. F. Wakeman
The Journal of the Royal Historical and Archaeological Association of Ireland
Fourth Series, Vol. 3, No. 23 (Jul., 1875), pp. 445-474

A strange folklore snippet from ‘Excavation of a Horned Cairn at Aghanaglack, Co. Fermanagh’ by O. Davies, in The Journal of the Royal Society of Antiquaries of Ireland (March 1939):

The monument of Aghanaglack, though marked on the Ordnance Survey and alluded to by Wakeman, was first brought to the notice of the scientific world by Lady Dorothy Lowry-Corry [.. and] it is said to have been partially opened by Plunkett, though no account was published. I heard tales also of digging by local people, who were scared by the appearance of an enormous cat.

In December, 1927, Mr. Wm. McIlroy, owner of the farm on the edge of which stands this remarkable monument, had occasion to widen an entrance to one of his fields, and in doing so had to remove a protruding stone. He found it to be one of the top stones of souterrain, of which there were two chambers, with the passage of one or more others, blocked up. The souterrain presented no unusual features, being built in the ordinary manner with the side walls of the chambers corbelled inwards, narrowing towards the top, and kept in their position by the usual long stone slabs laid horizontally across, forming the roof [...]

The question arises, why did the builders not utilise the Hole Stone? Within a couple of hundred yards of it on either side are two souterrains with a hundred or more of these long stones used in the roofs. Here was a suitable stone immediately to hand, and yet they would not disturb it.

I can think of no prehistoric monument of whose written history we know nothing the use and purpose of which have been so well preserved by inviolable tradition as the Hole Stone. From times long prehistoric a ring was regarded as part of the ceremony of Arrhae or betrothal prior to the marriage ceremony itself. To this day, through all the changes of race and peoples that have occurred in County Antrim, particularly South Antrim, the tradition that the Holestone is a betrothal, if not a marriage token remains unbroken, and couples from all the district round still plight their troths by clasping fingers through the ring or hole in this stone. Here then appears the probability that the souterrain builders refrained from using the Hole Stone, because it was sacred in their pagan religion, if not actually a deity.

Well if you say so. From some ‘Tentative Deductions’ about the stone in The Irish Naturalists’ Journal, Vol. 3, No. 5 (Sep., 1930) by HC Lawlor.