Rhiannon

Almost straight north from the Wallace Stones, on the lower northern slope of the Ochils stands the Whittieston Stone. It is in a field on the south side of the road from Dunblane to Greenloaning and just in front of the farm-house of Upper Whittieston. A tall slab of Highland grit (fine micaceous) [..] on the east side it is marked with one large and seven smaller cups. [..]

Its only legend is of quite recent date. In the district the stone is known as the Macgregor Stone, and the tradition accounting for the name is to the effect that here a countryman was sacrificed by the followers of Rob Roy, when forming for the engagement on Sheriffmuir, in order to satisfy the ancient highland superstition that first-blood was an infallible omen of success. [..] It occurs to me however, to suggest that the stone may have taken its present name simply enough from the Macgregors of Balhaldies on whose lands it stood.

From the transactions of the Stirling Natural History and Archaeological Society 1892-3, in an article by A F Hutchison, about ‘The Standing Stones of the District’.

The Gathering Stone on the Field of Sheriffmoor.

This Battle Stone (as it is locally called) is a block of fine Highland grit, travelled possibly from Balquhidder. In 1840 it was enclosed by an iron grating, which bears the following inscription:--

“The Gathering Stone of the Highland army on the day of the memorable battle of Sheriffmuir, fought in November, 1715. This grating has been erected to preserve the stone by John Stirling, Esq. of Kippendavie, Principal Heritor in the parish of Dunblane.”

I have been told that this battle stone used formerly to be known as the Beltane Stane. If that is the case, it has probably a much older interest than the battle of Sheriffmoor. It certainly has the appearance, so far as it can now be seen, of an overthrown standing stone.

I can’t help thinking John Stirling Esq. was a bit misguided. Couldn’t he have stood it upright instead? But that Stone has seen long ages and one day that cage is going to rust to nothing. It looks cruel. It looks like one of those cages they put over graves to stop bodysnatchers.

From the transactions of the Stirling Natural History and Archaeological Society 1892-3, in an article by A F Hutchison, about ‘The Standing Stones of the District’.

In the grounds of Randolphfield, in front of the house, are two stones standing in a line from S.W. to N.E. [..] The south-west stone stands 4 ft. above ground. The portion underground measures 2 ft. 5 in. [..] Both stones are pillars of dolerite, of the same material as the pillar stones of the Castle rock, from which place they have apparently been brought. The larger stone shows some marks on it, which have been supposed to be artificial. They are, however, merely the natural joints characteristic of these blocks, such as may be seen on their fellows at the Back Walk.

The local tradition as to the origin and meaning of these stones is well-known. It is thus stated by Nimmo in his History of Stirlingshire, p84 (first edition, 1777):--
“Two stones stand to this day in the field near Stirling, where Randolph, Earl of Murray, and Lord Clifford, the English general, had a sharp rencounter, the evening before the great battle of Bannockburn.”.

From the transactions of the Stirling Natural History and Archaeological Society 1892-3, in an article by A F Hutchison, about ‘The Standing Stones of the District’.

This is a hefty (but sadly fallen) stone – the RCAHMS record says it is 4m long x 1.4m x 0.5m. It has understandably been known as the ‘Great Stane of Pendreigh’. It was (supposedly) placed here as a monument to Wallace’s victories – see the folklore of the Seven Stanes at Wester Biggs.

I’m not sure if the following story also refers to it.
archive.org/stream/dunblanetraditio00montuoft#page/19
“If” the ‘Loup o’ Pendreigh’ is the bridge over the Wharry burn, the stone is indeed maybe a mile away. But it’s hardly in a ‘haugh’ as that suggests a meadow next to the stream, and the stone is up some way from it? It is about the Shepherd of Braco who (trained in the use of the broad-sword since infancy no less) manages to despatch an unlikely number of dragoons, who are then buried at the stone.

.. at a place called Whiteheadston, two or three miles north of Dunblane, is another large Upright-Stone, similar to the “Stan’in’ Stane[s]” [at Cauldhame farm] and that on the Black-hill of Pendreigh.

It was at this stone – “the Muckle Stane o’ Whitestoun,” – that “the first Whig blood was drawn,” in 1715, on the morning of that day when a thousand claymores were dyed red with human blood on the heights of Sheriff-muir. Our oralists relate that, according to the superstitious code of their belief, it was deemed by some individuals of the Clans, indispensible to ensure their success in battle, that the blood of an enemy should be shed previous to the commencement of the onset. No stray “red-coat” having fallen into their clutches, it was immediately resolved that they should secretly select a Whig victim from the little hamlet of Whiteheadston, and there, “in cauld bluid,” sacrifice him while the lines were forming to ascend the muir.

A person of the name of Dawson was seized for this purpose, but he, it is said, guessing what was intended, counterfeited so well, that his intending murderers were persuaded he could be no Whig, but a friend of the King – “King Hamish.” Another man, however, was less fortunate, being transfixed with broad-swords at “the Muckle Stane,” after which the foul perpetrators marched off to their lines, satisfied that the wrath of their fallen deities was appeased by the bloody dead.

Also see the story at Wester Biggs.

From ‘Dunblane traditions’ by John Monteath (1887).

The RCAHMS site says there are seven stones lying here, the longest being 1.5m. So it seems reasonable that this is the place for this tradition – maybe even the putting stone’s still here? But someone needs to re-erect the stones if they’re going to get all macho.

About two miles south-west of the village of Blackford, on the Sheriff-muir road, and near to the farm-house of Easter-Biggs, is an arch of stones, seven in number, called the “Seven Stanes,” varying from perhaps a ton to two tons each. One of these is of a round prismatical shape, and stands in an erect position. Beside these lies a large bullet of stone, called “Wallace’s Puttin’ Stane,” and he is accounted a strong man who can lift it in his arms to the top of the standing one, which is about four feet high, -- and a very strong man who is able to toss it over without coming in contact with the upright one.

At one time few were to be found of such muscular strength as to accomplish this -- not so much from the actual weight of the stone itself, as from the difficulty of retaining hold of it, it being very smooth and circular. This difficulty, however, was obviated about seventy years ago, by the barbarous hand of a mason, to enable himself to perform the feat, since which time a person of ordinary strength can easily lift it.

... The “Seven Stanes” [..] tradition informs us, are intended to commemorate a glorious victory obtained by an army of Scottish patriots under Wallace over an English army 10,000 strong, who were taken by surprise and cut to pieces. Wallace, who was not less remarkable for the celerity of his movements than the strength of his arm, determined not only to intercept it, but formed, at the same time, the most daring plan of cutting off their retreat, as if already assured of victory. For this purpose he divided his brave followers into three divisions; one of which he dispatched in the night to the “Seven Stanes” – another was stationed at the Blackhill of Pendreigh, to fall upon the rear – and Wallace himself, with his division, lay on the Muir of Whiteheadston.

So you get three stone legends for the price of one – for here, for the White Stone and for the ‘Great Stane of Pendreigh’.
From ‘Dunblane traditions’ by John Monteath (1887).

In the popular mind [standing stones] are usually attributed to the giant race, of whom a faint tradition lingers. It was the giant of Roenis Hill who, in his combat with the giant of Papa Stour, threw a stone at his opponent in the distant island, which fell short and is now known as the Standing Stone of Busta. Similar tales are told of other standing stones.

From p91 of ‘Shetland Folk-lore’ by John Spence (1899).

Ronas / Ronies Hill (the highest point on the island?) is crowned by a chambered cairn. Surely a good spot for a giant to live?

The Moyness Stone Circle has been dismantled, but it was unique in one respect. One of the boulders of which the circle was composed was said to have been a rocking stone or loggan, and according to traditionary belief was used as an ordeal stone for determining the innocence or guilt of a person accused of crime. If the stone rocked when the person was placed on it, guilt was established; if it remained unmoved, innocence was declared. Considerable sanctity, as may be supposed, attached to this tell-tale stone with its mysterious movements, but the school children of later times, with irreverent familiarity, were wont to play upon it.

From p3 of ‘History of Nairnshire’ by George Bain (1893).

This mysterious and imposing monument of a prehistoric era is commonly known by the name of “The Three Auld Wives’ Lift” [..]

On the upper surface of the top stone of this structure, which is a plane declining a little to the south, there is sculptured a circle of thirty-six inches in diameter, [..] and strange as it may seem, notwithstanding the hundreds that visit this curious relic every year, and for as often as it has been described by archaeologists, this is the first time, so far as I know, that this typical figure has ever been brought under notice [..] The greater part of the upper surface where this symbol occurs is much disfigured by roughtly cut initial letters, and names of thoughtless visitors, rendering it less observable than it would otherwise be [..] To the experienced eye, its purpose-like execution, and weather-worn aspect, will be sufficient evidence of its great age and significance.

Between the upper and the two lower stones of this monument there is a triangular opening from east to west which, if passed through according to the course of the sun in a truly penitential spirit, was formerly believed to have procured complete absolution for previous sins, and superstition still holds it necessary for all strangers visiting this enchanted place for the first time to creep through it if they wish to avert the calamity of dying childless.*

[..] The traditional account of this monument is, that three old women having laid a wager which of them would carry the greatest burthen, brought in their aprons the three stones of which it is constructed, and laid them in their present position. Verily, there must have been giantesses in those days.

*Or you could just stay sinful and childless, yay!

From A D Robertson’s rather long-winded account in the Transactions of the Glasgow Archaeological Society (vol 2, 1883).
archive.org/stream/transactions11socigoog#page/n19/mode/1up

(while you’re about it, you may not want to miss the ghastly account of Oliver Cromwell’s preserved head, also in the same volume. or maybe you would.)

On The Gold Corselet Found Near Mold, Flintshire.

Though the discovery of this unique and splendid corselet took place some years ago, viz. A.D. 1833, yet, as no very satisfactory conjectures relative to the distinguished wearer were then offered, it is presented once more to the notice of the public [..]

We shall preface our account with a “ghost story,” which is as singular as it is true. A considerable time previous to the discovery, an old woman, on her return from Mold late one night, saw an apparition “of unusual size, and clothed in a coat of gold, which shone like the sun,” crossing her road to the identical spot where the treasure was afterwards found*, and which was commonly known by the name of “Bryn yr Ellyllon,” or the Goblins’ Hill. We stop not to enquire into the probable nature of this spectre, whether it was really an emigrant from the unseen world, or merely the effect of imagination, or some other optical illusion; it is sufficient for us that the old woman herself was convinced of its personality. And no less curious is it, that she should have mentioned the circumstance on the following morning, amongst others, to the very person whose workmen dug out the breast-plate!

*This circumstance is mentioned by the Rev. C.B. Clough, Vicar of Mold (and now Archdeacon of St. Asaph,) in a letter communicated by him to John Gage, Esq., Director of the Society of Antiquaries, where he moreover adds: “Her having related this story is an undoubted fact.”

Lots of details too of the unearthing of the various objects, from Archaeologia Cambrensis, v3, 1848.
archive.org/stream/archaeologiacam30assogoog#page/n112

The Monthly Review from 1837 shows the story was definitely doing the rounds quickly, as the quoted letter is supposed to date from 1834.
books.google.co.uk/books?id=hfgEAAAAQAAJ&pg=PA555

And finally, here, and certainly best of all, is a letter from John Gage, and he quotes the Rev. Clough (The old woman had been to collect her husband from the pub. But I’m sure she wouldn’t have drank anything before she saw the ghost :)
books.google.co.uk/books?id=R1pEAAAAcAAJ&pg=PA424
It’s in v26 of Archaeologia (1836).

It includes a lovely drawing of the design on the cape.

This area is full of hut circles, cairns and other traces. canmore.rcahms.gov.uk/en/site/6006/details/blairmore/

My friend, the Rev. Mr. Joass of Eddertoun (Ross-shire) has been prosecuting similar researches to my own with great vigour [..] his notes of exploration are so exceedingly interesting that I prefer incorporating them in their entirety [..]

” In Rogart [..] I found similar pairs of [hut] circles associated with tumuli , which latter are connected, in the traditions of the district, with battles fought between the McKays and Sutherlands within the historic period. Such stories frequently spring up to suit the circumstances of particular localities. The kists of these tumuli indicate that they were not the hurriedly got-up graves of those who fell in battle, but the burial places of detached settlements [..]”

Some Further Notes upon Pre-Historic Hut-Circles, by G E Roberts. J of the Anth. Soc of London (vol 3, 1865).

The appearance of this Circle is much hurt by a stone wall built cross it, that cuts off a considerable segment which stands in the road. The enclosed part, in 1774, when this view was drawn, was sowed with corn, and it being then nearly ripe, many of the Stones which had fallen down, were thereby hidden.

The same ridiculous Story is told of these Stones, as of those at Stonehenge, i.e. that it is impossible to count them, and that many persons who have made the trial, could never find them amount twice to the same number. It is added, that this was a holy place, and that Long Meg and her Daughters were a company of Witches transformed into Stones, on the prayers of some Saint, for venturing to prophane it; but when and by whom, the Story does not say.

Thus has Tradition obscurely, and clogged with fable, handed down the destination of this spot, accompanied with some of that veneration in which it was once undoubtedly held, though not sufficiently to protect its remains from the depradations of avarice, the enclosure and cultivation of the ground bidding fair to destroy them.

From ‘The Antiquarian Repertory’ 1775.

Instead of a cromlech at Mynnedd Cnwc we found the vestiges of a large carnedd many of the flat stones of the cist faen or chamber are still remaining but the small ones have been almost all removed to build a wall close at hand. On another fork of the peninsula about an hundred yards distant we observed the traces of another carnedd of much smaller dimensions.*

...The country people have a strange idea of spirits haunting these carnedds and frequently see lights (Ignis fatuus) hovering round the point. They moreover report that an iron boot was dug up not long ago full of money but on further enquiry the money vanished and so did the boot too.

By the description of a man who had seen it I believe it was no other than a gambado belonging to Mr Woode or one of his descendants.

From the Rev. John Skinner’s ‘Ten Days’ Tour through the Isle of Anglesey’ (1804).

Apparently a gambado is a big boot / gaiter that attaches to a horse’s saddle so you don’t get all cold and wet in bad weather. But That Explains Nothing, why would it be buried with money in it?! Besides, I prefer the tales of the strange lights anyway.

*Mynydd Bach.

Whilst a farmer was removing some of the stones from the north east side of the larger carnedd to employ them in his repairs he came to the mouth of a passage covered with a square stone similar to that at Plas Newydd, anxious to reap the fruits of his discovery he procured a light and crept forward on his hands and knees along the dreary vault, when lo! in a chamber at the further end a figure in white seemed to forbid his approach.

The poor man had scarcely power sufficient to crawl backwards out of this den of spirits as he imagined however in the course of a few days instigated by the hopes of riches and the presence of many assistants he made his second entre into the cavern and finding the white gentleman did not offer to stir he boldly went forward and discovered the object of his apprehensions was no other than a stone pillar about six feet in height standing in the centre of the chamber.

His former consternation could now only be exceeded by his eagerness to see what was contained beneath the stone which he shortly overturned but treasure there was none, some large human bones lying near the pillar sufficiently testifying the purpose for which the structure was intended.

This is the substance of the account we received from the young man whose father was one of Colonel Peacock’s labourers and on the premises at the time of the discovery. The superstition of the common people still suppose this to be the habitation of spirits.

Our two conductors seeming rather to compliment each other about precedence I took the lanthorn and [crawled in].. my companions followed close at my heels.

He then mentions a ‘tribe of immense spiders who have reigned here unmolested for ages’ so that’s put me right off, far more than any talk of spirits.

From the fearless Rev. John Skinner’s ‘Ten Days’ Tour through the Isle of Anglesey’ (1804).