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The Dorsey Entrenchment (Enclosure) — Links

Centre for Archaeological Fieldwork

Whilst the trench this report was written for didn't turn up anything, Ronan McHugh gives a summary of the archaeological background of this Iron Age site on page 6.

Callaigh Berra's Lough — Folklore

The Chase of Slieve Cullinn. In which it is related how Finn's hair was changed in one day from the colour of gold to silvery grey.

Culand, the smith of the Dedannans, who lived at Slieve Cullinn, had two beautiful daughters, Milucra and Aina. They both loved Finn, and each sought him for her husband.

As they walked together one evening near Allen, they fell to talking of many things; and their conversation turning at last on their future husbands, Aina said she would never marry a man with grey hair.

When Milucra heard this, she resolved with herself that if she could not get Finn she would plan so he should not marry her sister Aina. So she departed immediately, and, turning her steps northwards, she summoned the Dedannans to meet her at Slieve Cullinn. Having brought them all together, she caused them to make a lake near the top of the mountain, and she breathed a druidical virtue on its waters, that all who bathed in it should become grey...

The little lake for which this legendary origin is assigned lies near the top of Slieve Gullion. There were several wells in Ireland which, according to the belief of old times, had the property of turning the hair grey. Giraldus Cambrensis tells us of such a well in Munster; and he states that he once saw a man who had washed a part of his head in this well, and that the part washed was white, while the rest was black!
It is to be observed that the peasantry of the district retain to this day a lingering belief in the power of the lake of Slieve Gullion to turn the hair grey.
From Old Celtic Romances by P W Joyce (1920)... where you can read the rest of the story.

The Reverend Lett's informants seem to think the effects will be worse:
We found that the natives of Dorsey hold to a belief in certain magical effects produced by the water of Lough Calliagh Beri. They would not tell us what would happen to anyone rash enough to bathe in it, but vaguely hinted that it would be something dreadful.

The Dorsey Entrenchment (Enclosure) — Images (click to view fullsize)

<b>The Dorsey Entrenchment</b>Posted by Rhiannon<b>The Dorsey Entrenchment</b>Posted by Rhiannon

The Dorsey Entrenchment (Enclosure) — Folklore

The locality lies to the west of, and yet quite close to the wild and picturesque neighbourhood of Forkill, just on the west verge of the steep and rocky hills that stand out like sentinels before the great round mass of Slieve Gullion, which, 1893 feet in height, towers up grandly above them all, at a distance of only four miles.

[…] Traces of the “walls” are found from 10 to 11 [on the diagram]. At 11 there is a small bit of one of the ramparts still left. It is to be observed that from 9 to 11 the line of the “walls” curves gently to the south. From 11 the “walls are distinctly marked along the edge of a very deep bog where large quantities of turf are now each year, as they no doubt have for centuries been, prepared for fuel.

In this bog the old 6-inch Ordnance Survey Map once more sets out a short line of “piles”. And the natives tell of their having found oak “stakes” or “stabs” here with “collars” of oak fitted to them, and that “this was the way out to the country, and away through Ireland.” On the 6-inch Ordnance Survey Map, dated 1836; at this spot is a bit of “piles” set out into the bog at right angles to the line of the “walls.”
[…] On the descent of the “walls” towards 1, at the “Five roads,” the fosses are deep and well preserved, and the whole is studded with very old “fairy thorns.”

The inhabitants of the district hold that this part of the fortifications is the peculiar haunt of fairies; they assured us that “it would be unlucky to cut down one of the thorns or so much as even a branch, and when the bridge below was being fixed three years ago Brian K—would not let one branch be touched, and his son Owen would not lend his saw to cut a bit of one that was in the men’s way. Nobody would take a chip off them thorns, and look how gay they be, and mind you, every one of them is hundreds and hundreds of years old.

“One night I sat up to watch the turf in the bog that was a stealing, and I saw and heard – but I would not do it again for all the turf that ever were. I sat among the bushes beyont there, and I will not tell why I wouldn’t do it again. One evening we saw a funeral coming along the road from Dundalk, and it went up the rampart above there among the thorns, and they laid the corpse down and dug a grave, and put it in. The police got to hear of it, and they come and searched and searched the place everywhere but not a trace of anything did they see or find. And why should they, for sure it was not earthly.

“A girl who was herding the cows, and was at her sewing as she did so, saw a boy, her cousin, come along towards a gap in the fence near her. She bent her head a moment while hiding her sewing in her dress, and when she looked up, the boy was gone, and though she ran everywhere and called his name he was not there.”

We asked a boy who happened to be herding cattle near the bog, had he heard or ever seen a fairy. “I’ve heard of them, but I never saw one myself.” “Would you like to be out at dark on the old rampart?” we inquired. “I would not like to be there by myself,” was his reply.

Within the dun, on the highest point of this hill at 13, is a “Standing stone,” 5 feet high, having in it several deep and curious marks like the impressions of a huge finger, which were pointed out to us as “Caliagh Beri’s finger-marks.” The stone is locally known as “the White Stone of Caliagh Beri,” by whom the local tradition relates it to have been thrown into its present position from her lake on the top of Slieve Gullion.
From the Journal of the Royal Society of Antiquaries of Ireland, 1898: The Dun at Dorsey, Co. Armagh by Rev. Henry William Lett.

According to this page the stone used to be whitewashed each year.

Sharpenhoe Clappers (Hillfort) — Folklore

This is such a strange name, so I felt compelled to see where it comes from. The OED says 'claper' would be the Anglo-Norman version of the French 'clapier', which means rabbit hole. So a 'clapper' was a rabbit burrow, or maybe a place for deliberately keeping rabbits. The OED says for keeping 'tame rabbits' though I think they probably were often 'tasty rabbits'. But not tasty for our prehistoric ancestors though, apparently rabbits only got established in the 13th century.

Killameen (Rath) — Folklore

In the townland of Killameen between Miss Mary Ann O'Rourke's house and Mr Charles O'Rourke's house is situated a fairy fort. Many people saw those fairies there, but one particular person, Kate Smyth of Killameen, Carrigallen, was accompanied by them almost everywhere she went.
She said that after six o'clock every evening, she could hear the music of them everywhere around her. If she happened to be out late at night she was escorted home by a band of fairies who talked to her and questioned her.
She often claimed to have heard music and dance in her barn after six o'clock every evening but never before six.
People passing by this fort at night often heard the music, and often stood to listen to it.
From The School's Collection of the National Folklore Collection of Ireland. This story was written down by a schoolgirl from Gortachoosh in the 1930s.

The Five Knolls (Barrow / Cairn Cemetery) — Links

Myth and Geology

I've always loved the idea of the fossil sea urchins at this site.
Here's an article about the subject in general, in a whole book about Myth and Geology.
It's by Kenneth McNamara, and called 'Shepherds' Crowns, Fairy Loaves and Thunderstones: the mythology of fossil echinoids in England.'

Roche Rock (Natural Rock Feature) — Images

<b>Roche Rock</b>Posted by Rhiannon<b>Roche Rock</b>Posted by Rhiannon

Glynllifon (Standing Stone / Menhir) — Folklore

Well, Coflein cynically has it that this is a "probable cattle rubbing stone." And who can deny that cows may have rubbed their bums on it over the years (photo here). But this article from Archaeologia Cambrensis in 1875 suggests it's more than just a cow convenience:
The Maen Hir in Glyllivon Park.

Sir, -- The Hon. Frederick Wynn, who has lately joined our Association, asked me to go over to Glynllivon in order to examine some markings upon the Maen Hir within the Park walls, traditionally said to mark the grave of "Gwydion ab Don". Accordingly I went there on Tuesday, Sept. 7th. The markings were soon disposed of, being attributable simply to the weathering of soft places in the stone.

Mr. Wynn then proposed digging at the foot of the stone with a view to ascertain if any interment had taken place there, and asked me where the excavation had better be made. The stone, which is 9 feet high above ground, has its sides facing east and west. The east side is nearly flat, and so I fixed upon that side.

A trench about 2 feet deep was opened, and at a distance of 3 feet from the stone and 2 feet 6 inches below the surface of the ground the workmen came upon a layer of calcined bones mixed with charred wood. On closer examination we found pieces of the urn that had once enclosed the remains. It had been apparently broken by the weight of the soil ages ago. We carefully sifted the earth around, as well as the contents of the urn, but found no article either for use or ornament. Portions of the rim and the bottom of the urn being preserved, we were enabled to judge that it must have stood about 8 inches high, with a diameter at the mouth of 7 inches, and across the bottom 4 1/2 inches. It has not been turned on the lathe, and is without ornamentation. Mr. Wynn subsequently dug on the west side of the stone, but found nothing. [...]
Gwydion ab Don stars in the Mabinogion - he's a bit more magical a figure than someone you'd expect to find buried under a real stone (for example, a Welsh name for the Milky Way is 'Caer Wydion', the castle of Gwydion).

Bedd Morris (Standing Stone / Menhir) — Folklore

It is known as "Bedd Morris", which Morris or Morus was a notorious robber who lived among the rocks on the summit of the hill commanding the pass; and which is the old, and was once the only, road to Newport.

This man had a little dog trained to fetch the arrows shot at unfortunate way-farers. The nuisance of this murderous individual was so great that at last the population rose in arms against him, attacked him in his mountain-cave, dragged him down to the place where the stone now stands, and there killed and buried him.
From Archaeologia Cambrensis v6, 1875, in an article called 'On Pillar-Stones in Wales' by E.L. Barnwell.

Maen du'r Arddu (Natural Rock Feature) — Folklore

I've been puzzling over the old maps. The grid reference given is where the stone's marked even now. I was excited to find this photo on Geograph - doesn't it match the description well? But perhaps that's what rocks look like round there - I think it's not quite on the spot where the grid reference is. So that's confusing. We need an on-the-spot reporter.

Though I'm not sure it's worth the risk of finding out if the rumours are true. Or maybe it is. Might be untrue, and if it is true, you've got a 50:50 chance.
In a stony place, called Yr Arddu, Black Ham, pretty high in Cwm brwynog farm, on the ascent of Snowdon hill, there is a very large loose stone, called Maen du yr Arddu, i.e. The black Stone of Arddu; upon the top of which there is another lesser stone, seemingly as if it had been raised there by hands.

It is said, that if two persons were to sleep a night on the top of this stone, in the morning one would find himself endued with the gift of poetry, and the other would become insane.

And accordingly it is affirmed, that in a frolic two men, one called Huwcyn Sion y Canu, and the other Huw Belissa, agreed to sleep on the top of it one summer night: in the morning one found himself inspired with the celestial muse, and the other was quite bereaved of his senses.

It seems that both of these were of the lower order of minstrels, and very probably both of them drunk when they slept there: one, it should seem (having the appellation y Canu, Singer or Songster added to his name, and being addicted to singing) found his spirits in the morning in an exhilerated state, and the other not quite recovered from his intoxication. Imagination might have co-operated, so as to make him who was cheerful to fancy that he was really inspired, and to give the other an idea that he was really mad.
Or: how to kill a romantic idea stone cold dead with the application of reason.

From Observations in the Snowdon Mountains by William Williams (1802).

Bwlch-y-Ddeufaen (Standing Stones) — Folklore

An early telling of the tale. No mention of the hole. But you can apparently use the stones to judge the size of the giant.
... there is a wide difference between [sepulchral] heaps, and those on the highest summits of these hills; the latter are formed of large building stones, the former chiefly of small stones, such as can be carried by hand;

which I think is sufficient proof that they were intended for different purposes; one in memory of the dead deposited under them, the other the ruins of temporary buildings, which sheltered persons on the watch, who were to give the country signals, by lighting fire at the approach of an enemy, in time of war.

And besides, those on the summits are commonly known by some name, such as Carnedd Llewelyn, Carnedd Ddafydd, Carnedd y Filiast, &c. the others seldom any names given them, unless they are named from fabulous events; such as that on Bwlch y Ddeufaen, which is called Barclodiad y Gawres, literally, The Giantess's Apron full. The tale is thus:

A huge Giant, in company with his wife, travelling towards the island of Mona, with an intention of settling amongst the first inhabitants that had removed there; and having been informed that there was but a narrow channel which divided it from the continent, took up two large stones, one under each arm, to carry with him as a preparatory for making a bridge over this channel; and his lady had her apron filled with small stones for the same purpose: but meeting a man on this spot with a large parcel of old shoes on his shoulders, the Giant asked him, How far it was to Mona?

The man replied, that it was so far, that he had worn out those shoes in travelling from Mona to that place. The Giant on hearing this dropt down the stones, one on each side of him, where they now stand upright, about a hundred yards or more distant from each other; the space between them was occupied by this Goliah's [sic] body. His mistress at the same time opened her apron, and dropt down the contents of it, which formed this heap.

This and such like tales, though modelled and modernized perhaps from age to age, according to the genius and the language of the times, were, I am of opinion, originally intended as hyperboles, to magnify the prowess and magnanimity of renowned persons; from which we may conclude, that these heaps, especially those that have pillars near them, are very ancient, even prior to the Christian era.
From Observations in the Snowdon Mountains by William Williams (1802).

Carn Brea (Causewayed Enclosure) — Folklore

Is this too confusing or what? Not only are there two Carn Breas, they are both near wells connected with St Uny / St Eunius.
At the foot of Carn Brea Hill, and not far from the Church of Redruth, is a well dedicated to St. Eunius. A stone cross formerly stood near to it.

Now it is a rugged little well, with no regular building. A moor-stone covers it, and round it is a sort of curb of rough granite, with an iron bar running along. At the back is a newer stone, bearing the date 1842.

There used to be ascribed to the water the virtue that whoever was baptised in it would never be ignominiously hanged; but now no recollection of this exists, nor reverence for its sanctity. The water is much used, because it is considered better than "pumpen" water.
Ancient and Holy Wells of Cornwall by M and L Quiller-Couch (1894). The church of St Euny is easy to pick out from an old map, but not the well. But there are the interesting sounding watery features of "Giant's Well" and "House of Water" on the hill.

Carn Brea (Causewayed Enclosure) — Miscellaneous

Nighthawking - not a recent phenomena (since morons have always existed). I liked his restrained anger:
The hearths and benches of this interesting [hut] circle, which I left complete in the evening, were destroyed before 5.30 the next morning - no doubt by some of those who, fancying that no one could be foolish enough to dig unless he was finding treasure, haunted us during the whole summer, and destroyed much that would otherwise have been of permanent interest. One day I found they had removed the turf from another circle, for the sake of destroying the cooking-hole - a procedure that almost justifies language that would relight the fire.
From the Journal of the Royal Institution of Cornwall v13 (1895-8) - in an article by Thurstan Collins Peter.

Stamford Hill (Ancient Village / Settlement / Misc. Earthwork) — Folklore

This is an Iron Age Round above the River Neet near Stratton. Centuries after it was built, the eponymous Civil War battle was fought here. The Earl of Stamford (Parliamentarian) got there first with his troops and set up on the hill, allegedly using the round as an emplacement for their guns. But despite having twice as many soldiers as the Royalists, they lost dismally.

Apparently Rough Tor and Brown Willy are "conspicuous though distant objects" from this point.

Fettercairn House (Barrow / Cairn Cemetery) — Folklore

A rather fanciful etymology of Fettercairn is given by the late Rev. Robert Foote, in the Old Statistical Account of Scotland, as follows: "Fetter signifies a pass, and there are two large cairns at the top of the mountain and many small ones lower down, near to which, according to tradition, a great battle was fought, from which it is probable that the district got its name." The tradition referred to by Mr Foote has not reached our day, and we have no record remaining of any particular battle. It may have been one of Wallace's encounters with the English before his overthrow of them at Dunnottar, or that of Bruce's victory of the Comyn at the foot of Glenesk, to be afterwards noted in connection with Newdosk.

On the whole, Mr Foote's derivation is unscientific, because there can be no manner of doubt that the present name Fettercairn is a corruption of the older name Fether, or Fotherkerne; and here, as in many other instances throughout Scotland that can be cited, the local pronunciation follows the older name.
From 'The History of Fettercairn: a parish in the county of Kincardine' by A C Cameron (1899). He also says "The oldest form of the name as written by Wyntoun, Prior of Lochleven, the rhyming chronicler who gives us the story of Fenella and the murder of Kenneth III., is "Fethyrkern." This term is descriptive of the hillocks and prominent heights lying between the village and Fenella's castle of Greencairn." I.e the usual confusion and carping, but it doesn't really matter.

Knockbrack (Hillfort) — Folklore

In my district there are strange stories told. There is a very high hill situated south-west of the school. There are three moats or mounds on one side of the hill.

It is supposed that when the Milesians came to Ireland they made battle with the Tuata De Danawn there. When they were defeated they turned themselves by magical power into fairies. They then went and lived under those 'mounds'.

Some of the inhabitants tell that they have seen some of the fairies on different parts of the hill. Some of the old people tell that they themselves have seen strange happenings on this hill. It is said there was seen a number of armed men on horseback and behind them there was playing some kind of musical instrument. It is said that this is seen when it is just between light and dark every evening when the sun is setting over the hill.

The field in which the highest moat is situated is called the "Round Table" and the moat itself is called the "One Moat". The moat itself got this name perhaps being in a field to itself, the others a piece away.

There can be obtained a great view of the places around from this "moat". On one side is Dublin City and the Dublin Mountains, Dalkey Islands [S??], Ireland's Eye and Howth Head. Then down the other side lie the Mawne Mountains, and Tara can be seen also. It is a lovely thing to see the view on a calm Summer's day. The little pleasure boats shining under the sun and sailing on the [b??] of the blue water.

It is said that anyone that meddles or makes with these moats will always have ill luck and misfortune. This teaches us a lesson and in many cases the stories of olden times tell us also.
"Do you wonder where the fairies are,
The folks declared have vanished?
They're very near yet very far,
But neither dead or vanished."
Some folklore recorded by 13 year old Bridie Harford from Walshestown, in the 1930s.
It's part of the Schools' Collection of the National Folklore Collection of Ireland - which is now being digitised and put on the internet!*

The 'moats' are actually barrows, and part of a barrow cemetery, according to the information on the Irish National Monuments Service website.

*this being an exciting thing to a folklore nerd

West Tump (Long Barrow) — Images

<b>West Tump</b>Posted by Rhiannon<b>West Tump</b>Posted by Rhiannon

High & Low Bridestones Dovedale (Natural Rock Feature) — Images

<b>High & Low Bridestones Dovedale</b>Posted by Rhiannon

Torberry Hill (Hillfort) — Folklore

Tarberry corner, where four roads meet, and where for many generations those who laid violent hands upon themselves were buried, is a famous haunt for ghosts. Some years ago a man returning from Petersfield in the dusk, saw an apparition here which made him quake. He groaned, fell on his knees, "said his prayers sharp," and when he came to the end of the Lord's Prayer, to his horror the spectre advanced to meet him. It was a jackass!

On the summit of Tarberry are "Pharisees'" (fairies') rings, the simple folk say; and the "Pharisees" dance there on Midsummer's night. These blundering superstitions are veritable specimens of old Sussex folk-lore.
From The History of Harting by the Rev. H.D. Gordon (1877). The crossroads seems to be just at the north foot of the hill.

Ladykirk Stone (Carving) — Folklore

There is (or was), in Lady Kirk, at Burwick, South Ronaldsay, Orkney, a large stone which, according to the Rev. G. Low, tradition says St Magnus used as a boat to ferry him over the Pentland Firth, and for its service laid it up in the church, where it is still preserved.

[...] John Bellenden, archdeacon of Moray [in 1529], states the legend to this effect:-- South Ronaldsay is an island inhabited by robust men; it has a church near the sea-shore, where there is a very hard stone called 'a grey whin,' six feet long and four broad, in which the print of two naked feet is fixed, which no workman could have made. Old men narrate that a certain Gallus, being expelled the country, went on board of some ship to find an asylum elsewhere, when suddenly a storm arose by which they were exposed to great danger, and at last were shipwrecked; he at length jumped on to the back of a whale, and vowed, humbly praying to God, that if he was carried safely to shore, he would in memory, &c., build a church to the Virgin Mary. The prayer being heard, he was carried safely to the shore by the assistance of the whale. The whale having become changed into a stone of its own colour, he placed it in that church where it still remains. (Barry's Orkney Islands, p. 443.)
From F.W.L.Thomas's article on Dunadd in PSAS, Dec 1878.

Carmyllie Hill (Burial Chamber) — Folklore

Near the summit of Carmylie hill is a large burrow or tumulus, which was believed at one time by the natives to be a favourite haunt of the fairies, where, with much splendour, they held their nightly revels. It still bears the name of "Fairy-folk hillock".
From Highland Superstitions by Alexander MacGregor (1901).
Canmore think the barrow was at NO 5445 4348, but that it's sadly gone now. It was named as "The Fairy or Fair-folk Hillock" in the New Statistical Account of 1845. Several rings of bronze wire were found there in 1835.

Norrie's Law (Cairn(s)) — Images

<b>Norrie's Law</b>Posted by Rhiannon

Oldbury Rock Shelters (Cave / Rock Shelter) — Images

<b>Oldbury Rock Shelters</b>Posted by Rhiannon

Men-An-Tol (Holed Stone) — Images

<b>Men-An-Tol</b>Posted by Rhiannon<b>Men-An-Tol</b>Posted by Rhiannon<b>Men-An-Tol</b>Posted by Rhiannon

West Kennett Avenue (Multiple Stone Rows / Avenue) — Links

Internet Archive

Excavation by A.D. Passmore in 1922 of a stone by the main road, east of West Kennett village. In the Wiltshire Archaeological and Natural History Magazine.

Kenward Stone (Carving) — Images

<b>Kenward Stone</b>Posted by Rhiannon

The Devil's Arrows (Standing Stones) — Images

<b>The Devil's Arrows</b>Posted by Rhiannon

Carwynnen Quoit (Dolmen / Quoit / Cromlech) — Images

<b>Carwynnen Quoit</b>Posted by Rhiannon

Pawton Quoit (Dolmen / Quoit / Cromlech) — Images

<b>Pawton Quoit</b>Posted by Rhiannon

Trethevy Quoit (Dolmen / Quoit / Cromlech) — Images

<b>Trethevy Quoit</b>Posted by Rhiannon<b>Trethevy Quoit</b>Posted by Rhiannon

Zennor Quoit (Dolmen / Quoit / Cromlech) — Images

<b>Zennor Quoit</b>Posted by Rhiannon

Chûn Quoit (Dolmen / Quoit / Cromlech) — Images

<b>Chûn Quoit</b>Posted by Rhiannon

St Breock Downs Menhir (Standing Stone / Menhir) — Images

<b>St Breock Downs Menhir</b>Posted by Rhiannon

St Breock Beacon Kistvaen (Dolmen / Quoit / Cromlech) — Images

<b>St Breock Beacon Kistvaen</b>Posted by Rhiannon

Pridden (Standing Stone / Menhir) — Images

<b>Pridden</b>Posted by Rhiannon

Brane (Entrance Grave) — Images

<b>Brane</b>Posted by Rhiannon

Carnmenellis (Cairn(s)) — Images

<b>Carnmenellis</b>Posted by Rhiannon

The Merry Maidens (Stone Circle) — Folklore

... it may be as well to remark that at this place there are most distinct traditions of a battle. The author, recently, spent several days in examining the ground, and collecting these traditions.

An old man informed him that the soldiers who died in the great fight, (which lasted several days), were buried in a long trench (not included in the plan) on the slope of a hill to the eastward of the village, but that when this trench was dug over a few years since, no bones were found.

Another story related that a vault immediately beneath the farm yard at Boleit contained the bodies of the slain, but "when this shall be discovered," added the old man,"'tis said that day will be the Judgment." The inhabitants were in consequence rather timid, when the author proposed to dig in search of the place.

The "Pipers", by the same tradition, represent the positions of the chieftains in front of their respective armies; and a "wise man," reported to be living in "Buryan church-town," has it on record, that their names were Howel and Athelstane.

In confirmation of the story of the battle, the word Boleit, pronounced Bollay, has been said to signify the "House of the slaughter," from Bo or Bod, "a house" or "a grave," and Ladh, "a killing." Bo-lait, "a milk house" looks perhaps a more likely derivation; but the name Goon Rith which designates the land to the west of the circle, and where a third great stone is placed, is, undoubtedly, the "Red Downs," a name which, as there is no appearance of that colour in the soil, looks strangely as if they had once been "bathed in blood." [...]
From William Copeland Borlase's 'Naenia Cornubiae' (1879).

The Merry Maidens (Stone Circle) — Images

<b>The Merry Maidens</b>Posted by Rhiannon

Tremenhere Menhir (Standing Stone / Menhir) — Images

<b>Tremenhere Menhir</b>Posted by Rhiannon

Nine Stones of Boskednan (Stone Circle) — Images

<b>Nine Stones of Boskednan</b>Posted by Rhiannon

Three Brothers of Grugith (Cist) — Miscellaneous

Borlase's description from Naenia Cornubiae:
But the most interesting object in the parish of St. Keverne still remains to be described. It consists of a half natural, half artificial, dolmen or cromlech, situated on the estate of Grugith, on the Crowza downs, - a wild marshy tract, strewn with diallage rocks, each of them many tons in weight. In the locality it is known as the "Three Brothers of Grugith."

In the case of this monument, a natural rock in situ, 8 feet 8 inches long by six feet broad, and 2 feet 6 inches high, has been selected as the side-stone of the cromlech. At a distance of 2 feet 3 inches from it, and parallel to its northern side, a second stone 7 feet 4 inches long, and averaging from six to eighteen inches broad, has been set up on edge. A third stone, measuring 8 feet 3 inches by 5 feet 3 inches, has then been laid across the two.

A Kist-Vaen, open at the ends, has thus been formed, 2 feet 3 inches deep, i.e. from the under side of the covering stone to the natural surface of the ground around it. Having obtained permission from Lord Falmouth to search the sepulchral monuments on his property in this district, the author caused a pit to be sunk between the supporters of the 'Quoit.' Nothing, however, was discovered besides a small flint chip, and the fact that a similar pit had been sunk in the same spot to a depth of four feet from the surface, previous to the erection of the structure. This was, doubtless, a grave like that at Lanyon, which, if it had not been subsequently disturbed, had, at all events, lost all trace of its ancient occupant.

Three Brothers of Grugith (Cist) — Images

<b>Three Brothers of Grugith</b>Posted by Rhiannon
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This hill, it has a meaning that is very important for me, but it's not rational. It's beautiful, but when you look, there's nothing there. But I'd be a fool if I didn't listen to it.

-- Alan Garner.

...I'd rather be
A Pagan suckled in a creed outworn;
So might I, standing on this pleasant lea,
Have glimpses that would make me less forlorn...

-- William Wordsworth.

I'm currently mad on visiting Anglo-Saxon and Norman carvings and enjoy the process of drawing them:

My TMA Content: