drewbhoy

“Grey Somerled came to Colonsay, they say, in the capacity of factor. But he neglected his duties, imposed penalties and hardships on the innocent and defenceless tenants, and generally made himself so disagreeable that at last it was decided to take revenge upon him, previous warnings having been no deterrent.

“Like Rory Mor of Dunvegan, who slept best when he was within hearing of his ‘nurse’, the waterfall, Grey Somerled was wont to be lulled to sleep by the grinding noise of a quern placed near his head. When he retired for the night, one of the servants had to turn the quern-stone by his pillow, and keep on turning it, lest he woke.

“It was recognised that any attempt to surprise Grey Somerled during daylight was foredoomed to failure. So, a plot was laid to circumvent him during the night-time. His enemies entered into a conspiracy with one of the servants that she should allow them to invade Dun Gallain after he had fallen asleep. When they arrived, one of their number relieved the woman at the quern, and proceeded to turn the stone without intermission. But he was not too skillful at the turning; and his harsh and irregular grinding soon woke the sleeper. Ere Gey Somerled had had time to consider the matter of resistance, his foes were upon him. They carried him away from Dun Gallain; and tradition in the islands of Argyll has it that, in great privation, he spent the remainder of his days in a bee-hive house of stone, situated on the farmlands of Machrins.

“One night – so the story concludes – a huge boulder from the roof of the bee-hive fell in, killing its unhappy inmate. So as to identify the spot where this tragedy happened, the islanders raised on it the cairn now indicated on the Ordnance Survey Map as Carn Shomhairle Liath – that is to say, Grey Somerled’s Cairn.”

A.A. MacGregor (1947)

Fingal’s Limpet Hammers are a pair of standing stones in Scotland that are associated with the legendary Celtic giant Fingal. The stones are named for their resemblance to limpet hammers, which are tools used to break limpets off rocks. The stones are also so large that only a giant like Fingal could wield them.

The stones are also known as Carrach An, which may mean “the pillars or erect stones”. During ploughing in the early 20th century, an underground passage was discovered, but it was later covered up.

BritainExpress

The Culdees, 8th – 10th century

The so-called Culdees were early Christian ascetics who lived in remote communities, the Céli Dé or “Companions of God”. The concept originated in Ireland and it is believed by some scholars that the first inhabitants of Iceland, the “papar” who are recorded in so many placenames, were in fact Culdees. Famously, when the Norse first discovered Iceland, they were surprised to find traces of these Irish pioneers (“bells, books and staffs”); at a later date, although the Vikings wreaked havoc upon so many religious communities, they seem to have spared those of the Céli Dé – perhaps consciously out of affinity or respect, but perhaps merely on account of their material poverty and asceticism.

The late 8th century divine, St. Maelruan of Tallaght, developed a model “rule” for the Céli Dé and clearly influenced the movement. It is especially interesting that St. Maelruan, whose foundation was dedicated to St. Michael the Archangel, was believed to have had a personal archangelic sign, in the form of a clod of earth and a bible delivered from on high, to assist in his foundation. Note that St. Michael is associated with desert places (St. Michael’s Mount, Skellig Michael etc.) and also that he was highly esteemed by the christian Vikings. His symbol is a balance and he weighed the merits and demerits of the dead before determining their entry to heaven or hell.

The obvious link between the vikings, Iceland and St. Buo (discussed above) is matched by a link between St. Michael and the famous Viking grave at Kiloran. This is the only known example of a ship-burial with christian overtones, and gravegoods included a balance with weights, the symbol of St. Michael, special patron of the Céli Dé . There is also a supposed Culdee origin to the chapel-site at Balnahard, formerly known as Cille Cairine, and I like to think that Dún Tealtaig is another such site. Originally it was spelled as Dún Ceilte, which I suspect is a simple corruption of “Dun Céli Dé” – dwelling-place of the Companions of God. My notion was independently supported by at least one archaeologist who looked at the site.

Kevin Byrne – Colonsay History

There are a number of folk tales associated with these particular caves. One story concerns the last of the MacPhee lairds of Colonsay who had been defeated by his enemies, the MacNeills. He took refuge, with his three dogs, from an approaching gang of MacNeills, in the Slochd dubh Mhic a Phi (MacPhee’s Dark Cave, or Pit).

This had an entrance from the sea and another from the land. At the sea end MacPhee placed his three dogs. He stood in the cave at a point where anyone trying to get in from the land entrance would have to get down on all fours to pass through. MacPhee cut the head off each MacNeill in turn as he crawled through. Eventually the MacNeills who waited outside suspected trouble and started to dig an entrance through the roof, whereupon MacPhee went out by the sea entrance and swam across the bay to a rock still known as the Black Skerry of the MacPhee.

Colonsay Cave Folklore
By Marg Greenwood

In the Inner Hebrides of Scotland, on the island of Colonsay, lies an ancient site of historical significance: Dùn Cholla. According to tradition, this hill fort was once the stronghold of Colla Uais, exiled from Ireland in the year 310. Adding another layer of historical significance to the site, it is said that St. Columba founded his first church in Scotland in the vicinity of Dùn Cholla. The area is steeped in history and shrouded in the mystical aura of the past, visitors can explore the remains of the ancient walls that once demarcated the fortress. Although historical details are fragmentary, the impact that figures like Colla Uais and St. Columba had on Scottish and Irish culture is undeniable. In addition to the archaeological remains, travelers passing through these lands can be enchanted by the panoramic views that stretch from the fort to the Atlantic. The surrounding landscape, characterized by pristine nature and a variety of wildlife, immersed in the tranquility of the Hebrides, offers a unique experience for those interested in the history and natural environment of the island of Colonsay.

Loquis

Dun Gallain is also called Fort of the Strangers. An old folk tale told locally holds that in the Viking period the fort was the residence of a local chief named Grey Somerled, related to the Lords of the Isles.

This Grey Somerled was betrayed to his enemies, who seized him and imprisoned him in a stone hut at Machrins, a mile or so away. One day a stone fell from the roof of the hut, killing the chief.

David Ross

Dun Eibhinn became a seat of the Dalriadic noblemen from Ireland 1,500 years ago and, in due course, was adopted by the Vikings. It became the centre to which the taxes and wealth of the Suderys (“Sudreyjar” or Southern Hebrides) were gathered for onward transmission. In the fulness of time, it was home to Adomain (“Jarl Gilli”), one of the later Norse nobles, the fore-father of the mighty Somerled. After the overthrow of the Norse, Somerled’s own descendants created the Lordship of the Isles and took over Dun Eibhinn for themselves. During the rule of the Lords of the Isles, the ancient and “well-beloved” family of Clan McPhee became their hereditary record keepers and for upwards of three centuries Dun Eibhinn was their home.

On August 23rd 1609, the Statutes of Iona were accepted by a assembly of chiefs which included

Donald McFie in Collonsaye, togidder with the maist pairt of thair haill speciall frindis, dependairis and tennentis....

Lonely Colonsay – Island At An Edge by Kevin Byrne

This loch, situated between the River Spey and the foothills of the Cairngorms, has an eerie reputation. It is said to harbour a water-horse, which, in defiance of the “each uisge” tradition, is black in colour. This animal is believed to inhabit a sunken “crannog” or prehistoric loch-dwelling, the site of which at the bottom of the loch can be seen on calm days deep down through the clear water.

According to local tradition, the black horse appeared one day many years ago to the young heir to the Barony Of Kincardine as he played with other children at the side of the loch – as a coal-black steed decked out with a silver saddle, silver bridle and silver reins. The boys grasped the reins, which galloped off with them to the loch, and only the young heir remained lived to tell of the encounter, as he alone had had the presence of mind to free his fingers from the reins with a knife.

R MacDonald Robertson – Highland Folktales

A local chieftain fell in low with a beautiful but low-born maiden. His mother. opposing the match, caused the girl to be transformed by magic into a swan, which the chief, when out hunting, shot (by arrow) and killed. He was horror-struck to see the swan at the moment of its death resume the form of his beloved. Overcome with grief, he fell on his own sword, and the lovers are said to still lie together beneath the ruined walls of Dun Ghallian.

Exploring Sunart, Arnamurchan, Moidart and Morar

Two neighbouring chambered cairns on Whiting Bay on Arran are known as the Giants’ Graves (although some sources record only one Giant’s Grave). It is possible that the giant or giants concerned have something to do with the following tradition.

The Name of this Isle is by some derived from Arran, which in the Irish language signifies Bread: Others think it comes more probably from Arjn or Arfyn, which in their language is as much, as the Place of the Giant fin-Ma-Cowls Slaughter or Execution...the received Tradition of the great Giant Fin-Ma-Cowls Military Valour, which he exercised upon the Ancient Natives here, seems to favour this Conjecture; this they say is evident from the many Stones set up in diverse Places of the Isle, as Monuments upon the Graces of Persons of Note that were killed in Battle.

Martin Martin 1695

A small conical hill at Kildalloig had a circle around the top, most likely the remains of a dun, once upon a time the lair of a huge serpent that devoured sheep and cattle in large quantities.

At last the deliverer arose. A man engaged to fight the serpent on condition that a barn which stood were the ship-building yard now is, should be placed at his disposal.

The barn was at once given to him. Causing a quantity of hay to be placed in it, he rode off to do battle with the serpent. On arriving at the mound he found the serpent asleep. Riding up to it, he dealt it a tremendous blow with his sword.

Although terribly wounded the beast followed hard after him. On coming to the shore, he plunged his horse into the sea and swam across the loch. By the time he reached the other side the beast was close in his heels. Riding into the barn by one door, he rapidly rode out the other, shutting it immediately behind him. Round he rode to the one which the dragon had entered by, and had the satisfaction of seeing the serpents’s tail disappearing into the barn, and they had the monster fast. They then set fire to the barn, and burned the dragon to death.

Lord Archibald Campbell 1895

In the Moor on the East-side Druin-cruey there is a circle f stones, the Area is about thirty Paces; there is a Stone of same shape and kind about forty Paces to the West of the Circle, the Natives say that this Circle was made by the giant Fin-Mac-Cowl, and that to the single Stone Bran-Fin-Mac-Cowls Hunting dog was usually tied......There is a circle of Big-stones to the South of Druin Cruey, the Area of which about is twelve Paces; there is a broad thin Stone in the middle of this Circle, supported by three lesser Stones, the Ancient inhabitants are reported to have burnt their Sacrifices on the broad Stone, in the time of Heathenism.

Martin Martin 1695

The cairn covered the remains of a great hero. He was wont to wear a belt of gold, which, being charmed, protected him on the field of battle. One day, however, as he rode a-hunting accompanied by his sister, the maid, coveting the golden talisman, prevailed upon him to lend it to her. While thus unprotected he was killed – whether by enemies or mischance the attenuated tradition does not clearly indicate; and this cairn marked the warrior’s grave

James King Hewison 1893

At a little distance westward from Largo, in the middle of a park on the north side of the road, is the celebrated curiosity called ‘The Standing Stanes O’ Lundie.‘ Three tall straight sharp stones, resembling whales jaws more than any thing else, rear themselves at the distance of a few yards from each other, and, though several yards high, are supposed to pierce the ground to same depth. According to the common people, they are monuments to the memory of three Danish generals slain here in battle; but it is more probable they are of Roman origin, it being the site of a Roman town.

Robert Chambers, 1827

Near Murthly, north of Perth, there is a standing stone of which the tradition is that a man brave enough to move it would find a chest with a black dog sitting on it, guarding it. it is said that the schoolmaster’s sons once shifted the stone with gunpowder but were terrified by the dog so put the stone back again. Katherine Briggs gives this

‘on the authority of the Rev. Routledge Bell, who had it from one of his parishioners.‘

The stone to which the tradition refers is probably Murthly Castle Standing Stone, Little Dunkeld. It is unusual to find a dog among supernatural treasure-guardians which are far more often birds, including eagles, and black cocks or hens, although the fairytale The Tinderbox features three guardian dogs, each progressively larger until the third has

‘eyes as big as mill-wheels‘

The colour black is generally the sign of a diabolic presence, but in England phantom Black Dogs could sometimes perform a protective function to travellers on lonely roads.

The Lore Of Scotland – A Guide To Scottish Legends

Westwood & Kingshill

Near Newburgh once stood Macduff’s Cross, a ‘rude upright stone’. The common legend, recorded by Robert Chambers in 1827, was that Malcolm Canmore endowed Macduff, Thane Of Fife, with three privileges, in recognition of his help in deposing Macbeth. First, he and his heirs should have the honour of placing the crown on the king’s head at any coronation; secondly, whenever the royal standard was displayed in battle they should lead the vanguard of the army;

‘and, lastly, that any person related to him within the ninth degree of kindred, having committed homicide without premeditation, should, upon flying to this obelisk and paying a certain fine, obtain remission of his crime’.

The cross was said to retain its sacred character almost until the Reformation, when it was demolished as a relic of popery; anyone who is interested, says Chambers,

‘may still see the block of stone in which it was fixed, together with many tumuli, or mounds, said to contain the bodies of such refugees as, having failed to prove their consanguinity to Macduff, were sacrificed on the spot by their enraged pursuers’.

The block or pedestal can still be seen, in the field between the roads leading to Easter Lumbennie and Auchternuchty.

The privilege was invoked successfully at least once, if we believe the horror story of John Melville’s death at Glenbervie, Aberdeenshire, when the laird of Arbuthnott claimed immunity on this account.

Robert Chambers

The sun was setting on a fine summer’s evening and the peasantry were returning from labour, when, on the side of a green hill, appeared a procession of thousands of apparently little boys, habited in mantles of green, freckled with light. One, taller than the rest, ran before them, and seemed to enter the hill, and again appeared at its summit. This was repeated three times, and all vanished. The peasantry, who beheld it, called, ‘The Fareweel o’ the Fairies to the Burrow Hill’.

Remains Of Nithsdale and Galloway Song (1810) by R. H. Cromek

Speaking of Coylton, on the Water Of Coyle, the Statistical Account Of Scotland (1798) says;

‘There is a tradition, though it is believed, very ill-founded’, that the village derives its name from a King Coilus who was killed in battle in the neighbourhood and buried in the church here. Fergus Loch, to the west of the church, ‘is supposed by some to take its name from King Fergus, who defeated Coel King Of The Britons in the adjacent field’.

According to others, however, the battle was fought in the parish of Tarbolton, and they pointed to the slabs of stone covering a burial mound known as King Coil’s Tomb in the grounds of Coilsfield House. The tomb is probably the cairn marked near Coilsfield Mains on modern maps.

The site was investigated in May 1837 by the minister of the parish, the Reverend David Ritchie, whose report went into the New Statistical Account 1845. The excavations unearthed a circular flagstone covering another, smaller stone which itself covered the mouth of an urn filled with white coloured burned bones. Other urns were found nearby, and though no coins, armour or other implements were discovered, Ritchie notes:

An old man remembers that his father, then a tenant on the Coilsfield estate, turned up pieces of ancient armour and fragments of bone when ploughing the ‘Dead-Men’s-Holm.‘

Reverend David Ritchie 1845

A poor man from Jedburgh was on his way to one of the sheep markets held at Hawick at the end of every year to sell off sheep for slaughter. As he was passing over the side of ‘Rubislaw’ nearest the Teviot he was suddenly alarmed by a frightful and unaccountable noise which seemed to come from a multitude of female voices. He could see nothing of the speakers but heard the howling and wailing mingled with shouts of mirth and merriment, and he made out the words,

‘O there’s a bairn born, there’s naething to pit on’t.‘

The outcry was evidently occasioned by the birth of a fairy child, at which most of the fairy women rejoiced, while a few lamented the lack of anything to wrap the baby in.

Much astonished at finding himself in the midst of invisible beings in a wild moorland place, far from help should help be needed, the poor man, hearing the lament over and over again, stripped off his plaid and threw it on the ground. No sooner had he done so, than it was snatched up by an invisible hand, and the lamentations ceased, but the sounds of joy redoubled.

Guessing that he had pleased the invisible beings, the poor man lost no time in continuing on his way to Hawick market. There he bought a sheep which proved a remarkably bargain, and returned to Jedburgh. He never had cause to regret the loss of his plaid, for every day after that his wealth multiplied and he died a rich and prosperous man.

Folk-Lore And Legends: Scotland (1889)

A special type of stone circle known as ‘recumbent’ is to be found in this part of the country (aka Aberdeenshire), distinguished by a massive block lying flat and flanked by two upright stones. A good example is found here, near Banchory-Devenick. It is said that a local man removed one of the stones to serve as a hearthstone, but was afterwards so disturbed by strange noises that he put it back where he found it. Similar stories are told of many stone circles, but a more unusual tale concerning Aquhorthies is given in an 1813 agricultural survey:

Close to the principle druidical circle there are two parks of extraordinary fertility, although much incumbered with large masses of stone interspersed through them. The ground of these parks has been long remarked for its productiveness; that in the time of the Picts, soil had been brought to these parks, all the way from Findon, a distance of two miles; and that this was done by ranging a line of men along the whole distance, who handed the earth from one to another

It was remarked in 1985 that the fields around the Aquhorthie circle still have some of the best soil in the area.

The Lore Of Scotland – A Guide To Scottish Legends

Westwood & Kingshill

The large Iron Age ring fort of Green Castle, otherwise known as Queen’s Castle or Finella’s Castle, is said to have been the site of an early medieval fortress, seat of the maomor or ‘great officer’ of the Mearns. Here, it was said, Kenneth III was assassinated towards the end of the tenth century. The antiquarian Robert Chambers, writing in 1827, gives an account of the murder drawn from the fourteenth- and fifteenth-century chronicles:

Having excited the implacable hatred of a powerful lady, named Fenella, by killing her son in a rebellion, she put on a courteous face, and invited him to her castle, where she had prepared a singular engine, for the purpose of putting him to death. Under pretence of amusing him with the architectural elegance of her mansion, she conducted him to the upper apartment of a tall tower, where, in the midst of splendid drapery and curious sculptures, she had planted a statue of brass, holding a golden apple. This apple, she told him, was designed as a present for his majesty, and she courteously invited him to take it from the hand of the image. No sooner had the king done this, then some machinery was set in motion, which, acting upon an ambuscade of crossbows behind the arras, caused a number of arrows to traverse the apartment, by one of which killed the king.

Fenella left the castle before the murder was discovered by the king’s attendants, who broke down the door and found their master weltering in his blood.

It was said that Fenella made for another castle of hers at a wild place on the coast called, Den-Fenella. Being pursued, she concealed herself amongst the branches of the trees, and as thick forest stretched all the way from one castle to the other, she was able to swing herself along for a distance of about ten miles, and pass over the very heads of her bewildered pursuers. Different accounts can be found of what happened to her after that: some say she was captured and burned, some that she was at last brought to bay near Lauriston Castle, where she chose death over captivity and threw herself from the crags onto the rocks beneath, while a third version holds that she escaped to Ireland.

The Lore Of Scotland – A Guide To Scottish Legends

Westwood & Kingshill

The Stone Of Morphie or Morphy is said to mark the grave of a Danish king, Camus, defeated in battle by Malcolm 2 (1005-1034). During a hurricane in the mid nineteenth century the stone fell down, and while it was being re-erected a skeleton was found beneath it, ‘of large dimensions.‘

J. C. Watt writing in 1914, surmises that the monolith once formed part of a circle, adducing the ‘immense number’ of stone circles and tombs found in the neighbourhood, and adds that ‘some years ago’ he sent a friend to photograph the stone, ‘but it was doing some duty at the core of a corn stack at the farm of Stone o’ Morphy’.

The stone is associated not only with the Danes but with the menacing Kelpie, said to have carried it. Archibald Watt notes in 1985 that ‘you can still see his fingerprint on the stone where he grasped it’, a motif more commonly associated with the Devil or a giant rather than the Kelpie, which usually appeared as a horse, although it could mainfest in human form. This Kelpie haunted the Ponage (or Poundage, or Pontage) Pool in the Esk, and was celebrated in a poem of 1826 by George Beattie

When ye hear the Kelpie howl,
Hie ye to the Pontage-pool;
There you’ll see the Deil himsel‘
Leadin’ on the hounds o’ Hell.

Here the Kelpie is described as a ‘stalwart monster, huge in size’;

Behind, a dragon’s tail he wore,
Twa bullock’s horns stack out before;
His legs were horn, wi joints o’ steel,
His body like a crocodile.

‘It is a well-authenticated fact’ note Beattie, ‘that, upon one occasion, when the Kelpie had appeared in the shape of a horse, he was laid hold of, and had a bridle, or halter, of a particular description, fastened on to his head. He was kept in thraldom for a considerable time, and drove the greater part of the stones for the building of the house of Morphie. Some sage person, acquainted with the particular disposition of the animal, or fiend, or whatever he maybe called, gave orders that at no time should the halter be removed, otherwise he would never more be seen.’ A maid-servant, however, happened to go into the stable and took pity on the beast, taking off the bridle and giving it some food. The Kelpie then laughed and immediately went through the back of the stable, but leaving no mark whatever on the wall. As he went he proclaimed:

O sairs my back, and sair my banes,
Leadin’ the Laird o’ Morphie’s stanes;
The Laird o’ Morphie canna thrive
As lang’s the Kelpie is alive.

The curse had its effect: no trace of Morphie Castle now survives.

The Lore Of Scotland – A Guide To Scottish Legends

Westwood & Kingshill

When the site was excavated it looked like a small green hill, but stone slabs breaking through the surface betrayed the cairn beneath, and also that at some time it had been disturbed. Local knowledge of the man-made constructions inside such seemingly natural mounds probably inspired the tradition that fairies lived in the ‘hollow hills’ and might still be encountered by those who entered. Similar to Bruan.

Reverend George Sutherland (1937)

In the parish of Latheron are the remains of a broch known as the fairy mound of Bruan. In 1937, the Reverend George Sutherland related that two men once passed the broch carrying a small keg of whisky for New Year celebrations. A door in the broch was open, and inside fairies were dancing to bagpipe music. One of the men wanted to join the dance and went in, but the other was more cautious and waited outside. A long time passed and the waiting man called to the other, who replied,

‘I have not got a dance yet.‘

After another while the man outside took his whisky and went on his way, expecting that his friend would be home by morning, but the next day he had still not returned, and the broch was closed, with no sign of a door, and no trace of the fairies. The man did not give up hope of his friend, however:

It was an old belief that in such a case the same scene would be enacted in the same place a year after, accordingly on the anniversary of that day he went to the Bruan Broch. It was open, the music and dancing were going on as before, and his friend was there. He put some iron article in the door to prevent the fairies from closing it, as they are powerless in the presence of iron or steel. He went to the open door and said to his friend, ‘Are you not coming home now?’ His friend replied, ‘I have not got a dance yet.‘

The man outside told his friend that he had been a year in the broch, and that it was surely time for him to come home now, but his friend did not believe that he had been more than an hour inside.

The man then made a rush at his friend, seized him, and dragged him out by sheer force, and they set out for home together. It was difficult for him to realise that his sojourn with the fairies was such a prolonged one, but the fact that his own child did not recognise him, together with other changes that had taken place, convinced him.

The man who wanted to dance was lucky to have a loyal friend – some who enter a fairy mound never come out again. This is one of many similar told throughout Britain of the supernatural lapse of time in fairyland.

Caithness has numerous antiquities traditionally said to be fairy dwellings, among them a horned cairn known as the Fairies’ Mound, or Cnoc Na H-uiseig

The Lore Of Scotland – A Guide To Scottish Legends

Westwood & Kingshill

Sir Donald MacKay (1591- 1649) led an eventful life. He was imprisoned for adultery and suspected of bigamy, led a regiment in the Thirty Years war (1618-48), and, having accused his lieutenant David Ramsey of treason, was challenged by him to single combat, though the duel was prevented by the intervention of Charles 1. In 1628 he was created first Lord Reay, and a contemporary said of him that in his own estates ‘he tyrannizes as if there were no law or king to putt order to his insolencies.‘

After his death he became remembered in folk legend as a magician, Donald Duibheal or Dubhuail MacKay, and many tales are told of his occult exploits, several of which are included by George Sutherland in his Folk-Lore Gleaning (1937). It was said that while serving as a soldier under Gustavus Adolphus of Sweden (1594 – 1632) he had met the Devil and had been invited by him to attend the famous Black School Of Padua. In return for his teaching, the Devil required that the last student to leave at the end of the session should be forfeit to him as payment. As they filed out, it happened to be MacKay who was the last one out of the door and the Devil tried to grab him, but the canny MacKay turned around and pointed to his shadow, saying,

De’il tak’ the hindmost.‘

The Devil accordingly seized hold of the shadow and before he realised he had been tricked, MacKay himself had got safe away. The story is a local version of an international tale known as

Escape From The Black School

in which a student of the Black Arts deceives his satanic master, a ploy also attributed to Michael Scot, the Wizard of Balwearie and Sir Robert Gordon of The Round Square (Aberdeenshire)

When MacKay returned to the Reay country, people soon noticed that he cast no shadow and therefore must be uncanny. The Devil meanwhile had pursued his prey all the way from Italy, and they had a fisticuff fight which ended with MacKay giving the Devil a beating and getting from him a swarm of little demons or fairies who did all his work, ploughing his land, harvesting and threshing his corn and so forth. This was all very well, but when he had run out of jobs for them they still clamoured for employment, and MacKay found himself trying to occupy his troublesome assistants.

One idea that occurred to him was to get his imps to drain the loch on the east side of Clash Breac, Broubister, where a pot of gold was said to be hidden. They set with a will, but when the Cailleach of Clach Breac saw what was happening she shouted to the workers

‘In the name of God, what are you doing here?‘

At once the imps vanished, unable to hear mention of the sacred name. In fury, MacKay picked up a spade and split the Cailleach’s head with it.

The unfinished work is still to be seen in the form of a deep ravine extending for about two hundred feet in the direction of the loch, but not reaching it. On the north side of this ravine there is a standing stone with the top part of it cleft in twain. This is said to be the Cailleach with her cloven head now turned into stone.

Spoil from the canal dug by the imps was hung up to make the conspicuous steep sided hills of Creag Mhor and Creag Bheag (’big crag’ and ‘little crag’) south-east of Reay. As to the ‘loch on the east side of Clash Breac’, this probably refers to an area east of Cnoc Na Claise Brice, not a loch but a bog, a fact that could have been cited as ‘proof’ that the imps had partly succeeded in their drainage works. The petrified Cailleach is Clach Clais An Tuirc, a standing stone south-east of Loanscorribest.

The Cailleach, as a guardian of deer and other wild animals, may have resented the imps’ interference with the landscape. It is not explained, why she, a supernatural being, is able to speak the name of God when the imps cannot bear to hear it.

The Lore Of Scotland – A Guide To Scottish Legends

Westwood & Kingshill

Unique in Britain to Caithness and Sutherland are multiple rows of small standing stones set out in parallel lines or fan shapes, thought to date from the early Bronze Age. They are found sometimes in the neighbourhood of cairns, that is, burial sites, and may have had a religious function, though in the 1970s Professor Alexander Thom argued that they were used to calculate the movements of the moon.

Whatever their original purpose, such rows are still a fantastic sight. The best preserved run down the slopes of a low hill at Mid Clyth known as the Hill O’ Many Stanes. They are small flat stones wedged upright with their broad faces aligned in more than twenty rows, fanning out slightly towards the southern end. Today about 200 stones remain, but it is thought the pattern could have involved 600 or more.

A popular belief that gold was hidden beneath the stones may have led to the removal of stone, and others have been destroyed by agriculture or removed for building, but as in the case of stone circles, it was said to be dangerous to interfere with them. A farmer at Bruan is said to have removed one of the Mid Clyth stones to use as a lintel above the fireplace of a kiln. When the fire was lit, the stone burst into flames but remained mysteriously unconsumed. This made him so fearful that he hastily returned the stone to the place in the row that he had taken it from.

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Like other parts of the British Isles, but perhaps more especially the Highlands, Sutherland has its tales of the disparity between mortal and fairy time. Despite its title, Henry Bett’s English Myths and Traditions (1952) includes a characteristic story set near the south-east end of Loch Shin, He writes that a man returning from Lairg sat down to rest on the Hill of Durcha, near an opening in the ground:

He heard sounds of merriment from below, and went in. He was not seen again, and another man who was in his company was accused of making away with him. He asked for a year and a day’s grace, and solemnly promised he would vindicate himself by then. He watched the opening in the hillside, and finally saw his companion come out with a troop of fairies. All of them were dancing. The man who had been accused seized his friend and held him. The rescued man said peevishly, ‘Why could you not let me finish the reel, Sandy?’ He could not believe that he had been with the fairies for a twelvemonth until he had reached home, and seen his wife with a child in her arms a year old.

The man’s holding on to his friend when he came out of the hill is not a throwaway detail it may seem: this was the traditional way to redeem someone from the fairies, used for instance by Sandy Harg of New Abbey (Dumfries & Galloway) to rescue his wife. Other stories of the supernatural lapse in time are set at Bruan Broch, Maiden Castle (Central & Perthshire), and at Tomnahurich (Southern Highlands).

The ‘hill of Durcha’ was clearly a fairy mound in which the fairies had their dwelling. Often these were ancient cairns, but which of the many prehistoric sites around Lairg this one may have been is open to question. As well as brochs, stone circles, hut circles, and odd mounds, the parish contains numerous cairns and chambered cairns, any one of which might qualify as a fairy dwelling.

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Even after he had escaped from the Black School at Padua, as told at CREAG MHOR and CREAG BHEAG, Donald Duibheal MacKay was still pursued by his old master. One day MacKay went to explore the great Smoo Cave, a huge limestone cavern near the north coast, south-east of Durness – but the Devil got news of his intentions and was waiting for him there. Some say MacKay fled, leaving his horse’s footmarks by the cave’s entrance. In Otta Swire’s 1963 account, however, MacKay had reached the second cavern when his dog, who had raced ahead of him into the third and innermost chamber, came back

‘howling and hairless‘

warning MacKay who he could expect to see if he went further. Just at this moment, dawn broke and the sound of cockcrow was heard. The Devil and the three witches who were there with him realised their time on earth was up, blew holes inn the roof, and escaped: this is said to be the origin of the holes through which the Smoo Burn runs into the caverns.

The unfortunate dog’s expereience that of the piper’s hound at CLACH-THOLL (Argyllshire & Islands), whose master set out to explore a subterranean passage and was never seen again. in many such stories the dogs alone escape but with all their hair singed off, a sure sign of a fiery diabolical encounter. It is interesting here the Devil, like the ghost of Hamlet’s father is dismissed from the world by:

the bird of dawning,

the cock announcing the end of the night. Nor is this the only Shakespearean echo sounded: the ‘three witches’ accompanying the Devil are probably an addition with literary inspiration.

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Rock-cut chamber tombs are reasonably common in the Mediterranean, but the only one to be found in Scotland is to be found on Hoy. The massive sandstone block was carved out about 4,000 years ago, forming a space that has been said to look like a bedroom with a hole on top. The legend in the late sixteenth century was that a giant was imprisoned here by another and gnawed his way out through the roof, though when Martin Martin visited the site around a 100 years later he heard the tradition that a giant couple had found shelter there. His description was most domestic:

....at one of the ends within this Stone there is a cut out Bed and Pillow, capable of two Persons to lie in: At the other opposite end, there is a void space cut out resembling a Bed, and above both of these there is a large Hole, which is suppos’d was a vent for Smoak.

Considered as a worked stone it is immense, and the obvious labour involved in cutting it must have suggested giant strength. As accommodation however, the Dwarfie Stane would hardly be comfortable for any but a very small giant and his wife, especially if she was pregnant as suggested by the hollowing of her side of the bed. John Brand, writing in 1703, doubts the tale that a giant couple ‘had this stone for their Castle’:

I would rather think, seeing it could not accomodate any of a Gigantick stature, that it might be for the use of some Dwarf, as the Name seems to import, or it being remote from any House might be the retired Cell of some Melancholick Hermite.

A number of travellers from at least the eighteenth century onward have added graffiti to the tomb, inside and out. One name is that of the well-known antiquary Hugh Miller, and another of ‘a Persian gentleman’, Guilemus Mounsey, who apparently slept a couple of nights in the stone in 1850, and have the Hoy locals a fright when he appeared from inside in his flowing eastern robes.

Sir Walter Scott probably visited in August 1814 and refers to the site in The Pirate (1821):

The lonely shepherd avoids the place, for at sunrise, high noon, or sunset, the mis-shapen form of the necromantic owner may sometimes still be sitting by the Dwarfie Stone.

The ‘necromantic owner’ is named as Trolld, ‘a dwarf famous in the northern sagas’. By this Scott means a troll, an ogre-like being that figures prominently in Scandinavian legend, but which has mutated in Orkney and Shetland lore as a trow or trowie, much closer to a fairy.

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Maes Howe or Maeshowe is among the finest chambered tombs in Europe, dating from around 2700 BCE. It was said to be inhabited by a creature known as a Hogboy, but human beings too left their mark on the site. When it was excavated in 1861, the archaeologists found they were not the first on the scene: Vikings had broken, about 700 years earlier, and left graffiti on the walls. The presence of the twelfth-century vandals is recorded in twenty-four runic inscriptions, two of which refer to ‘Jorsalafara‘ – literally, ‘Jerusalem-farers‘, or crusaders.

The sort of things prople write on walls hasn’t changed all that much over the centuries.

Thorny bedded; Helgi writes it‘

-perhaps the tomb, macabre though it might seem, was where the locals did their courting, or perhaps the men were thinking of happier times:

Ingigerd is the most beautiful of women‘,

says one inscription.

Also carved here is a picture of an animal usually interpreted as a dragon, and some of the writings relate to buried treasure.. the poem Beowulf tells of a hoard guarded by a dragon in a barrow containing a secret passage, and it has been suggested that on entering Maes Howe the Vikings drew the dragon and wrote the runes because they were vividly reminded of the episode. There may, however, have been some factual element: one of the inscriptions states that the treasure was concealed north-west of the barrow, and in 1858 a cache of Viking silver ornaments was found at Sandwick, some way north from Maes Howe.

Particularly interesting is an inscription in large, even runes, informing us that these were cut,

‘with the axe which belonged to Gaukr Trandilsson in the South of Iceland’.

The carver does not add his name, but, Hermann Palsson of Edinburgh University has used centuries old Icelandic poetry to establish his identity:

he was Thorhallr Asgrimsson, named in the Orkneyinga Saga as captain of the ship that brought Earl Rognvaldr Kali back from the crusade to Orkney late in 1153, and great-great-great-grandson of Asgrimr Ellitha-Grimsson, named in Njals Saga as the slayer of Gaukt Trandilsson. The axe of the victim was kept as an heirloom by the killer’s family for six generations, around 200 years, and was brought to Orkney by a direct descendant of Asgrimr.

The tracing of its history is an astounding example of archaeological and scholarly detective work.

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Several eighteenth- and nineteenth- century sources describe ceremonies performed at the Ring Of Brodgar and the Stones Of Stenness. On the first day of the New Year, young people of the neighbourhood used to meet at the Kirk of Stenness, taking enough food with them to last four or five days. Pairs of lovers would then leave the rest of the party and go to the Stones Of Stenness, known as the Temple Of The Moon, where women would pray to Odin that he would enable them to perform the promises they made to the men; after that the couples would go to the Temple Of the Sun (the Ring Of Brodgar) where the men made similar prayers. They would then go the Stone of Odin, a standing stone with a round hole in it through which the couples would clasp hands and plight their troth,

‘a pledge of love which to them was as sacred as a marriage vow’.

The Archaeologia Scotica (1792) records the case of a young man who had got a girl pregnant then deserted her:

The young man was then called before the session; the elders were particularly severe. Being asked by the minister the cause of so much rigour, they answered, you do not know what a bad man this is; he has broke the promise of Odin, they put him in mind of the Stone at Stenhouse with the round hole in it; and added, that it was customary, when promises were made, for the contracting parties to join hands through this hole, and the promises made were called the promises of Odin.

It was further said that a child passed through the hole when young would never shake with palsy in old age. When visiting the stone it was customary to leave an offering of bread, cheese, a piece of cloth, or a pebble.

The Ring Of Brodgar and Stones Of Stenness can still be seen, although many of the stones have fallen and are embedded in the ground. The Stone Of Odin, however, was removed in around 1814 by a farmer, not a native of Orkney, who was annoyed by the number of visitors coming to see it. He is said to have used the stone to build a cow-house, and although no supernatural punishment is reported to have followed, two unsuccessful attempts were made by aggrieved neighbours to set fire to his property.

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The Cave Of Raitts, a little way off the main road near Lynchat, is a horseshoe-shaped and roofed with large slabs of stone, and is sometimes claimed to be an Old Pechts (Picts) House. The semi-subterranean low-roofed souterrains or earth-houses, probably once used for storage, are often popularly identified as having belonged to the Pechts or Picts, sometimes equated with fairies.

The structure may look low from the outside, but as its other name An Uaimh Mhor (The Great Cave) implies, it is actually quite ample, and another tradition more suitable to its size is that it was built by giants. According to Alexander MacBain, writing in 1922:

The women carried the excavated stuff in their aprons and threw it in the Spey, while the men brought the stones, large and small, on their shoulders from neighbouring hills. All was finished by morning, and the inhabitants knew not what had taken place.

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A little way east of Inverness are three circular chambered cairns of an unusual type, each surrounded by a stone kerb and a ring of standing stones. While the passages of most chambered tombs in Scotland face approximately east or south-east, those at Clava face south-west towards the mid-winter sunset, an alignment which may have had symbolic significance.

Although archaeological evidence dates them back to the third millennium BCE, tradition connects the tombs with a later period. They have been said to mark the burial place of the family of the sixth-century Pictish king Brude, and Otta Swire suggests in The Highlands And Their Legends (1963) that this theory may have been inspired by the digging up of a gold rod during drainage operations near the site. She does not mention when this discovery was made, but in any case the area had pre-existing associations with King Brude, whose castle is said to have been at nearby Craig Phadrig. Brude himself was one of St. Columbas‘ most important converts to Christianity, and was reburied on Iona, sacred to the saint.

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A short way south-west of Dundreggan, before the A997 bends and crosses the River Moriston, there is a cairn said to have been built by visiting pilgrims who added to it stone by stone. They came to honour the memory of the itinerant Presbyterian preacher Findlay Munro, who was preaching here in 1827. His text was Amos 4:12, which catalogues the punishments visited on Israel for oppression and idolatry and threatens worse to come: ‘Therefore thus will I do unto thee, O Israel: and because I will do this prepare to meet they God, O Israel.’ In Munro’s sermon, ‘Israel’ could easily be understood to stand for the Episcopalians in Scotland, and behind them the English government.

Some local boys, possibly Catholics, challenged his words and called him a liar, to which he answered, ‘As proof that I am telling the truth, my footprints will forever bear witness on this very ground on which I stand on.’ Just as he said, on the spot where he had stood his footprints were left indelibly in the ground. It became custom for visitors to stand in the marks, and people claimed that the hair stood up on the back of your neck when you did so. Janet Ford, in Footprints in Stone (2004), reports that the prints were vandalised in the 1990s, but her latest information was that they were becoming visible again.

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Some ancient forts, mostly from the Iron Age, had ramparts constructed from a double wall of stone with layers of wood and rubble sandwiched between. If the timber were set on fire as it might during an enemy attack, certain types of stone melted and fused other stones together. The great lumps of of heated, cooled, and solidified rock have patches that glitter like glass, giving rise to the term ‘vitrified’ forts.

Folklorists used to speculate that these were the origin of the glass castles of tradition. David MacRitchie, in 1891, wrote:

when one hears some wild story of a dreaded giant or ogre living in a castle surrounded with glass‘,

one knows, that such a castle could not have existed, but that the real glass castles may have been vitrified forts. He cites the example of a famous glass castle said to stand on Tor Inis or Tory Island off the north coast of Ireland, but as castles of glass often appear in fairy tales in places where no vitrified forts exist, this seems no longer a workable proposition, however tempting such a rationalisation may appear.

Craig Phadrig, a wooded hill west of Inverness, is crowned by a vitrified fort. Radio-carbon dating suggests that its ramparts were originally built in the fifth or fourth century BCE, although they may have been strengthened around 500-600CE. It has been proposed that Bridei or Brude, King Of Picts (c.555-84), lived here, as it is recorded that he had a royal palace near the River Ness. There is a King Brude Road on the way here from Inverness.

Brude was visited by St. Columba, who wanted permission to continue his work of Christian conversion, but the saint and his companions were refused entry. Then says Columba’s biographer Adomnan (627-704), Columba made the sign of the cross on the great doors, knocked and laid his hands on them and immediately the bolts shot back of their own accord. Brude is supposed to have been converted by this miracle, and he and his retinue in the fort were all baptised.

A local tradition said that this baptism took place at the foot of a fir tree growing at the centre of the fort. In 1963, Otta Swire noted:

This tree was still growing, one of the finest and largest Scotch firs that I ever saw, when Craig Phadrig was sold to the Forestry Commission in the 1920’s and much strong feeling was aroused by their decision to fell it as part of a clearance scheme.

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T.M. Murchison was minister of Glenelg in the 1930s, and his mother’s people had been shepherds in the area for many generations. His parish history was compiled partly from oral tradition gleaned from older relatives and older parishioners. ‘The most famous antiquities in Glenelg’ he records, ‘are the two brochs or “Pictish towers” in Glenbeg.’ At one time apparently there at least two more, but of these only ‘a heap of jumbled boulders and stones’ remained by this time. Dun Telve and Dun Troddan, however, still stand. It is said when the brochs were being built, stones were handed from the quarry along a chain of men.

A broch or ‘brugh’ is an archaeological term for the late prehistoric round towers found chiefly in the Orkney and Shetland islands and the Western Isles and on the adjacent Scottish mainland. They are round stone-built towers, and are often popularly supposed to have been built by the Picts or Pechts. Here, however, the brochs are associated with Fionn mac Cumhaill or Fingal and his followers the Fianna, said to have lived in these brochs and resorted to Skye for their hunting. The women of the band, says Murchison, never took food in the presence of their menfolk, but nevertheless remained healthy and beautiful, and the men wondered how the women managed to live on so little nourishment. One day, therefore, while the other men went to Skye, a warrior named Gairidh (pronounced Gary) pretended to be ill and was left lying on his bed, intending to watch the women.

He fell asleep, however, and the women promptly took strong wooden pegs and fastened Gairidh’s seven locks to the bottom of the bed, to keep him out of the way, and they proceed to feast on the finest food that glen or river could produce. Gairidh suddenly awoke, was irritated to find he was fastened to the bed, leapt to his feet with a mighty effort, and in doing so left every lock of his hair and the skin of his skull on the bed. mad with pain, Gairidh rushed out, gathered brushwood which he placed around the locked door, and set fire to the dwelling with the women inside, so that none escaped.

Over in Skye, Fionn and the hunters saw the smoke rising and knew that some terrible disaster taken place. They hurried back, vaulting on their spears over the narrow channel to the mainland. One of them named Reithe did not leap far enough and was drowned, and the name of the place from which he jumped, Kylerhea, is said to be derived from

Caol Reithe, ‘the Narrows of Reithe’.

Fionn and his men found their women dead and Gairidh missing, but at last he was discovered skulking in a cave and was punished.

An almost identical tradition was reported of Knockfarrel by Hugh Miller in 1835, and used by him to account for the name of Glen Garry, said to be where the murderer was torn to pieces. The tale is a better fir for Glenelg, much nearer to Glen Garry, and Murchison adds further local details: at Kylerhea, he says, you can see the marks made by the warriors’ feet as they jumped the water, and at Bernera nearby is a site called Iomair nam Fear More (’the Ridge of the Big Men’), pointed out as the burial place of the ‘Fingalians’ (the Fianna or Fenians).

It is said that once upon a time a bold man began ploughing up the place, in defiance of local warnings. He turned up a human skull, which was so big that it easily fitted over the biggest man present(alleged to be the Rev. Colin MacIver, minister of Glenelg from 1782 to 1829). Just at that point, however, a terrible storm of thunder and lightning arose, and the ploughing speedily ceased and the skull of ‘Gairidh’ or some other Fingalian was promptly buried again.

The Fianna were commonly said to be of giant size, so the finding of an unusually large skull may have helped to associate them with the site.

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It is not surprising that the Grenish Stone Circle should be supernaturally protected, if it was truly the crowning place of the Pictish kings. This tradition was reported by Otta Swire in 1963: ‘The last king to be crowned there was King Brude, so the old gardener we had at Kingussie told me.’ He had been told this as a boy by his grannie who came from Aviemore, and she had heard it from her grannie, a noted wise woman or witch. Acording to the gardener’s grannie, when a Pictish king died, all who hoped to succeed him gathered at the circle, where the Druids invoked the spirits who told them which claimant to crown and other things besides. When the spirit was summoned at the death of the forty-eighth king, he told them to cron King Brude but he would be the last they crowned. Thinking this meant the downfall of the Pictish kingdom, they asked more questions but only got an enigmatic answer:

Living die, Dying live

When the king was crowned it was customary to raise three spirits, and for the King to ask each a question, the first of which must be:

What of my reign?

When Brude asked this question, he couldn’t understand the reply: the spirit was that of an Irish champion who spoke only Gaelic, while Brude only spoke the Pictish language. Fortunately a bilingual Druid was on hand to translate, telling Brude that one greater than he would come out of the sea, rule in his kingdom above him, and make him great. The prophecy referred to the coming of St Columba and his conversion of King Brude to Christianity.

As with a number of Otta Swire’s stories, it is uncertain if this is a popular tradition or a romantic fiction. In some respects it sounds suspiciously like the revelation in Macbeth of Banquo’s royal descendants, although it is of course entirely possible that Shakespeare based his scene on a report of ancient Scottish custom.

Stones from religious sites whether ancient or modern should not be removed. Such is the prevalent , recorded at Fyvie Castle (near Turriff) and the Hill O’ many Stanes (Northern Highlands) among other places. C. G. Nash, in 1906, recorded that a stone taken from the circle at Grenish was once taken to be used as a lintel over the doorway of a byre, but when it was in place the cattle were afraid of entering. Consequently it was taken back to the circle and an ordinary slab used, which the cattle were happy to pass.

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The Iron Age hill-fort at the summit of this prominent dome-shaped hill is said to have been the ancient capital of Lothian. From it in 1919 was unearthed the Traprain Treasure, about 160 pieces of mainly of mainly fifth-century Roman silver, probably the buried loot of a robber, now in the Museum of Scotland, Edinburgh.

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By the shore of Loch Scridain in Ardmeanach is Dun Bhuirg (the name combines the Gaelic and Norse words for fort). Like other prehistoric forts, it was thought to be inhabited by fairies. One day a woman living nearby was at her weaving and exclaimed, ‘it is about time the people of the hill were coming along to give me a hand.’ Suddenly she was overrun with fairies from the dun who swiftly turned all the wool into cloth. When they asked for payment for their work, she shouted, ‘Dun Bhuirg is on fire!’ The fairies rushed off and were not seen again, but surprisingly did not punish her for the mean trick she had played on them.

This story from P.A. McNab’s Isle of Mull (1970) is a variant on an earlier tale repeated all over the Highlands, set in similar places with similar names. In around 1860, John MacLean of Tarbert in Argyllshire supplied John Francis Campbell with a version very like the one above, although the Argyllshire woman is not trying to avoid paying but is overwhelmed by the fairies’ eagerness for work, like wizard at Creag Mhor and Creag Bheag (Northern Highlands). macLean adds a verse spoken by the fairies while at their work and another when they depart in haste, mourning their possessions lost in the supposed fire, the latter translated by Campbell as:

My mould of cheese, my hammer, and anvil,

My wife and my child, and my butter crock;

My cow and my goat, and my little meal kist;

Och, och ochone, how wretched am I!

A slightly different tale was told of the hill of Dunvuilg in Craignish, Argyllshire, where the call of fire is given by an envious neighbour of the woman whom the fairies are helping, and Campbell heard yet another version in Lewis ‘from a medical gentleman, who got it from an old woman, who told it as a fact, with some curious variations unfit for printing’. these unprintable details may possibly have concerned throwing urine at the fairies, a technique adopted, for instance, at Dunvegan Castle.

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The Bean-nigh or Nigheag (’washer-woman or ‘little washer’) is a spirit who presides over those about to die, and washes their shrouds in lakes or rivers while singing a dirge. She may be so absorbed in her task that she can be taken unawares, and will then grant her captor three wishes: it used to be said of anyone particularly successful that he had got the better of the washerwoman.

A follower of Clanranald of the Isles was going home alone one night to Dun Bhuidhe when he saw the washerwoman by a ford, ‘washing and rinsing, moaning and lamenting’. Creeping up unseen and unheard, he seized her:

‘Let me go,’ said ‘nigheag,’ ‘and give me the freedom of my feet, and that the breeze of reek coming from thy grizzled tawny beard is anear putting a stop to the breath of my throat’. Much more would my nose prefer, and much rather my heart desire, the air of fragrant incense of the mist of the mountains.‘

He said he would let her go in return for his three wishes: for the creek of his home town to have plenty of seaweed (used as fertiliser), for himself to get his chosen wife, and to know who the washerwoman’s shroud was for. For Clanranald was the answer. The man took the shroud on the point of his spear and threw into the loch, then ran to his chief. Hearing the news, Clanranald ordered a cow to be killed and a coracle made from its hide, and when the boat was prepared he embarked on the waves, and never returned to Benbecula.

The man who brought the news was named Lad Of The Wet Foot, because, explains Alasdair Alpin MacGregor, retelling the story in 1937 from an earlier version, his duty was to walk in front of his chief and take the dew or rain off the grass. In this tale the Lad ‘walked in front’ in a more symbolic sense: his warning gave Clanranald the chance to prepare for his end with dignity, although death, once foretold, could not be escaped.

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Once when the River Don was in flood, a man needed to cross it to attend a relative’s deathbed. The river had a resident Kelpie, a dangerous water-spirit which could, however, appear helpless or even helpful. This creature appeared and offered to carry the traveller across the swollen stream; the man agreed, but when they got to the middle of the river the Kelpie tried to drown him. Luckily he managed to escape and scrambled up onto the riverbank. Baulked of his prey, the angry Kelpie threw a large boulder after him, which still rests on the bank and is still known as the Kelpie’s Stane.

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West of Stornoway an avenue of stones leads across the moors to a circle of thirteen pillars around a chambered cairn about 4,000 years old. Fir Bhreig, ‘The False Men, is the gaelic name for the group. In Ireland, many standing stones are known as far-bhreaga or ‘false man’, these are usually being solitary menhirs which from a distance look like people, their ‘falseness’ lies in their not being human as they appear.

the Lewis pillars are said to be giants who refused to build a church for St Keiran and were therefore turned into stone. Such retributory legends are common in folk tradition, and the meta-morphosed beings may be believed to recover their power of motion at certain times, becoming able to walk or even to dance. The sin which they were petrified is often that of having danced on the Sabbath.

A second account of Callanish is that the stones were brought to Lewis in ships by a priest-king and set up there by black men under the guidance of priests in feathered robes, and another belief was that ‘The Shining One’ appeared there on mid-summer morning to walk the length of the avenue, heralded by the cry of the cuckoo, the bird of the Celtic land of youth Tir-nan-Og. It used to be the custom for local families to visit the stones on that day and on May Day at first openly and then in secret when such practices were condemned by the Kirk.

It is said that once during famine on the island a woman was so desperate that she went to sea intending to drown herself, but saw a white cow which appeared from the waves and told her that she and all her neighbours should bring their milk pails to the stones of Callanish that night. When they did so, the cow provided them with a pailful of milk, and this bounty continued until a witch brought a sieve instead of a pail. as the cow could not fill it however hard she tried, she was milked dry, and was never seen again on the island. The power of witches to get abnormal supplies of milk from cows, whether ordinary animals or magical ones, was well know.

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Imagine an ancient time at Rubh’ an Dùnain around 3000 years ago.

A small procession winds its way towards a stone cairn overlooking Loch Brittle to the north, and behind them to the south, their own little settlement of stone and turf.

They circle the lochan and make their way up a sacred path, leaving the shelter of the natural dip in the terrain to face the chilling wind that blows across the ridge and the entrance to the House of the Dead.

The bier that carries the dead body is lowered at the doorway of the burial chamber and bowls of offerings are placed on the ground. Then the ritual begins, ending with shifting the body and bowls inside the chambered cairn to lie beside the human bones of those who have gone before.

Such an event is part of the story of Rubh’ an Dùnain. The House of the Dead – a chambered cairn known as a Barpa in Gaelic – remains in ruins to bear testimony to such ancient rituals.

Archaeologists say the chamber is one of many on the Atlantic coastline from Spain to the Shetlands with some evidence that those who lived in this hidden headland were not only fishermen, but farmers too.

Skye’s Hidden Heritage

The remains of four ancient forts may be found within this district, their walls clearly distinguishable. They are of great age and their dates are uncertain.

An interesting stone can be seen by the roadside near the fort of Dun Mhuirich. It has a rounded hollow like a small basin, and is known as the christening stone. It is thought that it was used for christening stillborn or illegitimate children, but it may even belong to a pre-Christian era and have been turned to its later use after Christianity came to the country.

Heritage of our village – Tayvallich

The name applies to the remains of a stone circle situate about 4 chains S E [South East] of Arcan Mains 4 of the stones are upright the remainder are fallen It is also locally stated to have been also used as a burial place for unbaptized children.

Scotland’s Places

Close to the fort of Rarichie “Tobar na h-Iù” [“The Yew Tree Well”] can be found. In the folklore of the area it was a Danish Fort or a fairy-fort but it is a fort from the time of the Picts. According to Watson’s book the Picts used to say “Tiugamaid ’bhàn ’dhèanamh rotha riachagan,” [“Let’s go down to make rows of scratches [to sow seeds in],”] they used to live at Cadha an Ruigh’, closer to the slopes of Ben Nigg. The well had healing properties and it would be used for “White Swelling.” At the base of the fort the well could be found. There is a verse connected to this well:

“Tobar na h-iù, Tobar na h-iù,
’S ann duit bu chumha bhi uasal:
Tha leabaidh deis ann an iuthairnn
Do ’n fhear a ghearr a’ chraobh mu d’ chluasan.”

[“Well of the Yew, Well of the Yew.
To thee it is that honour is due;
A bed in hell is prepared for him
Who cut the tree around thy ears.”]

A Yew Tree used to be close to this well, with its branches hanging above the well but it was chopped down some time a long time ago, I haven’t found a story to see if it was chopped down by someone, or what happend to the person after they chopped the tree down!

DASG Blog

Strathpeffer Biography

The Great Hero of the Gaels was Finn mac Coul, Fingal of the tales of Ossian. That the old fort would provide a suitable abode for mac Coul’s heroic companions was obvious, and fertile imaginations would use other local features in adapting old tales and inventing new ones. For instance, the great standing stones in the valley had to be explained. So stories readily came to lips of how the ancient warriors used to engage in trials of strength, tossing rocks over the Strath. But even in those days it sometimes happened that the weather spoiled people’s sport, and when the footholds were slippery the stones, instead of clearing the valley, landed deep in the hollow. Look, there are the finger-and-thumb marks of the giants on that stone to this day!

Strathpeffer Biography

What of the signs of burning on the fort walls? From these arose the tale of how the giants went a-hunting to Nigg accompanied by their dogs, of which Finn’s favourites were Bran and Sgeolan (pronounced Scolaing). Garry, a dwarf (only 15 feet tall), was left in charge at the fort, much to his annoyance. He gave vent to his displeasure by storming at the women, and then, going outside, stretched himself on the grass and fell asleep. The women took advantage of the opportunity to peg the plaits of his hair to the ground so effectively that when Garry awoke he nearly scalped himself in trying to pull himself free. Now in a furious temper, he barricaded the women and children indoors and burned the fortress down. From afar the warriors saw the blaze and vaulted home on their spears. They caught the fleeing Garry and offered him the choice of death. The vindictive dwarf-giant chose beheading with his neck on Finn’s knees. Needless to say the ensuing blow not only killed Garry but mortally wounded Finn. So the desolate giants, bereft of wives, offspring and leader, realised that their rule had come to an end and decided to depart. Bearing the body of the mighty Finn to the Craigiehowe Cave at the mouth of Munlochy Bay, they entered, laid down their burden reverently, arranged themselves around and fell asleep. . .

Centuries passed. Then one day a shepherd chanced on the cave and, going inside, saw before him the giants and their hounds stretched out in all their barbaric grandeur. Above the door there hung a hunting horn which he tentatively took down and put to his lips. As he blew he noted with alarm that the giants’ eyes were now open but as otherwise they did not stir he risked a second blast upon the horn. With this the giants sat up resting on their left elbows. Unnerved, the shepherd fled with the anguished cry of the only half-liberated sleepers ringing in his ears: ‘Dhuine dhon dh’fhag thu sinn na’ s moisa na fhuair thu sinn.’ (‘Wretch, you have left us worse than you found us!’) An interesting feature of this tale is that while in Irish legend Finn’s life is terminated at the ford of Brea (Bray), in the Highland Scottish version this event takes place on the hill above the Brae Fiord or, as it is now known, the Cromarty Firth.

HAUNTING THE FODDERTY STONES, KILVANNIE HOUSE AND TULLOCH CASTLE

In about 2006, lots of curious tittle tattle was circulating around the Edinburgh LGBT Community about what might really be happening at Tulloch Castle. A young musician from Midlothian called Cameron. even said something about a Druidic circle. Following strange meetings in Edinburgh with Cameron and Walter Mitty (see below) in 2018, I’m inclined to believe Cameron and lots of other weird stuff he told me many years previously. But where is the Druidic circle? It certainly isn’t in the grounds of Tulloch Castle.

A distinguished-looking Walter-MItty-esque friend of Cameron with an apparently appropriate apparent surname (who’d previously thought that he was head of the Samaritans and now thinks that he’s an eminent professor) said that his family seat was in Tulloch Castle, added further to the mystery by setting me a strange puzzle concerning politicians being taken on trips to these climes, and sent me all sorts of weird documents and messages in Spanish, I was, however, never able to get to the bottom of it! A graduate in History and Politics called Jason from Stirling University had previously told me (in the Summer of 2000) about Edinburgh-SNP-organised ‘hunting trips for prey’ for politicians and VIPs to the Inverness area and I regard his information as reliable. Maybe these strands of information can be pulled together by considering my 2021 blogpost. In other words, have various politicians and VIPS got together for gay fun and frolics on the Fodderty Stones (not all of which are at Kilvannie House)

Thomas Hoskyns Leonard Blog