Stuart McHardy Centre for Open Learning Lecture notes 04/11/20

Geomythography

The interpretation of prehistoric and later societies through a combination of oral tradition, place-names, landscape analysis and archaeology. The process is a means of finding new

perspectives and interpretations to further the understanding of early societies.

The process of geomythography is rooted in the awareness that the passing on of tradition in pre-literate societies is, though time and locale specific, predicated on certain realities. In many cases, such as Scotland, communities have survived within the same environment over remarkable periods of time. This has created a rootedness, not just in terms of physical environment but in socio-psychological terms that have led to considerable depths of continuity between the generations. This can perhaps be understood as an ongoing cultural relationship with the physical environment which exists simultaneously at an individual and communal level. One way of understanding this is to see ‘ancestor worship’ not as something inherently religious but something much more akin to respect, respect for those who paved the way for contemporary society, physically – by handing on prepared ground with the knowledge of how to use it, much as understanding of how to read the weather was passed on – and significantly in the field of human inter-relatedness with that environment. The respect for the ancestors in traditional societies is accompanied by sense of responsibility towards coming generations who are expected to perpetuate the continuity of the community. We must also remember that humans are animals and that the rootedness of such communities is matched by the rootedness of individuals within such communities. This in turn created an attachment to the land that was essentially visceral rather than intellectual. What is known as Diaspora poetry and song underlines this cultural reality in many cultures.

In Building The Great Stone Circles of the North, Colin Richards makes the following point

when writing about folklore associated with ancient monuments,

Stuart McHardy Centre for Open Learning Lecture notes 04/11/20 ’objects become invested with meaning through the social interactions they are caught up in. These meanings change and are renegotiated through the life of an object…..those things are always in the process of becoming; in this sense we can say, monuments are always in the making through discourse.’ [2013, p292]

This is particularly relevant in those societies and locales where the population remain essentially localised over long periods of time as appears to have been the situation in most of Scotland pre the 18th century. People loved on the land inhabited by their ancestors. Within the clan system, which apparently arose directly from earlier forms of tribal society, local beliefs may well have been handed down over truly remarkable lengths of time. It has been established in Australia that some of the traditional stories of the aboriginal population may well have originated over thirty thousand years ago (N). The dates of flint scatter from Elsrickle at 1200 BCE suggest the possibility that some of the material in Scottish folklore tradition may well have considerable antiquity. What is of considerable import is that as Richards points out ‘the monuments are in the making” and effectively have been for a long time, This can only have helped to reinforce important locales within contemporary culture time and gain. So places associated with supernatural figures like the paps have become the focus of a range of sociological and communal constructs and as they are still prominent in the landscape their everyday cultural relevance continued to very recently. Appendix A shows the variety of such constructs that can be, and have been associated with some of these sites, going far beyond the out-dated notion that everything on the top of a hill must have been a military structure.

There is also a level of practicality that can be discerned in much of what is considered to be mythological thinking. Who created the land? Who made humankind? Who controls the weather? These are fundamental questions for all human societies and in much early mythological construct we can see that the explanations of such deep questions are based on a practical approach to the environment and how to survive in it. It is a fundamental tenet of the geomythographic approach that we retain an awareness of both practicality and continuity in dealing with early human society.

In The Pagan Symbols of the Picts I presented an interpretation of the symbols based on the concept of an underlying Weltanschaung based round the idea that life itself was driven by a force that was essentially feminine. This idea was specifically based round interpretation of material relating to those sites known in Scotland as Paps. (see Appendix A)These breast shaped hills, perhaps deliberately echoed in localised ritual mounds, are the locales of what I have referred to as ‘clusters”(see Appendix B) These clusters include a considerable range of different examples of human interaction with these specific locales and include the breast shapes themselves - perhaps perceived of as deliberately shaped by the Goddess figure associated with landscape creation; the stories of powerful female (and sometimes male) figures associated with the locales; ancient monuments suggestive of ritualised behaviour; place-names referring to mythological and legendary figures; oral traditions referring to weather patterns linked to the role of the powerful female figures as weather-workers.

What is clear is that these Pap sites conform to the ideas suggested by Bradley in The Archaeology of the Natural World MORE? It has also become clear (see Carlin Maggie

below) is that the some sites seem to have been the foci of a further level of interaction where specific viewpoints bring extra levels of interpretation. Just as the Paps themselves are the focus of belief through stories of the powerful supernatural beings associated with them, so it seems they had extra layers of meaning when seen from specific locales. The extent of how much this interfaces with solar and lunar alignments – as appears to be the case with the Carlin Maggie site - is something that merits further investigation.

The following are examples of the discoveries made in the development of this process.

Stuart McHardy Centre for Open Learning Lecture notes 04/11/20 Uamh nan Deargan, Scarba

The name translates as Cave of the little Red One and I visited it the first time because in the tale of Mac Iain Direach in Campbell’s Popular Tales of the West Highlands (1994 reprint) V2 p93 collected circa 1860, the action, while supposedly set on Jura, actually starts as Creagan nan Deargan which is on Scarba. This tale is full of interesting mythological

material, some of it linked directly to the Paps of Jura, which are themselves significant in pre-Christian thought. Arriving there you walk through a natural stone arch in the outcrop known as Creagan nan Deargan and are immediately below the entrance to a cave.

Stone arch looking north east

Cave

The cave is not far from the opening of the Gulf of Corryvreckan, between Scarba and Jura, which contains the world’s third biggest whirlpool and is associated with the Cailleach, a supernatural female figure, the traditions regarding whom suggest was originally a goddess type figure. A major fault line which cuts across the entire island runs through the roof of the cave and its name Uamh nan Deargan, the Cave of the Little Red One, may be related to

the fact that the northern side of the cave is composed of red-streaked rock. several suggestions have been made that this may have been a ‘birthing cave.” The fact that the floor of the cave is flat and smooth is clear indication of human activity here, and initial investigation suggests at least as far back as the Neolithic. The evidence of human occupation is confirmed by scorch marks from a long term hearth fire on the northern wall.

Skull

Within the cave itself is a naturally-occurring outcrop of stone closely resembling an upside down human skull. It is approximately the right size for a new-born baby and is in the cleft of rock that forms the cave itself. The cave’s name. the upside down skill shape and the red-streaked rock combined lead to the speculative possibility of this having been some sort of birthing site. It’s proximity to the Corryvreckan and its association with a goddess figure perhaps reinforce this, especially as the Cailleach in some surviving tales is clearly presented as a dual figure whose other half is Bride, the Goddess of Summer and a striking symbol of fertility and rebirth.

Lochnagar

In the summer of 2011 I went to Lochnagar with my son Roderick. The intention was to look at Meikle Pap. The name Lochnagar was given to the mountain in the 19th century supposedly to avoid embarrassing Queen Victoria, who purchased the Balmoral estate in 184?, by using its earlier name Beann na Ciochan, the hill of the paps or breasts, there

being Little Pap south of Meikle Pap. This is of course similar to the name of Bennachie, which is likewise named for its prominent nipple shaped peak nowadays known as Mither Tap, but earlier as Mither Pap. This underlines the association with the Cailleach/Carlin the landscape-shaping and weather-working supernatural female of both Gaelic and Scots tradition. She is commemorated on the Lochnagar massif by the place-names Caisteal na Caillich – another lesser peak of the massif - and Allt na Caileach the stream which runs

northwards along Glen Muick. The name Glen Muick may also have some significance as I have pointed out (PSOP) that there were strong traditional associations between Goddess type figures and porcine animals. Another nearby place name is Coire na Ciche – the Corrie of the Pap and further north on the massif above the river Don there is Creag nam Ban, The

Rock of the Women which may denote a site of fertility rituals, as are associated with similar named places elsewhere (N)

Sadly there are no extant tales regarding the Cailleach relating to Lochnagar but this may well be due to the fact that the surrounding glens were cleared of their indigenous populations to make way for the shooting estates set up in the 19 th century. However on reaching the top of Meikle Pap I was struck by the odd shapes of the rocks which. like Carlin Maggie and other significant hill-top sites, are dolorite. Dolorite takes on smooth and

Stuart McHardy Centre for Open Learning Lecture notes 04/11/20 fascinating shapes over time, very often appearing to be taking on aspects of the human form (Fig1). On the topmost rock of the summit thee are two holes which look like eyes.(Fig2) Such holes were thought in previous times to have happened naturally but this seems unlikely. It may also be relevant that in many cultures the eye is seen as a specific symbol of goddess figures (NCrawford and Gimbutas?). Whether there is any link between the concept of Lochnagar as sacred site and the annual Midsummer Solstice pilgrimage is unclear and I can find references to the event [re the 20th century.

Cnoc Brannan

In the summer of 2013 I was on the summit of Ben Ledi, part of summit of which is called Cnoc a’ Cailleach and where there are reports of Beltane fire ceremonies as late as the 19th century. I noticed what appeared to be an unusually regular-shaped hill to the east in Glenartney. Such symmetry hints at human involvement and on consulting the map I discovered this was Cnoc Brannan. Now Brannan is potentially a variant of Brendan or Bran,

both of which names have a significance in early Christian and pre-Christian materials from Scotland, Ireland and wales. The Welsh connection to Bran is particularly interesting because of the shared linguistic/cultural heritage of the Welsh and Southern Scottish P-Celtic speaking tribes (and probably Pictish tribes to the north) of the 1st Millennium. It is possible that the Q-Celtic derived Brandan variants are rooted, like so much early Christian material from these islands, in earlier constructs. I then researched the area further finding that the stream to the west of Cnoc Brannan was Allt na Caillich and that there had been a couple of cup-marked rocks found in the immediate area. I then went to Glenartney and walked up the burn. I found the following site just a couple of hundred metres from the bridge. It appears to be an unrecorded disturbed chambered cairn.

Stuart McHardy Centre for Open Learning Lecture notes 04/11/20 It was through the combination of landscape reading, place name analysis and an awareness of the depths of tradition associated with this particular name that I found the Allt na Caillich and by following that up made the discovery of the unrecorded chambered cairn.

This is a precise example of the process I refer to as geomythography.

On first investigation Cnoc Brannan itself showed little of significance other than a stone

scatter on its western slope which may bear further investigation.

Carlin Maggie

Carlin Maggie is a natural pillar of rock on the east side of Bishop Hill overlooking Loch Leven in Fife. The traditional tale of this p[illar is that it is the leader of a local coven of witches who was tunred tyo stone by the Devil in a battle. The figure of the Calrin is Scotsl ore directly corresponds to that of the Cailelach in Gaelic tradition and both are remnant sof hwat appears t ave been in the far past a g Goddess figire (NME) On several visits in 2013 and 2014 several things became clear about the site. Before visiting the site in 2013 I had seen several photographs of Carlin Maggie, all taken form the same angle (Fig.1). Accessing the site up a very steep hull made p[artcu;sry difficult by past quarrying activites, I bgean t o take phiotographs form different angles. Passing directly below the pillar heading north a,ong the hill-side I was struck by the hsaptthe pillar makes form this point of view (Fig.2) . I was immediately struck by how closely the shape corresponded to the Mediterranean ‘Venus” figures form Malta and elsewhere (N). The figures of heavily preganat fenales are clearly linked ot he ocnspet of the Godees representing fertility and this is locally underlined by the fact that the Lomond Hills, part of the same massif as Biushop Hill are knowm as the Paps of Fife ad have all the connotations of other Pap sites throughout Scotland (N). Als o Maden Bore just below the noerth-westrn corner of the Massif OS ref is attested to have been a site of local fertility rites,aof a relatibvle common type. (N) Whiel the hsap eo f Carlin Maggie form this different anlge strengthens the possibioity of her havng been seen a s siginifcant in pre-Christian times, further aspects of the site became clear the following year.

I have written variously about the siginifcance of breast-shaped hills and have long been intrugued by the fact that many of them seem tyo be inter-vosible. This includes t shciehallion, amountian rich in traditijal siginificance. While lokking for schiehallion form Edinburgh Caslte Rock, iself a probably site of pre-Christian imporatnce (Me(9)ot he winter of 2013-14 I realaised that ther was no clear view of the mountain. What there was was a glimpse of the eastern slope of the peak – which could be clearly seen due its covering of snow. This view was along the edge of Dochrie Hill in the Ochils and I was reminded of how of alignments of standing stones often utilise the edges of the particular stones. The same of the hill may derive form Davoch-Ri which would be generally translated as the King’s portion and this may be of some significance. Elsewhere I have suggested that the transaltion of Ri as king may well have more to do with Classical Christian scholarship than a true reflection the status of such individuals in early Scottish tribal society, but the name suggest some potential significance. On visiting Dochrie Hill the following summer I came across a natural alignment of rock, and water which was rather striking. The natural rocks forma relatively regular arc around a small pool wihc may well n earlier times have been a spring (fig.3). On the south side of the pool sits a trianglua shaped stone (fig.4) which has a shelf at a comfortable sitting level, Sitting on this stone the view is directly north allowing a clear view of Schiehallion and the Grampian mountains over Strathearn. This place is quite striking and I believe it may well correspond to the suggestions made by Prof Richard Bradley in his Archaeology of Natural places, that our ancestors reacted to certain places within the landscape that needed no human enhancement to emphasise their spirituality. This of curse also applies directly to Carlin Maggie.

It was returning from Dochrie Hill to Milnathort that Calrin Maggie came into prominence It was a clear sunlit day and looking at Carlin Maggie through binoculars from the road just

Stuart McHardy Centre for Open Learning Lecture notes 04/11/20 east of Muckle Seggie, close to Netherhall I saw the shadow of the the pillar thrown onto the rocks behind it in a dramatic fashion. The pregnant shape was very clear indeed. At that point I noticed something lese. Directly above Carlin Maggie there was mound on the top of Bishop Hill which appeared perfectly symmetrical. It is only from this particular angle that this symmetry is perceivable. Tracing back the line of sight takes one the Papist’s Knowe, an unusual name, which, it was noted in the OS Name book may have referred to an early chapel site, This locale requires further investigation, particularly as we know it was Christian practice to locate their early establishments on ground already used for ritual behaviour (Gregory to Mellitus) Further to this Papist’s Knowe has an equinoctial sunrise alignment to another mound on the top of Bishop Hill (thanks to Dougie Scott for this).

Inital investigations suggest that the mound above CAlrin Maggie may well have been created, or perhaps sculpted tpo give it the aspect described but further investigation is needed.

Figure 1 Ballachulish Overview

Stuart McHardy Centre for Open Learning Lecture notes 04/11/20

Figure 3 Glencoe Pap

Figure 2 Inchcailloch

Stuart McHardy Centre for Open Learning Lecture notes 04/11/20 Geomythography

The interpretation of prehistoric and later societies at specific locales through a combination of oral tradition, place-names, landscape analysis and archaeology. The process is a means of finding new perspectives and interpretations to further the understanding of early and extant cultures and the continuities between them.

Terminology

Because Geomythography by definition utilises a multi-disciplinary approach and is concerned with place over time, some terms have been developed to have specific meanings.

Clustering

This is the process by which the location of sites is selected by observing different types of cultural material both physical and intellectual. These specific types of material are given in Chapter 1, though it is expected that the process of using this approach will lead to the inclusion of further types of material as things develop. As a general rule evidence of clustering should be limited to within a mile of a specific site, or locale.

Secondary Clustering

This is where there are clear links, generally through alignments and lines of sight to sites that are beyond clustering as defined above. These can be seen as reinforcing clustering. Obvious instances of this type of secondary clustering can be seen in the non-specific but extremely widespread attitudes that even today people have towards such notable landmarks as Bennachie and Schiehallion. They have an undeniable hold on the imagination of many people who have no specific awareness of, or even interest in, the cultural continuity that this attachment exemplifies.

(See major focal landscape event)

Cluster point

A cluster point is one particular example of the different types of material that make up a cluster.

Focal landscape event

This occurs when the significance of a place, usually, defined by its shape, is only visible from a specific direction or area. Supporting material forming a cluster is generally to be found along such a specific direction or within such an area.

Major focal landscape event

These occur when specific locales, which have significant clustering can be seen from widespread areas. Prime examples of these are Bennachie, Schiehallion, the Paps of Jura, Tinto Hill and Ben Cruachan.

Localisation

This is the process by which story roots itself within the landscape of the communities in which a story is told. The process also applies to the construction of archaeological remains, which although conforming to an overall pattern are consistently unique to place.

Given that each site/area has a unique set of cluster-points, each of which may individually be the same as in other locales, many sites in the text are mentioned more than once.

Stuart McHardy Centre for Open Learning Lecture notes 04/11/20

Appendix A

Bennachie

Initially Beinn a Cioch, the hill of the nipple or pap.

Craigshannoch, Rock of the Samhain Fire

Maiden Stane

Maiden Causeway

Mither Tap

Stone circles at Chapel of Garioch, Chapel o Sink, East Aquhorthies and Hatton of Ardoyne.

Standing stones at Hatton of Ardoyne, Monymusk and Tombeg

Symbol Stones at Logie

Whitecross

Whitewell

Lochnagar

initially Beinn a Ciochan, the Hill or Mountain of the Breasts

Alltcailleach Forest

Caisteal na Caillich

Carn an t-Sagairt Beg and Mor. Cairns of the Priest

Cnapan Nathraichean, The Knoll of the Adders (Bride or Druidic reference?)

Coire na Ciche, Corryof the Nipple or Pap

Glen and Loch Muick, from Muc, a pig or swine

Little Pap

Meikle Pap

White Mounth

Paps of Fife

East and West Lomond Hill. Acc CPNS Lomond means beacon

Maiden Bower – geophysical feature used in fertility rite

Maiden Castle – not a fortification

The Carlin and her daughter – geophysical feature: Carlin is Scots for Cailleach

Devil’s Burdens - geophysical feature

Stuart McHardy Centre for Open Learning Lecture notes 04/11/20 Early church site at nearby Orwell

Earthwork in Glen Vale

Early Christian Symbol Stone with fish and cross on W. Lomond Hill

Fort on East Lomond Hill

Scotlandwell and its priory

White Craigs

Paps of Jura

Jura in Norse is said to mean Deer Isle. Another interpretation is Armstrong gives us iugharach, a female archer, a huntress, an active female ; The Highland Society's Dictionary gives iubhrach, " a stately woman," which is also explained as " boat or barge," with the spelling iurach, cymba. Jura stands, therefore, for the moon island, the island of Diana, and its inhabitants seem to have chosen for themselves names alluding to an appropriate tartan — appropriate, at least, where the moon and the devil are supposed to be connected — striped yellow and black.

The Paps are three mountains one of which is Beinn Shantaidh, the Holy Mountain. One of the others Beinn an Oir, has Sgriobh na Cailich where a hag is said to have slid down the side of the mountain.

This location is also associated with the Seven Big Women of Jura, who in tradition had the Glaibh Soluis, the Sword of Light. They may have originally been 9 in number (see McHardy 2003).

Jura is probably the site of the Columban Hinba.

The Corryvreckan at the north end of the island has many Goddess associations and traditions and is one of the world’s seven significant whirlpools. Its spiral shapes, thrown into the Atlantic Tide are the Breath of the Goddess under the Waves and may have inspired northern European use of the spiral motif.

On the east of the island at Small Isles Bay there are Rubha (point) na Caillich and Rubha Bhride and Eilean Bhride.

Paps of Lothian

Used to describe North Berwick Law and Arthur’s Seat

North Berwick Law is a major landmark and linked to 17th century witch activity.

Arthur’s Seat has wells, hill-forts (?), a chapel and an ancient fertility site, the Sliddery Stanes..

Appendix B Clusters - Significant elements in locating potential Goddess sites. It is suggested the

significance of these elements increases with frequency and proximity. Wells – particular noteworthy dedications are St.s Brendan, and Bride, Ninewells but wells are significant in themselves. Antiquities – most hilltop sites are given as forts but their significance as Beltane/Samhain fire sites may be more significant; likewise earthworks of various kinds and cairns can be of

Stuart McHardy Centre for Open Learning Lecture notes 04/11/20 significance, particularly if associated with specific names –e.g. Shennach, a variant on Shannach, the Scots for Halloween. Stone circles are always a sign of a sacred site whereas without other supporting evidence it is impossible to be so definite about single standing stones. Early church sites – particularly when on mounds – virtually proof of a previous site of sanctity. Dens – many dens are associated with early saints, witches, supposed serpent worship. Their continuance as places of local activity can be construed as an example of social continuity. Landmarks – instances like figures in the natural landscape or particular shaped hills reminiscent of the female body often have a placename element referring to this significance – or have associated ideas/tales in local history and folklore. Islands - in both lochs and sea islands, probably because of being surrounded by water – water is the stuff of life and this can be seen as the virtual blood of the Goddess, underlining the importance of wells. Placename Elements

White/Fin – white is traditionally seen as the colour of sanctity. Nevay/Navay/Navie – as a separate word or word ending this refers back to nemeton – a sacred grove. Can be difficult to spot as in Slocknavata in Galloway. Bride/Bridget /Breedie – can be first or last element. A Mother Goddess, symbol of fruitfulness and regeneration, specifically associated with Summer and independently existing in England, Ireland and Scotland. Cailleach/Cally –in many forms. Ban – particularly as in nam ban , of women. Cioch – nipple.

Dun – generally assumed to mean fort but see above. Law – often distintively-shaped and standing alone, many laws have folklore associations or distinctive names, suggesting they have a meaning beyond “hill”. Mam – breast

Nathrach - meaning the adder. Pap – there are quite a few of these and like e.g Mither Tap on Bennachie often have “colusters” around. Seat/Suidhe – again these names tend to have specific significance.

Witch/Witches – significant if associated with other elements.

White in placenames occurs frequently near ancient sacred sites throughout the UK

Stuart McHardy Centre for Open Learning Lecture notes 04/11/20 Note. At Bennachie there is the name Bruntwood Tap and at the back of Fannyhill near Muckhart we have Burnt Wood. This could be a reference to the burning of ceremonial fires at Samhain and Beltane as Lomond surely is.