The subject to which I
wish to direct your attention this evening is that of “The Cairns and
Circles” so abundantly scattered over the Valley of the Naira. So
numerous are they, it is impossible for any one to move about the
district without having his attention challenged by their appearance,
and his interest quickened in the discussion of questions connected with
their origin and structure.
The subject of these
remains, I am perfectly well aware, has been a matter of familiar study
to many members of this Society, and, therefore, in laying before you
the observations I shall make to-night. I do so not in the expectation
that I will add anything to what you already know, but simply to revive
the discussion, and to concentrate attention on certain points of
importance.
The whole ground has been
most carefully and exhaustively mapped by Mr James Fraser, of Inverness;
and perhaps I may be permitted to say that, by his labours, he has
rendered a most important service, not only to the archaeology of the
district, but also to the history of the country. With very few
exceptions, indeed, Mr Fraser has noted and described all these remains
to be found in Nairnshire, and it is, therefore, unnecessary that I
should enumerate or describe them in detail. The highest development of
these structures, as you are aware, is attained in the group of
chambered cairns and circles at Clava, which is locally situated in
Nairnshire, and I will ask you to accompany me in imagination to that
interesting spot for a few minutes.
It is one of the charms
of scientific pursuits in this district that they lead one into natural
scenery of a very attractive description. It is a further enjoyment, I
think, that, whilst investigating remains that are prehistoric, we are
seldom far removed from scenes that have historical associations often
of a very interesting character.
Having this feeling, we
naturally pause for a moment or two, before going down the brae at
Leanach, among the grassy mounds and memorial stones on Culloden Moor.
Here we have the graves of those poor Highlanders who fought so
gallantly in an ill-fated cause. As one of our northern poets exclaims—
Field of Culloden, be
peaceful to-day,
Fateful for Britain was thy bloody fray.
* * * * *
While history lives, still poets shall sing
Thy desperate valour, gallant right wing;
Heroes ye fell on Culloden Moor,
Noble your end, though that end all deplore.
But leaving the Moor of
Culloden, with its sad though heroic memories, we pass Leanach
farm-house, and cross the river Nairn, which flows softly and sweetly in
the valley between its own favourite fringe of alders.
You now see, on the south
bank of the river, a piece of uncultivated ground. The place seems
crowded with stones—some loosely scattered, others in heaps or cairns,
whilst a number of pillars (or stones on end) are seen curiously dotting
the ground. At this distance—that is, from the corner of the bridge—you
would at once conclude that it was a neglected churchyard. On nearer
approach and closer examination, however, you find the remains of three
very large cairns, the hearts of which have been, as it were, dug out
(or opened from the top) ; also the remains of some smaller heaps, and a
number of standing stones ranged in the form of circles more or less
complete—the huge stones standing like sentinels round the larger
cairns. The iron-grey colour of the stones tells of long exposure, and
the rude characteristics of the whole place speak unmistakably of remote
times.
Examining in detail the
Western Cairn, we find in its centre the remains of a stone-built
chamber of circular form, 12½ feet in diameter—the stones laid vertical
for a few feet from the foundation, and then built on the concentric
ring in courses inclining inwards; that is to say, each course projects
a little beyond the one below it, and thus, as the building is carried
up, it assumes the form of a dome, which, when complete, would have
given the chamber the height of an ordinary sized room, some 10 or 12
feet The top of the dome is now removed, having been taken down when the
cairn was opened some fifty years ago. The builders of the chamber, of
course, never intended that access should be gained to the interior by
the top, any more than we should expect that our dwellings should be
entered by a hole in the roof, for they had provided a regularly-built
entrance, from 2 to 3 feet wide and 4 to 5 feet high, from the
south-west. This entrance or opening, no doubt, was concealed by the
mass of stones which was heaped over the chamber, and was only disclosed
when the top had been demolished. Miss Campbell, of Kilravock, who was
at the opening of it, states that they found two urns. One was smashed,
but the other contained a quantity of burnt bones, and similar ashes
were found about it, no doubt the contents of the broken urn. The urns
were found exactly in the centre of the chamber, enclosed in a little
bed of clay, whilst the remainder of the floor was strewn with gravel.
The description of the vase is that of a rude cinerary urn. One could
have wished that the contents of this interesting chambered cairn had
been investigated by some competent scientific observer, but there is no
reason to doubt the accuracy of the details as noted by Miss Campbell at
the time.
The next point of
interest is the concentric circle of standing stones which goes round
the base of the cairn. The stones of it are placed close together, and
are very much of the same character as the ring foundation of the
chamber. The ring itself is 53 feet in diameter.
We come now to the outer
ring, which is also concentric. It is double the diameter of the
intermediate ring, with two feet to spare. The exact measurement is 108
feet. The stones form a row of twelve pillars, or eleven and a vacant
space. They stand apart from each other, nearly, but not quite, at
regular intervals, llie height of these pillars varies from 6 to 12
feet, the tallest being on the south side, and their size gradually
diminishing towards the north.
These are the main points
in the structure and form of this Western Circle, and they are found
almost exactly reproduced in the third or Eastern Circle, and the
description of the one suffices for the other. There is no proper
account of the opening of this third cairn. It took place some thirty or
forty years ago, but it is said to have contained “ a few bones”—the
mere mention of that circumstance affording a presumption that its
contents were similar to those of the Western Circle.
The Middle Circle differs
in some points from the other two. The chamber is larger, being 22 feet
in diameter, but its interior is in so much disorder from the falling-in
of loose stones that it is difficult to arrive at any certainty as to
its structure—whether it was built similarly to or differently from the
others. Mr Fraser, in his measurement of it, found that its separate
rings were not true concentrics; it appeared to him that the builders
had slightly lo6t the true centre in the course of the construction. The
most remarkable feature is three causeways of small stones, 7 feet in
width, which lead from pillars in the outer ring to the stones of the
intermediate ring which goes round the base of the cairn. One of these
points to E. 10 deg. S., another to S. 10 deg. E., and the third to W.
25 deg. N.
I have accepted Mr
Fraser’s measurements, and purposely followed his description pretty
closely, in order that there may be no question as to the facts
themselves. Let us now see what these facts either prove or indicate.
In the first place, we
have here evidence of burial by burning the bodies. Cremation in our day
is urged upon sanitary grounds, but we know from history that it was
practised in ancient times from religious beliefs—a rite, moreover,
which was frequently confined to the higher classes as a special mark of
honour. In the second place, we have clear evidence that the people who
built these cairns were no rude barbarians. They had, it is apparent,
some knowledge of the potter’s art, as is shown in the manufacture of
the urn. They had acquired some little skill in masonry, and could
design and execute a vaulted chamber and dome roof. We find also that
the concentric circle is familiar to them. Further, we see that they
were capable of taking accurate measurements—if not to mathematical
exactitude, at least to remarkable precision. They knew something of the
cardinal points of astronomy or of direction, as is shown by the
similarity of the two built entrances and the position of the taller
pillars in the outer row.
Now, let me ask, why is
there the expenditure of all this skill, labour, and knowledge?
Unquestionably, it points, I think, to its being all done in honour of
the ashes enclosed in the heart of the cairn—to the remains enshrined in
the urn—like something vei7 precious in a costly casket. Dr Joseph
Anderson, from this point of view, aptly describes the rows of pillars
as stone settings to the cairns. The evidence considered in detail, and
the design of the structure viewed as a whole, lead irresistibly to the
conclusion that we have embodied here the one great idea of reverence
for, and exaltation of, the dead, passing, it may be, into its higher
phase of ancestral worship. They are the tombs of “the mighty dead of a
past age”—the burial-places, it may be, of their kings or chiefs. They
have been raised in honour of a special class. That is one great fact
regarding them of which there is good proof.
But whilst burial and a
species of ancestral or hero-worship was the main purpose of these
circles, that statement of their primary use does not exhaust their
interest or significance. You will notice that they are circular in
form. Now, we know that the circle or ring has, among many ancient
peoples, been regarded as a sacred symbol—sometimes as an emblem of the
Deity, a symbol of eternity, a sign of completeness and of unity, and a
figure of the Sun, the great Ruler of Nature. We are familiar with the
mystic ring of the magician and the charmed circle of the fairy spirits.
The form of the circle or ring was an accepted talisman against evil,
and a visible token of good. It as truly and distinctively marks the
pre-Christian period in any country as the cross does the Christian era.
It is no answer that the ring or circle was the common form of many
ancient dwellings, for doubtless both originated under the same
influence when the principle was a living power, though in after time it
may have become a conventional form.
Here we have the whole
structure pervaded by the ring principle—not one ring only, but a series
of rings,, and one of these not a mechanical ring but an ideal ring, and
all of them as nearly as may be concentric circles, that is, having a
common centre. It is impossible to overlook this fact in the examination
of these remains, and I think we may draw the inference from it that the
circular form was intended to embody and express some definite idea, or
to fulfil some special purpose. The intermediate ring of stones might
doubtless have served to keep the stones of the cairn together, just as
a row of stones placed around an earth mound keeps the soil from being
scattered. But it is quite clear the outer row of pillars, standing some
distance apart, could answer no such purpose.
The whole controversy,
indeed, is practically narrowed to the question, “What mean these outer
standing stones?” Dr Anderson’s description of them as the
“stone-settings of the cairns” is very appropriate, as I have said, in
one sense, but it does not cover the whole ground. Are they to be
regarded as purely ornamental, like ordinary settings? Dr Anderson
suggests that they may have served the further purpose of marking the
boundary of the burial ground. But if that object had been all that was
in view, the end could, it is perfectly obvious, have been accomplished
much more easily and effectually by other and simpler means.
There is one feature
which none of these theories explain. In these three circles and in
every similar circle in the district the tallest pillars are placed to
the south, the row diminishing in height towards the north, where they
are smallest. They are put there clearly of design, and at the
expenditure of much labour and care. And they never could have been
placed at the different sites in such a position without some
observation and knowledge of the sun’s course. Without the use of modern
scientific instruments, which of course they had not, it must have been
necessary for the men who set up these huge stones to have watched and
noted the sun’s shadow most carefully ere they could have determined
their position. It is quite true that these tall pillars do not always
point due south in all the cairns scattered over the district. They
often vary several degrees east or west from the true point, but the
amount of variation is so trifling as compared to the extent of their
accuracy, that, if for no other reason, it may be due to the comparative
defect, of their observations and not to a want of intention, which
certainly was to have these tall stones pointing in a southerly
direction. This being the case, then, we have gained another fact—that,
in placing these large stones to the south, the builders did so with
some reference to the sun’s course.
Now, such a fact is too
interesting and suggestive to be merely passed by, far less to be
ignored, in the discussion of the significance of these remains. Let us
try and make a fair use of it, and Bee if it be a key that will fit in
the elucidation of the further question—Had any other of the stones of
the ring a similar reference to the sun’s course in the way they were
put up I Unfortunately, several of these pillars in each of the three
circles are awanting, and we are not sure of some that they are standing
in their original position; while, as regards others, they are plainly
out of position in the ring. Still, if it can be shown in any one
instance that they were set up on such a principle as indicated, we may
safely conclude, from their similarity of feature, that the same idea
dominated the whole group, either actively or conventionally.
But before entering upon
the inquiry whether they had any solar reference, let me recall the fact
that nearly all nations and tribes, removed in any degree from lowest
barbarism, have all sought means of determining periods of time, of
ascertaining the recurrence of seasons. With our mechanical clocks and
watches, and our calendars and almanacs to keep us right, we experience
no great difficulty as to time or season; but, when we think of it, it
must have been no easy matter in bygone ages to have ascertained the
time of day or the period of the year. Nevertheless, it must have been a
pressing want to them, as it would be to us, especially in fixing the
time for the observance of recurring festivals. Amongst Eastern nations
generally the setting of the sun marked the beginning of a new day; and
the ancient Egyptians and Assyrians, and some other nations of
antiquity, divided the day into convenient periods, and time into
certain seasons, by means of the sun-dial and other astronomical
instruments. The Jews, we know, had an elaborate system of computation
of time by the number seven and the recurrence of the new moons to
regulate their religious festivals. The history of the Greek and Roman
Calendar is an illustration of the immense difficulty of keeping the
record of time. It is little more than a hundred years since this
country adopted the Roman Calendar, as finally perfected on the New
Style. But all our clocks, and calendars, and astronomical instruments
are based on one great natural fact—the movement of the sun’s shadow on
the earth (as we say, in popular language). It is the great timekeeper
for all nations in all climes, civilised and barbaric alike.
Now, what we should
expect amongst a comparatively uncultured people like the builders of
these cairns is no elaborate system of computation or any very
scientific means of observation, but some rude, rough, palpable,
primitive method, if not of dividing the day, at least of reckoning the
seasons of the year. Now, had they such? In examining the diagram of the
Middle Cairn at Clava I was puzzled, as every one has been, by the
mysterious three causeway projections. I had observed them frequently
when visiting the ground. I believe they are not found, or not observed,
anywhere except at Clava, and even there only connected with this
particular cairn. Of course, if they led to any opening in the cairn,
one would naturally conclude that they were simply pathways. But they
lead to no entrance. The intermediate and inner circles have no
openings, or appearance of openings, to correspond. It occurred to me
that they might have been constructed with reference to the shadow of
the stones from which they spring, and might have served to mark their
position at some definite time—in fact, that we might have here a rude
attempt to fix or stereotype the sun’s shadow on a particular day and
hour for a particular purpose. I may remark that, whilst this Middle
Cairn is not in such good preservation as the other two, it possesses
this very great advantage—that more of the stones of its outer circle
are in position than in the others, some six or seven out of the nine
being apparently in their original positions.
In order to see if there
was anything in this conjecture—for it was a mere conjecture, suggested
by the hint given to us in the southerly position of the taller stones—I
had the diagram examined by a friend accustomed to the practical use of
the sundial and sextant in his daily occupation, and in whose accuracy I
have the utmost confidence. Having examined the diagram, and worked out
the calculations as to sunrise and sunset at Clava, he gives the
following as the result:—
1. The Southern
Causeway.—The stone at this point marks noon each day, subject ot course
to ordinary equation of time. The true line strikes on the inner edge of
the causeway, cutting the exact centre of the cairn, and the arc between
the stone A and the causeway exactly measures the sun’s variation.
2. The point E (stone
restored) is as near as may be to the first point of Aries—the point at
which the sun departs from the £quator towards the North, and which we
call the spring equinox.
3. The Eastern Causeway
marks the sun’s entrance into Libra on 21st September.
4. A point midway between
stones A and B would mark the south limit of the setting sun on December
21, the shortest day of the year, or winter solstice. There is no stone
at this point, but, as the ring was evidently composed of ten or twelve
stones, and only nine are shown, it may have been one of those removed.
This is supported by the circumstance that stone D stands almost
opposite the point where it would have been if so placed.
5. The stone standing
between G and F gives the bearing oi the sun as it rises on 22nd
September.
6. The Western Causeway
gives the bearing of the sun as it sets on 21st April and 21st August.
As these dates do not correspond to any change in the sun’s course, it
is probable they may stand for some local division of the seasons, seed
time or harvest. An observation taken on the ground with the sextant
might thrm\ light on the point.
7. The causeways appear
to have had the further purpose oi dividing the year into periods of
four and eight months.
He adds—“I have no doubt
whatever that this circle of standing stones served the purpose of a
sun-dial or rude observatory.”
All who are acquainted
with even the elements of astronomy will perceive at once the importance
of these points. They are precisely the facts which could, by mere
observation of the sun’s shadow alone, be observed and recorded, and it
is, I think, beyond belief that these stones could have been set up in
that order by mere accident, giving us, as they do, noon time, the
solstices, and the equinoxes.
The question arises—Is
there any proof of a sun-dial being constructed in any other part of the
world on this principle 1 I have not been able to make any particular
research into this point, but I unexpectedly came across an extract from
a work on the antiquities of Peru, the ancient form of whose religion
was sun-worship, which bears on the point. The writer is Marcoy, a
French traveller, who is regarded as an authority on the antiquities of
Peru. Speaking of the various observatories in the country, he
says:—“These observatories were simply quadrangular pillars of unequal
height, arranged in two groups of eight pillars, four of which were
large and four small. They were united together by chains of gold. One
of these monolithic groups was on the east of the city, the other on the
west. The position of the sun in relation to the pillars indicated to
astronomers the epoch of the solstices and equinoxes.” He goes on to
tell us that “some of the palaces had dwarf pillars of this kind placed
in the middle of their courts to serve as gnomons. The revolution of the
earth round the sun and of the moon round the earth was known to these
people.”
Markham, another writer
on the subject of Peru, says that, in the Inca palaces and temples there
was a sun-circle, but the only one he describes is a gnomon or cone,
known as the sun-finger, at the palace of Pissac, and is not properly a
sun-circle. You are no doubt familiar with the glowing description of
the sun-worship of Peru given by Helps in his history of the “Spanish
Conquest of America,” but I may quote a few sentences from his work in
order to recall its peculiar features:—“Our northern natures can hardly
comprehend how the sun and the moon and the stars were imaged in the
heart of a Peruvian and dwelt there; how the changes in these luminaries
were combined with all his feelings and his fortunes; how the dawn was
hope to him; how the fierce mid-day brightness was power to him; how the
declining sun was death to him; and how the new morning was a
resurrection to him; nay more, how the sun and the moon and the stars
were his personal friends as well as his deities; how he held communion
with them, and thought that they regarded his every act and word; how,
in his solitude, he fondly imagined that they sympathised with him; and
how, with outstretched arms, he appealed to them against their own
unkindness, or against the injustice of his fellow-man.” He tells us
further that in Cuzco, the capital, stood a splendid temple to the sun,
all the implements of which were gold. In the place or square of the
temple, a great annual festival was held at the summer solstice. The
great multitude, assembled from all parts of the empire, and presided
over by the Inca, awaited, in breathless solemnity, the first rays of
their deity to strike the golden image in the temple, when the whole
prostrated themselves in adoration. There is, of course, little or no
resemblance between the rude primitive stone circles at Clava and those
dazzling golden temples of Cuzco and Pissac, with their gorgeous and
awe-inspiring ritual, but the numerous common observatories, as
described by Marcoy, do afford, I think, some points of similarity in
design.
There is a
well-authenticated case on record of a mariner becoming ii castaway on
one of the islands of the South Pacific, who had lost his reckoning both
as regards time and place, but who, in the course of his two years’
solitary residence, recovered the hour of the day and the day of the
month, as well as his longitude and latitude, by means of observation of
the sun’s shadow, and he accomplished this simply by constructing a
sun-circle of posts driven into the ground. I mention this merely as an
illustration of the utility of the form of the circle as a rude method
of observing and recording solar time.
But to sum up. The
conclusions which I have come to from an examination of the Clava
circles are (1) that these cairns and circles were primarily intended
for, and used as, sepulchres, and were raised in honour of men of rank;
(2) that,, by their form, they were intended to express some religious
idea, probably of homage to the sun ; (3) that the outer ring served the
purpose of a sun-circle and calendar.
So much, then, for what I
think the Clava circles tell us about themselves. The next question is,
“Who built them?” They are evidently of great antiquity. There is no
mark of hammer or chisel on the stones, and no particle of iron has been
found connected with them. The bronze articles and the character of the
pottery associated with similar structures over the country, and also
the form of burial, have led Dr Anderson to the conclusion that they
belong to the Bronze Age—that is, before iron came into use and after
stone implements ceased to be exclusively used. Dr Anderson’s authority
on such a question ought not to be lightly set aside. On such a point
his judgment is all but decisive. At the same time, it is beginning to
be generally acknowledged that the terms Stone Age, Bronze Age, and Iron
Age are somewhat unsatisfactory divisions of time when social customs or
religious ceremonies are concerned. Dr Arthur Mitchell's argument as to
overlapping is unanswerable. We are constantly coming upon “ survivals ”
of ancient times in modem civilisation. There is also the consideration
that, in the matter of sepulchral observances, the most rigorous
conservatism has generally prevailed—a conservatism extending not merely
to the outward ceremonial, but embracing the minutest details; and,
therefore, the introduction of a new metal even into common use in
every-day life might not necessarily imply its adoption in connection
with burials. What we may fairly claim, I think, is, that the time wThen
these stone circles were set up should be regarded as an open question,
on which fresh light may yet be cast.
I will not detain you by
quoting the references to the history of races of antiquity who used
similar stone circles as burial-places, nor of the examples of cairns
and standing stones, as in the case of the history of the Israelites,
being employed for various purposes—such as stones of witness, memorial
and monumental stones, and pillars of heathen worship. They are
interesting as side lights, but they do not materially help us to answer
the question, Who put up these stones at Clava? The history of our own
country is all but silent on the subject of these remains, and
tradition, as far as I am aware, is almost blank. Custom in some parts
of the country has preserved the practice of going round the church
before entering it; and in our district, in several of the churchyards,
it is usual for the funeral procession, wherever at all practicable, to
describe a circle or circuit, following the course of the sun, in
approaching the grave. For instance, in the old churchyard at Naim, a
few months ago, the procession went by the west side of the church to
the grave, which was close at hand and it was remarked that this was the
first departure from an immemorial usage. I can remember several
occasions making almost the complete circuit with funeral processions.
The custom is undoubtedly a survival of some ancient burial ceremony,
the significance of which has been lost, and it is just possible that it
may have had its origin in connection with the ceremonial observed at
interments within the cairns and circles. We can see the appropriateness
of the practice in Connection with these circles. It is in harmony both
with the spirit of the cult and the form of the structure, whereas we
can decern no association with Christian ideas in burial, end no fitness
as regards the ecclesiastical edifices. S:> far as this burial custom is
of value as evidence, it would indicate that the age of these remains is
not so remote as many suppose.
There is one other fact
which should not be overlooked. It is admitted that these stone circles
are most abundant in Pictland proper—that is, in the region lying
between the Firth of Tay and the Moray Firth or Dornoch Firth. They
become more and more numerous in the seaboard valley as you approach
Inverness, and they culminate in the higher structure of the chambered
cairns on the plain of Clava. Now, when the veil of obscurity is
partially I lifted on the introduction of Christianity into Celtic
Scotland, and I get our first glimpse of the actual social condition of
the people in these northern regions, we find that this district was
inhabited; exclusively by the Northern Picts. We see that the King had
his residence in Inverness, and that the districts of Inverness and Kaim,
where these stone circles most abound, were the headquarters of Pictland.
The nobles and chiefs, the military leaders an 1 men of rank, would be
near the Royal residence and Court. The details given us in the account
of Saint Columba’s mission to King Brude, as well as all the other
information we possess, show that the religion of the Pictish King and
nation was Paganism, consisting of homage to the sun as supreme ruler of
the universe, with some reference to the other heavenly bodies, whilst
their familiar and potential deities were the personified powers of
nature, taking the shape, for the most part, of evil spirits to be
dreaded and conciliated. This system was upheld and administered by a
class of priests who professed to be able to avert evil and bring good.
One of these priests occupied an influential position at the Court of
King Brude when Columba arrived. The incident which took place at the
departure of Columba also shows that they laid claim to the exercise of
supernatural powers. “I can make the winds unfavourable to thy voyage,
and cause a great darkness to envelop thee in its shade,” said the chief
druid. The Christian missionaries seem disposed to concede the claim,
but attribute their power to the agency of evil spirits. Columba’s heart
is often oppressed by the thick cloud of the evil spirits of Paganism,
and there is a remarkable expression in the war-song with which, in his
earlier days, he encouraged his kinsmen in the great battle of Coleraine
with the Irish Picts. He asks—
O God, why wilt Thou not
drive from us
This mist which envelops our number;
The host which has deprived us of our judgment,
The host which proceeds round the cairn.
The description “round
the cairn” appears to have reference to a religious ceremony among the
Irish Picts, for he goes on to say—
He is a son of storm who
betrays us,
My Drui—he will not refuse us—
Is the Son of God, and truth with purity.
Gathering together all
the references to the Drui or Pagan priests in Celtic Scotland when the
Christian faith comes into contact and collision with the old system,
they give us a picture of a class whom we would not be far wrong in
describing as “wise men” or magicians. From what we know of these Magi,
or wise men, among other nations, they gained their influence over the
people partly by imposture, but also by a superior knowledge of the arts
and sciences, and the laws of nature. As a rule, they always dabbled in
astronomy, and, I ask, what more likely than that they may have been the
actual designers of these circles, with their rings and pillars and
pathways, marking the shadows as they move mysteriously from point to
point, revealing to them secrets as to the sun’s course that were hid
from the common people, and enabling them to fix the time for the
observance of their religious festivals?
It has been pointed out
that, as King Brude died a Christian, he would be buried with Christian
and not with Pagan rites or in the tombs of his Pagan ancestors; and the
guess has been hazarded that the remains of the little Christian Chapel,
a short distance from the stone circles we have been considering, may
mark the burying-ground where King Bmde’s body was interred. The name of
the Chapel is St Dorothy’s, which would indicate a later Roman Catholic
dedication, although not to the exclusion of the possibility of an early
Columban origin as an ecclesiastical site.
As to this, however, no
evidence is forthcoming. But this we know—that, when Christianity gained
the ascendancy, it stopped cremation as a form of burial; it substituted
the cross for the ring as a religious symbol; it directed the minds of
the people from the sun to the Creator of the sun; it cast out the evil
spirits, the demons, and introduced the good spirits, the angels. It
delivered the people from the bondage of a crushing terrorism, and
placed them under the reign of peace and goodwill toward men, and taught
them that human life was not to be governed and regulated by peurile
omens, and mystic signs, and magic spells, but was to be placed on the
sure foundations of truth, love, kith, and hope. It is singular, indeed,
that with so many of the old superstitions still retaining some hold on
the popular imagination, hardly a trace is to be found of the meaning or
use of these remarkable stone circles ; but we must remember that they
were the tombs of the great and not of the people, and when they were
disused, and the priests of the cult which they represented discarded,
their purpose would, after a time, be forgotten.
There they are, however,
studding the valley of the Naim, and appearing in the midst of many a
cultivated field, reminding us of a bygone age, but having outlived
their own history. So that, in answer to the question, Who set them up?
We can only say, with hesitancy and doubt, they were probably built by
the Northern Picts. |