Traditions and Hearthside Stories of West Cornwall, Second Series. Bottrell William

Чтение книги онлайн.

СКАЧАТЬ these seasons being sacred festivals of Baal or the Sun, the desire of the early Christians to obliterate all remembrances of Pagan rites may account for the prostration or destruction of such objects as must have been regarded with religious veneration, from their importance to show the times to sow the grain, and do various kinds of work pertaining to pastoral life; and, above all, to denote the sacred festivals of our forefathers, which we still commemorate in our Midsummer bonfires. These long stones at Boleigh are the more interesting because there are not many of the original pairs to be found standing in the west. There is another pair near Newbridge, and one may be seen lying prostrate in Escols lane, Sennen, at a short distance from the stile on the pathway to Escols village.

      There is a tradition that this menhere was taken down from where it stood, in the middle of the field, by a giant, who lived in Escols, by him rolled into the hedge, and his son, ten years of age, placed the trigg (propping stone) as we may still see it. An old lady of Escols informed me that the other stone of the pair was in a hedge at no great distance, prostrate also. The erection of these huge monoliths proves that the animal powers and mechanical skill of our ancestors were of no mean order.

      Holed Stones, &c

      Continuing on the road towards Boskenna, a minute's walk from the Menheres brings us to a holed stone standing in the hedge on the right hand side. This stone has been removed a considerable distance from its original site to form the side of a gateway. The upper portion of the stone is very much broken, and is irregular in shape, yet its head appears to have been triangular and worked to an angle similar to the Men-an-tol at Lanyon.

      In the lane near the holed stone is an ancient cross, seemingly placed in the midst of the Druidic monuments to sanctify what the old Celts would not permit the Christian teachers to remove.

      There is another holed stone near by, in Rosemodrass lane, placed head downwards, and it serves for the hanging-post of a gate. The form of the head of this stone cannot be easily ascertained, as it is buried so deeply in the ground that only a small portion of the hole is to be seen.

      The aperture in both these stones (about six inches in diameter) is too small to pop the smallest, or all but the smallest, baby through; yet the people call them crick stones, and maintain that they were so-called before they were born. Crick stones were used for dragging people through, to cure them of various diseases. As these holed stones at Boleigh have been removed from their original site no satisfactory conclusion can be arrived at as to their primitive use. Some have thought that these stones, in common with the men-an-tol at Lanyon, the tolmen in Constantine, and many others, might have served the same important purpose as the menheres – to fix the proper time for the celebration of the autumnal equinox, by the stones being so placed that the sacred index of the seasons on rising above the horizon would be seen through the perforation, at a right angle to the face of the stone, and that the triangular head of the stone formed such an angle that when the sun was on the meridian, (at certain periods of the year, which were required to be known,) its altitude would denote the time, by its place in the heavens being in a line with the slope of the primitive time-piece, which would then cast no shadow on the ground at mid-day. If these monuments were intended for stone calendars, and any can be found in their original position, it might be possible, at least approximately, to fix the time of their erection, by their present variation from true east and west. If the deviation is in the direction demanded by the precession of the equinoxial points, the difference might be calculated at the allowed rate of fifty seconds a year. There is but little doubt but the men-an-tol still remains where it was first erected.

      As urns, or crocks of ashes and charred bones, have frequently been found near these, and other mystic stones, which were generally regarded as Celtic relics, it has been conjectured that long stones, holed-stones, and quoits (cromlechs) were all raised to mark the last resting-places of some noted personages. Is it not as probable that they were erected for the use of the living, and, by being associated with the religious observances of the time and people, came to be regarded as garrac-zans or holy stones; and that the priest, or chief, would desire to be buried near them, prompted by a feeling identical with that of the present time and common to all ages, which makes many desire that their poor dust and ashes may rest near the shrine at which they worshipped, within the bounds of what they regard as holy ground? Sacerdotal communities have always been ready to grant this distinction to the rich, and encouraged this enshrining of the relics of mortality, because the presence of the King of Terrors in the temple augments that mysterious awe with which all ancient theocratical hierarches endeavoured to invest themselves, and all their ghostly appurtenances; as by this means they acquire more power over those who live in dread of the spirit world, easily conjured up by morbid fancies, when surrounded by whatever engenders melancholy.

      Besides the tolmen noticed above there are several others in the western part of Cornwall. Some thirty years ago, two holed stones, about the size of those at Boleigh, might be seen in Treen Cliff, at no great distance from the end of Pedny vounder lane, on the sea side of the wheel-road to Castle Treen and the Logan Rock. These stones were amidst other rocks. One was standing upright and the other lying flat on the ground a few feet from it. The old people of Treen did not know what these stones were placed there for.

      In a field on the southern side of the lane is the circle of upright stones called by the people of Buryan, Daunce-Mayn. The name is most probably a corruption of Zans Mëyn (sacred stones,) and has nothing whatever to do with dancing maids. The legend that the (originally) nineteen posts were damsels, thus fixed for dancing on Sunday, was evidently suggested by the name to some manufacturer of such wares, who as readily converted the two long stones, in the field across the road, which we have already noticed, into the Pipers, who took to their heels and left the damsels to their fate as soon as their metamorphosis began; but their ungallant action did not avail, as the petrifying power of the cursing saint, who stopped their sweet pipings, overtook them when they ran thus far, and laid them up in stone as we now see them.

      No such legend, however, is native to the place, as the old folk only know it from having it repeated to them by visitors, who have seen it in books. They never regard the name as having any connection with dancing maids any more than dairy maids, and the Menhere, changed into Pipers, were known to them by the name of the Hurlers, from their having been a goal for the hurling-run, when the starting-post (where the ball was thrown up) was the cross in the Church-town.

      This story affords another example of the way in which the meaning is lost of many an ancient Cornish name, (which tells a history,) from the foolish desire to assimilate the expressive old Cornish name to some unmeaning English nickname. Thus, goon-here-an (the long downs) near Tregonebras, is become goldherring. And the town-arms of Penzance is just as bad a punning kind of Blazon. It is easy to understand how Zans-Mëyn became Daunce-Meyn. A common form of mën is mêdn, as pen changes into pedn, in Tol-Pedn-Penwith. And this is near enough to maiden, for the legend to spring up to account for the name.

      Another common name for the Celtic circles is the Nine Maidens. Now, as the usual number of stones in the circle is nineteen, that number may have something to do with the first part of this name, and the latter would come from the Cornish, as before, mêdn.

      The Daunce-Mêyn is the best known of all the Druidic circles in the west, as it is within sight from the road frequently taken by those visitors to the Logan Rock who care for seeing the many interesting objects, and fine sea views, visible from the lower road, as we call this route near the sea shore. Yet the circle at Boscawen-un, in the higher side of the parish, is invested with a peculiar interest, from the fact of the opinion held by Dr. Borlase that these circles were places of council of judgment, has been confirmed by an old Welsh triad, which makes this place still more remarkable by naming it as one of the three Gorsedds, or places of judgment for poetry and bardic minstrelsy. This valuable relict of Welsh poetry, as translated by the eminent Welsh scholar, the late Rev. Thomas Price, is in English: – "The three Gorsedds of Peetry of the Island of Britain; the Gorsedd of Boscawen Damnonium; (Damnonium included Cornwall and great part of Devon;) the Gorsedd of Salisbury, in England; and the Gorsedd of Bryn Gwyddon СКАЧАТЬ