The Nine Maidens E-Book

Stuart McHardy

• Herausgeber: Luath Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2023

Seitenzahl: 370

Beschreibung

Whether as the mothers of the Norse God Heimdall, Morgan and her sisters on Avalon, the nine sisters at the heart of the founding myth of the Gikuyu of Kenya, or witches battling with the Irish St Patrick, stories of nine women, often attending a goddess or linked to a heroic or divine male, exist across much of our world. Triggered by a local story still told in his native Dundee, Stuart McHardy has traced what seems to be memories of groups of nine women, most likely some kind of priestesses, across much of Europe and as far as Siberia, Korea, India and Africa. Whether as Pictish saints, Muses, Valkyries, Druidesses or witches, the tales of these groups of nine women transcend a vast range of cultural and linguistic boundaries. The painting of nine women dancing round a priapic male in a Catalonian cave painting over fifteen thousand years old suggests these groups may well have been one of the oldest cultural institutions humanity has known. 

Leseprobe

STUART MCHARDY is a writer, musician, folklorist, storyteller and poet, and has lectured on many aspects of Scottish history and culture both in Scotland and abroad. Combining the roles of scholar and performer gives McHardy an unusually clear insight into tradition. As happy singing old ballads as analysing ancient legends, he has held such posts as Director of the Scots Language Resource Centre and President of the Pictish Arts Society. McHardy is a prolific author, and has had many books published, including A New History of the Picts, Tales of Edinburgh Castle, The Quest for the Nine Maidens, On the Trail of Scotland’s Myths and Legends and Edinburgh and Leith Pub Guide. McHardy lives in Musselburgh with his wife Sandra.

By the same author:

Tales of Whisky and Smuggling (House of Lochar, 2002)

Scots Poems to be Read Aloud (ed.) (Luath Press, 2003)

MacPherson’s Rant and other tales of the Scottish Fiddle (Birlinn, 2004)

The Silver Chanter and other tales of Scottish Piping (Birlinn, 2004)

School of the Moon (Birlinn, 2004)

Tales of the Picts (Luath Press, 2005)

On the Trail of Scotland’s Myth’s and Legends (Luath Press, 2005)

The Well of the Heads and other Clan Tales (Birlinn, 2005)

The White Cockade and other Jacobite Tales (Birlinn, 2006)

On the Trail of The Holy Grail (Luath Press, 2006)

Tales of Edinburgh Castle (Luath Press, 2007)

Edinburgh and Leith Pub Guide (Luath Press, 2008)

Tales of Loch Ness (Luath Press, 2009)

Tales of Whisky (Luath Press, 2010)

Speakin o Dundee (Luath Press, 2010)

A New History of the Picts (Luath Press, 2011)

Tales of Bonnie Prince Charlie & the Jacobites (Luath Press, 2012)

Arthur’s Seat (Luath Press, 2012) with Donald Smith

Scotland the Brave Land (Luath Press, 2012)

Pagan Symbols of the Picts (Luath Press, 2012)

Calton Hill (Luath Press, 2013) with Donald Smith

Edinburgh Old Town (Luath Press, 2014) with John Fee & Donald Smith

Scotland’s Democracy Trail (Luath Press, 2014) with Donald Smith

Scotland’s Future History (Luath Press, 2015)

Scotland’s Future Culture (Luath Press, 2017)

The Stones of the Ancestors (Luath Press, 2020) with Douglas Scott

First published as The Quest for the Nine Maidens 2003 This revised and updated edition 2023

ISBN: 978-1-80425-097-6

The author’s right to be identified as author of this book under the Copyright, Designs and Patents Act 1988 has been asserted.

Typeset in 10.5 point Sabon by Lapiz

© Stuart McHardy 2003, 2023

This book is dedicated to my wife Sandra Davidson in whom, for me, the Goddess walks.

Contents

Nine Maidens – Approximate Timeline

Nine Maidens Perspective – Significant Sites

Preface

Introduction

CHAPTER 1 Dragonslayer

CHAPTER 2 The Goddess Bride

CHAPTER 3 The Nine Maidens in Welsh Tradition

CHAPTER 4 The Nine Maidens in Irish Tradition

CHAPTER 5 Sisters of Avalon

CHAPTER 6 Islands of Women

CHAPTER 7 Sagas and Sea Spirits

CHAPTER 8 Muses, Maenads and beyond

CHAPTER 9 The Number Nine in Folklore, Literature and Ritual

CHAPTER 10 The Nine Maidens

CHAPTER 11 Mythical and Legendary Figures Associated with Nine Maidens

Bibliography

NINE MAIDENS – APPROXIMATE TIMELINES

Nine Maidens Perspective – Significant Sites

Preface

IN THE TWENTY years since the Quest for the Nine Maidens was published I have continued researching the topic. This in turn has led to a greater understanding of the extent to which mythological constructs have survived in the oral traditions of Scotland and elsewhere. Part of this understanding relates directly to new ways of seeing the landscape, which in turn has given rise to a new approach to analysing past societies, which I have called Geomythography. Over the past three years I have taught courses on Scottish Geomythography at the University of Edinburgh’s Centre for Open Learning.

In this new edition, in order to avoid confusion and to properly reflect on how my thinking has developed I have added new information and analyses within the original framework of the text, rather than just bolting on appendices and in particular chapter three now gives extended relevant material from Ireland.

I must give heartfelt thanks to Gavin MacDougall and the staff at Luath Press, to many students over the years who have helped clarify my thinking and particularly to Donald Smith, Director of the Traditional Arts Centre, Scotland, for his ongoing support and encouragement, as well as being the first person to describe me as a geomythographer, for which no blame should be attached, to him at least.

Introduction

THE THEME of this book is the existence of groups of nine women who were involved in healing, prophecy, weather-working and what appears to have been ritual activity over a remarkably wide geographical and chronological range. Their activities suggest they are probably best understood as priestesses. Such groups of nine women exist in the mythologies and oral traditions of many different cultures throughout the world. Although I first came across them in my native Scotland, the search for the Nine Maidens has involved material from many locales, some of them well beyond Europe and originating from many periods. What is clear is that the Nine Maidens functioned as discrete groups within many different societies, some of which have the Nine Maidens at the centre of their mythologies. Mythology can be understood as the process which gives rise to the earliest stories humans told each other and which were attempts to explain life in ways that are meaningful and understandable.

A Goddess?

Many of the different traditions of the Nine Maidens associate them with what are apparently goddess-type figures, and this reflects a very widespread early belief in the world having been created by an essentially female force. Many commentators have thought this to have been the basis for the earliest forms of human religion and the fact that we all have mothers is probably why humans first developed the idea of a supreme Mother Goddess, giver of life and death. I am reluctant to suggest there was an ancient Mother Goddess religion, precisely because in the modern world the very term religion has connotations developing from the reality that most of the contemporary dominant religions are undeniably patriarchal, often aggressively so, and hierarchical, with highly structured dogmas and the connotations of this are potentially a hindrance to trying to understand the beliefs of the far past. Likewise, as a result of ongoing research I now use the term pre-Christian rather than pagan, as the latter term has contemporary connotations that are not necessarily helpful. However the Compact Edition of the Oxford English Dictionary tells us on p.2052 that the term pagan originally meant ‘villager, rustic’ and as most people throughout the past lived in small localised communities it has become obvious to me that human culture is derived from the social, intellectual and spiritual activities of such small communities. Ideas which were shared over vast distances and long periods of time were experienced, both communally and individually, at a local level. I would further suggest that culture both precedes and supersedes the relatively modern ideas of what constitutes civilisation. That the material concerning the Nine Maidens is concerned with both belief and ritual is undeniable but to try to fit this in with modern ideas of how religions operate may well be to miss the point.

The material from Scotland, where our story starts, can be interpreted as supporting the idea of the existence of an ancient dual goddess figure who can be portrayed in terms of light and dark, summer and winter, life and death. This duality is much more like the eastern concept of yin and yang than the later simplified Christian idea of the battle between good and evil. In some Scottish traditions the goddess of Winter, the Hag, actually becomes the golden goddess of Summer, Bride, the pre-Christian precursor of St Bride or Bridget, who in both Britain and Ireland is associated with a range of material concerning the Nine Maidens. I will be dealing with this subject in depth, in a forthcoming work.

In traditions furth of Scotland we see the Nine Maidens associated with, amongst others, the Norse goddesses Menglod and Ran, the Welsh Cerridwen, her Breton counterpart Korrigan, in Siberian shamanic traditions, in a foundation legend from Kenya and of course in the case of the Greek Muses, the most obvious of all the Nine Maidens groups, we see them associated with a god, Apollo. While it is impossible to prove that the association with such male god figures came later than their link to goddess figures, we can be sure that their association with a single male figure is very ancient indeed. The earliest dateable reference to the Nine Maidens is in a Magdelanian cave painting from Catalonia which is perhaps as much as 17,000 years old. This painting which has nine female figures dancing round a decidedly priapic male figure has been interpreted as representing some kind of fertility ritual. The reality that some indigenous Australian Dreamtime stories refer to creatures that have been extinct for over 30,000 years, shows the potential for oral traditions to hold on to very old realities and in terms of the Nine Maidens, given their widespread provenance and the existence of one tradition from close to Africa’s Great Rift Valley where the oldest humans have been located, may even suggest the Nine Maidens stories originally came out of Africa with the first humans.

The association with the Mother Goddess might account for the existence of many Nine Maidens Wells in Scotland, water itself being the fount of all life. In one particular case, at Sanquhar in southern Scotland, nine white stones were still being placed in St Bride’s Well in the 20th century, in memory of the Nine Maidens.

Languages

The stories of the Nine Maidens survive in many lands in many tongues. I begin with a short place poem in Scots, still the first spoken language of at least a third of Scotland’s population. Many of the versions of the tale in Scotland must have also been told in earlier forms of Celtic languages, Scottish Gaelic and Brythonnic, variants of which it is believed were spoken by all the tribal groupings of Scotland outside of the Gaelic heartland in the west. Without going into too much detail, Scotland at the time the Romans left was populated by a variety of tribes who spoke two basic different kinds of Celtic language, Q-Celtic, surviving in modern Irish, Scottish Gaelic and the reborn Manx tongue, and P-Celtic which lives on as Welsh, Breton and the also reborn Cornish. Early Roman sources suggest that at least some of these peoples were in regular, if sporadic, contact with Germanic-speaking tribes in mainland Europe and/or Scandinavia, and it is at least possible some of these latter groups were also based in the British Isles, or were frequent visitors. Overly Romantic interpretations of the histories of Ireland, Scotland and Wales have led to some unfortunate assumptions about language and ethnicity. The notion of ethnic purity is a racist concept and the fact that we know people were travelling the whole of the eastern Atlantic littoral on a regular basis as far back as 5,000 years ago shows that contact between widely-spread societies has been going on for a long time. One example should illustrate this. Many scholars have noted the great flowering of Gaelic culture within the Lordship of the Isles in the mediaeval period. The culture of this society, which clearly saw itself as separate from the growing Scottish nationstate, was a combination of what is known as Gall-Gael traditions and learning. The Gall here is Norse, the Gael, Celtic. Attempting to separate how these two strands intertwined and grew is an exercise in futility – like many human societies, the mixture of ideas, languages, social mores and skills emanating from different sources made the combination more vibrant and dynamic. An analogy might be found in the selective breeding of livestock.

Geographical spread

We can be sure that Scotland and Ireland were still primarily inhabited by people living in tribal societies before and after the Romans took control of England. However, in other areas society was much more centralized and from the city-states of Greece we have early written sources that tell us of the best known of the Nine Maidens groups, the Muses. As will become clear, there are grounds for seeing their god Apollo as originating in the north, but this is not of primary importance. What is important is that the extensive Greek sources show many Muselike groups associated with mountaintops, springs and islands, just like many other Nine Maidens groups across the world. Within the Celtic-speaking areas of Europe in Roman times we have references from Scotland, Ireland and Wales and a striking early literary reference to a group of Druidesses in Brittany. These are not the only such groups in Breton tradition but the source gives them a definite historical provenance. It is striking that the Nine Maidens also show up in British Arthurian tales, which were part of the cultural inheritance of the P-Celtic-speaking tribes of south and central Scotland.

Within the Germanic-speaking world, and we should remember that contact between Britain and Scandinavia and the Netherlands goes back to long before Megalithic times, we have various groups like the Valkyries and the Nine Maidens of the Mill, who clearly belong to the realm of mythology, while Icelandic traditions carry memories of what appear to have been practising pre-Christian priestesses. We will also consider material from Romania, Africa and the Far East which focuses on groups of nine women. This remarkable spread is paralleled by the magic use of nine which seems in fact to have been almost universal. While the link between the use of the number in ritual and the actual and mythological groups of nine women is unclear, it seems more than likely that there is some underlying concept common to both. Suggestions have been made that there is an underlying lunar aspect to this widespread usage of the number nine in ritual.

Literature and oral transmission

Western education has for a long time been based almost exclusively on literacy. However even in the modern world literacy is not yet universal and just a few hundred years ago only a tiny minority of human beings were able to read. For the majority of our time on this planet all knowledge was passed on by word of mouth, and example. Scholars have tended to be dismissive of oral transmission and historians in particular consider the lack of written sources an insuperable problem in understanding the past. This attitude is now being severely challenged. There are examples from Australian aboriginal tradition that show the capacity of oral transmission to carry accurate data for tens of thousands of years (Isaacs 1980). If the indigenous peoples of Australia were capable of this, why should we think our own ancestors were any different? I believe that there is much we can learn from traditional tales, particularly when used critically in conjunction with other disciplines such as archaeology and place-name studies. Oral material is of course different from literary material – the old cliché about history being written by winners is of particular relevance when dealing with remnants of pre-Christian religion that have survived in written sources from the pens of Christian scribes. However, though history may be written by winners this has never meant that the defeated have abandoned the telling of their own stories. Within tribal societies, the transmission of knowledge by word of mouth to the young was an integral part of everyday existence and what worked would always be of more relevance than what was strictly accurate in terms of the precise date, personnel etc. This is not to diminish the relevance of such material only to show that it has its limitations, as of course, all literary history has. An example of this can be seen by reading American and Soviet histories of the Second World War. One side says the victory was achieved by the armed proletariat the other that it was effectively achieved by the entrepreneurial and creative capacities of capitalism. Which one is the more accurate? When one also considers how the British and their Commonwealth Allies saw their role in the same conflict it is clear that history is not a definitive science. In this sense all history has to be treated critically. Oral tradition arises within communities sharing a common culture, and springs directly from that shared experience as opposed to literature which, in the West arose from specific individuals working to a pre-set, Christian, agenda. The material of oral tradition survives within communities because of its ongoing relevance to society and in pre-literate societies ideas have to be transmitted from tongue to ear, or by practical example. The vast amounts of mythological and genealogical data that are common to most tribal societies were – like the lore of healing, birthing, cooking, food-gathering, planting, hunting and all other activities – passed down from generation to generation by word of mouth. This meant that people passing on and receiving such information used their memories differently than we do (Kelly 2017). We write things down to remember them; oral societies with highly developed mnemonic skills did not need that. What is clear is that myth, legend and folklore retain a great deal of human knowledge from a very long stretch of the human story on this planet.

Most of what I have gathered about the Nine Maidens groups has of course been gathered from literary sources, but these literary sources vary in how close the original writers were to actual oral tradition. In Norway and Iceland the pre-Christian religion lasted till circa 1000AD and there we have clear representations of Nine Maidens as pre-Christian priestesses. In Scotland we have early medieval sources presenting the Nine Maidens as a particular group of Pictish saints. In Greece the various nine female groups on islands and hilltops, though occurring in literary sources, were also based on earlier oral traditions. What is also often ignored is that European literature, from about the 4th century CE onwards, and thus history, was created by monks who had a vested interest in obscuring, hiding or ignoring non-Christian traditions. In this light it is perhaps a testament to the tenacity of both pre-Christian belief and the institution of the Nine Maidens themselves that we have so many literary sources for them. It is a fact that oral tradition continues after literacy is introduced, a point that will be dealt with in the text, and this can account for some of the survivals. What I hope I prove here beyond dispute is that the institution of groups of nine women, involved in some kind of sacral behaviour, and regularly associated with sometimes a single supernatural female or a single male figure, was something known over a very wide geographical area for a remarkable length of time.

Stuart McHardyFisherrow

CHAPTER 1

Dragonslayer

THE ORIGINAL STIMULUS for this book was a simple four-line poem, in Scots (a Germanic language distinct from English), which survived in oral tradition as the explanation of the creation of Martin’s Stane, a Pictish Symbol Stone just to the north of Dundee. The Picts were the tribal people who occupied most of Scotland from Roman times till merging with their cousins, the Scots of Argyll, to form Alba, later Scotland, towards the end of the First Millennium CE. This is the poem as recorded in Andrew Jervise’s Epitaphs and Inscriptions:

It was tempit at Pittempton

Draggelt at Badragon

Stricken at Strikemartin

An killt at Martin’s Stane (p.206)

The story is of a group of nine sisters who lived with their father at Pittempton, now within the northern edge of Dundee, and who were all killed by a dragon-like creature, or a pair of dragons in some versions, that appeared at the nearby well. The stone with which the tale is associated, known as Martin’s Stane, stands in the shadow of the Sidlaw hills a few miles north of Dundee. Here is the story as told by Jervise in The Land of the Lindsay s:

Long, long ago, the farmer of Pittempton had nine pretty daughters. One day their father thirsted for a drink from his favourite well, which was in a marsh at a short distance from the house. The fairest of the nine eagerly obeyed her father’s wish by running to the spring. Not returning within a reasonable time, a second went in quest of her sister. She too tarried so long that another volunteered, when the same result happened to her and to five other sisters in succession. At last the ninth sister went to the spring, and there, to her horror, beheld, among the bulrushes, the dead bodies of her sisters guarded by a dragon! Before she was able to escape, she too fell into the grasp of the monster, but not until her cries had brought people to the spot. Amongst these was her lover, named Martin who, after a long struggle with the dragon which was carried on from Pittempton to Balkello, succeeded in conquering the monster. It is told that Martin’s sweetheart died from injuries or fright; and the legend adds that in consequence of this tragedy, the spring at Pittempton was named the Nine Maidens’ Well, and the sculptured stone at Strathmartine also St Martin’s Stane at Balkello, were erected by the inhabitants to commemorate the event. (p.162)

Balkello is the name of a farm near where the stone stands. Local tradition has it that the original name of Kirkton of Strathmartine was Strikemartin as in the poem, and the name has been reported as surviving in a medieval charter. There are also records attesting to the existence of a piece of another Pictish Symbol Stone with the figure of a man with a great club over his shoulder which used to be built into the wall of a nearby barn. It has been suggested that there were at one time around a dozen Pictish symbol stones in the immediate area but only three have survived. Such a collection of stones, like the collections elsewhere at Meigle and St Vigean’s both less than 20 miles from Dundee, may suggest an important, early Christian religious foundation in the area. It is a striking fact that many of the Pictish symbol stones have been found in conjunction with Christian church or burial sites. Given that it was common practice for the early church to take over the temples or sites of earlier ritual activity, it is likely that somewhere around Strathmartine there was a significant pre-Christian ritual site. Suggestions have been made that the story is merely an attempt to explain the meaning of the symbols on Martin’s Stane. Until very recently the symbols on the Pictish stones were thought to be indecipherable, but modern research is now coming up with plausible, if not definitive, interpretations linking them with dynastic symbols or totems and with pre-Christian supernatural concepts. Some of the symbols – adder, deer cauldron, lunate crescents – have strong associations with ancient goddess figures, both within the myths and legends of the Celtic-speaking peoples and other European peoples (McHardy 2012 passim). The representative and decorative styles of the Pictish symbol stones are now recognised to have had a seminal influence on what has become known as Late Insular Celtic Art, perhaps best known in The Book of Kells. This great masterpiece of illuminated manuscript art was begun on the Scottish holy island of Iona, if not by Pictish artists, then by artists who had been exposed to the art of the Picts.

The place-names in the Martin’s Stane rhyme suggest there is more to this story than the pursuit and killing of a maiden-eating dragon, fascinating as that might be. Pittempton on the northern outskirts of the city of Dundee, appears to be a name combining the Pictish place name Pit with the Gaelic tiompan – a drum – giving the place of the drum. Drums have been used in sacred rituals in societies all over the world for as far back as memory can tell and so the name supports the idea of some sort of cult or ritual practice taking place in the immediate area. Baldragon is Gaelic for the township of the dragon, or hero, either of which meanings could be seen as deriving from the story.

Although the verse is in Scots, still spoken by hundreds of thousands of people in Scotland today, the place-names are in Celtic tongues – Pictish and Gaelic. Pictish was probably, like the ancestor of modern Welsh, a P-Celtic language, while Gaelic, like Irish, is a Q-Celtic language. The P-Celtic and Q-Celtic forms are thought to have developed separately from the same root. One of the most obvious differences is that where the Q-Celtic has a hard ‘C’ sound, the P-Celtic languages have a ‘P’ sound. Compare the Welsh Owen Map Owen with the Gaelic Ewen Mac Ewen – with map and mac both meaning ‘son of’. Linguists believe that in the east of Scotland, Pictish was the predominant native language before being superseded by Gaelic between the 9th and 12th centuries after which Gaelic was in turn replaced by Scots. Some scholars think that there were several languages spoken by the Picts and have even theorised that this might have included some form of Germanic language. It is possible that the story of Martin’s Stane existed in both Pictish and Gaelic before being told in Scots, but as we have no written record of it before the 18th century it is impossible to confirm. Recent analysis of Pictish carving has led to the suggestion that their creation started as early as the 4th century but in Stones of the Ancestors (Scott & McHardy 2020) the case is made for a much longer cultural development of the use of symbols carved in stone in Scotland.

The meaning of the Martin’s Stane story has been interpreted in various ways, one suggestion I was given is that it was told to mark the end of whatever ‘power’ was associated with the stone. In 1985 I saw the stone being dowsed to see if there was a ley line running under it. Ley lines are thought by some to be a kind of weak electromagnetic current that links together ancient sites in straight lines, many of the sites being of greatly differing ages. What ley lines signify, if anything at all, is unclear. The dowser, the late American-Scottish artist Marianna Lines, used a cut crystal ball on a revolving mount fixed to a silver chain which she held between the fingers of her right hand, palm upwards. As soon as she got close to the stone, the ball began to whirl furiously and the silver chain flew up to the horizontal. It was remarkable seeing the ball rotate at high speed on the end of this rigid chain. The conclusion of the people there that day was that there was certainly some kind of power in evidence. It is worth noting that the Chinese name for what we call ley lines is dragon lines. In his Hill of the Dragon, Newman makes the point that stories of dragons eating maidens are often references to the passing away of the older religions in the face of Christianity.

The fame of the Nine Maidens Well at Pittempton lasted a long time. As late as the 1870s, according to Jervise, the farmer at Pittempton, fed up with people tramping across his fields to visit the well every first of May, the ancient feast day of Beltane, covered it over with a sheet of iron which he then buried. This survival of ritual activity at the well is remarkable testimony to the tenacity of the Nine Maidens story and the continuity of the ancient pilgrimage tradition to Scotland’s holy wells. People had been visiting this site for over a thousand years. Jervise in Epitaphs and Inscriptions further writes,

people still alive in the parish recall of nine graves, near the east end of the old kirk of Strathmartine which were pointed out as those of the nine sisters; and it is uniformly added that the stone with two serpents carved upon it [now in Dundee Museum] stood at the head of one of these mounds. I am also told that no interments have been made in these graves during the recollection of the oldest inhabitants. (p.206)

This last remark suggests a considerable degree of veneration by the locals for these nine graves. As interest grows in the beliefs and habits of our distant ancestors it is possible that the Nine Maidens Well might one day be re-opened. After all, the statue of a dragon, inspired by the story, now stands in the centre of Dundee.

When I first began to look into the Nine Maidens story I soon came across other material referring to them close to Martin’s Stane. Just over Balluderon hill to the north lies the head of Glen Ogilvy nestling in the Sidlaw Hills. It is said that in the 6th century St Donald lived here with his nine daughters, following a simple life of contemplation and prayer, eating one plain meal of barley bread and water a day. St Donald was widely respected for his holiness and when he died, his daughters carried on as before. Their reputation for holiness grew, and, in time came to the attention of the King at Abernethy. The story tells us that the king was called Garnard (a Garnard appears in the Pictish king list, one of few early Scottish documents to have survived down the centuries). We are told Garnard invited the Nine Maidens to come and live in his capital at Abernethy which is about 20 miles to the south-south-west of Martin’s Stane and on the south bank of the river Tay. There he built them an oratory and there they lived out their days in sanctity and prayer. It is said that they were buried at the foot of a large oak. This is how Bellenden translates Henry Boece’s Latin History and Chronicle of Scotland:

thir holy virginis, efter deceis of thair fader, come to Garnard, King of Pichtis, desiring sum place quhare thay micht leif ain solitar life, in the honour of God. Garnard condescendit to thair desiris and gaif thaim ane hous in Abernethy with certane rentis to be takin up of the nixt landis, to thair sustentation quhare thay leiffit ane devote life and war buryit at the rute of ane aik, quhilk is haldin yit in great veneration amang the pepil. (ix ch xxxv)

Burial at the foot of a large oak has potential pre-Christian connotations. The story of this group of Nine Maidens was told in a series of carved wood panels in an oratory on the north side of the churchyard in Abernethy, which are said to have survived till they were destroyed in the mindless vandalism that accompanied the Protestant Reformation in Scotland in the 16th century. In a version of the story quoted in the Aberdeen Breviary (1854) the Nine Maidens are said to have come, at the request of the Pictish king, to Abernethy from Ireland with St Brigid, a major figure in the Early Irish Church derived from the older goddess Bride common to Scotland, Ireland and certain parts of England, of whom more later. These Nine Maidens crop up in a variety of early Scottish sources as a group of Pictish saints. They are unusual within Christian tradition in that they are known collectively. Forbes, in his Kalendars of Scottish Saints has this in the entry for 18 July:

the nine virgine dochters to S. Donewalde under King Eugenius VII in Scotland . . . He spent a most holy life in the Glen of Ogilvy, and on his death his daughters entered the monastery at Abernethy . . . (p.420)

The names of three of them survive, Mayota or Mazota, Fincana and Fyndoca. All three are referred to as individual saints. In Stewart’s Metrical Version of Boece, written in the early 16th century a few years after Boece’s work appeared in Latin, he says ‘The eldest hecht Mazota to her name /The secund sister callit Fyncana;’ (p.329). St Mazota, sometimes also known as St Mayoca, the eldest of the Nine Maidens, was commemorated on 22 December and had the parish of Drumoak originally Dalmaik, in Aberdeenshire, called after her. There was an old well here called St Maik’s Well and it is likely it too was a pilgrimage well, visited at certain significant times of the pre-Christian year.

Boece’s history tells that one day in Glen Ogilvy, Mazota came to a field where geese were feeding on recently sown barley and charmed them into flying off and leaving the crop. This power over birds is reminiscent of the powers associated with goddesses and priestesses in many locations around the world and is told in Bellenden’s translation of the History and Chronicle of Scotland:

His [St Donald’s] eldest daughter, Mayo, maid inhibition to the wild geese, to eat hir fader’s corne, and thy obey hir holy monitions, and therefore, wild geese was never seen efftir on that ground . . . (p.116)

This appears to be a reference to Mazota and 22 December is the winter solstice, the shortest day of the year, a time of great importance in lands where the winter days are short and the weather is often severe. It has long been the time of great fire festivals which are believed to be the origin of the modern festivities of Christmas. The association with this date suggests not only antiquity but also that Mazota was a figure of some importance to the ancient peoples of Scotland. The Midwinter or Yule festivals of northern Europe celebrate the fact that from this time on the days grow longer, bringing the promise of the spring and summer to come. In countries where daylight lasts only a few hours at this time, midwinter has always been a time when people were in need of celebration. Within such festivities there was a strong undercurrent of supplication to the gods, or the Goddess, to carry on the turning of the seasons. The use of fire as a symbol of fertility and renewal continues to this day in Scotland, with the Burning of the Clavie at Burghhead, the whirling of fire-balls at Stonehaven and the Shetland festival of Up Hellya, when the festivities culminate in the burning of a replica of a Viking longship. Other fertility rituals have survived with the decking of houses with boughs of evergreen trees and the hanging up of the once sacred mistletoe. Today’s kisses under the mistletoe are probably a remnant of something much more earthy in the distant past. Seasonal Affective Disorder Syndrome (SADS) is the modern term for depression due to the long periods of darkness in winter. Our ancestors seem to have realised that in the darkest months it is psychologically beneficial to have a major feast or festival celebrating the forthcoming return of the sun, and a pretty good excuse for a party.

St Fyncana had a church dedicated to her at Echt in Aberdeenshire and the parish of St Fink near Blairgowrie in Perthshire was supposedly named after her. Her name survives there in the place-name Chapelton of St Fink, where there are the remains of an ancient burial ground and a chapel. St Fyndoca is believed to have had a dedication at Dunblane and her name is also thought to have survived in the Perthshire parish of Findo Gask, where, according to the Aberdeen Breviary, she founded a church. There are also references to a church dedicated to Fyndoca on the island of Innishail in Loch Awe in Argyll. F Marian McNeill in her marvellous exposition of Scottish folklore and folk belief, The Silver Bough, tells us:

One of the Nine Maidens, St Fyndoca, erected a sanctuary on the lovely peaceful island of Innishail on Loch Awe, in the shadow of Ben Cruachan, and hither for centuries the clans of the adjoining territories – Campbells, MacArthurs, MacCalmans, MacCorkindales and others – brought their dead for burial. (1 p.175)

JF Mackinlay stated, in his article ‘Traces of the Cultus of the Nine Maidens’ in the Proceedings of the Society of Scottish Antiquaries of 1905-6, that he believed all references and dedications to the Nine Maidens were in the east of Scotland in the old counties of Perthshire, Forfarshire and Aberdeenshire, all within the ancient bounds of Pictland. In fact, Nine Maidens references are not limited to the Pictish area, or to Scotland, or even to the British Isles. Loch Awe itself is outside what is traditionally considered the Pictish area of Scotland. The MacArthur clan from this area claim descent from an ancestor who some think might have been the original of King Arthur, and as we shall see Arthurian legends contain a wealth of Nine Maidens connections. The generally accepted history of Scotland has Gaelic-speaking Scots coming into mainland Scotland not many miles from Loch Awe, from Ireland, around 500AD. Though this has recently been comprehensively debunked (Campbell 2001), it was the case that trading and cultural contacts over the Irish Sea have been continuous from the Stone Age onwards – both ways. Another interpretation of the available evidence would be that the Scots homeland of Dalriada was the heartland of a thalassocracy, or sea-based polity that encompassed both Argyll on Scotland’s west coast, Ulster, the northern province of Ireland and many of the islands in between. That the Nine Maidens were known in both Ireland and Scotland is inarguable.

We have already travelled a fair distance from Martin’s Stane and the association of the Nine Maidens with the oak tree at Abernethy suggests links with widespread ancient belief. The oak was widely venerated throughout the pre-Christian societies of Europe and is often associated with that shadowy priesthood of the Celtic-speaking peoples, the Druids. Oak groves were sites of ritual activity among both the Celtic-and Germanic-speaking tribal peoples of northern and western Europe. Place-name evidence has been utilised to locate a whole series of such sacred enclosures in ancient Scotland (Barrow 1997). The association of the Nine Maidens in various tales with the oak, and the dragon, which, like the serpent, is associated with pre-Christian belief, is highly significant, reinforcing the idea that the Nine Maidens are derived from truly ancient times.

Several wells in Scotland were dedicated to the Nine Maidens, and some of these were the subject of particular rituals at specific times of the year. Even into the 20th century young women were visiting Bride’s Well at Sanquhar in south-west Scotland and placing nine white stones in it at Beltane (see p.49), one of the great feast days of the tribal peoples of ancient Britain and beyond. The veneration of water is much older than the ritual of Christian baptism; within the old pre-Christian religion it is conceivable that water could have been understood as the very life blood of the Mother Goddess – all life requires water, and she was apparently seen as the fount of all life.

In Scotland during the Reformation in the second half of the 16th century many of the new Presbyteries are recorded as passing acts condemning a variety of rituals we now perceive as pre-Christian, though then they were seen as ‘Popish’. The village of Glamis, just a couple of miles from the foot of Glen Ogilvy and with its own Nine Maidens Well provides an example. Mackinlay in Ancient Church Dedications in Scotland says:

Even in the seventeenth century the fame of the oak at Abernethy was such that an enactment was passed by the Kirk Session of Glamis forbidding maidens to go to it on pilgrimage. (p.16)

In parish after parish, acts or bye-laws were passed banning people from a whole range of activities including well and tree worship and the Beltane rites – and these acts had to be re-enforced for many years. The people hung on to the old ways, which have never been totally forgotten and in the 1990s in Edinburgh, the annual Beltane fires were revived on Calton Hill. Calton is from Gaelic Calltunn, Hazel, which was a significant tree in traditional Scottish lore and the ceremonies on the hill now attract thousands of people every year. Perhaps this revival is symptomatic of people turning to the past to try and make sense of their lives in an increasingly impersonal and greed-dominated world where the pursuit of wealth has replaced spirituality for so many. Today’s quest for spirituality and a sense of rootedness are perhaps all the stronger because we have for so long turned our backs on the past – telling ourselves that material progress is an endlessly beneficial process – while global warming and widespread environmental devastation suggest the opposite – and thereby failing to realise that some human concepts and activities are themselves rooted in practices from the very dawn of time. Whatever the reason, Calton Hill named for an ancient sacred tree and with strong links to the fairies, seems the perfect location for people to celebrate fertility just as their ancestors used to.

The dedications to the Nine Maidens at wells in such places as Cortachy, Finavon and Dundee in Angus, at Newburgh and Abernethy in Fife, at Loch Tay and Murrayshall in Perthshire, at Tough and Pitsligo in Aberdeenshire suggest that these collective saints, or their predecessors, were popular in early Scotland. Around three and a half kilometres south-east of the Nine Maidens’ Well at Pitsligo is Nine Maidens’ Hill, a small knoll surrounded by a ditch, which is probably worth further investigation, particularly as there are interesting crop-marks nearby. Local tradition was that it got its name from a nearby well. The name Ninewells crops up over a much wider area than ancient Pictland. Some interpret the name as meaning ‘many wells’; others think the name derives from Ninian, the 5th century Christian cleric, who is said to have converted at least some of the Picts to the new religion. There is perhaps a case for at least some of the Ninewells having originally been Nine Maidens wells. A further complication is that in Gaelic one word for maiden is nighean, pronounced nee-an. If the motif of the Nine Maidens is as ancient as I suggest, it would be quite possible for the original meaning to become overlaid with similar-sounding names, particularly if such names possessed their own associations with sanctity.

A well in Aberdeenshire has a story very similar to the story of Martin’s Stane. A great Pictish warrior called Ochonochar, the ancestor of the modern family of Forbes, was called to the parish of Auchendoir in Aberdeenshire because a giant bear was terrorising the district. It had slaughtered Nine Maidens by the time he arrived and after a short, but bloody battle, Ochonochar killed the fearsome beast. The Nine Maidens Well here is at Logie on the river Don (Canmore 146106) and at nearby Kildrummy, at the confluence of the Mossat Burn with the river Don, there is the Nine Maidens’ Green where tradition says the Nine Maidens are buried. Near to this there is a church dedicated to St Bride, which like many other early Christian sites has been built on a mound, potentially an even earlier site of ritual activity (McHardy 2012, p.140). There are reports that there was also a Pictish Symbol Stone there, but this has not survived. The name Forbes, in a piece of spurious local folklore etymology, is said to have come from Ochonochar shouting ‘For Bess’, as he slew the bear, Bess having been his beloved among the slain Nine Maidens. This motif of the hero loving one of the Nine Maidens parallels the story of Martin’s Stane.

Near Forfar, at Finavon (a Gaelic-derived name meaning the white water), there was a chapel dedicated to the Nine Maidens. Jervise, in his Lands of the Lindsays, says that although some local people thought the Ninewell was a corruption of St Ninian’s well

as the ‘Nine virgin dochters of St Donewalde who lived as in a hermitage in the Glen of Ogilvy at Glamis’ were canonised as the Nine Maidens, perhaps the fountain and the kirk had been inscribed to them. Like most of the primitive saints they were remarkable for industry and humility, and are said to have laboured the ground with their own hands and to have eaten only once a day, and then but barley bread and butter. (p.162)