Some informed research and thoughts.
Once upon a time.
There was an entertaining tale told to children and delighting one can imagine the adults also, all about the Cailliach, and of spirits, hospitality and subsequent good fortune that might befall. A tale widespread and told no doubt with variations amongst the folk of the glens and when staying at their shielings. A tale true of an ‘oral tradition’.
Enter, Duncan Campbell. Duncan was brought up in Glenlyon at Kerrowmore farm in 1828 and whose family had lived in the glen for many generations. Clever by bounds he in his late teens was taught Latin and Greek in Perth, where he was asked before finishing his studies to teach school children (all sixty of them) at Cargill eight miles away (where I live) which he did and then a year or so later was invited to teach back at Fortingall. Later in life Duncan became the editor of the Northern Chronicle in Inverness and wrote three books (1886, 1888 and 1910), of stories and about his life. In his second book ‘The Book of Garth and Fortingall’ he tells the story of Tigh nam Bodach, Bodach rather than Cailliach. This is the first referenced version of the tale and of the stones deposited and removed according to the seasons. A story he must have heard in his youth, or a version of it in Gaelic, Duncans native language. No mention of what the stones were exactly like (or shelter) except; ’12 stones rudely resembling human beings’. (The actual number of stones present has varied over past decades at the recreated tigh) He also mentions that originally that Glen Caillaiche (Glencaillaiche) was called Glencalyle. Before 1960 no mention of Tigh nam Bodach is known, except in Duncan Campbells book, nor in a book by Alexander Stewart of Woodend, Glen Lyon in his book ‘A Highland Parish’ 1928, or even in more recent times a Gaelic speaker who was brought up at Invermearan, visiting a retired archaeologist in Fortingall, said they had no recollection of the tigh.
The books by Duncan with such reference to the glen would have filled the shelves of many residents and perhaps the stories therein told to the children. One household that the books most likely resided, many decades later, was that of Robert (Bob) Bisset. A native of Glenlyon, Bob was the gamekeeper and stalker for the local estate. He was however undoubtedly a character of some note. Beyond his day job, he was a shoemaker/leather worker, fiddle maker who also played and taught, a ‘scholar’ of Robert Burns, a wearer of the kilt summer and winter, even on the hill, a collector of clocks, specifically cuckoo clocks and above all also a storyteller. A final character in this story appears in the form of Anne Ross (Dr) a folklorist who while researching (1970’s) stories visited Bob, possibly having discovered the Duncan Campbell books and the stories associated with Fortingall and Glenlyon, with its standing stones and the Yew tree. Bob, storytelling Bob was definitely the person to talk to. A friendship was formed.
Anne however published the story in her subsequent book ‘Pagan Celtic Britain’ so Tigh nam Bodach was by her reasoning non christian and therefore pagan, a label that has been interpreted subsequently as associated with the location, because of the Bob Bissets construction, and therefore a focal point of paganistic mystery and of worship, even when never seen in such light previously before. Perhaps she just meant the story (I haven’t read her book for context) rather than the actual (re)construction and location but the inference was done and repeated. There is no actual hard evidence apart from the possible association of a name that has changed over time of the glen being or ever having been a site of ‘paganism’. The glen as a thoroughfare for monks introducing christianity over any pagan beliefs has been suggested, with a possible chapel (or hunting lodge) at the head of Glen Caillaiche have yet to be researched and excavated. Also apocryphal, is that somewhere along the line is that the placing and removing of the figures in Glen Caillaiche has been going on for hundreds of years, an inaccuracy that seems have been the idea of some fanciful writer (Anne ??) wishing to embellish their story. Would her assumption mean all Caillaich and non christian places being pagan (?) or just glen/hill of an old woman/mother. For Anne this must have been a dream find of an actual feature with a good folkloric backstory.
The story becomes more manifest with recollections by the estate owners son who recollects that Bob in 1956 created the shelter and that the weather worn stones were taken up from the garden at Invermearan lodge, (destined at the time to be flooded following the construction of the dam) to represent the ‘family’ and that their dwelling was to become a focal point for estate visitors (most likely shooting guests). One can imagine Bob the characterful head gamekeeper in his kilt telling the tale to guests of the estate. The tigh is in a handy spot in a glen suitably named and thus connected to the story, a glen that Bob loved to the point that its where he wanted to be buried; he even cleared an area on the hillside and made his own coffin in preparation. When time came the request was denied by the estate but his ashes and those of his wife (Peggy) are scattered in his chosen spot, marked by a cairn.
The story ends there or perhaps it would if not for a proposed but later withdrawn hydro scheme application (‘Hydro plan for Glen Caillich pagan site shelved’) and more recently the internet, our modern guide to all things including our desire to visit ritual locations. Some truth must shine through however even when it disappoints in not giving us what we seek. Many of us do have that ’sense of place’ feeling (something I felt absent when visiting tigh nam bodach myself well before knowing the true story) and the desire to connect, seek out, the urge to touch a standing stone or feel the carving of a cup and ring marked rock, or to handle a pebble that feels good and ‘right’ in the hand.
Stone circles and monoliths have a way of articulating a space and that is lost if occasionally they require being moved. The magic diminishes, its sense of purpose goes. Newly created ‘decorative’ standing stones and circles in urban settings (sufficient that would merit a photo series for someone) never feel right and are ultimately poor imitations.
The stones.
Water worn, quite if not wholly unique to the area and possibly imbued with a spiritual essence. Water spirits figure highly throughout the world, so it would be quite possible that the Glenlyon stones were seen in such a light. They are on gate posts in the area as if like the Rowan (Mountain ash) to ward of evil spirits entering the property. Or alternatively and less fancifully they’re just decorative, a curiosity. This does not though explain why they are in Glen Caillaich except and perhaps genuinely as ‘rudely resembling human beings’. However, and what in part initiated research into Tigh nam Bodach is that similar water worn stones were found following an excavation away at the east end of Glen Quaich. The excavation was part of the Beauly to Denny power line route as part of the pre construction survey. It turned up an interesting U shaped walling feature that seemed to surround a now non flowing spring, that contained small water worn stones and a quartz pebble, no dating evidence unfortunately was found. The area around Loch Freuchie has many settlements now ruinous and has several holy wells so perhaps initially prior to it drying up this was another. The feature was recorded and covered back over.
Loose ends note.
Perhaps the interesting element (for me) to all of this is that people have been so focussed on there being and it being a pagan site of worship, a religious belief manifesting in a remote location that was largely in fact arbitrary, the whim and ultimate (re)creation of one man. Not even similar to for example a place where a person might have died and flowers laid with a subsequent memorial, henceforth becoming a shrine to visit. If the location was a hundred yards in either direction or up on the hillside, would it be the same, would it have a that ‘special’ (imagined) quality by those who visit. Several iterations were moved around since Bob Bissets first build, a fluidity of place unlike a fixed shrine (or grotto), so having a specific ‘spot’ was never the intention. It is also worth mentioning that just by the track there is an actual lone shieling bothy. A more fitting location according to the story than in the middle of a grassy grazing area.
Yes the stones are taken out and put back in by estate workers, playing the game no doubt to maintain the glen as somewhere special, that it is but not for being pagan, until proof dictates otherwise.
The water worn stones themselves(?) as representing figures with some associated spirituality, of a water spirit perhaps could well have pagan connections. And they as having been referenced also possessing a power (or connected to a greater power) in that if anyone removes them the person will suffer badly in some way; a good preventative strategy mining our primal fears if ever there was one. I wonder if Bob thought that one up.
So. Its existence does not authenticate; through our diminishing rural culture it has become an object of nostalgia for a ‘quaint’ and mystical past. As true as a sealed knot battle in a local park.
The book, the picture, helmet with its crest,
The shield, the spear, the sword, the armour bright,
All on the past can shed a flood of light;
The crozier of the bishop now at rest.
All that is past we seek to treasure here,
All that may make the past a thing of life;
And we would save what else in worldly strife
Might perish, through the present hold it dear.
H.R. Wadmore (1882)
Based on previous research and sources.
(Caillaiche or Caillaich ??)