“This monument formerly went by the name of ‘the other half stone.’ Some translate the inscription, ‘Pray for the soul of Dungerth,’ others ‘Doniert asked for his soul;’ and there seems to be great controversy for what purpose this monument was erected. High stones might originally, in the early ages of Christianity, have been erected near roads in desolate situations, and at short distances from each other, to direct travellers in their journies; and crosses might have been placed on them as a memento for thanksgiving, when the traveller had effected this part of his journey in safety. Now if the inscription on the above monument is meant for ‘Pray for the soul of Dungerth,’ may we not suppose that it was meant as a request to those who should happen to be praying for themselves, to offer up a prayer also for Dungerth, who probably caused that monument to be erected, or who was buried near the same, perhaps in the chapel before mentioned to have been discovered by the tinners. Or if the inscription is to be read, ‘Doniert asked for his soul,’ which seems the proper translation; may we not suppose that Doniert (who by all accounts was a very pious prince) erected this stone, and prayed or asked for mercy thereat. Perhaps originally these stones might have been called Ave stones, from the Latin word ‘Ave,’ all hail! God speed you; God save you, &c. a very appropriate expression in a desolate situation to a wanderer or traveller. And the reference to another Ave stone might signify the one which is a little to the eastward of it, bearing a cross, and by its appearance formerly a legend underneath. This word Ave (pronounced in the same manner it is in Ave-Mary-Lane, London) might be corrupted into Half; so that Ave stone and Half stone might mean one and the same thing. And in Cornwall the F is very frequently pronounced as a V, and the V as an F, at this
present time.[28] If this does not meet approbation, I will add another conjecture. As the circle of stones called the Hurlers, are at a short distance from this monument and the cross before-mentioned, might not the monument and the cross be called the ‘one heave stone,’ and the other, ‘the other or outer heave stone,’ places from whence the ball during the game of hurling was thrown. The traditionary story of the stones called the hurlers, being once men turned into stone for profaning the Sabbath, will give some slight sanction to this conjecture; and in addition, even at this time the high-cross is vulgarly believed to have been the man who ran off with the ball.
“With respect to the stones called the Hurlers being once men, I will say with Hals, ‘Did but the ball which these Hurlers used when flesh and blood, appear directly over them immoveably pendant in the air, one might be apt to credit some little of the tale;’ but as this is not the case, I must add my belief of their being erected by the Druids for some purpose or other, probably a court of justice; long subsequent to which erection, however, they may have served as the goal for hurl players. And indeed a finer spot for such a game could not be fixed on perhaps any where. But I believe the Hurlers took their names from some other source than that of the game of hurling the ball being used there.
“After sufficiently viewing Dungerth’s monument, we directed our course towards Cheese-wring, and soon came to the Hurlers, but first we rode up to the High Cross before mentioned, which at a distance looked somewhat like a man. Under its cross it has an oblong square, as if the border of an inscription, but at present there is not the least vestige of a letter on it. Soon after we came to the Hurlers, which we found to be moorstones of about five or six feet high, forming two circles one without the other (not as represented in Hals’ Parochial History, but like that in Borlase), the circle nearest Cheese-wring less than that of the other. Some of the stones are fallen down, and remain where they fell, and others have probably been carried off for gate posts and other purposes. The areas of the circles are not level, there being many pits in them, as if the earth had sunk over large graves. I confess I was not much struck with the appearance of these famous stones, not having faith to believe they once were men. Near this place we fell in with a man going to Cheese-wring, and were glad to follow him as a guide. Among other questions, I asked him, as we passed along, whether he could tell me the name of the tenement on which Dungerth’s monument was; he answered Pennant. I also asked him whether he knew where the source of the Looe river was; he said in a field next below Dungerth’s monument. I was sorry to hear this, as we could not conveniently return to see it, but I learned from him it was a mere spring of water uninclosed.
“When we reached Cheese-wring, we discovered a man and woman on the top of the mount (on the declivity of which Cheese-wring stands), who, we afterwards found, were cutting turfs for fuel. Our guide first led us to the house of the late Daniel Gumb (a stone-cutter), cut by him out of a solid rock of granite (the rocks all around this place are granite, or moorstone as commonly called in Cornwall, and of the finest quality). This artificial
cavern may be about twelve feet deep and not quite so broad; the roof consists of one flat stone of many tons weight, supported by the natural rock on one side, and by pillars of small stones on the other. How Gumb formed this last support is not easily conceived. We entered with hesitation lest the covering should be our grave-stone. On the right-hand side of the door is ‘D. Gumb,’ with a date engraved 1735 (or 3). On the upper part of the covering stone, channels are cut to carry off the rain, or probably to cause it to fall into a bucket for his use; there is also engraved on it some geometrical device formed by Gumb, as our guide told us, who also said that Gumb was accounted a pretty sensible man. I have no hesitation in saying he must have been a pretty eccentric character to have fixed on this place for his habitation; but here he dwelt for several years with his wife and children, several of whom were born and died here. His calling was that of a stone-cutter, and he fixed himself on a spot where materials could be met with to employ a thousand men for a thousand years.
“After quitting this house, we ascended a few paces to the pile of rocks called Cheese-wring, the resemblance of which is well expressed by the print in Borlase’s Nat. Hist. We were all struck with astonishment at this wonderful work of nature; we surveyed it over and over again, went round it several times, and viewed it from every part. It is about thirty-two feet high. The uppermost stone I have no doubt has Druidical basons formed in it. One of them shows itself by the edge of the stone having fallen away. After spending some time in viewing this tremendously awful pile of rocks, we ascended to the summit of the mount on the side of which it stands. This summit is surrounded by an artificial rampart of loose stones, not piled up; possibly they might have formed a wall, or have been carried there for building one; for if they were placed as they
now are with an intention so to remain, they could not have been very defensive to this mount. Possibly the name of Cheese-wring may be derived from this ring of stones, and not from the vulgar idea of the Cheese-wring rocks being like a cheese-press.
“The area within the rampart may be about half an acre of ground, and has rocks scattered all over it; but in some places verdure even in this rude region makes its appearance. We found a man and a woman within the area cutting turfs between the rocks for fuel. Among other questions, I asked the man to whom the spot belonged; his answer was, ‘he believed to nobody.’
“Several curious piles of rocks, some forming cromlechs, and others of various forms and positions, are here also to be seen, and several of them have Druidical basons on them. The rocks having these basons are the most lofty or most remarkable for shape or situation. On some rocks there are two or three basons; and where there are more basons than one, they generally communicate by a channel. The basons here are of different sizes, though all of them are of the same shape, which is circular. Some of them are about a foot and a half in diameter, and six or eight inches deep; others not so large or deep. Never having seen any Druidical basons before, and having had my doubts till this time, whether they might not be natural productions caused by rain, lightning, &c. I was led to examine other rocks, whether they had (though equally exposed to the weather) similar formations, but could not find a bason on any rock that was not singular either for its shape or situation. I therefore concluded that these basons were the work of art, and not of nature; and I think they were not intended for the purpose of receiving the rain for common uses, for if so, why were they not made on rocks of easy access? It is possible, however, that rain being held in a natural hollow of a rock, may decompose that part of the rock on which it rests, and being whirled about by the wind from time to