The Stones of Odin had magical healing powers that the ancient Druid priests in Europe had used to help heal their people, and cure their diseases. For this reason, they venerated these stones as gifts from God.
Ancient stories that speak of these stone's incredible healing, and magical powers like the ones below, lead us to discover these truths that they have been telling us all along. In addition to these stories, there are also the many stone monuments that can be found almost everywhere in Europe, and other places around the world that would prove they had considered these stones sacred.
This wasn't just any old stone, but a stone of the Gods, and what they had called in Old Germanic/Norse, "Helga Feli",and in English, "Holy Rocks." These ancient customs with these stones were prevalent all over Britain, Ireland, Scotland, in Scandinavia, as well as in Gaul. It seems that wherever the Phoenician (Hebrew) Druids had settled, you can be sure to find these magic holy stones.(1)
One of the most famous Stones of Odin was located at Stennis (Stenhouse), in the Orkney islands of Scotland that resemble Stonehenge, and that may in fact be older. The name "Stenness" derives from the Old Norse "Steinn-nes", meaning "Stone Headland".
Radio-carbon dates show that the site dates from at least 3100 BC. These are really massive standing stones that are thin slabs, approximately 300 mm (12 in) thick with sharply angled tops.
Four, up to about 5 m (16 ft) high, were originally elements of a stone circle of up to 12 stones, laid out in an ellipse about 32 m (105 ft) diameter on a levelled platform of 44 m (144 ft) diameter surrounded by a ditch.(wikipedia)
One of the stones here was known as the Odin Stone, or Stone o' Odin that stood in a field by the Standing Stones o' Stenness until the winter of 1814 when a local farmer had demolished it. The stone stood approximately 2.5 metres (8 feet) high, with a breadth of about one metre (3.5 feet), and had a hole a little bigger than a human head right in the middle of it.
The stories that have been passed down to us, tell that on pagan holidays such as Beltane and Midsummer, parents came from all over to the well Odin there, with their children whom they passed round the stone in sunwise fashion. They would then bathe their young ones in the sacred waters, and then take them to the Stone of Odin where the parents passed them through the hole as a divine protection against the malignant influences of the evil one. On the pagan feast days, lovers would walk in the twilight to the sacred well, and drink of the healing waters. (2)
It was said when people would go insane, they would be plunged into the well, tied to a post, and then left overnight. If they were not cured the next day after they were released, they would do have to do the process all over again through the next feast time. People with many different kinds of ailments, and diseases of every kind would travel to the Stone of Odin and the well of the sacred water to partake in their healing virtues which often proved to have magical curative powers.(2)
In the book, An Etymological Dictionary of the Scottish Language Volume 2 by John Jamieson, the author had written about the Black Stone of Odin that prevents disease and prolongs life. He had written; "On the north side of the island Shapiushay is a large stone, called the Black Stone of Odin. Instead of‘ standing erect, like the one above mentioned, it rests its huge side on the sand, and raises its back high above the surrounding stones, from which it seems to be altogether different in quality. How it has come there, for what purpose, and what relation it has borne to the Scandinavian god with whose name it has been honoured, not only history or record, but even tradition, is totally silent. As the bay in a neighbouring island is distinguished by the name of Guzulen, or the Bay or Guo of Odin, in which there is found dulec that is supposed to prevent disease and prolong life."(3)
1. Dictionary of Phrase and Fable, Giving the Derivation Volume 2 By Ebenezer Cobham Brewe
2. The Scottish Review, Volume 22
3. An Etymological Dictionary of the Scottish Language Volume 2 by John Jamieson