At The Edge - No 04 - 1996 12

Magazine Overview

Title: AT THE EDGE
Issue: No.4
Date: December 1996
Price: £2.50
ISSN: 1361-0058
Editor: Bob Trubshaw

This issue of 'At the Edge' magazine, subtitled 'Exploring new interpretations of past and place in archaeology, folklore and mythology', delves into the rich history and symbolism of the yew tree. The cover features a striking image of a carved stone face, hinting at the magazine's focus on ancient and often mysterious subjects.

Contents

The issue includes articles by:

• Jeremy Harte: "How old is that old yew?"
• Phil Quinn: "Sacred trees in the Bristol landscape"
• Paul Wain: "Tree veneration in the Peak District"
• Ruth Wylie: "The Green Man - variations on the theme"
• Bob Trubshaw: "The facts and fancies of the foliate face" and "Stonehenge v. the Grey Route"
• Clare Prout: "Save Our Sacred Sites"
• Graeme Chappell: "Durham Rock Art Conference"

Additionally, there are sections for LETTERS, ABSTRACTS, REVIEWS, and an Editorial afterword.

The cover description highlights a sixteenth-century gilded roof boss from the Priory church of St Mary & St Cuthbert, Bolton Abbey, Yorkshire, noting its unusual carving of a face with a twisting leaf.

"How old is that old yew?" by Jeremy Harte

Harte begins by quoting Tennyson and William Watson on the enduring nature of yew trees, describing them as 'original Methuselahites' that live forever. He explains that yews grow slowly, laying down dense wood, and that their strength allows them to survive even when hollowed by disease. The tree can renew itself by rooting branches or splitting into individual trunks, forming groves. Harte notes that the yew simply stops growing when it reaches a sufficient size, remaining stable for centuries.

He introduces Allen Meredith, a researcher who has revived interest in yew trees as sacred entities. Meredith's work, based on dreams and extensive fieldwork, suggests that yews are vastly older than previously realised. Harte acknowledges Meredith's impressive compilation of data but expresses skepticism about some of his conclusions, particularly regarding the extreme ages attributed to yews. He discusses the general principle of yew growth rates, noting that Victorian naturalists observed a brisker growth rate in younger specimens.

For older yews, over 20 feet in girth, Meredith's research collates measurements of famous specimens. Harte questions the claim that 'old yews grow more slowly than young ones,' noting that some veteran trees, like the one at Totteridge, have shown no growth for centuries. He suggests that trees, like other landscape features, should be considered recent until proven old, and that survival often depends on their protective significance in human culture.

Harte then explores the historical and cultural significance of yews, noting their planting in Mediterranean cemeteries as symbols of mourning. In northern climes, the yew's status as the only evergreen below the conifer belt gave it greater symbolic weight, representing both death and immortality. Early monasticism adopted Mediterranean traditions, with yews becoming associated with burial sites in Ireland and Scotland.

He discusses the tradition of planting yews by saints and their presence in placenames. In Wales, yew trees were valued highly, with laws protecting them. The association of yews with saints continued, with stories of staffs sprouting into trees.

Harte examines claims about yews being planted due to pagan religion, noting that while there is much about pagan trees in general, specific references to pagan yews are few. He critiques the idea that the yew's durability and use in objects like ogham wands are evidence of sanctity rather than practical use.

He also touches upon the debate about neo-paganism and the planet's salvation, questioning the conviction of some signatories of a 'new Great Charter' that a twelfth-century tree under which they met had pre-Christian origins. Harte concludes that while historical context is important, the truth should also be considered.

"Sacred trees in the Bristol landscape" by Phil Quinn

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"Tree veneration in the Peak District" by Paul Wain

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"The Green Man - variations on the theme" by Ruth Wylie

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"The facts and fancies of the foliate face" by Bob Trubshaw

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"Stonehenge v. the Grey Route" by Bob Trubshaw

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"Save Our Sacred Sites" by Clare Prout

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"Durham Rock Art Conference" by Graeme Chappell

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Editorial Afterword

The editorial afterword discusses the cover image of a sixteenth-century gilded roof boss from Bolton Abbey, Yorkshire. It details the history of the Augustinian canons who settled there in 1154 and were eventually driven out in 1539. The nave remains intact as the parish church, and the roof is a Tudor replacement. The boss is described as unusual for its carving of a face with a twisting leaf.

Recurring Themes and Editorial Stance

The recurring theme throughout this issue is the deep historical, cultural, and symbolic significance of ancient trees, particularly the yew, in relation to human beliefs, practices, and landscapes. The magazine explores the intersection of archaeology, folklore, and mythology, often questioning established narratives and seeking new interpretations of the past. There is a clear interest in challenging conventional dating and historical accounts, particularly when they relate to pagan origins versus Christian influence. The editorial stance appears to be one of critical inquiry, encouraging readers to consider multiple perspectives and to value truth alongside historical narratives, even when they are compelling.

The magazine also touches upon broader themes of environmentalism and the preservation of sacred sites, as seen in Clare Prout's article.

The overall tone is academic yet accessible, aiming to provide in-depth analysis and provoke thought on subjects that bridge the ancient and the modern.

Title: northern earth
Issue: No.4
Date: December 1996
Publisher: northern earth
Type: Informed Quarterly Journal of Earth Mysteries and Cultural Tradition.

Sacred Trees in the Bristol Landscape by Phil Quinn

This article explores the profound and often overlooked significance of sacred trees within the Bristol landscape, arguing that a culture without its sacred groves and 'world trees' is incomplete. Quinn highlights how the memory of these trees persists through topographical and place-name archives, offering glimpses into what was once a common phenomenon. The former county of Avon serves as a case study to demonstrate the extent of surviving tree lore and how trees have become repositories for human souls.

Individual Trees

The Glastonbury thorn is presented as a famous West Country sacred tree, sought after for cuttings, with legends linking it to Joseph of Arimathea. The 'Holy Thorn of Hill' is mentioned as a rival claim. The article discusses the 'straggling specimen' near Berkeley, suspected to be a native sacred tree on a holy site. Hawthorns are noted as benevolent trees, with 'Beggars Bush' place-names marking shelters. The ancient thorn tree at the centre of early medieval Bristol, later the site of the High Cross, is also mentioned.

The interchangeability of trees and crosses is explored, citing 'Cross Trees' (fern-bedecked elms) in Wraxall and Walton-in-Gordano. An 'Object of Adoration' described by John Wood near Bath, a sacred tree at Carlingcott crossroads, is discussed, with the local field name 'Stow Trees' possibly preserving its name, meaning 'meeting place'. The possibility of it being a moot site, like Dodington Ash, is raised. Wood's mention of the 'Bel-tree' near Bath's healing springs, associated with a solar divinity, and a site on the Wiltshire border with a well and ash trees 'dedicated to Mars' are also noted.

Churchyards and Boundaries

Churchyards are identified as natural settings for ancient yews, with north-west Somerset being particularly renowned. The Winscombe yew, on the Mendip slopes, was subject to special committee oversight when branches fell, suggesting taboos on harming sacred trees. Ancient yews on parish boundaries, like the one between Cromhall and Charfield, are mentioned. Old boundary charters reveal the importance of named trees, such as the 'King's Thorn' and the 'Stump Elm', in defining landscapes. Evidence of boundary trees with etched crosses, used for gospel readings on Rogationtide walks, remains in field names like 'Gospel Bush' and 'Wapley'.

Hanging Trees

The darker side of human experience with trees is explored, linked to violence and the burial of suicides at crossroads. The article notes that while witch ghosts are sometimes associated with trees, suffering and dread must often precede the soul's migration into the wood. Ash and elm were common hanging trees, with oak playing a subsidiary role. 'Hangman's Ash' is a common field name. Elms were popular gallows trees in Somerset, with 'Trysting Tree' at Corston known as a meeting place for lovers. The 'Hanging Tree' at Wrington was associated with a phantom horse. Villagers were reluctant to fell its rotting hulk after it was killed by Dutch elm disease. Chips from hangman's trees were used as amulets for healing.

Suicides, deemed unfit for Christian burial until 1882, were sometimes buried beneath hanging trees, with a stake driven through their heart to prevent their ghost from walking. This stake could sprout into a tree haunted by the spirit. Little Elm at Farınborough is cited as an eerie place haunted by tragic figures. A phantom white dog ghost was seen near an ancient oak on the boundary of Flax Bourton and Long Ashton, near 'Puxpit' field, suggesting a supernatural site.

Trees on Barrows

Two preserved round barrows are noted for their association with trees and bloody incidents. Barrow Hill, Bitton, had an old elm said to be the stake driven through the heart of Benanus, a Roman soldier. A Victorian poet was compelled to verse by its spirit. The Rowbarrow near Radstock had 'The Bleeding Elm' on its summit, linked to a legend of Cromwell fighting on the mound. The elm was said to bleed when cut and had an uncanny reputation.

Woodlands

Woodlands, as opposed to individual trees, are described as engendering different aspects, with certain areas felt to be uncanny and facilitating contact with the supernatural. These are the 'sacred groves' of pre-Christian peoples. Evidence for sacred woodland comes from place-names, folklore, and archaeology. Two main threads emerge for the Bristol landscape: 'Haunted and holy woods' and 'Nimlets'.

#### Haunted and Holy Woods

Two south Gloucestershire holy woods are identified: one in Oldbury-on-Severn with the field name 'Halliers' (a corruption of 'holy wood'), and another in the Cotswold parish of Horton with the field 'Great Grimesgrove', translated as 'Woden's or goblin's wood'. A corpse path skirts this field. In Pucklechurch, a patch of Shortwood is haunted by the ghost of a man with a bucket on his head. A black-faced woman haunted a spinney near Fairy Toot long barrow at Nempnett Thrubwell, feared as an eater of children.

#### Nimlets

'Nimlets' and similar place-names in north-east Somerset and the Cotswolds may stem from a Celtic word 'nymet', meaning 'sacred grove'. However, an Old English word for 'small plain' can also give rise to similar names. Eight place-names like Nempnett, Nimlet, Nimbletts, Nemlett, or Nympney have survived, four associated with ancient sacred sites. Nempnett Thrubwell itself is linked to the haunted wood adjacent to Fairy Toot. 'Nimbletts' at Charmy Down Farm, Batheaston, is associated with a long barrow and stone circle site. A site now occupied by the Royal United Hospital in Bath was once called 'Nemlett'.

Other Significant Trees

More artificial groupings of trees, such as stately avenues of lime on Mendip, are said to have harboured ghosts of tragic women. Patty Parsons' ghost, associated with a white dog, haunted the northern side of Worlebury Hill. A phantom white dog also haunted Pier Copse in Clevedon. The double potency of sacred trees is noted when associated with other landscape features like holy wells, though such situations are rare in the Bristol region. Evidence for association with holy wells is scant, but 'Ashwell' and 'Stockwell' place-names survive, possibly referring to stumps or 'stocks' of singular trees. Chew Magna's 'Wriggleswell' preserves the dialect word for Rowan tree, believed to guard against witches. St Aldam's Ash at Pucklechurch, which grew near St Aldam's Well, is mentioned, as is a similar tale of St Congar and his yew staff. The story of Congar parallels 'suicide trees' where the soul and body sustain the tree.

Healing Trees

Trees also possessed powers to help people. Folklore surrounding the ash includes a ritual for curing adder bites. The 'split-ash cure' involved passing ailing children through a cleft sapling, observed in strict detail, often on May Day morning.

Sacred and Significant Trees of the Bristol Region (List)

The issue provides a comprehensive list of sacred and significant trees in the Bristol region, categorized as:

• Holy Trees: Including Holy Thorn of Hill, Holy Thorn, Glastonbury Thorn, Bel Tree, Mars Ashes, Hallatrow High, Hallow Trow.
• Cross Trees: Including High Cross Precursor, Cross Tree, Stow Tree, Old Okes Cross, Dodington Ash.
• Hanging/Haunted/Suicide Trees: Including Hangmans Ash, Gallows Ash, Hanging Tree, Palmer's Elm, Little Elm, Ben's Elm, Bleeding Elm, Haunted Tree, Haunted avenue, Haunted Oak.
• Haunted and Holy Woods: Including Fairy Toot Spinney, Halliers, Sally-in-the-Woods, Shortwood, Great Grimesgrove, Worlebury Woods, Pier Copse, Friary Wood, White Ox Mead, Ancient Oak grove.

Sacred Trees in the Peak District by Paul Wain

This section shifts focus to the Peak District, exploring tree veneration and associated folklore.

The Sheldon Duck

A legend from Sheldon concerns an ash tree where a duck became trapped and perished. For three hundred years, this 'Duck Tree' was known for this incident. When sawn, the wood revealed a cross-section of a duck. The wooden boards were displayed and later used for postcards.

A Prophetic Beech

A story from Hassop Hall tells of a prophetic beech tree linked to legal disputes over ownership. The tree was believed to reveal buried documents when felled by the rightful heir. Attempts to fell it were thwarted by accidents.

The Edden Tree

North of Bradwell, an inn stands near the site of the 'Edden' or 'Eden Tree', where a king or chieftain named Edwin was hanged after a battle. Surrounding place-names like 'Rebellion Knoll' and 'Gore Lane' hint at past conflict.

Elder

The elder tree is associated with Judas Iscariot's suicide and was considered unlucky and a 'witches tree'. Derbyshire people believed Christ was crucified on a cross made from elder wood.

Sympathetic Death

A soldier, Philip Greensmith, executed in 1644, was said to have been executed on a tree, which then slowly died in sympathy.

Helpful Hazel

Hazel is a benevolent tree, with wands used to summon fairies and find buried treasure. Its wood is preferred for dowsing rods.

Bountiful Hawthorn

Hawthorn is linked to fertility and pagan springtime customs, often depicted with the 'Green Man'. It was believed to guard against evil spirits and storms but was also considered unlucky if brought indoors. Its young leaves are edible ('Bread and cheese tree').

The Tree Wedding

A story from north Derbyshire tells of a couple married under a large tree during a storm, accompanied by an Irish priest.

Moaning Mandrake

A mandrake tree at Hagge was venerated, said to date from Henry VIII's time. Its forked roots resembled a demon or human body. Breaking off a piece was believed to cause it to bleed and moan. A ghost frequented the area before the tree was planted.

Magical Mountain Ash

The rowan or mountain ash was believed to have magical powers, guarding against witchcraft and the evil eye. Carrying 'witch wiggin' offered protection. Planting rowan trees was thought to keep witches away and improve mine yields.

Wordsworth and the Two Brothers

Near Matlock, Oaker Hill features a sycamore tree linked to a Wordsworth sonnet. Legends differ, but one tells of two brothers planting trees, one succeeding in life, the other failing. Other tales involve a man named Shore planting sycamores for his coffin wood, and a tree planted for King George V's coronation.

Venerable Yews

This section concludes with the yew tree, once sacred to pagans and now planted in Christian churchyards.

Recurring Themes and Editorial Stance

The overarching theme of this issue is the deep and multifaceted connection between trees and human culture, spirituality, and the supernatural. 'northern earth' consistently explores earth mysteries, folklore, and ancient traditions, presenting a worldview that acknowledges the power and significance of the natural world, particularly sacred sites and natural phenomena like trees. The journal appears to champion the preservation and understanding of these ancient beliefs and landscapes, positioning itself as a source for those interested in geomancy, earth mysteries, and cultural traditions rooted in the past. The detailed referencing and extensive lists suggest a scholarly yet accessible approach to these subjects.

Title: At the Edge
Issue: No.4
Date: December 1996
Theme: The Green Man motif in art and folklore.

The Green Man: Variations on the Theme

This issue of 'At the Edge' is dedicated to the enigmatic 'Green Man' motif, a recurring image found in medieval church carvings and secular buildings. The cover features a striking woodcut by Guy Raglan Phillips depicting the Green Man, with the title 'The Green Man Variations on the Theme'.

The Yew Tree and its Lore

The issue opens with a piece on the yew tree, considered a symbol of everlasting life and historically associated with protection against witchcraft. Early records indicate its use in churchyards, with penalties for cutting its timber. The article mentions ancient yew trees in Derbyshire, including one at Churchtown near Matlock believed to be 1,800 years old and the Doveridge yew, estimated at 1,400 years old with a trunk circumference of 22 feet. The Darley Yew is highlighted as the oldest and most famous in the Peak District, dating back roughly 2,000 years, accompanied by a plaque detailing its historical significance as a shelter for Britons, Romans, Saxons, and Norman masons.

The Green Man Motif

Ruth Wylie, a self-confessed 'Green Maniac', presents a selection of previously unpublished images of Green Man carvings. The 'Green Man', a term coined by Lady Raglan in 1939, is described as a mediaeval image typically found in churches, carved in stone or wood, or depicted on stained glass and manuscripts. It is recognized as a face, often grotesque, with foliage sprouting from its mouth, nose, eyes, or ears, or sometimes composed entirely of leaves. The motif's earliest known examples are from Classical Rome, spreading through Christianity along pilgrimage routes. It vanished with the 'Old Faith' after the Reformation but reappeared on seventeenth and eighteenth-century memorials and gravestones.

Historical Examples and Interpretations

The article details various examples of Green Man carvings:

• Fourteenth century sedilia spandrel, St Martin's, Thompson, Norfolk: Features a Green Man with different foliage species, possibly representing oak, hawthorn, or ivy. The chequered sacks beneath the chin are speculated to be fir cones or grapes.
• Twelfth century capital, St Michael's, Melbourne, Derbyshire: A composite carving unusual for its intimacy with a 'Sheela-na-Gig', suggesting a possible liaison promoting fertility.
• Fifteenth century capital, St Swithun's, Woodbury, Devon: Depicts Green Men defending their cause, with foliage between ears and mouths, and a lizard snaffling fruit.
• Fifteenth century misericord, Holy Trinity, Wysall, Nottinghamshire: Described as a 'jovial forthright character'.
• Nineteenth century arm rest, St Helen's, Leverton, Lincolnshire: A Victorian imitation with sharp edges and foliage streaming from tear ducts.
• Early fifteenth century 'poppy head' finial, St Mary's, Nantwich, Cheshire: A striking figure-head, considered the 'king' of Green Man examples.
• Nineteenth century corbel, St Peter's, Codford, Wiltshire: A fanciful arrangement of leaves and flowers.
• Tomb of Sir William Sharington, Lacock Abbey, Wiltshire: Features Green Men on bosses, though profiles do not resemble Sir William, discounting portraiture.
• Mid-sixteenth century chancel screen, Marwood, Devon: This section of an elaborate screen includes leaf masks and foliage from the mouth.
• Font, c.1160, St Mary's, Stottesdon, Shropshire: Features 'Green cats' and foliate scrolls, comparing with Romanesque sculpture in Saintonge, France.
• Twelfth century capital fragment, Hyde Abbey cloisters, Winchester: Features curious balls gripped between teeth and an inverted 'green cat'.
• Seventeenth century font cover, St James the Apostle, Swimbridge, Devon: A Renaissance canopy with human flowers and 'strings of beads' trailing from mouths.
• Stained glass window, St Bartholomew's, Brightwell Baldwin, Oxfordshire: A dynamic head, possibly with flowers from the dog's mouth, a rare example of Green Men in glass.

Research and Publications

The article discusses the reissuing of Kathleen Basford's seminal book, 'The Green Man' (1978), which significantly increased interest in the motif. Basford, a botanist, began her research after encountering the Green Man at Fountains Abbey in 1964. Her work, illustrated with her photographs, showed the foliate head as a common decorative motif but struggled to explain its persistence and popularity. The term 'Green Man' is attributed to Lady Raglan's 1939 article in 'Folklore', which linked church carvings with 'Green George' and 'Jack-in-the-Green' figures. However, Roy Judge's research suggested that 'Jack-in-the-Green' figures are associated with late eighteenth-century chimney sweeps and do not date back earlier.

Interpretations and Modern Perceptions

In the 1980s, the Green Man was increasingly 'paganised', seen as a 'pagan deity' or 'vegetation god'. William Anderson's book 'Green Man - the archetype of our oneness with the Earth' presents the motif as a 'spirit of vegetation' symbolizing life and renewal, though this lacks historical basis. The Green Man has also become an icon for environmentalists.

'In Search of the Green Man in Northamptonshire'

Peter Hill's book, 'In Search of the Green Man in Northamptonshire', is reviewed. It documents approximately 220 Green Men in 87 churches in the county, highlighting the suitability of local stone for detailed carvings. Hill's approach is accessible, acknowledging the motif's powerful and often misinterpreted nature. The review notes that Hill cautions against interpreting facts or images based on modern perceptions, yet the review suggests he may have over-emphasized modern interpretations while downplaying medieval associations.

Stonehenge and the 'Grey Route'

A separate section addresses the controversy surrounding a proposed 'Grey Route' for the A303 road near Stonehenge. The Council for British Archaeology (CBA) expresses astonishment at the government's potential reconsideration of a route rejected in 1994, which would carve through an area rich in archaeological evidence south of the stones.

Recurring Themes and Editorial Stance

The magazine consistently explores themes of folklore, ancient history, mythology, and esoteric subjects, often with a focus on British heritage and archaeological sites. The editorial stance appears to be one of deep interest in uncovering and presenting lesser-known aspects of history, mythology, and symbolism, encouraging individual interpretation while also grounding discussions in historical research. The publication seems to cater to a readership interested in alternative perspectives on history and culture, as evidenced by the inclusion of topics like the Green Man, Stonehenge, and ufology (mentioned in the advertisement for '3rd Stone'). The magazine also serves as a platform for reviews of relevant books and discussions on ongoing archaeological debates.

Title: At the Edge
Issue: No.4
Date: December 1996

This issue of 'At the Edge' magazine delves into various aspects of archaeology, conservation, and ancient traditions, with a strong focus on the preservation of sacred sites and prehistoric art.

Stonehenge and Landscape Preservation

The magazine highlights the concerns of the Council for British Archaeology (CBA) regarding the Stonehenge landscape. Dr Philip Dixon, President of the CBA, expresses dismay over a report that suggests a 'national disgrace' in interpretational facilities at Stonehenge. He criticizes the A303 road as a scar on the landscape and questions the affordability of tunneling it, contrasting it with urban motorway projects. The CBA supports proposals by English Heritage and the National Trust for road closures and landscape reunification but notes these are being thwarted by uncoordinated efforts from various government agencies. Dr Dixon emphasizes the need for a high-level initiative to prioritize the long-term safeguarding of Stonehenge.

A humorous, yet thought-provoking, e-mail from Kathleen Camplin in Los Angeles offers suggestions for a 'Stonehenge Theme Park,' including hosts in Druid mantles, a mascot character, musical productions, virtual rituals, and gift shop items. Andrew Selkirk, editor of Current Archaeology, playfully responds by nominating Jocelyn Stevens for the mascot role.

Save Our Sacred Sites (SOS)

The 'Save Our Sacred Sites' (SOS) organization is introduced as a group dedicated to caring for ancient monuments in Britain. The article details its aims: to preserve monuments, provide information on their practical use and spiritual/archaeological importance, and discover ways to minimize disturbance. SOS has gained support from various groups, including historians, archaeologists, Pagans, and the National Trust. The organization advocates for a more enlightened approach to conservation, recognizing ancient monuments as places of worship, and suggests practical measures like reintroducing Guardians and creating clearer signage.

Rock Art Conference and Discoveries

The issue features reports from a Rock Art Conference at Durham University. Professor Richard Bradley discussed the topographical aspects of prehistoric rock art from Northumberland to Spain, noting patterns in valley locations and the significance of 'liminal zones.' Professor Robert Layton presented on Australian Aboriginal art, Bushman rock art, and Paleolithic cave art, cautioning against speculation on abstract symbols. Stan Beckensall showcased British rock art, stressing the need for accurate recording and highlighting the beauty of the art.

Paul Frodsham discussed the history and future of British prehistoric rock art, noting its lack of recognition in Britain compared to Spain and Sweden. He proposed forming a group to advise on preservation. A unique anthropomorphic rock carving found on Askwith Moor, possibly the oldest depiction of a human in Britain, is also highlighted.

Letters and Research Abstracts

The Unbroken Tradition: Michael Howard responds to a review, clarifying his research on witchcraft in Britain. He argues that while an 'unbroken tradition' might not exist, evidence suggests rural witchcraft and folk magic existed pre-1940, with possible revivals since the early 1800s.

Shamans and Tocharians: Alby Stone comments on his article, clarifying that his etymological assessment of 'shaman' was based on existing work. He also mentions the association of Tarim Basin mummies with Indo-European 'Tocharian' languages.

Pioneering Hobby Horses: Andy Norfolk examines the history of hobby horses in Cornish folk customs, suggesting evidence for their existence in the late 15th century, possibly involving groups of male dancers.

Mythical Pharaohs: Ken Heselton questions a reference to an Egyptian Pharaoh in a previous article, noting the historical timeline and suggesting the episode might be mythical.

• Abstracts: This section provides brief summaries of recent archaeological research, including:
• Sacred groves: The association of prehistoric wet woodlands with settlement and potential ritual sacrifice.
• Woods and mazes: The comparison of dense woodlands and mazes to medieval mazes for inducing trance-like states.
• Warriors, farmers or rituals?: Rethinking the British Iron Age, emphasizing farmers and mythology over warfare.
• How old are standing stones?: Suggesting standing stones might fit better with Neolithic contexts than Bronze Age burials.
• New Irish rock art: Discoveries at Knockroe passage tomb.
• ASCs in Irish tombs: Rock art in Irish passage tombs potentially embodying 'entoptic' motifs.
• ASCs in archaic Texas: Rock art interpreted as shamans, with evidence of medicinal plants.
• Farming for ASCs: Evidence suggesting the use and potential farming of henbane for psychoactive properties.
• Neolithic masturbation?: New interpretations of male and female figures and 'batons' suggesting erotic charges or phallic symbolism.
• Cerne Abbas to be dated: An assessment of the Cerne Giant's antiquity.
• Scottish rolling suns: Sightings of the sun 'rolling' at midsummer from Scottish sites.
• Cairn architecture: Interpretation of Clava Cairns as having deliberate symbolic roles.
• Neolithic cosmological engineering: Neolithic monuments seen as transforming and combining landscape significances.
• Stonehenge bluestone: Questioning the origin of a large bluestone boulder.
• Lichen dating of labyrinths: Dating Swedish labyrinths using lichen growth rates.
• Troy towns: The term 'Troy town' for turf mazes suggesting familiarity with Classical legends.
• Mediterranean mazes: A catalogue of ancient mazes and labyrinths in Mediterranean countries.
• Neolithic enclosure on Man: A significant archaeological discovery on the Isle of Man.
• Bronze age 'hieroglyphs': Symbols on bronze age cremation pots potentially encoding information about the deceased.
• A ley with it all: A ley in Alfred Watkins' country connecting hills with solstice markers and legends.
• Indian cosmological landscapes: Pilgrimages to Shiva lingams creating 'sacred circuits'.
• No mystery about Orion: A critique of 'The Orion Mystery' book.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the critical need for the preservation and respectful use of ancient monuments and sacred sites. There is a strong emphasis on archaeological research, the interpretation of prehistoric art and culture, and the ongoing debates surrounding the origins and meanings of ancient practices. The magazine appears to champion a more holistic and spiritual understanding of these sites, often contrasting it with purely academic or purely conservationist viewpoints. The editorial stance seems to be one of encouraging critical inquiry, interdisciplinary discussion, and a proactive approach to safeguarding cultural heritage, while also acknowledging the complexities and controversies within these fields.

Title: At the Edge
Issue: No.4
Volume: 1
Date: December 1996

This issue of 'At the Edge' magazine, published in December 1996, offers a diverse collection of articles and reviews focusing on archaeology, folklore, mythology, and ancient cultures. The editorial notes that the magazine is nearly a year old and aims to build subscriptions for long-term viability, while striving for a balance of articles, particularly in archaeology.

Articles and Reviews

Archaeology and Ancient History

• No mystery about Sphinx: This article refutes the suggestion that 'geological evidence' makes the Sphinx ancient, citing a study by K.L. Gauri, J.J. Sinai, and J.K. Bandyopadhyay in 'Geoarchaeology'.
• Folklore of holy wells: A sampling of beliefs associated with British holy wells, both traditional and modern paganism, is presented, referencing an article by Rowan in 'White Dragon'.
• Folklore of crossroads: An overview of folklore associated with crossroads, with a special emphasis on 'corpse ways', is discussed, referencing Liam Rogers in 'White Dragon'.
• Lady Godda: This section introduces Wild Edric and Lady Godda, figures from Shropshire folklore, suggesting Lady Godda might be a form of 'Lady Godiva' and possibly a local goddess in Anglo-Saxon times, referencing an article in 'White Dragon'.
• Toot hills and watch hills: An article examines 'toot hills' at Westminster, confirming they were Anglo-Saxon 'civil defence' look-out places, often located on regional boundaries. It references Gabriel Pepper in 'London Archaeologist' and Kenneth Cameron's 'English Place Names'.
• Sing us a light: A group visiting the Fourknocks passage tomb in Ireland noticed rock art and chanted to it, resulting in a bright light appearing and disappearing. The article questions whether this was an earth light or entoptic phenomena, referencing 'Touchstone'.
• Comic dragons: Dragon legends are interpreted as symbols of untamed earth energies subdued by heroes. D. Hey's 'The Dragon of Wantley: Rural Popular Culture And Local Legend' is mentioned for its jocular tale rooted in Yorkshire landscape.
• Moot sites: Research into the site selection for Anglo-Saxon moots and their significance in terms of wilderness and government is discussed, referencing 'Bolesford, North Riding: a Lost Wapentake Centre and its Landscape' in 'Landscape History'.
• Drama of ritual: Ancient sites are viewed not just as static monuments but as parts of a 'drama of ritual movements'. S. Coleman and J. Elsner interpreted St. Catherine's monastery on Mount Sinai in this context, referencing 'World Archaeology'.
• Lightning and shamanism: A face-down burial in an Anglo-Saxon cemetery at Sewerby, Yorkshire, initially interpreted as a live sacrifice, is suggested by forensic pathologists to be a fire victim, possibly struck by lightning. Special rituals for lightning victims are attested in a shamanic context, referencing Christopher J. Knusel et al. in 'Oxford Journal of Archaeology'.
• Secret shoes: The custom of protecting boundaries with old shoes is explored, referencing June Swann's 'Shoes Concealed in Buildings' in 'Costume'.
• Stone circles studied: John Barnatt's work on Derbyshire stone circles, moving from Thom-style interpretations to a more agnostic archaeological viewpoint, is reviewed. His research provides new dates and environmental records for sites that appear to have been set up during early heathland clearance, referencing the 'Derbyshire Archaeological Journal'.
• Was he? Wasn't he?: The article discusses the complex legacy of Emperor Constantine, arguing he was a Christian who condoned paganism while promoting the new faith, and that pagan cult sites continued due to their integration into civic ritual rather than belief, referencing John Curran in 'Greece & Rome'.
• Not everywhere is like Wessex: Dawn M. Hadley's work on 'Conquest, Colonisation and the Church: Ecclesiastical Organisation in the Danelaw' argues that the model of minster churches serving large territories, derived from Wessex evidence, may not be appropriate for the Danelaw, where Christian sites continued due to pagan acceptance of Christian holiness.
• 'Savages only build mud huts': This section reviews Martin Hall's 'Heads and Tales' in 'Representations', which re-examines the discovery of Great Zimbabwe and critiques racist interpretations that attributed its construction to Arabians rather than Africans.
• New fangled ancestor cults: The article questions the universality of the cult of the dead, suggesting that in Israel, veneration of the dead might have been an idea imported from Assyria around 700 BC, referencing the 'Journal of Theological Studies'.
• Tibetans treated like nasty Popists: Modern pagan writers are seen to represent Tibetan Buddhism as a reworking of Bön-po shamanic practices, which is unconsciously derived from European Protestantism's denigration of Catholicism. Donald Lopez's 'Lamaism' and the Disappearance of Tibet' is cited.
• The cult of the name: The circumstances that make places holy can be accidental. A well in Syria gained a cult status after being identified with a holy site in Jerusalem, referencing A. Shalem in 'Palestine Exploration Quarterly'.
• The cult of the place: Muslim shrines (magams) are part of intensive veneration in the Holy Land, enhancing or replacing sacred landscapes with stories of holy men, referencing Andrew Petersen.

Book Reviews

• Rodney Castleden, THE CERNE GIANT: This study rehabilitates the Cerne Giant as the central feature of an Iron Age shrine, rather than a modern folly. It explores its meanings in recent times and offers a plausible analysis of territory in Iron Age Dorset, suggesting Cerne was a central shrine. The review notes some minor errors but highlights the extensive iconographic research and Celtic parallels. (Reviewed by Jeremy Harte).
• Andrew Collins, FROM THE ASHES OF ANGELS: The review discusses Collins' belief that the Book of Enoch reveals an 'advanced' race that existed in Egypt thousands of years ago. The reviewer points out that Collins confuses apocalyptic vision with historical drama and misunderstands the context and compilation of the Book of Enoch, which originated between 175-64 BC among the Hasidaean sect.
• L. M. Wright, JESUS THE PAGAN SUN GOD: This book presents one aspect of the myth theory of Christian origins, arguing that solar mythology and astrology form the core of the Christian legend. The reviewer notes that the author should have exercised more care in selecting solar deities and that the book is not a comprehensive introduction, with poor design and patchy printing. (Reviewed by R.W. Morrell).
• Stephen Pollington, THE ENGLISH WARRIOR: This book provides a comprehensive overview of Anglo-Saxon warriors within a broader social context, rejecting biases that neglect military acumen in favor of Christianity and learning. It discusses landscape-related topics like defensive ditches and the strategic importance of battle sites. (Reviewed by Bob Trubshaw).
• John Michell, THE TRAVELLER'S GUIDE TO SACRED ENGLAND: This guide covers tourist-inviting cathedrals, abbeys, and sites like Stonehenge and Avebury in England. The text is informative and accompanied by nineteenth-century engravings. (Reviewed by Bob Trubshaw).
• Laurence Main, IN THE FOOTSTEPS OF KING ARTHUR: Despite a marketing-driven title, the book is appreciated for its concise descriptions of walking routes in Wales, linking ancient sites with Arthurian legend. The photography is described as standard 'blue skies and sunshine'. (Reviewed by Bob Trubshaw).
• Kati-Ma Koppana, OF TREE AND ROCK: This booklet offers short glimpses of Finnish deities, providing a focused idea of earlier beliefs compared to more complex Northern European mythologies. It's a revised version of 'Finnish Gods'. (Reviewed by Bob Trubshaw).
• Danny Sullivan and Jo-Anne Wilder, ANCIENT AND SACRED SITES OF THE COTSWOLDS: This is a short guide to 33 prehistoric archaeological monuments in the Cotswolds, attractively produced with small illustrations.

Publisher Information

• Heart of Albion Press: Offers two new titles: 'Crete Reclaimed' by Susan Evasdaughter (a feminist exploration of Bronze Age Crete) and 'Ymir's Flesh' by Alby Stone (North European creation mythologies). Both are paperbacks and available at a special offer price.
• Anglo-Saxon Books: Lists several titles including 'Aspects of Anglo-Saxon Magic' by Bill Griffiths, 'Rudiments of Runelore' and 'Anglo-Saxon Riddles' by Stephen Pollington and John Porter respectively, 'Looking for the Lost Gods of England' and 'Spellcraft: Old English Heroic Legends' by Kathleen Herbert, and 'Anglo-Saxon Runes' by John M. Kemble. Ordering information and a URL for more titles are provided.

Recurring Themes and Editorial Stance

The recurring themes in this issue include folklore, mythology, archaeology, and the study of ancient cultures, particularly Anglo-Saxon and pagan traditions. The editorial stance, as expressed by Bob Trubshaw, is to focus on "bringing to the readers' attentions the latest ideas and interpretations pertaining to archaeology, folklore and mythology." While acknowledging the value of local lore, the magazine's primary emphasis is on new expositions and interpretations, distinguishing it from other publications that might focus more on regional surveys.