At The Edge - No 09 - 1998 03

Magazine Overview

'At the Edge' Issue No. 9, published in March 1998, is a quarterly magazine exploring new interpretations of the past and its place in archaeology, folklore, and mythology. The issue features a cover illustration by Norman Fahy, based on archaeological information by Howard Morgan, depicting an Anglo-Saxon cremation burial in a prehistoric barrow. The cover headline highlights "Exploring new interpretations of past and place in archaeology, folklore and mythology," with prominent article titles including "Ancestral and Supernatural Places in Early Anglo-Saxon England," "Mythology of the Northern Polar Regions," "Myth before Babel," "Hearing is Believing," and "Sounding the Landscape."

Ancestral and Supernatural Places in Early Anglo-Saxon England

This article by Howard Williams, an undergraduate in Archaeological Science and postgraduate researcher in Burial Archaeology, addresses the challenges of understanding early Anglo-Saxon paganism. Williams notes the limitations of inadequate written sources and ambiguous place-name evidence, and a perceived reluctance among archaeologists to fully utilize available archaeological evidence. He argues that interpretations of archaeological evidence for pre-Christian religious practices have been too descriptive and not theoretically informed enough. The author proposes a new approach by examining mortuary practices and the landscape context of burial sites, rather than solely focusing on grave goods. Williams critiques generalized studies that overlook changing social and political contexts and the potential for Christian lenses to distort the image of paganism. He questions the existence of a uniform Anglo-Saxon paganism and the prevalence of full-time ritual specialists. The article emphasizes that archaeological evidence, derived from settlement sites and cemeteries, is often incompletely excavated or unpublished. Williams notes that archaeologists often prefer social and political explanations over religious interpretations, citing arguments that indigenous groups adopted Germanic funerary traditions rather than being immigrants. He also points out that Christian and pagan communities may have oriented their dead similarly. Williams counters that this viewpoint misunderstands the central role of mortuary practices and material culture in ritual symbolism, arguing that social and political explanations cannot be divorced from religious and ethnic contexts.

Williams elaborates on four key points: 1) The exclusive focus on mortuary practices for inferring social structure has limited the understanding of religion and ritual, with insufficient attention paid to the spatial and landscape contexts of burial sites. 2) Ritual is often characterized as irrational behavior, leading to only unusual burials being labeled as ritualistic, while commonplace practices are overlooked. 3) There's an assumption that archaeological evidence should directly reflect religious orthodoxies, leading to cynicism about archaeology's role in understanding past rituals. This view is questioned by theorists who see ideologies as intertwined with practical actions. The article suggests that religious adherence was not necessarily uniform and that modern religious diversity offers a parallel. 4) The characterization of religion in terms of personal belief rather than action and practice is a difficulty, as religion in traditional societies may differ significantly from modern Western perceptions, with practical actions being more important than personal faith.

Williams highlights the importance of action and performance in rituals, citing examples like public rituals and feasting. He criticizes Nicholas Higham for not using archaeological evidence in his interpretation of the Anglo-Saxon conversion from paganism. The article concludes that identifying real ritual actions requires looking beyond strange practices and examining how religion and ritual were enmeshed in daily life and funerary practices. It suggests that cults to deities were tied to social affiliations and that religious activity was intrinsically linked to local sacred places.

The Reuse of Ancient Monuments in Anglo-Saxon England

This section, also by Howard Williams, examines the reuse of old monuments in the Anglo-Saxon period (late fifth to seventh centuries AD). During this time, England was not a unified entity, but a mix of Germanic groups assimilating into indigenous populations. The author notes that communities deemed ancient, abandoned structures as appropriate burial sites, suggesting this was due to a belief that these monuments were the dwellings of supernatural and ancestral powers. This is supported by later texts like 'Beowulf' and 'The Life of St Guthlac.' At least 330 examples of monument reuse have been identified, including barrows, henges, ringworks, and stone circles, as well as Roman structures. Examples are cited from various regions, including Oxfordshire and East Yorkshire. The practice was initially communal, involving families and households, but later, elite groups exclusively reused ancient monuments, such as the wealthy female bed burial at Swallowcliffe Down. Williams questions the idea that this was due to poverty, suggesting that elites reused these sites because they held associations with the distant past, ancestors, and the supernatural that new monuments could not replicate.

The interest in ancient monuments extended beyond burials, with timber posts and mortuary enclosures being placed around them. The article discusses the possibility that Anglo-Saxon barrow burial itself was inspired by a desire to emulate or evoke associations with ancient monuments. The orientation of graves often referenced ancient monuments, and burials were sometimes placed on their southern and eastern sides. This practice continued into the Christian period, with early Christian centers being focused on old monuments, including Roman structures interpreted as abandoned churches or prehistoric sites seen as martyrs' graves. Elite settlements and burial sites continued to reuse ancient monuments into the eighth century. The placement of execution sites and burials around Roman and prehistoric monuments is also noted, suggesting these places were regarded as powerful but in a malign sense, associated with criminals and those denied burial on consecrated ground. In the late Anglo-Saxon period, ancient monuments were reused for assemblies and meeting places, continuing the tradition of associating them with ritual practices and sites of royal and elite authority.

The Evidence in Context

This section synthesizes the evidence presented. It highlights that early Anglo-Saxon religious practices, both pagan and Christian, were tied to specific localities and invested in ancient places. Ancient monuments were associated with the liminality of funerary rituals, the transformation of the dead and survivors, and the presence of ancestors and deities. These sites may have been seen as dwellings of spirits or access points to supernatural realms. They also served as gathering places for large meetings, dispute settlements, religious observances, and the passing of laws. The presence of ancestors, real or imagined, in the form of ancient monuments was essential for the prosperity of society. The emergence of moot points at prehistoric monuments, serving as meeting places for the organization of Anglo-Saxon kingdoms, is also discussed. Ancient monuments symbolized social distinctions and affiliations, and their enduring legacy demanded interpretation by early medieval peoples, becoming repositories for myths, stories, and histories.

Knowledge of the meanings of these monuments may have been restricted to privileged individuals. For the community, placing the dead at ancient monuments symbolized the relationship between the living, the dead, the land, ancestors, the supernatural, and the past. For others, it might have been a symbol of identity, a territorial marker, or a symbol of domination by one social group over another. The article concludes that Anglo-Saxon paganism cannot be explained solely by the reuse of ancient monuments, but this evidence suggests that religious and ritual beliefs were constructed and maintained at the local level, linking people, their ancestors, and the land. Pagan religion was inseparable from the social and political life of the early Anglo-Saxon period. The evidence for monument reuse offers insights into the ritual and religious practices of societies before and during Christianization, urging a re-examination of archaeological assumptions.

The Mythology of the Northern Polar Regions

Chet Van Duzer's article explores the concept of the 'center of the world' and how, despite local sacred centers, the North and South Poles have been recognized by different peoples as having a special central status. These poles are seen as pierced by the axis of the heavens and are the points to which all compasses direct. The article notes that while local sacred centers often receive mythological attention, the poles themselves, until recently, were less mythologically explored as centers.

Van Duzer examines two mythological systems related to the northern polar regions that, despite originating from different cultures, are remarkably similar. He introduces Gerardus Mercator (1512-94), a cartographer famous for his accuracy, and discusses his unusual map of the northern polar regions, 'Septentrionalium terrarum descriptio' (1595). On this map, the North Pole is depicted with a huge black mountain made of lodestone, believed to be the source of the earth's magnetic field. This mountain is surrounded by open water and four large islands, with rivers flowing northward. Mercator's notes suggest that ocean waters are carried to the Pole by these rivers with great force, unaffected by wind.

Recurring Themes and Editorial Stance

The issue consistently explores the intersection of archaeology, folklore, and mythology, emphasizing the importance of reinterpreting past beliefs and practices through diverse lenses. There is a strong emphasis on challenging traditional interpretations and utilizing a wider range of evidence, particularly archaeological and landscape-based data, to understand ancient societies. The editorial stance appears to favor a nuanced approach that acknowledges the complexity of ancient religions and rituals, moving beyond simplistic explanations and recognizing the deep connection between belief, practice, social structures, and the landscape. The magazine promotes critical engagement with historical sources and archaeological findings, encouraging readers to question established narratives and consider alternative perspectives.

Title: northern earth
Issue: No.9
Date: March 1998
Publisher: northern earth
Theme: Explores the historical and mythological concepts of the Earth's poles and the origins of comparative mythology.

The 'Inventio Fortunata' and Polar Geography

The issue delves into the "Inventio fortunata," a lost 14th-century work that significantly influenced European cartography for over 150 years. This text described a mythical geography of the northern polar regions, featuring a large lodestone mountain at the North Pole and a powerful whirlpool that drew in the earth's waters. Maps by renowned cartographers such as Gerardus Mercator (1595), Johannes Ruysch (1508), Abraham Ortelius (1570), Cornelius Judaeis (1593), and Petrus Plancius (1594) incorporated these elements. Despite later explorations, such as Willem Barentsz's chart showing open water in the Arctic after 1598, this mythical geography persisted.

The article discusses the possible sources for the "Inventio fortunata," including Norse legends of the world's well ('Hvergelmer') and various medieval texts describing whirlpools. It also touches upon the theory that the North Pole whirlpool might have represented an entrance to Hell or a counterpart to the fountain in the Garden of Eden, though this connection is noted as speculative.

Hindu and Buddhist Conceptions of the Earth

Parallel to the Western mythical geography, the magazine examines the Brahmanic Hindu and Buddhist conceptions of the earth's polar regions. These cosmologies also feature a central sacred mountain, Mount Meru (or Sumeru/Sineru), which serves as the axis mundi and the dwelling place of gods. The earth is often depicted as a lotus flower, with Mount Meru at its center and four island-continents (dvipas) aligned to the cardinal directions: Uttarakuru (north), Ketumala (west), Bhadrasva (east), and Bharata/Jambudipa (south). The southern continent, Jambudipa, is where humans reside.

These Eastern cosmologies describe a lake near Mount Meru, from which four great rivers flow outwards, a concept that contrasts with the inward flow of waters described in the "Inventio fortunata." However, the similarities in placing a central mountain at the pole and surrounding it with four continents are striking.

Comparative Mythology and Linguistic Origins

The article then shifts to the history and methodology of comparative mythology. It traces the field's origins to Sir William Jones's observations in 1786 about the strong affinities between Sanskrit, Greek, and Latin, leading to the concept of Proto-Indo-European (PIE). Early mythologists, influenced by linguistics, sought to reconstruct core figures and themes in IE mythologies, such as the Sky Father and divine twins.

Georges Dumézil's analysis of the functions of divine figures and the trifunctional structure of IE ideology is highlighted. The article posits that if language families have a genetic inheritance, then their associated mythologies might also share a common origin, acting as a 'genetic fingerprint' of a culture.

Linguistic Families and Proto-Myths

The challenges in comparative mythology are discussed, particularly the lack of extensive non-IE mythological systems for comparison, with Semitic and Uralic traditions being notable exceptions. The difficulty in studying the mythologies of living faiths like Judaism, Christianity, and Islam due to potential offense is also mentioned.

The concept of IE languages being linked to other language families, forming larger groups like Nostratic and Eurasiatic, is introduced. This suggests that IE mythologies might also have relatives in cultures associated with these broader language families, although reconstructing proto-myths remains a significant obstacle.

Recurring Themes and Editorial Stance

The issue consistently explores the human tendency to seek sacred centers and cosmic order, whether through ancient maps, religious cosmologies, or linguistic analysis. The editorial stance appears to be one of scholarly inquiry, presenting historical and comparative evidence to understand the development of human beliefs and narratives across cultures. The magazine emphasizes the enduring power of myths and cosmographical concepts, even when they are scientifically inaccurate, highlighting their psychological and cultural significance.

Title: At the Edge
Issue Date: March 1998
Document Type: Magazine Issue

This issue of 'At the Edge' presents a collection of articles exploring linguistic theories, mythological reconstructions, and cultural perceptions of senses, with a particular focus on Irish folklore.

Reconstructing Nostratic and Eurasiatic Myths

The issue begins with an exploration of the proposed Nostratic and Eurasiatic macro-language families. The author discusses the methods used to identify these families, noting that Nostratic was identified through comparative linguistics in an attempt to prove IE's relation to other language families, while Eurasiatic resulted from an exercise in classification. Both are presented as large groupings of related language families. The article touches upon the controversial nature of these macro-families but highlights the increasing trend towards identifying and reconstructing a global proto-language. It also mentions a striking correlation found by biologists between the human genetic tree and language family distributions, suggesting profound implications for understanding the origins of myth and religion.

A significant portion of the magazine is dedicated to the reconstruction of a Nostratic creation myth. The article posits that creation mythology is a fruitful area for such reconstruction, focusing on Nostratic due to its more established status compared to Eurasiatic. It references Bruce Lincoln's work on the Indo-European (PIE) cosmogony, which involved a pair of twins, one killing the other, and the cosmos being formed from the dismembered body. This PIE model is then expanded by incorporating elements from Afro-Asiatic (Babylonian and Hebrew), Uralic (Finnish), and Altaic (Evenk) traditions. Tables are provided to illustrate the structural similarities and differences between these various creation myths, suggesting a common origin.

The article 'A Global Myth?' further expands on this theme, presenting the 'earth-diver' motif as a widespread type of creation myth found across Indo-Pacific, Amerindian, Slavonic, and Uralic traditions. It notes structural similarities between Semitic and Finnish myths and the PIE model, all beginning with the union of disparate elements, the existence of water, and a subsequent death or breakage leading to the formation of the cosmos. The Hebrew myth is presented as an exception, though it might have lost elements over time. The author suggests that the Guramooguck, an Irish folklore figure, might also be a variant of this 'earth-diver' tradition.

The article emphasizes that while PIE and Semitic myths are ancient and preserved in sacred texts, other oral traditions may have diverged significantly over time. It also touches upon the potential for reconstructing global proto-myths, citing examples from African traditions (Dogon, Fon, Yoruba) and Chinese mythology.

The Guramooguck: God of the Otherworld

The article "THE GURAMOOGUCK: Near-forgotten survival of the God of the Otherworld in East Waterford" by Greg Fewer investigates a local folklore figure from County Waterford, Ireland. Fewer, a freelance archaeologist and historian, traces the origins and attributes of the Guramooguck, initially encountered through a pub leaflet in Tramore.

Contrary to the leaflet's portrayal of the Guramooguck as the ghost of a corrupt coast guard officer, Fewer's research, based on manuscript collections of Irish folklore, reveals a much older and more significant identity. He identifies the Guramooguck as a localized variant of the pre-Christian Irish Otherworld-god, known by various names such as Donn (lord of the dead), the Dagda (ancestor-deity), and Manannán (god of the sea). These figures are presented as distinct identities of the same deity.

The article details the Guramooguck's attributes as described in folklore: an 'enchanted gentleman' or 'phantom dressed in armour', residing in the sand hills of Tramore Burrow. His association with a supernatural horse and a magical cow are highlighted as key elements linking him to the Otherworld-god. The horse is described as capable of traveling over sea and land, and the cow possesses unique properties, including an 'uncatchable' nature and a shilling in its ear that always returns. The Guramooguck's appearance is sometimes associated with storms, linking him to the god of lightning and thunder. A tradition also warns that seeing the Guramooguck leads to death within the year, reinforcing his connection to the god of the dead.

Fewer suggests that the ruined early Christian church named Killea (Cill Aed) near Tramore Bay might have been named after the Dagda, whose epithet 'Aed' means 'fire', linking to the 'suffocating heat' potentially represented by the Guramooguck's name. He also notes the similarity of the Guramooguck's association with sand dunes to the Dagda's dwelling beneath hills.

The article concludes by emphasizing the value of preserving such localized folklore, which offers insights into the beliefs surrounding ancient monuments and the historical landscape. It laments the declining interest in maintaining these traditions and the danger of unrelated tales supplanting the original identity of figures like the Guramooguck.

Hearing is Believing: Sound vs. Vision in Culture

Richard Thorn's article, "HEARING IS BELIEVING," explores the cultural bias towards vision in Western societies and contrasts it with cultures where hearing and other senses play a more dominant role. Thorn, a broadcaster and lecturer in Social Anthropology, argues that while Western culture prioritizes sight, other societies, such as the Kaluli and Songhay, integrate sound and other sensory experiences more deeply into their understanding of knowledge and social reality.

The article references works by Steven Feld (Sound and Sentiment), Paul Stoller (The Taste of Ethnographic Things), and Alfred Gell, who highlight the importance of the auditory domain in understanding cultural systems. Gell's concept of 'methodological deafness' illustrates how a focus on the visual can lead to overlooking the significance of sound. Stoller's observations on the Songhay people demonstrate how taste, smell, and hearing are often more crucial than sight for categorizing their sociocultural experience.

Thorn cites the Suya people of Brazil, who consider keen hearing a mark of socialization and use the term 'to hear' to mean 'to understand.' In contrast, sight is viewed by the Suya as an anti-social sense. The article concludes by questioning how anthropologists can produce comprehensive knowledge if they ignore the dimension of sound and other non-visual senses.

Recurring Themes and Editorial Stance

This issue of 'At the Edge' consistently explores the intersection of linguistics, mythology, folklore, and cultural anthropology. The articles demonstrate a scholarly approach, drawing on comparative studies and ethnographic research to uncover deeper meanings and connections. There is a clear emphasis on the value of preserving and understanding ancient traditions, whether they be linguistic proto-languages, creation myths, or localized folklore figures. The magazine appears to champion interdisciplinary research, bridging the gap between academic fields to offer new perspectives on human history and culture. The editorial stance seems to be one of intellectual curiosity and a commitment to uncovering the less-explored aspects of human experience, such as the role of sound in culture and the deep roots of mythological narratives.

Title: At the Edge
Issue: No. 9
Date: March 1998
Publisher: At the Edge
Country: UK

This issue of 'At the Edge' focuses on the theme of 'Sounding the Landscape,' exploring the profound influence of sound and acoustic environments on human culture, perception, and experience. The articles delve into ethnographic research, musical composition, and sensory studies to understand how sound shapes our understanding of the world.

The Significance of Soundscapes

The issue begins by examining the concept of the 'soundscape' as the foundation of experience, particularly for cultures deeply integrated with their natural environments. Steven Feld's work with the Kaluli people of Papua New Guinea is highlighted, showing how their culture, values, and even their understanding of life are intrinsically linked to the sounds of their environment, especially bird songs. The article questions the consequences for individuals moving between different acoustic environments or when these environments undergo massive change.

Anthropologist A. Jackson's work on the use of sound in ritual is discussed, noting sound's role as a marker that alerts to a special kind of expectancy and frames time and place. Gary Ferrington's questionnaire, designed to elicit awareness of sound in everyday life, reveals deeply personal and emotional associations with sounds, such as those linked to security and belonging.

Ethnographic Perspectives on Sound

The issue contrasts the typical ethnographic approach of describing landscapes with the importance of describing soundscapes. It touches upon growing concerns about noise pollution in the UK and extreme reactions to it. The article also explores how sound can define social and personal boundaries, citing examples of how domestic sounds and routines contribute to a sense of community and identity.

Steven Feld's concept of 'acoustemology' is introduced, which emphasizes 'acoustic knowing' and how sonic sensibility is fundamental to experiential truth. This is contrasted with visual perception, as illustrated by A. Gell's account of the Umeda people of Papua New Guinea, for whom 'hearing is believing,' even in the context of encountering mythical creatures like ogres.

Sound, Taxonomy, and Knowing

Maurice Bloch's argument that anthropological accounts often misrepresent the nature of human thought by forcing it into language-like structures is presented. Bloch suggests that 'everyday thought' relies on 'clumped networks of signification' rather than linear propositions. This perspective accommodates the association of sounds with information, as demonstrated by the respondents' associations. The Kaluli avian taxonomy, for instance, is grounded in sound rather than visual characteristics.

Sound and Place

The article explores how sound is integral to understanding place, citing examples from the Kaluli and the Umeda. It discusses the concept of 'lift-up-over-sounding,' a texture of sound that is dense, multi-layered, and inter-locking, characteristic of natural soundscapes.

Quiet and Silence

The distinction between 'quiet' and 'silence' is examined, suggesting that neither implies a total absence of sound but rather the absence of noise or attention-demanding sounds. Keiko Torigoe's work on 'Nerima Silent Places Contest' in Japan is highlighted, which sought to understand the meaning of silence and approach the acoustic environment from its perspective. This contrasts with Western notions of silence as merely an absence of sound.

Examples from Nerima Ward, such as the silence of shrines and temples and the silence of a park with plentiful water, illustrate how silence can be appreciated in various ways and is often synesthetic, comprising total sensations.

Sound Culture and Contemporary Practice

The issue emphasizes the need to make more use of descriptions of how things look, sound, feel, and taste. It introduces the idea of 'sound culture' and the importance of considering sounds beyond the immediately audible, including past sounds, future sounds, and sounds from memory and dreams.

Examples of contemporary artists and musicians who integrate sound with landscape are presented. Michael Finnissy's orchestral piece 'Red Earth,' Jim Hancock's environmental art, and Susan Elizabeth Hale's 'song journeys' to sacred sites are mentioned. Nicholas Collins' instructions for performers to 'use sound to map an environment' and Paul Burwell's improvisational music in outdoor spaces are also discussed.

Sound as Sculpture and Composition

The article touches upon sound sculptures, such as Max Eastley's 'Ground work,' which uses natural elements and elemental forces to create sound. Eastley's concept of 'sonurgy' is explained, aiming for a synthesis of kinetic art, music, and musical instruments.

Contemporary composers like Karlheinz Stockhausen are noted for creating musical structures that reflect mountainous forms. Bob Trubshaw's concept of an 'altered state of consciousness' through exploring the landscape's non-material realities is also mentioned, suggesting a resonance with the landscape that allows sites to 'sing.'

Thematic Connections and Editorial Stance

The issue concludes by highlighting the work of artists and musicians who aim to resonate with the earth and make sympathetic contact with the natural world. The editorial stance appears to advocate for a deeper, more intuitive engagement with the environment through sound and sensory experience, moving beyond purely technological or visually dominated approaches.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the profound connection between sound, landscape, and human experience. There is a strong emphasis on ethnographic research that reveals how different cultures perceive and integrate sound into their worldview, challenging Western-centric notions of perception and knowledge. The issue advocates for a more holistic sensory awareness, encouraging the exploration of sound not just as an accompaniment but as a fundamental aspect of understanding culture, place, and self. The editorial stance champions a move towards 'acoustic knowing' and a deeper, more intuitive relationship with the natural world, often through artistic and musical expression that harmonizes with the environment.

'At the Edge' No. 9, dated March 1998, is a magazine focused on archaeology, earth mysteries, folklore, and related topics. This issue prominently features the discovery of a major prehistoric ceremonial centre at Stanton Drew, described as twice the size of Stonehenge.

Stanton Drew: A Major Prehistoric Ceremonial Centre

The lead article details the discovery of a significant prehistoric ceremonial site at Stanton Drew, near Bristol. Geophysical surveys commissioned by English Heritage revealed traces of pits for a massive circular timber structure, similar to Woodhenge and Durrington Walls, but with more numerous pit circles. Dr. Geoffrey Wainwright, English Heritage's chief architect, hailed it as the most significant British prehistory archaeology discovery in 30 years. Despite the existence of numerous stone circles in Britain, timber temples are rare. There are no immediate plans for excavation, leaving Stanton Drew as one of England's major megalithic sites largely untouched by professional archaeologists.

Sources for this discovery include an e-mail from Vince Russett to the ARCH-L list on November 15th, 1997, and a BBC news website report circulated via the BRITARCH e-mail list by Mike Heyworth on November 11th, 1997.

Letters to the Editor

Rock Art - Big Bangs and Astronomy (From Jeremy Harte)

Harte responds to an article on rock art folklore, specifically the use of cups in stones at Dinas Dinorwic for gunpowder. He relates this to a widespread custom of filling anvil punch holes with gunpowder for a loud bang during events like weddings. He also notes the association of standing stones with the moon and stars in early records, questioning how ancient peoples knew this, suggesting either survival of tradition or rediscovery. He also ponders why ancient monuments were called 'temples' when they didn't resemble contemporary religious buildings.

Rayadors and leys (From Paul Devereux)

Devereux connects folklore about ploughing straight lines ('rayadors' in Peru) to Nigel Pennick's article on 'Leys as Ideology'. He draws parallels between Peruvian specialists who lay out crop lines with 'telescopic' vision and the use of willow sticks and distant sighting points in traditional ploughing. Devereux argues that these practices might be remnants of older surveying methods. He also discusses Alfred Watkins' ley concept, suggesting that the 'rods' formed by snail horns and ploughman's willow rods influenced Watkins' terminology. Devereux agrees with Pennick that some of Watkins' leys were spurious alignments but maintains that Watkins identified genuine old straight tracks, such as the 'Sutton Walls Ley', which he interprets as traces of church ways or corpse roads.

Shinto shrines and spurious suggestions (From John Billingsley)

Billingsley critiques Terence Meaden's comments on the torii arches of Japanese Shinto shrines, particularly the idea that they represent 'vulva' or 'yonic gaps'. He argues that this is an imposition of Western values onto Japanese culture and that Japanese archaeologists and Shintoists would not subscribe to this interpretation. He explains that torii are sacred gates marking thresholds and conferring sanctity, but their meaning is local and specific to Shinto, not a universal 'Goddess' symbol.

Response from Nigel Pennick

Pennick responds to Paul Devereux's claims, accusing Devereux of personal attacks rather than addressing points about factionalism and competitiveness. Pennick states that Devereux has forgotten how much of his own work was drawn upon in their joint book. He criticizes Devereux's 'ad hominem' attacks and promotion of his latest books as 'pioneering thinking'. Pennick questions the longevity of current 'leyline research' ideas, suggesting that many have not stood the test of time and that 'honest scholarship' is ideologically defined.

Response from Bob Trubshaw

Trubshaw responds to Cheryl Straffon's review of his work, clarifying that he does not find the possibility of widespread and long-lasting Goddess worship disturbing. His criticisms of 'The Earth Goddess' stem from a lack of evidence supporting the claims, stating that while he has researched the topic, the evidence does not hold up. He believes that Straffon's 'joining up the dots' has created a pattern that isn't evident to him.

National Index of Holy Wells (From Richard Lee)

Lee announces a project to create a National Index of Holy Wells in England, aiming to catalog information on their history, traditions, folklore, and social roles to aid in preservation. He seeks contributions from readers.

Abstracts

From confusion to chaos

This abstract discusses the application of Chaos Theory to archaeology, arguing that societies should be viewed as 'complex dynamic systems'. Henrik Gerding and Dominic Ingemark's work suggests that order can be found within apparent randomness, with significant implications for understanding determinism and predictability in social and cultural change.

Cataclysm and cultural collapse

This abstract highlights the importance of considering cataclysmic collapses in prehistoric civilizations, proposing comets as a potential trigger. Benny Peiser suggests that the collapse of major civilizations around 2300 BC and 1200 BC could have been caused by air-exploding comets.

New World ceremonial centres

Two articles are summarized, discussing the complexity of understanding original cultures in the New World and the need for a more complex approach to archaeological study.

Enigmatic earthen mounds

This abstract mentions Wisconsin's earth mounds, shaped like animals, which are complex and show astronomical alignments. T.C. Solberg and J.P. Sherz provide an introduction to this topic.

Florida's mounds

This abstract notes the variety of tribes in Florida at European contact and their creation of wooden sculptures, pyramid mounds, artificial islands, and earthworks. Christine Rhone provides an overview.

Nazca's lines

Peru's Nazca drawings are now thought to have been intended to bring rain to the Nazca plateau.

Cosmology in SE Asia

This abstract discusses various cosmological systems and myths in South Asia, including Vedic, Hindu, Buddhist, Jain, and Islamic cosmologies, and their manifestation in architecture, as discussed in two articles in 'Cosmos'.

All about the Bend

This abstract refers to a supplement in 'Archaeology Ireland' covering the archaeology of the 'Bend of the Boyne', including Newgrange, Dowth, and Knowth.

Reviews

Riddles in Stone: Myths, archaeology and the ancient Britons by Richard Hayman

Reviewed by Paul Devereux, this book is described as a history of archaeology focusing on prehistoric monuments and the people who interpreted them. Hayman's work is noted for its 'cameos' of figures like Stukeley, Childe, and Michell. The reviewer praises the book's ambition to bridge academic and 'fringe' ideas but notes a lack of direct engagement with 'fringe' periodicals and researchers. The book's academic style and cover price are seen as potential barriers to a wider readership.

The Long Trip: A prehistory of psychedelia by Paul Devereux

Reviewed by Bob Trubshaw, this book explores the role of psychoactive drugs in the development of human cultures. It covers historical evidence and modern research into drug experiences, art, religion, and material culture. Trubshaw calls it a 'pearl of a book', 'dazzlingly erudite', and 'accessible', though he finds the chapter on spirit paths and shamanic ecstasy somewhat sidetracking.

Myth by Laurence Coupe

Reviewed by Alby Stone, this book is described as shedding light on the influence of mythological theories on the arts. Coupe's work boils down interpretations into an opposition of order and chaos, modern versus postmodern. Stone finds the book tells 'next to nothing about ancient myth' but is an 'entertaining guide' to how flawed hypotheses can enter popular imagination. It is considered a useful, provocative text for literary criticism but inadequate as an introduction to the theory of myth.

Bibliography of British Folklore by J.D.A. Widdowson

Reviewed by Jeremy Harte, this is a large, hastily produced bibliography of British folklore. It amalgamates catalogues from three libraries. Harte notes the lack of an index and the inclusion of parish histories and guidebooks, making it less focused on folklore. He suggests it opens a window on a Victorian library of peasant customs but has dwindled to safe topics. He calls for a revised edition with more 'X-files' and an index.

Holy Places of Celtic Britain: A photographic portrait of sacred Albion by Mick Sharp

Reviewed by Bob Trubshaw, this book is praised for its stunning photographs, both colour and black and white. Sharp's work is described as providing dependable factual information and spectacular images, including sites with no visible features. While the title includes 'Celtic', the reviewer finds little specifically 'Celtic' about the places illustrated. The book is noted for its narrow focus, omitting 'fringe' information and non-academic interest in ancient sacred sites.

Recurring Themes and Editorial Stance

This issue of 'At the Edge' consistently explores the intersection of archaeology, folklore, and alternative interpretations of ancient sites and beliefs. There's a clear engagement with both academic research and more speculative 'earth mysteries' perspectives, with a stated aim to bridge these divides. The magazine seems to encourage critical discussion, as evidenced by the multiple letters responding to previous articles and reviews. The editorial stance appears to be one of open inquiry, encouraging readers to consider diverse interpretations while maintaining a critical eye for evidence and methodology. The recurring themes include prehistoric ceremonial centres, the interpretation of ancient landscapes and symbols, and the role of myth and tradition in understanding the past.

Title: At the Edge
Issue Date: March 1998

This issue of 'At the Edge' features reviews of several books, primarily focusing on ancient cultures, mythology, archaeoastronomy, and esoteric practices. The magazine presents a collection of book reviews, offering insights into their content and target audience.

Book Reviews

Stairways to the Stars by Anthony Aveni

Reviewed by Bob Trubshaw, this book explores the evidence for how ancient cultures contemplated the natural world and the sky. It challenges modern scientific views of space-time and highlights how humanity has often been relegated to an insignificant role. The review notes that archaic systems of astronomy have been investigated since the 1960s, with sites like Stonehenge shown to embody alignments to solar and lunar events. The field of archaeoastronomy has evolved from studying megalithic sites in Europe to focusing on ancient cultures in Italy, Mexico, and Peru. Aveni's book provides a summary of Stonehenge archaeoastronomy and a detailed survey of Mayan astronomy (focusing on Venus) and Inca astronomy (focusing on solar worship and landscapes aligned to astronomical events). Trubshaw praises Aveni for minimizing technical terminology and providing clear, jargon-busting descriptions, calling the book an excellent introduction to the field.

The Coming of the Sun by Donald Tyler

Also reviewed by Bob Trubshaw, this book is described as a prologue to Ika sacred narrative. It introduces the Ika people, who live in the Sierra Nevada of Santa Marta, Colombia, and are even more obscure than the Kogi tribe. 'The Coming of the Sun' offers a detailed introduction to Ika mythology, particularly creation myths. It shares commonalities with Kogi culture, such as the central role of 'mamas' (priests), but the cultures are distinct. The book is based on the author's fieldwork in the late 1960s when he lived with the Ika for two years. Trubshaw recommends it for those interested in the 'otherness' of traditional South American belief systems.

The Complete Guide to Dowsing by George Applegate

Reviewed by Norman Fahy, this book is presented as a definitive guide to finding underground water. Applegate aims to distance himself from 'fringe' interests like psychic or spiritual energy, focusing instead on a practical, 'nuts, bolts, drills and flow-rates' approach. The review notes that the book is timely given the increasing importance of water. Applegate's credentials are sound, being a pupil of W.J.A. Mullins, a renowned water diviner. The book is structured with one-third by Applegate and the rest comprising articles by fellow dowsers, including Guy Underwood. Appendix II is highlighted for its diagrams of geological systems relevant to dowsing, a glossary of terms, and information on water purity and requirements. The book also covers legal requirements for water abstraction.

Animals of the Soul by Joseph Epes Brown

Reviewed by Bob Trubshaw, this book is the second edition of a work first published in 1992, focusing on sacred animals of the Oglala Sioux. Brown is known for his previous book, 'The Sacred Pipe' (1953), which recorded the spiritual legacy of the Sioux nation based on a request from Black Elk. 'Animals of the Soul' provides more detail on Sioux beliefs concerning animals. Trubshaw describes it as a valuable source of 'real' information and an eye-opener for those unfamiliar with shamanistic beliefs beyond superficial New Age texts. The book is also useful for interpreting shamanistic art, explaining how information is 'encoded' in ways that require prior knowledge to understand, using an example of a dancer depicted with a drum marked with a cross and circle, representing an Elk's heart supported by spider webs.

Water Dragons by Mark Sunlin

Reviewed by Bob Trubshaw, this booklet is a guide to lake serpent legends around the world. It suggests exploring locations such as Sweden, China, Japan, USA, Canada, and Congo for sightings. The review notes that it offers informative summaries for dragon enthusiasts and is not surprising for those already familiar with cryptozoology. The review also mentions a companion treatise from Dragon's Head Press called 'Dragon Dance'.

Special Offer

An advertisement for 'Straight Track Crooked Road: Leys, spirit paths and shamanism' by Alby Stone is featured. It is described as a scholarly contribution to the debate on geomantic research, with endorsements from Professor Ronald Hutton, Nigel Pennick, and John Michell. The book is 90 pages, illustrated, and available for £9.95, with a special offer for 'At the Edge' readers including free postage in the UK and reduced rates for Europe and the rest of the world. The publisher is Heart of Albion Press.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around ancient cultures, their understanding of the cosmos and natural world, mythology, spiritual beliefs, and esoteric practices like dowsing and shamanism. The editorial stance appears to be one of intellectual curiosity and a desire to present diverse perspectives on these subjects, offering detailed reviews of books that explore these often-unconventional fields. The magazine seems to cater to an audience interested in alternative histories, ancient wisdom, and the exploration of phenomena beyond mainstream scientific understanding.