Wooden Idols of the Bogs

I. The Roos Carr Figures – Voyagers to the Otherworld?

A few weeks ago, fellow awenydd Greg Hill drew my attention to the Roos Carr Figures HERE. These fascinating wooden warrior figurines, eight in total, their shields, and their serpent-headed boats were sealed in a wooden box and deposited in a boggy area (‘carr’ means ‘bog or fen covered with scrub’).

They were found in a layer of blue clay by labourers cleaning a ditch in 1836. Of the eight, only five remain (the fifth was returned after one of the labourers gave him to his daughter as an ‘ancient doll’ to play with), a couple of the shields and one of conjecturally two boats due to decay.

Radiocarbon dating to 606 – 508 BCE places them in the Late Bronze Age or Early Iron Age. Carved from yew they stand between 31cm and 45cm tall. Their faces are angular with prominent noses, slit-like mouths, and striking eyes made of quartzite pebbles set into eye-holes. Elongated trunks with drill-holes at the shoulders for arms taper into thin peg-like legs. Each has a central pubic hole.

The figures were found with a number of dis-attached appendages, some of which were arms, some of which were phalluses, to be placed in the empty holes. Typically, the Victorians mistook the phalluses for oars. Since then their manhoods have been returned to their correct positions.

I immediately fell in love with these little figures who might be interpreted to be living or dead warriors sailing their serpent-ship on a voyage to Annwn, ‘the Deep’, the ancient British Otherworld. Their representation reminded me of the medieval Welsh poem ‘Preiddu Annwn’ ‘The Spoils of the Otherworld’ in which Arthur takes three loads of warriors in his ship, Prydwen, to assault a series of otherworldly fortresses to steal the Brindled Ox and the Cauldron of Pen Annwn.

It suggested the existence of a pre-Arthurian tale in which warriors set out on a quest to Annwn to visit the dead and the deities of Annwn and perhaps bring back treasures to Thisworld.

II. Wooden Idols of Britain and Ireland – Threshold Guardians?

My research on the Roos Carr Figures led me to discovering that a number of wooden figurines have been found across Britain and Ireland. All were found in wet places which were seen as liminal – where crossings of bogs or waters needed to be made – suggesting they were threshold guardians. Some of these ‘idols’ have been interpreted to be gods and goddesses, others spirits of place, and others ancestors and, of course, the boundaries between these terms are intrinsically fluid.

The Ballachulish Goddess was found on Ballchulish Moss, in Inverness-shire, Scotland. Dated to 600 BC it stands at a height of 145cm, the size of a girl, and is the largest of our British figures. Carved from alder wood it has a large head with a long, thin nose, a full mouth, and small white quartzite eyes. Its chest is flat with two pairs of incised circles representing breasts and nipples. The objects it is holding have not yet been securely identified (a couple of scholars have suggested they are severed penises!). Its legs end in a solid block of wood.

It was discovered during building work, in 1880, in deep layers of peat ‘lying face down on the gravel of an old raised beach, around 120 metres from the shore of Loch Leven’ and may have stood beside a pool. ‘Under and above’ were ‘intertwined branches and twigs and ‘straighter poles which might have formed a ‘wickerwork container, or a little shrine’.

Its location, overlooking ‘the dangerous straits linking Loch Leven with the sea’ are suggestive of its worship as ‘the goddess of the straits’ to whom travellers made offerings for a safe crossing.

Another intriguing example is the Somerset God Dolly which is the oldest of Britain’s known wooden idols, dating to between 2285 and 3340 BCE. This hermaphroditic figure was carved from ash wood, was 16cm high, and had a ‘round featureless head, no neck, and a small stubby body with two asymmetrically placed breasts and a large horizontal penis’ ending ‘at the base of the trunk without legs.’

It was found on the Somerset Levels, ‘driven upside down’ ‘within a cluster of pegs’ ‘that formed part of Bell Track A’ and ‘stratigraphically below the Bell B Track’. This suggests it might have been a threshold guardian of the earlier trackway, then made redundant, and buried beneath.

Nearby, in Hillfarrance, an oak forked-branch figure dated to 1131-1410 BCE was retrieved from a pit in a ‘riverine peat wetland’ ‘beside two brooks, both tributaries of the river Tone.’ Only the lower limbs and torso, 45cm long, have survived. It was buried with shards of pottery, a burnt stone and worked wood. Again, this was a deliberate deposition, perhaps of a former guardian.

The Kingsteignton Idol was discovered on the banks of the river Teign, in south Devon, ‘lying up against the trunk of a fallen oak tree’. Carved from oak wood, 33cm tall, it has a ‘long thin body’, ‘elongated neck’, and ‘large head’ with ‘eyes, nose and chin’ ‘indicated’. There is a hole in his neck for insertable arms. Its ‘trunk is straight, square-shouldered, with carefully carved buttocks and erect penis’ and its ‘short, kneed legs end in stubby feet.’ It has been dated to 426-352 BC. It was likely associated with the oak tree, a threshold marker, and may have been its guardian spirit.

On the Dagenham marshes, on the bank of the Thames, down river from London, the Dagenham Idol was found in close proximity to the skeleton of a deer. It has been dated to 2250 BC. Carved from the wood of a Scots pine it stands at 46cm tall and has a large head, flat face, sockets for eyes (‘the right deeper than the left’), and no ears or hair. Its trunk is armless. It has a central pubic hole, potentially for the insertion of a penis and its legs are straight and footless. It might have been a guardian of the marshland and/or river and possibly had an association with deer and other animals.

In Ireland the Ralaghan Figure was found in a peat bog and the Lagore Figure on a crannog in a peat lake. A model dug-out canoe was discovered at Clowanstown 1, County Meath, and might be seen to resemble the serpent boat of the Roos Carr Figures, paddling the lake, and between worlds.

The existence of these idols provides evidence that, from the early Bronze Age into the Iron Age, the people of Britain and Ireland saw wet places as sacred and inspirited as well as potentially dangerous. The gods and spirits appeared to them in anthropomorphic forms and were carved into wooden idols, which were seen to embody them, and to which offerings were likely made for safe passage.

For unknown reasons some of these idols were deposed and buried in or near the place where they stood. Had they reached the end of their power and thus served their purpose? Had they requested to be returned to the waters of their origin? Were they seen as just as or more powerful when buried like the dead? The answers to these questions are as unknowable as the minds of our distant ancestors

III. Wooden Idols and Ritual Landscapes in Northern Europe

Numerous wooden idols serving a similar function have been recovered from across Northern Europe. The best example of a ritual complex is Opfermoor Vogtei in Germany. Situated on a bog, which includes a shallow lake, it was in use from the 5th century to beyond the Roman period.

Within circular enclosures of hazel branches were altars where wooden cult figures were worshipped. Wooden idols were also found on the edges of the lake where they overlooked the waters.

During excavations on Wittemoor timber trackway across a bog in Berne, Lower Saxony, in Germany, six wooden figurines dating to the Iron Age were found. Two of them stood on either side of the track where it crossed a stream. Both were ‘carved in silhouette out of oak planks 3 to 7cm thick’. The male was 105cm tall ‘with a rectangular body’ and the female 95cm tall ‘with breasts or shoulders indicated by a slanted cut, broad hips and vulva’. The male slotted into a plank and the female stood on a mound. The other figures are described as ‘cult poles’. Fire sites ‘at each end of the crossing’ and ‘stones and worked alder sticks’ around two of the poles suggest offerings were made.

These discoveries show that wooden idols served a significant function within ritual landscapes for the Germanic peoples. As representations of gods and goddesses and spirits of place with threshold functions they were raised on altars, fires were built in their honour, and offerings were made to them.

Similar idols, such as the Braak Bog Figures, have been found elsewhere in Germany. From Denmark we have the Broddenjberg Idol and figurines were found in Wilemstad in the Netherlands.

One of the most impressive, from Russia, is the Shigir Idol. Dated to 10500 BCE, the Mesolithic period, around the end of the Ice Age, it is ‘the oldest known wooden sculpture in the world.’

Found in a peat bog in Shigir it is carved from larch and may have originally stood at at 5.3m tall. It has a small head with narrow eyes, a triangular nose, circular mouth, and pointed chin. Its body is flat and pole-like and covered in ‘geometrical motifs’ including ‘zigzag lines’ and ‘depictions of human hands and faces’. It speaks to me of a death god filled with the spirits of the dead.

It has been proposed that the decorations tell the story of a creation myth or ‘serve as a warning not to enter a dangerous area’. Whatever the case, it would have been a formidable figure at the centre of a ritual landscape, seen for miles around, imbued with great meaning for the early hunter-gatherers.

What strikes me the most about these wooden idols is that they seem hauntingly familiar. I’m not sure if this because, as a Smithers, I have Saxon ancestry and connections to the figures from Germany or because, when I’ve been travelling wetlands, physically and in spirit, I have caught glimpses of dark figures who might be wetland spirits or echoes of their representations.

What is certain is that the presence of spirits and the urge to carve them from wood has been felt across Northern Europe since, at least, the Ice Age. In the Norse myths, the first humans were created from ash and elm by the gods and, in the Brythonic myths, soldiers were conjured from trees by a deity. I wonder whether our creation of wooden idols was seen to mirror this divine process?

SOURCES

Bryony Coles, ‘Anthropomorphic Wooden Figures From Britain and Ireland’, Proceedings of the Prehistoric Society, 56, 1990

Clive Jonathon Bond, ‘The God-Dolly Wooden Figurine from the Somerset Levels, Britain: The Context, the Place and its Meaning’, Anthropomorphic and Zoomorphic Miniature Figures in Eurasia, Africa and Meso-America, Oxford: Archaeopress/BAR International Series 2138

Jeremy Clark, ‘The Intriguing Roos Carr Model Wooden Boat Figures Found Near Withersea, East Yorkshire’, The Yorkshire Journal, Issue 1, Spring 2011

‘Ballachulish Figure’, National Museums Scotland, https://www.nms.ac.uk/explore-our-collections/stories/scottish-history-and-archaeology/ballachulish-figure/

‘Introducing the Kingsteignton Idol’, Artefactual, https://artefactual.co.uk/2014/06/29/introducing-the-kingsteignton-idol/

‘Roos Carr Figures: Faces from the Past’, Hull Museums Collections, http://museumcollections.hullcc.gov.uk/collections/storydetail.php?irn=484&master=449

‘Shigir Idol’, Wikipedia, https://en.wikipedia.org/wiki/Shigir_Idol

‘Wittemoor Timber Trackway’, Wikipedia, https://en.wikipedia.org/wiki/Wittemoor_timber_trackway

April Dogs

This is not an April Fool but an April Dog! As many people cannot visit local nature reserves due to the COVID-19 restrictions I am offering a free digital copy of my latest poetry pamphlet ‘April Dogs’. This collection honours the birds and other creatures of the wetlands and coasts of Lancashire and beyond and touches on the themes of the climate crisis, science, and war. Most of the poems were written in response to encounters with wetland birds on my stretch of the river Ribble and visiting reserves such as LWT’s Brockholes, WWT Martin Mere, and RSPB Leighton Moss.

You can download your PDF of April Dogs by clicking HERE.

The Hunting of Horace the Elk

He’s the centrepiece of the Discover Preston Gallery at the Harris Museum. He’s become iconic. His skeleton stands at around 2m at shoulder height and he might have weighed up to 700kg. By his palmate antlers he can be identified immediately as alces alces – a Eurasian Elk. His bones have been radio-carbon dated to 11,500BC, making him one of our oldest ancestral animals at 13,500 years old.

The remains of Horace the Elk were discovered in the 1970s when John Devine of 365 Old Blackpool Road in Carleton, near Poulton-le-Fylde, demolished his old bungalow and began digging the foundations for his new home. He first spotted the skull and a broken antler. With help from his neighbour, Tony Scholey, and Jim Audus of Poulton Historical Society, followed by a more formal excavation carried out by John Hallam, Ben Edwards, Tony Stuart, and Adrian Lewis, Horace’s skeleton was recovered from layers of mud.

Examination revealed that he was four to six years old and, because he was due to shed his antlers, he was killed in winter. He had 17 injuries mainly caused by flint-tipped instruments to the ribs (highlighted by the triangles below).

Most intriguingly two barbed points were found. One of these was with a rib bone. The second was in the metatarsal bones in his left foot. The lesion, which would have taken 1-2 weeks to form, evidences that Horace was injured in an earlier hunt and had managed to escape his hunters on an earlier occasion.

Soil analysis revealed the presence of both ‘tree pollen’ and ‘tiny freshwater shellfish’ showing that Horace died in a shallow lake that was surrounded by trees. This suggests that Horace either fled into or was chased into the water and died from the collapse of his lungs caused by his injuries. Frustratingly for the hunters, but luckily for us, his corpse must have sunk before they could recover it.

Horace’s remains are of national importance because they provide evidence not only for the existence of elk around the end of the Ice Age, but also for our earliest local hunter-gatherer people who were known during the Iron Age as the Setantii and later as ‘the Dwellers in the Water Country’.

Elk became extinct in Britain in during the Bronze Age. The bones of the last known elk were recovered from the river Cree in Scotland in 1997 and have been dated to 2829-2145BC. In other countries of Europe such as Norway, Sweden, and Finland, they have survived, as well as in Asia and North America. Outside of Britain they are somewhat confusingly called moose whereas waipti are called elk.

When I began researching the lifestyle of elk I was fascinated to discover that, like our human ancestors, elk have been described as ‘semi-amphibious’. Their long limbs and broad feet make them particularly suited for traversing wetland landscapes and they are able not only to swim through water but dive down underneath it and eat submerged plants at depths of up to 5 metres below the surface!

At this time there would have been a mixture of birch-pine woodland, alder carr, fen woodland, reed beds, and reed swamp at the edges of the glacial lakes. Through the summer months elk would have fed on aquatic plants and in the winter they would have survived on the twigs and bark of trees. Elk are capable of rearing up and pulling down trees of up to six foot tall to access new growth.

The rutting season for elk is early September to late November. During displays they approach their rivals, tipping their antlers left and right, and calling in rhythm to their steps. Once they’ve defeated their rivals and mated their testosterone levels fall and they lose their antlers. It was at this point in his life that Horace was killed. Calves are born between April and July. The cows are fiercely protective of their offspring having been known to ‘face down wolves, bears and even helicopters’. It is possible that Horace’s sons and daughters wandered this land for several thousand years.

The severity of Horace’s injuries provides evidence both for the determination of the hunters and his will to survive. He was firstly injured by the barbed point of a harpoon which had stuck in his left foot, managing to limp away and survive for 1 – 2 weeks before the second hunt. It seems likely the flint-tipped instruments which struck his ribs were spears and additionally the barbed point of a harpoon lodged in his rib cage. David Barrowclough also speaks of an injury with an axe severing his tendons suggesting that his hunters, at one point, got very close. Perhaps this was how they managed to strike him 17 times in total before he dived, fell, or was chased into the lake.

A male elk in his prime would have been a prized kill. His massive body would have provided food for days, his thick hide clothing, and his bones may have been used to make more barbed points or perhaps elk bone mattocks akin to those used by the people of Star Carr 1000 years later.

How those ancient hunter-gatherers would have viewed these magnificent animals remains unknown. The deer-antlered headdresses from Star Carr are suggestive of rites in which the hunters became one with the animal they hunted, knowing it intimately, acting out its behaviours. It is possible they believed acting out a successful hunt would bring about success in he future.

Of course it’s less likely similar elk dances would have taken place due to the fact elk antlers could grow up to two metres and would have been incredibly heavy. Yet they would have been familiar with the elk’s lifestyle and one can imagine that the preparation for an elk hunt and the hunt itself were highly ritualised acts dependent on the will of the elk as a physical and spirit being and the guidance and support of the hunter deities.

Unfortunately, if a sacred and reverential relationship between elk and humans existed, it did not prevent the extinction of elk from Britain. They died for two main reasons. The first was that the weather grew too warm for them as thick-hided cold-adapted creatures used to surviving snows. They no doubt survived in Scotland for longer because it is cooler. The second reason was human hunting. If the ancient hunter-gatherers were aware of their plight they did not place it above their own needs. Like the equally monumental aurochs they hunted them into extinction.

Elk have not been seen in the British Isles for more than 3000 years. However they were reintroduced at the Alladale Wilderness Reserve in the Scottish Highlands in 2007. A pair were flown by plane from Scandinavia and their first calf was born in 2011. It has been predicted that they will not only enhance biodiversity but tourism and opportunities for hunting in the area.

SOURCES

Alexander Fraser, ‘Country life today: how elk could save the Scottish countryside’, Country Life, (2019), https://www.countrylife.co.uk/news/country-life-today-may-31-2019-197056 (accessed 26/11/2019)
Benjamin Joseph Elliott, ‘Antlerworking Practices in Mesolithic Britain’ (PhD Thesis), University of York, (2012)
Clive Aslet, ‘After 3,000 years, the Highlands delivers a bonny baby elk’, The Telegraph, (2011),https://www.telegraph.co.uk/news/earth/countryside/8555072/After-3000-years-the-Highlands-delivers-a-bonny-baby-elk.html (accessed 26/11/2019)
David Barrowclough, Prehistoric Lancashire, (The History Press, 2008)
Boards at the Discover Preston display in the Harris Museum

*With thanks to the Harris Museum for the information and the images.

The Dwellers in the Water Country

In his History of the Fylde (1876) John Porter speaks of the ancient British tribe who inhabited the wetlands between the Mersey and the Wyre as ‘the Setantii or Segantii’ ‘the dwellers in the country of water’*. He then provides a colourful description of the way they lived based on Roman records:

The hardihood of the native Britons of these parts is attested by Dion Cassius, who informs us that they lived on prey, hunting, and the fruits of trees, and were accustomed to brave hunger, cold, and all kinds of toil, for they would “continue several days up to their chins in water, and bear hunger many days.” In the woods their habitations were wicker shelters, formed of the branches of trees interwoven together, and, in the open grounds, clay or mud huts. They were indebted to the skins of animals slain in the chase for such scanty covering as they cared to wear, and according to Caesar and other writers, dyed their bodies with woad, which produced a blue colour, and had long flowing hair, being cleanly shaved except the head and upper lip.

He then goes on to express his doubts that the Setantii, or their neighbours, the Brigantes, who Cassius refers to, could be ‘reduced or exalted to such a amphibious condition’. Yet he notes that during their hunting expeditions across ‘wooded and marshy tracts’ ‘there is no question the followers of the chase would be more or less in a state of immersion during the whole time they were so engaged’.

Although exaggerated, Porter’s imaginings of the lifestyle of the Setantii contains elements of truth. Before its draining this landscape was marshland, lowland raised peat bog, alder carr, and damp oak woodland. Archaeological evidence dating from the end of the Ice Age to the time of Roman occupation shows that they hunted animals such as elk, aurochs, and red deer, travelled the rivers in dug-out canoes, and lived in wooden huts around the many lakes (the area was later referred to as ‘The Region Linuis’ ‘The Lake Region’ by the 9th century historian Nennius).

They traversed not only the rivers but the seas. The name of the Setantii tribe is derived from Ptolemy’s Geography (2CE) in which he notes the co-ordinates for Portus Setantiorum ‘The Port of the Setantii’ (which is now lost but may have been located near the mouth of the Wyre).

The dwellers in the water country feel important to me as someone living in the former lands of the Setantii because, during this time of climate crisis, water levels are rising, marshlands and lakes returning, and we are finally beginning to recognise the value of the watery places we drained off.

Over the past few decades organisations such as the Wildlife Trust, the Wetland and Wildfowl Trust, and the RSPB have been working to restore drained off wetlands. Recently the Carbon Landscapes project started up with the aim of restoring an interconnected wilderness from the Wigan Flashes through the mosslands of Salford to the Mersey Wetlands Corridor.

It was of great interest for me to find out that the water country is being restored. I will soon be volunteering on this project and am hoping it will give me insights into the plants and wildlife of the landscapes of the Setantii and the tasks they did such as scrub clearance and building wooden walkways.

Over the next few months I am going to be sharing my research on the dwellers in the water country – the wetlands they inhabited, the way they lived, how they related to the land and its deities, in the hope it will provide clues as to how we might live in better relationship with our surroundings. I’m also going to be producing some creative work. Whether this is poems, stories, or perhaps even a novel, remains to be seen. I hope you will enjoy accompanying me on this journey.

~

*It is important to note that Porter’s description of the Setantii as ‘the dwellers in the country of water’ is based on their lifestyle and is not etymological. The root set- is also found in Seteia, the old name for the Mersey, but has no meaning in the Brittonic language. Andrew Breeze suggests it has been ‘corrupted’ from met– ‘to reap’ and may refer to the Setantii being fierce in battle as reapers of men rather than of crops. Another possibility is the root should be seg– from sego- ‘strong’.

The name of the Irish hero, Setanta, who later became the charioteering warrior Cu Chulainn, also derives from this root. Cassius speaks of the northern Britons driving chariots and Cu Chulainn’s fearsome battle rage, known as the ‘warp spasm’, would fit with being one of the reaping people.

SOURCES

Andrew Breeze, ‘Three Celtic Toponyms: Setantii, Blencathra and Pen-Y-Ghent’, Northern History: XLIII, 1 (2006)
David Barrowclough, Prehistoric Lancashire, (History Press, 2008)
Edward Baines, The History of the County  Palatine and Duchy of Lancaster’, (J. Heywood, 1888). Available at https://archive.org/details/cu31924024699260/page/n8 (accessed 19/10/2019)
J. A. Giles (transl), Nennius, History of the Britons, (Project Gutenberg, 2006) Available at https://www.gutenberg.org/files/1972/1972-h/1972-h.htm (accessed 19/10/2019)
John Porter, History of the Fylde (W. Porter, 1876). Available at https://archive.org/details/historyoffyldeof00portiala/page/n4 (accessed 19/10/2019)

 

Mid-Winter Reflections

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The Mid-Winter Solstice arrives: a time to pause and reflect. It’s been a turbulent month. Floods have drowned much of Cumbria. Here in Penwortham in Lancashire we’ve not been badly affected but the Ribble’s been high and during heavy rain the roads and footpaths have taken on the apparel of rivers and streams.

The water’s been washing up into my dreams. In one I was working at a riding school where the horses could only be turned out at certain times due to tides covering the path to the fields. In another instead of roads we had transport akin to fairground water-rides.

This future is not unperceivable. Following the agreement at the United Nations Climate Change Conference in Paris to reduce global warming to 2 degrees, the UK government announced 68 new shale gas drilling sites including a well in the North Yorkshire Moors National Park.

Along with environmentalists and pagans across Britain I was outraged. A greener future will not be brought about by causing further damage to the landscape in a ruthless quest to extract expendable fossil fuel which benefits only rich share-holders. This can only mean more industry, more roads, more cars, more pollution, worse climate change and more floods.

Earlier this year Lancashire County Council stood by local people and refused to grant permission to Cuadrilla to drill at Roseacre and Little Plumpton. Cuadrilla have appealed and it was recently announced the decision will be made by the central government. With their plans to ‘get shale gas moving’ it’s obvious which way the decision will go. The last resort will be resistance at the sites themselves.

The atmosphere in Preston is increasingly edgy. On the 17th I received a call from a friend asking me to join anti-fracking protestors outside the County Hall to stand against a pro-fracking vigil. When I arrived there were no pro-frackers to be seen: it appears to have been a farce spread by Facebook. However seeing the anti-frackers with placards, a group walking past shouted “let the workers get their jobs”.

That very morning the Fishergate Centre and adjoining roads had been shut off because an ‘incendiary device’ was found in the men’s toilets. Luckily a member of the public put it out. It wasn’t a bomb but a lot of people were freaked out by the thought it could have been.

The war against IS is fabricating divisions in the city. Recently The Daily Mail made a false claim about Muslim no-go areas. Fortunately this has been refuted by the Lancashire Police and Muslim faith-workers. There are more homeless people on the streets than ever due to austerity.

It’s 16 degrees and plants are flowering and it doesn’t feel like winter. Within the tumult it is difficult to pause and find anything positive to reflect on.

Looking back, on personal and community levels it has been a good year. I published my first book: Enchanting the Shadowlands, presented it to Gwyn on Glastonbury Tor and held a successful book launch. I’ve performed ancient British and Greek seasonal myths at local festivals with Guests of the Earth. It’s possible this is the first time the story of Gwyn, Gwythyr and Creiddylad has been told in the Old North for centuries.

My poem ‘Devil’s Bagpipes on Stoneygate’ was published in the pioneering Gods & Radicals journal: A Beautiful Resistance: Everything We Already Are. Korova Poetry has had its ups and downs in numbers of attendees but is still going strong after over a year.

I’ve met Potia, Neil and Heron from the Dun Brython group and contributed to The Grey Mare on the Hill anthology (edited by Lee). We’re planning a group meeting and new devotional and creative endeavours for 2016. I’m also arranging additional events with the Oak and Feather Grove to supplement the eight festivals of the Wheel of the Year.

I’ve learnt about the re-introduction of cranes in Norfolk and on the Somerset Levels. Over the past few years I’ve felt a growing connection with local wetlands. Much of Lancashire used to be lowland raised bog and marsh which is reflected in the name of the Romano-British tribe ‘the Setantii’ ‘the Dwellers in the Water Country’.

Over the past four centuries most of Lancashire’s wetlands have been drained and made into farmland. The most dramatic example is ‘Lancashire’s Lost Lake’: Martin Mere. Of its 15 mile diameter only the shrunken remnant of the mere, outlying lakes and place-names such as Mere Sands Wood and Mere Brow remain. However the Wildfowl and Wetlands Trust are doing valuable work restoring Martin Mere’s reed beds. Thousands of whooper swans and pink-footed geese over-winter there every year.

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One of WWT’s recent accomplishment is the opening of Steart Marshes. To protect the coastal village of Steart the flood walls have been breached, flooding the Steart peninsula creating new saltmarshes to absorb tidal surges. This is good news for the villagers and wildlife with avocet hatching eggs for the first time and water voles, otters, oystercatchers, lapwing and ringed plovers doing well. This proves it possible to live alongside nature in this time of rising tides.

One of my favourite destinations for a bike ride is Brockhole Nature Reserve. Lying 4 miles outside Preston, its lakes, reed beds, meadows, woodlands and floating visitor centre occupy the former site of a quarry. Opened in 2011 it is still developing. Last year on the Winter Solstice with the Oak and Feather Grove I attended the opening of a new stone circle built by John Lamb and a team of volunteers (the OaFs will be celebrating there again tomorrow afternoon).

Every time I visit I’m struck by how Brockholes reminds me of (how I imagine) the landscapes of our ancient British ancestors with its lake dwellings, wooden walkways and new circle of stones. At places like Brockholes and Martin Mere I am able to pause and find hope for a future lived harmoniously alongside the birds and animals of our wetland landscapes and divinities of our sacred watercourses and the deep.

On that note I would like to wish everybody a blessed solstice and a hopeful new year.

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