Welcome to Ghost Catcher Isles, chronicling the weird, wonderful and eerie of the isles of Great Britain and the Republic of Ireland. Come with me on my adventures into the strange and paranormal
(Image: The grave of Henry Scarle. Source: E.Holohan 2026)
I was recently in Bungay in Suffolk for the Black Shuck Festival. Bungay is famous for its supernatural history, so this was naturally the attraction for me; however, while there, I also chanced upon another story which was completely unexpected.
While in town, I walked past another church, one that isn’t so much in the limelight as the one just up the road, St Mary’s, with its demon dog association. This church is Holy Trinity Church, an ancient building with parts of it dating to late Saxon times but with considerable restoration over the years. Its 11th-century round tower is considered to be the oldest complete structure in Bungay. The tower is eye-catching with its flintwork and traces of herringbone masonry.
I love to poke around an old church and graveyard, so I decided to have a look around. Sadly, the church was closed up for refurbishment, so I couldn’t see inside. I did, however, decide to explore the exterior and graveyard. It was here among the gravestones that one inscription immediately caught my attention. The stone didn’t simply record a name and date; it said the man buried beneath had been murdered.
The Grave of Henry Scarle.
The headstone is unassuming and weathered, yet remarkably well preserved considering its age. Lichen obscures some of the inscription but the name Henry Scarle stands out in large letters. It was the words beneath his name that really caught my attention: cruelly murdered.
The full inscription is as follows:
“To the memory of Henry Scarle, who was valued when alive, and regretted now dead, cruelly murdered at Wheatacre Burgh, on the 10th February, 1787, in the 23rd year of his age: honest and industrious men were never known to commit such a horrid crime as this.”
My interest was piqued. Who was Henry Scarle? How was he murdered? And why had his violent death been recorded on his gravestone?
Henry Scarle was a 23 year old man employed as a waterman by the owner of the Bungay Staithe Navigation, a man called Matthias Kerrison. Scarle’s job was to handle the boats that transported corn, wood and other goods along the River Waveney and the surrounding waterways between the many towns and villages.
The Murder
In 1787, Scarle was with one of the wherries he’d moored in Wheatacre Burgh Staithe (now known as Burgh St Peter), when he discovered two men planning to rob the cargo. According to later accounts of the murder, that night he watched and waited for the robbers, but sadly they spotted him first, grabbed him violently, and bludgeoned him to death before hurling his lifeless body into the river.
His assailants fled, while Scarle’s body was later found floating in the river. They were eventually apprehended at Botesdale, a Suffolk village south-west of Diss, reportedly fleeing towards London. They were then taken to Norwich Castle Gaol.
The murderers were identified as William Hawk and Thomas Mayhew. Hawk was a Beccles man and a miller by trade, while Mayhew was a local man from Bungay and a waterman like his victim Scarle. Mayhew had previously robbed Mr Kerrison, Scarle’s employer, of some corn. Both were tried at Norwich and found guilty of the murder of young Henry Scarle on the 29th of March that year. Simon Stannard was also accused as an accomplice, but was later acquitted and therefore dodged the noose. Hawk and Mayhew were hanged the following day, on 30th March 1787.
The Strange Fate of Henry Scarle’s Body
(Image: Three Tuns Pub. Source: E.Holohan 2026)
Henry Scarle’s employer, Matthias Kerrison, was said to be an enterprising man when it came to making money. According to later accounts, after his employee’s death, he realised he could profit from this situation and had his body exhibited on a bier in the Assembly Rooms at one of the local Bungay pubs, the Three Tuns. It is said he advertised this event as “a penny a peep” and many people from far and wide queued up to view the victim’s corpse. This must have been a horrendous and gruesome sight, as poor Henry Scarle had been beaten to death before his body was thrown into the river, where it remained for some time before being found. According to the story, the money raised from the viewings was used by Kerrison to respectfully bury the young man and to erect the gravestone that still stands in Holy Trinity churchyard to this day.
From Murder Victim to Ghost?
The Three Tuns pub, where Scarle’s body is said to have been exhibited, still stands in the centre of Bungay. The pub has since acquired quite a reputation for being haunted. In 1969, one paranormal investigator reportedly claimed that they had identified 24 different ghosts there, including highwayman Tom Hardy and Rex Bacon, who is said to have hanged himself at the top of the stairs there in 1682. I am sure you won’t be surprised to hear that another troubled spirit that is said to haunt the Three Tuns is that of our very own sad Henry Scarle.
I had gone to Bungay for the Black Shuck Festival and certainly hadn’t expected to come away researching the murder of a young waterman who died more than 200 years ago.
What started with an interesting inscription on an old gravestone led me to a brutal murder, the rather macabre tale of Henry’s body being put on public display, and finally the suggestion that he may still haunt the very pub where his body was exhibited.
Whether Henry Scarle really does haunt the Three Tuns is another matter, but his story is certainly a fascinating and rather sad piece of Bungay’s history. It also shows exactly why I can never resist having a poke around an old churchyard. You really don’t know what stories you might stumble across.
(Image: Swaffham Town Sign. Source: E.Holohan 2026)
A Story That Stayed With Me
When I was at primary school in rural Norfolk I remember hearing one of the first Norfolk folktales that ever captured my imagination: the Pedlar of Swaffham.
The story fascinated me. Over the years, I came to realise that although it felt so familiar to me, it was not nearly as well known elsewhere. Many people had heard of the famous tale of Dick Whittington and his cat, but very few people I met had ever heard of the Pedlar of Swaffham and his hound. Yet, as we shall discover, this story belongs to a much wider tradition of folklore and shares surprising similarities with legends from elsewhere.
I can still picture myself sitting cross legged on the classroom floor, listening intently as my teacher recounted the almost magical story of a poor pedlar whose life was transformed after following a dream. Then came the part that amazed me. My teacher told us that the story was based on a real person, and that the pedlar had paid for the rebuilding of the church in Swaffham. Better still, she said, you could still see him on the town sign.
To a child, that was extraordinary. How could someone who seemed to belong in a fairy tale have actually existed?
Stories like this have a way of staying with you, lodging themselves in your imagination. The Pedlar of Swaffham certainly did for me. Decades later while visiting Norfolk, I decided it was finally time to visit Swaffham itself to see whether I could still find traces of the legend and perhaps even of the man behind it.
Looking for the Pedlar
(Image: Carving believed to be John Chapman. Source: E.Holohan 2026)
While researching both the folklore and the historical origins of the Pedlar of Swaffham, I discovered that St Peter and St Paul’s Church contains carvings believed to depict the historical John Chapman, the man thought to have inspired the legend. That made the church my first destination.
Walking from the marketplace down a wide lane, the great tower of St Peter and St Paul’s gradually came into view, rising above the surrounding buildings. Stepping inside, I was immediately struck by the magnificent hammerbeam roof stretching overhead. The church was quiet, filled with the sort of peaceful atmosphere that encourages you to slow down and take everything in with reverence.
I then began my search for the famous carvings.
The first I found were on the bench ends. Some showed a folkloric depiction of the Pedlar of Swaffham wearing his close fitting rolled brim hat and carrying his pack. Nearby were carvings of his faithful dog. They were wonderful to see, but they were not the figures I had come looking for.
Further into the church, I finally found them. The carvings believed to represent the historical John Chapman show him peering from a window, while his wife looks out from a balcony above. It felt strangely moving to come face to face with someone who had lived in my imagination since childhood.
The Church Behind the Legend
The history of the man in the carving is closely linked to the history of the church itself.
(Image: St Peter and St Paul’s Church, Swaffham. Source: E.Blackshaw 2026)
St Peter and St Paul’s Church was rebuilt during the fifteenth century, funded by a number of wealthy local benefactors. Among them was John Chapman, whose generosity helped finance the work and whose likeness is thought to survive within the church.
It is here that history and folklore begin to merge. The documented life of John Chapman became entwined with the local legend until it became difficult to separate the historical benefactor from the legendary pedlar. Together, they created one of Norfolk’s most loved folk stories.
Who was John Chapman? Why did he become known as the Pedlar of Swaffham? How did the story of one Norfolk merchant become one of England’s most enduring folktales?
Settle in and let us follow the dream that turned an ordinary pedlar into a legend.
The Pedlar’s Dream
John Chapman was a pedlar, a travelling merchant, who wandered around Norfolk in the fifteenth century, taking his goods from one market to another. On market days he would join the other traders selling everything from brooches and combs to silver mirrors, eggs, spices, mustard and freshly baked bread. With his packhorse loaded with wares, John would leave Swaffham early in the morning and spend the day selling what he could. He’d then stay overnight in simple lodgings and return home the next day.
One day he came home tired and disappointed. Business had been very poor and he had not sold a single thing, not even one copper pan.
After his meal he complained to his wife that money was becoming short and trade was getting harder. The long journey had worn him out, so he went straight upstairs to bed.
That night he had the strangest dream.
(Image: Pedlar of Swaffham bench end. Source: E.Holohan 2026)
The dream was so vivid that it felt completely real. A man appeared to him over and over again, telling him that if he travelled to London Bridge and stood there, he would hear something that would lead him to his fortune.
When he woke the dream stayed with him. He tried to put it out of his mind, but it kept returning. The next day he thought about it again. Then the day after that. The more he tried to ignore it, the more it seemed to pop into his head.
Eventually he could stand it no longer.
“I have to go to London Bridge,” he told his wife.
She thought the whole idea sounded preposterous, but she could see he had made up his mind. If travelling all that way would finally put the dream to rest, then she was not going to stop him.
So John packed a few clothes and some food for the journey, called to his faithful dog, and set off on the long road to London.
After many days of walking he finally arrived in the hustle and bustle of the great city. Before long he found London Bridge, but it was nothing like the bridge we know today. In those days it was lined with houses and shops, with people living and working all along it. It was one of the busiest places in England.
John found a place to stand and waited.
He watched everyone who passed, listening carefully to every conversation. Surely someone would say the words he had travelled all this way to hear.
One day passed. Then another. Still nothing happened.
On the third day a shopkeeper noticed him and asked why he had been standing on the bridge for so long.
John admitted that he was there because of a dream. The shopkeeper just laughed.
“My friend,” he said, “if I believed dreams, I’d be as foolish as you. Only a few nights ago I dreamed I should travel to the home of a man called John Chapman in Swaffham and dig beneath the tree behind his house. According to my dream, I’d find a great treasure there. But you don’t see me rushing off to Norfolk, do you?”
(Image: Chapman’s dog. Source: E.Holohan 2026)
The shopkeeper laughed again and went back to his business.
John stood speechless, scarcely believing his own ears. Without wasting another moment, he turned around and began the journey home.
As soon as he reached Swaffham he grabbed a spade and hurried to the apple tree behind his house. He dug as quickly as he could, hardly expecting to find anything, yet still hoping.
Then his spade struck something hard.
He uncovered a chest buried beneath the earth, filled with gold coins. He and his wife were overjoyed. But carved into the lid was an inscription in Latin that neither he nor his wife could understand. He started to worry that this might not be his fortune, but perhaps a curse inscribed. Hoping someone might recognise the words, John placed the chest in his window.
It wasn’t long before some educated young men who knew the language happened to pass by. They read the inscription and translated it.
“Under me doth lie, another much richer than I.”
John didn’t need telling twice.
He returned to the tree and dug even deeper. Soon he pulled up another chest, this one far larger than the first. Inside were coins, jewels and riches beyond anything he had ever imagined.
The pedlar’s fortune had finally been found.
According to the legend, John Chapman became one of Swaffham’s wealthiest men. Grateful for his good fortune, he helped pay for the rebuilding of St Peter and St Paul’s Church.
Whether every detail really happened is impossible to know. Over the centuries, history and folklore have become intertwined. More than five hundred years later, the pedlar remains a symbol of Swaffham and is immortalised on the town sign. Visitors can still find the carvings said to represent the pedlar and his loyal dog, and his story continues to be told in Swaffham and far beyond.
As I walked from the church, I thought my journey with the Pedlar had come to an end. In reality, it was only just beginning. While researching the Swaffham legend I had come across another story of a prophetic dream and hidden treasure, but this time from a place with a very personal connection to my own life.
It made me wonder whether the Pedlar of Swaffham is just one version of a much older story, one that has travelled across countries and centuries.
That is a journey I’ll be exploring in the next part of this series.
(Image: Swaffham Town Sign. Source: E.Holohan 2026)
Sources
Dixon, Geoffrey M. Folk Tales and Legends of Norfolk. Minimax Books Ltd, 1 Dec. 1998.
Westwood, Jennifer, and Jacqueline Simpson. The Lore of the Land : A Guide to England’S Legends, from Spring-Heeled Jack to the Witches of Warboys. London, Penguin Books, 2006.
A tale of jealousy, violence, and a spectral hound.
(Image: Dead Maids Junction on the A36. Source: Maurice Pullin 2008)
Some place names are scenic. Others are puzzling. And then there are those that stop you mid-journey.
“Dead Maids.”
I first noticed the name while travelling through the quiet Wiltshire countryside near Salisbury, at a crossroads on the A36. Surrounded by rolling fields and woodland, nothing about the landscape seems sinister at first glance. Yet names like Dead Maids Crossroads, Black Dog Woods, and Black Dog Hill suggest something darker beneath the surface: a story rooted in violence, grief, and restless spirits.
In this stretch of countryside between Warminster and Bath, folklore seems to cling to the hedgerows, and the veil between history and haunting feels unnervingly thin.
The most widespread legend of the area at Chapmanslade and Dilton Marsh is linked to the crossroads, known as “Dead Maids”. Local folklore tells of a farmer’s daughter, perhaps from what is now called “Dead Maids Farm”, who found herself in a love triangle, pursued by two eligible suitors between the late eighteenth and early nineteenth centuries. Initially, neither man knew of the other, and the farmer’s daughter enjoyed the affections of both for a time. Inevitably, this deception was unmasked, and the men quarrelled over who should win the hand of the girl in marriage. The girl could not choose between them, and it was agreed that a duel would decide the issue once and for all.
At dawn, the two suitors faced one another on a windswept hill while the faithful black dog of one of the men quietly watched on. The pistols were fired, and one of the men fell, shot through and killed instantly. As he fell, his trusty dog, driven by despair, exacted immediate justice on the apparent victor of the duel. The beast, desperate to avenge his master, savaged the victor and tore out his throat before vanishing into the dense, shadowed woods: never to be seen alive again.
Buried at the Crossroads
After the duel, the farmer’s daughter, grief-stricken and distraught at the violence she had incited, tragically took her own life. In those days, people who had ended their own lives were denied burial in consecrated ground, sometimes being interred at parish boundaries or crossroads. The multiple directions of crossroads were believed to confuse any troubled spirit, preventing it from rising and finding its way back to haunt the living.
It is from this tragedy that the crossroads got its name, and it is said that the unfortunate dog later died of grief in those same woods, now named “Black Dog Woods”, and haunts them even to this day.
(Image: Map of Black Dog Wood & Dead Maids. Source: OpenStreetMap 2025)
The Black Dog of the Hill
Yet the tale of the duel and the grieving dog is not the only explanation for the name “Black Dog Hill”. Some claim it was the very hill where the sad duel was fought, but others tell the tale of a dastardly highwayman who hid in the shadows here. Before the A36 was straightened in the 1970s, the road here used to twist and turn up the hill. These sharp bends provided ideal cover for highwaymen.
One particular rogue would lie in wait in the darkness with his companion, a large, highly trained black dog. As a stagecoach slowed down to navigate the bend, the beast would leap onto the vehicle and sink its teeth into the driver’s neck, bringing the coach to a halt. While the carriage was at a standstill, the highwayman would rob the passengers with little resistance.
One day, however, the highwayman’s reign of fear was cut short when he was eventually shot dead. The fate of his trusty canine accomplice remains a mystery, but there are those who say Black Dog Hill is now haunted by a spectral black hound.
Whether born from tragedy at dawn or the violence of highway robbery, the black dog lingers here in local memory. Perhaps it is merely the human need to impose meaning on cruel twists of fate such as these. Or perhaps something older moves through these woods after dark.
Today, traffic passes quickly over Dead Maids Crossroads. Drivers rarely slow, and few know the stories attached to the name on the signpost. But folklore has a way of outlasting roads, maps, and modern scepticism.
And if you find yourself travelling that stretch at dusk, you might glance towards the treeline. Just in case something dark and doglike is watching from the shadows.
Great Yarmouth isn’t just a seaside town of sugar donuts and amusement arcades; it’s a place rich in weird tales, ghostly sightings, and strange histories. From pirates to witches, from mystics to mummies, the town bubbles with secrets that float through its streets and graveyards. Join me as we walk through Great Yarmouth’s darker side, exploring haunted corners, overlooked tragedies, and uncanny stories.
Our journey begins in the heart of Great Yarmouth, where the imposing St Nicholas’ Church stares out over the town like a sentinel. Its stones have witnessed hundreds of years of worship, but it has also seen scenes of witchcraft, piracy, and ghostly happenings.
Stop 1: St Nicholas Church, Great Yarmouth
(Image: St Nicholas Church, Gt Yarmouth. Source: E.Holohan 2023)
This church is said to be the biggest parish church in the United Kingdom. Once belonging to a Benedictine priory, its construction of was completed in 1119. Although very little of the original Benedictine church now stands, the base of the current tower is Norman. Expansions and changes were made during the Middle Ages. In the 13th century, the aisles were widened. In the 14th century, the south porch was constructed. In the 15th century, the north wall was equipped with additional windows.
In the 16th century, the church was split into three sections, each of which was used by a different denomination. When the church was renovated in the 19th century, these sections were once again connected. However, a large portion of this work is no longer visible because the majority was completely destroyed by bombing and fire in 1942. Reconstruction of the inside took place from 1957 to 1960.
In the graveyard: English Pirate Attack
(Image: Headstone of David Bartleman. Image: E.Holohan 2023)
In the graveyard here, we find a gravestone that has a rare inscription that refers to an English pirate attack:
“To the memory of David Bartleman, Master of the Brig Alexander and Margaret of North Shields, who on the 31st of Jan 1781 on the Norfolk Coast with only three 3 pounders and ten men and boys nobly defended himself against a cutter carrying eighteen 4 pounders and upwards of a hundred men commanded by the notorious English pirate Fall and fairly beat him off. Two hours after the enemy came down upon him again, when totally disabled, his mate Daniel MacAuley, expiring with the loss of blood and himself dangerously wounded, he was obliged to strike and ransome. He brought his shattered vessel into Yarmouth with more than the honour of a conqueror and died here in consequence of his wounds. On the 14th of February following in the 25th year of his age”.
This stone, dedicated to the remembrance of David Bartleman, Master of the brig Alexander & Margaret of North Shields, is tucked away in the old church graveyard. On 31st January, 1781, Bartleman bravely defended himself against a cutter with eighteen four-pounder cannons and a crew of up to 100 men while sailing the Norfolk coast with a crew of ten men and boys and only light armament of three-pounders. Fall, an infamous English pirate, commanded the Cutter attacking.
This triumph was fleeting, though, as two hours later Fall’s Cutter struck the unfortunate Brig once more. The battle raged on until the Alexander & Margaret was fully incapacitated. Captain Bartleman found himself in a desperate situation; he had no choice but to surrender and pay a ransom to ensure the safety of his ship and crew. His first mate, Daniel MacAulay, was seriously injured and rapidly losing blood, leaving the captain with little choice to make the difficult decision to pay to secure their release. Then, on 14th February 1781, at the age of 25, he brought his proud but broken vessel into Yarmouth, where he passed away from his wounds.
A stone was placed above the tomb by his father, Alexander Bartleman, to honour the bravery of his son’s death, the courage of his loyal mate, and the notoriety of Fall the Pirate.
Daniel Fall, also known as Fall the Pirate or John Fall, first gained fame in November 1780 when he captured two colliers from Lowestoft South Roads. At that time, he was known as “the noted Daniel Fall, a smuggler and captain of a large privateer.” The frigate Pegasus set sail from Yarmouth in pursuit but failed to locate him. An article in the Ipswich Journal reported that a 20-gun American cutter privateer had seized two large merchant ships off Pakefield, but the man-of-war ‘Fly’ from Hollesley Bay intercepted and took back the stolen goods.
Fall was known to sail under American colours, suggesting that the privateer mentioned might have been his ship. By February 1781, around the time of the attack on the brig Alexander & Margaret and death of David Bartleman, he was spotted on one of the Harwich packet ships, where he raised the American flag and displayed letters of marque from America, France, and Holland. Shortly after, it was reported that Fall, now known as the ‘rebel commodore’, was operating off Orford Ness with a squadron of Dunkirk-based privateers.
In early June 1781, Fall captured the Prince of Wales using two cutters: the Liberty, which he had recently stolen from a Scottish port, and the Fearnought, which he commanded.
By April 1782, Fall was reported to be heading into the Irish Sea, but after that, he seemed to disappear from the pages of history. No further sightings or reports of his activities surfaced along the East Coast. What happened to the notorious pirate Fall after his last raid: did he perish in battle like his poor opponent David Bartleman, or vanish into obscurity?
Witches Memorialised
Also in the churchyard we find the memorial plaque commemorating the five women hanged at North Denes during the Matthew Hopkins Witch Trials who were buried here; Bridget Howard, Margaret Blackbourne, Alice Clisswell, Elizabeth Bradwell, and Elizabeth Dudgeon. They are located in the churchyard’s north side. Why were the supposed witches buried here, in consecrated ground, when most others accused of such crimes were cast out to the crossroads?
(Image: Witches Memorial plaque. Source: E.Holohan 2023)
The history of Great Yarmouth is associated with the 17th-century witch hunts, especially in 1645 when Matthew Hopkins, the so-called Witchfinder General, paid the town a visit. Many people, both men and women, were tried for witchcraft at this time, and some of them were found guilty and put to death. The five women were hanged at nearby North Denes during these Witch Trials. Many of the accused in Great Yarmouth, according to historians, were simply social misfits or victims of unrelated disputes, not actual practitioners of witchcraft.
It has never been explained why the supposed witches were buried in the churchyard. According to a long-standing custom, people who are found guilty of crimes, including witchcraft, are typically buried in unconsecrated ground or at a crossroads, where their spirits would be flummoxed and unable to return and cause trouble in a society that values godliness.
In reality, according to Christian tradition, outcasts and suicides were the only people buried on the north side of a churchyard. The unbaptised, excommunicated, strangers, vagrants, executed criminals, and people suspected of practicing witchcraft were all included in this proclamation. This was frequently called “lying out of the sanctuary” or “burial without the sanctuary.” The saying “the devil walks in dark places” stems from ancient times, and was initially used to describe the darker parts of a churchyard, particularly the north side of a building.
Thomas Vaughn: Body Snatcher
Also at the graveyard we can see the plaque remembering local body snatcher, Thomas Vaughn. Ten remains were taken from Great Yarmouth’s St. Nicholas Churchyard in 1827 by Thomas Vaughn and his two accomplices. In the end, he was imprisoned, but only for half a year! For more on this, read on for Body Snatchers Row 6.
(Image: Thomas Vaughn plaque. Source: E.Holohan 2023)
Oliver Tomkins: Cannibal Victim
Situated in the graveyard you can see the grave marker of Oliver Tomkins. There is likely no body buried under the marker, as this Great Yarmouth citizen, about 120 years ago, was rewarded by cannibals for his attempts to spread the word of God by being killed, dismembered, cooked, and eaten. This was all within hours of Oliver Tomkins’ final diary entry following his arrival on a Papua New Guinean island inhabited by cannibals: “they tried hard to persuade us to come ashore…we promised we would visit their village in the morning.” The reward for his visit to the village was to be his host’s dinner!
(Image: grave marker of Oliver Tomkins. Source: E.Holohan 2023)
Next up at St Nicholas’ Churche we find Margery Kempe’s blue plaque.
Many believe that “The Book of Margery Kempe,” written by the English Christian mystic Margery Kempe (c. 1373–after 1438), is the first autobiography in the English language. Kempe’s domestic struggles, her extensive pilgrimages to holy sites in Europe and the Holy Land, and her mystical interactions with God are all chronicled in her book.
Margery Kempe was considered a mystic due to her profound and personal relationship with God. This was marked by visions, conversations with Jesus, Mary, and other religious figures, and via active participation in biblical events through these visions. She also embraced a highly devotional and pious lifestyle, which included prolonged weeping, fasting, and pilgrimages, which were all seen as evidence of her spiritual connection
Kempe prayed in St Nicholas church before leaving on a pilgrimage to Jerusalem and a blue plaque now commemorates this.
Churchyard Hauntings
As well as being a place of rest, the church graveyard is also known for its unquiet residents. According to legend, at the height of “Egyptomania,” in the 1900s, a well-wisher donated the coffin of an ancient Egyptian princess to the Priory school next door to Great Yarmouth Minster. People were fascinated by mummies in this period because they believed that the ancient bodies had supernatural abilities. Some mummies were even ground into a dust for use as medicine or shown at gruesome “unwrapping parties.” Mummies were the height of fashion at this time!
Unfortunately, many mummies suffered in Europe’s humid environment after being removed from their natural hot, dry resting places. The princess mummy was kept in its case on display in a classroom, but it was eventually agreed that the only sensible thing to do when the mummy inside started to smell was to bury it in the church graveyard.
The Vicarage and St. Nicholas’ Church started to experience after dark knocking noises on their doors shortly after the burial; an investigation into the tapping noises revealed no reason.
The vicar was frequently confused and anxious when he answered the vicarage door to no one after hearing loud bangs. A decision was made to return the mummy to its casket since the noises were becoming unbearable and seemed to be coming from nowhere.
A mummified arm that had been mistakenly left behind when the body was hurriedly buried in the middle of the night was discovered when the box was opened. It seems, it had been begging to be freed and reunited with its body! The noises stopped and there was finally peace once the arm was interred with the rest of the body. The arm left behind; was it an accident, or something more sinister keeping the dead from their rest?
(Image: Ghostly knights. Source: WordPress 2025)
Along with tales of unquiet mummies, the churchyard also has takes of spectral horsemen. Ghostly apparitions were allegedly wreaking havoc in the graveyard in October 1922. A woman reported to the local police that she had witnessed three ghosts in shining armour riding horses across the churchyard.
As word spread, hundreds of people returned night after night to catch a glimpse through the railings, wanting to see these spirits for themselves. However, no further apparitions were seen. A bet was made to anyone who would camp out in the churchyard and to keep watch for the knights, but it was never taken up and the town’s citizens ultimately lost interest.
From the graveyard’s shadowy corners, we make our way down to Row Six. At first glance, it’s just another of Great Yarmouth’s narrow passageways, but this one earned a gruesome reputation as ‘Body Snatcher’s Row’.
Stop 2: Row Six- Body Snatcher’s Row
(Image: Body Snatchers Row sign. Source: E.Holohan 2023)
Row six, Body Snatchers’ Row, leads from St Nicholas’ churchyard to Northgate Street and is a reminder of when human bodies were stolen to order for anatomical dissection in London. In 1827, Thomas Vaughn, a resident of Row six, and his two henchmen, stole ten bodies from the churchyard. Vaughan was employed by Sir Astley Cooper, a surgeon to Queen Victoria. Vaughan used sawdust to conceal the bodies and transported them to London, where they were used for medical training purposes. Vaughan was tried at the Norwich assizes and received only 6 months imprisonment for this offence. He was later transported to Australia having been caught in possession of clothing he had taken from a corpse. In those days, sadly, theft of property was seen as a far more serious offence than stealing dead bodies.
Leaving behind the grisly world of stolen corpses, we come to a calmer, more literary stop. At 37–39 King Street, we arrive the birthplace of Anna Sewell, the author of Black Beauty. This is a house where tales of compassion for animals meet stories of ghostly presences
Stop 3: Anna Sewell House and The Man in the Window
The author of Black Beauty was born at Anna Sewell House on Church Plain, in Great Yarmouth. In 2021, Redwings Horse Sanctuary purchased the house, which dates to the 16th or 17th century. The property is now used by Redwings to highlight Anna Sewell’s renowned novel and her influence in animal protection.
(Image: Anna Sewell’s birthplace in Church Plain. Source: E.Holohan 2023)
On 24 November 1877, for just £40 and without a royalty condition, Anna Sewell sold Jarrold & Sons the entire rights to her book “Black Beauty”. “Black Beauty: his grooms and Companions, the autobiography of a horse” was the title under which the book was published. Since then, the book has sold about 30 million copies worldwide, making it the sixth best-selling book in the English language.
The adventures and misfortunes of a horse named Beauty are the subject of Anna’s tale, which was penned at the White House on Spixworth Road in Old Catton. The story was written in the first person from Beauty’s point of view. Anna survived long enough to learn of its success, but she was never able to witness the book’s eventual bestseller status. In April 1878, she passed away in Old Catton, Norwich, and was buried at the Quaker Chapel in nearby Buxton Lamas, where Anna had family.
In Great Yarmouth, a woman once reported that she saw a strange apparition in the window of the birthplace of the Black Beauty author. According to the eyewitness, Professional psychic medium Freda Joy, a man with “period features” who may have been the sibling of author Anna Sewell can be seen in photos shot seconds apart. Joy stated: “I couldn’t believe what I saw. I took the pictures within seconds apart and saw what looked like an image of man in the window.”
From this modest town house to a building spectacle, our path now takes us to the Hippodrome, Britain’s only surviving purpose-built circus, where sounds of joyful laughter mingle with shadows of the ghost of its flamboyant creator
Stop 4: The Hippodrome Circus, Where the Showman Goes On
The Great Yarmouth area has a long history of circuses, with travelling circuses appearing as early as 1815 and resident circuses from 1845.
(Image: Hippodrome Circus, Great Yarmouth. Souce: E.Holohan 2023)
The Great Yarmouth Hippodrome, built in 1903, is a landmark and Britain’s only surviving purpose-built circus building that still regularly hosts circus performances. Designed by Ralph Scott Cockrill, it features a unique, sinking ring that can be transformed into a pool for water spectacles. The Hippodrome was the inspiration of George Gilbert, a former circus performer who became a successful showman. The building’s facade features Art Nouveau details, including terracotta and brickwork.
The Hippodrome has hosted a variety of entertainment, including water shows, stage plays, cinema, and cine variety. During wartime, the Hippodrome was even used as a military practice shooting range. The ghost of showman George Gilbert is also said to walk the upper balcony of the Hippodrome.
Peter Jay bought the building in 1979, restoring the circus floor that sinks into a water feature in 1981 when he presented his first show. The Jay family continue to produce Circus Spectaculars four times a year, with Jack Jay as ringmaster and producer and Ben Jay as manager. The Hippodrome houses a collection of historical artifacts, props, and other circus memorabilia, curated by Peter Jay.
From the Hippodrome Circus, we make our way walking south on St George’s Road, turn left onto South Quay. Here we enjoy the scenic views along the quay.
Stop 5: A Stroll Along the South Quay
Take a stroll down the historic South Quay. It has been said that there were so many boats leaving Yarmouth in 1913 that you could cross the river from by leaping from one boat to another. The magnificent buildings along the river are a reminder of this port’s history. The Old Merchant’s House and the Great Yarmouth Row Houses are located just off South Quay.
The Rows were a network of winding alleyways where port workers lived.
(Image: The South Quay, circa 18th or 19th Century. Source: getarchive.net 2025)
The South Quay Elizabethan House has a reputation for being haunted. Some have called it a “hotbed of paranormal activity”. The Elizabethan House Museum is a historic 16th-century house, which showcases Elizabethan domestic life. It was constructed by affluent trader Benjamin Cowper in 1596, and when Cowper’s fortune grew, it was expanded in the early 1600s. In 1635, the mansion was bought by the town bailiff and local businessman, John Carter. Shortly before the Civil War, it developed as a meeting spot for Parliamentarians, most famously hosting a meeting in 1648 to discuss the future of King Charles I. John Carter’s sons, John and Nathaniel, inherited the house after his death in 1667 and remained there until their deaths in the early 1700s.
The house is said to have a history of paranormal events, including sightings of a ghostly woman, and reports of disembodied voices and unexplained noises The Elizabethan House is a popular location for ghost hunts and paranormal investigations due to its reputation as a haunted location.
As we continue west along the South Quay and head a little deeper through the side streets, we now encounter the Time and Tide Museum, located at 5 South Quay.
The Time and Tide Museum is housed in one of the best-preserved Victorian herring curing facilities in the United Kingdom.
The Tower Fish Curing Works, which was first constructed in the mid 1800s and expanded in 1880, is now home to the Time and Tide Museum. The works finally closed their doors in 1988 and The Tower Fish Curing Works was acquired in 1998 with the goal of turning it into a museum. This museum now showcases the history of Great Yarmouth, its herring business and social history.
At this museum you can discover Great Yarmouth’s varied history, its rich maritime and fishing heritage and some of the fascinating characters who made their living from the sea. You can even wander through a reconstructed Victorian ‘Row’ and see inside a fisherman’s home. You can soak in the atmosphere of the 1950s quayside, and hear exciting tales of shipwrecks and gripping rescues. The museum also contains some items of Fortean interest, such as the walking cane of Robert Hales, the East Somerton Giant.
Finally, we retrace our steps by walking north along South Quay, turning right onto St Nicholas Road and then heading back to the church.
And so, our walk comes full circle, to St Nicholas’ Church. In just a short wander through Great Yarmouth’s streets, we’ve uncovered tales of pirates and body snatchers, witches and mystics, circus ghosts and cannibal victims. This is a town where history and folklore blur, where the past is never quite at rest. Next time you stroll along these cobbles or pause by the quay, perhaps you’ll sense it too: the unseen layers of Great Yarmouth’s darker side.
(Image: The Spook Express, Joyland. Source: E.Holohan 2023)
Time and Tide – Norfolk Museums Service. (2024). Time and Tide – Time and Tide – Norfolk Museums Service. [online] Available at: https://www.timeandtide.norfolk.gov.uk/.
On Saturday, 28 June 2025, I had the opportunity to attend the online conference Looking Beyond, hosted by the Churches Fellowship for Psychical and Spiritual Studies. This event was particularly special as it marked the 50th anniversary of The Christian Parapsychologist journal. This publication has played a significant role in exploring the intersection of spirituality and parapsychology. As a humanist, I am always keen to learn about different beliefs, and this conference offered a unique lens through which to examine parapsychology from a Christian perspective.
The Churches Fellowship for Psychical and Spiritual Studies
The mission of the Churches Fellowship for Psychical and Spiritual Studies is to promote interaction and understanding between the fields of parapsychology and spirituality. By organising events such as Looking Beyond, the organisation hopes to provide a forum in which individuals can investigate the countless possibilities that exist outside the physical world. They are a significant force in the continuing discussion around the paranormal in a Christian setting due to their dedication to inclusion and open-mindedness.
The Christian Parapsychologist Journal
Founded in 1975, The Christian Parapsychologist journal has been at the forefront of research and discussion surrounding spirituality and anomalous phenomena. Over the past fifty years, it has published numerous articles that challenge conventional thinking and encourage exploration of the unseen dimensions of life. The journal’s anniversary celebration at this conference highlighted its continuing impact on both academic and spiritual communities.
The Host: Matt Arnold
The conference was led by Matt Arnold, editor of The Christian Parapsychologist. In addition to his role as editor, he is the author of The Invisible Dimension: Spirit-Beings, Ghosts, and the Afterlife and a researcher, writer, and lecturer on Christianity and the paranormal. His role was crucial in guiding the discussions and ensuring that each speaker’s insights were effectively communicated. Matt’s background in parapsychology and his passion for the subject shone through, making the event both engaging and informative.
Speaker Highlights
Alan Murdie: The Gospel Miracles in Light of Psychical Research
The opening talk of the conference came from Alan Murdie, chair of the Ghost Club and a council member of the Society for Psychical Research. Murdie is a barrister who has investigated various reports of hauntings and poltergeists in the UK and overseas. He writes and broadcasts widely, including a monthly column for Fortean Times.
Murdie’s opener was a thought-provoking talk on gospel miracles in light of psychical research. He argued that nothing about them is fundamentally contradictory, incompatible, or impossible in light of the data acquired since 1882. He explored how these ancient accounts can be understood through modern parapsychological frameworks, inviting attendees to consider the implications of faith and evidence in the study of the paranormal. His talk was a rollercoaster, taking us from the history of psychical research right through to modern parapsychology, even touching on contemporary quantum physics.
Christian J. Romer: The Discernment of Spirits: The Problem with Parapsychology
Next, Christian J. Romer, a paranormal researcher, former lecturer in religion, and former Chair of the Association for the Scientific Study of Anomalous Phenomena, addressed the discernment of spirits and the challenges faced in parapsychology. CJ discussed how he believes parapsychology went wrong by solely examining the subject from a physicalist point of view, and how Christianity can help people understand it better. His insights into the scientific exploration of the unknown emphasised the importance of scepticism and critical thinking in the field, encouraging participants to approach their enquiries with both curiosity and caution.
Dr Mark Fox: Fifty Years On: Half a Century of NDEs
One of the highlights of the conference for me was Dr Mark Fox, who delivered a captivating presentation titled 50 Years On: Half a Century of NDEs. Dr Fox is a researcher, author, and lecturer who studies Fortean occurrences, near-death experiences (NDEs), and spiritual encounters. His work combines theological, neurological, and parapsychological perspectives. He is the author of Lightforms and Cold Inn, as well as a regular contributor to Fortean Times and The Christian Parapsychologist.
This year marks the 50th anniversary of the term ‘Near-Death Experience’, and Dr Fox’s talk chronicled and evaluated many of the changes in the study of such experiences over that time: what we have learnt, what we have yet to learn, and where future research may lead us. He drew on a variety of NDE testimonies to reflect on his own growing understanding of them, particularly how he has come to see them through the lens of his Christian faith.
This talk resonated deeply with me, as I have experienced a few out-of-body experiences myself. Dr Fox’s exploration of NDEs revealed striking similarities to my own encounters, such as feelings of detachment from the body and altered perceptions of time and space. Listening to the stories of others who have undergone NDEs provided valuable insights into the nature of consciousness and what might lie beyond our physical existence. It also prompted me to reflect on the psychological and emotional effects of these profound experiences.
See below from the promo video for Dr Fox’s talk:
Matthew McGuire: Catharsis, Fotisis, Theosis: Christian Wisdom for Psychic Development
The first of two speakers from ‘over the pond’ in the USA was Matthew McGuire, who has a background in parapsychology and biblical studies. He discusses the relationship between parapsychology, spiritual experiences, and Christian theology in his writings and talks. In addition to writing for The Christian Parapsychologist, he is the author of A Magical World.
McGuire shared his insights on Christian wisdom for psychic development, focusing on concepts such as catharsis (the purification of the soul), fotisis (the enlightenment of the soul), and theosis (union with God). He led us through what the Christian wisdom tradition has to say regarding psychic gifts, which he maintains are latent abilities that humans are capable of. His talk encouraged attendees to consider how these spiritual principles can guide individuals in their exploration of the mystical and metaphysical realms, bridging the gap between faith and personal experience.
(Image: Looking Beyond Festival 2025. Source: E.Holohan 2025)
Jimmy Akin: Spirit Communication: A Fresh Appraisal
Finally, Jimmy Akin, the host of Jimmy Akin’s Mysterious World podcast, concluded the series of talks with a fresh appraisal of spirit communication. Akin’s work investigates the reasons behind the historical unease of many Christians regarding spirit communication techniques, including apparitions, automatic writing, mental mediumship, and spontaneous after-death contacts. His engaging presentation invited participants to reconsider the relevance of spirit communication in contemporary spiritual practices, emphasising the importance of understanding and interpreting these experiences within a modern context. His analysis, using biblical and theological perspectives, concluded that there is significantly more room for faithful Christians to engage in spirit communication than previously acknowledged.
Embracing Diverse Perspectives
Overall, the Looking Beyond conference was a remarkable experience for me as a humanist, packed with inspiring talks and engaging discussions. Each speaker brought their own unique perspective, which not only increased my understanding of parapsychology through a Christian lens but also led me to examine my own beliefs in this area. I found it particularly interesting to explore how spirituality and the paranormal can intersect with various worldviews. I wholeheartedly recommend this conference to individuals of all beliefs who are keen to learn more, as it encourages valuable insights and connections among people with diverse viewpoints. Exploring these themes is a journey well worth embarking on, and I feel fortunate to have had the chance to take part in such a fascinating event.
It’s been a while since I last connected with you all, and I wanted to take a moment to share some updates about my journey over the past couple of years. As many of you know, I relaunched my blog just over two years ago, and since then, I’ve faced some significant challenges, including two bereavements that have made it difficult for me to write and share as often as I would like.
However, I’m pleased to say that things are beginning to settle down, and I’m feeling my energy return. I’m excited to announce that I’ll be posting more frequently about topics that truly fascinate me, such as ghosts, folklore, the paranormal, and all things fortean, weird, and wonderful in history.
You can expect updates on events I’ve attended and the occasional review of a paranormal book that’s caught my eye. To keep things interesting, I’ll be mixing my usual longer pieces with some shorter, snappier posts.
I’m also opening myself up more to collaboration such as writing guest posts, podcast interviews, online storytelling events, and livestream interviews, like the ones I did for The Time Between Times with Owen Staton here:
With the East Anglian Folklore Centre as part of their ‘Tales for the Trees’ event, and with GhostÉire last year. Watch here:
If you haven’t had a chance to listen to those, I recommend giving them a go!
Please keep in mind that all of my work is done outside of my day job and voluntarily, so there may be lulls in posting when life gets busy. However, I truly hope to be more frequent with my updates.
A New Podcast on the Horizon
On top of that, I’m thrilled to share that I’m working on a podcast to complement my blog! I hope to have more details on that by the end of this year or early 2026.
Thank you all for your continued support and understanding during this time. I can’t wait to embark on this new chapter with you!
(Image: Summer Solstice Sunset over West Wycombe. Source: E.Holohan 2025)
As the sun reached its highest point on the longest day of the year, an energy filled the West Wycombe “Hellfire Caves”, beckoning to those eager to celebrate the Summer Solstice in a truly extraordinary manner. This historic site, rich in folklore and mystery, provided the perfect setting for a gathering that paid homage to the changing seasons while exploring fascinating pagan traditions. The Summer Solstice has been of significance for centuries across many cultures, symbolising light, renewal, and the changing of the seasons. On 21st June 2025, I had the opportunity to attend the Summer Solstice celebration at the Hellfire Caves and the Walled Garden Café in West Wycombe. The festivities kicked off at 4 PM and continued until 8 PM, offering a delightful mix of history and community spirit. In this post, we’ll delve into the importance of the Summer Solstice, the intriguing history of the Hellfire Caves, and the lively rituals that unite pagans. I’ll also share my personal reflections on this experience, capturing the essence of the day and the connections made with fellow attendees. So, come along as we embark on a journey through time and tradition, discovering how the Summer Solstice at the Hellfire Caves not only honours the past but also sparked a sense of wonder in everyone who took part.
The Significance of the Summer Solstice
The Summer Solstice is the time of year where the longest day meets the shortest night of the year, and here the ‘longest day’ refers to the day of the year with the most hours of daylight. In England, the summer solstice marks both the start of summer and, surprisingly, also midsummer. It is the time of the year when the sun is at its highest point in the sky, heralding the beginning of the astronomical summer. Meteorological summer, on the other hand, begins in the Northern Hemisphere almost a month earlier, so for many this time of year is also considered midsummer. Whichever way you prefer to view it, this is a special time of year signifying light, renewal and abundance, and since prehistory, it has been a significant time of year in many cultures, marked by festivals, fire and rituals.
(Image: Pagan wheel of the year. Photo by Monstera Production on Pexels.com)
The Oak King and the Holly King are two mythical figures linked to the Summer Solstice and the ever-turning of the seasons, both being personifications of winter and summer. The two kings are engaged in a perpetual battle of light over darkness, crop renewal and growth. At the time of the Summer Solstice, the Oak King, the lord of the brighter part of the year, is at the height of his power, while the Holly King begins his slow return towards the renewal of winter. He slowly regains his power at the autumn equinox, and by the time of the midwinter, it is the Holly King’s time to be at the height of his strength. It is at this point the Oak King is reborn to build up his power at the spring equinox, where he once again succeeds as ruler.
Our Journey and Arrival at West Wycombe
With parts of the UK experiencing their first heatwave of the year, my husband Ed, our friend Claire and I drove down from Bristol through the scorching sun. I wore my new Green Man dress, which I felt fitted the event, but immediately regretted not bringing a hat due to the searing heat of about 30°C.
s we arrived at the event, the atmosphere buzzed with excitement and anticipation. The sun shone brightly overhead, casting a warm glow on the vibrant surroundings. The festive spirit of the event was palpable, setting the stage for a truly memorable celebration of the Summer Solstice.
First up after we arrived, we spotted the Morris Dancers, the Aldbury Morris Men, a troupe from the Cotswolds that has been going since 1969. Their dances featured a blend of Cotswold traditions and some Border styles, accompanied by music and singing. Their rhythmic dances, accompanied by the clacking of staves and the jingling of bells, created an infectious energy that drew in the crowd. Around this time, I was almost pickpocketed by their naughty hobby horse, but my eagle eye spotted him in time before he made off with my purse! After chasing him down for a photo, he ‘mooned’ me! How rude! He claimed that as it was the summer solstice, it was a time for both the sun and the ‘moon’ to come out!
We watched the Morris Men perform several traditional dances, clacking their staves and jingling their bells as they went. Claire even took the opportunity to join in when they invited people to learn a dance with them. Not being a natural dancer myself, I felt too shy to participate but watched in amusement and interest from the sidelines.
Exploring the Hellfire Caves
After this we headed to the Hellfire Caves to cool off and catch one of Stevyn Colgan’s Solstice lectures on the folklore and traditions surrounding the solstice.
(Image: West Wycombe Caves. Source: E.Holohan 2025)
The West Wycombe “Hellfire” Caves in Buckinghamshire are a fascinating network of man-made caves carved from chalk and flint during the mid-18th century. They are famously linked to the Order of the Friars of St Francis of Wycombe, commonly known as the “Hellfire Club”, an infamous society that was established by Sir Francis Dashwood, who used the caves for their meetings and rituals.
The caves were originally dug out to provide work for local people facing tough agricultural hardship, with the materials taken from the site being used to build a new road. Over time, however, the caves transformed into a base for the Hellfire Club’s activities, which featured mock religious ceremonies and extravagant banquets, adding to the site’s notoriety for secrecy and hedonism.
I’d met Stevyn Colgan briefly at the Wycombe Paranormal Convention in 2024, where I first heard him speak, so I knew we’d be in for a treat with his talk today.
Stevyn Colgan is a British writer, artist, and speaker. He spent three decades as a police officer in London from 1980 to 2010 before moving into the creative field as a researcher and scriptwriter for the BBC series ‘QI’ and its companion show, ‘The Museum of Curiosity’, until 2018. Colgan also co-hosts the podcast ‘We’d Like a Word’, which delves into the world of books and authors. Colgan is a passionate forager and keen student of British folklore, identifying as an author, illustrator, speaker, and folklorist. On social media he describes himself as an “ex-QI elf” and “Cornish pisky” and claims to be “mostly made of hair and tea”.
(Image: Stevyn Colgan and the Hogarth Carving. Source: E.Holohan 2025)
Colgan led us into the caves and started by briefly telling us some of the history and background to the caves and the Hellfire Club. At one point he pointed out a carving by painter William Hogarth said to be of Dashwood in a pope’s hat, as the Hellfire Club enjoyed mocking the Church. Looking at the carving, it is good that Hogarth stuck with the painting instead. Of more modern interest, he described how the caves famously featured in the film “Beetlejuice, Beetlejuice” (2024), whose funeral scene was filmed on the estate.
His discussion on the Summer Solstice delved into its fascinating history, myths, folklore, and traditions. Colgan told us how Milton Keynes, known for its distinctive urban layout, contains Midsummer Boulevard, which aligns perfectly with the sunrise on the summer solstice, making it a key spot for celebrations. Modern druids and witches often gather for the Midsummer festival there, which includes the Light Pyramid sculpture in Campbell Park, also aligned with the solstice sunrise.
(Image: Inside the Hellfire Caves. Source: E.Blackshaw 2025)
The solstice signifies a time of change, dividing the year into four distinct seasons, with equinoxes marking important agricultural periods like lambing and harvest. Midsummer Day, celebrated on the Pagan 22nd, and St John’s Day on the 24th in the Christian calendar are both traditionally marked by bonfires. These fires have a long history of being used for purification rituals, where young people would leap over the flames, and animals would pass through to rid themselves of ticks. The term “bonfire” actually comes from the practice of burning animal bones on these fires.
Celebrations during this time often involve feasting, dancing, and various other rituals. One tradition is to pick a flower and place it in a vase; if it wilts to the left, it is considered bad luck, while wilting to the right brings good fortune. There is also the “dumb cake” ritual, where silence must be maintained while preparing the cake, with the first slice believed to reveal one’s future husband. Additionally, on the eve of the Summer Solstice, it is said that ghostly figures knock on church doors at midnight, representing those who are destined to pass away that year. The dressing of holy wells is another part of the solstice traditions, emphasising the deep connection to nature and the spiritual significance of this time of year.
Food, Music and Flames
Feeling cooler and refreshed from the lower temperatures of the caves, we made our way back to the Walled Garden Café ‘paddock’ to enjoy a bite to eat from the food vans and listen to lively folk music performed by “My Mate Dave”, a female-fronted folk band. We set down our colourful picnic blanket and ate pizza, relaxed and listened to the festive tunes while majestic red kites hovered overhead in search of small prey for their own supper.
It was soon time for the Solstice Bonfire. The bonfire was lit a distance away from revellers for safety, but it still packed a punch; its roaring flames were impressive and primal in this already very hot weather. Bonfires on the summer solstice have ancient roots, traditionally lit to honour the sun, promote good harvests and protect from evil spirits. These practices are found in various cultures, including Celtic, Slavic, and Germanic traditions, with bonfires symbolising the sun’s strength and its role in the agricultural cycle.
Throughout the day there were other events for families and festivalgoers such as a costume competition, face painting and summer wreath and flower crown making. These activities created a joyful, family-friendly atmosphere that made the event even more memorable.
After the event concluded, we took a brief trip up to the Dashwood mausoleum, located on top of the West Wycombe Hill. The mausoleum is a hexagonal structure built of Portland stone and flint and serves as a private burial ground for the Dashwood family, including Sir Francis Dashwood and his relatives. The mausoleum is also known for housing an urn containing the heart of Paul Whitehead, a friend of Sir Francis and steward of the Hellfire Club.
We explored and lingered here a while, witnessing a vibrant rainbow appear in the sky over West Wycombe. After a moment of reflection and quiet contemplation, we finally set off back to Bristol in the soft, dwindling Summer Solstice light.
Embracing the Spirit of the Summer Solstice: Celebrating Connection and Community
(Image: With the hobby horse. Source: C.Lewis 2025)
Looking back on the day, I feel a deep sense of gratitude for the chance to celebrate the Summer Solstice in such a unique setting. From the entertaining performances of the Morris Dancers to the enlightening lecture held in the Hellfire Caves, every moment contributed to a richer appreciation of this ancient tradition. The joy of celebrating as a community was infused throughout the day as families and friends gathered to take part in the festivities, creating lasting memories together. The Summer Solstice serves as a beautiful reminder of the wonders of nature and the importance of connection, both with the earth and with one another. I invite readers to share their own summer solstice experiences or thoughts, as we continue to celebrate the light and warmth that this time of year brings.
If you enjoyed reading about my Summer Solstice experience, I would encourage you to seek out similar events in the future. Participating in community celebrations not only enriches our lives but also fosters a sense of belonging and connection. Please feel free to share this post or leave a comment with your own Summer Solstice stories or reflections. Let’s keep the spirit of the Summer Solstice alive by sharing our experiences and celebrating the light together!
(Image: Rainbow over West Wycombe. Source: E.Holohan 2025)
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