A History of worship & celebration

A talk given by George Firsoff in 1992

There may be a few who doubt that Stonehenge was built as an observatory and permanent record of the movements of the sun and moon, but those doubters have not come up with another explanation. And one needs only to look at the architecture to see that it is a temple. Twentieth century society supports a secular science and any spiritual understanding is considered separate and is pursued in a different building, if at all. But we can feel secure in the intuition that ancient peoples saw all the noble strivings of their culture as sacred. Thus the observatory is a temple and the sports field a ritual arena close by it.

Close to the temple of Stonehenge is the cursus and if we see this as a racetrack and arena for contests of strength and skill it would also have been sacred and the conquerors in those games blessed by the gods who were, in their mythic struggles to control the universe, the prime originators of the contest. For in such terms the Greeks perceived their Olympian games started in 776BC. They were then given a certain format but all accounts insist that the games were merely revived from customs even more ancient.

Some scholars came to believe that these games were derived from the obviously more ancient games at Stonehenge and it was from Britain that the golden bough was dispatched as Pindar, the poet who chronicled the games, is said to relate. To debate such ideas would take us far afield. But it is interesting to note that the people of Amesbury held races and games including cricket and football at Stonehenge well into the 19th century. They held these games on July 1st which suggests it corresponded to the Summer Solstice under the old Julian calendar replaced in 1752 when 10 days which were adrift were skipped out and added overnight.

In 1690 Thomas Hayward was granted a Royal charter, which still exists, to hold a fair on Stonehenge down, and these events at the Summer Solstice, were substantial even by modern standards, stretching we are told from Fargo woods to the area near the modern Countess roundabout.

In 1875 the Salisbury Journal carried an interesting report of how many of the poorer classes assembled at Stonehenge on June the 21st, and it seemed to be that:

"a tradition which had trickled down through any number of generations, told them that at Stonehenge something unusual was to be seen at sunrise on the morning of the Summer Solstice."

What that was, is of course, the appearance of a ray of light (weather permitting) into the inner sanctum of the temple and strictly speaking only one person, the chief astronomer and officer of the ritual, could observe this, then initiating rites of a nature, which if they were called pagan or if they were called druidic, ought to cause no controversy, as all that is sought is words to express the general nature of what those rites in the oldest of days must have been like.

If these rites were correctly carried out there was then rejoicing and celebration including that of the sacred games. The people could also safely enter the temple for initiation, healing, marriages and blessings appropriate to their needs. Some of those who have been able to touch the stones say they feel the presence of countless men women and children both modern and ancient who have left some kind of trace, a warm and human chain 4,500 years long. Professor Fowler, a modern expert, states in his lectures that the Stonehenge landscape was not a lonely ritual site but densely populated, and the stones were the scene of public assembly as they continued to be in later history.

We also learn from writings that the Saxons killed hundreds of druid priests assembled at Stonehenge upon Beltaine or May Day. Like the Romans before them they were suspicious no doubt of the power of the ancient religion. Their teachings, extirpated in England, survived in some form it is claimed, in Wales, from whence they were revived in the 18th century, and exactly 200 years ago, Iolo Morganwg was able to hold an assembly of Welsh and English druids at Primrose Hill in London, the anniversary of which the modern druids are celebrating there at the Summer Solstice 1992.

During the twentieth century druid celebration at Stonehenge at Midsummer suffered police intervention to begin with but then continued regularly except during the darker of the war years and most recently. Cecil Chubb bought the site for six thousand pounds in an auction and he and his wife made it over to the nation in 1918 by deed of gift. The Ancient Order confirm Chubb was a member, and he must have hoped this deed would preserve druid access for perpetuity. Alas, it has not, and a modern lawyer would advise him that such deeds can be overruled when the donor has died. This technicality in no way, of course, removes the moral obligation to respect the spirit and the purpose behind the gift.

The Ancient Order for some reason gave up their rights but instead druids of the Universal Bond attended the site in their white robes. By 1984 they lost public credibility, and the public took over the stones at dawn, interrupting this part of their practise. This may be said to have ushered in a time of disunity. The dawn has become a highly desired but forbidden venue and the most sensible suggestion is that an assembly of all those who wish to celebrate it should decide on the order of it.

The modern day festival began in 1973 with small camps led by an eccentric visionary, Wally Hope and his followers, all of whom gave their name as Wally when they appeared in the High Court. Thus they were known as the Wallies. When Wally Hope died his ashes were scattered in 1976 among the stones and the festival people by this act among others, established their own assembly in the stones which was on the afternoon of solstice day. The festival grew to an extraordinary size by 1984 but despite this the stones were open free of charge all day on the solstice day and access was not a problem.

The festival did face a number of internal problems to discuss which would lead us astray except to say that solutions to those problems have been proposed and could be accomplished given good will and common sense on the part of landowners and the authorities. However in 1985 the National Trust stated they would not allow the event to continue on their land as they claimed there was damage to archeological remains there. Unfortunately the Trust and people associated with them have failed to provide the compiler of this history with evidence when this was requested, nor did they explain why they have permitted erosion by herds of bullocks. We know that the barrows were excavated in Victorian times and their treasures removed so they are only surface features. Moreover the field used for the festival was ploughed up during the Dig for Victory Campaign during the war. The Trust's unwillingness to debate this issue has led many to believe that this seemingly laudable concern for ancient heritage was in fact a pretext for a pogrom.

On June 1st 1985 a highly planned police operation closed the road in front and behind of 650 men women and children at Cholderton and the first attacks were made on them by smashing windscreens. To escape these attacks vehicles drove into a grass field and then into a beanfield whose name has been forever associated with the incident. People were beaten and had their property destroyed and all were arrested, but none for any cause that arose before the ambush itself. The Police Complaints Authority condemned many of the police practises, and some of those who suffered were awarded damages in the High Court. But it does not seem that courts have clearly considered whether the operation itself had any legal justification. It is claimed it breached Magna Charta, because the acts were not authorised in advance by an order of a court to which those affected had recourse. Magna Charta said the King could not act without such authority, it follows that neither should Chief Constables.

There was no access to Stonehenge in 1985 but pilgrims walked from London and chanted a pagan round "We are at one with the infinite sun" in the road. The next year a large operation dispersed travellers in the New Forest early in June, impounding many vehicles and the victims gained public help and sympathy as some of them walked to join the Glastonbury festival at Pilton.

A large procession of vehicles then appeared in Wiltshire. This was the Stonehenge Carnival which wound its way up and down the Wylye valley settling for a while at Hanging Langford where the villagers were found to be communicative and helpful. Obliged to leave by court order 210 were then arrested as they tried to proceed along the road. They would claim all they intended to do was to find another park up from which they could walk to Stonehenge, where on the Solstice a number, including druids, did assemble in the road. The Chief Constable had ordered the pilgrims of Hanging Langford to be excluded from this gathering.

In 1987 English Heritage issued 500 tickets to members of the public, police allowed pilgrims camped at Devil's Dyke to walk to Stonehenge overnight, and later about 300 were admitted to the stones, spiralling inwards and chanting among other things "The earth is our mother, we shall take good care of her". Assistant Chief Constable Cooke, who had been in charge of the operations in 1986 and 1987, told Salisbury Civic Society that consultation, not confrontation, was the answer. TALKS NOT TRUNCHEONS headlined the Salisbury Journal in its report. Cooke soon found himself posted far away. In 1988 there were to be no talks, either to welfare workers beforehand, nor with community representatives who waited in vain along with the press on June 20th for police to appear. This was near Cholderton where 5000 were camped and during the night most set out and gathered near Stonehenge where English Heritage had provided 1000 tickets for dawn access, but only 500 were taken up.

There was no-one at Stonehenge to talk to about a sane resolution of the situation. Only a line of riot police and they were soon involved with a number of troublemakers many of whom would not have come to Stonehenge had the situation not so obviously evolved into a confrontation with totally intransigent authorities. Phalanxes of paramilitary officers with helmets and shields were set to drive the crowd away at 6AM but because the fighting succeeded in demolishing part of the fence allowing five persons to climb on the Hele stone along with the ragged black flag of the Bristol pilgrims, they were deployed at 4AM instead. The crowd, which included young women with babies, were driven away by repeated charges. All of this could have been avoided. Some believe it was deliberately planned to ensure closure of the stones. The violence that almost inevitably occurred in this highly provocative situation is held to be the reason why no-one is to be allowed in the area ever again and it is argued that this is what those who planned this secret operation desired.

While all these stirring events had been taking place in the summer, there were celebrations at the Winter Solstice and both equinoxes. In some cases there was agreement with English Heritage beforehand, or agreement was reached by negotiation on site. If it was clear no negotiation was available, people climbed over the fence. The police never became involved in these access disputes, and apart from the odd incident involving security men and their dogs, they were peacefully resolved.

In August 1990 there was a meeting at which English Heritage stated those who had previously held these celebrations would be excluded unless certain ill-defined conditions were met. At a second meeting during August Mr Maughfling for the Council of British Druid Orders presented proposals which were agreed were along the right lines. A letter setting out these proposals for parking, emergency access, stewarding, sanitation, safety and public order, was sent to English Heritage on September 15th and thus druids thought it likely that access would be forthcoming and some attended at the Autumn 1990 together with their volunteer stewards.

On the morning of 23rd September 1990 access was refused and some climbed over the fence. English Heritage withdrew their security guards and a ceremony took place. But the druids and their stewards were still refused official access and remained outside. The extraordinary situation arose, as it never had before, where the stones were unguarded. Following this, lurid reports appeared in the press that Stonehenge had been violently stormed and one of the stones scarred with quarter inch grooves cut with a chisel. These reports were stated to have been supplied by English Heritage personnel. Investigation showed instead some scratches mostly one mm and no more than 3mm deep, of unknown origin. There is no evidence to show they were, or reason to suppose why they would, have been made during the equinox gathering 1990.

English Heritage have not published their own report on the incident. But it is widely held that they have been leaned on by secret parties, there has been a dirty tricks campaign, and even that scratches were deliberately engineered with the purpose of discrediting the pilgrims. Druid proposals for a summer event were resubmitted in October 1990 but have never been acknowledged. On September 1st 1991 Mr Davidson for English Heritage stated there was to be no access at the quarters again, they were no longer interested in conditions for access being met, but they might hold events themselves at the solstices in the future. However three solstices have come and gone since then.

There is thus a complete ban on worship at all pagan festivals, including Beltaine. This has not prevented Porsche from unveiling a motor car at the stones, or the Sergeants of the Duke of Edinburgh's regiment from assembling there. It is a clear case of discrimination in the view of the compiler of this history. He has failed to get the High Court, the Court of Appeal, or the Commission of Human Rights in Strasbourg to allow a trial of the issues, and now calls for a serious national campaign. He has asked John Major to answer three questions, one concerning the secrecy of the dealings between English Heritage and the Chief Constable, the next the refusal of the government to allow a forum for prospective worshippers to debate access with the authorities concerned, and finally about the cost and wisdom of continued exclusion year after year.

The particular importance of Stonehenge lies in the unique nature of its continued use for ritual gatherings. These are the oldest surviving customs in Britain known to us. Its grand form and astronomical structure mean it was constructed for pagan or druidic worship and to receive large numbers of people as the modern researchers agree. Because of its powerful ritual quality it moves people deeply and is thus important as a place of initiation into the spiritual mysteries. It has been used as the centre for marriages and the blessing of children among people who have not found any other place so suitable. It is held to be necessary for this civilisation to re-establish contact with the spirit of nature otherwise this civilisation will perish. The initiation and inspirational role the ancient site can offer in this is of the greatest value and is responsible in no small part for the inspiration of this chronicler's efforts.

The compiler of this history also believes it necessary for the different classes of Britain to be reconciled, and the homeless, unemployed, travellers and the poor in general to be treated as citizens. Once these sorts of people are no longer being driven from Stonehenge by paramilitary operations the site will become symbolic of the healing of the nation. It will unite the peoples of all beliefs into a new nationhood, he believes. He also spares a thought for those pagans who cast a fearful eye upon the massacres and bigotry of the past centuries. Recognition of the ancient traditions of Stonehenge will reassure them that we do live in a more enlightened age than the one that murdered their predecessors.

In presenting this address in Wiltshire, at Witney and at the Conway Hall in London, upon the Solstice 1992, this compiler calls upon pagans and druids and all persons of good will, of every denomination, to join in a broadly based campaign to restore the most ancient celebrations of the this most ancient site. Or at the very least, in giving this history of worship and celebration at Stonehenge, he invites you all to debate the future of that worship and celebration.

Blessed be the God and the Goddess, the Goddess and the God.