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The Battle of Uluru

19 Aug

The immense, mountain-sized rock called Uluru, some 1,300 feet in height and with an enormously broad base, occupies a prominent place in the central Australian landscape. Visible from far away, Uluru (or Ayers Rock) dominates the surrounding territory and is the most sacred site of many Aboriginal peoples. At this holy place, potent crossing point of countless dreaming tracks and song lines (the paths connecting sacred sites), legends say that two snake peoples once fought for supremacy during the Dreamtime (the age of the world’s dawn) and the rock itself still bears witness to their epic struggle. The area around the formation is home to an abundance of springs, waterholes, rock caves and ancient paintings. Uluru is sacred to the Aboriginal people who live in this varied landscape, the Pitjantjatjara Anangu. According to the Anangu, the world was once a featureless place. None of the places we know existed until creator beings, in the forms of people, plants and animals, traveled widely across the land. Then, in a process of creation and destruction, they formed the landscape as we know it today. Aṉangu land is still inhabited by the spirits of dozens of these ancestral creator beings which are referred to as Tjukuritja or Waparitja.

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Jerusalem Syndrome

21 Jul

Jerusalem syndrome is a mental disorder characterised by delusions, fantasies or other similar states of mind triggered by a visit to the city of Jerusalem. It is not endemic to one single religion or denomination but has affected Jews, Christians, and Muslims of many different backgrounds. The syndrome manifests itself in different ways. Sufferers could be convinced they are biblical figures, like Ronald Hodge who started referring to himself as the Messiah during his time in Israel. After turning 40 and experiencing the dissolution of his marriage, Hodge (who was given a pseudonym) turned to the Bible for comfort and embarked on a trip to Jerusalem. There, he began referring to himself as the Messiah and received treatment at Herzog Medical Centre in Jerusalem. Others may become obsessed with an idea or duty that they need to fulfill. In 2007, Dr. Pesach Lichtenberg, who was the head of men’s psychiatry at Herzog Medical Centr at the time, said many sufferers feel a relentless need to make the world better and they believe they have a messianic mission which they must fulfill. The most contentious point of debate among scholars of Jerusalem Syndrome is what one group of doctors has called Type III cases: people with no history of mental illness who become overwhelmed by the city’s religiosity and temporarily lose their minds.

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Mystery of the Morris Dance

24 Jun

Morris dance is a form of English folk dance usually accompanied by music. It is based on rhythmic stepping and the execution of choreographed figures by a group of dancers, usually wearing bell pads on their shins. Implements such as sticks, swords and handkerchiefs may also be wielded by the dancers. The earliest known and surviving English written mention of Morris dance is dated to 1448, and records the payment of seven shillings to Morris dancers by the Goldsmiths’ Company in London. Further mentions of Morris dancing occur in the late 15th century, and there are also early records such as visiting bishops’ “Visitation Articles” mention sword dancing, guising and other dancing activities, as well as mumming plays. While the earliest records invariably mention “Morys” in a court setting, and a little later in the Lord Mayors’ Processions in London, it had adopted the nature of a folk dance performed in the parishes by the mid 17th century. The name is first recorded in the mid-15th century as Morisk dance, moreys daunce, morisse daunce, i.e. “Moorish dance”. The term entered English via Flemish mooriske danse Comparable terms in other languages are German Moriskentanz (also from the 15th century), French morisques, Croatian moreška, and moresco, moresca or morisca in Italy and Spain. The modern spelling Morris-dance first appears in the 17th century. It is unclear why the dance was so namedas with many folk customs, the origins are hidden in the mists of time and coloured by later perceptions, which may or may not have been correct.

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Jersey Ghosts

21 Jan

Eerie goings on abound on the island of Jersey. Despite being the largest of the Channel Island archipelago and having a slew of interesting and creepy tales its legends don’t seem to be written about as much as other places in the British Isles, which is a shame given that it is just as rich in myth and superstition as anywhere on mainland Britain. Aside from the more well-known stories that follow, a great deal of personal experiences are also reported by ordinary island folk: from strange lights to full-blown apparitions. Certainly, folklore and tales of the supernatural have always been integral to this island and the yarns that emanate from here range widely, featuring everything from fairies and witches to ghosts and giants. Most famously, on the north coast of Jersey tales used to spread of the Black Dog of Bouley Bay, a terrifying beast with huge teeth and eyes the size of saucers that roamed the coastline. The tales were probably invented by smugglers hoping to scare away parishioners from the coast while they landed their cargoes of brandy and tobacco but there are plenty of other tall tales told throughout the Channel Islands – of cursed wreckers, devil’s footprints, ghostly children and wailing grey ladies.

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Canterbury Tales

13 Nov

One of England’s most venerable cities, Canterbury offers a rich slice through two thousand years of history, with Roman and early Christian ruins, a Norman castle, and a famous cathedral that dominates a medieval warren of time-skewed Tudor dwellings. The city began as a Belgic settlement that was overrun by the Romans and renamed Durovernum, from where they proceeded to establish a garrison, supply base and system of roads that was to reach as far as the Scottish borders. With the Roman empire’s collapse came the Saxons, who renamed the town Cantwarabyrig; it was a Saxon king, Ethelbert, who in 597 welcomed Augustine, dispatched by the pope to convert the British Isles to Christianity. By the time of his death, Augustine had founded two Benedictine monasteries, one of which – Christ Church, raised on the site of the Roman basilica – was to become the first cathedral in England. Canterbury, like any other city with such rich history, has its fair share of spooky ghost stories, including the Girl in Grey in St Margaret’s Street, the mysterious figure in white at the Marlowe Theatre, and the Robed Man of Sudbury Tower.

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Kong: Fact or Fiction?

10 Jul

King Kong is a fictional giant movie monster, resembling a colossal gorilla, that first appeared in the 1933 film of the same name. The character has since appeared in various media, having inspired countless sequels, remakes, spin-offs, imitators, parodies, cartoons, books, comics, video games, theme park rides, and even a stage play. In the publicity materials for his first appearance, Kong was described as, ‘a prehistoric type of ape’ and, while gorilla-like in appearance, he had a vaguely humanoid look and at times walked upright in an anthropomorphic manner. A much more recent screen incarnation of Kong – Peter Jackson’s 2005 film – while far less successful and iconic than the 1933 original, presented an altogether more interesting take on the character. Jackson opted to make Kong a gigantic silverback gorilla without any anthropomorphic features. Kong looked and behaved more like a real gorilla: he had a large herbivore’s belly, walked on his knuckles without any upright posture, and even beat his chest with his palms as opposed to clenched fists. In order to ground his Kong in realism, Jackson and the Weta Digital crew gave a name to his fictitious species, Megaprimatus kong, which was said to have evolved from the Gigantopithecus – a species of prehistoric giant ape, which actually once existed. Is there, however, any real-life precedent for Kong himself?

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Mysteries of the Moor

12 Jun

Occupying the main part of the county of Devon between Exeter and Plymouth, Dartmoor is southern England’s greatest expanse of wilderness, some 365 square miles of raw granite, barren bogland, sparse grass and heather-grown moor. It was not always so desolate, as testified by the remnants of scattered Stone Age settlements and the ruined relics of the area’s 19th century tin-mining industry. Today, desultory flocks of sheep and groups of ponies are virtually the only living creatures to be seen wandering over the central vastnesses of the National Park, with solitary birds – buzzards, kestrels, pipits, stonechats and wagtails – wheeling and hovering high above. But even more than its natural beauty, Dartmoor is known for its myths and legends. It is reputedly the haunt of pixies, a headless horseman, a mysterious pack of spectral hounds, and a large black dog, among others. Many landmarks have ancient legends and ghost stories associated with them, such as the allegedly haunted Jay’s Grave, the ancient burial site of Childe’s Tomb, the rock pile called Bowerman’s Nose, and the stone crosses that mark former mediaeval routes across the moor. Dartmoor has also inspired a number of artists and writers, such as Sir Arthur Conan Doyle, R. D. Blackmore, Eden Phillpotts, Beatrice Chase, Agatha Christie, Rosamunde Pilcher, and the Reverend Sabine Baring-Gould. In Harry Potter and the Goblet of Fire, the fictional Quidditch World Cup final between Ireland and Bulgaria was even hosted on the moor!

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London After Midnight

15 May

Lon Chaney’s ability to transform himself using makeup techniques earned him the nickname ‘The Man of a Thousand Faces’. Today he is regarded as one of the most versatile and powerful actors of early cinema, renowned for his characterisations of tortured, often grotesque and afflicted characters, and his groundbreaking artistry with makeup – as well as being the father of The Wolfman (1941) star, Lon Chaney Jr. Whilst Chaney senior is best known for his starring roles in such silent horror films as The Hunchback of Notre Dame (1923) and The Phantom of the Opera (1925), it is one of his lesser-known films that remains perhaps his most infamous: London After Midnight (1927). The movie is now lost and remains one of the most famous and eagerly sought of all lost films, the last known copy having been destroyed in the 1967 MGM vault fire. The reason it is so infamous (and perhaps also the reason why it was destroyed) is that, according to urban legend, anyone who watches the complete, original cut of the film is doomed to become suddenly, incurably insane. This defence was most famously used in the 1928 murder trial of a man accused of murdering a woman in Hyde Park, London – unsuccessfully in that case.

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The Mistletoe Bride

17 May

The Mistletoe Bride is a haunting short story by one of Britain’s finest living authors, Kate Mosse, who was inspired by a traditional English folk tale. Mosse describes how as a little girl she first came across the story of the ‘Mistletoe Bride’ in a book that her parents had – Folklore, Myths and Legends of Britain. In the book several places in Britain claimed to be the historical setting for the story – Skelton in Yorkshire, Minster Lovell Hall in Oxfordshire, Marwell Old Hall in Hampshire, Castle Horneck in Cornwall, Exton Hall in Rutland, Brockdish Hall in Norfolk and Bawdrip Rectory in Somerset. While the time and place is uncertain, the story, concerning a young bride who suffocates in an oaken chest, is always the same and is generally regarded as being founded on fact. However, its popularity can be laid at the door of the 19th century songwriter Thomas Haynes Bayley, who set the story to music and published it as The Mistletoe Bough in 1844. It was an instant hit and became one of the most popular Victorian and Edwardian Christmas music hall songs. The enduring nature of this particular story has led many to wonder how much truth there actually is to it or whether it instead taps into something more primal – fear of change, loss of innocence or awareness of the fragility of life?

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Legend of the Black Swine

13 Jul

London has been the capital of England, more or less, for almost a thousand years. Much of the capital’s history is either hidden or forgotten, and this is especially true of the London beneath the feet of its residents. London’s sewers, tunnels and underground network stretch for uncounted miles deep below the bustling city, home to millions, which exists on the surface. Within those hidden depths lurk all manner of mysteries – the source of rumours, legends and nightmares down the centuries. There was a sensation in the 1860s, when it was feared, following the death of a well-known politician, that a band of criminals were stalking the capital, garroting anyone unfortunate enough to come into their path, then disappearing below ground. Then there was a string of news stories around the turn of the twentieth century, concerning reports of archaeological discoveries of hidden subterranean habitats and strangely large human remains found in the city’s sewers. But there is perhaps no story more terrifying than the persistent rumours over the years that the sewers of London are full of monstrous pigs that will one day free themselves from their foetid home and run riot through the city. The Black Swine in the sewers of Hampstead is one Victorian urban legend that has proved to be horrifyingly resilient.

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