146:
90:
318:
708:
82:
523:. The marble stone was called 'Llechllafar' (the talking stone) because it once spoke when a corpse was carried over it to the cemetery for interment. The effort of speech had caused it to break, despite its size of ten feet in length, six in breadth and one in thickness. This bridge was worn smooth due to its age and the thousands of people who had walked over it, however the superstition was so widely held that corpses were no longer carried over it. This ancient bridge was replaced in the 16th century and its present location is not known.
121:. Demands for autonomy from outlying settlements made minster officials feel that their authority was waning, as were their revenues, so they instituted corpse roads connecting outlying locations and their mother churches (at the heart of parishes) that alone held burial rights. For some parishioners, this decision meant that corpses had to be transported long distances, sometimes through difficult terrain: usually a corpse had to be carried unless the departed was a wealthy individual. An example would be the funeral way that runs from
242:
679:
181:, where there was a chapel which was merely a chantry. All 'tithes' and 'mortuaries', however, came to the parish church of Blockley, to which church the people of Stretton and Aston were committed to carry their deceased for burial. The corpse road from Aston to Blockley churchyard is over two miles (3 km) long and crosses three small streams en route. The corpse road from Stretton to Blockley runs for some four miles (6 km) and crosses two streams.
457:
502:
214:
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and counteracts spells cast by witches, also forestalling the passage into habitations of witches flying about at night. A witch ball was much the same; however, a more light-hearted belief was that the witch saw her distorted face in the curved glass and was frightened away. The term witch ball is probably a corruption of
238:
specifically within graveyards where it was believed the lights were an omen of death or coming tragedy and would mark the route of a future funeral, from the victim's house to the graveyard, where it would vanish into the ground at the site of the burial. The appearance was often said to be on the night before a death.
758:, Sweden, was unearthed by archaeologists. The body of the dead Viking chieftains were drawn along it in a ceremonial wagon to the grave site. The Netherlands had the Doodwegen ("deathroads") or Spokenwegen ("ghostroads"), converging on medieval cemeteries, some surviving in straight section fragments to this day.
550:
and the burial ground, carrying a particularly unpopular and evil old man. They reach the coffin stone and place the coffin on it while they rest. A beam of light strikes the coffin, reducing it and its contents to ashes and splitting the coffin stone. The party believes that God did not wish to have
400:
Other minor ritualistic means of preventing the return of the dead person included ensuring that the route the corpse took to burial would take it over bridges or stepping stones across running water which spirits could not cross, stiles, and various other 'liminal' ("betwixt and between") locations,
378:
The spirit roads, such as the church-ways, were always conceived of as being straight, but the physical corpse roads of the United
Kingdom vary as much as any other path. Corpses were conveyed along defined corpse roads to avoid their spirits returning to haunt the living. It was a widespread custom,
452:
Some country-folk claim that if a dead body is carried across a field it will thereafter fail to produce good crop yields. Throughout the United
Kingdom and Europe it is still believed that touching a corpse in the coffin will allow the departed spirit to go in peace to its rest, and bring good luck
690:
were common throughout Europe – bottles or glass spheres containing a mass of threads, often with charms entangled in them. Its purpose was to draw in and trap evil and negative energy directed at its owner. Folk magic contends that the witch bottle protects against evil spirits and magical attack,
534:
went on pilgrimage to Saint David's after coming from
Ireland, heard of the prophecy and crossed Llechllafar without ill effect. He boasted that Merlin was a liar, to which a bystander replied that the King would not conquer Ireland and was therefore not the king of the prophecy. This turned out to
413:
link burial mounds: these features can run for considerable distances, even miles, and are largely straight, or straight in segments, connecting funerary sites. The purpose of these avenues is imperfectly understood, but some kind of spirit-way function may be one reasonable explanation. Similarly,
225:
Spirits or ghosts were said to fly along on a direct course close to the ground, so a straight line connecting two places was kept clear of fences, walls, and buildings to avoid obstructing the flitting spectres. The paths would run in a straight line over mountains and valleys and through marshes.
157:
have been largely forgotten, especially if features such as coffin stones or crosses no longer exist. Fields crossed by church-way paths often had names like "Church-way" or "Kirk-way Field", and today it is sometimes possible to plot the course of some lost church-ways by the sequence of old field
641:
could be made to manifest at such intersections. Crossroads lore also includes the idea that spirits of the dead could be "bound" (immobilized or rendered powerless) at crossroads, specifically suicides and hanged criminals, but also witches, outlaws and gypsies. The belief was that since straight
357:
Puck suggests a secret history of these routes, for unsurprisingly they attracted long extant folk lore, running not only through the physical countryside but also through the invisible geography, the 'mental terrain', of pre-industrial country-folk. Shakespeare's lines leave little doubt that the
237:
A corpse candle or light is a flame or ball of light, often blue, that is seen to travel just above the ground on the route from the cemetery to the dying person's house and back again, and is particularly associated with Wales. A corpse fire is very similar as the name comes from lights appearing
497:
on church-ways, suggests that these may have been specially positioned and sanctified so as to allow the coffin to be placed there temporarily without the chance of the ground becoming in some way tainted or the spirit given an opportunity to escape and haunt its place of death.
408:
People using the corpse roads assumed that they could be passages for ghosts. The ancient spirit folklore that attached itself to the medieval and later corpse roads also may have informed certain prehistoric features. In
Britain, for instance, Neolithic earthen avenues called
103:
568:
Childe's Tomb on
Dartmoor is the site of the death of Childe who was caught in a snowstorm, killed and disembowelled his horse and climbed inside for shelter, but still froze to death. He left a message to say that the first person to bury him would get his lands at
765:, NASA surveys detected straight paths running considerable distances through the mountainous rainforest. Upon closer examination, these routes were found to date from CE 500–1200 and had been constructed as corpse paths, along which bodies were carried to burial.
479:("hungry grass"/"violent hunger") is said to grow at a place where an unenclosed corpse was laid on its way to burial. This is thought to be a permanent effect and anyone who stands on such grass is said to develop insatiable hunger. One such place is in
698:
If straight lines did not hinder the passage of spirits, then convoluted or tangled "lines" could ensnare them and ancient stone and turf labyrinths, found in many parts of Europe and
Scandinavia, could serve the purpose of capturing evil spirits.
226:
In towns, they would pass the houses closely or go right through them. The paths end or originate at a cemetery; therefore, such a path or road was believed to have the same characteristics as a cemetery, where spirits of the deceased thrive.
726:
During several dynasties of imperial China, the pathway to the burial mound of an emperor or a high dignitary would be lined with the statues of real and fantastic animals and of the civil and military officials, and would be known as the
592:
was well known locally for keeping the "Mark's e’en watch" (24 April), as she lived alongside a corpse road known as the "Old Hell Road". In this 'watch', typically a village seer would hold a vigil between 11 pm and 1 am on
158:
names, local knowledge of churches, local legends and lost features of the landscape marked on old maps, etc. One of the oldest superstitions is that any land over which a corpse is carried becomes a public right of way.
358:
physical corpse roads came to be perceived as being spirit routes, taking on qualities which lingered in the folklore of his age and which he incorporated into his play knowing that it would be a familiar concept.
625:
Places where tracks intersect are considered dangerous and are believed occupied by special spirit-guardians because they are places of transition where the world and the underworld intersect. The Celtic god
401:
all of which had reputations for preventing or hindering the free passage of spirits. The living took pains to prevent the dead from wandering the land as lost souls or animated corpses, for the belief in
630:
indicated the right road at such places and was a guide to the traveler's footsteps. The god of the dead was the divinity of the crossroad and later
Christian crosses were erected at such places.
307:). It is also possible those who have observed corpse candles may have been witnessing the effect of methane gases produced by decomposing organic material found in swamps, marshlands, and bogs.
137:), on which the coffin was placed while the parishioners rested, still exists. Many of the 'new' churches were eventually granted burial rights and corpse roads ceased to be used as such.
558:
in Devon used to carry coffins three times round the churchyard cross, much to the irritation of the vicar, who opposed the superstition. Upon being ignored, he had the cross destroyed.
198:
move through the physical landscape along special routes. In their ideal, pristine form, at least, such routes are conceived of as being straight, having something in common with
194:
The essence of deep-rooted spirit lore is that supposed spirits of one kind or another – spirits of the dead, phantasms of the living, wraiths, or nature entities like
433:
was used to block a now lost ancient burial chamber, and suggests that the hole allowed a way in for funeral purposes and a passage out for the spirits of the dead.
117:
times a population increase and an expansion of church building took place in Great
Britain inevitably encroaching on the territories of existing mother churches or
1374:
1321:
472:
and traditionally such lights were thought to be omens of impending death; the soul also was thought to depart the body in the form of a flame or light.
303:, at least in some instances. Much anecdotal evidence supports the fact that barn owls have a luminescence which may be due to fungal bioluminescence (
561:
The 'Lych way' is a track lying to the south-west of Devil's Tor on
Dartmoor. The dead from remote moorland homesteads were taken along this track to
1075:
490:
off
Ireland each passing funeral would stop and erect a memorial pile of stones on the smooth rocky surface on the roadside enclosure.
444:, is one of the oldest and the excavations along this old straight track indicated that one of its uses was for transporting the dead.
229:
The corpse roads or ways were left unploughed and it was considered very bad luck if for any reason a different route had to be taken.
530:
had prophesied the death on Llechllafar of an English King, conqueror of Ireland, who had been injured by a man with a red hand. King
1158:
515:(Giraldus Cambrensis) in the 13th-century relates the strange story of a marble footbridge leading from the church over the Alan
897:
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church for burial. Many reports have been made of monks in white and phantom funeral processions seen walking along this path.
806:
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some Neolithic and Bronze Age graves, especially in France and Britain, are associated with stone rows, like those at
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for example, that the feet of the corpse be kept pointing away from the family home on its journey to the cemetery.
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Many of the corpse roads have long disappeared, while the original purposes of those that still survive as
296:. Other names are Jack O' Lantern, or Joan of the Wad, Jenny Burn-tail, Kitty wi' the Whisp, or Spunkie.
642:
routes could facilitate the movement of spirits, so contrary features like crossroads and stone or turf
436:
In Britain, around 4000–6000 years old, bog causeways constructed from timber have been excavated. The "
1404:
1399:
288:). Sometimes they are believed to be the spirits of unbaptized or stillborn children, flitting between
89:
145:
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and was so notorious that the woman of the nearby house kept a supply of food on hand for victims.
1409:
505:
1394:
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was conducted in Britain and other parts of Europe, and is associated with the belief that the
1362:
317:
707:
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Anybody seeing this phenomenon might merely have been seeing, without knowing, a luminescent
1072:
81:
469:
1270:
Hillaby, J. (1986). John Hillaby's Yorkshire Moors and Dales. Constable & Co, London.
8:
594:
531:
512:
273:
246:
118:
751:, the spirit way could be several hundreds of meters, sometimes over a kilometer, long.
744:
597:'s Day, in order to look for the wraiths of those who would die in the following year.
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338:
22:
provided a practical means for transporting corpses, often from remote communities, to
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170:
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202:. By the same token, convoluted or non-linear features hinder spirit movement i.e.
1179:
The Itinerary of Archbishop Baldwin through Wales; MCLXXXVIII by Giraldus de Barri
881:
Similar traditions of spirits only moving in straight lines exist elsewhere – the
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166:
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An example of a corpse road or way is that of the church of St Peter and Paul at
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122:
27:
861:
30:. In Britain, such routes can also be known by a number of other names, e.g.:
1383:
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Spirits could reportedly not cross running water such as the Glen Water near
218:
241:
687:
686:
This was part of a broader fear of spirits that might flit into dwellings.
671:
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could hinder it. An example of a crossroad execution-ground was the famous
487:
465:
388:
281:
177:, where there was a chapel which became a rectory in the 12th century, and
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130:
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178:
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195:
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Phantom lights are sometimes seen on the Scottish cemetery-island of
203:
126:
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66:. etc. Such "church-ways" have developed a great deal of associated
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buried him and claimed the lands. The ghosts of monks carrying a
562:
555:
516:
304:
169:, which held the burial right to the inhabitants of the hamlets
527:
410:
371:
289:
964:
The Penguin Guide to the Superstitions of Britain and Ireland.
890:
662:
638:
585:
539:
277:
232:
71:
976:
Will-o'-the-Wisp – The Lantern Man, Feu Follet, Ignis Fatuus
102:
1209:
Jones, William Basil, and Freeman, Edward Augustus (1856).
886:
627:
578:
535:
be true, for Henry never did conquer the whole of Ireland.
361:
293:
207:
1287:
Cowley, Bill (1955) November edition. Dalesman magazine,
889:
are a wall directly inside a door, which keep spirits (
217:
Hedge maze in the "English Garden" at Schönbusch Park,
695:
because it was used as a guard against evil spirits.
284:
beings attempting to lead travellers astray (compare
893:) out because they only move in straight lines. See
657:
542:
legend tells of a funeral procession heading across
493:
The existence of specific coffin stones, crosses or
395:, with a stone row shown behind a 3.5 m portal stone
26:
that had burial rights, such as parish churches and
1375:
b:A Researcher's Guide to Local History Terminology
1245:
1243:
754:A straight Viking cult or Corpse road at Rosaring,
654:crossed the Roman road heading west out of London.
650:, which stood on the spot where the Roman road to
184:
1295:
1293:
447:
422:, with intriguing blocking stones at their ends.
1381:
1240:
937:
935:
93:A coffin stone at Town End, in the Lake District
1290:
1216:London: Parker, Smith & Petherman. p. 222.
1152:
1150:
1105:
1012:"Victorian Funeral Customs and Superstitions"
932:
796:
1212:The History and Antiquities of Saint David's
405:(ghosts) was widespread in mediæval Europe.
310:
1189:
1187:
1147:
907:
257:Among European rural people, especially in
1037:
1035:
1033:
612:a corpse road but takes its name from the
276:are held to be mischievous spirits of the
233:Corpse candles and other related phenomena
189:
702:
1314:
1205:
1203:
1184:
1173:
1171:
1084:
850:
831:
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500:
460:View east across Loch Leven from Kinross
455:
381:
365:
362:Spirit roads and archaeological features
316:
240:
212:
144:
101:
88:
80:
1219:
1126:
1030:
551:such an evil man buried in a cemetery.
149:An old church and cemetery in Wiltshire
1382:
980:
792:
790:
735:) At major imperial mausolea, such as
1200:
1168:
1046:
826:
1134:The Fairy-faith in Celtic Countries.
1068:
1066:
1064:
1062:
815:
1249:Hippisley Coxe, Anthony E. (1973).
993:
956:
787:
140:
13:
1351:"Corpse (A Lake District example)"
1197:London: Elliot Stock. pp. 205–206.
1181:. London: William Miller. pp. 6–8.
387:View of the megalithic complex at
352:In the church-way paths to glide.
14:
1421:
1343:
1059:
858:"Corpse roads in Gloucestershire"
801:. Chalford: Tempus. p. 163.
658:Excluding the spirits of the dead
581:have been seen at Childe's tomb.
322:The Quarrel of Oberon and Titania
1177:Hoare, Sir Richard Colt (1806).
1136:Reprinted. Colin Smythe (1981).
986:Clarke, D. "Lights in the sky."
799:Woods, Hedgerows and Leafy Lanes
350:Every one lets forth his sprite,
348:That the graves all gaping wide,
85:Corpse road in the Lake District
1281:
1264:
1092:The Dictionary of Superstitions
1004:
837:The Dictionary of Superstitions
185:Characteristics of corpse roads
1225:Bord, Janet and Colin (1976).
969:
966:Penguin Books. London. p. 113.
915:"Ley Hunters and Corpse Roads"
875:
448:Associated legends and beliefs
429:says that the 'holed' Cornish
1:
1195:The History of Pembrokeshire.
1016:Friends of Oak Grove Cemetery
780:
620:
129:in the Lake District where a
1193:Phillips, Rev James (1909).
1056:. Weidenfeld & Nicolson.
346:Now it is the time of night,
7:
1132:Evans-Wentz, W. Y. (1911).
768:
10:
1426:
1078:September 9, 2009, at the
711:Stone elephants along the
97:
16:Aspect of burial practices
1371:(Legends of Corpse Ways.)
1322:"Where the Ley lines led"
1090:Waring, Philippa (1978).
835:Waring, Philippa (1978).
334:A Midsummer Night's Dream
312:A Midsummer Night's Dream
1301:Celtic Sacred Landscapes
1113:Celtic Sacred Landscapes
943:Celtic Sacred Landscapes
1303:. Thames & Hudson.
1299:Pennick, Nigel (1996).
1115:. Thames & Hudson.
1111:Pennick, Nigel (1996).
990:19 April 1990: 188–189.
945:. Thames & Hudson.
941:Pennick, Nigel (1996).
526:Another legend is that
190:The spirits of the dead
135:illustrated above right
1369:. UK. August 17, 2005.
1253:. London: Hutchinson.
1042:Where the Leylines led
1000:Barn owl luminescence.
822:The Rydal Coffin stone
797:Muir, Richard (2008).
761:In the Arenal area of
723:
703:Corpse paths worldwide
683:
675:
573:. The greedy monks of
509:
461:
397:
375:
355:
328:
254:
222:
150:
110:
106:A traditional English
94:
86:
1390:Christian processions
1229:. London: Paul Elek.
1052:Sykes, Homer (1993).
988:Country Life Magazine
710:
681:
665:
504:
459:
385:
369:
343:
320:
252:bioluminescent fungus
244:
216:
148:
105:
92:
84:
962:Roud, Steven (2003)
506:St David's Cathedral
1165:Legends of Dartmoor
670:on a Rowan tree in
247:Omphalotus olearius
1367:nicholasrhea.co.uk
1227:The Secret Country
1161:2007-07-11 at the
1094:. Treasure Press.
1054:Mysterious Britain
900:2010-07-04 at the
839:. Treasure Press.
745:Ming Dynasty Tombs
724:
684:
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510:
508:from the gatehouse
462:
427:Mysterious Britain
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329:
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223:
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95:
87:
1405:Funeral transport
1400:European folklore
808:978-0-7524-4615-8
554:The villagers in
331:In Shakespeare's
326:Joseph Noel Paton
274:will-o'-the-wisps
171:Stretton-on-Fosse
1417:
1370:
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1334:
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1324:. Archived from
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860:. Archived from
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584:An old woman at
475:In Ireland, the
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615:Lyke Wake Dirge
606:North Yorkshire
513:Gerald of Wales
488:Aranmore Island
453:to the living.
450:
425:Homer Sykes in
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167:Gloucestershire
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28:chapels of ease
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1363:"Corpse Roads"
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921:on 2007-08-08
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895:Bali Religion
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1330:. Retrieved
1326:the original
1316:
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1194:
1178:
1144:. pp. 40–41.
1133:
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1020:. Retrieved
1018:. 2008-01-21
1015:
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919:the original
909:
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866:. Retrieved
862:the original
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672:Lambroughton
632:
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521:Saint Davids
511:
492:
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477:féar gortach
476:
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407:
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389:Knocknakilla
377:
374:in Scotland.
356:
345:
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282:supernatural
256:
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228:
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175:Warwickshire
160:
152:
134:
131:coffin stone
112:
63:
59:
55:
52:funeral road
51:
47:
43:
39:
35:
31:
20:Corpse roads
19:
18:
1022:October 23,
883:aling-aling
682:A labyrinth
633:Crossroads
481:Ballinamore
438:Sweet Track
393:County Cork
179:Aston Magna
74:, spirits,
44:coffin road
40:coffin line
36:burial road
1384:Categories
1332:2007-08-16
1276:0094669104
925:2007-08-18
868:2007-08-18
781:References
763:Costa Rica
733:spirit way
713:spirit way
693:watch ball
674:, Ayrshire
668:witch ball
644:labyrinths
635:divination
621:Crossroads
470:Loch Leven
204:labyrinths
70:regarding
48:corpse way
24:cemeteries
1311:. p. 135.
1237:. p. 115.
1123:. p. 134.
1073:Ley Lines
953:. p. 145.
885:found in
775:Mass path
590:Yorkshire
575:Tavistock
571:Plymstock
548:Widecombe
495:lychgates
416:Merrivale
403:revenants
280:or other
221:, Germany
200:ley lines
155:footpaths
127:Ambleside
32:bier road
1261:. p. 30.
1159:Archived
1102:. p. 67.
1076:Archived
898:Archived
847:. p. 66.
769:See also
595:St. Mark
544:Dartmoor
532:Henry II
442:Somerset
420:Dartmoor
411:cursuses
301:barn owl
270:folklore
267:Germanic
163:Blockley
119:minsters
115:medieval
113:In late
108:lychgate
68:folklore
60:lyke way
56:lych way
756:Uppland
749:Beijing
743:or the
741:Nanjing
729:shendao
715:of the
652:Edgware
563:Lydford
556:Manaton
517:rivulet
305:foxfire
196:fairies
98:Origins
78:, etc.
76:wraiths
1307:
1274:
1257:
1233:
1140:
1119:
1098:
949:
843:
805:
528:Merlin
372:Darvel
341:says:
290:heaven
272:, the
265:, and
263:Slavic
259:Gaelic
72:ghosts
1357:. UK.
891:hyang
747:near
639:Devil
586:Fryup
540:Devon
440:" in
324:, by
208:mazes
165:, in
123:Rydal
62:, or
1305:ISBN
1272:ISBN
1255:ISBN
1231:ISBN
1138:ISBN
1117:ISBN
1096:ISBN
1024:2019
947:ISBN
887:Bali
841:ISBN
803:ISBN
628:Lugh
600:The
579:bier
339:Puck
294:hell
292:and
286:Puck
278:dead
206:and
739:in
719:at
610:not
608:is
604:in
588:in
519:in
486:On
468:in
466:Mun
418:on
391:in
173:in
125:to
1386::
1365:.
1353:.
1292:^
1242:^
1202:^
1186:^
1170:^
1149:^
1061:^
1032:^
1014:.
934:^
828:^
789:^
666:A
538:A
337:,
261:,
250:,
210:.
58:,
54:,
50:,
46:,
42:,
38:,
34:,
1335:.
1278:.
1214:.
1026:.
928:.
904:.
871:.
811:.
731:(
133:(
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