The site for "The Stones of Mora" is very important to Swedish history because this is where Swedish kings were elected up until 1457. Each of the stones commemorate the election of a certain king and were from the royal palace that stood by the site. A small building was built in 1770 to house the surviving stones but the iron gate is locked so it is hard to get good photos. I will have to go back sometime when they have a touring and the doors are opened. Most people believe that these are the real "Mora Stones" but in fact the real "Mora Stone" was a huge stone slab that the king would stand on to hailed as the new ruler. The stone slab itself disappeared in the early 1500's, with various theories of what subsequently happened to it. It is unknown when the tradition began and stretches back into the Viking Age and prehistory. The earliest contemporary account of the royal election is for the election of Magnus Ladulås in 1275. Inside the building you can see the names of all the kings that have been elected at the site around the top of the wall.
But why was this location chosen for the election of kings? "Mora äng" (Mora Meadow) is about 10 km southeast of Uppsala and is at equal distance from the things (assemblies) of the old folklands of Attundaland and Tiundaland. The law of Uppland and Södermanland states: The three folklands, that is Tiundaland, Attundaland and Fjärdhundraland, shall first elect king. Then the election will be sanctioned by the lawspeaker of Uppland and then by all his subordinate lawspeakers in the rest of the kingdom, one by one. This process was done during while the king traveled the royal road known as "Eriksgata", which can still be traced today. Part of the road stretches right by Anundshög in Västerås. The Westrogothic law reminded the Geats that they had to accept this election: Sveær egho konung at taka ok sva vrækæ meaning Swedes have the right of choosing and deposing the king. Two of Uppland's runic inscriptions (U 486, U 488) were found with the Mora Stones but they are now kept at the National History Museum in Stockholm. I will have to go see them sometime!
2 812 hours ago
(Dingtuna 12:1, 13:1)
I tried to get to this grave field (gravfält) the easy way by going through Oppgårda farm but of course there were barbed wire fences all the way around. So instead I had to go walk back all the way to Dingtuna Church and go through the field and forest to get there. The burial ground is located on a hilly area with ancient farm walls from prehistoric farming. There are 2 burial mounds, 3 standing stones, 20 round stone-settings and one square stone-setting. Two of the round stone-settings look more like burial cairns with the stones piled up higher. My favorite was the 5×5m square stone-setting because they are not so common and usually not so easy to make out. With this one you can clearly see the edges of the square. Square stone-settings are a form of grave that were mostly used in the Early Iron Age (550BCE-375CE). The two small burial mounds are both 7m in diameter and 0.7m high.
The grave field has never been excavated by archaeologists but Dingtuna Parish has about 80 grave fields and a few have been excavated. There is evidence of habitation since the Stone Age into the Bronze Age and a population boom in the Iron Age. In total there is 20km of stone-strings (stensträngar) in Dingtuna an unusually large amount. There are even four Iron Age hill-forts and three runestones. Dingtuna was in 1322 written "Dingitunum" and it is believed that the "ding-" means "high" probably aimed at the raised area around the church. "-tuna" means closed in area or fenced area, "town".
Upplands runinskrift 862. (U 862)
This runestone is also in Säva like U 870 two posts ago but on the other side of the freeway. It dates to 1070–1100 and was signed by the rune-master Visäte who was active in southeastern Uppland. Visäte is attributed to ca.20 runestones of which 7 he signed, this one in particular is thought to be his finest work. Red-gray granite (1.3m high, 1.9m wide). It was found rather recently on June 13, 1944 during farmwork in a fallow (träda), which is a field that has been ploughed but left for a period without being sown in order to restore its fertility. The workers did not see the insciption since it was lying face down, so thinking it was a stone broke it into eight pieces to get it off the field. It was only afterwards that the inscription was discovered and reported to the National Heritage Board. The pieces were put back together and the stone was raised at its current at the end of August, 1944. The current bridge going over the river Sävaån is from the 1850's but there was an older one just south of it. Further back in the Viking Age there was no bridge at all, just a ford (vad). It is believed the runestone originally stood at the side of the royal road just before it went over the river at the ford. "Säva" in 1376 was written "Siviawadh" meaning "the ford where säv grow", säv being a kind of water plant known in English as "lakeshore bulrush".
ᛅ ᛋ ᚴ ᛂ ᛁ ᛦ ᛭ ᛅ ᚢ ᚴ ᛭ ᚴ ᛁ ᛅ ᚱ ᚦ ᛅ ᚱ × ᛚ ᛅ ᛏ ᛅ ' ᚱ ᛂ ᛁ ᛋ - ' ᚦ ᛁ ᚾ ᛋ ᛅ ' (ᛋ) - (ᛂ) - (ᚾ) ' - (ᚠ) - ᛁ ᛦ ' ᛒ ᚬ (ᚱ) (ᚬ) ᚦ ᚢ ᚱ ' ᛋ ᛁ ᚾ ᛫ ᚠ ᚬ ᚱ ᛋ ᛁ ᚼ ᛚ ' ᚼ ᛅ ᚾ ᚢ ᛅ ᛋ ' ᛅ ᚱ ᚠ ᛁ ' ᚴ ᚢ ᚦ ᛒ ᛁ ᚬ ᚾ ᛅ - ... ᛋ ᛏ ᛁ ' ᚱ ᛁ ᛋ ᛁ
askeiR + auk + kiarþar × lata ' reis- ' þinsa ' (s)-(e)-(n) ' -(f)-iR ' bo(r)(o)þur ' sin · forsihl ' han uas ' arfi ' kuþbiona- ...sti ' risi
AsgæiRR ok Gærðarr lata ræis[a] þennsa s[t]æ[i]n [æ]f[t]iR broður sinn Forseal. Hann vas arfi Guðbiorna[R]. [Vi]seti risti.
Åsger och Gärdar låta resa denna sten efter sin broder Forseal. Han var Gudbjörns arvinge. Visäte ristade.
English: "Åsger and Gärdar raised this stone in memory of their brother Forseal. He was Gudbjörn's heir. Visäte carved."
3 23423 May, 2019
Upplands runinskrift 786. (U 786)
Upplands runinskrift 787. (U 787)
In Hansta, only 500 meters from Tillinge Church, there are two stones that make up a memorial for Torgisl. One stone has the inscription (U 786) and serpent ornamentation while the second (U 687) has a Christian cross. They stand in a small grassy area behind the fence if you cross through the horse racing track. Both were found fairly recently, in 1926 during rock clearing and blasting in the field. The stone with the inscription was found May 11 and the other one was found a few months later on July 26. They were both raised again in the Autumn of the same year where they were found, believed to be their original location. When I visited however they were both leaning heavily and the inscription was very hard to see, maybe it's time for some restoration work! Just behind where they stand is a small grave field with some burial mounds and stone-settings, most likely the final resting place for Aslek and Torgils. U 786 is made of gray granite (1.55m high, 0.61 wide) and U 787 is made of gneiss-granite (1.42m high, 0.9m wide). The monument dates between 1010-1050 and by style they have been attributed to the rune-master Torbjörn (2). An old road was discovered that went from the country road near Hansta farm, past the rune stones and further towards Hässelby and Öhr.
× ᛅ ᛋ ᛚ ᛁ ᚴ ᛦ ᛬ ᛚ ᛁ ᛏ ᛬ ᚱ ᛂ ᛋ ᛅ ᛬ ᛁ ᛋ ᛏ ᛂ ᚾ ᛬ ᚦ ᛁ ᚾ ᛅ ᛬ ᛅ ᛏ ᛬ ᚦ ᚢ ᚱ ᚴ ᛁ ᛁ ᛋ ᛬ ᛒ ᚱ ᚢ ᚦ ᚢ ᚱ ᛬ ᛋ ᛁ ᚾ ᛬ ᚴ ᚢ ᚦ ᛬ ᛒ ᛁ ᚱ ᚴ ᛁ ᛅ ᚾ ᛏ ⋮ ᚼ ᛅ ᚾ ᛋ
× aslikR : lit : resa : isten : þina : at : þurkiis : bruþur : sin : kuþ : birki ant ÷ hans
AslæikR(?) let ræisa stæin þenna at Þorgils, broður sinn. Guð biargi and hans.
Aslek lät resa denna sten åt Torgils, sin broder. Gud bärge hans ande.
English: "Aslek had this stone raised in memory of Torgils, his brother. May God save his spirit."
Ancient religious monuments in Peshhoe. In Peshkhoi, in the area “Shina bovov yuk'e”, stands a stele in the form of a sword stuck in the ground (photo No. 1). The ancient "sculptor" quite accurately depicted a sword stuck in the ground, the shape of the handle and part of the blade are clearly visible. Another stele stands in the area “Ts1ai 1st Kasht”. Between these stelae, not far from the cult stone “Yo1 Khere”, until the beginning of 1994 there was a stele in the form of a slab up to two meters high, the place where it stood was called “Ziz ergach”. It should be noted that this and other steles are localized near the area “Sen zarash pen t1e”, where there are several broken steles and remains of the sanctuary (they were mentioned in an early publication). In addition to these, not far from here, in Nashkh, in the area of “Viel Kasht” there is another stela. Based on the number of monuments concentrated in relation to the “Saint Penny Penal,” it can be assumed that in pagan times it was a sacred place. Stela in Tsai 1lah Kasht (photo №2). Cross-shaped stela in “Sen zh1arash pen t1e”, restored in 2017 (photo №3). To which cult the steles belong, and why they are established, historians will say. There are several such religious monuments that will be documented and presented on display. (Dala Muklakh). The main search engine is Sharip, for him there are many paths ahead of which he has not yet been (photo number 4).
Upplands runinskrift 870. (U 870)
Inscriptions like this one done on natural boulders are called "rune blocks" instead of runestones. It is located near Säva Bridge (Säva bro) in Säva, Gryta Parish just next to the freeway between Enköping and Uppsala. The granite boulder is exceptionally large at 2m high, over 4m wide and about 2.5m thick. It has been dated to about 1020–1050 and first mentioned in the "Ransakningarna" (1672), later in Johan Peringskiöld's "Monumenta Upplandica" (1710) he mentions that the stone has been damaged from fires lit next to it. Olof Celcius is the first to inspect the inscription which he did three times, twice in 1726 and once in 1736. It is because of him that we can read parts of the inscription because in 1852 the large chunks of the stone that are now missing were broken off to build Säva Bridge. There is ornamentation on both sides of the rune-band itself that are now lost to us but still visible are the legs of an animal. Since the first part of the loop is completely lost there were probably at least three more names before the one that we have. "onekR" can be a mistake for onemR, now spelled "Onäm", which appears on other runestones or could be a name that only appears here. If the name is intended as "ohníga" it means "one who does not bend" or "one who is not low or poor". We only have the last part of the name of the rune-master who signed the inscription, (-þbjörn), which was probably [Au]þbiorn or in modern Swedish "Ödbjörn". There is an Ödbjörn who signed another runestone (U 692) not too far away.
... ... ᚴ ᛬ ᚬ ᚾ ᛂ ᚴ [ᛦ ᛬] (ᚦ) ᛅ ᛁ [ᛦ] (ᛚ) ᛁ ᛏ ᚢ ᛬ ᛘ ᛅ ᚱ ᚴ ᛅ ᛬ ᛋ ᛏ ᛅ ᛁ ᚾ ᛬ ᚦ [ᛁ ᚾ ᛋ ᛅ ᛬ ᛅ ᛏ ᚱ ᚬ ᚴ ᛒ ᚱ] ᚬ ᚦ ᚢ [ᚱ ᛬] (ᛋ) [ᛂ ᚾ] ... ...(ᚦ) ᛒ ᛁ ᛅ ᚱ ᚾ ᛬ ᚼ ᛁ ᚢ
... ...k : onek[R :] (þ)ai[R] (l)itu : marka : stain : þ[insa : at rok br]oþu[r :] (s)[en] ... ...(þ)biarn : hiu
... [o]k OhnæigR(?) þæiR letu marka stæin þennsa at Hrok, broður sinn ... [Au]ðbiorn(?)/[Vi]ðbiorn(?) hio.
… och onekR de läto rista denna sten efter Rok, sin broder … Ödbjörn (?) högg.
English: "... and onekR, they had this stone carved in memory of Rok, their brother ... Ödbjörn (?) cut."
5 24622 May, 2019
📷 @circlestances - Interplanetary solstice
Stock from unsplash and pixabay
It was my second day in Delhi and it was time to visit the Humayun's Tomb.
I had seen a bunch of vlogs, read about it's history and had done some research to carve out a rough itenerary to see Delhi in 3 days.
While walking around this place, I realised that it had hidden stories. The silence and the ancient vibe of the place made me feel the history. The weather was beautiful in Delhi that day. It was changing every hour.
The sun was shining in the morning and in no time it became cloudy, started drizzling after which the sun was back again. It seemed as if it was playing hide and seek with us.
When the sun was shining, every ray touching the monument made it look beautiful. When the weather changed and it became cloudy, the sky above this place and the drizzle just added to the aesthetic beauty of this place.
This picture was clicked just 3 seconds before it started pouring.
Energy of Ancient Monuments
Myself and a really close friend went for a walk up Coopers Hill in Little Witcombe, we visited the Roman Villas as well as the reservoirs (not in these pictures).
What a wonderful day we had, the weather was just beautiful.
The views down the hill (will share pics on another post) were beautiful and the energy at the ruins was electric.
As me and my friend walked round the ruins I could feel this tingling, electricity feeling all over my neck, shoulders and down my arms.
It was exhilarating!
As we looked over a section of the ruins, all of a sudden, even though there was no wind at all, a mini whirl wind 🌪 happened and picked up a small bunch of leaves into a swirl 🍃. It was absolutely incredible.
What a blessing we had to witness that.
I'm so grateful for such a wonderful day 🌞. It was hard work and gosh am I paying for it today but it was definitely worth it. ☺️.
Upplands runinskrift 966. (U 966)
Also at Vaksala Church are two fragments of a runestone built into the outer wall of the church nave (tvärskepp). There are no runes left at all, only the cross that would have been in the middle of the runestone made of light-gray granite. You can see that the two pieces go together, the second one being just a fragment of the outer part of one of the cross's arms. The fragment with the larger part of the cross is first mentioned in 1876, "in the wall of the church's southern choir is found the remains of a runestone of which only the cross remains". In 1942 the other fragment was found around the corner on the other wall of the nave.
Since there is nothing more to write about this runestone I will give a brief history of Vaksala Church. The area around the church was the location of the oldest thing in Uppland during the Viking Age. The church was built in the late 1100's in Romanesque style. The sacristy was added on in the middle of the 1200's. In the late 1200's the choir was demolished and replaced by a new one with the same width as the rest of the church. Around the year 1300 the style was changed to Gothic style and the longhouse was built up two meters to its current height. In the middle of the 1300's the longhouse and choir got four riv-valves of brick and around 1400 church porches (vapenhus) on the north and south were built. These church porches were demolished under the years 1783-1785. Albertus Pictor or his workshop painted the north and south chapels during the second half of the 1400's. During restoration in 1793-95, the paintings were covered with white lime but were uncovered in 1929. They were severely damaged but the outlines and some of the colors are still visible. Vaksala Parish has a large ammount of ancient monuments. From the Bronze Age there are burial-cairns (gravrösen), burnt-mounds (skärvstenshögar) and cup-mark petroglyphs (skålgropar). From the Iron Age there are 55 grave fields, 1 hill-fort and 18 runestones.
1 21321 May, 2019
Upplands runinskrift 965. (U 965)
Four runestones are placed just outside the cemetery wall of Vaksala Church in Uppsala. This fragment of a runestone is leaning up against the cemetery wall and is made of light-gray granite (0.99m high, 1.38m wide). Since there is not much left of the stone it is hard to date and has been dated between 725–1100. The fragment originally lay on the ground just in front of the entrance to the church tower. During the ancient monument inventory of 1937 it was recorded that they found "the very badly damaged remains of a runestone" on the ground. It was taken and placed at its current location in 1948 along with the other three runestones that were found in the cemetery wall. It is possible that the stone is the same one observed by Johan Peringskiöld in 1710 used as a doorstep to the church porch (vapenhus). The church porch was demolished in the 1790's and probably that is when it was taken and placed on the ground. Besides most of the stone being missing even the fragment has been worn down. This is probably from centuries of footwear while it was a doorstep. Only a few runes remain giving us a person's name, Holmfrid. This Holmfrid was most likely a woman because in the Viking Age it was originally a woman's name but later started to be used for men. The meaning of the name is "holm" (small island) and "frid" (lovely, beloved). In the 2014 census of Sweden there were 190 men and 2 women with the name.
... ᚼ ᚢ ᛚ ᛘ × ᚠ ᚱ ᛁ ... ...
... hulm × fri... ...
...Holmfri[ðr] ... ...
... Holmfrid … ...
English: "... Holmfrid ... ..."
Credits to @carlangas.ge. Lalibella! A city named after its ancient king from the Zagwe dynasty! 👑👑 He built great cross structures from rock to imitate the temples of Jerusalem!! 👀👀 What a beauty!!. To this day you will find monks and priests worshipping and meditating there 🙏🙏🙏 Some have dedicated their lives to it!! These are near 1000 year wonders!! Have u ever visited Lalibella?? Would u ever consider it??? 🤔🤔
1 821 May, 2019
'The first evidence of prehistoric use of the (Mam Tor) hill comes from the Bronze Age but it must have been a significant place to people long before that - indeed a polished stone axe and flints from the Neolithic had been found here. The first Bronze Age remains at the site consist of 2 round barrows near the top of the hill - one actually has a trig point that records the height as 517 metres above sea level. This particular barrow is quite low and is now cobbled to protect it from damage but the other barrow to the southwest is quite well preserved despite having a large crater-like hole in its top. Both barrows have fine views to the north, south and west. During the later Bronze Age and into the Iron Age the hill was occupied as a ''slight univallate hillfort'' which is defined as a small hilltop enclosure consisting of a single line of defenses. Mam Tor fits this description in that its earthwork is a single rampart, a berm, a ditch and an outer bank that enclose an area of about 6 hectares near the top of the hill. It is thought that the rampart was originally built as a wooden palisade cut into the hillside before being replaced by a more sturdy stone defense that could have been as much as 3 metres high and 5.5 metres wide on the eastern side. Next there is a flat terrace (or berm) then a U shaped ditch which is now silted up but which could have been up to 2 metres deep and about 2.5 metres wide. Finally a small outer bank would have been around 1 metre high and 2 metres wide. The site was entered by interned entrances to the north and the southwest, this second one being better preserved. Within the internal area of the enclosure, and on either side of the main ridge of the hill, were found the remains over 70 hut platforms which were built by first cutting a level surface into the side of the hill before constructing turf or stone walls and internal hearths and pits. Excavations around and inside these huts revealed much broken pottery as well as whetstones and shale beads.'
Upplands runinskrift 964. (U 964)
Four runestones are placed just outside the cemetery wall of Vaksala Church in Uppsala. This one is made of blue-gray granite (1.45m high, 0.57m wide) and dates to 1010–1040 at the end of the Viking Age. The stone was unknown by Johannes Bureus and is first mentioned in an entry in the "Ransakningarna" (1667-84) by Anders Persson Rox. He writes that it was built into the western wall of the church. Olof Celcius tried to find the stone a few decades later but wrote that he was not able to locate it. In 1729 his nephew Anders Celcius and his nephew's son Magnus Celcius (later ennobled von Celse) had more luck. They found it at the western wall but it was nearly buried at ground level. Probably when Olof Celcius visited it had been totally under ground level. In 1942 we finally get a more detailed description of the location by B. F. Jansson, "built into the western tower wall , 1 meter north of the door". In 1948 it was taken out of the wall and placed at its current location. The top right side is broken so some of the inscription was lost, we can see that it was already broken in the 1600's sketch. It is unknown what relation the last two female names had to Sven, probably it said ... her husband (and father of -lög and Ginlög). Erik Brate (1857–1924) thought that Sven had three wives!
᛭ ᚴ ᛁ ᛏ ᛁ ᛚ ᚠ ᛁ ᚱ ᛁ ᚦ ᛦ ᛬ ᛚ ᛁ ᛏ ᛬ ᛋ ᛁ ᛏ ᛁ ᛅ ᛬ ᛋ ᛏ ᛁ ᚾ ᛬ ᚠ ᚯ ᚱ ᛬ ᚯ ᛏ ᛬ ᛋ ᚢ ᛁ ᚾ ᛋ ᛒ ᚢ ᚾ ᛏ ... ... ᛚ ᚢ ᚴ ᛦ ᛬ ᛁ ᚢ ᚴ ᛬ ᚴ ᛁ ᚾ ᛚ ᛅ ᚢ - ᛅ ᛦ
+ kitilfiriþR : lit : sitia : stin : for : ot : suins bunt... ...lukR : iuk : kinlau-aR
Kætilfriðr let sætia stæin for and Svæins, bond[a] ...laugaR ok Ginnlau[g]aR.
Kättilfrid lät sätta stenen för Svens ande, (sin) make … -lögs och Ginlögs
English: "Kättilfrid had the stone placed for the Sven's soul, (her) husbandman ... -lög's and Ginlög's."
Upplands runinskrift 963. (U 963)
Four runestones are placed just outside the cemetery wall of Vaksala Church in Uppsala. This one is made of gray granite (2m high, 0.9m wide) and dates between 980–1015. The stone is first mentioned in the early 1600's by Johannes Bureus who found it built into the outer side of the southeastern cemetery wall. We can see from his sketch that it was already broken at this time and half was under ground level. Richard Dybeck in 1863 and Otto von Friesen in 1900 found it in the same place. It remained there until 1948 when it was taken out and placed at its current location between the road and church wall along with three other runestones. Since the stone is broken we have the last two letters (-rn) of the father's name but luckily the name is given again at the end of the inscription when they ask God and God's mother to help his soul.
The name "Näskonung" (Ness King) only appears on this runestone. King Ragnvald Knaphövde, who reigned c.1130 was recorded as being son of "Olof Näskonung" who was probably a petty king of a region and is otherwise unknown. In the encyclopedia "Nordisk familjebok" (1876) there is an entry about Näskonung, I added a photo of it to the post. The name appears four times in the 1200's, one being the knight Näskonung Bengtsson. In the 1300's, five times including as the patronymic for brothers Erengisle and Karl Näskonungsson. They may be descended from the earlier Näskonung Bengtsson. The use of the name died out after this.
ᚾ ᛁ ᛋ ᚴ ᚢ ᚾ ᚢ ᚴ ᛦ ᛭ ᛚ ᛁ ᛏ ... ...ᚱ ᚾ ᛭ ᚠ ᛅ ᚦ ᚢ ᚱ ᛭ ᛋ ᛁ ᚾ ᛭ ᛅ ᚢ ᚴ ᛭ ᛁ ᚴ ᛅ ᛭ ᛁ ᚠ ᛏ ᛦ ᛭ ᛒ ᚢ ᚭ ᛏ ᛅ ᛭ ᛋ ᛁ ᚾ ᛭ ᚴ ᚢ... ... ᚦ ᛁ ᚾ ᛁ × ᛁ ᚴ ᚢ ᛚ ᛒ ᚢ ᚱ ᚾ ᛭ ᛅ ᚴ ᛭ ᚴ ᚢ ᚦ ᛋ ᛘ ᚢ ᚦ ᛁ ᛦ
niskunukR + lit ... ...rn + faþur + sin + auk + ika + iftR + buota + sin + ku... ... þini × ikulburn + ak + kuþs muþiR
NæskonungR let ... [Igulbio]rn, faður sinn, ok Inga æftiR boanda sinn. Gu[ð] ... þinni, Igulbiorn, ok Guðs moðiR.
Näskonung lät … (Igulbjö)rn, sin fader och Inga efter sin man. Gud (hjälpe) din (själ), Igulbjörn, och Guds moder.
English: "Näskonung had ... (Igulbjö)rn, his father; and Inga in memory of her husbandman. God and God's mother (help) your (soul), Igulbjörn.
(See also drawing on page 2) Standing near two ancient stones that are part of the Rollright Stone circle, I noticed a story. A story... not a speculation because the stones are now in a different condition compared to when they were put up by Bronze Age stone circle builders. The story is about shapeshifting. We see a shaman woman with a respectable headdress to the right having her face connected with an animal that looks directly at her, symbolizing contact, perhaps a conversation. The animal looks like a rabbit, or a pig, and itself is shapeshifting because its back side has another shape of an animal head.
Both the shaman woman and the animal emerge from the Underworld, which is known to be a place to journey to in order to meet or consult animal spirits. (Opposing to the Upperworld where ancestral spirits dwell). As the shaman woman is sinking into trance, and thus into the Underworld, the shapeshifting takes place and the animal and shaman are meeting face to face. Or, they emerge from the Underworld and as the shaman woman is coming out of her trance, the pig/rabbit leaves her, only their noses are still connected, and slowly takes its own form again, a form still somewhat dreamy and not easily to identify (pig or rabbit?).
Maybe stone circles were storytelling ‘books’ or instruction manuals used by shamans to educate a new generation of practitioners. Maybe the stones were not only chosen because of their shapes but painted as well to enhance the manual’s illustrations. Maybe...maybe.
Artist at mindfuldrawing.com #paulakuitenbrouwer#ancientstones#rollrightstones#prehistory#stonecircle#circlestonedesigns#shamanism#shamanisme#shamanic#shamansofinstagram#ancientbritain#standingstones#ancientmonuments#pagan#englishheritage#archaeology#neolithic#neolithicart#sacredsites#storytelling#ancientstories#cotswolds#cotswoldswalks#shamaniceducation#druidsofinstagram #🧙🏻♀️🔮