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
When the October sky over Somerset turns a bruised purple and the moon hangs low, the village streets spring to life with a glow that feels both ancient and mischievous. Children clutch glowing carved lanterns, their faces lit by flickering candles, while the air fills with a chant that has echoed through the countryside for generations:
“It’s Punkie Night tonight… Give us a candle, give us a light…”
This eerie procession, known as Punkie Night, is more than a quirky local festival; it is a living link to centuries-old customs that once guided lost souls, kept wandering malevolent spirits at bay, and turned the darkness of early winter into a community celebration. Here we’ll uncover the origins of the “punkie” lantern, trace the folklore from 19th‑century Somerset to the Celtic “Púca Night,” and explore how this regional tradition mirrors the modern Halloween rituals we know today.
What Exactly is Punkie Night?
Punkie Night is a lantern festival peculiar to Somerset, celebrated in villages such as Hinton St George. It takes place on the last Thursday of October every year.
The word “punkie” in Punkie Night originates from a local name for a lantern, with possible connections to “pumpkin,” “punky” (a term for a young child’s ghost), or the Old English word “punk” (timber or tinder).
On Punkie Night, local people carve glowing lanterns from ‘mangelwurzels’, a type of large beetroot grown for cattle feed. Once carved and lit from within by candles, these ‘punkies’ are carried through the street by children and adults alike, often wearing costumes. Traditionally, the punkies are borne through the streets or door to door in a noisy parade, where those carrying them call for treats or candles to light their lanterns, singing:
“It’s Punkie Night tonight, It’s Punkie Night tonight, Give us a candle, give us a light, If you don’t, you’ll get a fright.
It’s Punkie Night tonight, It’s Punkie Night tonight, Adam and Eve wouldn’t believe, It’s Punkie Night tonight.”
Iona Opie and Peter Opie described this Somerset custom beautifully in The Lore and Language of Schoolchildren (Oxford University Press, 1987):
“To children in south Somerset a punkie is a home-made mangel-wurzel lantern of more artistic manufacture than those commonly made elsewhere for Hallowe’en. Laboriously executed designs, or floral patterns, or even scenes with houses, horses, dogs, or ships, are cut on the surface of the mangels, so that when the flesh has been carefully scooped out—leaving just a quarter of an inch to support the skin—and the stump of a candle has been lighted within, the designs become transparencies, and the lanterns ‘glow in the dark with a warm golden light’. These lanterns (reported from Long Sutton and Hinton St. George) are carried by a loop of string secured through two holes near the top just beneath the lid of the lantern. At Hinton St. George, where Punkie Night is the fourth Thursday in October, some sixty children come out into the street with their lanterns, and parade through the village in rival bands, calling at houses and singing.”
A Tale of Lost Men and Heroic Wives
According to local lore, Punkie Night can be traced back to when a group of Hinton St George men ventured to the nearby Chiselborough Fair in the early 1800s. The men spent their time at the fair drinking and carousing, and when they tried to return home after night fell, they soon lost their way. Although their village was only a few miles away, they became lost in the darkness without lanterns to light their path and were unable to find their way home.
Their wives back in Hinton St George were distraught with worry and carved makeshift lanterns from mangelwurzels and took to the streets in search of their wayward husbands. Some say that when the men first spotted the light from the women’s lanterns glowing in the darkness, they mistook them for will o’ the wisps, or even restless spirits, and ran away in terror. Once they realised the flickering punkies were held by their heroic wives, they were soon guided home to safety.
Older Roots of Punkie Night and Shared Traditions
Punkie Night was first recorded in the 19th Century but may have much older roots. In Ireland, there is a Celtic celebration called “Púca Night” which has Otherworldly connections. Here, Púca refers to fairies and sprites, which were not necessarily clearly delineated ideas from ghosts and spirits in Irish folklore. Similar to Samhain, Halloween, and Punkie Night, the veil between the world of the living and the dead is believed to thin at this time. Lanterns were said to guide lost souls back to their homes and also ward off the spirits of the dead who would roam the land of the living during this liminal period.
In these traditions, there is also the shared custom of children and adults going door to door ‘souling’ to ask for something. In Púca Night and Halloween, children ask for sweets and candy, and on Punkie Night, a candle for their punkie was requested.
Both Punkie Night and Halloween also feature chanting or singing to request these gifts. In Punkie Night, children sing their traditional Punkie Night song, while modern trick or treaters might chant the popular naughty rhyme:
“Trick or treat, Smell my feet, Give me something good to eat! If you don’t, I don’t care – I’ll pull down your underwear!”
(Image: Jack-O-Latern. Source: Toby Ord, CC BY-SA 2.5, via Wikimedia Commons)
The carving of faces in punkies also has similarities to the customs of Samhain and modern Halloween. Scary faces were carved into turnip lanterns on Samhain and were placed in windows or carried outside to deter evil spirits. This has been adopted into modern Halloween traditions with carved pumpkin jack-o-lanterns being placed on window sills and on doorsteps.
These celebrations all incorporated themes of darkness, spirits of the dead, and the turning of the year. They belong to the season when the nights draw in, the harvest has ended, and people once believed that the dead and otherworldly spirits walked the earth. In this respect, Punkie Night can be seen as a regional English counterpart to Púca Night, Samhain, and Halloween. It is a survival of the same autumnal fears, folklore, and festivities that people experience at this time of year, but shaped by Somerset’s rhythms and spirit.
Why Punkie Night Endures
Punkie Night endures, weaving together folklore, community, and the timeless human fascination with light in the dark. From the crude lanterns carved by anxious wives in the 1800s to the elaborate mangelwurzel “punkies” paraded by today’s children, the festival captures a uniquely Somerset spirit while reflecting broader autumnal rites such as Samhain, Púca Night, and contemporary trick‑or‑treating. By preserving this tradition, the village of Hinton St George keep alive a story that celebrates resilience, imagination, and the comforting glow of shared history, proving that even as the nights grow longer, the light of community burns ever brighter.
Norman, M. and Books, N.T. (2025). Britain’s Folklore Year (National Trust). National Trust Books.
Opie, I. and Opie, P. (1987). The The lore and language of schoolchildren Lore and language of school children. [online] Oxford University Press. Available at: https://archive.org/details/lorelanguageof00opie [Accessed 29 Oct. 2025].
Roud, S. (2008). The English year : a month-by-month guide to the nation’s customs and festivals, from May Day to Mischief Night. London: Penguin Books.
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/.
Did you know that today, 2nd October, is “Old Man’s Day”? If you happen to be wandering through the Hertfordshire village of Braughing, you’re in for a treat! This day is a curious celebration filled with history, laughter, and a strong sense of community.
The tale begins with Mathew Wall, a young local farmer who, back in 1571, was mistakenly thought to be dead. Imagine this: a solemn procession making its way down Fleece Lane, with Mathew’s coffin being carried by pallbearers. Suddenly, one of the pallbearers slips on a fallen leaf, and the coffin clatters to the ground. To everyone’s shock, Mathew was very much alive, having been in a deep narcoleptic sleep or perhaps a coma. Imagine the relief and joy as he stood up from his coffin, ready to live another 24 years! He even went on to marry his sweetheart and start a family.
In gratitude for his miraculous second chance at life, Mathew made some unusual requests in his will, which the village still continues to honour today. One of these traditions is the sweeping of Fleece Lane. Local schoolchildren, with brooms and brushes in hand, come together to clear the leaves, giggling and chatting as they work away. They’re rewarded for their efforts with sweets, which makes the task all the more fun!
After the lane is swept, the children gather around Mathew Wall’s grave, where they sing songs and recite prayers. The church bells toll, creating an atmosphere of remembrance and celebration. It’s a heartwarming scene, filled with laughter and joy, as families and friends come together to honour this remarkable story.
Old Man’s Day is more than just a unique tradition; it’s a cherished part of Braughing’s community spirit. Local residents often swap nostalgic stories about their own childhood experiences of the day and how they joined in the festivities. It’s a lovely way to connect with the past and keep Mathew’s memory alive.
So, if you find yourself in Braughing on 2nd October, don’t miss out on the fun! Join in the celebrations and share a laugh with the locals. You’ll leave with a smile and perhaps a few sweets, too!
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)
This May, I found myself caught up in something a little bit more magical than normal. I had just popped out for a walk into town when I heard the distant rattle of drums and the jingle of bells coming up the hill. Within moments, a leafy figure emerged around the corner; towering, green, and utterly hypnotic. Behind him came dancers, musicians, people in leafy crowns and cloaks, dogs wearing garlands, children skipping to the beat.
This was an encounter with the fascinating character, Jack in the Green. It passed right through my neighbourhood in Bristol, and for a while it felt like the city had been transported into a more ancient, greener version of itself.
There is something about this May festival that pulls at something deeper. In a world full of deadlines and distractions, encountering a celebration like this, which is full of colour, laughter, and ancient spirit, feels like stepping through a portal into another time.
So, what exactly is Jack in the Green? Where did it come from, and why does it still feel so relevant?
What Is Bristol’s Jack in the Green Festival?
Jack in the Green is a celebration of the coming of summer, rooted in old English folk traditions. It centres around a tall, leafy figure known as the Jack, who is completely clad in greenery. Think walking hedge, with just a hint of face peeking out, crowned in flowers and leaves.
Each year, on the first Saturday in May and around the May Day holiday, the Jack makes his way through parts of Bristol in a lively procession of dancers, drummers, musicians, and revellers all dressed in green.
This year, the Jack began at the historic harbourside and the procession made its way through the centre and up via Kingsdown, Cotham and Redland, winding along the streets, picking up curious onlookers as it passed. Jack’s attendants even painted onlookers’ noses green as they passed by, which is said to bring them good luck this summer. I was lucky enough to get myself a green nose too!
Eventually, the parade ended in a local park in Horfield. Here, Jack’s attendants delighted onlookers with dancing and reciting Jack’s poem. Here, sadly, Jack finally died, marking the end of spring and the start of Summer. After dancing through the streets and meeting city folk, Jack brought the Summer to Bristol, but now rests in peace until next year. Finally, onlookers took foliage from Jack’s body for good luck and to celebrate the long-awaited arrival of summer.
This festival is not just something to watch; it’s very much something to join in. People dress up, paint their faces green, bring tambourines or whistles, and dance beside complete strangers. It’s joyful, chaotic, and full of heart. And it belongs to Bristol.
The History of Jack in the Green
Although it feels ancient, Jack in the Green actually has roots in the 18th century. It grew out of May Day traditions among chimney sweeps, milkmaids, and other working-class people in London and elsewhere.
In those days, May Day was one of the rare holidays working people had. Chimney sweeps would parade through the town with music and garlands, collecting money and celebrating the return of warmer days. This served an important function for the sweeps in particular, who would need this money over the summer when they’d have little income. Over time, these garlands evolved into something bigger and bolder: a full figure made of foliage, worn by someone dancing through the crowd.
(Image: The 1795 engraving of a Jack in the Green, London. Source: CC BY-SA 3.0)
By the early 20th century, however, these celebrations had mostly faded. Victorian attitudes were snobbish about anything too rowdy, and folk customs began to disappear in favour of a more sanitised versions of British traditions.
It was not until the 1970s, when there was a broader revival of interest in folk music and traditions, that Jack in the Green began to return. Hastings was one of the first to bring it back in a big way, and other towns and cities, including Bristol, followed their lead.
Here in Bristol, the tradition was revived in the 1990s, thanks to local folk groups and performers who saw value in reclaiming this little piece of seasonal magic. Local groups have helped shape the festival into what it is today; a brilliant blend of history, creativity, and local pride.
Possible Pagan Roots and Green Man Magic
While Jack in the Green as we know it is not thousands of years old, it carries hints of much older beliefs. Many see links to the Green Man, who is a symbol you find carved in stone in churches across Britain and Europe. He is usually depicted as a face surrounded by leaves, often with greenery sprouting from his mouth. The Green Man is a symbol of nature, rebirth, and the never-ending cycle of the seasons.
There is also a strong seasonal connection to Beltane, the old Celtic festival that marks the start of summer. Celebrated around the first of May, Beltane was all about fertility, fire, and celebrating the land waking up after winter. Modern Jack in the Green processions are not direct continuations of those rites, but they certainly share the same spirit of honouring growth, community, and the turning of the year.
When you see the Jack dancing through the city streets, surrounded by bells and drums, it feels like something ancient stirs. You don’t need to believe in anything mystical to sense it; it’s there in the beat of the drums, the greenery and the joy.
Why We Still Need Jack in the Green
In a time when most of us spend our lives staring at screens, racing from one task to the next, a festival like this offers something rare: connection to place, people and nature. Jack in the Green reminds us of the things we often forget. That the seasons change. That we can share a laugh or a dance with a stranger and feel like we belong.
It brings people together with no barriers; just colour and music, and a shared moment. Children wave at the Jack like he’s a forest giant from a fairytale. Adults clap along and walk around with painted green noses. There’s space for everyone.
Let’s also not forget the symbolism. A figure made entirely of greenery parading through a modern city feels especially meaningful in an age where the natural world is under threat. The Jack becomes more than just a character; he is a reminder of what we stand to lose, and why it’s worth celebrating and protecting.
A Few Thoughts Before the Leaves Fall
As I walked home from my encounter with Jack in the Green with my painted green nose, the sounds of bells and drums fading behind me, I couldn’t help but smile. It wasn’t just about seeing something fun. It was about being part of something. Something old and new, silly and sacred, and wild and gentle all at once.
Bristol’s Jack in the Green is not trying to be trendy. It’s not polished or perfect. But it has a spirit, and in a world that often feels rushed and rootless, that’s exactly what we need more of.
Fancy Joining Next Year?
If you are in or near Bristol come next May, I would wholeheartedly recommend seeking out the Jack. Wear something green. Bring a rattle, a ribbon, or just yourself.
If you’d like to learn more about Bristol Jack in the Green, please check out the following documentary by Nicola Explores, “Bristol Folklore and Ritual: inside the Jack in the Green May Day Mayhem”
Reference list
Bristoljack.info. (2020). Bristol Jack in the Green. [online] Available at: https://www.bristoljack.info/ [Accessed 17 May 2025].
Nicola Explores (2025). Bristol Folklore and Ritual: inside the Jack in the Green May Day Mayhem. [online] YouTube. Available at: https://www.youtube.com/watch?v=wFF3rlihhiY [Accessed 20 May 2025].
Ghost Catcher Isles 
Leave a comment