Marden, Nr Chirton, Wiltshire.
Reported 9th August.

Map Ref:  SU083569

Updated Wednesday 8th March 2006

Hit Counter

 

   

MARDEN MOUND

This earthwork, or what is left of it, is one of the least common kind which has a ditch on the inner side of the bank, as found in Avebury. Until 1818 the Marden earthwork contained a large mound called Hatfield Barrow which was referred to as "the largest circular tumulus in England apart from Silbury" repeating the words of William Cunnington the well known Wiltshire archaeologist of the time, who investigated the mound in the early 19th century (1801). It apparently covered some 50 acres, however Sir Richard Colt Hoare (another eminent researcher of his day) was shocked to find the mound completely levelled in 1818, when he  visited it.

In 1807 when Cunnington excavated the mound he failed to find any sign of the burial and no signs it had ever been a grave and was more likely used as a hill altar for religious purposes in his opinion. 

According to local folklore, in the fields where the barrow once stood, a great treasure is said to be buried.

Sources

"Vale of Pewsey" by H.W. Timperley 1954

"Folklore of Ancient Wilts" by Katherine Jordan. 1990

Images Steve Alexander Copyright 2005


Images CCC Copyright 2005

 

Saq' Be': Organization for Mayan and Indigenous Spiritual Studies

[Saq' Be' (pronounced sock bay) Mayan term referring to the white/sacred road, the Milky Way and the spiritual path of one's life] 

Saq' Be' was formed at the request of Mayan Ajq'ij (priests) that the founders had come to know through meetings both in the states and in Guatemala for two principle purposes:

1.      To open doors of opportunity for Mayan Ajq'ij and elders to share and deliver directly their messages and teachings to the world, with an emphasis on involving youth and young adults.

2.      To support their efforts and the efforts of Indigenous communities with the rescue and preservation of their traditions in the face of the forces of globalization and the aggressive actions of Protestant and other fundamental churches.

Saq' Be' serves as part of a bridge between the modern and Indigenous world. The elders have their prophecies about this time, a time when people from all over the world with different colour skins would return to learn the ancient ways (prophecy of Iq'i Balam). At this stage, we have been drawn to the realization that we, who were raised in this modern world, must confront the latent tendencies that can be described as "colonialism" which we have inherited. We feel that each of us has our ancestors; we each came from an Indigenous tradition. Many of these traditions have been lost, some for thousands of years, leaving generation after generation to wander upon this earth without feeling the connectedness to our mother, without recognizing the respect for life and the need to create balance amongst all of our relationships. All of our tribes, except for the few remaining Indigenous peoples of this earth, share this similar fate. We have been taught for generations the importance of self over community, of domination over nature and over each other, of control and power for individual purposes rather than for the good of the whole. We have lost our sense of justice, the sacred laws. And perhaps most important, we lost our ways to heal our wounds. We feel that this is why the remaining Indigenous cultures are so important, that it is so important that we make every effort to ensure they are not absorbed or destroyed. We believe that we can listen and learn from these people, that we can regain what has been lost for all of those generations. But first, we must confront the tendencies to exploit, to conquer, to serve selfish motives even though we may describe it as something else. We do not believe we need to become something we are not (Indian or Mayan or whatever), rather we can learn from these people without romanticizing their lives and without de-valuing ours. We believe the times we are in are very real, of great significance, and very delicate. Perhaps it is the time when integrity matters most and some will rise and some will sink. We hope to rise, but only the universe will decide. As the Popol Vuh says: "let all rise - every last one. No one or two shall be left behind." This is what we must focus on to bring each other up rather than compete. It is a difficult road that is filled with obstacles, but they can all be overcome by walking a straight path. The prophecies of the Maya offer hope and offer that we play a part in our destiny - as individuals, families, communities and a planet. It is important to have this vision, the broad vision. For us it is important to always ask for guidance, in whatever way one finds that guidance. And it is important to bring that broad vision to manifest here on this earth, in our lives and in our work. We are just here to serve and facilitate a greater process that is unfolding. We have been given many opportunities. We hope to be able to serve these opportunities to further that vision and open more doors and awareness on a very simple and practical level. This also appears the time when more of the real knowledge of the Mayan people will come forth (which is deeper than we believe most people think) including the tools they have to share for restoring balance and harmony upon the earth. So we’re here to serve and play our part, nothing more.


It seems possible that the Marden crop picture of August 9 could refer to ancient Hindu astronomy, rather than Mayan. 

Thus, the center of that Marden picture looks unequivocally like a "horse's head" to me! But there were no horses in ancient Central America. 

Yet a "horse's head" in Hindu astronomy has long symbolized "death and rebirth of our Sun", or just what "Four Suns" symbolizes in Mayan astronomy. 

Indeed, a "horse's head" at Marden was actually surrounded by "Four Suns", as if the crop artist might intentionally have been mixing two different cultural metaphors for the same thing? 

Taken purely as "landscape art", the subtlety and intellectual scope of Marden therefore seems astonishing; now that we understand what the artist was trying to say. 

In Hindu astronomy, Ashvini Nakshatra is the "horse's head", which symbolizes our Sun. 

Exploits of the Ashvins are alluded to in the Vedas. These usually revolve around the image of *resurrecting our Sun out of darkness, or of setting forth a new solar era*. 

The lost temple of Borobudur on Java includes many features of Hindu astronomy in its dimensions.

 

Red Collie


NEXT


Discuss this Crop Circle on the Forum


Return to July 2005

  
Mark Fussell & Stuart Dike