Stonehenge, Druids & Folk Horror: The Myths Behind Britain’s Standing Stones With Paul Robichaud - Anglotopia Podcast | Discussing UK British Travel, History, Culture, London, British Slang, and More! | Lyssna här

In this episode of the Anglotopia Podcast, Jonathan Thomas sits down with Professor Paul Robichaud — Professor of English at Albertus Magnus College in New Haven, Connecticut — to discuss his remarkable new book, Stories of the Stones: Imagining Prehistory in Britain, Ireland, and Brittany, published by Reaktion Books on July 6th. Paul is not an archaeologist but a literary scholar, and his book takes a completely different approach to prehistoric monuments: rather than asking who built them or how, he asks what stories people have told about them across the centuries — and what those stories reveal about us. From the earliest Greek account of a possible spherical temple on a northern island (possibly Callanish), through Geoffrey of Monmouth's 12th-century account of Merlin flying Stonehenge from Ireland, through the antiquarian fantasies of Inigo Jones (who decided Stonehenge was Roman and helpfully corrected its geometry to fit) and William Stukeley (who invented the Druid connection that has never entirely gone away), through the Romantics — Wordsworth's visions of human sacrifice, Blake's prophetic paintings, Turner's atmospheric canvases — to the 1970s counterculture, folk horror films, and our own climate-anxious present, the book traces how five millennia of imagining these ancient places tells us as much about the people doing the imagining as it does about the stones themselves. Jonathan and Paul also share their personal favorite prehistoric sites, including Avebury, Wayland Smithy, and — Jonathan's top pick — Castlerigg in Cumbria.

Links

Takeaways

The word "prehistoric" didn't exist until the mid-19th century. For most of human history, people encountering these monuments had no framework for understanding them as ancient — they were simply there, part of the landscape, and the stories told about them reflected whatever worldview the storyteller brought: giants, biblical patriarchs, Roman engineers, druid priests, or earth energies.
Stonehenge is unique among stone circles not because of its age or size but because of its distinctive architecture — upright stones with lintels resting on mortise-and-tenon joints, clearly intentional and clearly extraordinary. Its location on a relatively populated southern English plain also meant it was seen by far more people across the centuries than monuments in Wales or the Outer Hebrides.
The Stonehenge we see today is not how it looked for most of recorded history. Many of the stones that appear upright were raised during restoration work in the 19th and 20th centuries, and the contemporary visitor's experience of a cleaned-up, presented monument is itself a kind of modern imagination of what people thought it should look like.
Geoffrey of Monmouth's 12th-century account — in which Merlin magically flies the stones from Ireland to Salisbury Plain as a memorial to fallen British nobles — dominated the medieval imagination for centuries because there simply were no rival stories. With no archaeological framework and no competing account, his version was accepted as genuine British history.
Inigo Jones concluded that Stonehenge must be a Roman temple, and helpfully corrected its irregular geometry in his drawings to make it look properly classical. William Stukeley correctly identified the Druids as the likely builders — and then spent decades constructing increasingly elaborate Druidical fantasies connecting ancient Britain to biblical monotheism. Both men are cautionary examples of how we make evidence fit our assumptions.
The Druid/Stonehenge association is almost entirely modern — an 18th-century invention that has almost no basis in archaeological evidence. The Iron Age Celts we associate with Druids arrived in Britain centuries after Stonehenge was built. But the association was cemented through repeated reproduction in engravings and illustrations — like a cultural meme — and has proved impossible to dislodge.
The Romantics found in prehistoric monuments the perfect embodiment of the Sublime — Edmund Burke's idea of awe and terror in the presence of something vast and unknowable. Wordsworth had what he described as visions of ancient Britons and human sacrifice after being stranded near Stonehenge in a carriage accident; Blake incorporated megaliths into his prophetic paintings; Turner painted Stonehenge in dramatic atmospheric light. These Romantic responses shaped how visitors expected to feel at these sites for generations afterward.
Paul's most unexpectedly moving site visit was to Wayland's Smithy in Oxfordshire — a Neolithic chambered tomb accessible via the ancient Ridgeway path. He had it entirely to himself in the rain, found a fresh offering of flowers left by a previous visitor, and experienced the kind of quiet communion with place that Stonehenge, with its crowds and visitor management, rarely allows.
Jonathan's personal favorite prehistoric site is Castlerigg in Cumbria — a stone circle set on a hill and surrounded by mountains, relatively unknown and often visitable in near-solitude. Paul's is Avebury, which he recommends over Stonehenge for anyone wanting to actually walk among the stones rather than view them from a distance.
Our contemporary fascination with prehistoric monuments is increasingly shaped by environmental anxiety — a need to reconnect with the landscape and with deep human time at a moment of climate crisis and technological acceleration. The stories we now tell about standing stones are as revealing of our own moment as Geoffrey of Monmouth's were of the 12th century.

Soundbites

"I had one book that had a picture of a druid kind of surfing on a large stone coming into Stonehenge — like he's landing. The idea was that they must have levitated the stones using Earth energies. The 70s was a time when there was a lot of interest in what we call New Age thinking. All that was kind of in the air when I was a kid." — Paul on his childhood introduction to prehistoric Britain.
"I'm more interested in what these stories are doing and what they reveal about the people who are telling them. We can get some insight into what these places have meant to people who have visited them and lived alongside them for centuries and even millennia. The stories are interesting in their own right." — Paul on what a literary scholar sees that an archaeologist might not.
"Geoffrey of Monmouth claimed to get his information from a mysterious book in Welsh that no one else had ever heard of and has never been identified or located. He was clearly a fabulator. But his account dominated the Middle Ages and kept getting retold all through the Renaissance because there were no rival stories." — Paul on Geoffrey of Monmouth's enduring influence.
"Inigo Jones with his very careful architectural drawings, correcting the shape of Stonehenge to make it fit his vision, is a kind of exaggerated form of what we're all tempted to do — which is make things fit our assumptions about the world." — Paul on antiquarian projection.
"The controversy around Druids in the 1700s was not whether they conducted their rites at Stonehenge — that was assumed — but whether the Druids were noble philosophers who had a secret wisdom, or bloodthirsty priests using human sacrifice to terrify the population into submission. Stukeley and his friend Borlase fell out over this." — Paul on the 18th-century Druid debate.
"You've got a stone circle, you've got a druid there, and they're just always together. It becomes like a meme. And then they're taken up by the Romantics. So it really gets cemented in the popular imagination." — Paul on how the Druid/Stonehenge association became inescapable.
"The Romantics find this admiration for the rugged beauty of these sites. Edmund Burke's idea of the sublime — that we experience awe in wild places that provoke a frisson of fear — becomes a kind of defining experience that travelers have at Stonehenge. These sites are viewed through the same lens as Niagara Falls." — Paul on the Romantic discovery of the prehistoric sublime.
"I walked from the visitor center and I was glad I did. You see the barrows and the wooded land and then finally, a little bit in the distance, Stonehenge itself. And it really is impressive. You get at least a little bit of that experience of what it must have been like to suddenly see it in front of you in the landscape." — Paul's practical advice for visiting Stonehenge.
"I drove up to Wayland's Smithy and I had the place to myself. It was raining, just one of those English drizzles. You walk down this pathway and then all of a sudden this really magnificent tomb is in front of you with standing stones around it. Someone had left an offering of flowers there. It was really beautiful." — Paul on his most unexpectedly moving prehistoric site visit.
"As we're living in this increasingly dire moment of climate change, there's a sense of urgency in thinking about our relationship to the landscape. And we live in a time of unprecedented technological change — we spend so much of our time staring at screens. I think this interest in the deep past is something more and more people are developing as a way of connecting to our cultural and human origins." — Paul on why prehistoric monuments still matter today.

Chapters

00:26 Introduction — Jonathan introduces Paul Robichaud and Stories of the Stones
02:15 Origin Story — Leonard Nimoy's In Search Of, Usborne books, and a trip to Callanish in 1998
03:42 A Literary Scholar Looks at Standing Stones — What Paul's approach reveals that archaeology alone can't
05:28 Why Britain, Ireland and Brittany? — The megalithic density of northwestern Europe and the span from 4500 BC to 3000 BC
07:42 A Catalog of Monument Types — Burial mounds, menhirs, stone circles, dolmens, earthworks, and what distinguishes them
08:57 The Word "Prehistoric" Didn't Exist Until the 19th Century — How the lack of a framework shaped every story told before it
11:13 Why Stonehenge Above All Others — The lintels, the mortise-and-tenon joints, the location, and the architecture of uniqueness
13:49 Stonehenge Is Not What It Looked Like — Restoration, re-erected stones, and why we see a cleaned-up version
16:33 Avebury vs. Stonehenge — Why Avebury often offers a more powerful experience, and the tip to walk rather than take the bus
18:06 Diodorus Siculus and the Spherical Temple — The earliest possible written reference to a British megalithic monument
20:51 Geoffrey of Monmouth and Merlin — The 12th-century account that dominated the medieval imagination for centuries
23:54 The Welsh Tradition — Arthurian connections, early saints, St. Samson, and the distinct Welsh relationship with prehistoric places
26:04 Old English Anxiety — Giants, barrow demons, Beowulf's dragon, and the fear that ran through early medieval English culture
28:26 The Antiquarians — Inigo Jones decides Stonehenge is Roman and corrects its geometry to fit
31:05 William Stukeley — The genuine archaeological pioneer who invented the Druid connection that has never gone away
36:05 Why Modern Druids at Stonehenge Are Performing a Modern Tradition — And why that doesn't make it meaningless
38:15 The Romantic Imagination — Burke's Sublime, Wordsworth's visions, Blake's prophecies, Turner's light
41:01 Wordsworth's Carriage Accident and the Wicker Man — How personal experience and literary reading combine at these sites
43:38 The Modern Era — Counterculture, New Age, Doctor Who, folk horror, and our climate-anxious present
46:33 Practical Tips for Visiting — Stonehenge, Avebury, Stanton Drew and its pub, Callanish, and what to prioritize
48:33 Personal Favorites — Wayland's Smithy (Paul) and Castlerigg in Cumbria (Jonathan)
51:00 Wrap-Up — Stories of the Stones out July 6 from Reaktion Books

Video Version

Rss Apple Podcaster