Bryn Celli Ddu: Unearthing the Sacred Heart of Anglesey Part 1
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Welcome to Stone Temple Gardening, where we dig deep into the archaeology of the past to uncover the untold stories hidden within our ancient landscapes!
Unlocking the Secrets of Ancient Anglesey: A Journey to Bryn Celli Ddu
Imagine standing in the shadow of time, on an island steeped in myth and mystery, where the whispers of our Neolithic ancestors seem to echo on the breeze. Today, we’re delving into one of Britain’s most remarkable prehistoric monuments: the passage tomb of Bryn Celli Ddu, nestled on the enchanting island of Anglesey in Wales.
Before we embark, a heartfelt thank you to Dr. Mike Woods, whose groundbreaking PhD thesis, Dark Side of the Tomb, offers a fresh lens through which to view this ancient site. With a title that nods to Pink Floyd’s iconic album, his work combines scholarly precision with poetic resonance. As the foremost expert on Bryn Celli Ddu, Dr. Woods has generously allowed me to draw from his research and photographs, ensuring this exploration is as illuminating as the site itself. As most of the following comes from Dr Woods' thesis, I have only mentioned references to the scholarly sources when I have used other's work. You can read his fully referenced PhD thesis in full here. I would also like to thank Lucia Banks for her kind permission to use her photographs of Bryn Celli Ddu. You can support her photography here.
Anglesey: Gateway to the Past
The Isle of Anglesey, or Ynys Môn in Welsh, lies across the Menai Straits from Wales within the view of the sacred Snowdonia mountain range. Here fertile fields meet rugged coastlines sculpted by the relentless Irish Sea. This remarkable landscape, a bridge between land and ocean, the tangible and the timeless, has profoundly influenced its inhabitants across millennia. From Mesolithic hunter-gatherers to the Neolithic builders of Bryn Celli Ddu, Anglesey’s spiritual significance endured through the ages, culminating in its role as a Druidic stronghold resisting Roman conquest.
This sacred heritage is reflected in Anglesey’s extraordinary density of prehistoric monuments, making it one of Europe’s richest landscapes for Neolithic and Early Bronze Age ritual sites. Passage tombs, henges, standing stones, stone circles, and intricate cup-and-ring carvings adorn the island, each offering a glimpse into a distant past. Among these treasures, Bryn Celli Ddu stands as one of Britain’s most iconic Neolithic passage graves—a monument shrouded in mystery and steeped in meaning.
Bryn Celli Ddu is more than a tomb; it’s a portal to the world of its creators. Why did they build it? What purpose did its precise alignments and carvings serve? What insights does this ancient site offer into the lives, beliefs, and ingenuity of its builders?
In this two-part exploration, we’ll first examine the physical evidence: the tomb’s structure, archaeological findings, and the surrounding geography. In the second part, we’ll dive into its deeper mysteries—investigating its astronomical alignments, connections to the landscape, and the interplay of light, sound, and ritual. Together, these layers reveal a complex and profound vision of the cosmos as seen through Neolithic eyes.
Join me on this journey into the heart of ancient Anglesey, where landscape and legacy intertwine, and the mysteries of Bryn Celli Ddu continue to inspire and intrigue.
The Sacred Centre
Bryn Celli Ddu encapsulates the island's importance as a centre of spiritual and astronomical innovation during the Neolithic. It shares features with other contemporary tombs in Ireland and France, not least its ceremonial orientation to the midsummer sunrise that reveals a sophisticated understanding of celestial rhythms, embodying the profound interplay between land, sky, and human veneration.
This passage tomb has a complicated history that shows it not only marks a resting place for the dead but also inscribes the cadences of life and death into Anglesey's sacred landscape across millennia.
The story of Bryn Celli Ddu is not one of isolation but of interconnectedness. It stands within a broader tradition of monument building on Anglesey, including sites like Barclodiad y Gawres and Lligwy Burial Chamber. Together with many others, these structures form a constellation of sacred landmarks, each reflecting a profound relationship between the physical and metaphysical worlds. As with the Druids who later sanctified Anglesey's groves, the Neolithic builders of Bryn Celli Ddu sought to create spaces that transcended the mundane, anchoring their communities in the cycles of life, death, and rebirth. Through its architecture, mythology, and enduring presence, Bryn Celli Ddu invites us to step into a landscape where history and legend converge. It is a bridge to a time when stone and soil were not merely shaped by human hands but imbued with meaning, connecting the living to their ancestors and the heavens above. This essay explores Bryn Celli Ddu as a key to unlocking some of Anglesey's sacred legacy, a place where the distant murmurings of the past still echo across the windswept island, inviting us to look, listen, and reflect.
Mesolithic Foundations
The story of Anglesey's human occupation begins with the Mesolithic period that emerged as the last ice sheets retreated around 10,000 years ago. This era saw the first human footprints imprint themselves in Welsh clay, with significant findings at Kendrick's Cave near Llandudno. Here, artifacts like perforated animal teeth and an engraved horse mandible hint at early human artistry and ritual, alongside evidence of counting with ochre-stained tokens.
On Anglesey, the Mesolithic era was marked by a lifestyle of hunting and foraging, with coastal sites like Penmon and South Stack revealing microliths (small, sharp pieces of flint) and other tools. Inland, sites at Coedana and Bedd Branwen show that the island was not merely a coastal hub but a broader area of human activity. Mesolithic camps around Bryn Celli Ddu are evidenced by the remains of tool production and possibly ceremonial structures demonstrated by postholes unearthed in the forecourt of the much later tomb passageway. The latter finds suggest that the site was of interest long before its early, mid and late Neolithic transformations. Indeed, this early human presence set the stage for the monumental changes to come where Bryn Celli Ddu would reform from a landscape of transient activity to a place of permanent, sacred significance. The continuity from Mesolithic foraging to Neolithic monumentality at Bryn Celli Ddu suggests that this site was chosen for its deep-seated cultural significance, perhaps already marked by the activities of earlier inhabitants. The issue of siting within a broader ritual landscape will be explored in part two.
Neolithic Innovations: Agriculture and Monument Building
The Neolithic period marks a profound transformation in human history, a time when farming, settlement, and monumental construction began to shape the landscape. On Anglesey, evidence for large-scale land clearance and early agriculture can be traced back to the seventh millennium B.P. (Before Present). Pollen samples reveal the cultivation of cereals and crops such as broad beans, while early domestication of cattle and sheep became an integral part of farming practices. Settlement patterns from this period indicate isolated farmsteads featuring timber longhouses, with notable examples discovered at Parc Cybi, Llandegai, and Llanfaethlu. These sites, often located in fertile lowland areas, hint at a predominantly pastoral economy supplemented by limited arable farming.
The period also saw remarkable advancements in material culture, such as the emergence of fine pottery styles and innovative lithic (stone) technologies. Polished stone axes, often crafted from specific quarries, became symbols of the Neolithic's technological and social progress. North Wales was a hub for this activity, with significant axe-making centres at Graig Lwyd and Mynydd Rhiw producing tools that were distributed far and wide. Read more about the importance of these sacred and practical items, literally at the cutting edge of Neolithic technology, in my post here.
As the Neolithic progressed, monumental construction diversified from causewayed enclosures and long barrows to include henges, stone circles, and standing stones, signalling shifts in social organisation and ritual practices. Burial traditions also evolved, with a gradual move from communal tombs to individual graves, reflecting changing attitudes towards death and remembrance. I have written in some depth about these changes here.
The Neolithic on Anglesey offers a rich tapestry of human ingenuity, resilience, and adaptation. From the agricultural innovations that sustained its early communities to the awe-inspiring monuments like Bryn Celli Ddu that continue to captivate us, this era laid the foundations of the island's cultural and historical identity.
An Introduction to Bryn Celli Ddu
Nestled within the bucolic fields of Anglesey, close to the river and an uncommon stone outcrop, sits the chambered tomb of Bryn Celli Ddu. The name is of interest. It translates as ‘The Mound in the Dark Grove’ but also has a connotation of Hazel Grove which we need to remember when we examine the important foundation burial here. The tomb has endured for better and worse over the millennia; a watcher in time, where layers of earth and stone guard the echoes of ancient rituals and long lost prayers to prehistoric deities. These layers are not just physical; they represent a timeline of cultural evolution, beginning with its origins in the Mesolithic through to a ceremonial henge, stone circle and then a passage tomb.
The monument is situated just west of the River Braint, the important, honoured or privileged river in English, but there is also a possible linguistic link to the Celtic goddess Brigantia. Both names share the root brig- or braint, derived from the Proto-Celtic brigā, meaning "high" or "exalted." This root also connotes authority, nobility, or a connection to elevated places, qualities associated with deities or rivers. Brigantia is a goddess of water, fertility, and protection. This geographical association with a deified river may be important. We will explore this in more detail in part two.
Thus, Bryn Celli Ddu offers more than a glimpse into the distant past; it reveals a complex interplay between evolving cultural practices and the land’s enduring sacredness. Today, it lies within the tranquil expanse of a working dairy farm—a striking juxtaposition of ancient mystery and modern rural life.
Once, I wandered through the green turf that mantles Bryn Celli Ddu,
under a sky still glowering at me in the distance after a brief summer shower. The air was fresh with the scent of the damp grass glistening in the sunlight, while the cheerful hum of insects and the chirping of birds created a symphony of life around me. In the distance I heard the delighted shouts of children as they spilled out from the nearby primary school, a reminder of the vibrant, ever-renewing rhythms of this place. It felt as though the past and present had merged for a moment, each lending the other a touch of vitality. Yet despite the changes that surround it, Bryn Celli Ddu still seems to hum with a subtle, ancient energy, as though its genius loci—the spirit of the place—continues to watch over their sacred ground, quietly infusing it with a timeless magic still accessible to those who are willing to stop, look, listen and dream.
The World Turned Upside Down
In archaeological terms, what sets Bryn Celli Ddu apart from other Neolithic sites is the unexpected inversion of its construction sequence. Unlike the typical pattern, where henges and stone circles often follow earlier burial monuments, here, a passage tomb was built within the boundary of a pre-existing henge that enclosed a stone circle. This reversal hints at a deliberate transformation of space, where the open-air ceremonial activity gave way to the enclosed funerary rites—a shift that may reflect a profound evolution in spiritual beliefs.
Excavations have also revealed that Bryn Celli Ddu might represent one of Britain's earliest henges, dating to roughly 5000 B.P. This places it among a pioneering group of monuments, comparable to the Llandegai complex near Bangor, that marked the beginning of a long tradition of ceremonial enclosures. Such early dates suggest that Anglesey was not an isolated periphery but an experimental heartland of Neolithic innovation, where communities reshaped their world through earthworks and ritual gatherings.
Antiquarian discovery
Antiquarian fascination with Bryn Celli Ddu dates back to at least the 18th century. In November 1777, Henry Penruddlater Ocke Wyndham described its chamber and passage, long before modern excavation and reconstruction:
“In the beginning of November 1777, it was accidentally discovered, at the hamlet of Brynkelly, a subterraneous gallery, eighteen feet in length, three in breadth, and six in height. This led to a chamber, of the same height, which was covered with a large single stone, twelve feet long and nine wide. A small round pillar seemed to afford some support to this stone from the centre of the room: Many human bones were found dispersed over the floor, but they immediately mouldered into dust upon being touched."
Such early accounts remind us that Bryn Celli Ddu's mystique has long captured human imagination, inspiring attempts to understand its role within a shifting prehistoric landscape.
The Hemp Excavations at Bryn Celli Ddu
The first significant archaeological excavation at Bryn Celli Ddu was undertaken by W.J. Hemp in 1928-1929. His work was pivotal in revealing the monument's complex history, employing a methodical approach by digging into the mound, documenting stone positions, and examining the site's stratigraphy (layers) to piece together its sequence of events. Hemp identified that Bryn Celli Ddu had an earlier phase as a henge, transitioning to a passage tomb around 3000 BC at the end of the Neolithic period. His excavation uncovered various significant finds, including both burnt and unburnt human remains, the famous Pattern Stone with serpentine carvings which was later moved to the National Museum of Wales, and other artifacts like flint tools and quartz pieces. These discoveries helped illustrate the site's use for burial and ritualistic practices. After his excavation, Hemp partially reconstructed the site, reburying the passage tomb under a mound to preserve the stones while giving visitors an impression of its original structure. His findings were published in 1930, contributing significantly to the understanding of Neolithic and Bronze Age practices in Wales and establishing Bryn Celli Ddu as a key site for further archaeological exploration and study.
To better grasp the significance of Bryn Celli Ddu, we must first trace the chronology of its use as identified by Hemp—an evolution from a ceremonial enclosure to a place of burial, and ultimately, to a reconstructed monument. This transformation mirrors broader changes in Neolithic Britain, where monuments became focal points of both cosmic observation and communal identity.
A Chronology of Bryn Celli Ddu's Construction and Use
Mesolithic (c. 10000–6000 B.P.): Early activity in the region, likely related to hunting and foraging but also post holes at the entrance to the later tomb showing that part of the site at least is very old.
Early Neolithic (c. 5000-4500 B.P.): Construction of the henge with a ditch, bank, and possible upright posts.
Later Neolithic (c. 4500–4000 B.P.): Addition of a stone circle within the henge enclosure.
Bronze Age (c. 4000-2800 B.P.): Conversion to a passage grave with a burial chamber and mound.
Iron Age (2,800-1,600 B.P.) Extensive settlement evidence.
20th-Century Excavation and Reconstruction: Uncovering of archaeology, finds and Restoration of the mound and passage to their present state.
21st Century. Dr Wood’s research finds Iron Age settlement and much more. To be discussed in more depth in part two.
The above chronology illustrates Bryn Celli Ddu's evolution from a site of communal ritual to one of funerary and symbolic significance, reflecting broader trends in Neolithic and Bronze Age society. Its location, aligned with the summer solstice, and its richly symbolic carvings place it within a network of spiritually charged landscapes across Britain and beyond.
Mesolithic Foundations
Although the primary construction phases of Bryn Celli Ddu date to the Neolithic, evidence suggests human activity in the region during the Mesolithic (c. 12,000–6000 B.P.). Flint tools and other artifacts discovered nearby point to seasonal occupation and use of the landscape for hunting and foraging as well as the posts at the entrance, laying the groundwork for later ceremonial use.
Early Neolithic and Henge Construction (c. 5000 B.P.)
The first major phase of construction at Bryn Celli Ddu occurred during the Early Neolithic. At this time, the site functioned as a henge monument, characterised by a circular ditch and bank surrounding an open central space. This type of structure likely served as a ceremonial or communal gathering site. Postholes and a possibly foundational burial pit at the centre of the henge, and post holes that suggest the presence of wooden or stone uprights, possibly forming a circle or other arrangement for ritual activities.
Stone Circle Phase (c. 5000 B.P.)
Following the initial use as a henge, a stone circle of 14 standing stones were added to the site. Some had cremations at their foundations, others broken quartz stones suggesting a foundation ceremony. Although no definitive sequence for the stones' arrangement survives, this phase represents a shift towards incorporating more permanent and monumental architectural elements. Stone circles at comparable sites in Britain and Ireland were often used for ceremonies that emphasized astronomical alignments or calendrical functions.
Conversion to Passage Grave (c. 4000 B.P.)
Roughly 1,000 years after the henge phase, the site underwent a dramatic transformation into a passage grave. This phase involved the construction of a polygonal central burial chamber connected to the outside by a 8.4-meter-long passage the first four meters being open to the sky. Eventually covered by a circular earthen mound. There is a shelf that runs along one side of the passage, and it is speculated this was for ritual purposes such as offerings and/or the laying of the bones of the ancestors. At its end is the chamber 2 meters wide and 2.4 high, consisting of six upright stones and two capstones. The mound that covers the passage and chamber has been reconstructed to a smaller size than originally built, and thus, the back wall of the chamber is exposed, allowing natural light to enter.
The Guardian Stone.
Within the chamber, offset to one side, is an unusual standing stone that is an evocative addition to the space, like a silent guardian watching over the Neolithic sepulchre. Some have mistaken it for a fossilised tree due to its unusual patterning, others that it seems to have been worked by hand to make a round lozenge shape. Geologists have argued it is a specific type of rock fashioned by geological forces rolling it into a giant cigar. It does not touch the roof so is not structural.
It is truly a monumental addition and speaks to this writer clearly as a ceremonial object. I have seen others erected inside tombs; in Spain at the Dolmen of Menga and in Portugal at the Anta Grande do Zambujeiro, both very large tombs, but they are a rare addition to this type of monument. Was this stone a remnant from the original stone circle? Was it set in this space as a bridge between the past and present when the monument was rebuilt as a tomb? Or was it always there? What does this suggests about the reformation of the monument from one ritual use to another? Dr Woods notes that it is similar in its central positioning to a long removed stone at the centre of another lost stone circle at nearby Bryn Gwny. There is also an associated henge close by, albeit of an unusual type.
The Neolithic: Reformation or Evolution?
During the building of the passage tomb some of the earlier standing stones seem to have been deliberately broken, possibly signifying the desecration of the older monument and suggesting a reformation in religious practice. Also, kerbstones were put in place demarcating the edge of the now buried henge, suggesting the circular space was still important if not the standing stones. This curb is like others found in the contemporary tombs of the Boyne Valley in Ireland although not decorated as at Newgrange and others.
The shift from open ceremonial space to a funerary monument marked a significant change in how the community interacted with the site, focusing on ancestor veneration and possibly integrating earlier spiritual practices.
The Iron Age Landscape: Druids at Bryn Celli Ddu?
Dr Wood’s recent magnetometry sand LiDAR surveys around Bryn Celli Ddu have revealed for the first time a surprising extent of Iron Age activity in the area. Circular anomalies in the data suggest roundhouse settlements, with features such as drainage ditches, post holes, and central hearths. These clues align with similar findings at well-documented Iron Age sites like Maiden Castle and Wylfa on Anglesey. Linear anomalies surrounding the site point to co-axial field boundaries, a common feature of the Iron Age British landscape. These boundaries predate medieval ridge-and-furrow plough marks visible in LiDAR data, confirming their prehistoric origin.
On Anglesey, the roundhouse tradition spans from the Late Bronze Age through the Romano-British and early medieval periods, making precise dating of these anomalies challenging. However, trial trenching at a nearby site uncovered a roundhouse with Late Iron Age pottery, providing some evidence of settlement during this period. One notable anomaly at Bryn Celli Ddu is a double-concentric roundhouse structure, comparable to Bryn Y Castell on the mainland, where evidence of ironworking was uncovered. This suggests the settlement may date to the Late Iron Age, though further excavation is needed to confirm.
This was the period of the Druid occupation of Anglesey as discussed in Latin texts. Indeed it was their last bastion against the imperial domination of Britain by the Romans. The connotation of Hazel grove in the surviving name of the site is evocative. Groves are what the Roman sources describe as the sacred sanctuaries of Druidic worship. Was Bryn Celli Ddu also sacred during the Iron Age? We will explore this tantalising subject in more depth in part two of this essay. Watch this space.
What makes Bryn Celli Ddu remarkable is its enduring significance. From its Mesolithic ritual origins to its transformation into a Neolithic ceremonial complex and later an Iron Age settlement, the site’s longevity and evolving uses reflect its sacred and practical importance. The tombs, still standing in the landscape during the Iron Age, must have influenced the communities that later called this place home.
Burials and Excavation Evidence
Henge Phase Burials
During this period, a foundational pit was dug at the centre of the henge. Within it a single burnt child’s ear-bone and a charred piece of hazel wood was placed with a layer of brown earth and black earth and stone laid on top. Two pieces of jasper were also placed in the pit. A final cone of purple clay was then inserted point down into the grave which was buried and covered with a recessed flat slab. This was the foundational burial at Bryn Celli Ddu and the use of child ear bones is mirrored in other sites in the area. One dark interpretation of this is that child sacrifice was involved. Aubury Burl noted this pointing to the headless child burial at the nearby Druid’s Circle on the hills above Penmaenmawr, over the Menai Straits and visible from Anglesey. Also, the child burial at Woodhenge. We will revisit this macabre subject in part two.
The Hazel: Symbolism and Significance at Bryn Celli Ddu
The hazel tree holds a special place in Celtic and broader European folklore, with attributes that resonate deeply with the archaeological findings at Bryn Celli Ddu. Known for its association with wisdom, inspiration, and protection, hazel in Celtic lore is linked to the mythic Well of Wisdom, where nine hazel trees drop their nuts into the water, that was then consumed by the mythic Salmon of Wisdom. There are links to this myth at the contemporaneous monuments by the river Boyne in Ireland.
At Bryn Celli Ddu, the discovery of a burnt piece of hazel wood in the foundational burial pit is particularly suggestive. The name "Bryn Celli Ddu," potentially translating to "The Mound in the Hazel Grove," connects this tree - and thereby its folklore - with the site's identity. While we lack definitive proof of its ancient name, the hazel's presence in the burial suggests a continuity of symbolism from prehistory to folklore. Hazel was revered for its magical properties, used in divination, protection against evil, and as a symbol of authority. This could reflect the Neolithic builders' intent to imbue the site with qualities of wisdom, protection, and perhaps a connection to the divine or ancestral spirits. This remains mere speculation, but it is an attractive "coincidence" if indeed it is, worthy of some consideration. The beliefs of these ancient builders remain unknown, the presence of hazel physically in the foundational burial and in the name at Bryn Celli Ddu, invites us to consider the enduring cultural significance of this tree and the role that cultural memory can help us understand the past through folklore and place names.
The Decorated Stone
Another stone measuring 1.5 metres in length, 60 centimetres in width, and 30 centimetres in thickness was excavated from the henge by Hemp, laid flat and slightly overlapping the stone pit cover to the north. This stone was intricately incised with elaborate designs. The patterns on the upper face include a spiral motif that continues as two perpendicular linear petroglyphs, which undulate before forming an amorphous enclosed shape. These linear carvings meander across the edge and sides, continuing onto the underside. On the underside, the wavy lines do not run in pairs but instead follow their own paths, sometimes looping back or terminating abruptly.
The contrast in the pattern’s organisation—with the upper face being more controlled and the underside more erratic—creates a compelling visual effect. Hemp suggested that the continuation of patterns on both sides indicates that the stone was likely intended to be set vertically upright. He noted its resemblance to rock art from the Boyne monuments and Brittany and speculated that the symbols might have held some form of magical significance.
The patterned stone was also deliberately placed on top of a sealed layer of purple clay before the mound’s prehistoric construction began. Formed of coarse grit, the stone’s carvings were vulnerable to wind and rain erosion, prompting its removal to the National Museum of Wales in Cardiff, where a replica was raised at the site. Purple clay crops up in the passage of the tomb as well as the cone of clay in the ear bone burial pit.
I go into much more detail on the interpretations of the meaning of this stone, possible links to water symbology, and comparisons with other sites in Europe in part two of this essay.
The Passage Grave
The chamber of the later passage grave phase contained a confused picture with the remains of at least one individual, although later disturbances left the burials fragmentary. Hemp identified traces of cremated and unburnt bone, indicating varied mortuary practices. Other finds included beads and carved objects, which may have been offerings or personal items of the deceased. There were also a collection of bones placed behind one of the curb stones.
Excavations at Bryn Celli Ddu
Excavations at Bryn Celli Ddu revealed some peculiar finds that provide profound insight into the site's symbolic and ritual practices.
The Forecourt
The excavation of the forecourt to the entrance by Hemp proved to be one of the most challenging stages, as shown by inconsistencies in the recorded findings. Directly outside the passage, a variety of stone and gravel had been piled up. This blocking material extended from the entrance into the forecourt, packed with large stones and layers of gravel and clay. It was spread over two metres beyond the tomb’s entrance. Hemp likened the arrangement to the layers of an onion, where successive fills were added and compacted until the forecourt and passage were completely sealed and covered by the mound.
The outer edges of the blocking material revealed pieces of charcoal, cremated bone fragments, and crushed quartz pebbles, that were also found within the tomb. Hemp suggested that a fire had been lit outside the entrance during the tomb's final sealing, evidenced by burnt patches he described as ceremonial fires. Two distinct hearths, made of flat burnt stones set in clay, were found flanking the entrance. Directly in front of the entrance, a small stone-lined mound contained the cremated remains of half an adult male, inserted into the fill material. Traces of fire at this location suggest a final rite marking the decommissioning of the tomb. Others drawing on anthropology and shamanistic worldviews, have suggested that these were ceremonial fires that marked the transition from the outside world to the mythic underworld of the tomb.
The Forecourt Postholes
A line of five postholes each 15 cm in diameter and 30 cm deep, were discovered outside the forecourt. These posts formed an arc, with the southernmost post aligned along the main axis of the monument. While it was suspected that more posts might have existed, further excavation revealed disturbed gravel, preventing clear identification. Charcoal found at the bottom of the holes dated them to the Mesolithic era. A later excavation noted discrepancies in Hemp's records mentioning five postholes, new site plans show eight, forming a three-sided structure. Two of the postholes contained fragments of carbonised pinewood suggesting that they may have supported a wattle screen.
The Ox Burial
Placed within Bryn Celli Ddu's forecourt, beyond the ancient markers of postholes, lies one of its most enigmatic relics: an almost complete ox skeleton, tightly packed into a confined space, its head contorted to gaze unwaveringly at the tomb's entrance. A ring of stones, standing like miniature guardians, frames this burial and defines its sacred boundary. Time has been unkind to the remains, with parts of the horn and skull ravaged by the relentless plough of farming. Yet, this ox, its body aligned precisely with the axis of the forecourt, continues to intrigue. It hints at distant ancient rites—portentous ceremonies and tantalising symbols, bound to the earth and shrouded in mystery.
The ox may have been interred in the later centuries of the site's use, as suggested by Hemp. Nevertheless, it remains a striking feature, serving not only as a guardian but perhaps as a symbol of strength, sacrifice, or renewal. Its orientation towards the tomb's entrance could signify the ox leading or protecting the souls of the departed or embodying the transition from life to death. This echoes the ox burial at Woodhenge, suggesting a shared ritualistic language across these ancient lands. The image of this creature bound in death evokes parallels with other Neolithic sites, such as the bones within and twin carved reliefs of cattle on the inner and outer thresholds of West Kennet Long Barrow and Uley Long Barrow.
This creature, bound to watch over the tomb in perpetuity, stands as a testament to the profound connections between life, death, and the cycles of nature revered by the first farmers and pastorialists who walked this earth millennia ago. I have written about the relationship of cattle and sacred thresholds to the Neolithic burial chamber at West Kennet Barrow, Avebury in Wiltshire here: At the Threshold of Eternity: A Journey into the Spirit World of the Neolithic through West Kennet Long Barrow.
Evolution, Not Revolution
In the grand narrative of the Neolithic, Bryn Celli Ddu's timeline is best described by the phrase 'evolution, not revolution'. Here, prehistory speaks not of sudden upheaval but of gradual transformation. Some speculate that the passage tomb, like a new chapter in an ancient book, was built atop a stone circle—perhaps an act of prehistoric iconoclasm, where the architects of henge-building clashed with the custodians of passage tomb traditions. This clash may have led to the circle's symbolic demise, with its stones laid to rest in their sockets. It may be of course that gradual evolution rather than dramatic reformation may be at the heart of this site’s use. A recognised continuous sanctity of place passed down the generations even perhaps to the Druidic period. Certainly, the grove part of the name suggests this as that’s where druids worshipped. Yet, the precise story of their fall remains lost in the mists of time.
Early antiquarian tales recount the tomb standing proud and whole until the 19th century, when human hands stripped it bare over two decades, possibly in search of building materials or to clear land for agricultural purposes. Many of the stones that once formed the circle have likely been spirited away by farmers, their ancient vigil ended to serve the mundane needs of walls and field boundaries. Beneath the tomb's mound, the hidden echoes of a henge and its circle remained secret until geophysical surveys revealed them, suggesting not a violent overthrow but a seamless evolution from one form to another.
This evolution challenges our reliance on rigid typological classifications, hinting that these monuments were not static relics but dynamic expressions of cultural metamorphosis. Bryn Celli Ddu, like an ancient tree with many rings, recounts a journey from the Mesolithic prelude through the Neolithic movement and finally the coda of the Iron Age. Each phase of its enclosure represents a verse in the long poem of time.
The ongoing debate surrounds whether this transformation from henge to passage tomb was an act of iconoclasm or simply a natural progression—where one era's monument became another's foundation, not through conquest but through the gentle passage of time. Either way, Bryn Celli Ddu endures as a testament to the layered complexities of ancient belief and the enduring dialogue between humanity and the sacred landscape.
Conclusion
Our journey through the storied landscape of Bryn Celli Ddu reveals a monument that transcends its physical form, standing as a profound testament to the ingenuity, spirituality, and cultural evolution of its creators on Anglesey. Snugly settled amidst the green fields of a modern dairy farm, this ancient passage tomb holds a narrative woven across millennia.
From its Mesolithic beginnings—marked by postholes suggesting ritualistic activity—to its transformation into a ceremonial henge and ultimately a passage tomb, Bryn Celli Ddu reflects changing beliefs and practices. Its alignment with the midsummer sunrise, the ox burial in its forecourt, and the intricate carved stone speak of a sophisticated people who understood the rhythms of nature, life, and death.
The archaeological record tells a story of continuity and transformation. The transition from henge to tomb, coupled with evidence of later Iron Age settlements, hints at a sacredness that endured through the ages. Even as the purposes of the site evolved, its connection to celestial cycles and ancestral veneration persisted, influencing each generation that interacted with this remarkable place.
Bryn Celli Ddu is more than an archaeological site; it is a bridge between past and present, where ancient voices still echo in the hum of the earth and the play of sunlight across its stones. It challenges us to see time not as a linear march but as a cycle, much like the solstice rhythms its builders celebrated. For them, life, death, and the cosmos were deeply intertwined—a view that invites us to re-examine our own relationship with nature and the passage of time.
In this living manuscript of stone, earth, and sky, we find not just history but a shared human yearning to understand existence. Bryn Celli Ddu’s enduring magic lies in its ability to spark wonder, to connect us with our ancestors, and to remind us that the quest for meaning is as ancient as humanity itself.
As you reflect on this ancient landscape, I invite you to share your thoughts below. Does Bryn Celli Ddu spark your imagination or shift your perspective on our ancestors’ lives? Your reflections are part of the ongoing story of this remarkable site—so let’s continue the dialogue together!
Alexander Peach, January 2025
Photo Credits
Barnwell, E. 1869. Cromlechs in North Wales. In: Archaeologia Cambrensis 3. Pp. 118-47.
Burrows, S. 2010. Bryn Celli Ddu, Anglesey: Alignment, Construction, Date and Ritual.
Proceedings of the Prehistoric Society 76. pp 249-270.
Burrow, S. 2010. The Formative Henge: Speculations drawn from the circular traditions of Wales and adjacent counties. In Leary, J (ed). Darvill, T (ed). & Field, D (ed). 2010. Round Mounds and Monumentality in the British Neolithic and Beyond: Neolithic Studies Group Seminar Papers 10. Oxbow Books: Oxford. Pp. 182-196.
Fragment of horse mandible from Kendrick's Cave, Llandudno, showing incised zig-zag decoration Aldhouse Green, S. 2000, Palaeolithic and Mesolithic Wales: Part 1: The Palaeolothic Period. In: Lynch, F. (ed), Aldhouse Green, S. (ed), Davies, J.(ed). Prehistoric Wales. Sutton Publishing. Gloucestershire. pp.1-22
Griffiths, S. Edwards, B. Wilson, A. Reynolds, F & Stanford, A. 2016. Bryn Celli Ddu passage tomb revisited. Antiquity Project Gallery 90 (349).
Hemp, W. 1931. The Chambered Cairn of Bryn Celli Ddu. Archaeologia Cambrensis 86, pp. 216–58.
O’Kelly, C. 1969. Bryn Celli Ddu, Anglesey: A Reinterpretation in Archaeologia Cambrensis 118; pp 17–48.
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