Sunday, 31 May 2026

Ancient Underworld ‘Hellmouth’ Gateways from the ‘Ploutonion’ to Porta Magica

underworld
“Hellmouth” - Miniature from the Hours of Catherine of Cleves, Morgan Library & Museum
​Master of Catherine of Cleves, Public domain, via Wikimedia Commons

An Underworld Travel Guide - legendary ‘Gateways to Hell’ that still exist in Europe

The ‘Ploutonion’ at ancient Hierapolis (near modern Pamukkale in Turkey) was a religious site and a supposed entrance to hell dedicated to the grim god Pluto, he who ruled over the dead in Hades.

Discovered in 1965 by Italian archaeologists, and followed by studies carried out in 1998, the Ploutonion and the nearby Apollo's Oracle of Hierapolis are linked to a seismic fault, on which both sanctuaries were purposely built as part the Gateway to Hades/Hell/The Underworld. The site has been partially restored, with statues of Hades and his three-headed hound Cerberus now guarding the remains of the complex.

Pluto’s sanctuary is built on top of a cave which emits lethal toxic gas; animals would be thrown into the cave and pulled back, instantly dead. Fumes emitted from the cavern are still fatal; passing birds have suffocated after breathing the fumes emanating from the site.

Lethal gas said to be sent by Pluto, god of the underworld

The Ploutonion is a small cave, large enough for one person to enter. Behind the roofed chamber is a deep cleft, through which fast-flowing hot water passes, releasing the lethal gas, said to be sent by Pluto, god of the underworld. The fumes were so strong they could kill a human within just one minute of exposure.

Gelded priests of Cybele (‘the Galli’) descended into the chamber, crawling on the floor to inhale pockets of oxygen, or simply holding their breath. They then returned to the surface claiming a miracle had occurred and they were uniquely under Pluto’s protection.

In front of the ‘Gateway’ an enclosed area of 22,000 square feet was covered by the swirling, deadly gas, instantly killing many who dared to enter this area, except for the wised-up servants of Pluto who were aware the gases pooled closer to the ground, so kept their mouths and noses above the deadly clouds below; unlike the animals (including bulls) that were led to their deaths. The acquisitive priests naturally sold birds and other animals to visitors, who used them to test the deathly air as sacrifices. But their regular exposure to the CO2 in the surrounding atmosphere would have doubtless contributed to the hallucinations and eccentric behaviour displayed by the Pluto’s servitors.

Greek historian Strabo (63 BC – c. 24 AD) described the gate: “Any animal that passes inside meets instant death. I threw in sparrows and they immediately breathed their last and fell.”

For a fee, supplicants asked questions of Pluto’s human oracle, again topping up the sanctuary’s coffers; but when Christianity came to dominance, the area was closed off, and in time largely forgotten. The temple was mostly destroyed by an earthquakes in the 6th century AD.

But Pluto’s shrine is still deadly to some foolish enough to test the god.

Other Hellgates’

The Roman Forum - home to no less than two entrances to Hades’ realm:

The Lacus Curtius

I’m a regular visitor to Rome’s fascinating ancient Forum; two sites are of particular interest to the investigators of esoterica.

The Lacus Curtis is arguably the most mysterious monument of the Roman Forum. The name suggests it was a lake, becoming smaller as drains were constructed, until a small dodecagonal basin was all that remained, called the Lacus Curtius. The Romans had three stories explaining the name. The first was that in 445 BC, lightning struck the area, and consul Gaius Curtius Philo ordered the construction of a fence around it. Livy (59 BCE - 17 CE) tells us that after the Rape of the Sabine Women, war broke out between the Romans and the Sabines, Roman champion Mettius Curtius, drowned in the marsh during the clash which was thereafter called the Lake of Curtius.

The third and most popular account says in 362 BC a great fiery cleft to the Underworld opened in the Roman Forum; seers claimed that to seal the fissure, Rome must throw "that what constituted the greatest strength of the Roman people" into the ravine. If they did so, Rome would last forever. The knight Marcus Curtius mounted his horse, pronouncing that youth was the most important thing, and jumped into the chasm, which then promptly closed.

To the east of the Lacus, the skeletons were discovered of a child, a woman and a man that were bound together and drowned in the lake, perhaps the victims of an ancient ritual, in which people were sacrificed by drowning ; perhaps the three were the profaners noted on the inscription on the nearby Black Stone (Lapis Niger).

Whosoever (will violate) this (grove), let him be cursed. (Let no one dump) refuse (nor throw a body ...). Let it be lawful for the king (to sacrifice a cow in atonement). (Let him fine) one (fine) for each (offence).

The Lacus Curtius was the place where the aged emperor Galba was lynched by soldiers on the fifteenth of January 69.

Umbilicus Urbis Romae/Mundus

When Romulus founded the city, he instructed a circular pit be dug in the Forum. The first fruits of the year were then thrown in as a sacrifice; apparently in archaic times all new citizens of Rome had to throw in a handful of dirt from their place of origin. The Mundus was an underground structure considered a gate to the underworld, ritually opened just three days each year. These days were dies nefasti—on which official transactions were forbidden on religious grounds, because evil spirits rose from the Underworld to wander the city.

Porta Alchemica, aka The Alchemical Door, The Magic Portal or The Alchemy Gate

​A way not to the Underworld, but to somewhere else...the mysterious.

underworld
Porta Magica
​Master of Catherine of Cleves, Public domain, via Wikimedia Commons

The Alchemical Door, also known as the Alchemy Gate or Magic Portal (Italian: Porta Alchemica or Porta Magica), was built between 1678 and 1680 by Massimiliano Palombara, marquis (nobleman) of Pietraforte, in his residence the villa Palombara, located on the Esquiline Hill, near Piazza Vittorio in Rome. This is the only one of five former gates of the villa that remains.

In a story collected by Francesco Cancellieri in 1802, a pilgrim suspiciously named ‘Stibeum’ (‘Antimony’ - a brittle silvery-white poisonous metal) was a guest in the villa for a night. That night, the pilgrim, identified later as alchemist Giuseppe Francesco Borri/Giustiniano Bon, scoured the gardens of the villa in search of an obscure herb capable of concocting gold. The next morning, he disappeared through a door, leaving behind flakes of gold and a mysterious paper full of puzzling symbols and equations, describing the ingredients and transmutative process required.

The marquis had these symbols engraved on the five gates of the villa Palombara and on the walls of the mansion, hoping that one day they would be translated. Another legend holds that between 1678 and 1680, the same Giuseppe Francesco Borri along with Athanasius Kircher and Gian Lorenzo Bernini, designed and built the gate for the marquis. The marquis Palombara developed a passion for alchemy in 1656, when he visited the alchemical laboratory in Riario Palace, now known as Palazzo Corsini. It was rumoured that Palombara, Bernini and Kircher were all poisoned on 28 November 1680, probably by Borri, for having revealed the secret formulas through the inscriptions on the gate. Cancellieri published his account in 1806, including his interpretation of the inscriptions on the Porta Alchimica. His work was published much later in June 1895 in French by Pietro Bornia as an issue of the periodical L'Initiation.

Inscriptions on the Porta Alchemica include alchemy symbols and incantations

Around the circle at top: “The centre is in the triangle of the centre.”

Also: “There are three marvels: God and man, mother and virgin, triune and one.” And the Hebrew inscription, Ruach Elohim, meaning “Spirit of God.”

Beneath: “The Hesperius dragon guards the entrance of the magic garden, and, without Alcides, Jason would not have tasted the delights of Colchis.”

There are six sigils on the jambs, each with its phrase.

Saturn/Lead: “When in your house black crows give birth to white doves, then you will be called wise.”

Jupiter/Tin:The diameter of the sphere, the tau of the circle, the cross of the globe do not benefit the blind.”

Mars/Iron: “He who can burn with water and wash with fire, makes heaven from earth and precious earth from heaven.”

Venus/Bronze: “If you will make the earth fly upon your head, you will convert the waters of torrents to stone by its feathers.”

Mercury: “Azoth and Fire: by whitening Latona, Diana will come without dress.” Antimony: “Our son lives dead, the king returns from the fire, and enjoys the occult conjunction.”

On the base, Vitriol: “It is occult work of true wise to open the earth, so as he may germinate health/safety for people.”

In another plate, now lost, was the device VILLAE IANUAM TRANANDO RECLUDENS IASON OBTINET LOCUPLES VELLUS MEDEAE 1680 (Passing by opening the door of the villa, Iason obtained the rich fleece of Medea 1680).

And on the doorstep, “SI SEDES NON IS,” a palindrome, meaning both “If you sit, you do not go,” and “If you do not sit, you go.”

The Statues

The figures on both sides of the ‘door’ represent the Egyptian god/semi-divinity Bes. A patron of the home, childbirth, and infants in ancient Egypt, Bes was well-known in imperial Rome, where in pre-Christian age several people followed Egyptian cults.

Originally, the statues were found on the Quirinal Hill, where there once stood a huge temple dedicated to the Egyptian gods Isis and Serapis; over centuries its rich decorations, reliefs and small obelisks were dug up and ‘relocated’ to ornament different parts of the city.

In 1888, during the works for the opening of Piazza Vittorio, the statues were moved from their original location to the Porta Alchemica - and therefore were not part of the original design.

And briefly, some other European ‘hellmouths’

The lake at Lerna, Greece

Lerna was one of the entrances to the Underworld, and one could gain entry to the netherworld via the Alcyonian Lake. The lake is called "the Lake of Darkness" in Shakespeare's King Lear.

According to Pausanias (110-180 AD), “There is no limit to the depth of the Alcyonian Lake, and I know of nobody who by any contrivance has been able to reach the bottom of it since not even Nero, who had ropes made several stades long and fastened them together, tying lead to them, and omitting nothing that might help his experiment, was able to discover any limit to its depth. This, too, I heard. The water of the lake is, to all appearance, calm and quiet but, although it is such to look at, every swimmer who ventures to cross it is dragged down, sucked into the depths, and swept away.

Cave of the Sibyl, Cumae, Italy

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Entrance to the Cave of the Sibyl, Cumae
​Carole Raddato from FRANKFURT, Germany, CC BY-SA 2.0, via Wikimedia Commons

The Cumaean Sibyl was a priestess who presided over the Apollonian oracle at Cumae, a Greek colony near Naples. Her cave was discovered by Amedeo Maiuri in 1932, basing his identification on the description by Virgil in the 6th book of the Aeneid. The cave is a trapezoidal passage over 131m long, running parallel to the side of the hill and cut out of the volcanic tuff stone, and leads to an innermost chamber where the Sibyl was thought to have prophesied, aided by volcanic fumes direct from Hades, or perhaps additional pharmaceutical help. A younger Claudius consulted the Sibyl in I Claudius:

“What groans beneath the Punic curse and strangles in the strings of purse before she mends must sicken worse. Ten years, fifty days and three, Clau-Clau-Claudius shall be given thee a gift that all desire but he. But when he's done, and no more here, nineteen hundred year or near, Clau-Clau-Claudius shall speak clear.”

"The hairy sixth to enslave the State/ Shall be son, no son, of this hairy last./ he shall give Rome fiddlers and fear and fire./ His hand shall be red with a parent's blood./ No hairy seventh to him succeeds/ And blood shall gush from his tomb." (Referring to Nero)

A tunnel complex in nearby Baiae (part of the volcanically active Phlegraean Fields) leads to an underground, geothermally heated stream that conforms to the description in the Aeneid of Aeneas's journey to the underworld and back

Lake Avernus, Italy

Lake Avernus was once synonymous with Hell/the Underworld. Its name means ‘birdless’ in classical Greek, due to the toxic fumes (them again) seeping from the area, which, like Cumae, is part of the Phlegraean Fields of dormant/semi-active volcanoes. The ancient Roman believed Lake Avernus was the entrance to Hades, and its name grew to be a synonym for the underworld itself. In Virgil's Aeneid, Aeneas descends to Hades through a cave near the lake.

St. Patrick’s Purgatory, Ireland

Christian tradition links Patrick to Ireland’s Station Island (Lough Derg, County Donegal), where Christ showed St Patrick a cave, sometimes referred to as a pit or a well, that was an entrance to Hell. Legend maintains that St. Patrick was depressed by the doubts of his potential converts, who demanded proof of the Creed. St. Patrick earnestly prayed to God to aid him in converting the heathen Irish, and in return, Jesus revealed to him the hole where Purgatory could be seen; a place in which the joys of Heaven and torments of Hell may apparently be glimpsed rather than actually experienced. This supposedly convinced those pagan-backsliders who gaped into the chasm. Not technically an underworld entrance to Hell, but more a spiritual peep-show of sorts.

The cave has been closed since October 25th 1632, but descriptions by early pilgrims survive, referring to it as a cave or cellar or an enclosed pit. The entrance was narrow: about 0.6 m (2 ft) wide and 0.9 m (3 ft) high. Once inside there was a short descent of about six steps. The cave was divided into two parts: the first was about 3 m (9 ft) long, probably with banked sides and only high enough to kneel in; after a turn there was another niche about 1.5 m (5 ft) long.[5] The site has never been excavated, so we can only rely at this point on these descriptions of the cave. It was probably an ancient pre-Christian structure, likely an ancient sweat house. People would enter these enclosed places to inhale medicinal smoke produced by burning various plants, a place that people went to for physical or spiritual healing of some kind.

Cape Matapan Caves, Greece

The caves at Cape Matapan lie at the end of the Mani peninsula in Greece. The entrance to the caverns is located at sea level, leading to chambers under the cliff face; marked by the ruins of a Spartan temple on top of the cliff. The Ancient Greeks believed in several different entrances to the underworld, of which Matapan is the most famous.

Mount Etna

Etna was thought in ancient times to be the forge of Hephaestus, the Greek god of fire and blacksmithing. The rumbling of the volcano was assumed to be the hammer of Hephaestus striking his anvil. Etna was also believed to be a gateway to Hell.

In later times, the Devil left his footprint on the volcano and he whisked Elizabeth I there as she lay dying.

Hekla, Iceland

Iceland’s Hekla volcano was believed to be another ‘Gateway to Hell’. The activity at Hekla, which includes lava flows and fountaining, looking like a veritable Hell on Earth; birds that were seen flying in the area were thought to be damned souls queueing to enter the Pit. Hekla still carries an evil aura for the superstitious, for they claim it is where witches gather to meet Satan himself.

Houska Castle

Houska Castle in the Czech Republic is infamous for a legend claiming it was built over another toxic "Gateway to Hell". The gassy fissure was allegedly so deep that no one could see the bottom of it; animal-human hybrids supposedly crawled out of it, and dark-winged, otherworldly creatures flew in the vicinity. When construction began on the castle, prisoners that were sentenced to death were offered a pardon if they agreed to be lowered by rope into the hole, and reported back on what they saw. When the first person was dangled, he began screaming after a few seconds, and when pulled back to the surface, he looked as if he had aged 30 years. Houska’s inhabitants include a bullfrog/human creature, a headless horse, and an old woman as well as the remains of "demonic beasts who escaped the pit".

Fun Fact: the courtyard walls face inwards, as if to keep something in.

The castle was the inspiration for Michael Mann’s 1983 motion picture The Keep? - especially since in World War II, the Wehrmacht occupied the castle and the Nazis were said to have conducted occult experiments there.

Cresswell Crags

Creswell Crags is an enclosed limestone gorge on the border between the English counties of Derbyshire and Nottinghamshire. Its caves contain the northernmost cave art in all of Europe, as well as hundreds of later ‘witch marks’ recently discovered there. One collection of scratchings, carved around a four-foot round hole in one of the caves, is said to warn of an entrance to the Underworld.

Hell’s Gate, the East Riding of Yorkshire

Close to the Cresswell Crags, but not really an entrance to Hell as such, but the burial place of thirteen decapitated Anglo-Saxon ‘criminals’. Their heads had probably been displayed on poles as warnings to others, a known practice in Anglo-Saxon England. The use of an ancient pre-Saxon barrow site for the mass grave indicates the executed were excluded from the community, even unto death. The site had been known locally as ‘Hell's Gate’ – suggesting an enduring folk memory from its days as a public execution site.

More Eerie Underworld Entrances

The are other entrances to Hades in the UK, including close to where I currently live.

Marston Moretaine’s (Bedfordshire) - Devil's Stone, marks the spot where Old Nick played a game of leapfrog with three foolish local lads. When they leapt over his back, an entrance to hell opened, and they were never seen again. The Horned One was showing off his muscles to villagers and lifted the tower away from the main body of the building, but had to drop it when his back hurt.

Not an entrance to hell as such - but of interest I hope to readers; standing outside the west side of St Giles-in-the-Fields in central London, is a gateway built in 1800 by William Leverton.

This is actually a cast of a much earlier original oak panel, kept inside the church, apparently carved in 1687 by someone called Love. It depicts the Resurrection, with Jesus standing in the centre while angels proclaim judgement day and cadavers clamber out of the graves to await their fate. One side shows the godly ascending to heaven (at the right hand of God), the other those fated to eternal damnation.

From Ornamental Passions:

The tympanum depicts Christ bursting onto the world in a blaze of light, announced by angels with trumpets filling the sky. Beneath his feet, a nasty little imp with bat's wings, tail and claws scuttles off to her master, Satan, who stands in the mouth of Hell at the bottom right hand corner (which is on Christ's left, or sinister, hand). Flames and smoke belch from the infernal regions, as sinners are dragged down to eternal torment. All along the bottom, graves spring open and the dead arise, some as skeletons, others as rather gruesome shrouded corpses. An angel holds a naked man with one hand, pointing heavenwards with the other. Another man grasps him by the leg, hoping to get a lift to glory. Two women sing and play the harp as they arise.

Extra:

Hellam Township in the US, near York, Pennsylvania, is the subject of a modern urban legend claiming that it contains the Seven Gates of Hell.

Plus some related motion pictures:

The Gate (1987)

Antrum (2018)

As Above, So Below (2014) - ‘The Gates of Hell’ scene

Stephen Arnell’s novel THE GREAT ONE is available on Amazon Kindle: https://www.amazon.co.uk/Great-One-Secret-Memoirs-Pompey-ebook/dp/B0BNLTB2G7

Sample Chapter:

Judas Priest - Gates of Hell

References

https://www.smithsonianmag.com/history/the-unsolved-mystery-of-the-tunnels-at-baiae-56267963/

https://www.smithsonianmag.com/history/saint-patrick-opened-a-portal-to-purgatory-on-this-little-known-irish-island-180983948/

https://vcorner.medium.com/cape-matapan-taenarum-exploring-the-mythical-gateway-to-hell-bdda8cd3df35

https://www.go-etna.com/blog/a-pidata-du-diavolo-the-devils-footprint/

https://www.fodors.com/news/photos/10-eerie-places-that-are-said-to-be-the-actual-gate-to-hell

https://www.atlasobscura.com/places/hellam-township

https://www.hulldailymail.co.uk/news/history/east-yorkshires-hells-gate-what-8537988

Saturday, 30 May 2026

THE LEGEND OF INFRASOUND AND OTHER INVISIBLE ENVIRONMENTAL FACTORS SUPPOSED TO EXPLAIN “GHOSTS” .

Every year, some science journalists proudly announce in their headlines that they are “debunking” ghosts. Their recycled, repeatedly cloned articles—usually appearing in summer or around Halloween—follow the same predictable pattern.

​​When the Media Keep Recycling the Same “Scientific Explanations” Supposed to Debunk “Ghosts”

debunking ghosts

When it’s not about cognitive biases, irrationality, fraud, or misinterpretations, the past two decades have seen a wave of cliché articles and videos claiming to explain ghosts through poorly understood environmental factors barely perceptible to our senses: black mold, infrasound, magnetic fields, and so on. More importantly, these explanations are often presented as “major scientific discoveries,” even “revolutionary,” when in reality they rely on shaky interpretations, overextended extrapolations, or studies taken out of context.

A critical review reveals the same recurring pattern: an initial article engages in cherry‑picking and offers ready‑made explanations. It is then reproduced internationally without verification; consequently, it spreads like wildfire, amplified by sensationalist headlines, and is ultimately presented as an uncontested scientific truth.

The method I propose—and encourage others to adopt—to counter this recycling of ignorance consists in presenting contradictory data and sources while, at the same time, analyzing the limits of these simplistic explanations within a structured, evidence‑based counter‑expertise.

A Few “Classics” of the Genre

Here are some typical examples of debunking ghosts:

    1. Seeing ghosts may just be a result of breathing a toxic mold! — Mental Floss, 2015
    2. Black mould in your home can cause terrifying hallucinations of demons and ghosts — The Mirror, 2019
    3. Neuroscientists awaken the ghosts hidden in our cortex — EPFL News, 2014
    4. Scientific explanations for ghosts — Mental Floss, 2015
    5. BBC Earth Lab – The Science of Ghosts, 2015

This list is only a tiny sample of what circulates online.

What concerns me most in these highly biased pieces is that their rhetoric almost never engages with the serious indexed empirical literature that contradicts their assumptions.

This issue becomes even more troubling when certain institutions presenting themselves as authorities on “critical thinking” also promote explanations that would benefit from being re‑evaluated in light of contradictory data. The Committee for Skeptical Inquiry (CSI), for instance, adopts a form of militant skepticism toward psi and so‑called paranormal phenomena that diverges from scientific skepticism itself. Most of its advocates produce no empirical data on anomalies (Clément, 2026). Only a small handful of researchers affiliated with orthodox anomalistic psychology—such as Wiseman, French, or Braithwaite—have published a few isolated experimental studies on hauntings, which are regularly—and often over‑interpreted—by the press without any in‑depth examination of the results.

Epistemic Tension Trying To Explain Ghosts

As researcher Chris Roe (2024) points out, this situation creates a genuine epistemic tension that deserves far more attention. Indeed, the objections raised by opponents of psi are often so vague and so poorly operationalized that they themselves escape any test of falsifiability. Consequently, this absence of explicit, testable, and potentially refutable counter‑hypotheses paradoxically places part of the anti‑psi discourse in a position of irrefutability—precisely what they accuse parapsychologists and other heterodox researchers of doing. Moreover, their flagship magazine, Skeptical Inquirer, which is more opinion‑driven than research‑driven, is not indexed in any academic database.

Despite this very limited scientific output relative to the epistemic authority it claims, CSI (and its international branches) regularly mobilizes media personalities to reinforce its position. This is notably the case with Neil deGrasse Tyson, often presented as an essential reference on anomalies (psi, ghosts, UAPs…). This is not a personal criticism—I have great respect for his science communication work in his field of expertise. But the example below illustrates a structural problem.

In this video: Insider Tech — Neil deGrasse Tyson explains why some people see ghosts

Tyson offers psychological explanations for ghosts, but:

    1. He cites no specialized empirical studies that could challenge his claims.
    2. He does not examine the limits of his explanations.
    3. His argument relies primarily on media authority rather than expertise grounded in empirical research on anomalies.

What I highlight here is not a moral issue but a critical thinking issue about how knowledge is constructed, one that deserves serious attention. The argument from authority replaces analysis, and the “skeptic” posture overshadows substantive research. This pattern is not limited to Tyson: it also appears among other public figures such as Bill Nye, Brian Cox, or Sean Carroll, whose opinions on the paranormal never engage with the empirical data that challenge their normative assumptions.

France Is Not Immune to This Media Recycling

The same pattern appears in the French‑speaking press and on YouTube: these explanations are often repeated without context, without perspective, and without any systematic comparison with specialized research. Most of these reprises come from more‑or‑less self‑appointed science communicators who are unfamiliar with the literature on hauntings, or from podcasts hosted by psi‑antagonists whose goal is debunking—driven more by ideology than by empirical inquiry. It is a form of critique that judges and disqualifies rather than explores, tests, and confronts evidence.

A few examples to illustrate the point:

    1. Milgram, G. — Les expériences de télépathie sur C8… et ailleurs ! (YouTube)
    2. Info ou Mytho — La télépathie, ça marche ? ; Les maisons hantées : révélations ! (YouTube)
    3. Le Pharmachien — Chasse aux fantômes et phénomènes paranormaux (YouTube, 2022)
    4. Jamy – Epicurieux — Faut‑il croire aux fantômes ? (YouTube, 2022)
    5. S&V TV — La science du paranormal (2016). This episode notably shows Jérôme Bonaldi interviewing François Lasagne, who makes several claims about “ghosts” that clearly distort the data.
    6. Futura‑Sciences — Hallucination : les infrasons vous font voir des fantômes (2021)
    7. Futura‑Sciences — Fantômes et maisons hantées : ce que la science vient de trouver, invisible mais bien réel (2026)

Even some popular magazines and books contribute to spreading these simplified ideas:

    1. DK (2024) — A History of Ghosts, Spirits and the Supernatural, p. 275
    2. Benoit, M. (2021) — In TENEBRIS, pp. 98–102, 131–132, 136–142
    3. Epsilon (2023) — Ce que le paranormal dit de notre cerveau, n°26

This analysis of debunking practices is part of a broader epistemological reflection that, in my view, deserves serious attention from experts in scientific demarcation.

Debunking Ghosts Counter Analysis

debunking ghosts

Before moving on to the counter‑analysis that motivates this article, one essential point must be recalled: environmental factors only produce effects when our senses are already placed in highly ambiguous conditions (Houran & Lange, 1996). Put simply, the more our senses are exposed to ambiguity, the more the brain tries to make sense of weak stimuli, thereby increasing the risk of confusing the normal with the paranormal. Thus, this occurs in situations of poor visibility, total darkness, sensory deprivation, or during paranormal investigations conducted deliberately in pitch‑black conditions—combined with strong expectations. Even suggestion, however, must be nuanced in light of recent research (Dagnall et al., 2015).

Important note: the “sensory deprivation” mentioned here has nothing to do with Ganzfeld protocols, which use sensory reduction to facilitate the emergence of potential psi‑mediated perceptions. In environmental models, sensory deprivation acts instead as a source of perceptual ambiguity likely to induce misinterpretations.

In other words, these models are only relevant when the environment prevents or reduces normal perception—conditions that differ significantly from many documented haunting reports. By contrast, these typically occur in good observational conditions (daylight or artificial lighting), in ordinary settings, and describe structured multisensory experiences.

Curiously, Wikipedia and many media outlets continue to cite Houran & Lange (1996) as a key reference, even though nearly thirty years of incremental research have passed. Houran himself now adopts a far more measured position, both in his recent publications and in his public statements (Houran, 2022).

It is also crucial to recall that empirical literature on apparitions and hauntings highlights two characteristics that cannot be ignored—both incompatible with the weak, unstable effects produced by environmental factors:

    1. Intersubjective verification: several witnesses perceive the same phenomenon simultaneously under good observational conditions.
    2. Serial verification: the same phenomenon is observed successively by different witnesses.

These two dimensions—intersubjective and serial—therefore constitute phenomenological consistency criteria that go far beyond explanations based on individual perceptual illusions or environmental factors producing weak, non‑reproducible, idiosyncratic effects.

Likewise, they contradict hallucinatory hypotheses, which by definition rely on private, unshared, unsynchronized experiences that are not independently repeated by multiple witnesses.

A common attempt to salvage a “shared hallucination” objection is to invoke clinical entities such as folie à deux (shared psychotic disorder) or related “shared belief” syndromes. However, these constructs do not map well onto the typical phenomenology of hauntings, poltergeist cases, or ADC reports: they primarily concern the transmission of a delusional interpretation within a close dyad or family system, usually in the context of marked vulnerability, dependency, isolation, and broader psychopathology. By contrast, many haunting/ADC reports involve ordinary contexts, multiple witnesses with varying degrees of involvement, and recurring perceptual patterns that are not reducible to one dominant individual’s fixed delusional framework. In short, pointing to shared-delusion syndromes does not constitute an explanation of the empirical patterns at issue; it mostly highlights the need to keep diagnostic clinical categories distinct from field reports of anomalous experiences.

These elements are recurrent in ADC and poltergeist cases, and contemporary research confirms this phenomenological coherence (Woollacott, Roe, Cooper, Lorimer & Elsaesser, 2022; Elsaesser, Roe, Cooper, Morrison & Lorimer, 2025; Sweeney, Ryan, Leahy & Deering, 2026; Dullin, 2024).

My article follows the same line of reasoning as a chapter of my book Phénoménologie des hantises (Clément, 2025), in which I dismantle a considerable number of fragile scientific claims that attempt to explain ghostly experiences through errors, hallucinations, or perceptual biases.

In my approach to psi and anomalies—particularly hauntings, my area of expertise—I pay close attention to historical depth, verifiable sources, and the provisional nature of knowledge. Scientific skepticism should logically involve corrective reflexes based on current data, not rigid adherence to outdated assumptions.

Reading a scientific study does not mean suspending critical thinking.

To illustrate this issue:

James Felton relays the claims of Dr. Rodney Schmaltz, an active member of the Center for Inquiry and co‑author of the latest infrasound study I critique. Yet, after reviewing his Academia and ResearchGate profiles, it appears that Dr. Schmaltz has conducted no substantive research on psi, hauntings, or ADCs. His publications focus almost exclusively on belief psychology, critical thinking, and the critique of pseudoscience. In other words, he specializes in cognitive mechanisms associated with paranormal beliefs—not in anomalies themselves.

This distinction is essential.

And yet, here is what he claims:

“As someone who studies pseudoscience and misinformation, what stands out to me is that infrasound produces real, measurable reactions without any visible or audible source. So, the next time something feels inexplicably off in a basement or old building, consider that the cause might be vibrating pipes rather than restless spirits.”

https://www.iflscience.com/new-18-hertz-sound-experiment-may-explain-reports-of-hauntings-in-old-buildings-and-basements-83322

A few hours later, a French article by Nathalie Mayer reproduced the exact same rhetoric:

“In the meantime, if an old building gives you the chills, there’s no need to call an exorcist — start by looking for sources of infrasound…”

https://www.futura-sciences.com/sciences/actualites/physique-fantomes-maisons-hantees-ce-science-vient-trouver-invisible-mais-bien-reel-134065/

Striking, isn’t it? And these examples are far from isolated.

Back to the Origins of the Infrasound‑Explains‑Hauntings Narrative

In 1998, engineer Vic Tandy proposed the idea that 19 Hz infrasound—produced in his case by an unbalanced industrial fan—had triggered a “ghostly vision” and other strange sensations. Yet a closer look at his account shows that Tandy described only a vague, peripheral blur, nothing remotely comparable to the structured characteristics of documented apparitions.

Despite this, his anecdote became the starting point for a disproportionate media narrative.

By 2003, Wiseman and O’Keeffe had published a study in the British Journal of Psychology suggesting that infrasound might be involved. But the data did not show hallucinations.

Although 46.5% of participants reported at least one “strange experience,” two‑thirds of these involved temperature changes. The remaining third, moreover, consisted of other atypical sensations (dizziness, headaches, discomfort, breathlessness, foul smells, a sense of presence, intense emotions). When the experiment was repeated in a more intimate setting, most participants were not convinced they had encountered an entity, despite some reports of unusual sensations. Ultimately, only 3% attributed their feelings to a ghost.

Yet the press presented this experiment as “the first major scientific investigation of ghosts”—historically false, since the first major study dates back to Phantasms of the Living (Gurney, Myers & Podmore, 1886).

This distortion prompted a reaction at the time from Pascale Catala, IMI researcher and France’s leading specialist on hauntings.

Chris French revived the same demystifying logic in 2009 with his Haunt Project, aiming to recreate a “haunted room” in the lab. But the results were again far removed from actual haunting phenomena: participants mainly reported vague, subjective sensations—about 80% dizziness, 50% spinning sensations, 23% depersonalization, 23% sense of presence, 8% terror, and 5% sexual arousal (French et al.).

From Early Media Amplification to Laboratory Simulation

Nothing resembling the structured, intersubjective perceptual richness found in phenomenological accounts of apparitions.

A crucial detail is that participants knew they were expected to feel “strange sensations.” As a result, this alone introduces a classic demand characteristics bias, well documented in experimental psychology (Orne, 1962; Coles, Wyatt & Frank, 2025): when subjects perceive the experimenter’s expectations, they tend to produce the responses they believe are desired.

Despite this, the study received disproportionate media coverage.

Later Refutations and the 2026 Resurgence

A technical refutation of the infrasound hypothesis followed in 2012, when Steve Parsons argued that while infrasound can produce odd effects in some individuals, it does not generate elaborate visual hallucinations attributable to entities (Parsons, 2012).

That same year, MythBusters, in collaboration with Meyer Sound Laboratory, tested a 19 Hz infrasound signal in several cabins—only one of which received the signal. Participants, unaware of the condition, showed no significant reaction: only 2 out of 10 found the infrasound cabin more unsettling, far too weak to establish any link between infrasound and haunting sensations.

France’s ANSES then published a report in 2016 on infrasound from wind turbines and found no evidence of hallucinogenic potential.

In 2020, Dagnall et al. concluded that environmental models based on air, temperature, infrasound, light, or electromagnetic fields are insufficient to explain hauntings or anomalous experiences (Dagnall et al., 2020).

In 2022, Houran, Laythe and Ventola emphasized that the psychophysiological effects attributed to these variables are weak, inconsistent, or nonexistent, and that no solid empirical basis supports them as a general explanation (Houran et al., 2022).

In 2026, the study amplified by The Guardian — Infrasound exposure is linked to aversive responding, negative appraisal, and elevated salivary cortisol in humans (Scatterty, VonStein, Prichard, Franczak, Hamilton & Schmaltz, 2026) presents, in my analysis, several major issues:

  • Sampling bias (36 volunteers)
  • No reference to the work of French, Wiseman, or Dagnall
  • Results show only a small to moderate increase in cortisol under infrasound exposure

Again: what does this have to do with the phenomenology of hauntings and apparitions as documented in exceptional‑experience research?

The results show only a slight rise in cortisol (a stress hormone), increased irritability, and altered emotional appraisal of music; accordingly, none of this constitutes hallucinations or anything comparable to haunting reports.

Even less so when compared to the empirical literature on ADCs, which consistently shows comfort and psychological benefit (Evrard et al., 2021; Penberthy et al., 2023).

What About Other Environmental Factors Such as Magnetic Fields, Toxic Spores, and CO₂?

Neuroscientific and environmental explanations of hauntings rely heavily on overextended interpretations drawn from artificial laboratory experiments. The EPFL study (Blanke et al., 2014), widely promoted as proof that ghosts are merely brain‑generated illusions, in fact produced only feelings of presence in some volunteers—no visual hallucinations. No apparition was induced, and the protocol bears no resemblance to the complexity of documented haunting cases.

Explanations involving toxic mold, CO₂, or other environmental agents follow the same fragile interpretive pattern. Here again, the often‑cited case of Shane Rogers is particularly revealing: his hypothesis linking toxic spores to hallucinations has never been published in a robust peer‑reviewed scientific journal, and the available medical literature contradicts the idea that household molds can produce structured, apparition‑like hallucinations. At best, such exposures are associated with general symptoms (fatigue, irritation, mild cognitive issues), which, in turn, have nothing in common with the phenomenology of hauntings.

To paraphrase investigator CJ‑Romer, many of these “pop‑science” explanations are methodologically unfounded:

“…all these pop science articles on ‘Science explains ghosts’ are generally absolute claptrap. Science will one day explain the ghost experience; but that begins with a detailed study of that experience, and we have 150 years of neglected peer‑reviewed research on this issue now!”

— Christian Jensen Romer, 2023

The case of magnetic fields illustrates this drift even more clearly. Since Persinger’s “God Helmet,” the idea that electromagnetic fields could induce ghostly visions has been widely publicized (Persinger, 1983–1990s). However, these results have failed replication (Granqvist et al., 2004). Later studies show, at best, weak, inconsistent, or nonexistent effects (Braithwaite, 2011; Maij et al., 2018; Caltech, 2019; Schumacher et al., 2023). Even when the brain shows some sensitivity to magnetic fields, moreover, no elaborate hallucinations are produced.

Conclusion

Apparitions have never waited for electronic devices or faulty boilers to make themselves known. The phenomenon long predates Pliny the Younger’s accounts: the earliest known descriptions go back to at least 3400 before Jesus Christ, as shown by Finkel (2021).

In the face of the increasingly troubling instrumentalization of science as a form of branding—an image of authority rather than a means of producing knowledge—I call on researchers and practitioners, amateurs and professionals alike, to structure their disagreements according to Graham’s hierarchy: prioritize reasoned refutation, methodological critique, and source‑based argumentation over posturing. This is essential if we want to restore a public sphere capable of debating intelligibly and responsibly.

It is becoming urgent, in both scientific and media spheres, to move beyond the simplistic rhetoric that claims to “debunk” the paranormal. In fact, the real scientific approach—rigorous, cumulative, and transparent—already exists and has been developing for nearly 160 years: field investigations, explicit protocols, confrontation of contradictory data, peer‑reviewed publications. Yet one must be willing to read and engage with them.

These are the practices that need visibility—not media saturation that pretends to explain anomalies without ever engaging with the data.

In short, we need to disseminate reliable information, something mainstream magazines paradoxically almost never do when discussing the paranormal.

As for the “revolutionary explanations” that resurface every year—infrasound, mold, CO₂, ocular vibrations, and perhaps next year the hallucinogenic wingbeats of flies or wood‑boring insects—see you in 2027 for the next “definitive” explanation the media will present as the rational key to irrational beliefs, yet once again disconnected from empirical data.

Sources :


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Blanke, O., et al. (2014). Neurological and robot-controlled induction of an apparition. Current Biology. https://www.cell.com/current-biology/fulltext/S0960-9822(14)01212-3

Braithwaite, J., & Townsend, M. (2006). Sleeping with the entity: A quantitative magnetic investigation of an English castle’s reputedly ‘haunted’ bedroom. European Journal of Parapsychology, 21(2), 198–215.

Braithwaite, J. (2011). Magnetic fields, anomalous experiences: A sceptical critique of the current evidence. The Skeptic, 22(4) / 23(1). https://www.academia.edu/1009539/

Brouet, A.-M. (2014). Les neuroscientifiques réveillent les fantômes… cachés dans notre cortex. EPFL News. https://actu.epfl.ch/news/neuroscientists-awaken-ghosts-hidden-in-our-cortex/

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Catala, P. (s.d.). Quelques remarques sur le documentaire : « Aux frontières du surnaturel : les fantômes ». Institut Métapsychique International. https://www.metapsychique.org/quelques-remarques-sur-le-documentaire-aux-frontieres-du-surnaturel-les-fantomes

Clarkson University. (n.d.). Shane Rogers – Faculty profile.

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Clément, M. (2025). Phenomenology of hauntings: Apparition and poltergeist (Published in French). JMG Édition.

Clément, M. (2026). Between rhetoric and research: A critical analysis of media skeptics’ scientific claims on paranormal phenomena. Parawize Journal, 1(1). https://doi.org/10.66589/j26m9k19

Coles, N. A., Wyatt, M., & Frank, M. C. (2025). A meta-analysis of the impact and heterogeneity of explicit demand characteristics. Collabra: Psychology. https://doi.org/10.1525/collabra.143005

Dagnall, N & al. (2015). Suggestion, Belief in the Paranormal, Proneness to Reality testing deficits & Perception of an Allegedly Haunted Building. Journal of Parapsychology 79(1):87-104.

https://www.parapsychologypress.org/jparticle/jp-79-1-87-104

Dagnall, N., et al. (2020). Things that go bump in the literature: An environmental appraisal of “haunted houses”. Frontiers in Psychology, 11, Article 1328. https://doi.org/10.3389/fpsyg.2020.01328

DK. (2024). A history of ghosts, spirits and the supernatural (p. 275). Dorling Kindersley Libri.

Doyon, J. (2023). Un scientifique félicité après avoir dit à son auditoire qu’il n’y a pas de vie après la mort. Ipnoze.

https://www.ipnoze.com/scientifique-dit-pas-vie-apres-mort-sean-caroll/

Dullin, E. (2024). A detailed phenomenology of poltergeist events. Journal of Scientific Exploration, 38(4), 431–432. https://doi.org/10.31275/20243263

Elsaesser, E., Roe, C. A., Cooper, C. E., Morrison, S., & Lorimer, D. (2025). What the deceased communicate… Journal of Anomalistics, 25(2), 242–281. https://doi.org/10.23793/zfa.2025.242

Epsilon. (2023). Ce que le paranormal dit de notre cerveau. Epsilon, (26).

Evrard, R., Dollander, M., Elsaesser, E., Cooper, C., Lorimer, D., & Roe, C. (2021). Exceptional necrophanic experiences and paradoxical grief: Studies of the phenomenology and aftereffects of distressing experiences of contact with the deceased. L’Évolution Psychiatrique, 86(4), 799–824. https://doi.org/10.1016/j.evopsy.2021.09.001

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Finkel, I. (2021). The First Ghosts. Hodder et Stoughton

French, C. C., Haque, S., Bunton‑Stasyshyn, R., & Davis, R. (2009). The “Haunt” project… Cortex, 45(5), 619–629. https://doi.org/10.1016/j.cortex.2007.10.011

Gurney, M., Myers, F. W. H., & Podmore, F. (1886). Phantasms of the living (Vols. I & II). Society for Psychical Research; Trübner & Co.

Hollen, E. (2021). Hallucination : les infrasons vous font voir des fantômes. Futura Sciences. https://www.futura-sciences.com/sante/actualites/corps-humain-hallucination-infrasons-vous-font-voir-fantomes-91056/

Houran, J., Laythe, B., & Ventola, A. (2022). A next‑gen study of ghostly episodes [Vidéo]. Public Parapsychology. https://www.youtube.com/watch?v=U5skFwguCVc

Houran, J., & Lange, R. (1996). Diary of events in a thoroughly unhaunted house. Perceptual and Motor Skills, 82, PubMed.https://doi.org/10.2466/pms.1996.83.2.4

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Info ou Mytho. (s.d.). La télépathie, ça marche ? YouTube. https://www.youtube.com/watch?v=P-D3FG5tY1A

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Lavender, J. (2019, October 29). Black mould in your home can cause terrifying hallucinations of demons and ghosts. The Mirror. https://www.mirror.co.uk/news/weird-news/black-mould-your-home-could-6736985

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Milgram, G. (s.d.). Les expériences de télépathie sur C8… et ailleurs ! [Vidéo]. YouTube. https://www.youtube.com/watch?v=S1rnfgxoMvU

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Nathalie Mayer. (2026). Fantômes et maisons hantées : ce que la science vient de trouver est invisible… mais bien réel. Futura Sciences.

https://www.futura-sciences.com/sciences/actualites/physique-fantomes-maisons-hantees-ce-science-vient-trouver-invisible-mais-bien-reel-134065/

Orne, M. T. (1962). On the social psychology of the psychological experiment: With particular reference to demand characteristics and their implications. American Psychologist, 17(11), 776–783.

Parsons, S. (2012). Infrasound and the paranormal. Journal of the Society for Psychical Research, 76(3), 152–168.

Penberthy, J. K., St Germain‑Sehr, N. R., Grams, G., Burns, M., Lorimer, D., Cooper, C. E., Roe, C. A., Morrison, S., & Elsaesser, E. (2023). Description and impact of encounters with deceased partners or spouses. OMEGA—Journal of Death and Dying. https://doi.org/10.1177/00302228231207900

Perry, F. (2016). Large Hadron Collider disproves the existence of ghosts, British professor claims. Big Think.

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Persinger, M. A., Koren, S. A., & O’Connor, R. P. (2001). Geophysical variables and behavior… Perceptual and Motor Skills, 92(3 Pt 1), 673–674. https://doi.org/10.2466/pms.2001.92.3.673

Persinger, M. A., Tiller, S. G., & Koren, S. A. (2000). Experimental simulation of a haunt experience… Perceptual and Motor Skills, 90(2), 659–674. https://doi.org/10.2466/pms.2000.90.2.659

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https://www.bps.org.uk/psychologist/will-debate-about-psi-ever-be-settled

Romer, C. J. (2023). Beware sciencey nonsense! The Association for the Scientific Study of Anomalous Phenomena. https://www.assap.ac.uk/articles/detail/beware-sciencey-nonsense

Schumacher, D., et al. (2023). Electromagnetic Field (EMF) profile and baselines at a non‑haunted control location. Journal of Scientific Exploration, 37(1), 114–123.

DOI:10.31275/20232725

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Scatterty, K. R., VonStein, D., Prichard, L. B., Franczak, B. C., Hamilton, T. J., & Schmaltz, R. M. (2026). Infrasound exposure is linked to aversive responding… Frontiers in Behavioral Neuroscience, 20, 1729876. https://doi.org/10.3389/fnbeh.2026.1729876

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​Editorial Illustration Notice

Some images contained within this article may have been generated using artificial intelligence (AI) as editorial illustrations. These images are artistic interpretations designed to support storytelling, discussion, and reader engagement. They are not presented as evidential, documentary, or historical records unless specifically identified as such within the article.

Friday, 29 May 2026

Legends of Swords & Stones

Roland and Durendal

In December 2025 I returned once again to Rome, where I revisited many of the ancient sites I so enjoy, and, as ever, searched for fresh places and things I had yet to see in over 30 years of journeying to the Eternal City, including the Horrea Piperataria, Horti Sallustiani, Museo Ninfeo, Centrale Montemartini, Sessorian Palace and Museo delle Mura.

Only 5 minutes from the apartment where I stay, the Vicolo della Spada d'Orlando (Alley of the Sword of Roland), where, as the name suggests, lies a curious embedded, deeply gashed stone long associated with Charlemagne's heroic knight Roland.

The stone itself (and some scant remains opposite) is a diminished base of a cipollino marble column, part of a temple built in AD 119 and dedicated to the Emperor Hadrian’s mother-in-law Matidia.

Two legends are associated with the rock, both featuring Roland and his legendary sword Durendal. Durendal was the sharpest sword on Earth, capable of cutting through giant boulders with a single stroke and unbreakable, as it was chock-full of relics: a tooth from Jesus’ wingman Saint Peter, blood from Saint Basil, a snippet of the Virgin Mary’s robe and a single hair from Saint Denis.

Some say the weapon was forged by Anglo-Saxon deity Wayland; others claim the Emperor Charlemagne had received it directly from an angel and then gave it to stalwart Roland.

As part of the rear guard of Charlemagne’s army, Roland was caught in a Basworsque (not Saracen/Moorish) ambush at Roncesvalles in passes of the Pyrenees in northern Spain. Roland slaughtered thousands with his combat skills and (more importantly) magic sword. But outnumbered and overrun, Roland decided to destroy Durendal to keep it from the Basque hordes. He struck an insanely powerful blow against a solid marble column that for some reason was nearby. But, you guessed it, the blade did not shatter, it cut deeply into the column.

Roland would die at Roncesvalles from blowing his battle horn Oliphant, calling to Charlemagne’s forces that they avenge him. Supposedly, he blew so hard, his head literally exploded and his brains spewed out.

​With deadly travail, in stress and pain, Count Roland sounded the mighty strain, Forth from his mouth the bright blood sprang, And his temples burst for the very pang

But somehow, some way, the piece of marble column with the cut in it made its way to a Roman back street.

durendal
La Brèche de Roland
​Ted Moravec, CC0, via Wikimedia Commons

Tradition also has it that Roland's Breach in the Pyrenees was created when he attempted to break Durendal and cut a massive gash in the mountainside with one terrific blow; a similar such tale is used to explain gap in the peak of Puig Campana in the Province of Alicante, Spain.

​La chanson de Roland (1978): Klaus Kinski as Roland

The second version of the tale is far simpler. Before the Spanish campaign, Roland was in Rome and beset by robbers/assassins. Defending himself, he slashed out in all directions, inadvertently splitting part of a nearby column. Alternatively, after Roncesvalles, Charlemagne, to prevent Durendal from falling into enemy hands, took it to Rome where he attempted to break it against the column.

In yet another version, Roland passed through the alley where he was approached by a beautiful courtesan. She attempted to seduce him, but the virtuous Roland saw she was in fact possessed by Satan and, unsheathing his sword, fashioned the hilt into a cross, in an attempt to drive the evil spirit from the woman.

Thus from the poor woman emerged the Devil whom the paladin tried to slay with Durendal, but his attempt was naturally in vain. The Horned One vanished in his customary puff of sulphurous smoke, and Durendal lodged itself temporarily in the rock, causing the crack that can be seen to this very day.

The column:

durendal
Stephen Arnell December 2025

Popular theory about the fate of Roland’s blade

​The more popular explanation for what happened to Roland’s blade (the “French Excalibur”), the paladin hurled his sword away with superhuman strength (boosted by the Archangel Michael) as the battle went badly at Roncevaux, the sword finally coming to rest hundred of miles away in the French village of Rocamadour (Lot).

​There the mystic weapon was supposedly deposited in the chapel of Mary, but later stolen by Henry the Young King in 1183. All successive replicas have been stolen; most recently the sheet metal sword which was embedded in a cliff wall’s cleft and secured with a chain, pinched in June 2024. There has been some form of Durendal at Rocamadour for 1,300 years, according to the locals.

Rocamadour
​© Traumrune / Wikimedia Commons

The London Stone

The_London_Sto
​https://commons.wikimedia.org/wiki/File:The_London_Stone.jpg

I’ve visited the London Stone on a fair few times, from when it was a neglected part of a Cannon Street sporting goods store, to its more recent, smartened up home at the same address. The name "London Stone" was first recorded around the year 1100; the date and first purpose of the stone, although could be of Roman origin - a milestone or similar. Claims that it was an object of pre-Roman worship/human sacrifice or has particular occult importance are unsubstantiated.

One frequently told story is that the Stone is in fact the one which Excalibur was famously plunged, to be withdrawn by the young Arthur.

The ‘Real’ Sword in the Stone?

​Galgano Guidotti (1148–1181 AD) was a Catholic saint from Tuscany born in Chiusdino, in Siena, Italy.

​The son of a local lord, Galgano became a knight, living a licentious life before his famed conversion. Whilst on the road near Siena, his horse threw him into the dust; an ‘invisible’ angel lifted him to his feet and led him to the rugged Monte Siepi. In a vision, the chastened knight saw a round chapel on the hill with Jesus, Mary and their disciples gathered there.

​Jesus was all right but his disciples were thick and ordinary. It's them twisting it that ruins it for me.” John Lennon

The angel enjoined the lad to repent his many sins, but Galgano protested that he could no more change his wicked ways than split a rock with a sword. To prove his point, he thrust his blade at the rocky ground, but the sword slid like a knife in butter through the living rock, where it remains lodged to this very day.

​Galgano settled on the hill as a hermit, like the later St Francis (1181-1226 AD) befriending wild animals, with his lupine pals ripping apart and eating an evil monk sent by Satan himself to kill him. He died in 1181 aged 33 years. Canonization and veneration swiftly followed. In 1184, a circular chapel was built over his tomb; many pilgrims soon visited and miracles were spoken of.

​The Sword in the Stone relic can be seen at the Rotonda at Montesiepi, near the ruins of the Abbey of San Galgano. Analysis of the sword’s metal handle conducted in 2001 by Luigi Garlaschelli confirmed that the "composition of the metal and the style are compatible with the era of the legend". Scanning confirmed that the upper part of the sword and the invisible lower one are genuine and belong to the same artifact.

Stephen Arnell’s novel THE GREAT ONE is available on Amazon Kindle: https://www.amazon.co.uk/Great-One-Secret-Memoirs-Pompey-ebook/dp/B0BNLTB2G7

Sample:

Stephen Arnell December 2025