GORAM & GHYSTON. 

By Stewart Guy

Legendary giants of Bristol folklore.

 

Introduction.

From the pages of ‘The Bristol Blogger’ 3 June 2007:-

‘Tall tales of Bristol’.

Bristolian mythology and folklore hasn’t exactly been a growth industry of late. This is finally being rectified on that old Teardrop Exploder Julian Cope’s ‘The Modern Antiquarian’ website where Stewart Guy has been exploring the myths and stories of Goram.

The giant Goram was reputed to have lived in the Henbury area of the city – no really, I’m not making this up – spent a lot of time stomping across Durdham Downs and is said to have dug the Avon Gorge and created the early settlement of Bristol.

It’s off-the-wall stuff but Guy’s done his research and anyone looking for something beyond the couple of lines dedicated to Goram in Blaise Castle guides might, at least, want to start here.

Enjoy.

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The Legends Of Two Giants.

There are stories of giants all over Britain, but there is a distinct and unusual trail of giant stories that threads its way along the south coast of England, from Sussex, (‘Long Man of Wilmington’), to Cornwall, (‘Cormoran’) and then up the shores of the River Severn, (‘Giant’s Chair’, Dunster) to Bristol. They have a number of factors in common, particularly the propensity of these particular giants to throw things, particularly at each other. They are stories rooted in real places and it is only by visiting these places that one can ever hope to understand them.

The oldest known version of the Bristol Giants legend is to be found in William Camden’s ‘Britannia’ (1586), although it is likely that oral versions existed for a long time prior to Camden’s account. A variant version is given by Robert Atkyns in his ‘History of Gloucestershire’ (1712, p. 188). The Camden version was reworked by the boy poet Thomas Chatterton, who attributed his verses to his alter ego, a medieval monk named ‘Rowley’. Chatterton took the name from a monumental brass in St: John’s Church. The real ‘Thomas Rowley’ died in 1478. Chatterton himself, committed suicide at the age of seventeen.

William Wordsworth wrote in his poem ‘Resolution and Independence’ of Chatterton. –

‘I thought of Chatterton, the marvellous Boy,
The sleepless Soul that perish’d in its pride; . . .
Of Him who walked in glory and joy
Following his plough, along the mountain-side:
By our own spirits are we deified;
We Poets in our youth begin in gladness;
But thereof comes in the end despondency and madness’.

Although an earlier reference was made to a giant named Ghyst who once built Clifton Camp, a large pre-Roman fortification known to the Britons as Caer Oder, by William Worcestre in his ‘Topography of Medieval Bristol’ (1480).

One of the main characters in Bristol folklore is that of a giant called Goram, who is attributed to the making of the Avon Gorge, with another giant who was named Ghyston. The fullest modern story we have of these two giants is one that is known as ‘Ghyston and Goram’.

In the tale:-

‘These two giants lived near Bristol. They were friendly, though different in nature, Ghyston was industrious and energetic, whereas Goram liked to take things easy. At the time that these two giants lived there was no River Avon or Avon Gorge and so all the animals of the area had to go to the Mendip Hills to get a drink. Ghyston and Goram thought it would be a good thing to do something which would make them remembered forever and accordingly they decided to make a gorge so that the animals would not have to go so far for water. They set to. But, having only one axe between them they stationed themselves a few miles apart. Firstly Ghyston hewed away and when he got tired he threw the axe to his friend Goram, who spent his time sunbathing, waiting for his turn. Then Goram began to cut at his end and threw back the axe when he had had enough. So they worked and soon a stream began to trickle through the gorge. Then, Ghyston threw the axe back extra hard to Goram, who had in the meantime fallen asleep. The axe hit the sleeping giant on the head and killed him. Ghyston, surprised not to hear the sound of his friend working, went to see what was wrong. He was overcome with grief when he found what had happened and so laid Goram’s body to rest at the place now known as Penpole Point. Ghyston wandered far and wide, trying to forget his grief and eventually returned home. As he sat meditating by the river he died and fell into the River Severn where it was covered with sand and silt. But, at low tide it is said that it is still possible to see his outline in a low sandbank’.

Now Giant Goram was said to have lived in the district of Blaise Castle, which has long been associated with him. Visiting the area, one soon realises that they have entered the home of this giant who was reputed to have been over 7 feet tall. ‘The Concise Oxford Dictionary’ states that a giant is of :-

‘human form but superhuman stature: or an abnormally tall person’.

This would surely give substance to the theory that giants were not necessarily legendary beings from Greek Mythology who warred against the Gods. But, they are just taller than their compatriots. One such person was Sir John Hauteville who lived at Norton Malreward in the thirteenth century.

Returning to Blaise Castle and walking up the path from the fields near Henbury, almost to the top of the hill where the folly stands, there can be found a boulder which has a footprint embedded in it. This is said to be the ‘footprint’ of Giant Goram as he walked that way one day. Giant’s Footprints are in fact of limestone erosion, unusual for this part of Britain, a petrosomatoglyph. Many were created by the Celtic peoples. These representations date from the Early Middle Ages, others of uncertain purpose date back to megalithic times. They were an important form of symbolism, used in religious and secular ceremonies, such as the crowning of kings. Some are regarded as artefacts linked to saints and folklore heroes, such as King Arthur. The word comes from the Greek petros (‘stone’), soma (‘body’) and glyphein (‘to carve’). Feet are the most common. Legend blames the footprints on Goram, who stamped his feet into the solid rock while in a tantrum. Perhaps the credit for the footprints and the cutting of the Hazel Brook Gorge, more rightly belong to Goram’s cousin, Jack Frost – frost personified. Walk down into the valley, which lies at the bottom of the hill on the other side and one can soon see ‘Goram’s Soap Dish’ by the Henbury Trym, the foundations of a circular bath-house. Looking up from here to the right of the rock face and carved into the rocks is the shape of a chair, known as ‘Goram’s Chair’, a large limestone outcrop with ‘Goram’s Chimney’ and ‘Goram’s Crack’ on the left arm of ‘Goram’s Chair’ that are used by climbers. Here, a 16th: Century legend tells that Goram and Vincent, (Ghyston), both fell in love with Avona, (Avolon), a Wiltshire born merry bell. Avona promised to marry the giant who could first drain the great lake, which then stretched from Bradford-on-Avon to Rownham Hill. Goram chose to dig his way through the Henbury Hills, while Vincent opted for the Durdham Downs. The work was hot and thirsty and Goram, having drunk a little too much beer, soon fell asleep in his favourite stone-winged chair. Vincent furiously dug his way through to Sea Mills and so claimed the fair Avona. Avona gave her name to Vincent’s Avon Gorge, while poor old Goram, his heart broken, hurled himself into the River Severn where his head and shoulder can still be seen poking out of the mud as Flat Holm and Steep Holm. We are not told who it was that finished off Goram’s channel through the Hazel Brook Gorge. Is Avona actually a river? She gave her name to the Avon Gorge and so it must be said about the River Avon.  She was the female personification of the river and possibly a distant memory of an ancient goddess or spirit. In the ‘Ulster Cycle’, a collection of medieval Irish heroic legends. Avon Dia was a stretch of river that held back its waves for fear of the mighty duel, in the river ford, between the champions, Cú Chulainn and Ferdia. Are Goram and Vincent, variants of Cú Chulainn and Ferdia? Or are the two Bristol Giants, role-playing an ancient mythological cycle. Which had been handed down through the years, by word of mouth.

‘Giant Goram’s Fayre’ has been held at Blaise Estate (1955 – 1958), then at Whitchurch Airfield (1959) and at Ashton Court (1960). The fayre was revived at Blaise in 2016 – 2017 and 2019, being held on several dates in the past – May, July and August – and was said to have been held on Goram’s birth or death, it is not quite sure which one it was nowadays. At the fayre an effigy of Goram was burnt on top of a bonfire. But why should there be an effigy burning of this giant? Perhaps in times gone by, Goram was regarded as a sun-king, hence the fire burning. The meaning of these bonfire customs, perhaps suggested an even more paganistic meaning of sacrificial rites. As the earlier spelling was,’bonefire’. Marc Vyvyan-Jones, with help from Roland Clare and Linda Clare, wrote (on Plough Monday 1993) a mumming-style play based on the legend. This was first performed by ‘Rag Morris’, who form part of the ‘Bristol University Folk Society’, at Blaise Castle, Bristol on Saturday 20 March 1993.

The tale of ‘Vincent and Goram’ differs slightly from that of ‘Ghyston and Goram’, in as much as the ending has been altered.

‘One day Vincent and Goram, two giants, decided to make the Avon Gorge. But Goram being lazy fell asleep, which left Vincent to do all the work. After Vincent had finished making the gorge he stood on the edge and threw his pickaxe away. But, unfortunately. He lost his balance and fell into the gorge, killing himself’.

There is also part of a story that Vincent and Goram were brothers, although in the Somerset tale about the making of Maes Knoll, – Ruth Tongue, ed. K.M. Briggs (1965) ‘Somerset Folklore. p.127. Folklore Society’. Vincent is reputed to be the Lord of the Avon, (Annwn). In Welsh Mythology, Annwn is a Celtic otherworld or underworld, associated with fairy-folk, as a place of water-crossings and islands. Is Vincent the Devil or a Fairy Lord who lived in the underworld? His home was a cave, after all. The Celts held hills in awe, as dwelling-places of spirits and otherworldly beings. Gwyn Ap Nudd, – (White Son Of Night), held his realm from the Vale Of Neath, South Glamorgan to Glastonbury Tor in Somerset. But who lived there? If this hill is associated with Annwn. Then it was the Plant Annwn and their maidens, the Gwragen Annwn. Along with their fairy cattle, the Gwartheg Y Llyn and their swift white hounds, the Cwn Annwn. Another hollow hill in Somerset, on Midsummer Eve, or Midsummer Night, or even Christmas Eve (opinions differ), Arthur and his knights ride out of the hillside at Cadbury Castle and down through the ancient gateway, their horses stop to drink at a spring beside Sutton Montis church. Whether or not they can be seen, their hoof beats can be heard. Below the hill are traces of an old track running towards Glastonbury, called Arthur’s Lane, where a noise of spectral riders and hounds go past on winter nights. Similar legends of the wild hunt exist in Ireland, Wales and France. Arthur’s chief hound was called Rhos Gafalt. Glastonbury Tor is also said to be hollow. There have always been stories about the Tor being one of the hollow hills and such stories may have the basis of the legend that the Tor was the entrance to the Underworld. Another hill linked with a giant, is that of ‘The Cerne Abbas Giant’ in Dorset. There are numerous theories as to when and why the giant was created, one of the more popular is that he is the Greek-Roman god Hercules. The giant’s obvious sexuality and virility was put to use in fertility folk magic. Local women who wanted to conceive would spend a night alone on the hillside – most productively within the confines of his giant phallus and young couples would make love on the giant to ensure conception. Does this mean that Ghyston (Vincent) and Goram (Gorm) are of the Plant Annwn from Celtic Mythology? Although Vincent and Goram were brothers, they had a fight – not on the Mendip Hills. – But on the Blackdown Hills. Or, perhaps this is a reference to a stone throwing contest between the Devil and a Giant. – Around the crossroads at Staple Fitzpaine there are several large sandstone boulders. They are called ‘devilstones’ and are said to have been thrown by the Devil from Castle Neroche. According to legend if you prick them with a pin they draw blood. – Was there a stone circle, quoits or standing stones near Blaise Castle? – Druid Stoke burial chamber, at Druid Hill in Stoke Bishop, which is a Neolithic long barrow, is said to have been made when Goram and Vincent had a fight. Goram stood at The Rock, while Vincent stood at St: Vincent Rocks. Goram threw a stone at his rival, which fell short and became the capstone. Excavations have found a human fifth metatarsal bone dated between 2889 – 2460 BC and a fragment of oak charcoal dating between 890 – 1220 AD. The Reverend John Skinner’s notion was that Druids once performed rituals at this Neolithic long barrow, that Skinner first discovered here, on the slopes of Durham Down, in 1811. A tale that Skinner heard from a local farmer was that the rivalry between Goram and Ghyston had developed into a fight, Ghyston hurling the rocks he was hewing from the Avon Gorge across at Goram, while Goram returned fire from Henbury: the capstone of the long barrow is one such rock, that fell short of its target: curiously, it is of a dolomitic conglomerate that is found in Henbury, which may indeed be where it originated. (See – ‘Druidical Stones on the 1889 OS 6″ map, Gloucestershire’).

It is also said of Vincent and Goram, that they lived in this area as guard points for the trackways that ran from the south of the River Avon into Gloucestershire. This may be a reference to ley lines, as there are many in this area. Ley lines are the track ways of the Ancient Britons – Old Celtic, Brittos – and are associated with many of our prehistoric monuments. These run in a direct line, whether viewed from a map or as field-work. (For a more methodical and thorough exposition of Ley Lines, see ‘The Old Straight Track’ by Alfred Watkins).

For example:-

• Towns or Villages – beginning or ending with leigh or ley.
• Churches – which have been dedicated to St: Micheal or a local saint.
• Holy wells / ponds – St: Anne’s and Kington.
• Encampments – Bury Hill Camp, Clifton Camp, Kingsweston Hill, Stokeleigh Camp.
• Coldharbours / Woods – forms of sheltered places.
• Standing Stones / Long or Round Barrows – Redland Park (In his book ‘The Archaeology of the County of Somerset’ published in 1931, DP. Dobson refers to a number of isolated stones in the Bristol area which may or may not represent the remains of chambered tombs. These include one in Redland Park (which can still be seen today near the church, which unusually, has no dedication to a patron saint) and another in the gardens of a house in Armoury Square, Easton. According to Dobson the former, described as ‘a large solitary stone which may be part of a monument, and is certainly of ancient date’ was restored to its present and original position after having been removed, because its antiquity was recognised. The second located ‘in a cottage garden’ was mentioned in 1825 by Seyer in his ‘Memoirs of Bristol’ who says that it originally had a companion across the road and was much larger than at present), Southmead, Lockleaze.
• Hills – Beacon Hill.

The first ley line runs from Beggars Bush, associated with the idea that it was used as an astronomical sighting point and therefore its original name was perhaps, Burning Bush, because as the sun rises in the sky the leaves look red. Through the Iron Age camp at Stokeleigh (see below), across the River Avon, along the Celtic Fields to Ashley Down, where at one time bonfires were lit. From Ashley Down, the ley line continues to the Long Barrow at Lockleaze (see below also) and from there onto Coldharbour Farm, Stoke Gifford, a matter of 6 miles. This first ley line also extends itself on to Whatley’s End. From here it crosses over the River Frome, towards Tubb’s Bottom, keeping Beech Hill on the left. A second crossing of the River Frome and the ley line continues to Bury Hill. From here, through Burnt Wood and Littley Wood to Inglestone Common. A 7¼ mile journey. This makes the complete ley line 16¼ miles long, from start to finish. Which also crosses St: Michael and All Angels Church on Pigsty Hill, Bishopston. This church was built on a round barrow, clearly visible. It must also be noted that this ley line can not be extended southwards from Beggar’s Bush. The other ley line to run from the south, starts at Stokeleigh Camp, through Leigh Woods and across the River Avon and then on up to the two Iron Age hill forts at Blaise Castle (details below). Being only 3½ miles long. Whether this ley line then went on to Spaniorum Hill is hard to tell. It has also been suggested that Goram was a highwayman. Which is probably a throw-back to the legend of the ancient trackways.

Another variant on the gorge making theme, is that Goram is spelt with an h – making it G-O-R-H-A-M and not the usual way of G-O-R-A-M. In this story, Vincent is stated as being Gor(h)am’s brother and after forming the gorge, Gor(h)am rested at Gor(h)am’s Chair in Blaise Woods, while Vincent was turned to stone and became the rock called Vincent’s Rock by the side of the Gorge. – It is not stated who turned Vincent into stone.

It is my belief that Vincent is Ghyston, as the name Vincent was not common in England until the 13th: Century, – EG. Withycombe, (1977) ‘The Oxford Dictionary of English Christian Names, 3rd: Edition’. Oxford University Press, p289, under Vincent – suggesting a fashionable cult of the saint (St: Vincent the Deacon) around that time. These two factors alone suggest a possible 13th: Century origin for the Bristol legend  and also near the Observatory at Clifton there once was a sign which read:-

‘Ghyston Giant’s Cave, St: Vincent’s Rock, about 400 years ago’.

This sign stood there in the Victorian heyday but since then has disappeared. Also the name Ghyston can be traced back to 1481. Vincent was probably substituted for Ghyston, in an attempt for easier spelling and pronunciation. Or, because this was a result in the Christianisation of the name Ghyston. Ghyston (Giant’s) Cave is also known as the Giant’s Hole or The Foxhole, while nearby, the rocks are known as Ghyston Cliff. In 1828 the artist William West rented the old mill as a studio and built a tunnel from the Observatory to Ghyston’s Cave, which opens onto St: Vincent’s Rocks and first opened to the public in 1837. This cave was first mentioned as being a chapel in the year AD 305 and excavations, in which Romano-British pottery has been found, have revealed that it has been both a holy place and a place of refuge at various times in its history. While Vincent’s Cave is called Ghyston Cave or The Giant’s Hole in an article in the July 1837 issue of ‘Felix Farley’s Bristol Journal’. A poem by HD. Rawnsley, is titled, ‘Pleasures Of Imagination; Or The Jackdaws Above Ghyston Cave’. (See ‘A Book Of Bristol Sonnets’. 1877, page 76).

‘And, as he knelt, sweet fragrances were shed
From these gold censers blowing on the rock?
So, with imagination for his guide,
The hermit lived, and loved his god, and died!’

*   gold censers – wallflowers which cover St: Vincent’s Rock in the springtime.

There again, the cave was used by Ghyston and a hermit, bearing in mind the close proximity of St: Vincent’s Rock. Which may suggest that the hermit was a follower of Vincent De Paul, founder of  ‘the congregation of priests of the mission’. Time has perhaps clouded and confused the two names into one. Leaving us with Vincent’s or St: Vincent’s Rock. Caves are also said to be the homes of Wyrms – Old English ‘Worms’, Scandinavian ‘Orm’, meaning ‘snake’ – slithering wingless dragons who crawled over the landscape like huge reptiles.

In the Middle Ages there was an image of Ghyston, in ‘terra portraiatum’, ‘portrayed in the turf’, somewhere on Clifton Down as referenced by William of Worcestre in his notes on Bristol and quoted in F. Neale’s ‘The Topography of Medieval Bristol’ which must have been similar to the images of Corineus and Goemagot in the turf at Plymouth Hoe. ‘The hill-fort upon the high ground not a quarter of a mile distant from Ghyston Cliff, as it is called by the common people, was founded there before the time of William the Conqueror by the Saracens or Jews, by a certain Ghyst, a giant portrayed on the ground’.

Gogmagot was a legendary giant in Welsh and later English mythology. According to Geoffrey of Monmouth’s ‘Historia Regum Britanniae’, he was a giant inhabitant of Albion, thrown off a cliff during a wrestling match with Corineus (a companion of Brutus of Troy), which today is known as ‘Gogmagot’s Leap’. Gogmagot was the last of the Giants found by Brutus and his men inhabiting the land of Albion. Richard Carew’s ‘Survey of Cornwall’ describes ‘the portraiture of two men, one bigger, the other lesser. . which was cut upon the ground at the Hawe (The Hoe) in Plymouth. . .’ These figures were first recorded in 1495 and were destroyed by the construction of the Royal Citadel in 1665.

Just over the border In Somerset, there is a giant whose name is spelt as G-O-R-M or G-O-R-M-E. This giant is attributed to the same stories as Goram. The question is this, is Gorm(e) really Goram? I am positive that the answer is yes. That Gorm(e) is a corruption of the spelling of Goram. Giant Goram has three graves ascribed to him in Somerset. In Irish Mythology, the number 3 is associated with the Winter Goddess of Death, pictured as The Three Fates, or The Three Furies, or The Three Graeae, or The Three-headed Bitch. One grave is on Charnborough Hill, near Holcombe. A tumulus which stands on a ley line. Running centre of two tumuli near East Horrington, the ley line passes Athwick Church, a tumulus, Holcombe, Luckington Cross, Mells Down, until it reaches a Long Barrow. The Giant’s Grave long barrow at Charnborough Hill, is also said to be the site of a great battle and is situated in a field called ‘Giants Ground’. The second grave, now destroyed at Combe St: Nicholas, was probably a tumulus. Whereas, the third, was two groups of tumuli on either side of Cam Brook, a branch of the Wellow. Other graves attributed to giants are the Giants Graves on Lundy Island. – The old name for Lundy is, ‘Ynys Wair’ – Gwair’s Island. Gwair being a Celtic sun god.  During harvest time in 1851, islanders on Lundy discovered two granite coffins, one of them was said to have been ten feet long and the other eight feet. When the sarcophagi were opened, the excavators found the skeletons of two eight feet tall humans. The dates attributed to the graves are between the Stone Age and the 14th: century. There seems to be no record of what happened to the human remains. Giant Gorm(e) is also said to be responsible for the forming of the Avon Gorge. However, he quarrelled with someone(?) and was obliged to flee. As he did so, he tripped and fell and his bones became Brean Down, Flat Holm and Steep Holm. Gorm is also attributed to making Maes Knoll, while walking across the Mendip Hills with a shovel full of earth he disturbs Vincent, who has now become the Lord of the Avon and as he runs away,  he trips and falls to the ground. The earth then comes off of the shovel and lands on the ground to become Maes Knoll. When the shovel scraped the ground, it became known as Wansdyke. (See Tongue, above).

In the ‘Fornaldarsögur Norðurlanda’ (‘Legendary Sagas of the Northland’) – A legendary saga or ‘fornaldarsaga’ which is a Norse saga that, unlike the Icelanders’ sagas, takes place before the settlement of Iceland – ‘Gudmund and the Glittering Plains’ (‘King Guðmundr of Glæsisvellir’), King Gorm of Denmark undertakes a journey of discovery to the ‘Glittering Plains’ and comes across the giants Geirrod & Gudmund, guardians of the land and who protect all men from peril, who sojourned there – (similar to that of Goram & Vincent) – King Gorm the Old had a stone monument raised in memory of his queen, Thyra. The runes carved on the stone read, ‘King Gorm made this monument to Thyra his wife’, while on the back is written, ‘The jewel of Denmark’. Danish archaeologists have unearthed Gorm’s Cup. While Harald’s stone was erected by Harald Bluetooth, in memory of his parents, King Gorm and Queen Thyra. In a similar tale, by helping people cross a river, Giant Gorm becomes known as ‘Christofero’, the Christ-carrier. The present consensus is that, although some of the sagas contain a small core which is not fiction, or are based on historical characters, the primary function of the legendary sagas was entertainment and the aim of the sagas has not been to present an historically accurate tale. (Else Mundal, ‘Sagalitteraturen’, in Odd Einar Haugen (ed.) ‘Handbok i norrøn filologi’ 2004).

What is in a name? If I may return to expound on the theory that Gorm(e) is Goram, we now have four spellings; G-O-R-M, G-O-R-M-E, G-O-R-A-M and G-O-R-H-A-M. Making a table, they become broken down in this manner:-

• Gorm
• GORM(E).
• Gorme
• GOR(A)M.
• Goram
• GOR(H)AM.
• Gorham

The dialect for Gor is Gaum – Understanding. But the Old English Gar meaning spear, with reference to the shape of a spearhead. – Individual or group chosen to lead a thrust or attack, act as spearhead of (attack etc:). – Gorm Glas was the sword of Conor Mac Nessa. Also, Gorm, Blue, is the colour correspondence associated with Gort. The 12th: Ogham character, of the Celtic Tree Alphabet. Being that, of the flowering season, 30 September until 27 October. Also, Ben Goram (Binn Ghorm ‘the blue peak’ in Irish) is a mountain in the west of Ireland in County Mayo. In the Baski or Basque language, Gora means tall or high. Whereas, Ham – Heavy-handed, clumsy. Old English Ham, Hom, – Old High German Ham(m)a, Old Norse Hom from Germanic Ham(m) – Be crooked. – Deformed. Whereas, Gorham g(o)-rham, gor-ham is of Old English origin and means ‘village near the wedge-shaped (triangular) piece of land or river meadow’ also possibly meaning ‘spear village‘. Goodrum is Old Norse for battle dragon / snake. Gorm was originally a Gaelic noun, gomal, meaning a stupid-looking person. This became the Anglo-Irish noun gaum, with the same meaning. Then it shifted into English as gorm in adjectival mode as stupid.

So:-

• GOR (GAR – SPEARHEAD) – (H)AM (CLUMSY)
• – CLUMSY SPEARHEAD.

In ‘Archaeologia Cantiana – Vol. 86. Page 111’. 1971, SE Rigold mentions the surname ‘Goram’ or ‘Gurham’ when writing about Eynsford Castle and its excavations.

From the stories related, we can form an opinion that Goram was not only lazy. But, also clumsy. So perhaps he was part of some ancient British spearhead. Also ham can be traced to deformed and for an abnormally tall person Goram would have obviously been called a giant, if he did exist at all. But Bristol is not alone in claiming Goram for their own. Gromer Somer Jour. – ‘Man of the Summer’s Day’. Is a kind of old nature spirit. The summer equivalent of The Green Knight? – ‘The Wedding of Sir Gawain and Dame Ragnelle’  is a 15th: Century English poem, one of several versions of the ‘loathly lady’ story popular during the Middle Ages. In ‘Tristan and Iseult’, Morholt was brother-in-law of King Goram of Ireland. Goram had married Isolde the Elder, sister of Morholt who was a giant and powerful knight. Tantris – (Tristan) – spent many days with Goram’s daughter, teaching her the art of playing the harp. King Goram had promised to reward any hero, his daughter’s hand in marriage, if the suitor could kill the dragon. . . . ‘Goram’s seneschal had found the dead dragon’. . . . Queen Iseult brought Tristan’s claim to her husband Goram. . . . Goram set the next day for the duel. ‘Since Goram’s wife had favoured Tristan’s claim’. Goram’s name seems to have been borrowed from Iseult’s father, the King of Ireland in early versions of the romance of ‘Tristan and Iseult’, which might suggest that the legend arose sometime after 1200. Gorm is Irish for ‘blue’ or ‘dark-skinned’.

As for the spelling of Ghyston, Ghy has evaded any possibility of being translated as yet. But Ston may be derived from the Old English stān, – Old Saxon stēn which has today become the word stone. So, the last part of Ghyston, suggests a stone throwing giant, of some calibre. As Goram’s brother, Vincent, is said to be buried below St: Vincent’s Rocks in the Avon Gorge and if Ghyston was turned to stone, (see above). Then gaɪstɒn = Guy – ston.

Regarding the origin of the word Blaise, Bleheris the Welshman, a Welsh or Breton poet, is attributed to the earliest form of the Grail Story and identified with Bledhericus – Bledri ap Cadivor, Prince of Dyfed, circa 1070 – 1150. – Bleheries lived between 1100 – 1150 and introduced into the story as himself Master Blihis / Blibos / Breri / Bliheris which were all references to the same person. Bleheris is also identified as Bleise / Blaise, a priest / confessor / clerk and friend to Merlin. Blaise is also a hierophant, someone who interprets secret knowledge. – The image of The Triple Crown. He was also responsible for writing down the many adventures of Merlin, Arthur, and Arthur’s knights as Merlin dictated them to Blaise / Bleise in Northumbria. Also deemed as the inner self of Merlin and so to Joseph of Arimathea, a Christianised version of Merlin, who brings the Grail to Britain. He first appears in Robert de Boron’s ‘History of Merlin’, circa 1200. This work was later continued by three different continuators. These continuations, like the original, are purportedly based on a history written by Blaise.

Another old legend concerning Vincent and Goram and the origin of the Avon Gorge and the ravine at Blaise Castle, along with Goram’s Chair, which was written by Morgante Muggiore, a pseudonym and appeared in the ‘Huddersfield Chronicle’ dated 16 August 1856 and titled ‘Who Caused The Giant In This Place To Die?’ which may echo an earlier version. In it, they tell of the two giants height:-

‘They’d have nursed the Colossus of Rhodes as a doll,
And performed a fit feat for mankind to admire:
As a humming top using the Dome of St: Paul
Or have made it a peg top with Salisbury Spire’.

The legend goes on to tell how the brothers decided to do something to make them forever famous. Goram’s idea was to raise a lofty mound of rocks, mingled with the bones of huge creatures. But, Vincent suggested that a great gorge should be hewn through the massive rocks to form a wonderful channel for a river. Vincent set to work and progressed so well that Goram became envious and so decided to hew a rival gorge. But not having a pick-axe, he had to borrow the one that Vincent was using. Goram started, as the legend states, by:-

‘Hewing himself a great arm chair,
Wherein he might sit with an easy air,
And cool his toes in the stream below’.

A shout of warning was always to be given before the axe was thrown the three mile distance. But as we have heard before, Goram fell fast asleep and the axe hit Goram, splitting open his skull. Vincent’s remorse was terrible. In an attempt to forget his share in the tragedy, he worked doubly hard at his gorge, the Avon Gorge. The tale ends, telling of Vincent:-

‘With such a view, it was he who threw
The stones together at Stanton Drew,
And ranged in rank, on Salisbury Plain,
Those wondrous piles that yet remain.
Then swam across to the Emerald Isle,
And built the Giant’s Causeway there’.

Before returning to his gorge to pass his last hours, seated upon the rocks which bear his name. It is uncertain. But, probably the storyteller was reminiscently, recalling Greek Mythology and that of the Hyperboreans, when they wrote those lines.

Before we leave Blaise Castle, there is another Ley Line which runs from St: Vincent’s Rocks to Blaise Castle and has connections with Druidry. There are also two separate hillforts in Blaise Castle Estate. The larger more northerly one is Iron Age in origin (founded after 750 BC) and is a large site now occupied by Blaise Castle. The second smaller hillfort is to the south-west. Both could have been part of the Belgae Kingdom, a Celtic Tribe which was conquered by the Romans probably in late AD 43. However by this time they could have been in the hands of the Dobunni Kingdom from the north, as the apparent lands of the Belgae may have been pushed further east by this time. To the mind of the Shaman throughout the world, figures formed in the landscape are important and can represent the sleeping form of ancestors, gods or other mythical beings and there is a mandala on the landscape which shows Goram about to leap into the River Severn, taking in St Mary’s Church at Henbury, Goram’s Soap Dish, Goram’s Chair, Coombe Dingle, Druid Stoke, Durdham Down, Jack’s Hole, fort, Vincent’s Rock, Stokeleigh Camp, Leigh Woods, Ham Green, Pill, Penpole Point and Kingsweston Hill. But, are Blaise Castle, Star Hill, St: Vincent’s Rocks, Brandon Hill, Crew’s Hole, Bower Ashton, Durley Hill and Maes Knoll also part of a bigger zodiac encircling Bristol, similar to that of ‘A Guide to Glastonbury’s Temple of the Stars’ by KE. Maltwood, 1934. Or are they a stylised mandala, which the unconscious of some, takes hold of and projects on to the landscape? Research using Pegasus – ‘of the springs of water’ and Orion – ‘lord of the chambers of the south’ and sites, major, secondary and minor around the area, the results were 50 / 50 and incomplete and would Goram be Pegasus / Orion. But, ‘as above, so below’.

Today, the twin giants and mythical founders of Bristol, Ghyston (Vincent) and Goram, are five lines in a leaflet about the Blaise Castle Estate. But, it is possible that some of the legends are a version of a Welsh story that was first referred to in a 5th: Century manuscript. If they are, it was probably brought over by some of the Welsh followers of Henry Tudor who settled in Bristol after his victory at the Battle of Bosworth in 1485. ‘Cewri’ feature prominently in Welsh folklore and mythology,  Bendigeidfran fab Llyr, Idris Gawr and Ysbaddaden Bencawr to name but a few. The following story is attributed to: Anon. 1872. ‘St. Illtyd’s Church, Llanhilleth’, Archaeologia Cambrensis XXVI, 153-8’.

‘Ithel and Phillis were two friendly giants who lived in the Parish. Ithel feeling the need for a dwelling-place set off for Cefn Crib to collect some stones which he carried back in his apron. On one return journey however, he let fall a load – thus forming the mound which is still to be seen next to the old Parish Church’.

A similar tale to that of Goram and the making of Maes Knoll.

‘The past is never dead. It’s not even past’.

William Faulkener.
‘Requiem for a Nun. (1951). Act 1. Scene 3’.

 

© Stewart Guy. 2022 & 2025.

Artwork © Stewart Guy. 2022.

 

 

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