Ley Lines: Watkins' Original Idea, the Modern Claims and the Evidence
Ley lines are straight alignments drawn between ancient landscape features, proposed in 1921 by the Herefordshire businessman Alfred Watkins, who read them as the surviving trace of prehistoric sighting routes. Watkins never claimed the lines carried energy; that idea was attached to ley lines in the 1960s by way of UFO research, feng shui and dowsing. This guide separates the original proposal from the modern earth energy lines model, and sets both against the statistical evidence.
What are ley lines, and what did Alfred Watkins actually claim?
Ley lines are straight alignments plotted across a map between ancient landscape features, and in Alfred Watkins' original 1921 proposal they were nothing more mysterious than the surviving trace of prehistoric travel routes. Watkins, a Herefordshire miller's agent and pioneering photographer, argued that Neolithic and Bronze Age Britons moved across country in straight lines fixed by sighting points, and that those points had survived as burial mounds, moats, ponds, standing stones, notches cut into hill ridges, beacon hills, castle mottes and churches built over older sites. Line up four or more of them under a rule laid across an Ordnance Survey sheet, he said, and you had recovered a route. He called them leys. There is no force in that account, no current, no radiation, nothing to feel. The ley is a line of sight and the features on it are survey marks. Everything the modern reader associates with ley lines, from healing energy to dowsing rods twitching over a footpath, was attached to Watkins' idea decades after his death in 1935, by writers with entirely different interests. Separating the two is the first thing anyone reading about ley lines has to do, because the two claims need completely different kinds of evidence.
Watkins' leys were an engineering claim about a landscape he knew in fine detail. He had spent years riding the lanes of Herefordshire for his family's flour business, and he wrote about the country the way a surveyor does, with attention to skylines, fords, and the point where a track breaks a ridge. His method had two parts: draw the line on the map, then walk it, checking that each marked feature was genuinely visible from the last and that the intervening ground made sense for a laden traveler. He photographed sighting notches from the positions he believed a prehistoric surveyor would have stood in. That fieldwork is why The Old Straight Track still reads well a century on. It is full of named Herefordshire and Welsh border places rather than abstractions. The weakness was equally specific. Watkins allowed too many kinds of feature to count as ley points, and allowed them from too many periods, so a single line could take in a Neolithic long barrow, a Norman motte and a Victorian church tower and still be offered as one prehistoric road. The idea was falsifiable, and archaeologists set about falsifying it almost at once.
Did Alfred Watkins ever claim ley lines carried energy?
No. Alfred Watkins described ley lines as prehistoric sighting routes for travel and trade, and nothing in Early British Trackways, The Old Straight Track or The Ley Hunter's Manual proposes an energy or force running along them. The energy model was grafted onto ley lines in the 1960s, three decades after Watkins died.
What does the word ley mean in Alfred Watkins' system?
Watkins took ley from the element behind place names ending in -ley and -leigh, meaning a woodland clearing, and argued the name clung to the cleared strips his straight tracks ran through. Critics note that this is among the commonest elements in English place names, so its presence near a line proves very little.
What is the difference between a ley and a ley line?
A ley is Alfred Watkins' own term for a single surveyed alignment of ancient sites. Ley line is the later compound, popularized by earth mysteries writers from the 1960s onward, and it usually carries the added implication of energy flowing along the alignment. Researchers working in Watkins' tradition often still prefer the shorter word.
How did Alfred Watkins arrive at the idea of ley lines in 1921?
Alfred Watkins arrived at ley lines in the summer of 1921 while looking at a map of Herefordshire near Blackwardine, and the account handed down through his son Allen describes a sudden flood of recognition rather than a slow argument, with a web of straight lines seeming to snap into place across the county, joining mound to church to hilltop. Watkins was sixty-six. He put the idea to the Woolhope Naturalists' Field Club in Hereford that September, and the talk became the 1922 booklet Early British Trackways, Moats, Mounds, Camps and Sites. Three years later came The Old Straight Track, the book that carried ley lines into general circulation, and in 1927 he published The Ley Hunter's Manual as a practical guide for readers who wanted to plot leys themselves. He did not present the idea as mystical, and he was not a fringe outsider when he proposed it. He was a respected local figure, a magistrate, a long-standing member of the Woolhope Club, and an inventor whose photographic exposure meter sold internationally. That standing is part of why the proposal was taken seriously enough to be argued with rather than ignored.
The reception split immediately along professional lines. Amateur field workers loved ley lines, because the idea gave them something to do with a map and a pair of boots, and the Old Straight Track Club formed in 1926 to circulate photographs, sketches and claimed alignments among members by post. Professional archaeologists were hostile. O.G.S. Crawford, who edited the journal Antiquity and did more than anyone to establish aerial survey in British archaeology, is remembered for refusing to carry an advertisement for The Old Straight Track, and the discipline's verdict has not softened since. Watkins answered some objections and dodged others. He accepted that churches postdated his tracks, arguing that Christian sites were repeatedly planted on pagan ones, which is sometimes true and impossible to assume in general. He accepted that the countryside was crowded with old features, but never worked through what that crowding does to the odds of a chance alignment. He died in 1935 without having tested his own idea against the one question that would eventually decide it, which is what a map of random points looks like when you lay a straightedge across it.
What is The Old Straight Track about?
The Old Straight Track, published in 1925, is Alfred Watkins' full statement of the ley theory. It sets out his categories of sighting point, works through dozens of Herefordshire and Welsh border examples, and includes his own photographs of ridge notches and mark stones. It remains the founding text of ley hunting.
Who was Alfred Watkins before he studied ley lines?
Alfred Watkins, born in Hereford in 1855, was an agent for his family's brewing and flour business, a county magistrate and a serious photographer. He invented the Watkins Bee Meter, a pocket exposure calculator sold widely to photographers, and was active in the Royal Photographic Society. He came to ley lines in his mid-sixties.
What was the Old Straight Track Club?
The Old Straight Track Club was the society founded in 1926 by readers of Alfred Watkins' book to hunt leys collectively. Members mailed each other portfolios of photographs, map tracings and notes on claimed alignments, and held field meetings. It wound up in the 1940s, and the revival of ley hunting in the 1960s began largely from scratch.
What features count as ley line points in Watkins' scheme?
Ley line points in Alfred Watkins' scheme are the features he believed a prehistoric surveyor would have used or left behind, and he listed them explicitly: tumuli and burial mounds, castle mottes, moats, ponds and pools, standing stones and mark stones, wayside crosses, ancient wells, hilltop camps, notches cut where a track crosses a ridge, beacon hills, churches on older foundations, and clumps of Scots pine planted as landmarks. Watkins set four points as the minimum for a line worth reporting and preferred more. He also leaned heavily on place names, treating elements such as cole, dod, white, black and ley as linguistic fossils of the system, and he suggested the prehistoric surveyor himself was remembered as the dodman, reading a snail's two horns as a memory of the pair of sighting staves such a man would carry. He pointed to the Long Man of Wilmington in Sussex, the chalk figure holding a staff in each hand, as a picture of one. The breadth of that list is the theory's great vulnerability. A rule laid anywhere on a British map will cross something from it within a few hundred meters.
The categories are worth taking seriously on their own terms, because they show what Watkins thought a ley was for. Ponds appear because standing water reflects a beacon fire and shows up from high ground at dusk. Notches appear because a nick in a skyline ridge is the one feature a traveler can aim at from miles away without instruments. Scots pine clumps appear because the species holds a distinctive silhouette and Watkins believed the planting habit preserved far older marking practice, which is the weakest link in the chain and the one his critics enjoyed most. Mark stones appear because a waist-high stone in a hedge bank is useless for anything except being noticed. Read that way the list is internally consistent, since it is a list of things visible at distance, and it explains why Watkins insisted on walking the ground. What it cannot do is date anything. A pond can be medieval or Victorian, a mark stone can be a parish boundary marker set in 1740, and a hilltop camp can postdate a long barrow by three thousand years. Watkins gathered visibility, not chronology, and ley hunting has argued about that gap ever since.
How many points did Alfred Watkins require for a ley line?
Watkins treated four aligned points as the working minimum for a ley, and regarded lines carrying five, six or seven marked features over several miles as the persuasive cases. Later ley hunters raised the bar, since statisticians showed that three and four point alignments turn up abundantly in random scatters.
What is a dodman in ley line theory?
Dodman is Alfred Watkins' name for the prehistoric surveyor he believed laid out leys. He took it from a dialect word for a snail, reading its two horns as a folk memory of the sighting staves the surveyor carried, and cited the Long Man of Wilmington, the Sussex chalk figure holding a staff in each hand, as a portrait of one.
Why do old churches appear on ley lines?
Churches appear on ley lines because Alfred Watkins assumed Christian sites were commonly founded on pre-Christian ones, so a medieval church could stand where a much older marker had stood. Some churches do sit on earlier sacred ground, but the assumption cannot be applied wholesale, and churches are dense enough in England to make their presence on any straight line unsurprising.
How did ley lines turn into earth energy lines?
Ley lines became earth energy lines through a chain of three books and one magazine between 1961 and 1969, none of them archaeological. It started with Tony Wedd, a Kent glider pilot who read the French ufologist Aime Michel on orthoteny, the claim that UFO sightings fall along straight lines, and published Skyways and Landmarks in 1961 proposing that craft navigated Britain by following Watkins' leys. Wedd's readers founded the Ley Hunter's Club in 1962, and The Ley Hunter magazine began in 1965 under Philip Heselton, later edited by Paul Screeton and then Paul Devereux. Two books then landed in 1969. Guy Underwood's The Pattern of the Past, published after its author's death, described a dowsable geodetic force running under churches and stone circles in patterns he named water lines, track lines and aquastats. John Michell's The View Over Atlantis fused Watkins' leys with the dragon currents of Chinese feng shui, ancient systems of measure and sacred geometry. Between them those books produced the picture almost everyone now means by ley lines: a planetary network of earth energy lines, tapped by megalith builders and detectable by dowsing.
What John Michell did in particular was change the question. Watkins asked how people got from one place to another. Michell asked what the whole landscape was for, and answered that Britain preserved the wreckage of an ancient sacred science, a system of measure and siting shared with Egypt and China, which the ley network mapped. The View Over Atlantis reached a readership Watkins never had, and it arrived among people already primed for it, so ley lines entered popular culture attached to feng shui, Glastonbury, sacred geometry and the counterculture's appetite for a lost golden age. Dowsing supplied the method. Once a ley was held to carry something, a dowser with angle rods or a pendulum could claim to locate it on the ground with no map alignment at all, which cut the idea free from Watkins' one testable requirement, that the points be real, dateable and mutually visible. From that point ley lines and leys are separate subjects. The energy version cannot be refuted by showing the alignments are chance, because it no longer depends on the alignments, and the archaeological version gains nothing from a dowser's confirmation.
What are earth energy lines?
Earth energy lines is the term practitioners use for ley lines understood as channels of subtle force in the ground rather than as sightlines. In this model the earth carries a network of currents, ancient sites were sited on them deliberately, and the lines can be located by dowsing and felt by sensitive visitors. The idea is absent from Alfred Watkins.
What did John Michell add to ley lines?
John Michell's The View Over Atlantis, published in 1969, added the energy interpretation, the comparison with Chinese feng shui and its dragon currents, a system of ancient sacred measure, and the St Michael Line across southern England. Michell turned Watkins' local trackway theory into a global claim about a lost prehistoric science.
What did UFOs have to do with ley lines?
UFOs are how the ley revival began. Tony Wedd's 1961 pamphlet Skyways and Landmarks argued that flying saucers navigated along Watkins' leys, borrowing the straight-line sighting patterns Aime Michel had described in France. The Ley Hunter's Club grew out of Wedd's circle in 1962, so the energy strand of ley lines traces back through ufology, not archaeology.
What is the St Michael Line, and what other named ley lines do people follow?
The St Michael Line is the best known named ley line in Britain: an alignment running roughly southwest to northeast across southern England, taking in St Michael's Mount in Cornwall, Glastonbury Tor, Avebury and Bury St Edmunds, and associated with the sunrise bearing at the start of May. John Michell publicized it in The View Over Atlantis, noting how many hilltop churches along the route are dedicated to St Michael, the dragon-slaying archangel. In 1989 Hamish Miller and Paul Broadhurst published The Sun and the Serpent, describing how they dowsed the route and found not one straight line but two winding currents crossing each other along it, which they named Michael and Mary. Miller and Broadhurst later traced a comparable line across Europe, linking Skellig Michael off the Irish coast, Mont Saint-Michel in Normandy, the Sacra di San Michele in Piedmont and Monte Sant'Angelo in Puglia. Britain's other well-known modern route is the Belinus Line, described by Gary Biltcliffe and Caroline Hoare as running the length of the island from the Isle of Wight to Durness in Sutherland, with paired currents they call Belinus and Elen.
Named lines behave differently from Watkins' leys, and the difference explains why they are popular. A Watkins ley is short, local and of no interest outside its parish, a few miles of Herefordshire with six marks on it. A named line is national, links famous places and has a story attached, so it can be walked as a pilgrimage over weeks. That makes it a route rather than a claim, and many people who follow the St Michael Line are quite clear that this is what they are doing. It also loosens the geometry. Dedications to St Michael on high ground are genuinely common across Europe, because the archangel was associated with high places and with defeating the dragon, so a line drawn to collect them is selecting on a real pattern with an ordinary historical cause. Whether the alignment is exact is a separate question from whether the walk is worthwhile, and the strongest practitioners keep the two apart. The dowsed currents add a further layer, since Michael and Mary are said to wander well away from the straight line, so the map alignment and the dowsed serpents are not claims about the same geometry at all.
Does the St Michael Line follow a sunrise alignment?
The St Michael Line is usually described as running along the bearing of sunrise at Beltane, the start of May, which in southern England puts it on a roughly southwest to northeast axis. That bearing is often given as the reason for the line rather than as a result of measuring it, and how tightly the named sites fit depends on which sites are admitted.
What are the Michael and Mary currents?
Michael and Mary are the two energy currents Hamish Miller and Paul Broadhurst reported dowsing along the St Michael Line in The Sun and the Serpent in 1989. In their account the pair wind around the straight alignment like serpents on a staff and cross at major sites, with Michael read as solar and Mary as lunar.
Is the planetary grid the same thing as ley lines?
The planetary grid is related but separate. It maps the whole Earth onto a geometric solid, most familiarly the icosahedral scheme published by Soviet researchers in the 1970s and later redrawn by William Becker and Bethe Hagens, with nodes claimed to fall on famous sites. Ley lines in the Watkins sense are local map alignments; the grid is imposed from global geometry downward.
What does the evidence say about ley lines and their alignments?
The statistical case against ley lines is strong, specific and has never been answered on its own terms: alignments of the kind Watkins found appear abundantly in random scatters of points, so finding them proves nothing by itself. The reason is combinatorial. With a few hundred candidate sites on a map sheet the number of possible pairs runs into tens of thousands and the number of possible triples into millions, and every pair defines a line that something else may happen to fall near. Add a realistic tolerance, since a pencil line on a 1:50,000 map covers roughly fifty meters of ground, and the count of qualifying alignments climbs steeply. In the late 1970s Robert Forrest ran computer simulations comparing real British site data with random points and found the random sets performing as well. The statistician David Kendall gave the mathematics of alignment in random point sets serious attention, one of the few pieces of rigorous outside scrutiny ley hunting has received. In 1983 Tom Williamson and Liz Bellamy published Ley Lines in Question, showing how dense the eligible features are in the English landscape and how little work a straightedge has to do.
There is a second problem the statistics do not even need to reach, which is chronology. A convincing ley would need its points to be contemporary, and the standard list of ley points guarantees they are not. One celebrated line can run through a Neolithic long barrow, a Bronze Age round barrow, an Iron Age hillfort, a Norman motte and a fifteenth-century church tower, which would mean the alignment was assembled over four thousand years by people who could not have been coordinating. The reply that later builders reused older sacred spots works case by case and cannot be assumed across a whole line. The most enjoyable demonstration of the underlying point came in 2010, when the mathematician Matt Parker took the locations of former Woolworths stores in Britain and produced alignments as tidy as any published ley, complete with precise bearings and famous landmarks, purely to show what a large set of arbitrary points will do. None of this touches the question of whether standing inside a stone circle feels like anything. It settles only whether straight lines on a map are evidence of a prehistoric network.
Why do random points produce ley line alignments?
Random points produce alignments because the opportunities grow far faster than the point count. Two hundred points give nearly twenty thousand pairs, and each pair defines a line any remaining point may fall close to. Allow a tolerance of a few tens of meters and four and five point alignments become common in scatters with no design behind them.
What is the dating problem with ley lines?
The dating problem is that ley points are drawn from periods thousands of years apart. A single ley line can include a Neolithic barrow, an Iron Age hillfort, a Norman motte and a medieval church, so no one culture could have laid it out. Unless every point is shown to be contemporary, the alignment cannot represent a single act of surveying.
Has any ley line ever been confirmed by archaeology?
No ley line has been accepted by archaeology as a surveyed prehistoric route. Genuine prehistoric straight features do exist, including cursus monuments in Britain and the Chacoan roads of New Mexico, but those are excavated and dated constructions rather than map alignments between unrelated sites, and they were built for reasons unconnected with Watkins' trading tracks.
What did the Dragon Project and Paul Devereux find about ley lines?
The Dragon Project, set up by Paul Devereux in 1977, is the one sustained attempt to test the energy claim about ley lines with instruments, and its results were mixed rather than triumphant. Volunteers monitored megalithic sites, above all the Rollright Stones in Oxfordshire, taking readings of background radiation, magnetism and ultrasound at the King's Men circle, the King Stone and the Whispering Knights over a period of years. The project logged anomalies, including local variations in radiation and magnetic readings at particular stones and ultrasound patterns around dawn at some sites, while finding nothing that amounted to a measurable current running along an alignment and nothing that separated ley points from ordinary ground in a repeatable way. Devereux's own conclusions moved him away from the energy model entirely. From the 1980s onward he argued that the interesting question was not what flows along straight lines but why so many cultures drew them, and he redirected ley research toward the anthropology of straight paths. That shift produced the most academically respectable work to come out of ley hunting, and it is largely why the subject is not simply a footnote.
The comparative material Devereux assembled is genuinely striking. The Nazca lines in Peru run for kilometers across the desert with no navigational purpose. The Chacoan roads of New Mexico drive straight through terrain a traveler would sensibly go around, and one of them heads north out of the canyon toward badlands. The ceque system radiating from the Coricancha in Cusco organized hundreds of shrines along sightlines maintained by Inca kin groups. In northern Europe the folklore is about the dead: Dutch doodwegen ran straight to cemeteries, German tradition speaks of Geisterwege, and English and Welsh corpse roads carried coffins along fixed routes that were not the convenient way round. Devereux argued in Shamanism and the Mystery Lines and in later work that straight lines in landscape are typically about spirit travel, the flight of the soul, which goes directly where the body cannot. That reading gives ley hunting something real to study, and it has the useful side effect of explaining why the straight line keeps recurring in cultures with no contact: it is what a journey out of the body is imagined to look like.
What is the Dragon Project?
The Dragon Project is the research effort Paul Devereux founded in 1977 to measure claimed energies at megalithic sites. Working mainly at the Rollright Stones in Oxfordshire, volunteers recorded radiation, magnetism and ultrasound over long periods. It found local anomalies at particular stones but no evidence of energy flowing along ley lines, and remains the most serious instrumented test of the claim.
What are spirit paths, and how do they relate to ley lines?
Spirit paths are the straight routes many cultures associate with the travel of souls, and Paul Devereux proposed them as the real phenomenon behind the ley line intuition. Dutch doodwegen, German Geisterwege and British corpse roads all run straight to burial grounds. In this reading the straight line is a symbol of soul flight, not a channel of earth energy.
Are the Nazca lines ley lines?
No. The Nazca lines are constructed features, cleared physically into the desert surface of southern Peru, whereas ley lines are alignments drawn on a map between separate existing sites. Researchers including Paul Devereux cite Nazca as evidence that cultures make straight lines for ritual reasons, which is a different claim from Alfred Watkins' prehistoric trackways.
How do people map ley lines today?
There is no official or authoritative ley lines map, and anyone offering one is showing their own plot or a copy of someone else's. Ley lines are mapped today by four broad methods. The traditional approach is Watkins' own, updated: work on Ordnance Survey Explorer sheets at 1:25,000, mark candidate sites, lay a straightedge, then walk the line and check intervisibility on the ground. The digital approach loads site databases into Google Earth or a GIS layer and draws lines between coordinates, which at least makes the tolerance explicit and lets you test how many alignments chance would give you. The dowsing approach ignores the map at first, walking the ground with angle rods or a pendulum and recording where the rods respond, then joining the responses afterward. The crowdsourced approach uses megalithic databases and community sites where members submit alignments for others to check. Most serious ley hunters now use more than one method, and the honest ones publish their criteria: which site types were admitted, what corridor width was allowed, and how many points a line needs before it is worth drawing at all.
Practice around ley lines has settled into a few habits worth knowing before you go out. Node points, meaning places where two or more claimed lines cross, are treated as the strongest spots, and much of the map work is aimed at finding them rather than the lines themselves. Dowsers usually work a line by walking a transect across its supposed course rather than along it, so the rods cross the edge at a right angle and the reaction marks a boundary that can be pegged and re-walked. Anyone plotting on paper learns quickly that pencil width is a decision rather than an accident, and the more careful ley hunters state their corridor in meters. Field etiquette matters too, since a great many claimed ley points sit on private land, in churchyards, or on scheduled monuments where digging, hammering and moving stones are offenses. One caution about vocabulary: Australian songlines are frequently described online as ley lines, which they are not. Songlines are living Aboriginal tracks held in song, law and custodianship, and folding them into a European map theory misrepresents them.
Is there an official ley lines map?
No official ley lines map exists. Every published ley lines map is one researcher's plot, based on that researcher's choice of which site types count, how wide a corridor is allowed and how many points a line needs. Two maps of the same county drawn by different ley hunters routinely disagree, which is why the criteria matter more than the picture.
What tools do ley hunters use to map ley lines?
Ley hunters typically use Ordnance Survey Explorer maps at 1:25,000, a long straightedge, a compass and a camera for checking sightlines, plus Google Earth or GIS software for drawing and measuring alignments digitally. Dowsers add angle rods or a pendulum. Historic mapping and archaeological site databases supply the candidate points.
How do dowsers say they locate a ley line on the ground?
Dowsers walk across the suspected course of a ley line holding a pair of L-shaped rods loosely, and treat the point where the rods swing together or apart as the edge of the line. They mark it, walk the transect from the other direction to check the response repeats, then move along and repeat until they have a series of marks to join.
Frequently Asked Questions
Are ley lines real?
Ley lines are real as a proposal and as a practice, but not as a demonstrated feature of the landscape. Straight alignments between ancient sites can certainly be drawn, and thousands have been. What has never been shown is that the alignments were intended by the people who built the sites, or that anything measurable travels along them. Archaeology rejects the first claim, and instrumented testing has not supported the second.
Where do ley lines run in Britain?
The most frequently cited ley lines in Britain are the St Michael Line, running southwest to northeast from St Michael's Mount through Glastonbury Tor and Avebury toward the Suffolk coast, and the Belinus Line, running the length of the island from the Isle of Wight to Durness in Sutherland. Beyond those named routes, published leys are local plots, often only a few miles long, and different researchers draw them differently.
Can you feel a ley line?
Practitioners report physical sensations on ley lines, including pressure at the temples, tingling in the hands, a lurch of nausea, or a strong pull in one direction, and dowsers treat their own body as the instrument. These reports are consistent enough within the community to be worth describing on their own terms. They have not been reproduced under conditions where the person did not already know where the line was said to run.
Do ley lines exist outside Britain?
Ley lines as Alfred Watkins defined them are a British idea applied to a British landscape, but comparable claims arose elsewhere independently. In Germany, Wilhelm Teudt proposed Heilige Linien, or holy lines, around the Externsteine rocks in 1929, an idea later taken up by Nazi-era research bodies and handled cautiously ever since for that reason. Ley hunting has since been exported worldwide, with claimed lines mapped across Europe, North America and Australia.
What happens where two ley lines cross?
Crossing points, called nodes, are treated in ley lore as the strongest places on the network, and practitioners expect major monuments to sit on them, with Avebury and Glastonbury the usual examples on the St Michael Line. In dowsing practice a node is where two currents intersect, and it is where people go to meditate, dowse or leave offerings. Alfred Watkins made no claims about crossings at all.
How do I start ley hunting?
Start ley hunting the way Alfred Watkins did. Get the Ordnance Survey Explorer sheet for an area you can walk, mark every barrow, standing stone, moat, old church, motte and hilltop on it, and look for lines carrying four or more. Then go and walk one end to end. Decide in advance what corridor width you will accept and which site types count, or you will find lines everywhere and learn nothing from them.
Are ley lines the same as songlines or dragon lines?
No. Songlines are Aboriginal Australian routes carried in song, law and custodianship, and they belong to the communities that hold them. Dragon lines, or lung mei, come from Chinese feng shui and describe the flow of qi through terrain, read by a practitioner assessing landform rather than by drawing straight alignments. John Michell borrowed the feng shui comparison for ley lines in 1969, and that borrowing is why the three are so often confused.
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