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.Jenner (1928a: 11) was concerned that the Gorseddshould operate as the medium between academic scholarship and popular culture,and that its activities should not be confined to pageantry and ritual only but shouldserve as something much more serious and beneficial. Indeed, there was anongoing concern to establish the Gorsedd as a central aspect of popular Cornishness:at the 1935 AGM, Herbert Thomas [Colonnek], one of those who were made Bardsat the Gorsedd of Cornwall in 1928, argued that the Gorsedd should promote realCornish contributions to present-day life above the unearthing of the ancient Celticlore and spirit of Cornwall (Miners 1978). Celtic , he argued, was at once toonarrow and too vague a term, though one that was redolent with class interest.Morton Nance, who had acceded to the position of Grand Bard following Jenner sdeath the previous year, took this as a criticism of his leadership and resigned hisposition, though only for a matter of minutes until the passing of a vote of38Anon.(1935) untitled newspaper cutting, Western Morning News, 17 June, in Minute Book ofGorsedd Kernow: Aug 1928 Jul 1962, in Gorsedd Kernow Collection (Cornwall Record Office)X1104/1, p.109203 confidence40.Likewise, in a letter that was read to a 1941 meeting, Henry Trefusis[Map Mor] wrote: if we are to grant the honour to anyone who gives a lecture to an Old Cornwall Society, there is no knowing where one will stop 41.Similar debates arose around the Gorsedd ceremony itself.Jenner, on the FOCSpilgrimage in 1928, effectively became a Bard upon his entering Boscawen-Ûn anddonning his bardic robes.There was a certain controlled spatiality to the body of theBard, whereby the Bard could only become a Bard at and around ancientmonuments, and during the Gorsedd ceremony.Furthermore, to refute the allegationof bogus antiquarianism , the Gorsedd rejected the style of Druid (Pool andThomas 1959: 130); all of its members, including all the leading archaeologists ofCornwall , were made Bards.However, at a 1936 council meeting, Ashley Rowe[Menhyrion] argued that Bards should not just attend the annual Gorsedd ceremony,but should also be seen to work for Cornwall as Historians of the people 42. Theproceedings of the Gorsedd are long, reported one newspaper correspondent, whosearticle survives as a cutting in the Gorsedd of Cornwall minute book43, and areentertaining only to those with an appreciation of Welsh oratory and verse-making.This debate over Bards and Druids was one dimension of wider debates overCelticism, over different and potentially contradictory versions of the Celtic.Thetwenty-first Gorsedd was held around a great Celtic Cromlech in the parish ofTreslothan, south of Camborne, being as it was a great memorial of Cornwall sCeltic past 44; and, as the 1932 Gorsedd programme notes explained, the title of Bardwas only conferred in recognition of some unusual manifestation of the Celtic39Gorsedd Kernow (1928), untitled minutes of meeting held in Cox s Café, Cardiff, 7 August, inMinute Book of Gorsedd Kernow: Aug 1928 Jul 1962, in Gorsedd Kernow Collection (CornwallRecord Office) X1104/1, p.3440Gorsedd Kernow (1935), untitled minutes of Annual General Meeting, 30 August, in Minute Bookof Gorsedd Kernow: Aug 1928 Jul 1962, in Gorsedd Kernow Collection (Cornwall Record Office)X1104/141Gorsedd Kernow (1941) untitled minutes of meeting, 19 July, in Minute Book of Gorsedd Kernow:Aug 1928 Jul 1962, in Gorsedd Kernow Collection (Cornwall Record Office) X1104/1, p.18242Gorsedd Kernow (1936) untitled minutes of meeting, 6 June, in Minute Book of Gorsedd Kernow:Aug 1928 Jul 1962, in Gorsedd Kernow Collection (Cornwall Record Office) X1104/1, p.12543Anon.(undated) untitled newspaper cutting, in Minute Book of Gorsedd Kernow: Aug 1928 Jul1962, in Gorsedd Kernow Collection (Cornwall Record Office) X1104/1, p.1844Laws, P.(1948) The Coming of Age of the Bards of Cornwall , unknown newspaper cutting, inGorsedd Kernow Collection (Cornwall Record Office) X1104/2/2204 Spirit, not necessarily in literature or in the study of the Cornish Language 45.AsPayton (1996a) observes, the ceremony incorporated elements of Christianity andArthurianism, as well as having certain resonances with post-war neo-Paganism.Bards swore allegiance to Cornwall, our Motherland upon a representation ofExcalibur, but sung Old Land of our Fathers , setting up a gender division betweenthe Cornish land and the Cornish people.This along with the formation of a circle,and the Offering ceremony resonates with neo-Paganism, especially with certainelements of eco-feminist Paganism (Lowerson 1992), and its claims on the Celtic,which are discussed in more detail in the next chapter.Thus the Gorsedd, like the Old Cornwall movement with which it was so closelyconnected, can also be understood as a Christian strategy to engage with, toincorporate and to contain, other such versions of the mystical.The Awen, thesymbol of the Gorsedd, represented three rays from Heaven: the power of the Father,the wisdom of the Son, and the goodness of the Holy Spirit (Miners 1978).IoloMorganwg, the founder of the modern Gorsedd of Wales, wrote the Gorsedd prayerin 1792: Grant, O God, Thy protection;And in protection, strength;And in strength, understanding;And in understanding, knowledge;And in knowledge, the knowledge of justice;And in the knowledge of justice, the love of it;And in that love, the love of all existences;And in the love of all existences, the love of God,God and all goodness,and additional thanks were made to God during the Offering of the Fruits of theEarth.At the outbreak of World War II, Morton Nance told the annual meeting that it behoves us more than ever to pray to God for His threefold help [ Pobierz caÅ‚ość w formacie PDF ]
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.Jenner (1928a: 11) was concerned that the Gorseddshould operate as the medium between academic scholarship and popular culture,and that its activities should not be confined to pageantry and ritual only but shouldserve as something much more serious and beneficial. Indeed, there was anongoing concern to establish the Gorsedd as a central aspect of popular Cornishness:at the 1935 AGM, Herbert Thomas [Colonnek], one of those who were made Bardsat the Gorsedd of Cornwall in 1928, argued that the Gorsedd should promote realCornish contributions to present-day life above the unearthing of the ancient Celticlore and spirit of Cornwall (Miners 1978). Celtic , he argued, was at once toonarrow and too vague a term, though one that was redolent with class interest.Morton Nance, who had acceded to the position of Grand Bard following Jenner sdeath the previous year, took this as a criticism of his leadership and resigned hisposition, though only for a matter of minutes until the passing of a vote of38Anon.(1935) untitled newspaper cutting, Western Morning News, 17 June, in Minute Book ofGorsedd Kernow: Aug 1928 Jul 1962, in Gorsedd Kernow Collection (Cornwall Record Office)X1104/1, p.109203 confidence40.Likewise, in a letter that was read to a 1941 meeting, Henry Trefusis[Map Mor] wrote: if we are to grant the honour to anyone who gives a lecture to an Old Cornwall Society, there is no knowing where one will stop 41.Similar debates arose around the Gorsedd ceremony itself.Jenner, on the FOCSpilgrimage in 1928, effectively became a Bard upon his entering Boscawen-Ûn anddonning his bardic robes.There was a certain controlled spatiality to the body of theBard, whereby the Bard could only become a Bard at and around ancientmonuments, and during the Gorsedd ceremony.Furthermore, to refute the allegationof bogus antiquarianism , the Gorsedd rejected the style of Druid (Pool andThomas 1959: 130); all of its members, including all the leading archaeologists ofCornwall , were made Bards.However, at a 1936 council meeting, Ashley Rowe[Menhyrion] argued that Bards should not just attend the annual Gorsedd ceremony,but should also be seen to work for Cornwall as Historians of the people 42. Theproceedings of the Gorsedd are long, reported one newspaper correspondent, whosearticle survives as a cutting in the Gorsedd of Cornwall minute book43, and areentertaining only to those with an appreciation of Welsh oratory and verse-making.This debate over Bards and Druids was one dimension of wider debates overCelticism, over different and potentially contradictory versions of the Celtic.Thetwenty-first Gorsedd was held around a great Celtic Cromlech in the parish ofTreslothan, south of Camborne, being as it was a great memorial of Cornwall sCeltic past 44; and, as the 1932 Gorsedd programme notes explained, the title of Bardwas only conferred in recognition of some unusual manifestation of the Celtic39Gorsedd Kernow (1928), untitled minutes of meeting held in Cox s Café, Cardiff, 7 August, inMinute Book of Gorsedd Kernow: Aug 1928 Jul 1962, in Gorsedd Kernow Collection (CornwallRecord Office) X1104/1, p.3440Gorsedd Kernow (1935), untitled minutes of Annual General Meeting, 30 August, in Minute Bookof Gorsedd Kernow: Aug 1928 Jul 1962, in Gorsedd Kernow Collection (Cornwall Record Office)X1104/141Gorsedd Kernow (1941) untitled minutes of meeting, 19 July, in Minute Book of Gorsedd Kernow:Aug 1928 Jul 1962, in Gorsedd Kernow Collection (Cornwall Record Office) X1104/1, p.18242Gorsedd Kernow (1936) untitled minutes of meeting, 6 June, in Minute Book of Gorsedd Kernow:Aug 1928 Jul 1962, in Gorsedd Kernow Collection (Cornwall Record Office) X1104/1, p.12543Anon.(undated) untitled newspaper cutting, in Minute Book of Gorsedd Kernow: Aug 1928 Jul1962, in Gorsedd Kernow Collection (Cornwall Record Office) X1104/1, p.1844Laws, P.(1948) The Coming of Age of the Bards of Cornwall , unknown newspaper cutting, inGorsedd Kernow Collection (Cornwall Record Office) X1104/2/2204 Spirit, not necessarily in literature or in the study of the Cornish Language 45.AsPayton (1996a) observes, the ceremony incorporated elements of Christianity andArthurianism, as well as having certain resonances with post-war neo-Paganism.Bards swore allegiance to Cornwall, our Motherland upon a representation ofExcalibur, but sung Old Land of our Fathers , setting up a gender division betweenthe Cornish land and the Cornish people.This along with the formation of a circle,and the Offering ceremony resonates with neo-Paganism, especially with certainelements of eco-feminist Paganism (Lowerson 1992), and its claims on the Celtic,which are discussed in more detail in the next chapter.Thus the Gorsedd, like the Old Cornwall movement with which it was so closelyconnected, can also be understood as a Christian strategy to engage with, toincorporate and to contain, other such versions of the mystical.The Awen, thesymbol of the Gorsedd, represented three rays from Heaven: the power of the Father,the wisdom of the Son, and the goodness of the Holy Spirit (Miners 1978).IoloMorganwg, the founder of the modern Gorsedd of Wales, wrote the Gorsedd prayerin 1792: Grant, O God, Thy protection;And in protection, strength;And in strength, understanding;And in understanding, knowledge;And in knowledge, the knowledge of justice;And in the knowledge of justice, the love of it;And in that love, the love of all existences;And in the love of all existences, the love of God,God and all goodness,and additional thanks were made to God during the Offering of the Fruits of theEarth.At the outbreak of World War II, Morton Nance told the annual meeting that it behoves us more than ever to pray to God for His threefold help [ Pobierz caÅ‚ość w formacie PDF ]