Meyn Mamvro - No 001 - Dec 1986

Magazine Overview

This document is the first issue of 'Meyn Mamvro', a magazine focused on ancient stones, sacred sites, paganism, and the culture of Cornwall, particularly the West Penwith region. Published in December 1986, it is priced at £1.20 and aims to provide a forum for writers, artists, and enthusiasts interested in earth studies, archaeology, Cornish culture, and paganism. The magazine's title, 'Meyn Mamvro', translates from Cornish to 'Stones of our Motherland'.

Editorial Stance and Aims

The editorial, written by Cheryl Straffon, highlights the magazine's purpose: to address the threats to Cornwall's ancient heritage from development and neglect. It emphasizes the importance of recording, investigating, and preserving the ancient sites and ways of life. The magazine aims to be of interest to a wide audience, both within and outside Cornwall, who have a connection to the land and its past. It seeks to bridge different interests and disciplines, fostering a broad vision and interaction of knowledge. The publication is presented as a much-needed resource for Earth Mysteries, Archaeological, and Pagan interests in West Penwith.

Acknowledgements and Thanks

Cheryl Straffon expresses gratitude to various individuals who contributed to the magazine's creation. This includes Gabrielle Hawkes for the front cover painting of a Rosemerryn fogou and another painting for the Paganism article, Tom Henderson Smith for photography, and Jan Adamson for original artwork and headings. She also thanks Tony, Carol, Jan, and Jo for their help in setting up the magazine, and Arthur. Special thanks are given to contributors Hugh Miners, Craig Weatherhill, and Alan Bleakely for their positive responses to her requests. A humorous 'raspberry' is given to one person who ignored her request.

Articles and Content

The Gorseth of Cornwall

Written by Hugh Miners, the past Grand Bard of the Gorseth, this article discusses the annual gathering of the Bards of Cornwall, which took place at the Merry Maidens stone circle in West Penwith in 1986. Miners explains that while the modern Gorseth is over 50 years old, its origins are likely much older, harking back to a time when bards held significant importance in Celtic society. The article details the ceremony, including the Herald Bard's declamation in the Cornish language and the Grand Bard's opening of the Gorseth. It traces the history of the Gorsedd, its revival in Cornwall in 1928 through the efforts of figures like Henry Jenner and Robert Morton Nance, and its connection to the preservation of Cornish language and culture. The Gorseth has been held annually at various ancient sites across Cornwall, with the 1986 ceremony being blessed with fine weather.

The Riddle of the Fogous

Authored by Craig Weatherhill, a respected expert on Cornish ancient sites, this article delves into the mystery of the fogous, unique passage-like structures found in Cornwall, Brittany, Ireland, and Scotland (collectively known as Souterrains). Weatherhill notes that fogous are not found in Wales or the rest of Britain and appear to date from the Later Iron Age and Roman period. He debunks misconceptions, stating that fogous are not always underground and can be partially or fully above ground. The article describes the typical structure of a fogou, often a long, curved passage with corbelling walls, and mentions subsidiary passages called 'creeps'. It highlights that fogous are associated with settlements in West Penwith and around the Helford River. The article discusses notable fogous like Carn Euny, which was excavated by Patricia Christie, revealing a multi-phased construction including a round chamber and a long passage. The primary question addressed is the function of fogous, with theories including refuges, storage, or religious/ritual cult centres. Weatherhill leans towards the interpretation of fogous as religious or ritual buildings associated with healing and fertility, citing a carving on the Boleigh fogou depicting a hooded figure with a serpent-like object, possibly representing a Celtic god linked to healing and prosperity. He likens their role to that of a parish church in a settlement.

Other Articles Mentioned in Contents:

• Milpreves, or Adder's Beads by Jo O'Cleirigh
• Ley No. 1 for West Penwith
• Holy Water by Carol Slater
• West Penwith Wells
• Paganism in West Penwith by Cheryl Straffon
• Book Reviews
• The Pipers Tune

Recurring Themes and Editorial Stance

The magazine consistently emphasizes the unique heritage of West Penwith and Cornwall, advocating for the preservation of its ancient sites and cultural identity. There is a strong focus on paganism, earth energies, and the spiritual significance of the landscape. The editorial stance is one of respect for the land and its history, promoting a broad, inclusive approach that welcomes diverse interpretations and responses to the region's mysteries. The publication aims to connect readers with their past and encourage engagement with these ancient traditions and sites.

MEYN MAMVRO | Issue 01 | December 1986

This issue of MEYN MAMVRO, published in December 1986, focuses on the ancient history, folklore, and pagan traditions of West Penwith, Cornwall. The magazine features detailed explorations of archaeological sites, ancient beliefs, and local customs.

Cornish Fogous

The cover story, "CORNISH FOGOUS," presents a detailed look at these ancient underground structures. The article includes diagrams illustrating various types of fogous, their passage constructions, and walling styles. It also features a development diagram for Carn Euny Fogou, showing its phases from approximately 5th Century BC to 1st Century BC/AD, and a depiction of a carving found at Boleigh Fogou. The key provided explains symbols for surviving passages, traceable passages, roofless passages, destroyed passages, and modern walling.

Milpreves - Or Adders Beads - A Possible Connection With The Druids

This article, written by Jo and featuring contributions from various sources, investigates the folklore surrounding 'Milpreves' or 'Adders Beads'. These are described as magical rings or perforated beads, often made of blue stone or glass with a zig-zag yellow line. The text cites historical accounts from Carew (1602) and William Bottrell (1880) who describe these beads being manufactured by 'Pellars' (white witches) and worn as amulets. They were believed to offer protection from snake bites and other reptiles. The article mentions that one such bead is housed in Penzance Museum Penlee House. It also touches upon the Druidic belief in a 'serpent egg' or 'glain', an oval ball of crystal produced from the foam of serpents, which Lewis Spence and Robert Graves discuss. The names 'Nadredd' or 'Adders' for Druids are also mentioned, suggesting a link to these beliefs. The article notes that some of these 'snake stones' date from the first two or three centuries BC and that the association of hazel with the Milpreve might stem from hazel being considered a tree of wisdom and magic.

An editor's note by Carol Slater references Bottrell again, describing an incident where adders were attracted to a pot of milk, and after being enclosed and burned, 'milpreves' were found in the ashes.

West Penwith Ley Lines - No. 1

This section details a classic ley line alignment in West Penwith, first noted by Lockyer in 1909. The ley connects Tregeseal East stone circle with the Boswens menhir, marking the May Day sunrise. John Michell (1974) is cited regarding the visibility of the menhir from the circle. The ley is further extended north-eastwards to West Lanyon Quoit, and then to the ruins of an ancient settlement below Mulfra Quoit. A possible intermediary point, a stone in a hedge near West Lanyon farm, is also identified. The ley is described as impressive, extending over 6½ miles and connecting major megalithic sites including a chambered cairn, stone circle, standing stone, quoit, and courtyard house. The article suggests that if leys do not exist, then the alignment represents something extraordinary.

Holy Water

Written by Carol Slater, this article explores the ancient beliefs and practices surrounding water worship in West Penwith. It discusses how springs, wells, rivers, and lakes were regarded as spirit-haunted places, believed to bring fertility and requiring sacrifice and ceremony. The Celts viewed water as housing a mother-goddess, such as Coventina, and associated water with fertility, divinity, and otherworldly powers. The practice of using human skulls as cups for offerings and drinking well water from them is mentioned, with a survival of this custom noted at St. Teilo's well in Pembroke. The article details how wells were used for purification, sacrifice, divination, and forecasting. It notes that while Christianity forbade water worship, many saints established themselves near wells for baptism, and pagan rites were often overlaid with Christian ceremonies. The article concludes by reflecting on the enduring belief in the power of wells and the potential for ancient man to reactivate this life force.

West Penwith Wells

This section provides a list of holy wells in West Penwith, drawing from various sources including OS maps, Vivien Russell's survey, and historical texts by Borlase, Hunt, Bottrell, and others. It describes several notable wells:

• Madron: One of the most famous, with a stone-lined hole in the ground and pieces of cloth tied to nearby trees as votive offerings.
• Sancreed: Located in a grove of trees, with stone steps leading to an underground vault, described as possessing a great air of mystery.
• St. Levan's Well: Situated above Porthchapel beach, with a stone slab over a spring, still used for baptisms.
• Chapel Euny: Near Carn Euny ancient site, described as a potent healing well with specific dipping and dragging rituals for children.
• Lower Boscaswell: Formerly a chapel, now protected by a cairn of stones.
• Higher Boscaswell: An unmarked well beside Carn Eanes.
• Cot Valley: A hidden well near a stream, difficult to find but beautifully situated.
• Chun Castle: A stone-lined well in the north of the inner courtyard, said to have never dried up.
• Alsia Well: Mentioned as a healing and wishing well, where pebbles and pins thrown in cause bubbles foretelling future events.

Paganism in West Penwith

This article, by Cheryl Straffon (the Editress), introduces a two-part look at pagan customs in West Penwith. It describes the region as a 'quasi-pagan country' where ancient beliefs and myths persist beneath a veneer of Methodism and Christian civilization. The article highlights the presence of dolmens, stone circles, menhirs, Holy Wells, and fogous, emphasizing that the past remains intertwined with the present. It explains that paganism embraces a living respect for Mother Earth, celebrates natural cycles, and acknowledges the sensitivity of ancient peoples to the seasons and the cosmos. The author quotes John Michell, who suggests that Celtic Druids inherited knowledge from earlier priests regarding sacred sites, festivals, and divination.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the deep historical and spiritual landscape of West Penwith, Cornwall. The magazine consistently explores ancient sites, folklore, and pagan traditions, highlighting the enduring influence of pre-Christian beliefs and practices. There is a strong emphasis on archaeological evidence, local legends, and the connection between the land and its inhabitants. The editorial stance appears to be one of scholarly curiosity and appreciation for the preservation and understanding of these ancient aspects of Cornish culture. The magazine aims to inform readers about the rich tapestry of history, myth, and spirituality embedded in the region.

This issue of MEYN MAMVRO, dated December 1986, delves into the deep-rooted pagan and Celtic traditions that continue to influence Cornwall. The magazine explores ancient sites, folklore, customs, and the enduring connection between the land and its people, even in the face of Christianization.

Paganism and Celtic Traditions in Cornwall

The issue begins by emphasizing the connection between modern life and the ancient Celts, suggesting that even without conscious awareness, people live among Neolithic structures and follow similar life cycles. Samhain, the Celtic New Year (November 1st), is highlighted as a significant time when the veil between life and death thins, explaining its association with Halloween, spirits, fairies, and witches. Robert Hunt's 1871 account of Carn Kenidjack is cited, describing it as a place where spirits of the dead and otherworldly beings were believed to dwell.

The magazine discusses how the legends of Giants and fairies in the West Penwith area might be folk memories of earlier peoples. Tales of fairy children strewing flowers that take root symbolize the death and renewal of life. The article also touches upon the 'old religion' represented by devils in Cornish tales, often vanquished by Christian blessings, symbolizing the retreat of paganism to the far west.

Divination practices during Halloween are explored, including customs in St. Just and St. Ives where young girls would use apples and wedding rings to discover their future husbands. The use of lead pouring and the Men-An-Tol for divination is also mentioned.

Festivals and Customs

The Winter Solstice (December 21st) is presented as another pivotal pagan celebration, marking the shortest day and the sun's rebirth. This festival is linked to the ancient Egyptian Nativity of the Sun and the Roman Festival of Saturnalia. The article notes that Christmas traditions have roots in these older solar festivities, with the date of Christ's nativity being moved to December 25th to coincide with pagan celebrations.

Customs like the Yule log, called a 'mock' or 'block' in Cornwall, were lit to ward off evil. The 'Burning the Witch' game, described in Bottrell's 1870 book, is seen as a remnant of sacrificial rites, even if performed 'for fun'. The buring Yule log, sometimes with a chalked figure, was also a protection against darkness.

Further remnants of sacrificial themes are found in Mummers and Guizers plays, often featuring St. George or King George, symbolizing death and rebirth. The Guizers in West Penwith, known as goose or geese dancers, paraded from Christmas to Twelfth Night, wearing masks to hide their identity from evil forces and allowing a reversal of roles. These practices are linked to older elemental religions and the need to appease the horned god of vegetation.

Legends of ghosts and the Devil are also associated with the Christmas/Yule period, such as the spirit of Pendeen fogou. The superstition that it is unlucky for a woman to be the first person to enter a house on New Year's Morning is also mentioned, possibly stemming from fears of spirits or witches.

The article concludes that pagan customs and traditions have been kept alive through centuries of Christian occupation, with the Celtic spirit enduring in West Cornwall. Paganism is described as a cycle of death and rebirth, representing fundamental human needs and fears.

Book Reviews

William Borlase (1696-1772) by P.A.S. Pool: This review discusses a biography of the antiquary William Borlase, who conducted pioneering research into ancient sites in West Penwith. The book highlights Borlase's meticulous fieldwork, particularly his 'Observations on the Antiquities, Historical and Monumental, of the County of Cornwall' (1754), which is considered a seminal work. While acknowledging Borlase's mistaken Druidical speculations, the review praises his accurate and comprehensive recording of sites, many of which have since been damaged or destroyed. The reviewer notes that Pool sometimes makes unproven statements in defense of Borlase, particularly regarding fogous, and suggests he may not be familiar with current archaeological thinking. The biography also covers Borlase's other interests, including meteorology and natural history. Borlase's legacy is seen in his accurate records and his contribution to teaching respect for ancient monuments.

A Prospect of Cornwall by Donald Rowe: This review describes Rowe's book as a lively but superficial overview of Cornwall's past, present, and future. The chapters on 'Prehistoric Cornwall' and 'Traditions, Customs and Language' are considered useful introductions for those unfamiliar with the subject, though the reviewer suggests Craig Weatherhill's books offer more depth on pre-history. The review points out a few errors, such as the misidentification of the largest monolith. It discusses Rowe's speculation on the Men-an-Tol's fertility significance and the possible movement of standing stones. The chapter on traditions and customs, which postulates hurling as a fertility right, is considered firmer ground. The book concludes with a somber note on Cornwall's vulnerability to nuclear power and defense threats.

'The Pipers Tune'

This article investigates a mystery surrounding a recently erected standing stone on the side of the hill of Carn Eanes, near Pendeen. The stone, over 7ft tall, appeared after contractors cleared the area for mining searches. Locals do not recall it being there before, and it is not listed on OS maps or in the West Penwith Survey. Rumours suggest that the contractors uncovered a stone circle, which was either destroyed or reburied, with the standing stone erected to mark the spot. The article questions the motive behind erecting such a monument if a circle was destroyed, and notes that while other sites like Boswens and Chun Downs are visible from Carn Eanes, they are not clearly seen from the new stone's location. The author seeks further information on this curious stone and rumour.

Radiation at Megalithic Sites

This section discusses findings from The Ley Hunter magazine regarding radiation levels at megalithic sites in Cornwall. Alan Bleakley's geigerteller readings indicated that background radiation in the 'granite kingdom' of Cornwall was approximately double that of other areas. Readings within a fogou were high, as expected due to the enclosed granitic environment. However, at some stone circles, unexpected results were observed: some had much lower radiation than background, while others had higher. At Stannon Circle, a near-negative reading was recorded, while at the Merry Maidens, a peak much higher than the environment was detected. Don Robins's findings at the Merry Maidens also showed a halving of geiger readings when brought within the ring of stones. The article notes the difficulties in measuring these sites due to variations in time of day and season. The editor's own checks found no radiation anomalies except for a lower count at the quartz stone at Boscawen-un and the Duloe quartz circle.

Next Edition and References

The next edition of MEYN MAMVRO will feature articles on 'Fires of Bel - The Celtic Midsummer' by Alan & Su Bleakley and 'Walking into the Sunset' by Hugh Miners. Another article will be 'The Lost Stones of Penwith: Paganism in West Penwith II: More Leys and Earth Mysteries'. Copies of the magazine are available from various bookshops and directly from Meyn Mamvro. A quote from Louise Hodgson is included: "Love the earth therefore, love it; love it and want it and cherish it. Those who form a communion will eventually see the rightful truth and beauty of their own nature."

A comprehensive list of references cited in the 'Paganism in West Penwith' article is provided, including works by John Michell, Sir James Fraser, Robert Hunt, Margaret Courtney, Shirley Toulson, William Borlase, William Bottrell, Tony Deane & Tony Shaw, W.H. Hudson, and A.K. Hamilton Jenkin. Additional related books are also listed.

Recurring Themes and Editorial Stance

The recurring themes in this issue of MEYN MAMVRO are the enduring presence and significance of paganism and Celtic traditions in Cornwall, the importance of ancient sites and folklore, and the ongoing tension between pagan and Christian influences. The editorial stance appears to be one of valuing and preserving Cornwall's unique heritage, advocating for the protection of ancient sites, and exploring the historical and cultural layers that shape the region. There is a clear interest in the mystical, the ancient, and the connection between the land and its people, often viewed through a lens that respects pre-Christian beliefs and practices.