Meyn Mamvro - No 007 - Winter 1988 - 89

Magazine Overview

MEYN MAMVRO | 07 | Winter 1988-89 is a magazine dedicated to "ANCIENT STONES & SACRED SITES OF WEST PENWITH."

Contents

The issue features a variety of articles covering topics such as:

• Editorial
• Into Alignment: Discusses the alignment of ancient stones and their potential connection to celestial events.
• Summer Solstice with the cows of Boskednan: A personal account of a Summer Solstice celebration, exploring pagan views on nature and vegetarianism.
• Vandalism at the Lands End: An article by John E. Palmer detailing the threat to megalithic sites in West Penwith.
• Celtic Crosses - a Pagan origin: Explores the pagan roots of Celtic crosses.
• Feedback on Crosses
• Cornwall & Brittany - the Lands linked in Legends: An article by Cheryl Straffon connecting legends between Cornwall and Brittany.
• Spirit of W. Penwith & Brittany: Another piece by Alexandra Lobban.
• The Pipers Tune

The magazine also includes a section for "Visions + Journeys" featuring local art exhibitions and crafts, and an advertisement for "Rune Stones" from "The Celtic Root of Inspiration."

Editorial and Publisher Information

All articles are copyright of MEYN MAMVRO or the authors and may not be reproduced without permission. Views expressed are those of the contributors. The Editress is Cheryl Straffon, located at Meyn Mamvro, 51 Carn Bosavern, St Just, Nr Penzance, Cornwall TR19 7QX. The magazine notes a change in appearance with a new cover design by Barry Follett-Millard and a drawing by Su French, along with clearer type from a new typesetter, Angove Office Services of St Just, and printer, Bondestat Printers of E. Sussex.

Earth Energies, Ancient Stones, Sacred Sites, Paganism, Leypaths, Cornish Pre-History & Culture, Megalithic Mysteries, Legends & Folklore

West Penwith Visitors and Research

West Penwith experienced a summer with many visitors interested in its landscape and ancient sites. The London Earth Mysteries group, Northern Earth Mysteries, the Rainbow Camp, and American Indian Dreamweavers were among those who visited. Paul and Charla Devereux conducted research for a new book involving geiger-monitoring and magnetic anomaly work at Penwith's ancient sites. Their findings at the Merry Maidens confirmed Meyn Mamvro's research of lower radiation readings inside the circle than background. Fogous also provided high counts, with Halligye fogou being noted as unusual in its construction. Meyn Mamvro has also been conducting ultrasound work at dawn at some of the Quoits for the Dragon Project.

Halloween/Samhain Controversy

An interesting controversy arose locally regarding Halloween/Samhain, with Methodists in Cornwall launching an attack, claiming it was rooted in devil worship and witchcraft. Two replies were published in the 'West Briton' newspaper: one from Cornish wizard Tony 'Doc' Shields, and another from MM reader John Negus. Doc Shields argued that Methodist ministers were ignorant of Halloween's true meaning as the pagan Celtic New Year's Eve. John Negus's letter sarcastically concurred with the ministers' intentions, suggesting that other pagan festivals like Christmas (rebirth of the winter sun) and Easter (fertility festival) should also be purged from the Christian calendar, humorously concluding that little would be left of Christianity if all pagan aspects were removed.

Into Alignment

This article discusses responses to previous articles on ancient sites, particularly focusing on Boscawen-un. Aubrey Burl notes a reference in Lukis & Borlase about the centre stone of Boscawen-un, and the contradictory supposition that it is aligned to face the midsummer solstice sunrise. Ian Cooke's book "Journey to the Stones" claims two axe-heads are carved on the stone, visible only at certain times. Similar alignments are noted in Wales with the "3 Harold's Stones" menhirs pointing towards the midwinter sunrise. Barry Heafield's comments in MM6 about centre stones and circles being about power energies rather than alignments prompted a response from John E. Palmer. Palmer emphasizes that geometric design and orientation are ancient, predating the Megalithic era, and that the Ancients did not divide spiritual, poetic, magical, science, and art. Professor A. Thom's studies revealed characteristics of British stone circles, and alignments are considered important. John also comments on the Boswens stone being free of snow while the surrounding land was covered, a phenomenon suggested by Colin McIntosh to be due to water preventing freezing. John wonders about this, recalling a visit when the largest standing stone was in a frozen pool of water.

Peter Middleton responded to the observation of lower geiger readings inside stone circles, comparing them to synchrotrons. He explains the piezo electrical effect of quartz, where touching stones raises internal pressure and releases minute charges of electrical potential difference. He suggests that large groups of people touching stones and joined together could create a pulsating wave of power moving around the circle.

at the Merry Maidens

This section addresses feedback on ley lines in the Merry Maidens area. Readers pointed out that Ley No.4, as previously given, does not go through the Boleigh fogou. B.S. McMillan suggests Ley No.6 (Boskenna Gate cross - Merry Maidens) fits the May Day sunrise line and notes kinks in lanes that Watkins suggested indicate ley passages. Alan Bleakley's article in 'The Ley Hunter 93' is mentioned, discussing two other stone circles in the area: Boleigh and Tregurnow. Bleakley postulates that holed stones symbolized ritual rebirth and linked people in a chain to pass energy, possibly for visionary or healing purposes. Bleakley also mentions the Gûn Rith line, suggested by Lockyer, which may have warned of the Pleiades setting. Michael de Styrecea observed that Gûn Rith points to the eastern gap in the Merry Maidens circle. Bleakley notes that 'Goon Rith' means 'Red Downs' and suggests the line splits the circle into two crescents, like two moons. The alignment finishes at Borah, meaning "place of the witch".

Summer Solstice with the cows of Boskednan

Michael Woolf recounts a Summer Solstice celebration at the Nine Maidens of Boskednan. He describes climbing the hill at dawn and meditating. He later learned that cows had entered the circle during meditation. Woolf expresses his belief that cows are more placid and attuned to Mother Earth than humans. He shares his personal journey to vegetarianism at age nine, driven by a desire to live in harmony with nature. He argues against the exploitation of animals for gastronomic whims and draws parallels between the suffering of animals and human tragedies. Woolf advocates for paganism as a way to nurture the planet and pleads with fellow pagans not to eat those who share their earth and dreams, but to "eat and dream in green harmony."

Pat Angove adds a comment, clarifying that the cows were shooed away because they showed too much interest in Mike's guitar, flowered offerings, and food.

A pagan perspective - Cheryl Straffon

Cheryl Straffon shares her perspective on the Nine Maidens ritual, agreeing with Mike Woolf that it was a meaningful time. She also notes the cows' presence and their general adherence to the request not to disrupt. Straffon addresses Mike's point about paganism and vegetarianism, stating that while many modern pagans are vegetarian, ancient pagans did not necessarily hold this view. For them, hunting and killing animals was part of a mystical and awe-inspiring way of life, with gods like Herne the Hunter and Odin associated with hunting. She explains that for ancient pagans, animals were sacred and often embodied divine attributes. Killing and eating an animal was seen as an act of sacredness, nourishing and perpetuating life, rather than barbarism. Straffon contrasts this with modern exploitation driven by greed. She emphasizes that for pagans, all life is sacred, including nuts, fruit, and grain. She argues that the fault lies not in eating other creatures but in exploiting Mother Earth and her creatures solely for human benefit. She concludes by stating that at the ritual, they were celebrating the bounties of Mother Earth and acknowledging the lean months ahead, a time when pagans historically sacrificed and ate creatures to ensure fertility. She references "Ritual death was a common practice of salvation and god-seeking" and the role of Kerridwen, the ancient Celtic mother-goddess.

Vandalism at The Land's End

John E. Palmer, an artist and contributor to Earth Mysteries magazines, expresses deep concern about the threat to megaliths in Britain and the continent. He recounts his experience at Land's End nineteen years prior, describing it as a place at the "end of the known world." Palmer discusses Britain being known as the "Island of the Mighty" and the ancient stone circles built by King-priests. He mentions astronomical observations at Stonehenge dating back to 8.100 B.C. and the cyclical transformations of the Great Goddess. He notes that ancient lines of power were marked by standing stones, mounds, and stone chambers, sited in relation to celestial events. Palmer criticizes the later Latin church for taking over pagan high places and destroying the old Celtic church, replacing them with their own structures to consolidate authority.

Prehistoric Ancestors and Respect for Sites

Palmer emphasizes that prehistoric ancestors erected standing stones with careful consideration for their longevity and future understanding. He laments the senseless destruction of ancient sites and standing stones, finding it deeply grieving. He notes that in the past, megaliths were believed to be residences of nature spirits and fairies, which protected them. However, with the advent of amateur archaeologists seeking burial treasures, this belief waned, leading to large-scale destruction. William Borlase's 1754 plan of intersecting stone circles near St. Just, which have since disappeared, is mentioned. Borlase complained in 1766 about masons stripping and ransacking obelisks and demolishing tribunals. Stones were also used for fieldwalls, farmsheds, and castles. The civic authorities used stone from Chûn Castle to build Madron Workhouse and pave Penzance streets. Kerris Round was demolished for a breakwater, and the capstone of Bosporthennis Quoit was altered by a miller. William Copeland Borlase, a later member of the family, made detailed notes but also participated in robbing dolmenic chambers and Quoits, though he did save Zennor Quoit from destruction by paying the farmer five shillings.

Victorian Period and Modern Threats

Ballowall Barrow is noted as a Victorian reconstruction. Ian Cooke's "Journey to the Stones" (1987) is cited, mentioning that during the Victorian period, mining and farming led to the demolition of ancient sites. William Stukeley believed treasure seeking caused the leaning of the Centre Stone of Boscawen-Un. For centuries, ancient stones were protected by an aura of magic, but this diminished. J.T. Blight recorded an incident where a "clown" dug around the Mên Scryfa Inscribed Stone, causing its fall. The stone, bearing the inscription "Rialobrani Cunovali Fili," proves it to be a Royal, tribal Stone. The foolish digger and the farmer who dug into West Lanyon Quoit Burial Mound suffered ill luck.

Several stone circles have been destroyed: Boslow Circle, "Devil's Lane" Circle Enclosure, Boleigh Circle, and the Beacon Cromlech at Sancreed. Tregeseal Circle II was destroyed in 1905 and again in 1961. Trevorian Circle near St. Buryan was erased by 1927. The issue also mentions the demolition of Trevean Round (a fogou) in 1913 and the razing of Lescudjack Castle Hill Fort in Penzance for a housing estate. A radar observation post during World War II destroyed Chapel Carn Brea Cairn.

Protests against vandalism were rare, but Sir Norman J. Lockyer recognized the problem, criticizing the "disastrous carelessness of the government" and local councils in preserving national antiquities. Prof. Mary Williams lamented the removal of stones marking alignments in Cornwall for less important purposes. John Michell noted in his "Megalithomania" (1982) that even in western Cornwall, only the most famous monuments are safe from destruction. The article concludes that isolated complaints are insufficient and that overall protection requires a renewal of respect and stronger legal powers through amendments to the Ancient Monuments Act.

Recurring Themes and Editorial Stance

The recurring themes in this issue of Meyn Mamvro revolve around the spiritual, historical, and cultural significance of ancient stones and sacred sites, particularly in West Penwith, Cornwall. There is a strong emphasis on Earth Mysteries, paganism, and the connection between the land, its history, and its people. The magazine highlights the importance of understanding and respecting these ancient sites, lamenting the ongoing threats of vandalism and destruction. The editorial stance appears to be one of advocacy for the preservation of these heritage sites, urging for greater awareness, respect, and legal protection. There is also a recurring interest in ley lines, alignments, and the potential energetic properties of these locations. The issue also touches upon the intersection of pagan beliefs with modern life, as seen in the discussion on vegetarianism and the controversy surrounding Halloween.

Title: MEYN MAMVRO
Issue: 07
Volume: Winter 1988-89
Publisher: Meyn Mamvro
Country: United Kingdom
Language: English

This issue of MEYN MAMVRO delves into the preservation of ancient megalithic monuments, particularly standing stones in West Penwith, and explores the historical and symbolic significance of Celtic crosses.

The Scheduling and Protection of Megalithic Monuments

The lead article, authored by Cheryl Straffon and John E. Palmer, addresses the urgent need for legal protection for all megalithic monuments. It criticizes the prevailing attitude of archaeologists, who are seen as failing to safeguard these sites, often removing artifacts to museums rather than preserving them in situ. The article argues that museums themselves are vulnerable to natural calamities and that stones are safer in their original landscape settings. It highlights the destruction of valuable ancient monuments by landowners, noting that in Cornwall, out of 71 known standing stones, only 12 are 'listed' and 59 remain unscheduled. An astounding 45 destroyed examples have been documented, including specific instances like the Tremayne Farm Menhir II (circa 1900), Trewern Menhir II (1958), the Trevear Standing Stone (1972), and the Chapel Carn Brea Menhir (1985), even when scheduled.

The article points out the inadequacy of the Ancient Monuments Act, stating that landowners can still obliterate sites with minimal notice. It calls for an amendment to the Act to safeguard all megaliths. The authors express disappointment with the inaction of the Inspectorate of Monuments and English Heritage when alerted to endangered sites. The issue of legal protection is further illustrated by the example of dolmens in Drenthe, Netherlands, which, despite being protected, are still being vandalized. The article concludes by emphasizing the vital importance of reinstating respect for ancient ceremonial sites as sacred places that mark ancient knowledge and continue to function as Way-Side Shrines.

Guide to West Penwith Standing Stones

This extensive section provides a detailed guide to the principal standing stones remaining in West Penwith, organized geographically for ease of visiting. It lists over 30 sites, including their coordinates, descriptions, and historical notes. Many of these stones are described as being incorporated into hedges, badly mutilated, or of doubtful provenance. The guide mentions discoveries by Michell and excavations by Borlase, noting finds such as cup-marks, fragments of bone and ashes, wood, flint, clay, bone, and urns. Several stones are noted for their alignments with astronomical events or other sites. The section also documents destroyed sites and the circumstances of their destruction, such as the Uprooting of the Trevear Standing Stone and the breaking up of the Chapel Carn Brea Menhir.

Specific sites detailed include:

• Sheffield: Discovered by Michell in 1984, an 8ft tall stone.
• The Pipers: Two tall menhirs, NE at 15ft and SW at 13ft.
• Gûn Rith: Stands in a hedge west of Merry Maidens.
• Boscawen-Ros Stones: Two stones knocked down, one re-erected.
• Treverven: Stands in a field near daffodil woods.
• Swingate: Three stones, the largest being a 6ft triangular pointed stone.
• Castallack: Noted for its line of cup-marks.
• Drift Stones: A pair of stones, 7ft and 9ft tall.
• Tresvannack Pillar: The third tallest standing stone, 114ft high.
• Kerris: A triangular stone.
• Cheynhal: Re-erected in the early 19th century, 8ft tall.
• Toldavas: A large erected boulder.
• Redhouse, Paul Stones: Two stones with dissimilar appearance.
• Trelew: A 10ft menhir.
• Chyangwens: A stone in a hedge.
• Pridden: Leaning at an angle, originally upright.
• Trevorgans: Hugged by a field, with leys running through it.
• Boscawen-Un Stones: An 8ft high stone near the circle, with other related stones.
• Blind Fiddler: The fourth tallest standing stone, nearly 11ft high.
• Chapel Carn Brea: A listed stone broken up by a farmer in 1972.
• Sennen: Overlooking the sea.
• Tremayne: One remaining of an original pair.
• Trewern: One remaining of another pair.
• Boswens: An 8ft stone visible from Tregeseal Circle.
• Watch Croft: Excavated by Borlase in 1863, no finds.
• Men Scryfa: A 6ft tall menhir near Men-an-Tol, with a Latinised Cornish inscription.
• Carfury: A 10ft stone in a lovely setting.
• Boswarthen: A boulder stone.
• Try: A 9ft menhir with a stone cist found buried nearby.
• Porthmeor: Stands in a field overlooking the sea.
• Kerrow: A 64ft menhir.

Additional standing stones near St. Ives, Beersheba and Giew Mine, are also mentioned.

Celtic Crosses: A Pagan Origin

Authored by Su French, this article explores the origins and symbolism of Celtic crosses. It posits that the cross, in various forms, has been a significant symbol for millennia, predating its association with Christianity. The circle or disc, representing the sun and life-giver, is a common element in many religions, often depicted with a cross within it. Examples include the Egyptian Ankh (renewal of life), the Maori symbol for the Moon Goddess, and the Maya tree of life. The Buddhists use a wheel with a cross as its axis, representing the Law. The Druids, priests of the Celtic religion, are said to have used the Tau cross, a symbol of God.

The article explains that the equi-armed cross within a circle, originating from Celtic religion, is a powerful symbol of inward consciousness and spiritual balance. In ancient Europe, it represented the seasons, the daily cycle, and the elemental qualities. The article traces the introduction of Christianity to Britain and Cornwall, noting its slow acceptance. It highlights the role of Irish and Welsh 'Saints' in establishing Christianity and churchyards, often marking pagan burial grounds with crosses. Many old stone crosses are dated to the 5th and 6th centuries. The equi-armed or Greek cross is common in West Cornwall, evolving into the Maltese cross. The figure of Christ began appearing on crosses in the 7th century, initially depicted upright and alive, and later, from the 12th century onwards, as crucified.

The article discusses various types of crosses and their symbolism, including the Chi-Rho (early Christian symbol for fish), the wheelhead cross (linked to sun worship), and crosses with pagan symbols like double axes (associated with Mycenaean culture, Sun God, and Thor). It also mentions crosses with human figures, potentially representing the Earth Mother or phallic emblems. The development of crosses is shown through their ornamentation, with many having been lost, mutilated, or incorporated into church fabrics.

Recurring Themes and Editorial Stance

The recurring themes in this issue are the preservation of ancient heritage, the critique of archaeological practices, and the exploration of the deep historical and symbolic roots of ancient sites and symbols. The editorial stance is clearly in favor of protecting megalithic monuments in their natural settings and highlights the rich, often pagan, origins of symbols that were later integrated into Christianity. There is a strong emphasis on the cultural and spiritual significance of these ancient sites and artifacts, advocating for a greater understanding and respect for them.

This issue of MEYN MAMVRO, Volume 07 from Winter 1988-89, focuses on the connections between Cornwall and Brittany, exploring feedback on Cornish crosses and the deep historical, legendary, and spiritual ties between the two regions. The magazine features articles on ancient sites, folklore, and the enduring cultural identity shared by the Cornish and Breton peoples.

Feedback on Crosses

The issue begins with feedback regarding a previous feature on West Penwith crosses. A reader, Mrs. Ellis of Sennen, provides information about the Boskenna Cross, noting its location near Penzance and its history of being found built into a hedge in 1869 before being erected on a triangular piece of grass. She shares a photograph of her mother at the cross around 1921. The article mentions that the cross may have originally stood in the center of the roads. Another reader shared information about the Penzance market cross, detailing its movements from Morrab Gardens in the 1920s, from Greenmarket in 1829, and possibly originally at Causewayhead.

Cornwall & Brittany: Linked in Legend

This extensive article by Cheryl Straffon explores the profound connections between Cornwall and Brittany. It begins by referencing a previous article that highlighted links in ancient sites, suggesting early peoples crossed from Brittany to Cornwall around 3500 BC, continuing megalithic building traditions. This connection is further evidenced by identical gold sheet lunulae found in both regions, dating to around 2000 BC, proving they were made by the same craftsmen.

The article then delves into the Celtic period, noting linguistic similarities and shared legends. Nora Chadwick is cited, observing that the Breton language is closely related to Cornish, suggesting significant migration from Cornwall to Brittany. Relations between Cornwall and Brittany remained strong until the 16th century. The ancient kingdom of Dumnonia in SW England shares its name with Damnonia in Northern Brittany, and Cornwall (Kernow) is mirrored in SW Brittany as Cornouaille.

Several early Celtic saints and rulers are shared. Samson, who founded Dol in Brittany, was Welsh and embarked from Cornwall. Cunomorus, who ruled in Brittany around 540 AD, is also said to have governed Cornwall. Peter Berresford-Ellis suggests he might be the same person as King Mark of Cornwall. The romance of Tristan and Iseult is explored, with Tristan being the son of Blancheflor, sister of King Mark of Cornwall. Tristan comes from Brittany to Cornwall and becomes involved with Iseult, eventually being banished to Brittany.

The article highlights the legend of King Arthur, with Geoffrey of Monmouth stating Arthur was begat at Tintagel Castle and fought Saxons with Breton allies. Arthur's adventures also extend to Brittany, including battling a dragon and being taken to Avalon. Merlin's connection to Brittany is detailed, with his castle near the Château de Comper and his bewitchment by Viviane at the fountain of Barenton. Merlin is also remembered in Cornwall at Merlin's Cave and Merlin's Rock.

By the 12th century, a legend about Arthur was current among popular story-tellers of Wales, Cornwall, and Brittany, suggesting the Bretons played a role in transmitting these tales into European romances.

A shared legend of a lost, drowned land exists in both regions: Lyonnesse in Cornwall and Ys in Brittany. In both stories, only one person escapes: a Trevilian from Lyonnesse and King Gradlon from Ys. The drowning of Ys was caused by King Gradlon's daughter, Dahud, opening floodgates. Gradlon threw her into the sea, where she became a Siren. This is compared to the legend of Mermaids Rock near Lamorna Cove.

Fishermen in both regions have reported glimpses of the drowned lands and heard the bells of submerged churches.

St Michael's Mount and Mont St Michel

The article draws a parallel between St Michael's Mount in Cornwall and Mont St Michel in Brittany, noting the shared legend of St Michael's appearance to fishermen. The origins of both mounts are described as virtually identical, with the Cornish name for St Michael's Mount being CARREK LOSYNCOS. The remains of old trees in Mounts Bay suggest that St Michael's Mount was once surrounded by woodland, which was drowned by a rising sea level, a fate also attributed to Mont St Michel.

Ile de Seine and Scilly Isles

Another parallel is drawn between the Ile de Seine off Brittany and the Scilly Isles off Cornwall. Both are associated with legends of prehistoric burial sites and the resting places of Druids. The bay north of the Pointe du Raz is called Baie des Tréspassés (Bay of the Dead). Islanders on Ile de Seine, who converted to Christianity late, are still aware of the thin dividing line between the living and the dead, with beliefs in the material aspect of life after death and rituals involving libations.

The Ile de Seine was believed to have been inhabited by nine Druid Sorceresses with supernatural powers. This is linked to stories of witches in West Penwith, such as those told by Bottrell and Hunt.

The article concludes that these shared rites and correspondences suggest Cornwall and Brittany have maintained a continuity of cultural and spiritual identity for thousands of years.

Spirit of West Penwith & Brittany

Alexandra Lobban writes about the connections between Penwith (Cornwall) and Brittany, inspired by the previous article. Having a French mother whose family is from Brittany, she has spent time observing ancient sites and people in both regions. Lobban emphasizes the shared 'Spirit' and 'soul' of both lands, where the wind and stones tell similar stories.

She highlights that the true essence of both Brittany and Cornwall lies in their westernmost tips (Penwith in Cornwall). Standing on a hill overlooking the landscape, one can feel an 'Echo' of the past and a sense of belonging. Lobban suggests that both Cornish and Breton people are proud of their heritage, and those who live in Penwith often feel a calling to the area.

Lobban describes the welcoming nature of the people in both regions. When visiting ancient sites, one can expect to spend time with strangers who will share their knowledge of sacred sites, history, and superstitions. Mentioning one is from Cornwall often leads to warm hospitality and an exchange of local wine and cheese.

The article reiterates the similarities in physical landscape, ancient sites, beliefs, superstitions, and folklore between Cornwall and Brittany. The Breton symbol of the threefold spiral, representing eternal life and ancient power, is presented as a symbol of Celtic national ancestry and the shared relationship to the land and its sacred sites.

An engraving by Ian Cooke of the goat island of Gavrinis in Brittany and the Earth Mother is mentioned as being on the back page.

The Piper's Tune

This article by John Michell reports on a newly discovered standing stone in West Penwith, acting as a gatepost in a field near Cripplesease. The stone is described as very tall (about 12ft) and chunky. While there are other large stones in the area, this one is particularly prominent. The article raises the question of how to distinguish ancient stones from modern or natural ones in West Penwith. The stone in question has a hole drilled into its side, suggesting it may have been adapted for use.

The article references Guthrie's description of a 'substantial moorstone block' nearby, but notes that the Piper's Tune stone's hole makes its ancient status questionable. The Cornwall Archaeological Unit lists about 55 menhirs in West Penwith, with many being doubtful or destroyed. The article advises stone hunters to look for evidence of deliberate placing by ancient man, as stones can easily be modern quarried or natural rocks.

Finally, an ancient stone identified as the remains of a saddle-quern (an Iron Age implement for grinding corn) from St Just vicarage garden is mentioned. It has lettering whose meaning is still unknown, and the author solicits ideas.

Exchange Magazines and Paganism

The final pages list various exchange magazines that MEYN MAMVRO supports, covering topics such as Earth Mysteries, Sacred Sites, Anomalous Phenomena, and Paganism. Each listing includes the magazine's title, a brief description, subscription details, and contact information. The Paganism section lists several magazines dedicated to Celtic paganism, the Old Religion, and related topics.

Recurring Themes and Editorial Stance

This issue strongly emphasizes the deep and enduring connections between Cornwall and Brittany, exploring these links through history, legend, folklore, and spirituality. The magazine promotes a sense of shared cultural identity and heritage between these two Celtic regions. There is a clear interest in ancient sites, megalithic structures, Arthurian legends, and pagan traditions. The editorial stance appears to be one of celebrating and preserving these cultural connections and encouraging further research and exploration of ancient mysteries. The magazine also serves as a platform for readers to share their findings and feedback, fostering a community of interest in these subjects.