Maureen Mason Student no: 27001084 Assignment no 1, Book Review: The Celts:Search for a civilization. Word count: 1,224 STUDIA CELTICA, (2020) The Celts: Search for a Civilization Roberts, Alice Heron Books, London, 2015. pp320 £20 (hardback), £4.99 (Kindle Edition) ISBN: 978 1 78429 332 1 MAUREEN A. MASON University of Wales Trinity Saint David for Advanced Welsh and Celtic Studies Alice Roberts is an osteoarchaeologist and anthropologist. As well as this she is an anatomist, palaeopathologist and television presenter. She writes her 2015 book entitled, The Celts: Search For A Civilization, from multiple perspectives concentrating mainly on historical and archaeological records available. She views the topic according to her professional status and capability as an extraordinary scholar in the field. Roberts traces the Celts from antiquity to the present day and covers a large area geographically when attempting to track them down. She also includes times of precise events regarding Celts, captivating us throughout the book with dates and facts from the past. Roberts is one of many attempting to trace the roots of the Celts. Among them are writers, such as Barry Cunliffe who wrote The Ancient Celts, 1999; The Celts, Peter Beresford Ellis, 1998 and Geddes & Grosset's, The Celts Of The British Isles, 2004, for example. I would not argue with Cunliffe's theory that “Our concepts of identity are always changing” (2015, p.273). People are culturally diverse hence differences in beliefs for example, occur within their societies. Cunliffe made this comment in response to Roberts' theory that ancient societies were similar to those of modern days. Ultimately, it is impossible to know. A relatively new and not universally accepted perspective of the 'Celtic from the West' is that of John Koch, who is of the belief, as is Cunliffe also, that there is a link between language and 'Celticity' and that ancient languages originated in the West. Despite Koch's claim Roberts rejects his hypothesis and believes that ancient languages originated in the East (2015, p.259). No evidence of such an ideal exists but what is evident is that the old languages were spoken in Cornwall, Wales, Scotland and Ireland since the Iron Age. Fundamentally, it is a crucial aspect of cultural identity. Regardless, there is no evidence as Lhuyd suggested (2015, p.25), in the early eighteenth century, that the Celtic language originally emerged from the East. However due to a lack of evidence of population movements, tracing the Celts to what Roberts refers to as a 'neat package' is impossible. I am inclined to agree with her theory that future ancient DNA analysis may provide answers regarding the populations movement and the 'spread of ideas'. The Celtic language and culture prove to be the main body of evidence when searching for our Celticity. These are the two definite things that we can identify Celtic civilization with. Interestingly, we are told how Wales shares commonality of their language with few others geographically. Roberts is found commenting on some similarities that are enough to identify them as being of Celtic origin. Perhaps these are the only answers that Alice Roberts will find for now. However, future finds may evidence more information regarding the Celts and she may yet discover answers to her questions which are currently unanswered. It is possible that potentially, in future, archaeologists may find material culture or DNA, for example, which could lead us to a civilization that Roberts herself claims she shares ancestry with, The Celts. Roberts attempts to paint a picture of how life in Celtic civilization would have functioned. However, she appears to have missed a vital link regarding linguistics and the Celts. She mentions Barry Cunliffe in her book, yet unlike him she fails to connect the shared culture that the Gauls, Galatians and Celts had via their language. [Cunliffe connects the Galatians to Celtic ethnicity through the language] (2015, p.158). When speculating in regards to the areas that Celts occupied, Roberts agrees with Greek Antiquarian Tacitus, in so much that the shared language and religious beliefs between the people of the past in Ireland and Britain linked them as having a cultural identity known as Celtic (2015, p.38). She continues to educate us historically by giving us a timeline of between the 8th century to the 1st century B.C. as a guide in this case. Regarding cultural identity it is the Celtic language that is flagged up as being a major link. Known then as 'Leptonic', it is believed to be an Indo-European language. Roberts has traced it back to the 6th century B.C. as being of early Celtic origin (2015, p.232). By the way, she points out how Celticity is largely identified via language in the present day amongst the Irish, Scots, Welsh and Britons [The Cornish were also linked until recently]. According to Roberts , it is a connection that we have all inherited from our ancestors. She informs us that whilst Latin may have been dominating society via the Roman's at one point, the Celtic language, Brittonic, was also rife. It is her belief that Brittonic evolved into Breton, Cornish and Welsh. Incidentally, Celtic culture remained and is remembered by it's tales, myths and legends which interpret the cultural beliefs. Searching for Celticity Roberts later comments on how “We're all genetic mongrels” (2015, p.268). Elaborating on the complexities of genetics regarding ethnicity she makes an excellent point. Heritage is culturally diverse. However, Roberts bravely attempts to open a window into the past in order to connect us to what she believes to be Celts. When discussing the story of who was discovered in an iron age burial mound, we are presented with a peek into the culture and beliefs of the Celts. Roberts informs us of the two gold earrings and two gold fibula found in the mound allowing us a sense of the wealth involved. She also demonstrates her osteoarchaeological expertise when describing human remains found in situ. However, educating us once again, she is captivating when telling of the osteoarchaeological facts. Roberts expertly identifies the human remains as being female and from dendrochronological evidence a precise date for the burial mound is given (2015, p.73). Telling us stories of finds and their discoveries she weaves interesting tales about what she believes to be Celticity. She gives more fascinating facts allowing us a window into the past regarding the Greeks, who tell us of invasions by the Celts (2015, p.140). These notes from antiquity appear to be Roberts main source of secure historical accounts. She also believes that rituals and religious beliefs have much to do with grave goods and the graves which she had encountered. She appears quite convinced that the Celts buried their dead with grave goods. From Torcs to earrings, which she claims the Celts believed accompanied their dead into the next life. Predictably, she is using her archaeological knowledge to cement her beliefs. However, she has been quite thorough when researching as she has even traced a famous 'Welsh Torc' (2015, p.99). This find identifies Wales as a place which was definitely roamed by, what we consider as authentic Celts, hence proving linguistics linked to Wales as being ancient. Conclusion Along with Alice Roberts the reader is prompted to ask the question 'Who were the Celts'? Where is the evidence to answer that question? Roberts undeniably gives her readers plenty of food for thought. Unfortunately, there is very little concrete evidence to tell us much that is solid fact regarding the origins of the Celts. Assignment 2: Maureen Mason Assignment no 2: Encyclopedia Entry. Word Count: 1,244 KOCH. J (2020) Iolo Morganwg's Legacy: The Gorsedd of the Bards. ENCYCLOPEDIA OF CELTIC CULTURE University of Wales Centre for Advanced Welsh and Celtic studies Aberystwyth Introduction. Iolo Morganwg (1747- 1826), was originally a stonemason by trade. He had a passion for welsh culture, the history, the language and the literature. Born in Glamorganshire his birth name was Edward Williams. He began writing his own poems with the bardic name of Iolo Morganwg in his youth and became famous in the literary world after creating manuscripts of Welsh literature that he forged. He is renowned for being founder of the Gorsedd of the Bards. It was the twentieth century by the time anyone realised that Iolo had invented the Gorsedd of the Bards, and by then it was performed traditionally at Eisteddfodau. FURTHER READING; Iolo Morganwg's Manuscript, National Library of Wales www.peoplescollection.wales/content/iolo-morganwg Archdruid (Archdderwydd) Is the head of the Gorsedd of the Bards. The Archdruid is independent of the Eisteddfod but leads the main ceremonies during Eisteddfod week. They are elected for a total of three years and are responsible for conducting the ceremonies during Eisteddfod week. Gorsedd y Beirdd druid members are present on stage during three of the Eisteddfod ceremonies. Gorsedd members dress in white, blue and green. The colours of the robes denote the orders of merit. The green robes represent the ovate order, the blue the order of the bards and the white robes represent the Druidic order. The chief bard [Prifardd], also wears a laurel garland on their headdress. Christine James became the first female Archdruid at the Denbigh and District National Eisteddfod in 2013. She is from the Rhondda and also the first welsh learner to hold the post. Mrs James also won the Crown at the Eryri and District National Eisteddfod in 2005. Her collection of poetry called “Lluniau Lliw” [coloured pictures], was based on art she had seen at Cardiff's National Museum. In 2002, she was admitted to the Gorsedd of the Bards and became a member of the Gorsedd Board in 2010. FURTHER READING: www.bbc.co.uk.news/uk-wales Barddas is a compilation of work written by the Welsh writer Iolo Morganwg. Rumoured to be authentic material of ancient Welsh bardic and Druidic theology its contents are mainly from Iolo's imagination. FURTHER READING: (Loffler, 2007:82) Barddoniaeth Dafydd ap Gwilym (Dafydd ap Gwilyms' poetry), Iolo had Dafydd ap Gwilyms' poetry published in 1789. This was a collection of poetry by the 14th century Bard. Later it transpired that some of these poems were actually written by Iolo Morganwg himself. FURTHER READING: www.Brittanica.com Cardigan Castle held a great feast in 1176 hosted by Lord Rhys ap Gruffudd for all the poets and Bards of Wales. Around 1451 in Carmarthenshire and Caerwys in 1523 and 1567 events were regulated so that poets and musicians would be graded according to rank and status. Iolo Morganwg is linked to an Eisteddfod of historical significance held at the Ivy Bush Inn, Carmarthen during the early part of the nineteenth century. Eisteddfodau by now had advanced into large scale folk festivals. National Eisteddfods were held annually since 1880. The exceptions were during the war years of 1914 and 1940 and the first international music Eisteddfod was held in 1947. This Eisteddfod was aimed at promoting peace between nations via music after world war two. Around 2,500 individuals from over 40 countries compete in this week long festival. FURTHER READING: www.Abergavennyeisteddfod.co.uk Carmarthen Eisteddfod was held in 1453, when Gruffudd ap Nicolas (1415-1460) was esquire and a prominent figure 'in the local administration of the principality of South Wales'. FURTHER READING: www.Biography.wales/article/s-GRUF Ceremonies at the Eisteddfod are as follows: The Crowning is the presentation of the Prose Medal. The Chairing is when the winner is honoured for achievements in the literary field amongst poets and writers. The best work in verse wins the chair. When this occurs the winning bard is asked to stand and it is only then that their identity is revealed Dafydd ap Gwilym (1320-1360), was a fourteenth century poet born in Penrhyncoch and buried in Strata Florida. He is regarded as one of Wales' finest poets of his time and also amongst the great poets of Europe in the middle ages. One hundred and seventy of his poems based on love and nature survived. FURTHER READING: www.Brittanica.com Druids and Druidism will exist for as long as the Welsh language survives, for it is the Welsh language that is associated with the origins of Druids. FURTHER READING: www.Druidry.org “Gorsedd Beirdd Ynys Prydain” [“The Gorsedd of the Bards of the Isles of Britain”] was written by Iolo between 1786 and 1787. This group of like minded individuals gather together at Eisteddfodau and make valuable contributions via their culture and language, creatively writing and reciting. Traditionally poets and musicians come together at these festivals to compete. Welsh Bards, Beirdd Ynys Prydain, The Bards of Britain have five orders. Prifeirdd Ynys Prydain The first of the order are the Chief Bards of Britain. They can number up to three. Pirfeirdd Gwlad a Chyfoeth are second of the order. These are the Chief Provincial Bards and there are twenty four of them. Dryw or Derwydd thirdly, meaning Druids. This term implies persons of knowledge and wisdom. Bardd Trwydded fourth, Bard of Discipline or Graduated Discipline. One who has risen from the lowest rank. Ofydd is the fifth and signifies a genius, it is an honorary degree. After a probationary term of 3-15/20 years one would only then be admitted as a Druid. Only after this length of time was the Bard considered wise enough to be ordained as a Druid. The Chief Bards were all elected by Druids. Members of the five orders were all Bards. This institutions origins were British. Poetry was considered 'the noblest' of the sciences because it could be taught to the illiterate. Whereas they may have failed to grasp the knowledge of letter writing, poetry and verse could also be relayed via songs to anyone who cared to listen and recite what they were taught. The Bards verse or song was their only means of sharing their knowledge. They recited and sang about everything from religion to law. The Bards were divided into four classes, Awenyddion, Bairdd Nawdd or Trwyddodogion Nawdd, Noddedigion, and Trofedigion, the Disipled Bard. Cadair or Gorsedd, is given to a graduating Bard. Bards Robes are always uni-coloured. Each colour signifies an emblem. White equals the emblem of truth for instance, green the emblem of learning, and blue the emblem of peace. Bards met publicly outdoors during the light of day at equinoxes and solstices. They also met at half and full moons. FURTHER READING: Charnell-White, Bardic Circle Gorsedd Stones (Cerrig yr Orsedd) Many towns, for example Lampeter, have a stone circle of Gorsedd Stones on display. They are a celebration to mark the fact that an Eisteddfod has taken place there [in 1984]. FURTHER READING: Www.library.wales 44The first Gorseddau was on June 21st in 1792. Iolo arranged for a ceremony to be held at Primrose Hill in London. This he invented yet convinced most it was an ancient tradition. Members were inaugurated by the Gorsedd [a circle of stones]with a larger stone in the centre the [Gorsedd stone]. The first Gorsedd held in Wales was in 1795 and it was held on Alban Eilir in the Vale of Glamorgan on March 21st. In 1995 the Gorsedd of the bards held a ceremony to commemorate the 200th anniversary of the first Gorsedd of the bards in Wales. This transformed the Eisteddfod and the Gorsedd of the bards became a traditional part of Eisteddfodau. FURTHER READING: www.peoplescollection.wales/content/iolo-morganwg