VII The Eisteddfod It was the first morning of my first Welsh National Eisteddfod, and I sat by the window working, and glancing away from my work to a hillside up which led narrow steps to the summits above, among which were hidden away some half a dozen tiny villages. Colwyn Bay, where the Eisteddfod was to be held, was - as the crow does not fly-about forty miles distant. It was a glorious morning of sunshine in which gleamed the river, glossy beeches and pines, and little whitewashed Welsh cottages. As I looked, there began to emerge from the steps a stream of people; down and down they flowed, bright in their pretty dresses or shining in their black Sundaybest broadcloth. All those mountain hamlets up above, reached by roads passable only for mountain ponies, were sending their men, women, and children to the Welsh festival of song and poetry. Talking and excited about who would be chaired as bard, who would be crowned, what female choir would win in the choral contests, what male choir, and discussing a thousand little competitions, even to a set of insertions for sheets, shams, and towels, we were borne on the train from Bettws-y-Coed swiftly through the Vale of Conway, beside the river, past Caerhûn, the once ancient city of Canovium, past Conway Castle, with its harp-shaped walls still encircling the town, and so to Colwyn Bay. Then all these enthusiastic people who had climbed down a hill to take the train, climbed up another to see the first Gorsedd ceremony. As we passed, from one of the cottages was heard the voice of a woman screaming in great excitement, "Mrs. Jones, Mrs. Jones, come to the front door quickly. There's some people going by; they're dressed in blue and white. Dear me, Mrs. Jones, they're MEN!" The procession, fully aware that Mrs. Jones, and all the little Joneses and all the big and middling Joneses, too, had come, went on gravely up, up, up the hill to "Y Fanerig" (the Flagstaff), where stood the "Maen Llog of the Gorsedd" and its encircling stones. The paths were steep, and even bards and druids are subject to embonpoint. Old Eos Dar, who can sing penillion with never a pause for breath, lost his "wind," and the "Bearer of the Great Sword of the Gorsedd " was no more to be found. A boy scout, perhaps thinking of Scott's minstrel, who said, "The way was long, the wind was cold, was despatched downhill after him, and found him and the sword, arm in arm, lagging comfortably behind. Druidical deportment is astonishingly human at times. But the hilltop achieved and wind recovered, the bards soberly made their way into the druidical circle of stones that surround the great Gorsedd stone. Nowhere, as the Archdruid remarked, had the Bardic Brotherhood been brought nearer heaven. From the summit, north, east, south, west, the soft valleys, the towering mountains, the secluded villages, the shining rivers, and the great sea were visible. And there on this hilltop the bards, druids, and ovates dressed in blue and white and green robes, celebrated rites only less old than the Eye of Light itself. After the sounding of the trumpet ("Corn Gwlad "), the Gorsedd prayer was recited in Welsh,— "Grant, O God, Thy Protection; And in Strength, Understanding; And in Knowledge, the Knowledge of Justice; Then the Archdruid, Dyfed, standing upon the Gorsedd stone and facing the east, unsheathed the great sword, crying out thrice, "Aoes Heddwch?" (Is it peace ?) and the bards and ovates replied "Heddwch!" (Peace.) There are some scholars who question the "identity of the Bardic Gorsedd with the druidic system." The Welsh Gorsedd, this side of the controversial point, is forty centuries old, and in all conscience that is old enough. Diodorus, the Cicilian, wrote, "There are, among the Gauls, makers of verses, whom they name bards. There are also certain philosophers and theologists, exceedingly esteemed, whom they call Druids." Strabo, the geographer, says, "Amongst the whole of the Gauls three classes are especially held in distinguished honour- the bards, the prophets, and the druids. The bards are singers and poets, the prophets are sacrificers and philosophers, but the druids, besides physiology, practised ethical philosophy." As far back as we can look in the life of the Cymru, poetry, song, and theology have been inextricably woven together. The Gorsedd was then, formally, for the Welsh people what it still is informally: a popular university, a law court, a parliament. The modern Gorsedd, with its twelve stones, is supposed to represent the signs of the zodiac through which the sun passes, with a central stone, called the "Maen Llog," in the position of the sacrificial fire in the druidical temple. A close reverence for nature, a certain pantheism in the cult of the druids, shows itself in various ways, in the belief that the oak tree was the home of the god of lightning, that mistletoe, which usually grows upon the oak, was a mark of divine favour. The most prominent symbol of the Gorsedd is the "Broad Arrow" or "mystic mark," supposed to represent the rays of light which the druids worshipped. Even the colours of the robes of the druids, ovates, and bards are full of characteristic worship of nature; the druids in white symbolical of the purity of truth and light, the ovates in green like the life and growth of na |