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The Search for San Ffraid
The Search for San Ffraid ‘A thesis submitted to the University of Wales Trinity Saint David in the fulfillment of the requirements for the degree of Master of Arts’ 2012 Jeanne Mehan 1 Abstract The Welsh traditions related to San Ffraid, called in Ireland and Scotland St Brigid (also called Bride, Ffraid, Bhríde, Bridget, and Birgitta) have not previously been documented. This Irish saint is said to have traveled to Wales, but the Welsh evidence comprises a single fifteenth-century Welsh poem by Iorwerth Fynglwyd; numerous geographical dedications, including nearly two dozen churches; and references in the arts, literature, and histories. This dissertation for the first time gathers together in one place the Welsh traditions related to San Ffraid, integrating the separate pieces to reveal a more focused image of a saint of obvious importance in Wales. As part of this discussion, the dissertation addresses questions about the relationship, if any, of San Ffraid, St Brigid of Kildare, and St Birgitta of Sweden; the likelihood of one San Ffraid in the south and another in the north; and the inclusion of the goddess Brigid in the portrait of San Ffraid. 2 Contents ABSTRACT ........................................................................................................................ 2 CONTENTS........................................................................................................................ 3 FIGURES ........................................................................................................................... -
The Lives of the Saints of His Family
'ii| Ijinllii i i li^«^^ CORNELL UNIVERSITY LIBRARY Cornell University Libraru BR 1710.B25 1898 V.16 Lives of the saints. 3 1924 026 082 689 The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924026082689 *- ->^ THE 3Ltt3e0 of ti)e faints REV. S. BARING-GOULD SIXTEEN VOLUMES VOLUME THE SIXTEENTH ^ ^ «- -lj« This Volume contains Two INDICES to the Sixteen Volumes of the work, one an INDEX of the SAINTS whose Lives are given, and the other u. Subject Index. B- -»J( »&- -1^ THE ilttieg of tt)e ^amtsi BY THE REV. S. BARING-GOULD, M.A. New Edition in i6 Volumes Revised with Introduction and Additional Lives of English Martyrs, Cornish and Welsh Saints, and a full Index to the Entire Work ILLUSTRATED BY OVER 400 ENGRAVINGS VOLUME THE SIXTEENTH LONDON JOHN C. NIMMO &- I NEW YORK : LONGMANS, GREEN, CO. MDCCCXCVIII I *- J-i-^*^ ^S^d /I? Printed by Ballantyne, Hanson &' Co. At the Ballantyne Press >i<- -^ CONTENTS The Celtic Church and its Saints . 1-86 Brittany : its Princes and Saints . 87-120 Pedigrees of Saintly Families . 121-158 A Celtic and English Kalendar of Saints Proper to the Welsh, Cornish, Scottish, Irish, Breton, and English People 159-326 Catalogue of the Materials Available for THE Pedigrees of the British Saints 327 Errata 329 Index to Saints whose Lives are Given . 333 Index to Subjects . ... 364 *- -»J< ^- -^ VI Contents LIST OF ADDITIONAL LIVES GIVEN IN THE CELTIC AND ENGLISH KALENDAR S. -
A Welsh Classical Dictionary
A WELSH CLASSICAL DICTIONARY DACHUN, saint of Bodmin. See s.n. Credan. He has been wrongly identified with an Irish saint Dagan in LBS II.281, 285. G.H.Doble seems to have been misled in the same way (The Saints of Cornwall, IV. 156). DAGAN or DANOG, abbot of Llancarfan. He appears as Danoc in one of the ‘Llancarfan Charters’ appended to the Life of St.Cadog (§62 in VSB p.130). Here he is a clerical witness with Sulien (presumably abbot) and king Morgan [ab Athrwys]. He appears as abbot of Llancarfan in five charters in the Book of Llandaf, where he is called Danoc abbas Carbani Uallis (BLD 179c), and Dagan(us) abbas Carbani Uallis (BLD 158, 175, 186b, 195). In these five charters he is contemporary with bishop Berthwyn and Ithel ap Morgan, king of Glywysing. He succeeded Sulien as abbot and was succeeded by Paul. See Trans.Cym., 1948 pp.291-2, (but ignore the dates), and compare Wendy Davies, LlCh p.55 where Danog and Dagan are distinguished. Wendy Davies dates the BLD charters c.A.D.722 to 740 (ibid., pp.102 - 114). DALLDAF ail CUNIN COF. (Legendary). He is included in the tale of ‘Culhwch and Olwen’ as one of the warriors of Arthur's Court: Dalldaf eil Kimin Cof (WM 460, RM 106). In a triad (TYP no.73) he is called Dalldaf eil Cunyn Cof, one of the ‘Three Peers’ of Arthur's Court. In another triad (TYP no.41) we are told that Fferlas (Grey Fetlock), the horse of Dalldaf eil Cunin Cof, was one of the ‘Three Lovers' Horses’ (or perhaps ‘Beloved Horses’). -
Vita Saint Padarn
Itife tf HERE BEGINNETH THE LIFE OB1 ST. PADARN, 2 A BISHOP. ftl tSt, the son of the living God, the third person of the divine Trinity, co-eternal and consubstantial with the Father and the Holy Spirit, gave this precept to his church that he might the more effectually excite the minds of men to religion by promising them a double reward, that is a hundred fold here, and eternal life in the world to come. And Luke the evangelist, the disciple of Saint Paul the apostle, physician of the body and of the soul, wrote this precept for the common salvation of Christians; and this is " the meaning of that precept, Whoever will mortify all his affections, and trample on the riches and luxury of the world for obtaining the kingdom of God, will receive much 1 From Cott. MSS. in the British Museum, A. XIV. a Paclarn was the son of Pedrvvn, or Pedredin ap Emyr Llydaw, and visited Britain from Armorica, according to Usher, in the year 517; and it may be presumed at the same time as when Cadvan and his companions arrived in this country. According to the Achau y Saint, Padarn became a member of the college of Illtyd. He afterwards established a re of ligious society one hundred and twenty members, at a place in Cardiganshire, since called Llanbadarn-fawr, where he founded an episcopal see, and became the first bishop. was He the founder of the churches of Llanbadarn Trefeglwys or Llanbadarn Fach, and Llanbadarn Odin, Cardiganshire, and of Llanbadarn Fawr, Radnorshire. -
Oxford Dictionary of National Biography
Oxford Dictionary of National Biography Teilo [St Teilo, Eliau, Eliud] (supp. fl. c. 550) David E. Thornton https://doi.org/10.1093/ref:odnb/27104 Published in print: 23 September 2004 Published online: 23 September 2004 Teilo [St Teilo, Eliau, Eliud] (supp. fl. c. 550), holy man and supposed bishop, was the founder of the episcopal church of Llandeilo Fawr in Dyfed. By the twelfth century he had been appropriated by the expanding see of Llandaff and erroneously turned into its second bishop. Along with David and Padarn, Teilo of Llandeilo was one of the most important saints in south-west Wales, although by the eleventh century his church had fallen within the sphere of the kingdom of Morgannwg in the south-east, which facilitated its eventual appropriation by Llandaff. His feast day is celebrated on 9 February. As a hypocoristic of a type very well attested among Irish and British saints of the sixth century, but only rarely thereafter, the name Teilo is good evidence for the saint's floruit, and for the antiquity of his cult. Although there are passing notices of Teilo in the twelfth-century lives of other Welsh saints, the main surviving accounts of his alleged life and deeds are two related versions of the Vita sancti Teiliaui. This life was composed as part of the ecclesiastical propaganda in the Book of Llandaff, compiled under Bishop Urban in the early twelfth century and intended to provide the episcopal church with a demonstrable early history. Consequently the information supplied about Teilo is of uncertain reliability at best. -
99505 Citeaux T67 02 Abrady Et Al.Indd 275 21/03/17 09:30 276 Bernadette Brady, Darrelyn Gunzburg & Fabio Silva
THE ORIENTATION OF CISTERCIAN CHURCHES IN WALES: A CULTURAL ASTRONOMY CASE STUDY Bernadette BRADY, Darrelyn GUNZBURG, and Fabio SILVA* The union of sun, landscape, and architecture contribute collectively to the siting of Welsh Cistercian abbeys. By taking into account the topography rather than a symbolic horizon1 to identify the exact sunrise point, and by using the sky as one of its primary sources, this paper proposes that there was a deliberate inten- tion to orientate Welsh monasteries by embracing their individual landscapes. Landscape itself, Belden Lane argued, has agency when story emerges through the blend of culture, sky, and earth, for the human role in completing the task for jointly perceiving a given landscape is to tell its story, to weave a narrative that embraces the energies of land and sky in suggesting common meanings only discovered together.2 It is this story that we sought to find in our research, albeit in this case a monas- tic one. Our team consisted of an anthropologist (Brady), a medieval art historian (Gunzburg), and an archaeologist (Silva), all of whose training overlaps within the field of cultural astronomy. In order to investigate the sun’s role in the building of these monastic centres, between August 2014 and March 2016 the orientation of twenty-three Welsh monastic sites, as well as the elevation of their surrounding landscapes, was surveyed and measured. We will first discuss the dilemma that the direction east posed to scholars in the ancient world when orientating sacred buildings. A detailed discussion of the methodology used and related astronomical terms follows. -
A Welsh Classical Dictionary
A WELSH CLASSICAL DICTIONARY GADEON ap CYNAN. See Gadeon ab Eudaf Hen. GADEON ab EUDAF HEN. (330) Gadeon is probably the correct form of the name which appears in the tale of ‘The Dream of Macsen Wledig’ as Adeon ab Eudaf, brother of Cynan ab Eudaf. According to the tale, Adeon and Cynan followed Macsen to the continent and captured Rome for him. After that Macsen gave them permission to conquer lands for themselves, (see s.n. Cynan ab Eudaf), but Adeon returned to his own country (WM 187, 189-191, RM 88, 90-92). According to Jesus College MS.20 the wife of Coel Hen was the daughter of Gadeon ab Eudaf Hen (JC 7 in EWGT p.45), and this is probably correct although later versions make her the daughter of Gadeon (variously spelt) ap Cynan ab Eudaf, and she is given the name Ystradwel (variously spelt) (ByA §27a in EWGT p.90). Also in the various versions of the ancestry of Custennin ap Cynfor and Amlawdd Wledig we find Gadeon (variously spelt) ap Cynan ab Eudaf (JC 11, ByA §30b, 31, ByS §76 in EWGT pp.45, 93, 94, 65). Similarly in MG §5 in EWGT p.39, but Eudaf is misplaced. The various spellings show that the name was unfamiliar: Gadean, Gadvan, Gadiawn, Kadeaun, Cadvan, Kadien, Kadiawn. See EWGT passim. It seems probable that Gadeon ab Cynan is an error for Gadeon ab Eudaf, rather than to suppose two such persons (PCB). GAFRAN ab AEDDAN. He appears in Bonedd Gwŷr y Gogledd (§11 in EWGT p.73) as Gafran ab Aeddan Fradog ap Dyfnwal Hen. -
Was King Arthur a Living Hero Or a Popular Legend?
Western Oregon University Digital Commons@WOU Honors Senior Theses/Projects Student Scholarship 6-1-2015 Legendary: Was King Arthur a Living Hero or a Popular Legend? Emily Walley Western Oregon University, [email protected] Follow this and additional works at: https://digitalcommons.wou.edu/honors_theses Part of the Medieval History Commons Recommended Citation Walley, Emily, "Legendary: Was King Arthur a Living Hero or a Popular Legend?" (2015). Honors Senior Theses/Projects. 84. https://digitalcommons.wou.edu/honors_theses/84 This Undergraduate Honors Thesis/Project is brought to you for free and open access by the Student Scholarship at Digital Commons@WOU. It has been accepted for inclusion in Honors Senior Theses/Projects by an authorized administrator of Digital Commons@WOU. For more information, please contact [email protected], [email protected], [email protected]. 1 Legendary: Was King Arthur a Living Hero or a Popular Legend? By Emily J. Walley An Honors Thesis Submitted in Partial Fulfillment of the Requirements for Graduation from the Western Oregon University Honors Program Dr. Elizabeth Swedo, Thesis Advisor Dr. Gavin Keulks, Honors Program Director Western Oregon University June 2015 2 Table of Contents Abstract 4 Introduction 5 The Legend 6 Literature Review 7 Textual Sources Concerning Arthur 23 Camlann: the Last Battle 37 The Debate of the Gaulish Campaign 47 Arthur’s Growing Fame 49 12 Battles: the Arthurian Campaign 56 Badon: the Introduction of Arthur 59 Tintagel: the Birth of a Legend 61 Solving the Matter of Britain 63 Conclusion 72 Bibliography 74 3 Abstract Despite being a well-known figure in Western culture, the historical evidence for King Arthur is very small, and scholars have not even been able to identify a specific person as the historical Arthur. -
A Lost Abbey in Medieval Senghenydd and the Transformation of the Church in South Wales
The Problem of Pendar: a lost abbey in medieval Senghenydd and the transformation of the church in South Wales ‘A thesis submitted to the University of Wales Lampeter in fulfilment of the requirements for the degree of Master of Philosophy’ 2015 Paul Anthony Watkins The Problem of Pendar: a lost abbey in medieval Senghenydd and the transformation of the church in South Wales List of figures Acknowledgements Introduction Chapter I: The Problem of the Abbey of Pendar: the documentary evidence The ‘problem’ and the historiography The Pendar charters The problem of dating Who was Brother Meilyr? Chapter II: The Problem of Pendar: the evidence of the landscape Mapping the charter The archaeology of the charter area The evidence of place names Conclusion Chapter III: The Native Lords of Glamorgan, Senghenydd and Gwynllwg The native lords of Glamorgan The Lords of Senghenydd The kingdoms of Deheubarth, Caerleon and Gwynllŵg Conclusion: Chapter IV: The Earls of Gloucester and Lands of Glamorgan Robert fitz Hamo and the establishment of Norman power in south Wales The followers of Robert fitz Hamo Robert de la Haye The family of de Londres The earls of Gloucester Robert, earl of Gloucester William, earl of Gloucester King John The de Clare earls Hugh le Despencer Conclusion Chapter V: The changes made by immigrant lordship on the church in South East Wales in the early years of the conquest The Pre-Norman church Changes made by Immigrant Lordships Tewkesbury Abbey Gloucester Abbey and its dependency at Ewenny Glastonbury Abbey The Alien Priories St Augustine’s Abbey, Bristol The church under native lordship Conclusion Conclusion Bibliography Appendices Figures and Maps I.1 Copy of Manuscript Penrice and Margam 10 supplied by the National Library of Wales. -
Non, Nonna, Nonnita: Confusions of Gender in Brythonic Hagionymy
19 NON, NONNA, NONNITA: CONFUSIONS OF GENDER IN BRYTHONIC HAGIONYMY Nicolas Jacobs Abstract According to tradition the name of the mother of St David is Nonn, in Latin Nonna, but the name appears first in the Vita Sancti David by Rhygyfarch ap Sulien (1056/7-1099) as Nonnita. It is generally supposed that this is to be derived from the shorter form of the name, though this has so far not been explained. It has been suggested from time to time (1) that Nonn should be considered not as the origin of Nonnita but as an abbreviation of it, (2) that Nonn is not a female but a male name and designates not David’s mother but a companion of his, (3) that the name itself derives from a misunderstanding of a place-name. It is proposed to call all three of these suppositions in question, and in particular to demonstrate that Nonn/Nonna is a credible early Welsh personal name, and further to suggest how Nonnita may be derived from it. Though there is no conclusive proof that Nonn was the name of David’s mother, the claim that it could not have been is erroneous. That the mother of David, patron saint of Wales, was called Non(n)1 is still commonly accepted. Hardly less well known is the bizarre story of his conception as a result of rape apparently instigated by divine providence, as related in the late eleventh-century Latin life by Rhygyfarch ap Sulien and in its later Welsh translation.2 In the vernacular tradition, whether in the Welsh life or in place- names, in Cornwall and Brittany as well as Wales,3 her name is indeed Non. -
OBINUS, Fictitious Archbishop of London. He Appears Fourth in a List Attributed to Jocelin of Furness, Succeeding Cadar and Succ
A WELSH CLASSICAL DICTIONARY OBINUS, fictitious archbishop of London. He appears fourth in a list attributed to Jocelin of Furness, succeeding Cadar and succeeded by Conan (John Stow, The Chronicles of England, 1580, p.56). OCTAVIUS, Duke of the Gewissei. See Eudaf Hen. ODGAR ab AEDD. (Legendary). Odgar ab Aedd, king of Ireland, appears in the tale of ‘Culhwch and Olwen’. He accompanied Arthur to the west of Ireland in the search for Gwrgi Seferi, the purpose of which is never explained (RM 134). Later Arthur dispatched a message to Odgar to seek the cauldron of Diwrnach Wyddel, his overseer. Odgar, king of Ireland, besought Diwrnach to give it, but he would not (RM 135). Odgar was the only person who could pluck from the head of Ysgithyrwyn, Chief Boar, the tusk which Ysbaddaden Pencawr required in order to shave himself for the wedding of Culhwch and Olwen (WM 452, RM 122). However it was actually ‘Cadw’ [Caw] of Prydyn who ‘took’ the tusk (RM 135). Odgar was brother of Gwitard, son of Aedd king of Ireland. On the name see Patrick Sims-Williams in BBCS 29 pp.605-6 (1982). ODIAR the Frank. (Legendary). He is mentioned as Odyar franc in the romance of ‘Geraint and Enid’ as the steward of Arthur's Court (WM 412, RM 265). See further CO(2) p.227. ODWYN ap TEITHWALCH. (1040) He is mentioned in the genealogies as a descendant of Ceredig ap Cunedda, and the father of Morfydd the mother of Gwaithfoed of Ceredigion (PP §45). Here the spelling is Odwin. -
Welsh Saints' Lives As Legendary Propaganda
Oral Tradition, 23/1 (2008): 148-158 Welsh Saints’ Lives as Legendary Propaganda Owain Edwards An academic is carrying out fieldwork in cultural anthropology. This scene is easy for us to imagine, because we have seen numerous photographs and read countless accounts of researchers collecting information in this manner in the field. A note is made of everything “the natives” say, usually through an interpreter, and their answers to questions about all kinds of matters are taken down and sorted out for further study. Since the early twentieth century, interviews have been recorded not only in writing, but also on wax cylinders and later on magnetic tape, audiotape, and now digital audio and video. But before such means of securing permanent records came into being, the information assembled had to be either transcribed in real time or committed to memory and written down later. There have certainly been a large number of instances when a researcher conducted fieldwork for the express purpose of making the data more widely available to the general public. At such a stage, the fieldworker may not have known whether the material gathered was of any value to the “outside world.” After accumulating observations from others researching similar topics, however, certain overarching trends might have begun to emerge, and the information most useful to the fieldworker working on that research project might thus become more apparent. Turning our attention now from the more modern realities of anthropological fieldwork, let us imagine a different situation. A medieval cleric sits at a table placed outside a cathedral door.