DOCSLIB.ORG

Pilgrim in Words.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Forth to Farne Way A Pilgrimage in Words and Pictures With special thanks to all contributors of images and reflections. This booklet has been produced through the voluntary work of three members of the Forth to Farne Way Steering Group and the presentation is by the voluntary work of a professional graphic designer. We want this to be freely available to all interested pilgrims. However if you wish to make a contribution to the ongoing work of the Forth to Farne Way Steering The wild geese fly over Group and our ability to produce and print further support leaflets, then you the waiting cave. can make a donation by a secure online 'donate' button at On too long a journey www.forthtofarne.org they change formation, easing the strain, For more information contact like these steady few, www.forthtofarne.org or www.sprf.org.uk good Cuthbert’s chosen guard, migrating to safety, leaving Lindisfarne. Andy Raine The Route The Forth to Farne Way is a new Pilgrim Route which makes use of existing core paths with optional branches of spiritual, natural heritage and cultural importance. We hope that walking this Way will bring a sense of achievement and the opportunity to reflect on life’s journey. The Pilgrim Route’s full distance is 72 miles. © OpenStreetMap contributors Places of interest St Andrews Kirk St Abbs Harbour Scottish Seabird Centre Coldingham Priory Coastal Communities Museum Eyemouth Harbour Tantallon Castle Hutton’s Unconformity St Mary’s Parish Church, Whitekirk Burnmouth Settlements Preston Mill Berwick Ramparts and Lighthouse Dunbar Castle Berwick Bridges Dunglass Collegiate Church Goswick Sands Cove Harbour Causeway to Lindisfarne Fast Castle Lindisfarne Priory and Castle Historic Links The Way connects historic towns and villages with areas of outstanding natural heritage and coastal scenery, for a period encompassed within the former Anglo-Saxon kingdom of Northumbria which pre-dated the current border between Scotland and England. The Way helps to celebrate the historic ties between St Andrews, Lindisfarne and Durham as major centres of religious pilgrimage, with links going back to St Aidan, Cuthbert, Ebba and Baldred. What is Pilgrimage? For your own thoughts on your pilgrim journey The Oxford dictionary defines it as ‘a journey to a place of particular interest or significance’ and ‘Life viewed as a journey.’ We think of Christian pilgrimage as a journey taken to places of Christian significance often linked to lives of saints on paths they have taken, or life as a spiritual journey. So far no mention of walking, but this is the usual mode of travel. Many may walk this route and enjoy using this booklet as they pause and with all their senses become aware of God’s creation, their part in it and his presence with them. What if we are no longer able to walk this far? Many of the places en route are accessible by car and bus, but if physical health precludes even this, then take an armchair pilgrimage using this booklet, a ‘Pilgrimage in Pictures and Words.’ However you make your pilgrimage we hope and pray it will be a spiritually enriching journey. Blessing for walkers A Pilgrim’s Reflection May God be in our eyes We are called to follow making them keen to appreciate in the footsteps of the first disciples the colour and form of his designs. We are called to follow May Christ be in our feet in the footsteps of the early saints keeping them sure and steady We are called to follow on stony paths and narrow ledges. in the footsteps May the Spirit be on the wind of faithful ones today pure and strong to blow away all that keeps us from inner peace. Jesus calls us to follow in his footsteps on our journey of life. © Heather Johnston © Heather Johnston ‘Lead Thou me on Keep Thou my feet; I do not ask to see The distant scene - one step enough for me.’ John Henry Newman The Journey Give me my scallop shell of quiet, Journey’s End My staff of faith to lean upon, My scrip of joy, immortal diet My bottle of salvation, My gown of glory, hope’s true gage And thus I’ll make my pilgrimage Prayer of Francis Drake See ahead of you as you travel the sands and walk the pilgrim’s way the open road, the open space the sun’s warmth to cheer you on your Way. Find the space within yourself to be still, to experience the Beloved in your heart as you make space for her. © Gabrielle Ayerst ‘The World is full of the grandeur of the God’ ‘And I have felt May the God of these ruins Gerard Manley Hopkins A presence that disturbs me with the joy surround us with his strength Of elevated thoughts; a sense sublime May the Christ of Aidan and Cuthbert Of something far more deeply interfused, encompass us with his compassion ‘Where’er you walk, cool gales shall fan the glade, Trees where you sit, shall crowd into a shade; Whose dwelling is the light of setting suns, May the Spirit of the wild geese Where’er you tread the blushing flowers shall rise And the blue sky and in the mind of man.’ empower us as we return home May the light and love of Lindisfarne And all things flourish, where you turn your eyes’ William Wordsworth shine in every corner of our existence. Alexander Pope Alpha and Omega © Heather Johnston Don’t look back along the track Beginning and end And now for rest as journey reaches its end the blasts of wind in your face The beginning is the end and final destination. but embrace the steps before you The end is the beginning And behold the sun comes out again well travelled by other pilgrims on the way In the circle of Eternity the steps of saints as they travel as though to greet you and welcome you home. © Heather Johnston to the Holy Island of Lindisfarne © Gabrielle Ayerst the centre of spiritual fire and place of love and beauty © Gabrielle Ayerst Thoughts on Creation St Andrew St Andrew was a fisherman, one of Jesus’ first disciples and was the ‘Hail to thee, blithe spirit, Creator God, reveal to us, as our journey we begin, Bird thou never wert. The beauty and grandeur in all around we see, brother of Simon Peter. He was there at the feeding of five thousand and And singing still dost soar, Exquisite detail in every tiny flower and stone, took the boy with loaves and fishes to Jesus. He is known as the ‘networking’ disciple because and soaring ever singest.’ To hear in every natural sound the gentle harmony, he introduced people to Jesus. Our hearts’ beat with Yours in rhythm and in tune. He is believed to have been crucified by the Romans at Patras in Greece on an X shaped To a skylark - Bysshe Shelley cross as he didn’t think himself worthy to be crucified the same way as Jesus. This became Kirsten Coulter the Saltire or St Andrew’s cross. Legend tells of how during the battle near Athelstaneford ‘Look at the birds of the air; they neither sow nor reap, the Pictish King prayed for victory and on seeing a saltire shape in the sky promised that St Andrew would be patron saint of Scotland if he won the battle. nor gather into barns and yet your heavenly father feeds them. Are you not of more value that they?’ The city of St Andrews is one of the major places of pilgrimage in Scotland. In the middle ages there was a ferry run by Cistercian nuns to take thousands of pilgrims from North Matthew 6:26 Berwick across the Firth of Forth to Fife after probably selling them the pilgrim ‘Consider the lilies of the field. they neither toil nor spin, yet badges they had made. Many a pilgrim even Solomon in all his glory was not clothed like one of these’ may well have spent some time in prayer Matthew 6:28-29 before the altar dedicated to Mary in the ‘To see the world in a grain of sand Chapel of St Andrews (better known ‘To me the meanest flower that blows can give And heaven in a wild flower, today as the 'Auld Kirk') asking our Lady Thoughts that do often lie too deep for words.’ Hold infinity in the palm of your hand, for a safe crossing. St Andrews Auld Kirk, North Berwick And eternity in an hour.’ ‘And ‘tis my faith that every flower Whitekirk: a medieval place of Pilgrimage Enjoys the air it breathes.’ William Blake Though there may have been a place of worship in Whitekirk since the 8th century, the William Wordsworth ‘Flocks may graze in tranquil safety’ present church of St Mary’s dates from the later Middle Ages. It may surprise many to find ‘He paints the wayside flower.’ H A Chambers such a big church in the middle of the country side, but Whitekirk was a world famous place of pilgrimage due to its holy well known for its healing powers. In its heyday it was John Montgomery Campbell ‘All we like sheep have gone astray, visited by thousands of pilgrims and pilgrims’ hostels were built to accommodate at least ... ‘he goes ahead of them and theh sheeph We’ve turned everyone to his own way’ some of them. Among the pilgrims were James IV and Aeneas Piccolomini, the future Pope follow him because they know his voice... Pius II. Sadly today the exact place of the Holy well is no longer known.
Recommended publications
  • First Evidence of Farming Appears; Stone Axes, Antler Combs, Pottery in Common Use

    First Evidence of Farming Appears; Stone Axes, Antler Combs, Pottery in Common Use

    BC c.5000 - Neolithic (new stone age) Period begins; first evidence of farming appears; stone axes, antler combs, pottery in common use. c.4000 - Construction of the "Sweet Track" (named for its discoverer, Ray Sweet) begun; many similar raised, wooden walkways were constructed at this time providing a way to traverse the low, boggy, swampy areas in the Somerset Levels, near Glastonbury; earliest-known camps or communities appear (ie. Hembury, Devon). c.3500-3000 - First appearance of long barrows and chambered tombs; at Hambledon Hill (Dorset), the primitive burial rite known as "corpse exposure" was practiced, wherein bodies were left in the open air to decompose or be consumed by animals and birds. c.3000-2500 - Castlerigg Stone Circle (Cumbria), one of Britain's earliest and most beautiful, begun; Pentre Ifan (Dyfed), a classic example of a chambered tomb, constructed; Bryn Celli Ddu (Anglesey), known as the "mound in the dark grove," begun, one of the finest examples of a "passage grave." c.2500 - Bronze Age begins; multi-chambered tombs in use (ie. West Kennet Long Barrow) first appearance of henge "monuments;" construction begun on Silbury Hill, Europe's largest prehistoric, man-made hill (132 ft); "Beaker Folk," identified by the pottery beakers (along with other objects) found in their single burial sites. c.2500-1500 - Most stone circles in British Isles erected during this period; pupose of the circles is uncertain, although most experts speculate that they had either astronomical or ritual uses. c.2300 - Construction begun on Britain's largest stone circle at Avebury. c.2000 - Metal objects are widely manufactured in England about this time, first from copper, then with arsenic and tin added; woven cloth appears in Britain, evidenced by findings of pins and cloth fasteners in graves; construction begun on Stonehenge's inner ring of bluestones.
  • Beyond Bede: the Lost Monastery of St Æbba Project Proposal for a Community- Based Archaeological Investigation

    Beyond Bede: the Lost Monastery of St Æbba Project Proposal for a Community- Based Archaeological Investigation

    Beyond Bede: the Lost Monastery of St Æbba Project Proposal for a Community- Based Archaeological Investigation Rosanna Ring, Lisa Westcott Wilkins and Brendon Wilkins Beyond Bede: the Lost Monastery of St Æbba Project Proposal for a Community-Based Archaeological Investigation 2017 Compiled by: Rosanna Ring, Lisa Westcott Wilkins and Brendon Wilkins with contributions by Manda Forster, Maiya Pina-Dacier DigVentures The Studio 26 Newgate Barnard Castle County Durham DL12 8NG [email protected] 0333 011 3990 @thedigventurers 2 DigVentures Project Manager Brendon Wilkins DigVentures Ltd (Northern Office) The Studio 26a Newgate Barnard Castle County Durham DL12 8NG Purpose of document This document has been prepared as a Project Proposal for a community-based research investigation of Glebe Field, near Coldingham Priory. DigVentures accepts no responsibility or liability for any use that is made of this document other than for the purposes for which it was originally commissioned and prepared. Document Control Grid Title: Beyond Bede: the Lost Monastery of St Æbba Project Proposal for a Community-Based Archaeological Investigation Author(s): Rosanna Ring, Lisa Westcott Wilkins & Brendon Wilkins Origination date: 17/04/2017 Circulation: Stakeholders and DV specialist team Reviewed by: Amanda Forster PhD MCIfA Approval: Lisa Westcott Wilkins 3 Social Value Act DigVentures is a social enterprise dedicated to designing and delivering publicly focussed archaeology projects. We are constituted as a limited company, with a constitution reflecting the wider social, economic and environmental benefits of the projects we deliver. We will create one full-time community archaeologist role and several student placement positions for the duration of the project, and intend to train 200 people in archaeological and digital recording skills during the course of this field project.
  • Catalogue Description and Inventory

    Catalogue Description and Inventory

    = CATALOGUE DESCRIPTION AND INVENTORY Adv.MSS.30.5.22-3 Hutton Drawings National Library of Scotland Manuscripts Division George IV Bridge Edinburgh EH1 1EW Tel: 0131-466 2812 Fax: 0131-466 2811 E-mail: [email protected] © 2003 Trustees of the National Library of Scotland = Adv.MSS.30.5.22-23 HUTTON DRAWINGS. A collection consisting of sketches and drawings by Lieut.-General G.H. Hutton, supplemented by a large number of finished drawings (some in colour), a few maps, and some architectural plans and elevations, professionally drawn for him by others, or done as favours by some of his correspondents, together with a number of separately acquired prints, and engraved views cut out from contemporary printed books. The collection, which was previously bound in two large volumes, was subsequently dismounted and the items individually attached to sheets of thick cartridge paper. They are arranged by county in alphabetical order (of the old manner), followed by Orkney and Shetland, and more or less alphabetically within each county. Most of the items depict, whether in whole or in part, medieval churches and other ecclesiastical buildings, but a minority depict castles or other secular dwellings. Most are dated between 1781 and 1792 and between 1811 and 1820, with a few of earlier or later date which Hutton acquired from other sources, and a somewhat larger minority dated 1796, 1801-2, 1805 and 1807. Many, especially the engravings, are undated. For Hutton’s notebooks and sketchbooks, see Adv.MSS.30.5.1-21, 24-26 and 28. For his correspondence and associated papers, see Adv.MSS.29.4.2(i)-(xiii).
  • NOTES on SCOTTISH MEDIEVAL POTTERY 147 Coloured, Hard Sandy Fabric Associated with the Scarborough Kilns

    NOTES on SCOTTISH MEDIEVAL POTTERY 147 Coloured, Hard Sandy Fabric Associated with the Scarborough Kilns

    Note Scottisn so h Medieval Pottery by Lloyd R. Laing and W. Norman Robertson SCARBOROUGH WARE In 1965, in an appendix to the report on the excavations at Kildrummy Castle, Mr G C Dunning drew attention to several finds of Scarborough ware from Scotland. He also published a distribution map of known finds of this ware in Europe.1 Subsequently, Mr H Coutts of Dundee Museum published a further note on the Scarborough ware from Overgate, Dundee.2 These two notes together describe the finds from four sites in Scotland; Kildrummy Castle, Aberdeen- shire, Perth, Dunde Abbed ean t BathansyS , near Duns, Berwickshire. Sinc publicatioe eth thesf no e find attentior sou bees nha n draw fragmentno t s from thirteen other sites listed below (fi. g1) 1. HADDINGTON, East Lothian. Round-sectioned handle with reeding (Scarborough Types 6 and 8). 2. BRACKMOUNT FARM NEAR LEUCHARS, Fife. Body sherd. 3. TEALING, Angus. Body sherd, probably from Type 2 jug with applied strips. These three sherds are in the National Museum of Antiquities of Scotland; one is registered Cat no. MEA 4 (1946, 206), the other two are unmarked examples from the Daniel Henderson Collection NMAS. 4. GLENLUCE ABBEY, Wigtownshire. Tubular spout (Scarborough Type 7). MPBW site museum. Unpublished material. 5. STIRLING, Blackfriars Cemetery. Round-sectioned handle. Among pottery collected by Mr ADS Macdonald Dicn i kw InstituteNo . , Stirling. 6. RESTENNETH PRIORY, Angus. Body sherd of Type 18 jug with applied bands and scales. Now in NMAS. 7. ARBROATH ABBEY, Angus. Round-sectioned handle and body sherd. MPBW site museum. 8.
  • St Cuthbert Story

    St Cuthbert Story

    Cuthbert was born about the year 634 (about 1400 years ago!) He lived in Melrose in Southern Scotland. He liked to walk in the hills. One night, when he was helping to look after sheep he thought he saw angels taking a soul to heaven. A few days later he found out Saint Aidan had died. Cuthbert decided to become a monk. He became a monk at the monastery in Melrose where he met Boisil, the prior of the monastery. Boisil taught Cuthbert for 6 years. Before Boisil died, he told Cuthbert he would be a Bishop one day. Cuthbert liked to visit lonely farms and villages. Crowds of people came to visit him. He lived at Melrose monastery for 13 years. Cuthbert was sent to be Prior of Lindisfarne. Cuthbert taught the monks the new Roman church rules. Some of the monks did not like the new rules and Cuthbert had to be very patient with them. After 12 years, Cuthbert went to live on a quiet island 7 miles away from Lindisfarne. Cuthbert lived on this small island for 3 years. He grew barley and vegetables and his monks dug a well and built a guest house for visitors. The King asked Cuthbert to be Bishop of Hexham. Cuthbert didn’t want to but he still remembered what Boisil had said. Cuthbert did not want to be Bishop of Hexham but agreed to be Bishop of Lindisfarne instead. He was very sad to have to leave his small island. Cuthbert was Bishop of Lindisfarne for 2 years. The people loved him.
  • History of Old Melrose (“Mail Ros”)

    History of Old Melrose (“Mail Ros”)

    History of Old Melrose (“Mail Ros”) The site was founded by King Oswald of Northumbria, this area being within the old kingdom of Northumbria. Oswald had spent much of his youth on Iona and was a Christian and he wanted to bring the Christian message to the lands where he was King between 633 and 642 AD. He invited St Aidan and 12 monks from Iona to travel to Northumbria and St Aidan first established “Mail Ros” before setting off further to establish a monastic community on the Holy Island. One of the monks was St Boisil and he became the 2nd Prior of the “Mail Ros” monastery. On the death of St Aidan 651-652AD Cuthbert had a vision of Heaven and he travelled to “Mail Ros” and became a monk under the guidance of St Boisil, whom he then succeeded as the 3rd Prior. The name Melrose is thought to be derived from “Mail Ros”, this meaning “Bare headland” and was the description of the peninsula of land surrounded by the Tweed on three sides and separated from the rest of the land by the Earthen Vallum. At the time of the early monks the headland would have had few trees, hence the description “bare”. A monastic Vallum was typically a deep ditch or series of ditches that enclosed an early Christian monastery. They were common in northern Britain and Ireland in the 5th to 9th centuries. The Vallum served several purposes. It would have provides some defensive protection as well as helping to keep in the monastic livestock.
  • DOCUMENTING MIRACLES in the AGE of BEDE by THOMAS EDWARD ROCHESTER

    DOCUMENTING MIRACLES in the AGE of BEDE by THOMAS EDWARD ROCHESTER

    SANCTITY AND AUTHORITY: DOCUMENTING MIRACLES IN THE AGE OF BEDE by THOMAS EDWARD ROCHESTER A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of History School of History and Cultures College of Arts and Law University of Birmingham July 2017 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract This doctoral dissertation investigates the writings of the Venerable Bede (673-735) in the context of miracles and the miraculous. It begins by exploring the patristic tradition through which he developed his own historical and hagiographical work, particularly the thought of Gregory the Great in the context of doubt and Augustine of Hippo regarding history and truth. It then suggests that Bede had a particular affinity for the Gospel of Luke and the Acts of the Apostles as models for the writing of specifically ecclesiastical history. The use of sources to attest miracle narratives in six hagiographies known to Bede from Late Antiquity are explored before applying this knowledge to Bede and five of his early Insular contemporaries. The research is rounded off by a discussion of Bede’s use of miracles in the context of reform, particularly his desire to provide adequate pastoral care through his understanding of the ideal bishop best exemplified by Cuthbert and John of Beverley.
  • Seven Complines for Seven Days

    Seven Complines for Seven Days

    Seven Complines for Seven Days Monday – The Aidan Compline Aidan came to Lindisfarne from Iona in the year 635 at the request of King Oswald. He was a man of deep prayer who meditated on the words of Scripture, equipping himself in quiet for an active and highly effective apostolate. He remained at Lindisfarne for 16 years. In 651, Aidan was taken ill at Bamburgh and died. Cuthbert, who was a that moment looking after his flock of sheep on the Lammermuir hills, saw a vision of angels taking Aidan’s soul to heaven. * O Christ, Son of the living God, may Your holy angels guard our sleep, may they watch over us as we rest and hover around our beds. * Let them reveal to us in our dreams visions of Your glorious truth, O High Prince of the universe, O High Priest of the mysteries. * May no dreams disturb our rest and no nightmares darken our dreams. May no fears or worries delay our willing, prompt repose. * May the virtue of our daily work hallow our nightly prayers. May our sleep be deep and soft so our work be fresh and hard. I will lie down and sleep in peace for You alone, Lord, make me dwell in safety. My dear ones, O God, bless Thou and keep, in every place where they are. * Into Your hands I commit my spirit; I give it to You with all the love of my heart. * How precious to me are Your thoughts, O God! How vast is the sum of them! Were I to count them, they would outnumber the grains of sand.
  • Coldingham Priory

    Coldingham Priory

    24 Church Service Society Annual Coldingham Priory COLDINGHAM Priory is not so well known as it deserves to be, although it played an important part in Scottish history from its foundation. Little remains today of the once magnificent Church, only the North and East walls of the Choir still stand. The Parish Church now occupies the ancient site of the Choir, embodying the original North and East walls, to which were added South and West walls, to form a church rectangular in shape, and measuring 95 feet by 35 feet. To a passer-by the church may appear to have a rather uninteresting exterior ; but his surprise is all the greater on entering its precincts to find a Sanctuary of great beauty, and a church unique in Scotland. Here men have borne witness to the Christian faith, and have maintained Christian worship for nearly nine hundred years. The origin of Coldingham Priory is linked with the story of a Scottish King. He was Edgar, King of Scots, who had been ousted from his throne by his uncle, Donald Bane. Determined to regain his throne he found the help he needed in England, and was soon making for the Scottish Border with a strong army. When he was at Durham on the way north, Edgar had a vision of St Cuthbert, who appeared to him and told him to take the consecrated banner of St Cuthbert, and to carry it at spear point at the van of his advancing forces, and he would thereby gain the victory over his usurping uncle.
  • Durham E-Theses

    Durham E-Theses

    Durham E-Theses Nec silentio praetereundum: the signicance of the miraculous in the Anglo-Saxon church in the time of Bede Hustler, Jonathan Richard How to cite: Hustler, Jonathan Richard (1997) Nec silentio praetereundum: the signicance of the miraculous in the Anglo-Saxon church in the time of Bede, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/4991/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 Nec silentio praetereundum: The significance of the Miraculous in the Anglo-Saxon Church in the Time of Bede by Jonathan Richard Hustler. Thesis submitted for the degree of Doctor of Philosophy University of Durham Department of History 1997 The copyright of this thesis rests with the author. No quotation from it should be published without the written consent of the author and information derived from it should be acknowledged.
  • 69-19,257 STOLTZ, Linda Elizabeth, 1938- the DEVELOPMENT OF

    69-19,257 STOLTZ, Linda Elizabeth, 1938- the DEVELOPMENT OF

    THE DEVELOPMENT OF THE LEGEND OF ST. CUTHBERT Item Type text; Dissertation-Reproduction (electronic) Authors Stoltz, Linda Elizabeth, 1938- Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 10/10/2021 21:02:21 Link to Item http://hdl.handle.net/10150/287860 This dissertation has been microfilmed exactly as received 69-19,257 STOLTZ, Linda Elizabeth, 1938- THE DEVELOPMENT OF THE LEGEND OF ST. CUTHBERT. University of Arizona, Ph.D., 1969 Language and Literature, general University Microfilms, Inc., Ann Arbor, Michigan THE DEVELOPMENT OP THE LEGEND OP ST. CUTHBERT by Linda Elizabeth Stoltz A Dissertation Submitted to the Faculty of the DEPARTMENT OF ENGLISH In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 19 6 9 THE UNIVERSITY OF ARIZONA GRADUATE COLLEGE I hereby recommend that this dissertation prepared under my direction by Linda Elizabeth Stoltz entitled The Development of the Legend of St. Cuthbert be accepted as fulfilling the dissertation requirement of the degree of Doctor of Philosophy LSIL jf/r. / /9/9 Disseycation Director Date After inspection of the final copy of the dissertation, the following members of the Final Examination Committee concur in its approval and recommend its acceptance:-• Z- y£~ ir ApJ /9S? $ Lin— • /5 l*L°l ^ ^7^ /(, if6? C^u2a,si*-> /4 /f(?,7 .
  • Reading Bede As Bede Would Read

    Reading Bede As Bede Would Read

    Reading Bede as Bede would read Author: Sally Shockro Persistent link: http://hdl.handle.net/2345/1746 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2008 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of History READING BEDE AS BEDE WOULD READ a dissertation by SALLY SHOCKRO submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy December 2008 © copyright by SALLY JEAN SHOCKRO 2008 Dissertation Abstract Reading Bede as Bede Would Read Sally Shockro Robin Fleming, Advisor 2008 Early medieval readers read texts differently than their modern scholarly counterparts. Their expectations were different, but so, too, were their perceptions of the purpose and function of the text. Early medieval historians have long thought that because they were reading the same words as their early medieval subjects they were sharing in the same knowledge. But it is the contention of my thesis that until historians learn to read as early medieval people read, the meanings texts held for their original readers will remain unknown. Early medieval readers maintained that important texts functioned on many levels, with deeper levels possessing more layers of meaning for the reader equipped to grasp them. A good text was able, with the use of a phrase or an image, to trigger the recall of other seemingly distant, yet related, knowledge which would elucidate the final spiritual message of the story. For an early medieval reader, the ultimate example of the multi-layered text was the Bible.