Chair: Jenny Day
This panel arises out of the work of the AHRC-funded collaborative project Vitae Sanctorum Cambriae, run between the Dept of ASNC in Cambridge and the University of Wales' Centre for Welsh and Celtic Studies in Aberystwyth. It seeks to explore aspects of the saints of Wales and in particular what happened to Welsh saints and knowledge of them when they move outside Wales whether as evidenced in place-names or preserved in manuscripts.
Mae llawysgrif Yale, Llyfrgell Beinecke, Osborn fb229 yn gasgliad tairieithog (Lladin, Cymraeg, a Saesneg) o ddeunydd hagiograffaidd sy'n dyddio o hanner cyntaf yr 17eg ganrif. Nid oedd y llawysgrif yn hysbys o gwbl i ysgolheigion Cymraeg nes imi ddod o hyd iddi'n gynharach eleni. Yn y papur hwn, rwyf am ganolbwyntio'n benodol ar destunau Cymraeg y llawysgrif, sef y bucheddau Cymraeg ar ei dechrau a'r farddoniaeth Gymraeg ar ei diwedd. Rwy'n ystyried sut mae'r ysgrifydd neu eraill wedi newid a diweddaru'r testunau Cymraeg Canol hyn, a gofynnaf beth yw pwysigrwydd y newidiadau. Rwy'n ceisio hefyd esbonio rôl y testunau yn y casgliad tairieithog hwn - pam dewis cynnwys y gweithiau Cymraeg hyn ynghyd â deunydd mewn ieithoedd eraill, a pham rhoi'r deunydd Cymraeg mewn dau grŵp, ar ddechrau a diwedd y llawysgrif?
The life of Melangell/Monacella is known to us from one relatively brief narrative, Historia Divae Monacellae (ed. Huw Pryce 1994). But we also know that on 7 May 1714 a play was put on by the pupils of St Omer's College in northern France on the subject of Monacella. It has generally been thought that the play was lost (Cartwright 2008), but a book of plays containing a copy has recently surfaced in Stonyhurst College in Lancashire, the modern successor of St Omer's. This paper sets out to consider the context of the play and how knowledge of the cult and relics of Monacella (and also of Gwenfrewy/Winifrede) found its way to St Omer.
This paper will consider the early history of the place-name element llan in ecclesiastical usage, and especially in combination with the names of saints. Used in this way l(l)an is common to the three principal branches of Brittonic (though interestingly absent from Cumbric). I will sketch this background and consider various approaches to understanding the term’s early development. My main focus, however, will be to investigate the appearance and non-appearance of the type in and on the edges of Anglo-Saxon England. There are contrasting patterns up and down the Anglo-Welsh border, potentially conditioned by the date and nature of Anglo-Saxon conquest. These distributions can be usefully compared with the comparable line between Cornwall and Devon. There are then a handful of possible survivals further east, including the extraordinary (apparent) record of an instance from central southern England (Sherborne). Are there chronological and typological clues in this material which might help throw light on early usage further west?