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This is a new release of the original 1926 edition.
The medieval legend of the Grail, a tale about the search for supreme mystical experience, has never ceased to intrigue writers and scholars by its wildly variegated forms: the settings have ranged from Britain to the Punjab to the Temple of Zeus at Dodona; the Grail itself has been described as the chalice used by Christ at the Last Supper, a stone with miraculous youth-preserving virtues, a vessel containing a man's head swimming in blood; the Grail has been kept in a castle by a beautiful damsel, seen floating through the air in Arthur's palace, and used as a talisman in the East to distinguish the chaste from the unchaste. In his classic exploration of the obscurities and contradictions in the major versions of this legend, Roger Sherman Loomis shows how the Grail, once a Celtic vessel of plenty, evolved into the Christian Grail with miraculous powers. Loomis bases his argument on historical examples involving the major motifs and characters in the legends, beginning with the Arthurian legend recounted in the 1180 French poem by Chrtien de Troyes. The principal texts fall into two classes: those that relate the adventures of the knights in King Arthur's time and those that account for the Grail's removal from the Holy Land to Britain. Written with verve and wit, Loomis's book builds suspense as he proceeds from one puzzle to the next in revealing the meaning behind the Grail and its legends.
The essays in this volume, some reprinted in their original form and some extensively revised, are concerned with the Arthurian traditions associated with Glastonbury Abbey. Certain of the essays are analytic and others provide editions of hitherto unknown texts. They all examine ways in which legendary materials and historical facts interconnected in the process by which Glastonbury Abbey came to present itself, nationally and internationally, as the custodian of King Arthur's relics and the burial place of Joseph of Arimathea, and the importance, political and ecclesiastical, that it derived from the connection. Professor JAMES CARLEY is the author of Glastonbury Abbey: The Holy House at the Head of the Moors Adventurous and a past editor of Arthurian Literature. Topics: Glastonbury Legends (WATKIN, GRANSDEN), Legend of St Joseph of Glastonbury (LAGORIO), Guinevere at Glastonbury (WOOD), Vera Historia de Morte Arthuri (BARBER, LAPIDGE), Was Mordred buried at Glastonbury? (BARBER), Glastonbury in Welsh Vernacular Tradition (LLOYD-MORGAN), Second Exhumation of Arthur's Remains, 1278 (PARSONS), Abbey Memorial Plate (GOODALL), Arthur's Epitaph/s (CARLEY, BROWN, WRIGHT, WITHRINGTON), Hardyng and Holy Grail (KENNEDY, RIDDY), Henry V and Joseph of Arimathea's Bones, Holy Cross of Waltham at Montacute, Excavation of Arthur's Grave (CARLEY), Perlesvaus (Wells fragment), Quedam Narracio de nobili rege Arthuro, De Origine Gigantum (CARLEY, CRICK, EVANS), Glastonbury tablets (KROCHALIS), Relics in 14th Century (CARLEY, HOWLEY).
John of Glastonbury's chronicle represents an attempt to summarise the lore and learning about Glastonbury Abbey and its past available in the fourteenth century, a body of knowledge which changed very little before the Reformation. The author drew on a large number of sources and edited these skilfully to form his narrative, while preserving the earlier text almost intact. The result is the fullest medieval account of the abbey and its legends. A translation is included, which makes the important text available in English for the first time, and the whole volume is designed as a companion to John Scott's edition and translation of William of Malmesbury's twelfth-century account of the abbey's history.
Between 1535 and 1603, more than 200 English Catholics were executed by the State for treason. Drawing on an extraordinary range of contemporary sources, Anne Dillon examines the ways in which these executions were transformed into acts of martyrdom. Utilizing the reports from the gallows, the Catholic community in England and in exile created a wide range of manuscripts and texts in which they employed the concept of martyrdom for propaganda purposes in continental Europe and for shaping Catholic identity and encouraging recusancy at home. Particularly potent was the derivation of images from these texts which provided visual means of conveying the symbol of the martyr. Through an examination of the work of Richard Verstegan and the martyr murals of the English College in Rome, the book explores the influence of these images on the Counter Reformation Church, the Jesuits, and the political intentions of English Catholics in exile and those of their hosts. The Construction of Martyrdom in the English Catholic Community, 1535-1603 shows how Verstegan used the English martyrs in his Theatrum crudelitatum of 1587 to rally support from Catholics on the Continent for a Spanish invasion of England to overthrow Elizabeth I and her government. The English martyr was, Anne Dillon argues, as much a construction of international, political rhetoric as it was of English religious and political debate; an international Catholic banner around which Catholic European powers were urged to rally.
Using a variety of sources including chronicles, annals, secular and sacred biographies and monographs on local histories Historical Writing in England by Antonia Gransden offers a comprehensive critical survey of historical writing in England from the mid-sixth century to the early sixteenth century. Based on the study of the sources themselves, these volumes also offer a critical assessment of secondary sources and historiographical development.
A study of the development of Christianity in the West, showing how the church developed in the different regions, based on literary and archaeological evidence. Appeal is often made in ecumenical discussion between East and West to the standard of the undivided church of the first centuries of the Christian era, but understanding is not helped by the assumption that the divergences between East and West did not seriously arise in this early period. One of the many services rendered by the author is to show that Western Christendom had distinctive features from the beginning, and that it had a unity of “culture” other than that imposed by the Papal See. In his use of recent archaeological studies and of the “apocryphal” New Testament, and in arrangement of the material at his disposal, Elliott-Binns’ history breaks new ground.