DE LA POLE

Saint Tewdrig

Death of Tewdric
after a sculpture by J. Evan Thomas
Born         sixth century
Died         Mathern, Wales
Venerated in         Roman Catholicism
Major shrine         Church of St Tewdrig, Mathern
Feast         April 1

notuncurios 4 oct 2008

Illustration of Sir Gawain and the Green Knight, from the late-fourteenth-century Pearl Manuscript (Cotton Nero A.x) in the British Library

09:20, 14 July 2008 Qp10qp wikipedia

22
Thomas Reed
born - England - Redesdale, Morpeth, Northumberland 1362
died - England - Marmyon, Oxford 30 MAY 1404
married - England - 1339
Christiana De La Pole
born - England - Moreton Corbet, Shropshire 1360
died - England -1392
Children
1. John Reade 1388
2. John Reade 1400 in
3. Robert Reade 1397
4. Thomas Reade
5.Richard Read 1396

RootsWeb's WorldConnect Project: From SC Low Country to Merrit Island FL:
Updated: 2009-06-04 19:09:09 UTC (Thu) Contact: Laura
http://wc.rootsweb.ancestry.com/cgi-bin/igm.cgi?
op=GET&db=sctomerritisl&id=I11060
Friday, November 06, 2009

The Round Table experience a vision of the Holy Grail. From a 15th century French manuscript.

13:10, 15 June 2006  Michel BUZE

mage 14. Voir l'imageGalaad retirant l'épée du perron. Apparition du Saint Graal Cote : Français 120 , Fol. 524v Quête du saint Graal, France, Paris, XVe siècle

Titre Cote : BNF Richelieu Manuscrits Français 120 Droits libre de droit

"Athrwys (sometimes misspelled as Arthwys) was a Prince, possibly a King, from Gwent in Wales, who
is generally accepted as having lived in the early 7th century. Lineage

Athrwys was the son of Meurig ap Tewdrig, a King of Gwent (and probably Glywysing, now known as
Glamorgan) by his wife, Onbrawst, or Onbraus the daughter of Gwrgan Fawr, King of Ergyng (Western
Herefordshire).

His family relationships are recorded in a number of Old Welsh pedigrees, as well the Book of Llandaff.
From her study of the Llandaff Charters in this manuscript, Prof. Wendy Davies has concluded that
Athrwys predeceased his father around 655 and never actually ruled in Gwent. David Nash Ford
suggests, however, that he ruled as King of Ergyng in the right of his mother, during his father's lifetime.
[edit] Issue

His son was Morgan ab Athrwys or Morgan Mwynfawr 'Morgan the Benefactor' in the Welsh language.
Morgan was King of Morgannwg, or Gwent and Glywysing, land as far west as the River Towy and also
encompassing land beyond the River Wye, into the old Kingdom of Ergyng, South Herefordshire.

He was in turn succeeded by his son Ithel.
[edit] The Real King Arthur?

See main article, Historical basis for King Arthur

Gwent contains many places associated with the famous King Arthur of legend. As early as 1796, local
antiquarians had identified the similarly-named Athrwys as the "real" King Arthur. In the late 20th century,
this idea has been taken up by Baram Blackett and Alan Wilson and then Chris Barber and David Pykitt.
Both partnerships re-interpret Old Welsh pedigrees and literature to place Athrwys in the more
traditionally-accepted Arthurian period of the early 6th century. Blackett and Wilson believe they have
discovered his grave marker at Mynydd-y-Gaer in Glamorgan, while Barber and Pykitt believe he
emigrated to Brittany to become Saint Armel who is buried at Saint-Armel-des-Boschaux. The
identification of the name Athrwys with Arthur has been challenged on sound linguistic grounds by most
of those who have examined the names"

Athrwys ap Meurig - Wikipedia, the free encyclopedia:
http://en.wikipedia.org/wiki/Athrwys_ap_Meurig
Tuesday, November 03, 2009


"Tewdrig or Tewdrig ap Teithfallt (fl. sixth century) was a king of the post-Roman Kingdom of Glywysing.
He abdicated in favour of his son Meurig and retired to live a hermitical life, but was recalled to lead his
son's army against an intruding Saxon force. He won the battle, but was mortally wounded.

The context of the battle is one of Britons versus invading Saxons, without explicit religious overtones.
However, since Tewdrig held to a religious lifestyle and was killed while defending a Christian kingdom
against pagans (ie, the Saxons), by the standards of that day Tewdrig is considered to be a martyr and a
saint. The Latin form of his name is given as Theodoric[1] and his feast day is April 1.[2] Tewdrig's name
appears in a genealogy of Jesus College MS 20, in the line of one of his descendents,[3] but the only
substantive information about the person comes from the twelfth century Book of Llandaff.

The Book of Llandaff places Tewdrig's story in the territory of the historical Kingdom of Gwent (the
southeastern part of modern Monmouthshire), though it states that he was a king of Glywysing. The
ancient histories of the kingdoms of Gwent and Glywysing are intertwined, and he may have ruled both
kingdoms.

While king of Glywysing, Tewdrig ap Teithfallt had been a patron of the Church at Llandaff, with a history
of success in battle. At some point in his reign, he abdicated in favour of his son Meurig in order to live a
hermitical life at Tintern, a rocky place near a ford across the River Wye. However, when a Saxon threat
to the kingdom emerged, he returned to lead a defence. He was successful, but at a battle or skirmish
at or near the ford (called Rhyd Tintern), he was mortally wounded. He asked to be taken to Ynys Echni
(called Flat Holm in English) for burial, but got no further than Mathern on an inlet of the Severn estuary,
where he languished briefly and died. King Meurig built a church on the spot and buried his father's
body there, giving the surrounding land to the Bishops of Llandaff. The place became known first as
Merthyr Tewdrig ("the burial-place of Tewdrig"), and later as Mateyrn ("place of a king") or Mathern.[4][5]
Tewdrig's defence of his homeland was said to be sufficiently decisive that the Saxons would not dare
to invade again for thirty years.

There is a minor hagiographic element in this story from the Book of Llandaff. On returning to secular
service due to military necessity, Tewdrig is given the prophesy that he will be successful but will be
mortally wounded; that a vehicle pulled by two stags, yoked, will appear and carry him towards his
destination of Ynys Echni, but that he will die in peace three days after the battle. Wherever the stags
halted, fountains gushed forth, but as they approached The Severn the wagon was broken, a very clear
stream gushed forth and here Tewrdic died.[6]

Tewdrig's father, Teithfallt, had also been a king, and the Book of Llandaff notes that during his reign the
Saxons had devastated the border regions, chiefly to the northwest near Hereford (ie, in the historical
Kingdom of Ergyng), and also along the River Wye. Tewdrig's battle was a continuation of the ongoing
warfare between the Britons and the intruding Saxons.

A number of sources, such as Ussher's Brittanicarum Ecclesiarum Antiquitates[7] (1639), cite Bishop
Godwin's 1615 account of the medieval church at Mathern. Godwin said that he discovered a stone
coffin by the altar in the church, containing the saint's bones, and that the skull was badly fractured.
Ussher also repeats the account of the Book of Llandaff. In 1958 Hando also recounts the story told to
him by an old lady who had lived in Mathern and who claimed to have seen for herself, in 1881, the
stone coffin bearing the remains of St. Tewdrig with his mortal wound (a hole in the skull made by a
spear-point) still visible.[6]

The Book of Llandaff

The Book of Llandaff was written c. 1125, at a time when the bishopric at Llandaff was struggling
against the competing bishoprics at Saint David's and Hereford. The book was written specifically to
justify the claims of Llandaff, and Tewdrig's story provides the reason why his son, Meurig ap Tewdrig,
donated the lands near Mathern to the see of Llandaff.
[edit] Other sources

Tewdrig is not mentioned by Nennius in the Historia Brittonum (c. 850).[8] Lloyd's History of Wales
(1911) mentions the Book of Llandaff's account of Tewdrig's combat at the crossing of the Wye, and
notes that Merthyr Tewdrig is now called Mathern, but adds nothing further.[9] Nedelec's History of the
Early Cambro-British Christians (1879) retells the story from the Book of Llandaff, adding a number of
unattributed details which are colorful but inconsequential.[10] Turner's History of the Anglo-Saxons
(1799) repeats the accounts of the Book of Llandaff and Bishop Godwin (citing Ussher as the source),
but then adds that the Saxons in question were those of Wessex, led by Ceolwulf.[11] No authority is
provided for this claim.
[edit] The Iolo Manuscripts

The Iolo Manuscripts are a collection of manuscripts presented in the early nineteenth century by
Edward Williams, who is better known as Iolo Morgannwg. Containing elaborate genealogies that
connect virtually everyone of note with everyone else of note (and with many connections to "Arthur"), they
were at first accepted as genuine, but have since been shown to be an assortment of manuscripts,
transcriptions, and fantasies, many invented by Iolo himself. There are many references to Tewdrig and
his genealogy. A list of works tainted by their reliance on the material presented by Iolo (sometimes
without attribution) would be quite long"

Tewdrig - Wikipedia, the free encyclopedia:
http://en.wikipedia.org/wiki/Tewdrig
1 October 2009 at 08:26.
Wednesday, November 04, 2009
HOUSES OF CARTHUSIAN MONKS
43. THE PRIORY OF KINGSTON-UPON-HULL

"Tickell (fn. 1) says that the site of the Hull Charterhouse was originally occupied by
a small religious house, 'which appears to have been erected by Edward the First,
and given by him, along with other lands in Myton lordship, to Sir William de la Pole.
. . . This house, at first, was a College of six Priests: but they disagreeing among
themselves were turned out, and the Friers minor succeeded; who, behaving no
better than their predecessors, soon shared the same fate. This determined Sir
William to pull down all the old buildings, and to erect, on the site of those
buildings, a large monastery for the reception of Nuns of the Order of St. Clare.'
Unfortunately no authority is cited for all these statements, although they are
probably correct. The Letters Patent of Edward III (fn. 2) show that William de la
Pole's original intention, for which he had obtained the king's licence, was to found
a certain hospital of chaplains and poor folk, and to endow it with property in
Kingstonupon-Hull and Myton, but that afterwards, in place of the proposed
hospital, he determined on founding a religious house of thirteen nuns of the order
of St. Clare, (fn. 3) one of whom was to be called abbess; a certain number of poor
persons were to be maintained under their charge, and for this the royal licence
had been granted that he might divert his originally proposed endowments of the
hospital to the nuns, and also give the advowsons of the churches of Frisby, North
Cave, and Foston to the nuns or sisters and the poor persons. William de la Pole
dying before his scheme was carried out, his son and heir, Michael de la Pole,
obtained from Edward III (fn. 4) power to alter the scheme, and in place of the nuns
of the order of St. Clare to found a monastery for thirteen monks of the Carthusian
order, one of whom was to be prior, and besides this, as originally proposed, there
were to be thirteen poor men and thirteen poor women, one of the former of whom
was to be master; the prior and monks and the master and the poor folk might live
together, or separately, according to the ordinance which Michael de la Pole, or his
heirs or executors, should determine. In consequence of this latter provision,
although the Charterhouse and the hospital were more or less distinct there was a
close connexion between them, the prior of the monastery was given a certain
authority over the affairs of the hospital, and it was commonly known as the
Charterhouse Hospital.

By charter dated 18 February 1378 (fn. 5) Michael de la Pole founded in his
messuage outside the walls of Kingston-upon-Hull a religious house for thirteen
monks of the Carthusian order, to the honour of God, the glorious Blessed Virgin
Mary His Mother, the Blessed Michael archangel, and all archangels, angels, and
holy spirits, and St. Thomas the Martyr, sometime Archbishop of Canterbury, and
other saints of God, which house he desired should be called the house of St.
Michael of the Carthusian order. With assent of the prior of the Great Charterhouse,
he appointed Walter de Kele prior of his house, which he endowed with the
messuage aforesaid, containing 7 acres of land, lately parcel of the manor of Myton,
and called the Maison Dieu, together with a chapel and other buildings erected
there for their habitation, and also the advowson of the church of Foston, the manor
of Sculcoates, &c. The monks were enjoined to pray for King Richard, for Katherine
the founder's mother, (fn. 6) and Katherine his wife, Edmund his brother, and
Michael his son and heir, Alexander Nevill, Archbishop of York, and a large number
of other distinguished persons separately named.

In the reign of Henry IV John Colthorpe and Alice his wife endowed a cell for a monk
of the order of the house, who was daily to say mass for their souls and for those of
all faithful departed. (fn. 7) This cell, which was what would ordinarily have been
termed a chantry, possibly augmented the number of monks. It was endowed with
a rental of 20s. yearly, arising out of a manor in Essex. This the monks exchanged
with Michael de la Pole for land in Myton. When the cell became vacant, the prior
and convent were to appoint another monk within three months; if they neglected to
do so, they were to forfeit £40 to the mayor and commonalty.

Richard II joined the prior and convent in a petition to Pope Urban VI, stating that the
monastery had been founded for a prior and twelve monks, but had not been
sufficiently endowed; that the patronage of the church of Hoggestorp (Hogsthorpe)
in Lincoln diocese had been given to it by lay patrons. Urban VI thereupon
appropriated Hogsthorpe Church to the monastery for five years, and Boniface IX in
perpetuity, the values of the church and monastery not exceeding 120 and 180
marks, respectively. This appropriation had been included in a subsequent general
annulment of appropriations by Pope Boniface in 1412, and the prior and convent
petitioned Innocent VII that the appropriation of Hogsthorpe to their monastery might
hold good, in spite of the general annulment. On 23 June 1406 he granted their
petition, and confirmed the appropriation. (fn. 8) Subsequently the monks
complained that John Brynnesley, priest, of the diocese of Lincoln, had despoiled
them of their church of Hogsthorpe in spite of this confirmation, and consequently
Alexander I, on 2 July 1409, directed the Archbishop of York to appropriate the
church to them in perpetuity. (fn. 9)

The total annual value of the house in 1535 was £231 17s. 3d., and the clear
annual value only £174 18s. 3d. (fn. 10) It therefore came under the operation of the
Act for the suppression of the lesser monasteries, but it received the king's licence
to continue, (fn. 11) though why it was selected for exemption is not known.

Among the Suppression Papers (fn. 12) there is a list of the members of the
community compiled in 1536; against the names of all, except that of the prior,
'religion' is written in the margin. The names are: Ralph Mauleverey, prior (age 47),
Robert Brewet (60), Robert Fuyster, claustral vicar (60), Robert Halle (60), Ralph
Smyth (60), James Scooles (54), William Remyngton procurator (42), Adam Rede,
sacrist of the church (32), John Rochester, James [ ] 'de London' (40), Nicholas
Swyfte, priest, not professed (27), Helizeus Fumes, novice (30), and Brother William
Gentil, convenus (34)."

Houses of Carthusian monks - Priory of Kingston-upon-Hull | British History Online:
Houses of Carthusian monks Priory of Kingston-upon-Hull
Sponsor Victoria County History Publication A History of the County of York: Volume 3
Author William Page (editor) Year published 1974 Pages 190-192
http://www.british-history.ac.uk/report.aspx?compid=36257
Thursday, December 10, 2009