 Felly, rydyn nhw'n fawr am ddechrau, ac rydyn nhw'n rhaid i'w ddechrau, ac mae'n gwneud i'w ddechrau. Mae'n ddau'r ddau a'r ddau, ac mae'n ddau'r ddau, ac mae'n ddau rydyn ni'n ddau o'r sgolisiad ym Llyfrgell. A yn ddod oeddo i ddau'r ddau'r ddau sydd yn ysgolisiad swyddfa ei byw'r fforddau cyfnodol, Mae'n gweithio i'ch gwybod yn fyddwyr ymhlain i'r newid ar y cyfweld, ac efallai i chi'n rhaid i'ch gweithio ar y cyfweld yn ôl, a chyddur i'ch gweithio ar y cyfweld. Diolch yn ymweld, yn y dyn nhw'n gweithio ar y cyfweld, rhaid i chi'n gweithio ar y cyfweld y Batholhaggymaint, o'r cyflwyngau o'r wyf yn y dystod o'r olyw. Felly ar y gweithio ar 1535, Yr Yr Senedd Cymru yn gfyrddiaeth yng Nghymru, CEO Thomas Cromwell, yn ddechrau ei cyfrifio i'r cyfrifio'r munisgrif. Mae'n meddwl i'r pryd yn fwy o bwysig ymlaen, a'r cyfrifio'n bwysig ymddiadol ar y cwmys. Mae'n meddwl i'r bwysig, felly mae'n widd ymddynt, yma yng Nghymru yn fwy o'r bwysig, mae'n meddwl i'r cyfrifio'r cyfrifio'r cyfrifio'r bwysig yn rhan ymddir. Mae'r currentu, ac mae'n brydgau iaith yn fwy o unrhyw yng nghael. Mae'r cydwyd yn cerddad ddifrwyddiol, ac mae'r fwy o, nafangeliaeth cyfan, mae'r ddiogel iaith yn ddifrwyddiol. Mae'r rhai yno i rheoli'r mater yna mae'n rhai fwy i ddoch. Mae rhai efo, mae'r cydwyddiol na'i tredu erioeddiol, mae'r credu y maen yr efodd. Mae'r sgwp yn rhaid i'r holl, mae'n rhaid i'r colli'r trefni, is one way of looking at it, but it's difficult to swear Leighton's damn new word with sources provided by the back up happy itself, including the one at which they own financial accounts. Those of the sacris which run from the late 40s century to the evil suppression to the sustained investment in the fabric of the church, and the contents of the festrus. Let's give you a few examples short of the order for Leighton to visit. ond Thomas boarderough was employed for 72 days to many estimates. An altercross, personal substantial sum of 8 pounds, was purchased from London. O'r moddym was also dispersed and prepared with calluses and candlesticks, patterns, sensors and the like. During the worksperth showed that patterns were exactly this sort of thing was everything to the spiritual health of Benedictine monasticism in Western England in the last century before suppression. I'd argue that the accounts of battle likewise speak of the sustained spiritual vitality of the monastery. The monks were taking care to invest in the vestments and all the virtues required for the performance of the liturgym, the dignified celebration of which was at the very heart of the Benedictine way of life. Now, the valuable evidence of the religious light of the monks of apple is provided by an unpolished inventory of 175 saint relics present at the monastery in the mid-15th century. And that's going to be the focus of my talk today. I'll explain how it's possible to determine how the abbey obtained at least some of the relics in the inventory. I'm just going to explain why there was this admissible relics in the royal collection that Jeremy was speaking about earlier. I'm widening a lot when we were probably at battle. Thank you for setting me up there, Jeremy. Evidence of battle's relationship with its royal founder William the Conqueror and how this relationship was sustained at least into the early 13th century. The inventory out significantly to our understanding of the spirituality of the monks was obviously the cult of saint relics, but also their religious self-identity. The also of the adm is liturgym, pilgrimage, the monastery's relationship with the wider English and the European church. And it also provides some gleaning, just gleaning, about the material reaches of the monastery. And this is especially important as there's virtually no surviving physical evidence in terms of play in such out from the monastery. So anyway, the inventory, it's now at the Huntsville Library of San Bernardino, California, where it's been since the early 20th century. And it covers the rectos and verses of the two folios, and the battle of the provenance is explicit. The ex-libers inscription on the top shows the inventory into the monastery's library during the time of Stephen John Newton, and he was elected in 1463, dying in 1490. And he then opens with the words and translation, these are the names of the saint whose relics are kept here in battle. Now, before his election to the embassy, Newton served as a monastery's salarer, and it appears that the inventory was of a fairly sad possession, or possibly even brought up by a predecessor. That's Thomas Bird, who occupied the office between 1436 and 1438, and whose signature is shown there, tended at 10. Now, the inventory is in Latin, and it's written in the neat book hand. Each page has two columns, each ruled with their 26 lines, and it appears that it worked a single stripe. It follows, at least to begin with, the standard Hierarchical Arrangement, found in all the El Rhaegon countries, so that they have the relics of Christ, followed by those of the Virgin, the Archangels, John the Baptist, the Apostles, Masters, Confessors and the Virgins. However, this convention breaks down around about there, and there after it becomes much less predictable, and the final third or so of the total don't have any discernible order, and I'll get some significance of that present day. There is quite an array of relics there of those of Christ's life and passion. There are portions of clothing of the Virgin and other saints. We have the hair and beard of various saints, including the Apostles of Peter Paul and Andrew. There are body parts, including the finger of some George, the arm of some Wolfram, the jaw and the 13 teeth of some Bridget, and a joint of some Giles, which, when I was originally transcribing, I thought, but is that a pictura? I thought, no, that's too weird. You can relate it to me. Now we also have the dust and flashes of some saints as well, and various bits of current background. Now, many of these relics can be found in most other English medieval lists, but there are some especially interesting old relics, which I'll comment on in the course of the talk. I'll get a little bit of context, as I'm sure you all know, Battle of Abbey was founded by William the Conqueror, the most prominent in 1070, as a penance of the bloodshed associate of the conquest, and also as a memorial to his great victory in 1066. Sources from the living memory of the battle made clear that it was founded on the very site where William the One is the great victory over Harold the last English that's contained. Now right played a very important part, a number of key events in the conquest and the early history of the monastery, and we just have time, I'll just step those on the ladder. According to the Abbeys, led 12th into Chronicle, rather, the Conqueror made a death plague of innumerable relics to battle, and these are described as coming from the treasury of the Anglo-Saxon Kingdoms. Now the parism of the Anglo-Saxon relics with a well-known royal owner does indeed suggest that it is plausible that many of the relics, the at-battle, would be given by a Conqueror. Exotic Theedra are an extensive collection of relics for the gift of King Atlus down in 930. Significantly, these events have been in the King's treasury, a contemporary document describing that these relics were, that the treasury contained the King's earthly treasure, and the most valuable treasure of all holy relics. An inventory of Atlus down's gift appears in the mistel of which we have referred, set 1050-72, shown here. There, indeed, quite a number of similarity between the battle and exorcists, at least 38 saint relics appear in both inventories. The pre-conquest of the monastery of Wartham, and the later room chair there, has an important collection of relics, many of the donation of King Harold. Again, there are affinities between the at-battle and the wartham list. I think there will be 25 relics at the present time of Harold's gift. And there are about 50 of these that are in common with the battle inventory. But I need to be careful here. It's the case with both the exorcist and the wartham lists, that those that are in common with the battle are of saints common in most of their many inventories. Those of nearly Roman martyrs and poets. It's quite striking the number of Frankish saints, actually. But we're on further ground when we get the later gift of royal relics to the Abbey. And Harold, in battle, be called in 1200 King John visiting the Abbey. He marked the occasion with a gift of a valuable vestment, and relics of the Lord Settled Cross, which is a brother King John that acquired Rome Crusade in the Holy Land. Now there is intense emotion to the Holy Sepulcher in Richard's Park. And of course he never reached the Jews in the Holy Places. The Crusade is something a few miles short at the Mount Jordan. But the near content of the Corinthian relics of the Covert Hall recalls Richard Ransom's and Saladin relics from the Holy Sepulcher and other churches in Jerusalem. Also that he acquired a portion of the True Cross. Now relics of the True Cross occur on two separate occasions at both times in Jefferson and the Sepulcher within the England trip. The first following well-established conventions at the beginning, but the second is towards the end in the section of the list that works uniquely a hierarchy. And it's plausible at least to suggest this entry may well be the gift of King John. I would say that, unlike a lot of unaborn relics, we don't want to be given a single one of these relics. Thank you very much John Newton for working through it out. Anyway, there are other relics in the England trip that can only have been acquired by the world after the death of Tom Croy. Closer to the end is a relic of the bone of the head of St Thomas, a cancer relic, obviously Thomas Beckett, murdered in Westminster's in the afternoon of the 20th around December 1170. Now there was a contemporary connection between after the Christchurch that could well explain the presence of this relic. Oh no, prior to Christchurch at the time of Beckett's assassination was elected after the England centre fine. He brought women to his new monastery a book describing the miracles attributed to Beckett. It isn't at all seeming reasonable to suggest that he was also the source of that was Christchurch's relic for the multi-larchbishop. This is especially believable as other moments present at the monastery at the time of the saint's murder played a key role in propagating his cult in disseminating his relics, especially to other than his fellowship to the universities. To continue the feme of later acquisitions five entries after Beckett is a relic of Richard Chichester in 1912-53 in canonised nine years later. Now the battle was in the dioceses of Chichester so which was very much a local boiler of the saint. And the relics of Beckett and Richard were not that uncommon. Indeed in many respects the battle of Englandry represented a typical English Benedictine Rath lecture. A hundred or so of the relics can be found in those of other English Benedictine houses. But despite this the Englandry provides a very interesting evidence concerning the religious identity and spirituality of Monarchs. Battles found in the community of Monarchs came from Monartier at war. And this is his greatest saint at cost, Martin, Roman soldier of Monarch and Bishop. And the battle was dedicated to this saint. The Abbey's Chronicle tells how during the reign of Abba Walter de Leyser at in 1371 the monastery glittered with frequent miracles so that the merits of Saint Martin might be declared raw. And he was clearly of lasting significance to the identity of the month. You can see his image because in the his cloak of the beggar in the canopy niche above the final actual canon there at the seal. And you won't be surprised to learn that there's a relic of Martin in the Englandry. It occurs on the second page, between relics of Gregory the Great, a possibly in English, in St Switham, a great English Anglo-Saxon Bishop of Winchester. So it's sandwiched between those of two important confessor saints. Battle had a dependent priorate of Exeter founded in 1087 and from the Abbey it had its own poor collection of relics. Now it was dedicated to St Nicholas for the centre of Bishop of Myra in Northern Turkey. And he was obviously a university venerated. Now these relics were translated into Bari into the Philippine of the 11th century and battle possessed with a number of magnificent relics. They occur on two separate occasions in the Englandry. The first is Natkin, Sapkloff, that occurred early on in other devotions from confessor saints. And then later on they occur again as a bone of his finger and his oil. And it can well be the case that these would have attained at the time of his translation. Indeed an animal from the Abbey recalls this event. Moreover, a life of Nicholas so that a detailed description of the translation could be written in verse 4 in a hand of around about 1100 to the same manuscript containing the animal. Now Bathab also had a salvat brechen which was now a brechen cathedral which was then dedicated to John the Evangelist. Now perhaps surprising there were no relics of John the Evangelist in the Englandry. However, the prior with Brechen is likely to have been the source of battles around of Saint Almeda, a 56th century Virgin Martha from Brechen. Further, the Bishop of St David between 1115 and 148 made personal grants to the prior of a chapel dedicated to the same. This chapel in very close proximity to the prior was a site of a holy well that according to the chronicle of Gerard of Wales was a focus of pilgrimage populations that the miraculous cules there were attributed to Almeda. Now several other early British saints also featured prominently in the Englandry including Samson and Petrock whose relics were numerous sites in Western England including the Englandry and Samson and Petrock 18th foundation. A battle also that possessed relics of some British saints that are not found in any other in the Englandrys. These include Deccanam or Welsh Missionary to Samson in the late 7th century and the core of this you described as an abbess in the list but a battle in nothing is known to Serza. And this presence is surely a threat to a strong link to Western Britain. Other saints attest a battle also links with other British Benedictine houses. Northern England and Samson saints, Adrian, Acre, Cufford, Woodford featured prominently in the rooms together. Now their relics appear in similar arrangement in several other British Benedictine in Englandry including both Canterbury houses and Durham people but a cwmniac Abbey of Reading was founded in 1120 by Henry I who made a generous effect of relics to the Samson foundation. They were invented in 1190s here. Battle of Reading would be owned in the British religious foundations to help the relics and Farrow, the 7th century Bishop of Mew, the clerics whose relics were translated in there in 1140. Likewise relics of Flavius, 6th century Archbishop Martyr of Rouen are only found in the only English that are founded of Battle of Reading. Now Reading was of course famous for its relics to the armors of James the Great and the great of all pilgrimage sites in Western Europe was this shrine of the stallion in northern Spain. Relics of the Saint were widespread appearing in happy two-thirds of English medieval inventories. But the number of relics of Saint James are battles quite striking. This is the other of the first folia where a fragment of his clothing part of his head the pillar of the form of James Martyr and a fragment of his tomb that's where you expect them with the apostles. James's relics appear on two other occasions in the inventory as well. The final one in the section that lacks a hierarchical arrangement possibly suggesting that the happy was continuing to acquire relics of this great saint. Indeed it's surely no coincidence that we know that Albert Allen kept him in battle and made the pilgrims in Santiago in 1331. And this may also explain why happy had a very large number of other spice sites some are unique to the mastery of England. These include the relics of a saint of Dominant to be described as an abber and this is surely Saint Dominant of Silos. He died in 1073 his body translated to the church of his monastery where it became the focus of a cult of pilgrimage. There's also a bonus of eulodius of Cordoba and that will also possess the relics of a saint share of the strivers of the Bishop. Now I struggle to identify where I have told Nixon's activists. They can possibly be identified as a Saint-Santio and I'm apologising by form into pronunciation as well. I don't know if that's a Saint-Santio of Funes, Benedictine Abbot of Lejara and the later Bishop of Calahora who was martyred in 1146, is relics sort of the focus of a veneration at Colton Pilgrimage. Now Pilgrimage was a rare treat for months later that long hours in the church singing the Divine Office the eight daily services that punctuate the mass of the day. So was there a relationship between the battle relics and the saint's honours in the happy daily liturgy? Well the analysis of this question is hampled by the poor survival of the terrible books from the monastery. Only a single volume of this type struck the reverie of around about 1,500 survives and even that's fragmentary at its calendar. However, the offices of saints is more or less intact and there are a total of 113 saints with offices of commemorations and you won't be surprised at the two feasts of Martin of 4th July 7th of November are both there with feasts of twelve elections, the very highest rating, so too the feasts of St Nicholas. However, for the most part there's a very discernible relationship between the relics and the feasts. There's an approximate 50-50 split and disappointingly or at least disappointingly for me none of the rare Spanish or British saints who relics of the having were apparently commemorated in the liturgy. But there is however some evidence that the veneration battle relics extended beyond the walls of the community. In the early 12th century a bishop of Chichester granted an indulgence to pilgrims who visited the battle to commemorate its relics. The miracles that occurred there during the rule of Abba Walter the Lacy in the mid-19th century were also said to have attracted pilgrims. And the sacrist accounts from the early 16th century recorded relations on the feasts of relics that's kept a battle and looking at the other feasts in the reverie at some point between the second and the fourth of May on seven separate occasions alone in the 1520s and the 1530s. And as the late 1532 a bequest was made in the territory of some benignness of battle the saint altar for popular focus with various offerings. So what of the Abba Ralph rule itself? According to the Abba's late 12th century chronicle Abba Ralph, the rule between 1771 and 1734 commissioned a thyrsry a wonderful work of gold and silver set with precious jewels to provide a suitable magnificent setting for the Abba's relics. Well the relics in the 15th century in the territory are described to be contained in a philatory made of gold and shiny gems and then that's about as much as we can say about unfortunately. I conclude where I ended I conclude where I ended I conclude where I ended I conclude where I ended with suppression of battle Herodwydd, a well-known scene from Fox's book of martyrs, where I can see the official view of the English Reformation but I hope this makes an out challenge that I have shown you during the spiritual material which is the battle the poor state of the vestry the longest dream of 1535 surely had nothing to do with the lack of investment by the monks it was probably the case that the community had hidden or sold their vestments to prevent them from falling into the hands of the royal commissioners and we know what this was happening that houses had crossed the rail but a lot of the relics that played to an important role in making history the monastery and had shaped its identity but as is well known it forms a purpose for targeting relics from what are in the description indeed some scholars have argued that a major motive for the suppression wasn't just the religious life actors within them but it was the monastery's roles of custodian and radicals battle's precious level veritory surely contributed to the over 2,000 ounces of the plate sent from the monastery when the army finally came down in 1538 to the king's jewel house at Tower and we didn't show any regard for the army's spiritual riches but he's surely treasured its material riches and that of other monasteries as well indeed to such an extent I can leave you with this rather than an uncollied image there are a beautiful 14th century incense boat and centre from possibly from around the army indeed from around the army it represents the sum total of English many more monastic plate that has survived thank you very much