 Yn ymdw i'n gwybod, Alexandra. Yn ymdweud yw Lizzie Craig Atkins, mae'n gweithio ar y projeg yw'r cyllid yn gyfnodol gyda Colleig Genny Crangle, Paul Barnwell a Dawn Hadley, ychydig yn ymdweud. Yn ymdweud ymdweud ymdweud ymdweud ymdweud ymdweud ymdweud ymdweud ymdweud ymdweud ymdweud ymdweud ac ymdweud ymdweud ymdweud ymdweud ymdweud, ymdweud ymdweud ymdweud ymdweud ymdweud, gyda ymdweud ymdweud ymdweud a'r bydd amser o'r hyn fynd ar gyfer yr ardeilwr hynny, ac ymdweud ymdweud ymdweud ymdweud o gysteri Aquan Gunll yn gynyddiant ac ymdweud yr Ymdweud yn cyd-已w rydych chi'n ymdweud yn cyfnodol gyda ni'r cyllid yn cyd-au gyda'r cyllid yn cymrydol, ac rhaed i'n meddwl rhaed mewn cymryd ymdweud yn cyfryd yn cyfryd dizzyadau i gyfryd ymdweud ond mae'r cymhwyll ddweud i'r gwybodaeth Cymru yn ymweld chi'r cynhyrch gwaith iawn. Ond dwi'n rhaid i'n meddwl i'r cyfrwyng iawn, o'r cyfrwyng iawn i'r cyfrwyng iawn. Fodd y papurau ar y cyfrwyng iawn o'r ffordd y Charnol Charnol Chacol, yn cyd-fodd, argyllideb, argyllideb, ac yn cyfrwyng iawn, gyda'r gynllun o'r honno o'r hynod gyda'r ddechrau i ddweud o'r meddwl mewn gweld o'ch cyfnod bryd yn ymddangos o'r ddweud. Mae hyn yn gwneud, yw ddweud, hayd yn gweithio'r cyfrifiadau'r cyfrifiadau hyn ymddangos o'r roedd ymddangos o'r cyfrifiadau'r cyfrifiadau sy'n gweld ar gyfer hynny, a ddyn nhw'n ddweud ymddangos oherwydd Ni'n ddau'r ystafell yn ymlaen. Rwyf am Yrwythbeth ar Rathwell yn y llweol yn y ffrindio'r dros ymlaen yng Nghyrch, yn Yrwythbeth, Northamptonshire, yn y same y llweol cyntaf hynny'n ddweud am y bydd ymlaen'r ymlaen, felly y gallai gynnigau yng Nghyrch. Efallai ymlaen ymlaen, 9 m x 4 m, yn ystafell yma yma yn 2 ymlaen y cyntaf, yn y cymryd yn y ddefnydd yma ar y ddechrau'r ysgrifennu yng nghyrch. a'w'r wneud yn ardal am gweithio ar gyfer. The earliest descriptions of the channel, which date to the mid 19th century, and some photographs as shown here behind me, which probably date to the early 20th century, show the human remains were once stacked around the edges of the room. The lowermost layers are regularly arranged with crania in dispersed with long bones. And actually, other skeletal remains were tucked in behind, so we're not looking at a right here, which is just crania at the long bones. that's kind of what you can see though looking at it from the outside. Now this layout accords very nicely with one excavated example of a medieval charnall house in England with In situ bones, this is St. Peter's in Leicester. Here the charnall room was demolished in the 16th century leaving the bones in situ. So we have clear evidence of a medieval arrangement of charnall here at Leicester which rather nicely accords with what was suspect the medieval arrangement but Rothwell originally was. Y Llywodraeth Cymru yn ffasiliaid o'r rhaid i gynhyrchu'r bwysigol yma yn ymlaen i unrhyw ffasiliaid yma yn rhaid i bach am y bwysigol. Rydym yn wneud i'r bwysigol ar gyfer cymryd, yn ei dynnu'r bwysigol ar gyfer cymryd yng Nghymru, ac rwy'n oes i'r bwysigol sut yna'r proedd o'r byw i gyd-dwy'n bwysigol i'r bwysigol i'r bwysigol i'r bwysigol i gyd-dwy'n bwysigol i gyd-dwy'n bwysigol. Ond oedd y clywed bautiau sydd wedi gyreiladau yn ymwybodol gwell busin gyda'n mynd o unrhyw ar defnyddio gyda'r rai gefnodol, wymwnol yn ysbytyn ardal y defnyddiau. Mae'r Ysbyty되aeth yn olybu'r gyda'r llwyfodol, gallu yn llawer o'r rhain yma. Ychydig yn enghraifft iawn o ddiweddol, roedd ei cael ei ddweud o'ch gweithio gyda'r arddangos. Roedd y gydag yw yn fath o gynghori. Mae'r rôl ieddemu i gyd yn cyflym iawn i'n gwybod i dda i'r llunio yn yr unig. Felly, y pryshwn i chi'n gwybod i chi'n gwybod i'r llunio, felly, rydym yn cael ei gyd yn cyfrifiad, mae'n cyflwyno'n cymryd. Yn ymgyrch chi'n gwybod i chi'n gwybod i chi'n cymryd. Mae'r llunio wedi'u cyfryd ar y ddweud, ac yn gweithio, a'r fforddau ar y 90, felly'n gwybod i chi'n gwybod i chi'n gwybod i chi'n gwybod, Mae'n fath arlaedd o'r ffordd yma o'r ffordd o'ch cyflawn cyffredinol. Y Fath, mae'n Fath, roedd y rydyn ni'n cyfrifio'r cyflawn cyflawn cyffredinol, yn ei gael yn cyflawn cyffredinol. Mae'n toruniaethau ar y 18-19 yma yn cyflawn cyffredinol, ac mae'n gwneud yn mynd i ddod, mae gennym ni'n dod oes ychydig yn bobl, ond mae'n gwneud mewn gweld i'r ysgol, yn y 1912 mae'n yn ysgrifio'r Fath, ac yn ddysgrifio'r chyfnod o'r chyfnod a'r llai. Rydyn ni'n ddod o'r llai yn gynnwys a'r llai. Mae'n ddod o'r chyfnod, ond mae'n ddiddordeb o'r llai, ddweud o'r amser yn ychydig o'r llai a'r llai a'r llai ar gyfer y cyfrifio'r cyfrifio. Mae'r amser o'r amser o'r amser o'r ardalau, y teimlo yn ymddiol iawn, yn ymddiol iawn. Mae'n ddod o'r amser o'r llai, ac ddurdodd yn elu'r lygar maen nhw'n ddiddordeb y byddai'r llaw geisill. Rydyn mor dweud pethau am cael i yn cael ei ffordd ar eu cyffredin iawn. Mae Llyfr Whylawolaeth sy'n ddweud o gwneud i gfaselio cyffredin iawn ar arfer y ballach a lleoedd â'u llwythio ar bobl yng Nghymru. O'r Llyfr Whylaw wonderwyr yma, plefydlu sy'n ddiddordeb yw yng Nghymru, a'y gyfisig y Llyfr Whylawolaeth. Roedd y bryd ddwy nhw'r cyllid yn ysgrifetiddol, a'r gyllidion iail yn ynnig o ddweud 13-14. Ond aethau, rydyn ni'n ardal y cwmdeithasol. Rhyngomolon i'n gwahanol i chi'n cymhwynt maen nhw yn fawr, ac yn ddweud yn fawr iail. A'r teimlo Llywodraeth i'r bwysig, oedd yn golygu i'r sefydlu iail yn y cwmdeithasol, i'r bobl yn ddweud o bwysig o fawr iail. Felly, wrth gwrs, mae'n gweithio'r Llyfrgell Cymru, mae'n holl ffyrdd yw'r llwyddoedd, mae'n ffrindio'r saksynau a'r aelodau. Mae'n fydd eich plio'r wych o'r ddreifatiau yn ymhyddiadau ar y cwmraes o'r 18-19 ymgyrch. Ond wrth gwrs, ar y cyfnod ysgrifennu, rwy'n gallu'n ei ddweud a'r oes eu bod ni'n meddwl yma. Wrth gwrs, ymddai'n arweithio'r ddweud a'r oes yn cael ei ddweud, ychydig ymlaen nhw'n ymlaen nhw'n gwybodaeth ychydig yn ychydig i ymlaen nhw'n ei gael. Mae'n gweithio'n gweithio'n gweithio'n gyntaf llwyddocheth gyda'r Ysgolionol Cymru ar gyfer Ysgolionol Cymru'r Gweithio ar gyfer y Prosesent Cymru ar gyfer y 16th roedd. Yn ymlaen nhw'n ei gael o'r Prosesent Cymru, elwododd yn ei gael o'r ffabri ac yn ei gael o'r gweithio o'r grwp llwyddoch llwyddoch ymlaen nhw'n gweithio'n ei gael, ac felly yn unig iawn i llwyr iawn i'r lleol, ac amddai'r llwyddiadau o bwrdd i'w bwysigol. Rwy'n gweithio o ddiweddolion o gyfwyllwch ar gyfer y llwyr iawn ymlaen, oedd credu ar y rhannu oedd oedd yn cael eu chyfrin. Mae St Paul's Cathedor mae'r ddadlion. John Snow, 1549 yng Nghymru, rhai o London, yn ychydig iawn ar gŷ i'r llwyddiad. Yr unrhywb o'r cyfnodau i'r llwyddiadau i'r llwyr iawn, were conveyed then from Findsbury Field and amounted to more than a thousand cartloads. So they got a huge amount ofkan material being removed from a medieval channel site and re-buried on waste ground, essentially. The buildings were then demolished. At Ruffwell it has argued that the channel house was not cleared but it was shut-up in its entirety. It was simply forgotten then by local people. One of the first things we did to try to resolve some of these aspects of institution was to undertake a small programme of radiocarbon dating on the human remains. We were hoping to refine some of these ambiguous aspects, but of course radiocarbon dating is not necessarily going to help us to work out when the bones were moved in to the channel chapel. It tells us when the people lived. Three cranio provided dates within the 13th and 15th centuries. One of these mediocrania is the only example that shows sharp force trauma, so we're not looking at a group of people who died violent death, but this one individual who apparently did is medieval in date. Two cranio provided dates from the 18th and 19th centuries, and could be as little as a century old. One of these we dated specifically because it showed evidence of a natalisation, so we already had the slight hint that we're probably not looking at someone of medieval date. However, one other individual was comparable in terms of their chronology, so that two of these five samples, albeit a very small sample size, provided such recent dates, was rather unexpected for us. The previous assumption across the whole of England is that channel practices ceased, and these sites were cleared and simply not touched in the intervening centuries. The radiocarbon data also does a few jobs for us to bolster up some of our interpretations of the wider chronologies. It doesn't support any kind of single dramatic event being responsible for the deaths of these individuals, and it makes it seem very plausible that what we're looking at is a cross-section of the population of Rothwell, who derived from the cemetery nearby. The later addition of human remains is an original finding, something we weren't expected, and I will turn my attention back to that at the end of the paper, but for now I'm going to focus primarily on the medieval context of channeling. Primary documentary sources concerning the medieval channel houses in England are very scarce and heavily biased toward freestanding structures and cemeteries of high-stasis ecclesiastical complexes, where bones could be stored either beneath the chapel or underneath the main church. These include foundation records and church wardens accounts of the medieval period, for example at Berris Edmonds, which is the Latin that's part of the quote I have in Latin upon the slide. The foundation charter of the 11th of September 1300 records the abbot's concerns at the disorderly state of the cemetery. His response is directions to provide for a chapel to be constructed in stone, under the cavity of which the buried bones may be laid up reverentially and properly in the future. So it seems here the chapel was constructed explicitly to deal with the situation of disturbed human remains, with the idea it could serve that purpose in future. Antiquarian records form some of the most plentiful sources for channel chapels in England, however they are widely problematic. Not only are the interpretations sometimes rather outlandish, but we also have a few Antiquarians who were honest enough to point out that they couldn't find evidence where they were looking. To take one example, Brown writing about Hyde in Kent in 1697 records how, all by what means the bones were brought to this place, the townsmen are ignorant and can give no account. It seems genuinely the case that some of these sites were forgotten even within a century of their supposed use. So to end I'd like to reflect on how the evidence we've collected for Rothwell might aid a better interpretation of the significance of channeling in the medieval period in England. Many scholars within this framework take a very pragmatic approach to explaining channel practice. There is a practical need for the storage of human remains and therefore space was found to stack them up. This was a sort of process that was conducted by Sexton's essentially as a way of managing cemetery space. But we think the archaeological and architectural evidence give us a bit more of an opportunity to illuminate the surgical context of channeling, how it might fit more broadly into practices within the church. Now the obvious context for the late medieval construction of semi-subterranean rooms in which to store channel is the maturation during the middle of the 13th century of ideas surrounding purgatory. Most souls having neither lived good enough life to go straight to heaven or bad enough life to go straight to hell went to purgatory, where their souls were cleansed by fire and they could move on to heaven in time. Masses for these people offered by the living could offer essentially a bit of a boost to the souls into heaven and be counter balanced by providing the living with a certain kind of getting rid of the debt they had and allowing their souls to pass through faster when they finally died. A light of these beliefs about the fate of the soul are beliefs about the fate of the body. Because the body remained on earth to be reunited with the soul of the last judgment, the dead were in some way still present. If the dead were still so tangibly embodied in their remains, it follows the location of the bones with respect to the liturgical architecture that was significant. So if you look at this pathway diagram showing the location of the channel house at Rockwell, there's a few things that really rendered more compelling the liturgical significance of this space and what might have been going on. Now finish very briefly because I've had the stop sign as well. So you can see the channel tackle is positioned underneath a medieval chapel at which the full accoutrements of the performance of mass were in place. Not only could the bones semi-present in that channel house hear the mass and be associated with its presence but by a looking slot in the architecture up here you have an actual direct communication between the two spaces. Mass could have been louder but light could have shone down from the space in which these liturgical activities were taking place into the channel chapel. There's a clear architectural link between the two here. I haven't got time to go on to talk a little bit about the instituing centuries but suffice it to say, Rockwell has survived for the reason of being just interesting. We have people coming on cycle tours in the 1930s to visit the site. We have many scientific articles and we also have a rather interesting link with Tutankhamun, people stealing bones and then being afflicted by curses having to bring them back. To draw everything together I hope I've shown you how some new evidence drawn together from the Rockwell Channel Chapel project has enabled us to shed a little bit of a light on the more ambiguous aspects of the liturgical context of channel practice in England where for the most part it's bullying that channel houses serve predominantly a practical process and did not carry on in use beyond the Reformation. Thank you very much.