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Inventing History : forgery: a great British tradition (British History)
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Mick Harper
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European Catholics can be fun, European Protestants are never fun. I suppose Jansenists might be half-and-half.
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Wile E. Coyote


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Ha.... dramatists have seen the potential comedy in it (it is of course a comedy written in the style of "The Lettres Provinciales."so you can see why a writer would) and produced if for Broadway.

The latest is reviewed here. https://lareviewofbooks.org/article/i-wanted-it-to-be-a-comedy-on-the-saintliness-of-margery-kempe/

The reviewers' an assistant professor of English literature and the other a reserach fellow currently writing her book "My Middle English Body In Love"......(this would make a lovely Christmas present).... thought the production an outdated comedy fueled by misogyny and xenophobia, betraying a profound misunderstanding of the #MeToo movement. So they hated it.
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Mick Harper
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"Widsith": A Study in Old English Heroic Legend R. W. Chambers
About the relationships between Widsith and De nugis curialium II, 17 (De Gradone milite strenuissimo).
Walter Map Project

The interest here is that there is a Walter Map Project. I can't remember why but he's on our list for something or other.
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Wile E. Coyote


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thought the production an outdated comedy fueled by misogyny and xenophobia, betraying a profound misunderstanding of the #MeToo movement.


Thomas Moore is alleged to have told a story of a woodcutter who decides that, as Christ died for him, he would commit suicide. His wife, rather than argue with him, agrees to his plan but only if she is allowed to help. First she tells him he must build a giant cross, when he has done this she then binds him to the cross and then abuses and whips him. After a day or so he decides that he doesn't want to be like Jesus after all.

This could be read as a cautionary tale. What is clear is that his wife and the storyteller both betray a lack of empathy for the woodcutter's schizophrenia, which is a very serious mental disorder. So you wouldn't want to treat this as a laughing matter.
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Mick Harper
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Old English Heroic Literature Rolf H . Bremmer Jr
Readings in Medieval Texts: Interpreting Old and Middle English Literature, ed. David F. Johnson and Elaine Treharne, pp. 75-90

I was drawn to this because I am always on the lookout for 'Middle' English literature (no luck yet). And sure enough by the time we get to the intro, it has disappeared

'Rolf H. Bremmer Jr. is then set the task of introducing "Old English heroic literature," which he achieves through some helpful musing upon the nature of heroes in their Germanic context, moving via an examination of poetry with a Migration-age backdrop to a subtle discussion of the "heroic ethic" in Old English verse with a more contemporary setting.' Richard W. Dance, Medieval Review, 06.09.23
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Mick Harper
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These four stones are recorded as Coflein NPRN 275771 and also features on The Northern Antiquarian (TNA) - see their entry for Gwytherin Churchyard, Denbighshire. TNA give directions for finding the church, together with a brief archaeology & history which gives details of the founding of the first church on this site, together with discussion about the 'ancient folks' who lived here, and if the inscribed stone could mark the grave of St. Winifred herself.

I've often wondered where she ended up.

Tim Prevett wrote:
The inscribed stone at Gwytherin: "VINNEMAGLI FILI / SENEMAGLI" meaning "of Vinnemaglus, son of Senemaglus". The inscription is dated 5th to 6th Century AD, though some feel the stones may date to the Bronze Age. The place certainly feels old. Very subjectively, it has a sense of being a special location - also the mound being the highest part of the village, adjoining stream, and a ch...

I wouldn't personally use three thousand year old stone but I'm no stonemason. An anonymous stonemason disagrees with me though

Anonymous wrote:
The inscribed stone has been dated to the 4th/ 5th century but the actual stones may be older and the inscription a later addition. There are standing stones behind the church in Llangernwy and trees that have been dated to 4000 years old so the similarities in these two sites speak volumes. The overlaying of beliefs from Bronze Age to Christian is common in early religious locations. The feel of the site is ancient. A rural deans report of 1710 is far from evidence of fact. The sense in Gwytherin is of a very long timeline and of a place of historical and spiritual importance.

We could do without the following spoilsport though. A right 'Vered' as we antique stone hobbyists call people like this

janetbord on Thursday, 16 February 2006 wrote:
Although some people believe this stone row to be ancient, even prehistoric, the fact is that the stones were placed in this position in the early 18th century. A ruridecanal report of 1710 noted only that there were two standing stones in the churchyard, and their exact position was not stated. The earliest mention of the stone row is dated 1724. Early 18th-century reports by the rural deans say that 'the churchyard is not very well fenc'd', and the likelihood is that the two ancient stones, plus two other stones of a similar shape and size, were relocated at that time, perhaps as the start of some kind of fence. Alternatively, their location, at the top of a steep slope, may mean that they were so placed to warn of the dangerous slope. So although two of the stones are genuinely old, the alignment is not, and can undoubtedly be dated no further back than the early 18th century.

Actually eighteenth century would be ridiculous if you can still read the inscriptions. As a stonemason myself, I can tell you thirty years would be tops in this location.
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Mick Harper
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Don't forget to watch Secrets of the Bayeux Tapestry (BBC4) tonite as we shall be picketing the exhibition when it opens later in the year.
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Mick Harper
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It was the usual soppy bollocks. We so wanted an extended demonstration on Scandinavian medieval boatbuilding techniques by beardies with authentic -- as illustrated in the Bayeux Tapestry -- medieval carpentry tools. And still being used in Tudor times, come to that.

Nonetheless there was some nuggets. They admitted there is absolutely no reason to suppose the Bayeux Tapestry manufacture is anything to do with Normans. They seemed quite proud admitting that nobody knew about the bleedin' thing before a fifteenth century reference to it in a Bayeux Cathedral inventory.

They confirmed my point in Meetings with Remarkable Forgeries that the Tapestry's Last Supper scene is a direct crib from the St Augustine Gospels Last Supper scene. They didn't say why eleventh century people would be using a sixth century gospel book though. I was particularly warmed by some words in the new book

Be particularly on the lookout for artefacts that have undergone numerous scientifically-meticulous analyses of everything except one for age. This is more and more the case as new tests come on stream, crowding out the old, boring, useful ones.

because a quarter of the programme was devoted to French boffins spending, I would think, tens of thousands of pounds on an electron scanning thingy to identify two hundred and fifty colour shades whereas they used to be able to only identify twelve (or something).

But they did refer to a major restoration project, replacing old with new, so they can no longer resist requests to carbon date a single thread because they've got a whole drawerful of old threads somewhere. Despite some academic twat saying it was too precious to mess with.
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Wile E. Coyote


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Mick Harper wrote:
Don't forget to watch Secrets of the Bayeux Tapestry (BBC4) tonite as we shall be picketing the exhibition when it opens later in the year.


How very 70's of us. I will dig out my striped flares.
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Mick Harper
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Please don't. We always hire actors for these manifestations of ours. A gathering of applied epistemologists is not a pretty sight, unlikely to garner support. Supports maybe. However, any of you who are ex-police should contact us. We supply them as well. Also a deranged museum curator for television interviews etc. Though we generally leave museums to supply them.
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Wile E. Coyote


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Mick Harper wrote:
However, any of you who are ex-police should contact us.


I know quite a few, but they are now all left wing ex-grads, with degrees in crminology. I have tried to get a "Commie bastards" chant going at demos, in the hope that the police will arrest or truncheon someone, but have sadly reached the conclusion that neither side, protestors or police, have a clue what a real demo is.

I hope yours is better.
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Mick Harper
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The only demo I actually enjoyed was a Grosvenor Square one commanded by Tariq Ali. The surges one way, the helter-skelter retreats the other way. Most exhilarating.

Out! Out! Out! we chanted. And where is the American Embassy now? Battersea. Mission accomplished, I think you will agree.
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Mick Harper
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They Said It

Kemble, Beowulf, and the Schleswig-Holstein Question Tom Shippey
This article looks at J.M. Kemble's early editions and translation of Beowulf, noting his abrupt changes of opinion and editorial decisions. These are seen as results of Kemble's partisan attitude to the clash between 19th-century Denmark and Germany over Schleswig-Holstein, Kemble being a passionate supporter of the German side.
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Mick Harper
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ETHNONYMS AS TOPONYMS: THE CASE OF VANDALS IN LATE ANTIQUE BRITAIN AD 350-700 David J Windell
Late Antiquity, Late Roman Britain, Great Migration period, Anglo-Saxon England, Barbarians societies, Late Antiquity, Ethnogenesis, Funerary World, Goths, Vandals, Sueves, Alans ...more â–¾
This paper considers the case for there being settlements of Vandals in Late Antique Britain. It is proposed that the otherwise unknown personal name *Waendel could represent the ethnonym Vandal and, therefore toponyms derived from it could be settlements of Vandals, most probably ....

This is the first time I've come across the phrase 'Late Antique Britain'. I suppose it must be common enough and presumably I have but it's rather nice-sounding. As to what it represents... well, I suppose the more names the better when describing an imaginary period.
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Hatty
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Historians studying the seventeenth-century set great store by Sir Simonds d'Ewes, a politician, antiquary and prolific diarist (1602 - 1650). According to Wiki

His chief scholarly legacy is the collection of his transcriptions of primary documents that are now lost. He also kept a diary, which gives an insight into the events in Parliament, as well as glimpses of his own character.

This assessment seems somewhat glib. Leaving aside for now the collection of 'lost documents', D'Ewes reportedly kept not just one but three diaries, in English, Latin and an almost indecipherable cipher respectively.

The best-known are his parliamentary diaries in English, but he also kept a Latin diary between 1644 and 1647, and also an intermittent series of diaries in virtually impenetrable code or cipher. He devised the cipher as a schoolboy, and in the cipher diary he writes his most critical remarks about fellow-politicians.

Writing a diary, in code or not, is fairly unusual for a schoolboy. D'Ewes appears to have never given up the habit though it perhaps wasn't all that important to him. Just another of those documents he somehow lost.

From his boyhood he had kept an elaborate record of all he read and wrote and saw, and as these diaries had grown to some bulk, he appears to have conceived the design of summarising them in the form of an autobiography first in 1637 (cf. i. 402). If he ever continued this work after the death of his little son in 1636, the manuscript has not been preserved.

Dr Stephen Roberts, vice-president of the Cromwell Association and former Editor of History of Parliament 1640-60, seems to think D'Ewes a rather nasty piece of work and is unsure whether to take all the diaries at face value but concludes his parliamentary speeches were, or might have been, delivered. That is surely an admission there's no parliamentary record of them.

Historians have disputed whether his own speeches, recorded in summary in his parliamentary diaries, might in fact not actually have been delivered in the Commons at all, but were instead just versions of what he might have said, had he been given the opportunity. After studying his parliamentary career in detail and writing his biography, I concluded that in the context of the typical parliamentary day, D’Ewes’s speeches could have been given much as he recorded them, and there seems no reason to believe, in the context of his entire parliamentary activity, that they were contaminated by wishful thinking or an element of fantasy.

https://thehistoryofparliament.wordpress.com/2016/03/30/writing-parliamentary-biography-the-commons-1640-1660-part-2-sir-simonds-dewes-1602-50-the-self-fashioning-mp/

Either way, not one of the diaries was published. At least not in his lifetime.
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