The Lady of The Marshes

Two years ago I had a vision of a water dragon gasping and shrinking then sliding into the underworld. Industrialisation has not ended. It is my intuition vibrations from the by-pass combined with the shattered aquifer have led to the subsidence of the hill and falling gravestones. This has caused the closure of a large part of the graveyard. For these reasons my relationship with the Lady of Peneverdant has been slow and difficult. Her marsh has been drained and severed and her holy waters have dried up.

In Well Field I asked the Lady of Peneverdant whether she had ever been known as the Lady of the Marsh and if so could she show me a sign. Looking again I could not believe my eyes. Drawing closer I saw it was called Centenary Well and dated to It must have been built to mark the commemoration of the First World War.

How could I not have noticed it before? It was designed to channel run-off water from the hill. Although I was disappointed to learn the water was run-off, finding the well on the day I posed the question seemed like a sure sign I was on the right track identifying her as the Lady of the Marsh. Evidence from place-names, field patterns and customs based on the Venodotian Laws suggest northern Wales and Lancashire once shared a Brythonic culture. To find out I got in touch with Heron who replied:. In relation to the cluster of Marian sites on or near Penwortham and Preston Marshes: The Friary was dissolved in but the well remained open until the 19th C.

It now lies beneath the carpark of student halls on Lady Well Street. It is memorialised by a statue of St Mary with a one-handed Jesus. This was an important place of pilgrimage in the 14th C. The chapel and hospital began to fall into disrepair in and were dissolved in According to local legend, on Christmas Eve bells can be heard ringing in the sunken chapel.

The story of the Lady of the Marsh in Penwortham and Preston is one of loss and sadness. Her very being has sunk down and dried up in a land that is no longer a marsh and been covered over by industrial developments. More positively Heather said: Lady of the Marsh heather awen archives. Seems the sea and some rivers are more god orientated, other rivers and bodies of water are goddess related.

I wonder if there is a pattern in the delineation? What responsibilities do I have when using this article? Dates and time periods associated with this article. The Lady of the Marshes: Showing of 56 pages in this article. Physical Description 56 p.

Who People and organizations associated with either the creation of this article or its content. Library Place of Publication: About Browse this Partner. What Descriptive information to help identify this article. Subjects Keywords art history medieval literature romance literature. Bitel, Landscape with Two Saints: Hamlyn, , Moreover, according to Pronsias MacCana, these Gaulish divinities served to represent a particular place and its sovereignty, as well as the fecundity of its land and people.

Lady of the Reeds and Marshes

Tauris, , , esp. The tiny gridlines that cover this land indicate its entwinement with water, as they depict the myriad canals used to drain and irrigate the soil. Van Gorcum, , For more on Claude Masse, see Yannis Suire, et al. On sacral kingship and rights to the land in Celtic cultures, from which Poitevin culture is, in part, derived, see MacCana, Celtic Mythology, , especially , on the marriage of the king to the goddess who personifies the land.

There are also parallels in this need to find a sacred origin in monastic foundation myths, as described by Amy Remensnyder, Remembering Kings Past: Cornell University Press, The Long Twelfth Century, ed. University of Notre Dame Press, , In her dragon form fig. Though she is returned, she does not seem to be entirely in the rational, physical world, but rather, between the physical and spiritual realms.

Additionally, the notion of typology the belief that figures and events in the Old Testament prefigured those in the New which was popular in the Middle Ages, would have facilitated this reading for contemporary audiences, as it encouraged a mental connection or relationship between people and events that existed in different times and places. For an introduction to the role of typology in medieval art, see William J.

Diebold, Word and Image: Westview Press, , Also see Christopher G.

She, therefore, makes the following speech, which appears to be based on the Nicene Creed: I am, after God, your best support; You will be blessed with great fortune If you believe me truly, And do not in any way doubt That I am an instrument of God, And that I believe in his virtues. Romanesque and Gothic in Northern Europe, ed. Conrad Rudolph Chichester, UK: Wiley-Blackwell, , Raymond, now listen, my dear brother; I believe in all of these fervently. Without doubting them in any way.

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This makes it clear that her ties to the spiritual realm, as a liminal figure, are ties to the heavenly realm, and not to Hell. This inherent sanctity described in the text is emphasized in the decorative program of MS fr. Looking at Figure 9, in the scene to the left, she receives a message stating that five of her sons have achieved high rank: That the patron or illustrator of this manuscript chose to depict a scene that demonstrates her piety and orthodoxy, rather than a more exciting subject, such as the other battles, weddings, and far-off places depicted in the earlier manuscript,95 and rather than the feasting described in the text,96emphasizes the social significance of this aspect of her character for the medieval patron, and the viewing audience.

The same colors border a of Clothilde kneeling in prayer at the tomb of St. Martin in the Grandes Chroniques de France possibly suggesting that the artist was familiar with the imagery of this famous manuscript. As saints, Clothilde and Radegund are both endowed with these qualities in their hagiographic narratives. The narrative then goes on to say that the couple shared their good news and feasted with their friends for 15 days in celebration.

Duke University Press, , 4. As a woman, Emma is depicted as having special spiritual abilities that allowed her to read this event as a message from God to build an abbey on the site of the old church. For example, all three women act as good counselors: There are also several edited versions.

Res Universis, ; and Louis Delhommeau, ed. Female Sanctity and Piety, ca. Monumenta Germaniae Historica, Scriptores rerum merowingicarum, 2: Reflections on Medieval Sources, ed. University of Toronto Press, , Whether this reflects reality or is the result of a desire by the author to preserve the reputation of Clovis as the first Christian king of the Franks remains to be said. Liturgical Press, , While Radegund eventually left for good to live a cloistered life, she continued to play an active role in politics, attempting to make peace among the constantly warring Frankish royalty.

Radegund is even more closely tied to the water, to bathing specifically, having performed miracles involving healing baths and saving sailors from being shipwrecked. Importantly, these traits also link the four women to the foundation of important sites within Aquitaine and Poitou.

With her husband, St.

Genevieve , she also founded many monasteries, particularly St. Additionally, Radegund herself burns a pagan shrine. Folio 58 of MS fig. To the right of his throne, a monk enters the elongated doorway of a church.

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Inscriptions label the enthroned man as Raymon for Raymondin , and the monk, Fromont, one of his sons. The image seems to depict two related scenes from the legend, almost as if they were happening simultaneously. In all three cases, Clothilde, Radegund, and Emma can be shown to have been the means to acquiring land.

Lady of the Reeds and Marshes (Civ6)

This influence can be seen in MS fr. Yellow tongues of flame lick up the sides of the fortifications as the monks inside cry out. At the same time, the walls of the monastery stand strong, despite the flames, arguably also reminding the viewer that Geoffroy, in penance, would rebuild the abbey to be even stronger and better than it had been. Because land and lineage together endowed their possessor with both power and a particular identity, a figure that personified both the land and the protective, watery marsh, while creating a sense of continuity with the past would serve as an especially effective symbol, and would also be particularly relevant to the wider populace who inhabited this geography.

Aymeri of Poitiers Consulting Astronomical Charts.