Bibliography
A. D. (Antony David)
Carr b. 1938–d. 30 April 2019
Works authored
Carr, A. D., The gentry of north Wales in the later Middle Ages, Studies in Welsh History, 36, Cardiff: University of Wales Press, 2017.
abstract:
This is a study of the landed gentry of north Wales from the Edwardian conquest in the thirteenth century to the incorporation of Wales in the Tudor state in the sixteenth. The limitation of the discussion to north Wales is deliberate; there has often been a tendency to treat Wales as a single region, but it is important to stress that, like any other country, it is itself made up of regions and that a uniformity based on generalisation cannot be imposed. This book describes the development of the gentry in one part of Wales from an earlier social structure and an earlier pattern of land tenure, and how the gentry came to rule their localities. There have been a number of studies of the medieval English gentry, usually based on individual counties, but the emphasis in a Welsh study is not necessarily the same as that in one relating to England. The rich corpus of medieval poetry addressed to the leaders of native society and the wealth of genealogical material and its potential are two examples of this difference in emphasis.
abstract:
This is a study of the landed gentry of north Wales from the Edwardian conquest in the thirteenth century to the incorporation of Wales in the Tudor state in the sixteenth. The limitation of the discussion to north Wales is deliberate; there has often been a tendency to treat Wales as a single region, but it is important to stress that, like any other country, it is itself made up of regions and that a uniformity based on generalisation cannot be imposed. This book describes the development of the gentry in one part of Wales from an earlier social structure and an earlier pattern of land tenure, and how the gentry came to rule their localities. There have been a number of studies of the medieval English gentry, usually based on individual counties, but the emphasis in a Welsh study is not necessarily the same as that in one relating to England. The rich corpus of medieval poetry addressed to the leaders of native society and the wealth of genealogical material and its potential are two examples of this difference in emphasis.
White, Sian I., and George Smith, A funerary and ceremonial centre at Capel Eithin, Gaerwen, Anglesey: excavations of Neolithic, Bronze Age, Roman and early medieval features in 1980 and 1981, ed. A. D. Carr, Transactions of the Anglesey Antiquarian Society and Field Club, Bangor, Wales: Anglesey Antiquarian Society and Field Club, 1999.
Contributions to journals
Carr, A. D., “Owain Lawgoch: yr arwr sy’n cysgu [T. H. Parry-Williams Memorial Lecture]”, Transactions of the Honourable Society of Cymmrodorion 24 (2018): 18–24.
abstract:
This T. H. Parry-Williams Memorial Lecture was delivered at the National Eisteddfod in Anglesey in 2017. Owain Lawgoch or Owain ap Thomas ap Rhodri was the grandson of Rhodri ap Gruffudd, the youngest brother of Llywelyn and Dafydd, the last two Princes of Wales and was the last heir of the Gwynedd dynasty. Assassinated in France by an English agent in 1378, few in Wales would have seen him and it is therefore not entirely surprising that he joined the ranks of the Sleeping Heroes, those charismatic figures whose deaths could not easily be accepted and who were believed to be awaiting the call to return and restore the dignity of their peoples. These heroes included Arthur and Owain Glyn Dŵr in Wales, Frederick Barbarossa in Germany and Dom Sebastian, King of Portugal, killed in an attack on Morocco in 1578. Indeed, this belief in the return of a hero is known as Sebastianism and it also came to be tied up with the teaching of the twelfth-century Cistercian abbot Joachim of Fiore (1132–1202).
abstract:
This T. H. Parry-Williams Memorial Lecture was delivered at the National Eisteddfod in Anglesey in 2017. Owain Lawgoch or Owain ap Thomas ap Rhodri was the grandson of Rhodri ap Gruffudd, the youngest brother of Llywelyn and Dafydd, the last two Princes of Wales and was the last heir of the Gwynedd dynasty. Assassinated in France by an English agent in 1378, few in Wales would have seen him and it is therefore not entirely surprising that he joined the ranks of the Sleeping Heroes, those charismatic figures whose deaths could not easily be accepted and who were believed to be awaiting the call to return and restore the dignity of their peoples. These heroes included Arthur and Owain Glyn Dŵr in Wales, Frederick Barbarossa in Germany and Dom Sebastian, King of Portugal, killed in an attack on Morocco in 1578. Indeed, this belief in the return of a hero is known as Sebastianism and it also came to be tied up with the teaching of the twelfth-century Cistercian abbot Joachim of Fiore (1132–1202).
Carr, A. D., “The patrons of the late medieval poets in North Wales”, Études Celtiques 29 (1992): 115–120.
abstract:
[FR] Miracles with fire or supernatural light phenomena have, in the past, associated the saints of Ireland with pagan beliefs and rituals, solar myths and fire cults. On the other hand, biblical precedents can be found to restore the saints to Christian tradition. Miraculous fire and light in both Irish pagan and Christian traditions symbolise not only the presence of the deity on earth but also the illumination of the mind and spirit. The similarity which appears between the saint and the goddess Brigit may connect her fiey miracles to the ancient cult of the goddess, patron of poetry, medicine and metalwork (a craft made possible by fire) and to the heart and foundation of Irish culture itself.
[EN] The Edwardian conquest of Gwynedd in 1282-3 meant the end of a long tradition of Welsh court poetry. The place of the princes as patrons was taken by those leading families which had dominated their own communities and who went on doing so under the new regime. The emergence of new landed families from the fourteenth century onwards added to the ranks of a class from which many of the poets themselves came. This paper examines the kind of men who became the patrons and nourishers of the native poetic tradition in the later middle ages and the part which they played in contemporary society.
[EN] The Edwardian conquest of Gwynedd in 1282-3 meant the end of a long tradition of Welsh court poetry. The place of the princes as patrons was taken by those leading families which had dominated their own communities and who went on doing so under the new regime. The emergence of new landed families from the fourteenth century onwards added to the ranks of a class from which many of the poets themselves came. This paper examines the kind of men who became the patrons and nourishers of the native poetic tradition in the later middle ages and the part which they played in contemporary society.
Persée – Études Celtiques, vol. 29, 1992: <link>
abstract:
[FR] Miracles with fire or supernatural light phenomena have, in the past, associated the saints of Ireland with pagan beliefs and rituals, solar myths and fire cults. On the other hand, biblical precedents can be found to restore the saints to Christian tradition. Miraculous fire and light in both Irish pagan and Christian traditions symbolise not only the presence of the deity on earth but also the illumination of the mind and spirit. The similarity which appears between the saint and the goddess Brigit may connect her fiey miracles to the ancient cult of the goddess, patron of poetry, medicine and metalwork (a craft made possible by fire) and to the heart and foundation of Irish culture itself.
[EN] The Edwardian conquest of Gwynedd in 1282-3 meant the end of a long tradition of Welsh court poetry. The place of the princes as patrons was taken by those leading families which had dominated their own communities and who went on doing so under the new regime. The emergence of new landed families from the fourteenth century onwards added to the ranks of a class from which many of the poets themselves came. This paper examines the kind of men who became the patrons and nourishers of the native poetic tradition in the later middle ages and the part which they played in contemporary society.
[EN] The Edwardian conquest of Gwynedd in 1282-3 meant the end of a long tradition of Welsh court poetry. The place of the princes as patrons was taken by those leading families which had dominated their own communities and who went on doing so under the new regime. The emergence of new landed families from the fourteenth century onwards added to the ranks of a class from which many of the poets themselves came. This paper examines the kind of men who became the patrons and nourishers of the native poetic tradition in the later middle ages and the part which they played in contemporary society.
