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Journal articles on the topic 'Glastonbury (Abbey : Glastonbury, England)'

Author: Grafiati

Published: 13 December 2022

Last updated: 28 January 2023

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1

Wilson, Christopher. "A Mid-Fourteenth Century Contract for the Choir Roof of Glastonbury Abbey." Antiquaries Journal 88 (September 2008): 216–21. http://dx.doi.org/10.1017/s0003581500001414.

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The Anglo-Norman French indenture discussed in this paper is apparently the first medieval English building contract to be discovered since L F Salzman published almost all the known examples of this kind of text in the 1967 second edition of Building in England Down to 1540: a documentary history. A short commentary sketches the significance of the document for architectural history.

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2

Thurlby, Malcolm. "The Lady Chapel of Glastonbury Abbey." Antiquaries Journal 75 (September 1995): 107–70. http://dx.doi.org/10.1017/s0003581500072991.

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After the devastating fire of 1184, the Lady Chapel of Glastonbury Abbey was constructed on the site of the Old Church (Vetusta Ecclesia), the wattle church traditionally associated with Joseph of Arimathea. The lavish decoration of the chapel is frequently mentioned in the literature. In many cases authors emphasize the old-fashioned, Romanesque character of much of the ornament in contrast to the seemingly more progressive contemporary early Gothic mouldings of nearby Wells Cathedral. Nevertheless, it is generally recognized that the designer of Glastonbury Lady Chapel knew of the latest developments in French Gothic architecture as witnessed in his use of crocket capitals and sharply pointed arches in the vault. This juxtaposition of Romanesque and Gothic motifs has led to the categorization of the Lady Chapel as Transitional. Convenient as such a label may be as a term of reference in charting a purely typological evolution, it does little for our understanding of the use of some distinctly different elements in contemporary structures located in the same region. Is it the case that the patron and/or master mason of Glastonbury Lady Chapel are simply more conservative than at Wells Cathedral? Could Glastonbury Lady Chapel be consciously archaizing in an effort to emphasize the antiquity of the site? Should we perhaps think in terms of a traditional Benedictine monastic style at Glastonbury as opposed to an innovative style for the secular canons of Wells? Or is the rich decoration at Glastonbury Lady Chapel to be explained in a more general sense as an imitation of the art of church treasures? To address these questions the first part of this essay will examine the stylistic sources of the Lady Chapel. The meaning of the style of the Lady Chapel in the context of the beginnings of Gothic architecture in Britain will be discussed. Attention will then be turned to the sculpture of the Lady Chapel (Thurlby 1976a).

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3

Edwards, A. S. G. "Glastonbury Abbey and the Arthurian Tradition." Notes and Queries 49, no. 1 (March 1, 2002): 100. http://dx.doi.org/10.1093/nq/49.1.100.

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4

Edwards, A. S. G. "Glastonbury Abbey and the Arthurian Tradition." Notes and Queries 49, no. 1 (March 1, 2002): 100. http://dx.doi.org/10.1093/nq/490100.

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5

Breeze, Andrew. "Glastonbury Abbey by James P. Carley." Arthuriana 7, no. 2 (1997): 137–137. http://dx.doi.org/10.1353/art.1997.0070.

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6

Goodall, John A. "The Glastonbury Abbey Memorial Plate Reconsidered." Antiquaries Journal 66, no. 2 (September 1986): 364–68. http://dx.doi.org/10.1017/s0003581500088545.

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7

Blair, John. "Glastonbury Abbey. Archaeological Investigations 1904–79." Medieval Archaeology 60, no. 1 (January 2016): 192–93. http://dx.doi.org/10.1080/00766097.2016.1147830.

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8

Luxford, Julian. "Glastonbury Abbey: Archaeological Investigations 1904–79." Journal of the British Archaeological Association 169, no. 1 (January 2016): 132–35. http://dx.doi.org/10.1080/00681288.2016.1223409.

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9

Tinti, F. "Charters of Glastonbury Abbey, ed. S.E. Kelly." English Historical Review 129, no. 539 (July 17, 2014): 912–13. http://dx.doi.org/10.1093/ehr/ceu142.

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10

Carley, James P. "Two pre-Conquest manuscripts from Glastonbury Abbey." Anglo-Saxon England 16 (December 1987): 197–212. http://dx.doi.org/10.1017/s0263675100003902.

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The earliest identified surviving manuscripts from Glastonbury Abbey date from the ninth and tenth centuries, but there are reliable post-Conquest traditions claiming that valuable books were found at the monastery as early as the reign of Ine, king of the West Saxons (688–726). By the tenth century at the latest there are reports of an ‘Irish school’ at Glastonbury, famous for its learning and books, and St Dunstan's earliest biographer, the anonymous. B., relates that Dunstan himself studied with the Irish at Glastonbury. During Dunstan's abbacy (940–56) – that is, at the period when most historians would place the beginnings of the English tenth-century reform movement – there was a general revival at Glastonbury which included a concerted policy of book acquisition and the establishment of a productive scriptorium. Not surprisingly, Dunstan's abbacy was viewed by the community ever afterwards as one of the most glorious periods in the early history of the monastery, especially since the later Anglo-Saxon abbots showed a marked falling off in devotion and loyalty to the intellectual inheritance of their monastery. Æthelweard and Æthelnoth, the last two Anglo-Saxon abbots, were especially reprehensible, and confiscated lands and ornaments for the benefit of their own kin. Nor did the situation improve immediately after the Conquest: the first Norman abbot, Thurstan, actually had to call in soldiers to quell his unruly monks. In spite of these disruptions, a fine collection of pre-Conquest books seems to have survived more or less intact into the twelfth century; when the seasoned traveller and connoisseur of books, William of Malmesbury, saw the collection in the late 1120s he was greatly impressed: ‘tanta librorum pulchritudo et antiquitas exuberat’.

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11

Carley, James P. "More pre-Conquest manuscripts from Glastonbury Abbey." Anglo-Saxon England 23 (December 1994): 265–81. http://dx.doi.org/10.1017/s0263675100004567.

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Although St Dunstan's earliest biographer gave the impression that there was a major collection of books at Glastonbury Abbey before 956 and although it seems that St Dunstan imported books from abroad while abbot and that he himself was actively involved in correcting and illuminating, there is remarkably little hard evidence concerning surviving pre-Conquest books from the monastery. Indeed, the only book which can be said with certainty to have been produced there — Oxford, Bodleian Library, Hatton 30 (S. C. 4076) — subsequently followed Dunstan to Worcester. Several years ago I was able to show that two pre-Conquest books written elsewhere were later imported to Glastonbury; in this article I shall add two more examples.

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12

Whitehead, Amy. "Indigenizing the Goddess." International Journal for the Study of New Religions 9, no. 2 (October 23, 2019): 215–33. http://dx.doi.org/10.1558/ijsnr.37621.

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The Glastonbury Goddess religion in the South West of England began in the 1990s by a small group of women dedicated to reviving the Goddess of the land surrounding Glastonbury, interpreting and revitalizing myths and legends in relation to her, and reclaiming the Goddess as their own after centuries of male Christian dominated religion. Hugely successful, the group have constructed what they claim to be the first Goddess Temple dedicated to the indigenous goddess of Glastonbury in over 1500 years. The article will argue that territorialization, or “re-territorialization,” is one of the main strategies of this indigenizing process, and is carried out through the use and development of Glastonbury Goddess material cultures, ritual creativity and narratives, as well as international Goddess training programmes. Prompting the reclamation of local Goddesses in different parts of the world, the Glastonbury Goddess religion is having local and global reach.

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13

Stout, Adam. "SAVARIC, GLASTONBURY AND THE MAKING OF MYTHS: A REAPPRAISAL." Antiquaries Journal 96 (March 23, 2016): 101–15. http://dx.doi.org/10.1017/s0003581516000196.

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Historians have long been aware that the vicious feud between the monastery of Glastonbury and its bishop in the early thirteenth century was responsible for turning Glastonbury’s scriptorium into the most astonishing and inventive manufacturer of forged documents. In what Julia Crick has memorably termed ‘the marshalling of antiquity’, new documents were produced and older ones annotated, all tending to demonstrate the antiquity of Christian Glastonbury, and its right to self-government and autonomy, free from external interference. The monastery’s chroniclers were equally partisan, but historians and archaeologists alike have tended to accept their account of Glastonbury’s more recent history at face value. Correcting the chroniclers’ anti-Savaric bias allows for some fresh thinking on the construction of both the Glastonbury mythos and of the abbey building itself. It also raises questions about the remarkable reverence with which scholars continue to treat Glastonbury’s ancient texts.

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14

Wood, Charles T. "The Chronicle of Glastonbury Abbey (Cronica sive antiquitates Glastoniensis ecclesie). John of Glastonbury , James P. Carley , David Townsend." Speculum 62, no. 2 (April 1987): 426–30. http://dx.doi.org/10.2307/2855255.

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15

Clancy, Matt. "The Lost Tomb of Arthur and Guinevere at Glastonbury Abbey." Journal of the International Arthurian Society 6, no. 1 (September 25, 2018): 123–43. http://dx.doi.org/10.1515/jias-2018-0007.

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Abstract The monks of Glastonbury Abbey excavated what they claimed were the relics of Arthur and Guinevere in 1191 and installed them in a lavish tomb inside the Abbey. This article explores the material culture of this tomb, incorporating both its use in reality and its representation in Arthurian romance texts. In doing so, it argues that the creation of the tomb directly influenced the development of the Arthurian romance tradition. A survey of the surviving evidence shows that the tomb was presented as that of a real king, suggesting that its creators sought to emulate medieval royal tombs. This article therefore addresses surviving representations of the tomb as a space that is simultaneously both real and imagined.

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16

Holt, R. "Surveys of the Estates of Glastonbury Abbey c. 1135-1201." English Historical Review 119, no. 481 (April 1, 2004): 490–91. http://dx.doi.org/10.1093/ehr/119.481.490.

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17

Hopkinson – Ball, Timothy. "The Cultus of our Lady at Glastonbury Abbey: 1184–1539." Downside Review 130, no. 458 (January 2012): 3–52. http://dx.doi.org/10.1177/001258061213045802.

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18

Stallcup, Stephen. "Glastonbury Abbey and the Arthurian Tradition ed. by James P. Carley." Arthuriana 13, no. 3 (2003): 114–17. http://dx.doi.org/10.1353/art.2003.0003.

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19

Abrams, Lesley. "‘Lucid intervals’: A rediscovered Anglo‐Saxon royal diploma from Glastonbury Abbey." Journal of the Society of Archivists 10, no. 2 (April 1989): 43–56. http://dx.doi.org/10.1080/00379818909514358.

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20

Carley, James-P. "John Leland and the Contents of English pre-Dissolution Libraries : Glastonbury Abbey." Scriptorium 40, no. 1 (1986): 107–20. http://dx.doi.org/10.3406/scrip.1986.1433.

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21

Leech, Roger H. "Glastonbury Abbey: Archaeological Investigations 1904–79, by Cheryl Green and Roberta Gilchrist." Archaeological Journal 174, no. 2 (January 20, 2017): 499–500. http://dx.doi.org/10.1080/00665983.2017.1278953.

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22

Grimmer, Martin. "The Early History of Glastonbury Abbey: A Hypothesis Regarding the 'British Charter'." Parergon 20, no. 2 (2003): 1–20. http://dx.doi.org/10.1353/pgn.2003.0069.

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23

Stout, Adam. "Grounding Faith at Glastonbury: Episodes in the Early History of Alternative Archaeology." Numen 59, no. 2-3 (2012): 249–69. http://dx.doi.org/10.1163/156852712x630806.

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Abstract Alternative archaeology is often treated as a very modern phenomenon, but a great deal depends on what is meant by “alternative.” New research into the post-Reformation history of one small Somerset town suggests that the symbolic freight attached to the idea of Glastonbury shifted dramatically several times, reflecting changing frameworks of belief in the wider world and their relationship to political realities. “Alternative” and “mainstream” swapped places several times, and each time their narratives were played out in the physical remains of the Abbey.

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24

Chapman, Mark D. "Joseph Armitage Robinson, Glastonbury and Historical Remembrance." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 28, no. 2 (October 1, 2021): 228–45. http://dx.doi.org/10.1515/znth-2021-0017.

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Abstract This article discusses the relationship of history, theology and mythmaking with reference to the myths of Glastonbury. These related to the legends associated with Joseph of Arimathea’ purported visit to England, the burial place of King Arthur, as well as the quest for the Holy Grail. It draws on the work of Joseph Armitage Robinson (1858–1933), one of the most important Biblical and patristic scholars of his generation who, after becoming Dean of Westminster and later Dean of Wells Cathedral in Somerset, and close to Glastonbury, became a distinguished medievalist. After assessing the development of the Glastonbury legends and the use of early British history made in the earlier Anglican tradition, particularly in the work of Archbishop Matthew Parker (1504–1575), it goes on to discuss their revival in the nineteenth and early twentieth centuries especially under the local parish priest Lionel Smithett Lewis (1867–1953). It concludes by showing that while there might be no historical substance in the myths, that there is nevertheless an important history to devotion and piety which is as equally open to theological and historical investigation as the events of history.

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25

Bowman, Marion. "Power play: ritual rivalry and targeted tradition in Glastonbury." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 26–37. http://dx.doi.org/10.30674/scripta.67298.

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Glastonbury, a small town in the south-west of England, is considered significant by a wide variety of spiritual seekers, including Christians of various denominations, pagans, Druids, Goddess devotees, self-styled ‘New Agers’, Buddhists, Sufis, earth energies researchers, healers and others who feel that they have in some way been ‘called’ or ‘drawn’ to the town. Although, for the most part, groups and individuals of very different religious persuasion co-exist comparatively peacefully and a largely laissez-faire attitude to pluralism has developed in the town, increasingly some rivalries and differences in worldview are being played out publicly in ‘traditional’ forms such as processions, rituals and calendar customs. While such traditional religious means are used on occasion to express concord rather than conflict, proclaiming and reclaiming are very much part of the ethos of ritual and processional activity in Glastonbury at present, with pageantry and calendar customs regarded as valuable tools in establishing presence and priority in both overt and subtle ways. The extent to which rival claims to territorial and spiritual supremacy are being played out in the (re)creation of rituals and other forms of public display are examined here briefly through two sets of case studies which feature vernacular religious forms being used in relation to contemporary spirituality. The first set involves the Christian Glastonbury Pilgrimage processions and their pagan counterpart the Goddess in the Cart Procession; the second involves the Glastonbury Thorn Ceremony and the Chalice Well Winter Solstice Celebration. The focus here is on the comparative and tactical aspects of these events.

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26

Bowman, Marion. "Ancient Avalon, New Jerusalem, Heart Chakra of Planet Earth: the Local and the Global in Glastonbury." Numen 52, no. 2 (2005): 157–90. http://dx.doi.org/10.1163/1568527054024722.

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AbstractGlastonbury, a small town in the south west of England, is the focus for a variety of spiritual seekers and religious practitioners. It therefore provides an interesting and appropriate context in which to explore the relationship between the local and the global in the contemporary spiritual milieu.This article explores the extent to which Glastonbury has claimed a "serial centrality" over the centuries in relation to different religious trends, first within Christianity and, in the course of the twentieth century, within a growing number of worldviews.Highlighting similarities and tensions between the competing visions and discourses to be found there, the article examines issues surrounding the negotiation of the local and the global for a variety of groups and individuals.Despite the element of change (indeed exoticism) in some of the manifestations of contemporary spirituality in Glastonbury, there is, nevertheless, a considerable degree of continuity in relation to the vernacular tradition there.

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27

Reeve, Matthew M., and Malcolm Thurlby. "King John's Gloriette at Corfe Castle." Journal of the Society of Architectural Historians 64, no. 2 (June 1, 2005): 168–85. http://dx.doi.org/10.2307/25068143.

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In this article, we examine the fragmentary remains of King John's Gloriette, a domestic palace at Corfe Castle (Dorset) built around 1201-5. Through analysis of the fabric and historical evidence we argue that the Gloriette was designed and built by a master mason with a detailed knowledge of contemporary work at Wells Cathedral and Glastonbury Abbey. The complex relationships between ecclesiastical and secular architecture are then considered, and suggestions are made about integrating "secular" architecture into broader narratives of medieval architectural history. We conclude by discussing the social context of castle patronage in the Early Gothic period and the iconography of the Gloriette vis-à-vis its possible architectural and literary prototypes.

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MÜLLER, MIRIAM. "The Aims and Organisation of a Peasant Revolt in Early Fourteenth-Century Wiltshire." Rural History 14, no. 1 (March 10, 2003): 1–20. http://dx.doi.org/10.1017/s0956793303000013.

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In 1348 a group of villein tenants of the manor of Badbury of the Abbey of Glastonbury in Wiltshire attempted to go to court in order to prove that their manor was of ancient demesne status. Although the peasants were unsuccessful in their claim, they tried again in 1377. Their case is entered and explained in unusual detail in the court records of the manor, and therefore allows us valuable insights in this particular, and far from uncommon, form of peasant resistance. This paper explores the motives and aims of the peasants who planned the action, the organisation of their revolt, and the individuals involved, whose background and histories can be traced through the court records.

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29

Puhvel, Martin. "Glastonbury Abbey: The Holy House at the Head of the Moors Adventurous by James P. Carley." ESC: English Studies in Canada 16, no. 3 (1990): 355–59. http://dx.doi.org/10.1353/esc.1990.0020.

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30

Luxford, Julian M. "Auro et Argento Pulcherrime Fabricatum: New Visual Evidence for the Feretory of St Dunstan at Glastonbury and its Relation to the Controversy over the Relics." Antiquaries Journal 82 (September 2002): 105–24. http://dx.doi.org/10.1017/s0003581500073753.

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Five illustrations of the feretory of St Dunstan at Glastonbury appear in the margins of Cambridge, Trinity College MS R 5 16, a copy of John of Glastonbury's chronicle of the abbey. They provide a unique visual record of a major monument of English Gothic metalwork previously known only through documentation. The feretory of St Dunstan stood at the centre of one of Glastonbury's most important cults. Its form was more wholeheartedly architectural than other known English examples, and may be compared with contemporary Continental feretories. The illustrations also inform current understanding of the controversy surrounding the true location of St Dunstan's relics. Palaeographical analysis of accompanying inscriptions places them in the context of Archbishop William Warham's well-known attempt to claim the relics definitively for Canterbury (1508). The illustrations may be understood as part of Glastonbury's reaction to this attempt.

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31

Billett, Jesse D. "The ‘old books of Glastonbury’ and the Muchelney breviary fragment: London, British Library, Additional 56488, fols. i, 1–5." Anglo-Saxon England 47 (December 2018): 307–50. http://dx.doi.org/10.1017/s0263675119000073.

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AbstractLondon, British Library, Add. 56488, fols. i, 1–5, is a fragment from a monastic breviary of the first half of the eleventh century, probably made at or for Muchelney Abbey (Somerset). It is here argued on palaeographical, musical and liturgical grounds that this breviary represents a liturgical tradition separate from that of Æthelwold’s network of reformed houses, which imitated the northern French monastery of Corbie. The fragment’s liturgy is based instead on a local ‘secular’ (non-monastic) liturgical tradition that has been minimally supplemented and rearranged to agree with the requirements of the Regula S. Benedicti. The scribe apparently compiled the breviary from several separate exemplars (a collectar, a bible, a homiliary, and what seems to have been a ‘secular’ antiphoner), which may indicate that the liturgy at Muchelney was ‘Benedictinized’ much later than might have been assumed. The same secular tradition seems to be preserved, beneath subsequent layers of modification, in a thirteenth-century Muchelney breviary (London, British Library, Add. 43405–6) and a fifteenth-century ordinal of St Mary’s Abbey, York (Cambridge, St John’s College D. 27). These later sources, while not representing the Benedictine liturgy of the lost ‘old books of Glastonbury’ under Dunstan (as suggested by McLachlan and Tolhurst), are valuable potential witnesses to the otherwise largely unattested Office liturgy used in English minsters before the ‘Benedictine Reform’ of the tenth century.

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32

Walsham, Alexandra. "The Holy Thorn of Glastonbury: The Evolution of a Legend in Post-Reformation England." Parergon 21, no. 2 (2004): 1–25. http://dx.doi.org/10.1353/pgn.2004.0022.

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33

Ridyard, Susan J. "The Archaeology and History of Glastonbury Abbey. Essays in honour of the ninetieth birthday of C. A. Ralegh Radford. Edited by Lesley Abrams and James P. Carley. Pp. xx + 351 incl. figs, plates and maps. Woodbridge: Boydell Press, 1991. £49.50. - Glastonbury, Domesday and Related Studies. By Stephen C. Morland. Pp. xii + 142. Glastonbury: Glastonbury Antiquarian Society, 1991. £10 + £1.20 post and packing from Hon. Secretary, E. J. Loveridge, 2 Albert Buildings, Glastonbury, Somerset, BA6 9JN. 1 950 38001 6." Journal of Ecclesiastical History 43, no. 3 (July 1992): 504–5. http://dx.doi.org/10.1017/s0022046900001688.

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Rippon, Stephen. "Making the Most of a Bad Situation? Glastonbury Abbey, Meare, and the Medieval Exploitation of Wetland Resources in the Somerset Levels." Medieval Archaeology 48, no. 1 (January 2004): 91–130. http://dx.doi.org/10.1179/007660904225022816.

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Ortenberg, Veronica. "Archbishop Sigeric's journey to Rome in 990." Anglo-Saxon England 19 (December 1990): 197–246. http://dx.doi.org/10.1017/s0263675100001666.

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According to the Anglo-Saxon Chronicle, Archbishop Sigeric of Canterbury went to Rome in 990, to fetch his pallium. Sigeric, formerly a monk of Glastonbury and then abbot of St Augustine's, Canterbury, had been consecrated bishop of Ramsbury in 985, and became archbishop of Canterbury at the end of 989 or at the beginning of 990, on the death of Archbishop Æthelgar. During the journey, or more likely, once he had returned to England, he committed to writing a diary covering his journey and his stay in Rome. This year, the 1000th anniversary of Sigeric's visit to the ‘city of St Peter’, as medieval travellers called Rome, seems a suitable time to undertake a new examination of the considerable devotional and artistic impact of the Roman pilgrimage on the cultural and spiritual life of the late Anglo-Saxon Church.

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36

Keynes, Simon. "The ‘Dunstan B’ charters." Anglo-Saxon England 23 (December 1994): 165–93. http://dx.doi.org/10.1017/s026367510000452x.

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Thanks largely to the work of John Mitchell Kemble, it could be said in connection with the publication of a charter of King Edgar in 1984 that ‘the discovery of a new Anglo-Saxon charter is a very rare event’;1yet by a strange and happy coincidence two more charters of the same king have recently come to light, in quite different places. The first was issued in 958, when Edgar was king of the Mercians, and relates to an estate at Coundon in Warwickshire. The second was issued in 974, near the end of Edgar's reign as king of all the English, and relates to an estate at Brickendon in Hertfordshire. In both cases, the charters survive in the form of early modern transcripts made direct from originals now lost; the transcripts are of excellent quality, complete with vernacular boundary-clauses, full witness-lists, and notes of the vernacular endorsements.2Both charters prove, moreover, to belong to a distinctive series known to modern scholarship as the ‘Dunstan B’ charters, which stand apart from the mainstream of diplomatic practices in the tenth century, and which appear to have a particular association as a group with Glastonbury abbey. Provisional editions of the two ‘new’ charters are presented below, pending the fuller treatment which each must receive in its appropriate archival context; the opportunity is then taken to redefine the corpus of ‘Dunstan B’ charters, and to review their significance in diplomatic and historical terms.3

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37

Foley, William Trent. "Glastonbury Abbey: The Holy House at the Head of the Moors Adventurous. By James P. Carley. New York: St. Martin's Press, 1988. xxv + 189 pp. $24.95." Church History 59, no. 2 (June 1990): 281. http://dx.doi.org/10.2307/3168358.

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38

Clay, J. Eugene. "Marian Revelations in the Russian Context." Nova Religio 21, no. 2 (November 1, 2017): 26–42. http://dx.doi.org/10.1525/nr.2017.21.2.26.

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Modern Marian apparitions have often responded to various incarnations of rational Enlightenment political thought, from the 1830 French revolution to Soviet socialism and the international Communist movement. Through her apparitions, the Virgin and her devotees have engaged in “cosmopolitics” by offering an alternative to a purely secular political order. Denying a mechanistic universe, Mary testifies to the existence of a compassionate, personal, miracle-working God. Although primarily a Roman Catholic phenomenon, Marian apparitions are also part of the Orthodox tradition, and the Virgin’s appearances in Russia and Ukraine after 1917 served to critique the new Marxist order. In 1984, the Mother of God continued her venture into cosmopolitics when she first spoke to Soviet citizen and spiritual seeker Veniamin Bereslavsky (“Blessed John”). Over the following decades, as the Communist world collapsed, Bereslavsky built an ecclesiastical organization and an international movement on the charismatic authority of these continuing revelations, which gradually have led him away from traditional Christianity to gnostic dualism. With thousands of followers, meeting in congregations from Ulan-Ude in eastern Russia to Glastonbury, England, Bereslavsky, who now lives in Spain, preaches ecumenical esotericism as a cosmopolitical alternative to Western secularism.

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39

Maddicott, J. R. "The Chronicle of Glastonbury Abbey [trans, by D. Townsend of Cronica sive Antiquilates Glastoniensis Ecclesie]. Edited by James P. Carley. Pp. lxii + 320. Woodbridge: The Boydell Press, 1985. £29.50." Journal of Ecclesiastical History 37, no. 3 (July 1986): 490–91. http://dx.doi.org/10.1017/s0022046900021783.

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40

Eby, Regan. "S. E. Kelly, ed., Charters of Glastonbury Abbey. (Anglo-Saxon Charters 15.) Oxford and New York: Oxford University Press, 2012. Pp. xxxiv, 624. $150. ISBN: 978-0-19-726507-9." Speculum 89, no. 4 (October 2014): 1170–72. http://dx.doi.org/10.1017/s0038713414001845.

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Roach, Levi. "Charters of Glastonbury Abbey. Edited by S. E. Kelly. (Anglo-Saxon Charters, 15.) Pp. xxxiv + 624. Oxford: Oxford University Press (for the British Academy), 2012. £110. 978 0 19 726507 9." Journal of Ecclesiastical History 65, no. 2 (March 13, 2014): 393–94. http://dx.doi.org/10.1017/s0022046913003126.

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Cramp, Rosemary. "Glastonbury Abbey: archaeological investigations 1904–79. By Roberta Gilchrist and Cheryl Green. 305mm. Pp 494, col and b&w ills. The Society of Antiquaries of London, London, 2015. isbn 9780854313006. £45 (hbk)." Antiquaries Journal 96 (September 2016): 446–49. http://dx.doi.org/10.1017/s0003581516000391.

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Christianson, Gerald. "The Archaeology and History of Glastonbury Abbey: Essays in Honour of the Ninetieth Birthday of C. A. Ralegh Radford. Edited by Lesley Abrams and James P. Carley. Woodbridge, Suffolk, U.K.: The Boydell Press, 1991." Church History 64, no. 2 (June 1995): 338. http://dx.doi.org/10.2307/3167973.

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O'Sullivan, Deirdre. "Cheryl Green & Roberta Gilchrist . Glastonbury Abbey: archaeological investigations 1904–79. 2015. xxi+501 pages, numerous colour and b&w illustrations. London: Society of Antiquaries of London; 978-0-854313-00-6 hardback £45." Antiquity 90, no. 353 (September 15, 2016): 1411–12. http://dx.doi.org/10.15184/aqy.2016.157.

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Pfaff, Richard W. "Lesley Abrams and James P. Carley, editors. The Archaeology and History of Glastonbury Abbey: Essays in Honour of the Ninetieth Birthday of C. A. Ralegh Radford. Rochester, N. Y.: Boydell & Brewer. 1991. Pp. xi, 351. $79.00." Albion 24, no. 3 (1992): 455–56. http://dx.doi.org/10.2307/4050954.

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Gransden, Antonia. "James P. Carley, trans. by David Townsend. The Chronicle of Glastonbury Abbey: An Edition, Translation and Study of John of Glastonbury's CRONICA SIVE ANTIQUITATES GLASTONIENSIS ECCLESIE. Dover, N.H.: The Boydell Press of Boydell & Brewer Ltd.1985. Pp. lxii, 320. $44.25." Albion 19, no. 1 (1987): 54–58. http://dx.doi.org/10.2307/4049665.

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Raftis, J. A. "James P. Carley. Glastonbury Abbey: The Holy House at the Head of the Moors Adventurous. New York: St. Martin's Press. 1988. Pp. xxv, 189. $24.95. - John H. Tillotson, editor. Monastery and Society in the Late Middle Ages: Selected Account Rolls from Selby Abbey, Yorkshire, 1398-1537. Wolfeboro, N.H.: Boydell & Brewer, Ltd.1988. Pp. ix, 290. $53.00." Albion 21, no. 3 (1989): 484–87. http://dx.doi.org/10.2307/4050096.

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Costen, Michael. "R W. Dunning, ed., The Victoria History of the Counties of England: A History of Somerset, Volume IX, Glastonbury and Street. London, Published for the Institute of Historical Research by Boydell and Brewer, 2006. 241 pp. £95/$180. 1904356230." Rural History 19, no. 1 (April 2008): 126–28. http://dx.doi.org/10.1017/s0956793307002348.

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Thurlby, Malcolm. "The Archaeology and History of Glastonbury Abbey: Essays in Honour of the Ninetieth Birthday of C. A. Ralegh Radford. Edited by Lesley Abrams and James P. Carley. 242 × 160mm. Pp. xi + 351, 22 figs., 5 maps, 11 pls. Woodbridge: The Boydell Press, 1991. ISBN 0-85115-284-8. £49.50." Antiquaries Journal 71 (September 1991): 294–95. http://dx.doi.org/10.1017/s0003581500087163.

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Radford, C. A. Ralegh. "The Historia Brittonum. Part III. The ‘Vatican’ Recension. Edited by David N. Dumville. 23 × 15 cm. Pp. xx + 122. Cambridge: D. S. Brewer, 1985. ISBN 0-85991-203-5. £22.50. - The Historia Regum Britannie of Geoffrey of Monmouth. Vol. I. A Single-Manuscript Edition from Bern, Burgerbibliothek, MS. 568. Edited by Neil Wright. 23 × 15 cm. Pp. lxv + 174, 2 pls. Cambridge: D. S. Brewer, 1985. ISBN 0-85991-211-6. £22.50. - The Chronicle of Glastonbury Abbey. An Edition, Translation and Study of John of Glastonbury's Cronica sive Antiquitates Glastoniensis Ecclesie. By James P. Carley. 23 × 15 cm. Pp. lxii + 320. Woodbridge: Boydell Press, 1985. ISBN, 0-85115-409-3. £29.50." Antiquaries Journal 66, no. 1 (March 1986): 184–86. http://dx.doi.org/10.1017/s0003581500085036.

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