| This coincided with an increasing interest in sacramentalism and the spiritual inheritance in general, and the fact that Roman Catholicism was no longer considered a political threat. The 20th century saw a renewal of interest in, and devotion at, holy wells: with the result that their sites have been diligently recorded, and attempts made—some very successful—to rescue them from oblivion, safeguard their existence and restore them to use. This is hard work, but inspired individuals, community groups, local government bodies and societies such as Cymdeithas Ffynhonnau Cymru and Wellsprings have achieved much in this endeavour. It has also been observed that a restored well once again attracts people in need of comfort, hope and spiritual refreshment. One notable manifestation of this increase has been the renewal of supplication at St Trillo’s Well at Llandrillo-yn-Rhos (anglice Rhos-on-Sea). This tiny chapel, built above an accessible holy well, stands on the very seashore, and is generally open to the public. During the past few years, people have taken to placing numerous written requests, prayers asking for help or forgiveness, on the altar. Why this should have happened there, and whether the practice is spontaneous or has originated elsewhere, nobody knows: but it does show that the Spirit still hovers about the waters, surprising and inspiring us with something beyond our dry intellectual musings. Inside St. Trillo " s chapel. The well is under the altar. Yes, holy wells are still prominent features of the Welsh spiritual landscape: and by the power of God manifested in them, may they once again refresh, heal and adorn this country, aiding the restoration unto Orthodoxy of a Christian land of a Christian people. Troparion of All Saints of Wales, Tone 8. The land of Wales doth offer Thee, O Lord, All the saints which have shone forth in it, As the beauteous fruits of Thy saving splendour. By their prayers and through the Mother of God, Preserve Thou the Church and our land in peace profound, O Most Merciful One. |
| This often proved difficult to enforce, especially where magistrates proved less than eager. Pilgrims in number were still visiting Ffynnon Wyddfaen in Carmarthenshire as late as 1595, and John Lewis of Ceredigion, writing in 1646, implies that pilgrimages to wells were still current at that time. I doubt if many wells were completely destroyed, for dependable water sources were still of value, if only for keeping butter cool: and neither harsh laws nor sophisticated scorn succeeded in erasing the belief that certain founts are holy, and can heal disease or otherwise improve the lot of those who with due reverence drink of them or wash in them. Where the powerful feared or disdained to be associated with wells, the poor, here and there, kept the traditions alive until this very day. Since the 16th century, more wells have been lost through neglect and thoughtlessness than ever fell foul of overt iconoclasm. Those no longer sites of devotion or healing were allowed to silt up, drained or filled in for one reason or another, destroyed in the course of some purported improvement, or simply forgotten. St Chad’s Well at Hanmer ceased to flow after local drainage work; St Deiniol’s Well at Bangor lies under quarry rubble; St Cybi’s Well at Clorach vanished under a road bridge, and St Gredifael’s Well at Penmynydd is a muddy hollow. The list is too long, and the baleful influence of Calvinism, which prevailed in Wales from the mid-18th century until recently, certainly provided an environment in which such desecration could be countenanced: but even following the decline of that grim doctrine, sheer ignorance and apathy still threaten what remains of our holy inheritance. One has always to be on guard against the threat posed by the next road improvement scheme, or the incoming houseowner who decides that the old spring in his garden should be concreted over. Restored Hope, Recovered Pilgrimage St. Trillo " s Chapel. All, thank God, is not lost. The rise of antiquarianism in the 19th century certainly raised awareness of the presence and significance of holy wells, if only from an historical point of view. |
| Существует множество других свидетельств об англичанах в Византии. Известно, что английские солдаты понесли тяжелые потери, сражаясь за византийцев против норманнов при Дирраке (Дураццо) в 1081 году. Император Алексей пожаловал англичанам землю на берегу Никомидийского залива, чтобы они построили там укрепленный порт. Между 1101 и 1116 годами некий линкольнширец по имени Ульфрик возвратился в Англию из Константинополя, чтобы вербовать солдат в византийскую армию. Английские солдаты сражались также при обороне города от крестоносцев в 1204 году; современный французский писатель Робер Клер пишет, что у этих англичан были свои священники. Из бытовых свидетельств мы знаем, что в середине XIV века на рождественском пиру у императора потомки английских переселенцев пожелали приветствовать его на их собственном наречии. Что стало с этими англо-саксонскими поселениями после захвата Константинополя в 1453 году турками – неизвестно. По-видимому, те поселения, которые оказались под властью турок, объединились с греческими, а новоанглийская колония на северном побережье Черного моря слилась с русским народонаселением. Православные святые Британии и Ирландии, изображенные на иконе 66 Аван (Afan), Августин Кентербериийский (Augustine, †604), Адомнан (Adomnan), Адриан (Adrian, VI в.), Адриан Кентерберийский (Adrian of Canterbury, †709/710), Айдан (Aidan, †651), Албаний (Albanus, III в.), Альдгельм (Aldhelm, † ок. 700), Альфеге (Alphege, †1012), Асаф (Asaph, VII в.), Аустель (Austel), Беда Досточтимый (Beda Venerabilis, Беуно (Beuno, VI в.), Бирин (Birinus), Бранвал- Православные святые Британии и Ирландии ладер (Branwallader, VI в.), Брендан Мореплаватель (аб. Клонфертский; Brendan, 522-†575), Бригита Килдарская (Brigit, †525), Венедикт/ Бенедикт Нурсийский (Benedict of Nursia, 480-†ок. 550), Вонифатий/Бонифаций (Boniface of Crediton, 675-†754), Гильда 500-†ок. 570), Давид Уэльский (David, VI в.), Дениол (Deniol, †ок. 584), Дублитир (Dublitir), Дунстан (Dunstan, 909-†988), Иллтуд (†нач. VI в.), Кадок (Cadoc), Кедд (Cedd, VII в.), Келлан (Cellan of Peronne, VII в.), Кей (Kew), Киаран (Снагап of Clonmacnois, VI в.), Колман (Colman, VII в.), Колум мак Кримтайн (Colum mac Crimthain of Terryglass, VI в.), Колумбан (Columbanus, 543-†615), Колумкилле (Columcille, 521-†597), Комгалл (Comgall of Bangor, VII в.), Кутберт (Cutbert, 634-†687), Лаврентий (Laurence, †619), Маелруайн (Maelruain), Меллит (Mellitus, VII в.), Мохолд (Maughold, †498), Ниниан (Ninian, сер. V в.), Патрик/ Патрикий Ирландский (Patric/Patricius, 390-†461), Паулин (Paulinus, VII в.), Самсон (Samson), Трилло (Trillo, V в.), Фин(н)иан (Fin(n)ian of Clonard, 512-†ок. 545), Ферси (Fursey, VII в.), Феодор Тарсийский (Theodore of Tarse, †690), Эгберт (Egbert, VIII в.), Юст (Justus, VII в.). |
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