William Cragh
¶ RubricaThis marks the second stage of interviews, which are written in a different hand. de probatione .xiii. miraculi facta apud Hereford'. Super eo quod Willelmus filius ap Rees parochie de Sweynesey, Men[evensis] diocesis qui cognominatur ab aliquibus Willelmus Cragh id est tinginosus fuit in patibulis suspensus, et mortuus ut fertur; et per merita dicti Sancti Thome miraculose resuscitatus, ad cuius quidem miraculi probationem Thomas de Gyucs', procurator Capituli Herefordensis produxit in testes, dictum Willelmum, dominam Thomam Presbiterus, Johannem de Berham, Henricum Pellipar[isus]; Adam de Lowarite, Jacob ap Enon;It is not clear why this name is given here. The final witness is actually called John ap Howel. quos omes dixit, esse parochie et dyocesis. Predictarum requisitus in virtate iuramenti prestiti per eundem idem procurator si credebat dictum miraculum esse verum. Respondit quod sic, et quia supradictus Willelmus ap Rees nesciebat loqui litteraliter nec ydioma, Anglicum nec GallicumAdded in the bottom margin in a different hand. sed dumtaxat Walense,ut dicebatur, iidem domini commissarii ad exponendum eidem Willelmo capitula, iuramenti per eum prestandi, et interpretandum deposicionem faciendam per eum ad hibuerunt fratres Johannem Juvenem et Mauricium de Pencoyt conuencionales in domo fratrum minorum de Hereford' qui dicebantur de Wallia fuisse oriundi et intelligere et scrire loqui ydioma Walense, qui fratres tactis sacrosanctis euangeliis presente dicto procuratore jurauerunt fideliter exponere dicto Willelmo illaAdded in a different hand later. pca que per dictos dominos commissarios dicerentur eisdem fideliter eis referre et interpretari responsionem, et deposicionem eiusdem, et eam tenere sectretam quousque fuerit legitime publicatum. Postque capitulis iuramenti aliorum testium supra registralis in Wallico dicto Willelmo per dictos fratres, et in Anglico aliis testibus supranominatis per dictum Episcopum Laudon' expositis; omnes predicti testes iurauerunt tactis sacrosanctis ewangeliis dicere veritatem eisdem dominis commissariis, et dictus Willelmus predictus fnbThis word is unclear in the manuscript. super miraculo antedicto et ipsum contingentibus, et super omnibus aliis que petantur ab eis.
¶Testis .c.xlviii.
¶ Willelmus ap Rees alias dictus Cra[g]h testis supra iuratus requisitus de mandato dictorum dominorum, commissariorum a predictis fratribus de etate et condicione sua. Respondit se esse liberum, nescit certitudinaliter quot sed estimat se esse .xlv. annorum et quod moratur sub temporali dominio domini Willelmi de Brewes baronis qui baro fuit supra inter primos testes examinatus cum eius, nouerca et capello super hoc miraculo, et est pauper vivens inter amicos suos quia terra sua fuit sibi ablata per dominum suum supra dictum, dixit eciam postmodum alia die interrogatus se fuisse filium Rees ap Wilym Swanith et vixit parochie de Chlanreden dioc’ Meneuensis.This phrase has been added in a different hand, ending a blank line and continuing into the margin. The ink is slightly lighter, and there is a circle drawn around it.
¶ Item requisitus ut narraret post si et ex qua causa fuerat suspensus. Respondit quod imposito sibi per dominum predictam sub quo tunc morabatur, quod interfecerat .xiii. homines fuit captus per dictum dominum et incarceratus in castro dicti baronis vocato Swayneseye, et cum sic stetisset captus et in carceratus, per .xv. dies et fuisset per dominum dicti castri inquisitum cum eo et non fuisset confessus dicta homicidia quia non commiserat ea ut dixit, nec fuisset per alios conuictas, ulla sentencia mortis lata contra eum fuit die lune post instans festum Beati Martini29th September erunt .xv. annorum circa horam tercie per parentes proprios ipsius testis scilicet per Yry filium Veil et per David ap Gryfin, et Uthel Fachan premortuos et per plures alios ductus de mandato patris dicti domini Willelmi de Brewes ad quasdam furcas super quondamAdded in same hand and ink as the last lengthy additon. montem excelsum positas prope dictum castrum ad quartam partem miliaris uel circa et circadictam horam tercie supradictus Ithel propinquus eius cum quadam corda grossiori quia, sit nodus quod communiter portant fratres minores in zonis suis aportata a castro per ipsum testem usque ad dictas furcas suspendit eum, nescit tamen qualem nodum fecit in dicta corda, cum qua eum suspendit, et post suspensionem suam Traharn ap Howel parochie Lanreden geuelah dicte diocesis Menevensis qui fuerat cum eo ductus ad predictas furcas, fuit incontinenti sicut audiuit referri post eum suspensus in eisdem furcis, et in eadem trabe, et statim predictus Traharn ap Howel sicut dicebatur fuit mortuus post suspensionem eiusdem. Et eo mortuo trabs in qua pendebant fuit fracta, nesere qualiter nec in quot partes, et ambo suspensi ceciderunt ad terram, et tamen ipse testis non sensit dictum casum, quia credit quod, esset mortuus sensit tamen strepitum quamvis alter fuit suspensus, et audiuit publice et communiter referri in dicta parochia post predicta quod eadem die fuit iterum suspensus in una tibia dictarum furcarum. Sed ipse nichil sensit de suspensione predicta, nec scit quanto tempore stetit nec qua hora fuerit secundo suspensus.
¶ Acta in dicta Capella Sancte Katerine die sexta mensis Nouembris presentibus fratribus Waltero et Johanne in omnibus que hodierna die acta fuerunt, et memoratis fratribusAppears to be in the same hand as the main text. Johanne et Appears to be a contemporary addition. Mauricio in iuramento testium super hoc miraculo receptorum et deposicione Willelmi predicti, et nobis notariis huius processus.
¶ Post hoc in crastinum dictus Willelmus rediens coram predictis dominis commissariis ad continuendam deposicionis sue seriem, fuit de mandato predictorum dominorum commissariorum. Requisitus per antedictos fratres Johannem et Mauricium interpretes si fuerat idem Willelmus sicut supra deposuit se credere mortuus, quando quia qualiter et cuius meritis fuit resuscitates. Et respondit quod audiuerat referri publice et communiter in dicta villa quod circa galli cantum post suspentionem apparuerunt signa vite in eo ipse tamen postquam scentsit strepitam quando alter fuit suspensus in eadem trabe non sensit secuctit se habere vitam usque in crastinum in mane nec recognouit astantes, coram eo usque ad dictum crastinum circa horam none.
¶ Requisitus si ante dictam suspencionem vel a tempore suspensionis usque quo recognouitThe conjugation of this verb has been changed from 'erunt' to 'it' in different ink later. astantes, vel ex tunc vigilando vel dormiendo habuerit aliquam, visionem vel reuelationem inde, vel ab aliquo sancto vel mortuis vel hiis que sunt in alio mundo. Respondit quod illa diequa fuit suspensus, ei dormienti incarcere fuit post galli cantum visum beatam Mariam esse in dicto carcere cum quodam domino, et videbatur sibi quod esset operta lapidibus preciosis cum stolla alba in capite non tamen portabat filium suum in suis sicut eius ymagines materiales representant, de illo autem domino quiChanged from 'que' to 'qui'; a dot placed under the 'e', and an 'i' added above. erat cum beata Maria. Respondit se ad non recordari quales vestes portabat.
¶ Cum autem, predicta beata MariaThe superlinear addition appears to be in the same hand as the main text, and therefore contemporary. cum dicto domino sic The superlinear addition appears to be in the same hand as the main text, and therefore contemporary. apparuisset peciit ipsa beata Maria in The superlinear addition appears to be in the same hand as the main text, and therefore contemporary. cuius conspectione uidebantur, esse The superlinear addition appears to be in the same hand as the main text, and therefore contemporary. omnes incarcerati cum ipso Willelmo qui erant xiii numero si eratChanged from 'erant' to 'erat' through the dot under the 'n'. inter eos Willelmus ap Rees et ipse testis qui uocatur illo nomine. Respondit quod sic quia ipse erat dictus Willelmus, et tunc beata Maria dixit quod ascenderent omes per quamdam scalam que uidebatur ibi esse apposita ad ipsam excepto supradicto Trahar ap Hoel qui scilicet fuitAdded in darker ink in a neater hand later. illa die omnibus aliis liberatis a carceribus cum ipso teste suspensus et in patibulo mortuus, et tunc dictus testis peciit a beata Maria predicta, quid fieret de supradicto Trahar ap Hoel, et beata Maria, respondit dimittatis eum.Added in darker ink in a neater hand later. Et post hec dictus testis iterum peciis a predicta Maria quis erat ille sanctus qui uenerat cum ea, et ipsa respondit quod sanctus Thomas qui liberaret eum, et tunc dictus testis habuit in mente sua sicut dixit quod sanctus Thomas de Hereford' liberaret eum.
¶ Requisitus autem quare melius intellexerat de Sancto Thoma de Hereford' quam de sancto Thoma apostolo vel Cantuariensi archiepiscopo. Respondit quod ex eo quia ante illud tempus fuerat peregrinus ad tumulum dicti Sancti Thome in Ecclesia Hereford', et illa die qua fuit intrusus in carcerem plicauit secundum morem anglie, unum denarium sterlingum ad honorem dicti Sancti Thome ut liberaret eum et dictum denarium sic plicatum recondidit in bracali suo et quam diu stetit in carcere, et quando fuit ductus ad patibulum et dum pendebat in furcis habebatText has been altered from the present tense so that the ending now reads 'bat'. Appears to be a contemporary alteration. secum dictum denarium. Sic plicatum, et stando in carcere et Contemporary addition. quando fuit ductus ad furcas semper in corde suo et eciam alta voce ita quod poterat audiri ab illis qui aderant invocabat auxillum dicti Sancti Thome et habebatContemporary alteration. spem quod liberaret eum. Requisitus si aliquis, ex .xiii. cum eo Contemporary alteration.incarceratis habuerat dictam visionem ut ipse. Respondit se nescire. Item requisitus si ipse narrauerit illa die dictam visionem aliis incarceratis. Respondit quod non.Sed post resuscitationem suam narrauit omnibus qui audire voluerunt pluries et frequenter.
¶ Item requisitus si postquam fuit'fuit' written on an erasure. captusThe MS originally reads 'captus fuit', but the word order has been changed with "" marks around the words in question. antequam, duceretur ad suspendium fuit confessus peccata sua alicui presbitero. Respondit quod sic, uni illa die qua fuit suspensus scilicet, domino Madoko presbitero decano rurali illius patrie.
¶ Item requisitus si fuerat sibi uisum dum erat suspensus in furcis quod aliquis episcopus uelalius sustineret vel subportaret eum in dictis furcis. Respondit quod non.
¶ Item requisitus quid fuit sibi secutum de eo postquam fuit resuscitatus et recognouit astantes. Respondit se audiuisse publice et communiter referri quod eo suspenso domina dicti castri peciit a predicto, domino Willelmo de Brewes viro suo qui fecerat eum, suspendi quod daret ei corpus person dicti Willelmi, ut posset in cimiterio sepeliri,This addition appears to have been made later in a different hand and ink. et dominus concessit ei et ideo cum fuisset depositus a furcis in quibus fuerat secundo suspensus fuit portatus a parentibus suis ad ecclesiam et cum non possent ingredi ecclesiam fuit portatus ad domum propinquam ecclesie que erat Thome Mathei, et tunc predicta domina fecit eum mensurari ad dictum Sanctum Thomam et quia fuit resuscitates, et fuerat datus domine non fuit ultra suspensus fuit tamen, infirmus per unam septimanam et ultra et post triduum dominus et domina dicti castri cum eo uenerunt peregrini ratione dicti miraculi ad tumulum predicti Sancti Thome,The saint's name is written on an erasure. et optulerunt ibi quasdam furcas de cera et funem cum qua fuit suspensus quam oportauit ligatam ad collum suum.
¶ Requisitus si dictum miraculum fuit publicatum in dicta Ecclesia Hereford'. Respondit quod sic et pulsatis campanis et cetera.
¶ Item requisitus si in patria sua fuit publice et communiter ascriptum post tempus suspensionis sue et ad huc ascribitur miraculo facto mentis dicti domini Written above an erasure. sancti Thome quod ipse Willelmus post suspendium habuerit uel recuperauerit vitam. Respondit quod sic.
¶ Item requisitus si ipse ratione dicti miraculi, et alii qui sciuerunt, et uiderunt dictum miraculumLast 'm' written on an erasure. contigisse in eius persona, fuerunt inde deuociores et in fide firmiores effecti. Respondit quod sic asserendo de se, et credendo de aliis quia peregrinantur frequentius ad dictum tumulum quam facerent prius.
¶ Item requisitus si pro liberatione sua a morte predicta per eum vel per alios quod ipse sciat vel audiuerat dici, fuerunt demones invocati vel aliqua sortilegia uel Appears to be a contemporary addition. incantationes vel supersticiones facte, et si ipse perortabat uel habebatAdded later in darker ink. secum in carcere, vel quando fuit ductus ad patibulum aliquod breue, aut si in nodo corde cum qua fuit suspensus fuit, aliqua fraus vel cautela adhibita ne subito morereturAlteration made later in blacker ink. in furcis, autAlteration made later in blacker ink. si fuit aliquod prestigium factum ut videretur fuisse, suspensus uel mortuus, et non esset. Respondit quod non.
¶ Item requisitus si habet noticiam testium cum eo ad probationem huius miraculi productorum. Respondit quod sic, et quod communiter reputantur homines fidedigni et liberi et habentAlteration made later in blacker ink. de suo unde viuere possunt, excepto domino Thoma presbitero qui non est beneficiatus.
¶ Ultimo interrogatus an prece precepto, timore, odio, amore, precio lucri dati uel promissiAlteration made later in blacker ink. habiti vel habendi causa deposuerit et an concordauerit cum aliis testibus sic deponere et utrum doctus vel instructus fuerit testificari. Respondit quod non, et deposuit in ydiomate Walensi et ante dicti fratres Johannes et Mauricius fuerunt interpretan eiusWritten on an erasure. depositionem dominis Commissariis supradictis referendo ipsius Willelmi responsionem,Alteration made later in blacker ink. et dictum ad singula interrogatoria prout superius sunt conscripta.
Et est sciendum quod predicti domini commissarii cum diligentia circumspexerunt collum predicti Willelmi, et non invenerunt in eo in eo aliquam lesionem sedAlteration made later in blacker ink. vel in summitate lingue habebat aliqualem rubedinem quam dicebat sibi ratione dicti suspendii propter compressionem dentium contigisse.
¶ Rubrics concerning the examination of the thirteenth miracle made at Hereford concerning William son of ap Rhys of the parish of Swansea in the diocese of St David's (who was known as a certain William Cragh, that is Scabby) who had been hanged on a gallows and was thought to have died; and through the merit of the said St Thomas was miraculously resuscitated.The most common example of a saint’s intercession manifested itself in cures (Porterfield, 2005: 70;
Vauchez, 1997: 466-77).
For further discussion and examples of saintly intercession, see Vauchez (1997: 133-4) and Clements-Jewery (2005). Indeed, for the examination of which miracle Thomas of Gyucs, proctor of the Chapter of Hereford, produced as a witness the said William, lord Thomas the priest, John of Baggeham, Henry Skinner, Adam of Loughor, Jacob ap Enon, who he said were all from the aforesaid parish and diocese. They asked the same proctor by virtue of keeping [his] oath if he believed the said miracle was true. He answered yes, and because the above said William ap Rhys was unable to speak Latin nor the English idiom, nor French, but merely Welsh as it was said.Language issues such as this in a multilingual society were a constant problem for administrators and legal professionals, making it common for translators of lesser rank to be drawn into proceedings. (Davies, 1974). The same lord commissioner summoned brothers John Young and Maurice of Pencoyd friars in the house of Brothers Minor of Hereford (who it was said had been born in Wales and understood and knew how to speak the Welsh idiom) This appointment is not unusual; friars were often involved in the process of gathering witness testimonies, and were often notaries. (Vauchez, 1997: 45). to explain to the same William the articles of the previously stated oath. These brothers, touching the sacred Gospel in the presence of the said proctor, swore faithfully to explain the oath to the said William [and] those things which were said through the said lord commissioner, and in the same faith record his testimony and interpret his responses, and in the same way his testimony. And they were to keep it secret until it was legally made public. After which the articles of the oath of the other witnesses registered above (in Welsh to the said William through the said brothers, and in English to the other witnesses above-named through the said bishop of Laudon) were set forth to all the aforesaid witnesses, who swore, touching the sacred Gospel, to tell the truth the same lord commissioner, about the before-said miracle and the said William himself and everything else other that they might desire from them.
¶ William ap Rhys otherwise called Cragh swore the above [oath] concerning his state and condition through the aforesaid brothers, as required by the mandate of the said lord commissioner. He replied he was free, he did not know for certain how old [he was], but estimated himself to be 45 years old, and that he lived under the temporal rule of the lord baron William de Briouze (who was the baron above, among the first witnesses examined with his stepmother and chaplain upon this miracle) and was a poor man living among his friends because his land was taken from him by his lord, as was said above.Most colonisation of Wales by the English at this time was achieved through the confiscation of lands from the original Welsh owners.(Davies, 1974: 9-10). William may have been a victim of this process. He also said a little later on another day [when] they questioned him he was the son of Rhys ap Swanith, and he lived in the parish of Llanrhidian in the diocese of St Davids.This last sentence has been added to the end of the paragraph and spills out into the margin.
¶ Further they required him to narrate if, and as a result of what reason, he had been hanged. He replied that it was put upon him by the aforesaid lord (under whom he was living at that time) because he had killed thirteen men.This was during the taking of Oystermouth Castle: link to extra material. He was captured by the said lord and imprisoned in the castle of the said baron called Swansea, and then he had remained thus captured and incarcerated for fifteen days.For further details on nature of medieval prisons and gaols, see McCall (1979:78). And he had been questioned by the lord of the said castle and he had not confessed to the said homicide because he had not committed them, as he said, nor had the sentence of death being brought against him been supported by any of the other convicts. It was the Monday straight after the feast of the blessed Martin (it will be 15 years ago), around the third hour. The witness himself was led by his own relatives Yry son of Veil and by Dafydd ap Gruffudd and Uthel Fachen and by many others (already deceased) at the mandate of the father of the said lord William de Briouze to a certain gallows on a certain high hill positioned near the said castle a quarter mile away or around that. And at around the said hour of three the above-said Uthel hanged him him with a certain rope [that] is fatter than the knot that is commonly worn by the brothers minor in their girdles, worn [on the way] from the castle to the said gallows by the witness himself; yet he did not know what kind of knot he made in the said rope with which he hanged him. And immediately after his hanging Trahaearn ap Hywel (of the parish of Lanridian in the said diocese of St Davids) who had been led with him to the aforesaid gallows, was hanged after him (as he heard reported) on the same gibbet and on the same beam and the aforesaid Trahraean ap Hywel was dead at once after the same hanging, just as it was said. And him having died, the beam on which they were hanging was broken - he did not know in what way nor into how many pieces - and both hanged men fell to the ground. And yet the witness himself did not feel the said fall, because he believed that he was dead, yet he sensed the noise when the other [man] was hanged, and he heard publically and commonly reported in the said parish after the aforesaid [events], that on the same day he was hanged again on one leg of the said gibbet.A fundamental requirement for the initiation of any inquisitorial or enquiry process called for by the papacy was ‘publica fama’. See Kelly (2013: 8-29) for a full discussion. But he himself felt nothing of the aforesaid hanging, nor knew for how long a time he remained [there], nor at what hour he was hanged a second time.
¶ These proceedings [took place] in the said Chapel of St Katherine on the sixth day of the month of November, Walter and John being present for all of today’s daily proceedings and related by brothers John and Maurice in the receiving of the oath of the witness to this miracle and the testimony of the aforesaid William; and we were notaries to this process.
¶ After this on the next day the said William returned to the presence of the lord commissioner to continue his sequence of testifying, by the mandate of the aforesaid lord commissioner. They asked (through the before-said interpreters brothers John and Maurice) if it had been just as the same William had testified above that he believed himself dead, when, why, in what manner, and by whose grace he was resuscitated? And he replied that he had heard reported publically and commonly in the said town that around cockcrow after the hanging signs of life appeared in him. Yet after he himself sensed the noise when the other [man] was hanged on the same beam, he did not feel himself to have life up to the morning of the next day, nor did he recognise bystanders in his presence until the said next day around the ninth hour.
¶ They asked if before the said hanging or from the time of the hanging up until when he recognised those standing by, or from that time - awake or asleep - he might have had any vision or revelation from or caused by certain saints or the dead or those that are from another world?Appearances in visions are an important dimension in the eventual designation of a saint, and Mary is often seen to accompany other saints. (Vischer, 1980: 52; Warner, 1976: 301). He replied that after cockcrow on that day that he was hanged, he being asleep in gaol, he had a vision that the blessed Mary was in the said gaol with a certain lord, and it seemed to him that she was covered in precious stones with a white head-dress on [her] head, yet not carrying her son with her as material images concerning her represent;The Virgin is often represented in being richly dressed in white and surrounded with precious stones; see images and discussion in Cuneen (1996: 163), and Warner (1976: 297 - 8, 301 and 305). Her depiction as mother is central to her image as mother to humanity, representing her key characteristics of mercy, gentleness and forgiveness. (Boss, 2004; Cunneen, 1996: 165 - 71; Warner, 1976: 286, 293; von Eros, 1963: 16-24 and 133-42). but concerning the lord who was with the blessed Mary, he replied, he did not recall what kind of clothes he was wearing.
¶ Moreover, when the aforesaid blessed Mary with the said lord so appeared, the blessed Mary herself (who was seen to look at all who were incarcerated with William himself who were numbered thirteen), asked if William ap Rhys was among them. And the witness himself who is called by that name answered thus; that he himself was the said William. And then the blessed Mary said that they should climb [to her] by a certain ladder that seemed to be placed near herself, freeing all of the others from gaol, except the above said Trahaearn ap Hywel, who was of course killed on a gibbet that day with the witness himself.Mary has a long association with Jacobs Ladder, usually represented as being the metaphorical ladder between her heavenly son Christ and Earth (Warner, 1976: 286). This stems from the myths surrounding the Virgin’s 'Dormition' and her descent into and emergence from Hell. For a full explanation of this, see Shoemaker, 2002 and Cuneen, 1996: 146-7. And then the said witness asked the aforesaid blessed Mary what might happen to the above said Trahaearn ap Hywel, and the blessed Mary replied ‘abandon him’. And after this the said witness again asked the aforesaid Mary who was that saint who came with her, and she herself replied that [it was] St Thomas who would free him, and then the said witness had in his mind, just as he said, that St Thomas of Hereford freed him.In popular belief, the Virgin Mary could intercede with God on behalf of sinners, often in conjunction with another saint (in this case St Thomas Cantilupe)(Clayton, 1990: 91-5). She was a particular favourite with criminals, and has a role as queen over death, so was often called upon by those who were in this way damned (Cuneen, 1996: 180; Warner, 1976: 285-6, 316, 324-7).
St Anslem of Canterbury in particular wrote that her role as ‘mother of God’ which made her partly responsible for human salvation as God had become human through her (Cuneen, 1996: 150).
¶ They asked moreover by what means he rightly knew [it was] St Thomas of Hereford rather than St Thomas the ApostleOne of Christ’s disciples, also known as ‘doubting Thomas’ due to his initial questioning concerning the veracity of the former’s resurrection. or the Archbishop of Canterbury?Thomas Becket, Chancellor to King Henry II of England from 1155, and Archbishop from 1162 until his murder in Canterbury Cathedral in 1170. He replied that by the same reason, because before that time he had made a pilgrimage to the tomb of the said St Thomas in Hereford Cathedral, and on that day he was thrust into gaol he bent a silver penny from [his] belt to honour the said St Thomas (following the English custom) in order that he might free him, and he hid the said penny thus folded in his trousers. And all day it remained there in gaol, and when he was led to the gibbet and while he was hanging on the gallows, he had with him the said penny thus bent.This was a common custom, designed to attract the attention of a saint. For further examples of pennies being bent in this manner, see Webb (2000: 74). And it remained always in his rope belt in gaol and when he was led to the gallows, and he called out in a high voice, so that he was able to be heard by those who were nearby that he was calling upon the said St Thomas in the hope that he might free him.They asked if any of the thirteen imprisoned had had the said vision as he [had]. He replied he did not know. Further they asked if he himself had recounted the said vision that day to the other imprisoned men. He replied no. But after his resuscitation he recounted it to everyone who wanted to listen, often and frequently.
¶ Further they asked if after he was captured before he was led to be hanged had he confessed his sins to a certain priest.Confession was one of the fundamental stages in the process redemption, making a miracle possible. In fact the process of confession, contrition, absolution, ordeal and redemption that we have here with William Cragh is the standard formula enacted in public spectacles as part of the drama of Christian repentance, purification and salvation (Merback, 1999: 143-4). He replied yes. On that day on which he was hanged certainly he confessed to the master Madog a priest and the rural dean of that land.An important condition of receiving the intercession and resulting miracles of saints was that the sinner was truly repentant, and had publically declared to that effect. (Merback, 1999: 174, 184 and 265); Porterfield, 2005: 81-2 and Warner, 1976: 316).
¶ Further they asked if it had seemed to him while he was hanging on the gibbet that anyone, a bishop or another could have been supporting him or carried him from beneath on the said gibbet. He replied no.
¶ Further they asked what, according to him, happened to him after he was resuscitated and recognised bystanders. He replied he heard it publically and commonly reportedA fundamental requirement for the initiation of any inquisitorial or enquiry process called for by the papacy was ‘publica fama’. See Kelly (2013: 8-29) for a full discussion. that having been hanged, the lady of the said castle begged the aforesaid lord William de Briouze her husband, who had brought about his hanging, that he might give her the body of the said William so that she might be able to bury it in the cemetery. And the lord conceded to her and therefore when he was taken down from the gallows on which he was hanged a second time, he was carried by his relatives to the church,It was normal for executed criminals to rely on friends and family rather than the Church to ensure they had a proper burial (Handley, 2011: 51;Daniell, 2002: 246; and McCall, 1979: 75). and when he was unable to enter the church he was carried to the house near the church which was Thomas Mathews', and then the aforesaid lady brought about his measuring to the said St Thomas. And because he was resuscitated and had been given to the lady, he was not hanged again. Yet he was weak for a week and more, and after three [more] days the lord and lady of the said castle went with him on a pilgrimage, on account of the said miracle, to the tomb of the aforesaid St Thomas, and offered there a certain gallows of wax and the rope with which he was hanged which he carried, bound around his neck.The miracle collection in support of Thomas de Cantilupe in England was second only to that gathered following the martyrdom of Thomas Becket. (Sumption, 1975: 98).
¶ They asked if the said miracle was publicised in the said Hereford Cathedral. He replied yes and with the ringing of the bells etc.The idea that the miracle was ‘proclaimed’ during this visit is a demonstration of the spreading the news of miracles by word of mouth and the whole town getting involved (Webb, 2000: 73;Hole, 1954: 102; Sumption, 1975: 150-1).
¶ Further they asked if in his homeland the making of the miracle that William was restored to life after he was hanged was publically and commonly attributed to the intention of the said lord St Thomas after the time of his hanging and up to this point. He replied yes.
¶ Further they asked if on account of the said miracle he himself, and others who knew of and saw the said miracle that happened in his person were thenceforth made more devout and more firm in faith. He replied yes, he stated for himself and he believed it of the others, because more frequent pilgrimages [were made] to the said tomb than were made previously.Again, the more widely proclaimed the miracle, the more adherents were attracted to the cult ((Webb, 2000: 73; Hole, 1954: 102;
Sumption, 1975: 150-1). For a full discussion see Introduction.
¶ Further, they asked if he knew himself or had heard said that his liberation from death was made by him or others through invoking of demons or any soothsayer, or the making of incantations or superstitions? And if he himself was carrying or had with him in gaol or when he was led to the gibbet some little charm or if there was some trickery or caution taken in the knot of the rope with which he was hanged so that he might not suddenly die on the gallows?There was deemed to be a fine line between magic and miracle at the time, particularly in cases relating to the raising of the dead, for although it is a key Christian tenant that the dead will live again and that Christ was resurrected, the act could also be seen as the work of a necromancer. For a detailed discussion of medieval ideas on the subject, see Rampton (1999). Or if it was another illusion made so that it seemed he was hanged or dead and when he was not. He replied no.
¶ Further they asked if he had the acquaintance of the witnesses produced with him to give evidence of this miracle. He replied yes, and that it was commonly thought that they were worthy and free men and according to him from which they were able to live from what they had, except master Thomas the priest who was not the holder of a benefice.
¶ Finally they asked whether by prayer, instruction, fear, hate, love, reward, gained or given or promised he had or will have motivated his testimony and whether he may have harmonised this testimony with the other witnesses, and whether he was taught or instructed in this testimony? He replied no. And he testified in the Welsh idiom and before the said brothers John and Maurice who were interpreting his testimony for the above said lord commissioner reporting back the responses of William himself said to each question just as they are committed to writing above.
And let it be known that the aforesaid lord commissioner diligently inspected the neck of the aforesaid William, and did not discover on it any injury, but on the tip of his tongue he had a kind of red mark which it was said was produced by the said hanging on account of the compression of his teeth.
Notes
¶ Rubrics concerning the examination of the thirteenth miracle made at Hereford concerning William son of ap Rhys of the parish of Swansea in the diocese of St David's (who was known as a certain William Cragh, that is Scabby) who had been hanged on a gallows and was thought to have died; and through the merit of the said St Thomas was miraculously resuscitated.The most common example of a saint’s intercession manifested itself in cures (Porterfield, 2005: 70;
Vauchez, 1997: 466-77).
For further discussion and examples of saintly intercession, see Vauchez (1997: 133-4) and Clements-Jewery (2005). Indeed, for the examination of which miracle Thomas of Gyucs, proctor of the Chapter of Hereford, produced as a witness the said William, lord Thomas the priest, John of Baggeham, Henry Skinner, Adam of Loughor, Jacob ap Enon, who he said were all from the aforesaid parish and diocese. They asked the same proctor by virtue of keeping [his] oath if he believed the said miracle was true. He answered yes, and because the above said William ap Rhys was unable to speak Latin nor the English idiom, nor French, but merely Welsh as it was said.Language issues such as this in a multilingual society were a constant problem for administrators and legal professionals, making it common for translators of lesser rank to be drawn into proceedings. (Davies, 1974). The same lord commissioner summoned brothers John Young and Maurice of Pencoyd friars in the house of Brothers Minor of Hereford (who it was said had been born in Wales and understood and knew how to speak the Welsh idiom) This appointment is not unusual; friars were often involved in the process of gathering witness testimonies, and were often notaries. (Vauchez, 1997: 45). to explain to the same William the articles of the previously stated oath. These brothers, touching the sacred Gospel in the presence of the said proctor, swore faithfully to explain the oath to the said William [and] those things which were said through the said lord commissioner, and in the same faith record his testimony and interpret his responses, and in the same way his testimony. And they were to keep it secret until it was legally made public. After which the articles of the oath of the other witnesses registered above (in Welsh to the said William through the said brothers, and in English to the other witnesses above-named through the said bishop of Laudon) were set forth to all the aforesaid witnesses, who swore, touching the sacred Gospel, to tell the truth the same lord commissioner, about the before-said miracle and the said William himself and everything else other that they might desire from them.
¶ William ap Rhys otherwise called Cragh swore the above [oath] concerning his state and condition through the aforesaid brothers, as required by the mandate of the said lord commissioner. He replied he was free, he did not know for certain how old [he was], but estimated himself to be 45 years old, and that he lived under the temporal rule of the lord baron William de Briouze (who was the baron above, among the first witnesses examined with his stepmother and chaplain upon this miracle) and was a poor man living among his friends because his land was taken from him by his lord, as was said above.Most colonisation of Wales by the English at this time was achieved through the confiscation of lands from the original Welsh owners.(Davies, 1974: 9-10). William may have been a victim of this process. He also said a little later on another day [when] they questioned him he was the son of Rhys ap Swanith, and he lived in the parish of Llanrhidian in the diocese of St Davids.This last sentence has been added to the end of the paragraph and spills out into the margin.
¶ Further they required him to narrate if, and as a result of what reason, he had been hanged. He replied that it was put upon him by the aforesaid lord (under whom he was living at that time) because he had killed thirteen men.This was during the taking of Oystermouth Castle: link to extra material. He was captured by the said lord and imprisoned in the castle of the said baron called Swansea, and then he had remained thus captured and incarcerated for fifteen days.For further details on nature of medieval prisons and gaols, see McCall (1979:78). And he had been questioned by the lord of the said castle and he had not confessed to the said homicide because he had not committed them, as he said, nor had the sentence of death being brought against him been supported by any of the other convicts. It was the Monday straight after the feast of the blessed Martin (it will be 15 years ago), around the third hour. The witness himself was led by his own relatives Yry son of Veil and by Dafydd ap Gruffudd and Uthel Fachen and by many others (already deceased) at the mandate of the father of the said lord William de Briouze to a certain gallows on a certain high hill positioned near the said castle a quarter mile away or around that. And at around the said hour of three the above-said Uthel hanged him him with a certain rope [that] is fatter than the knot that is commonly worn by the brothers minor in their girdles, worn [on the way] from the castle to the said gallows by the witness himself; yet he did not know what kind of knot he made in the said rope with which he hanged him. And immediately after his hanging Trahaearn ap Hywel (of the parish of Lanridian in the said diocese of St Davids) who had been led with him to the aforesaid gallows, was hanged after him (as he heard reported) on the same gibbet and on the same beam and the aforesaid Trahraean ap Hywel was dead at once after the same hanging, just as it was said. And him having died, the beam on which they were hanging was broken - he did not know in what way nor into how many pieces - and both hanged men fell to the ground. And yet the witness himself did not feel the said fall, because he believed that he was dead, yet he sensed the noise when the other [man] was hanged, and he heard publically and commonly reported in the said parish after the aforesaid [events], that on the same day he was hanged again on one leg of the said gibbet.A fundamental requirement for the initiation of any inquisitorial or enquiry process called for by the papacy was ‘publica fama’. See Kelly (2013: 8-29) for a full discussion. But he himself felt nothing of the aforesaid hanging, nor knew for how long a time he remained [there], nor at what hour he was hanged a second time.
¶ These proceedings [took place] in the said Chapel of St Katherine on the sixth day of the month of November, Walter and John being present for all of today’s daily proceedings and related by brothers John and Maurice in the receiving of the oath of the witness to this miracle and the testimony of the aforesaid William; and we were notaries to this process.
¶ After this on the next day the said William returned to the presence of the lord commissioner to continue his sequence of testifying, by the mandate of the aforesaid lord commissioner. They asked (through the before-said interpreters brothers John and Maurice) if it had been just as the same William had testified above that he believed himself dead, when, why, in what manner, and by whose grace he was resuscitated? And he replied that he had heard reported publically and commonly in the said town that around cockcrow after the hanging signs of life appeared in him. Yet after he himself sensed the noise when the other [man] was hanged on the same beam, he did not feel himself to have life up to the morning of the next day, nor did he recognise bystanders in his presence until the said next day around the ninth hour.
¶ They asked if before the said hanging or from the time of the hanging up until when he recognised those standing by, or from that time - awake or asleep - he might have had any vision or revelation from or caused by certain saints or the dead or those that are from another world?Appearances in visions are an important dimension in the eventual designation of a saint, and Mary is often seen to accompany other saints. (Vischer, 1980: 52; Warner, 1976: 301). He replied that after cockcrow on that day that he was hanged, he being asleep in gaol, he had a vision that the blessed Mary was in the said gaol with a certain lord, and it seemed to him that she was covered in precious stones with a white head-dress on [her] head, yet not carrying her son with her as material images concerning her represent;The Virgin is often represented in being richly dressed in white and surrounded with precious stones; see images and discussion in Cuneen (1996: 163), and Warner (1976: 297 - 8, 301 and 305). Her depiction as mother is central to her image as mother to humanity, representing her key characteristics of mercy, gentleness and forgiveness. (Boss, 2004; Cunneen, 1996: 165 - 71; Warner, 1976: 286, 293; von Eros, 1963: 16-24 and 133-42). but concerning the lord who was with the blessed Mary, he replied, he did not recall what kind of clothes he was wearing.
¶ Moreover, when the aforesaid blessed Mary with the said lord so appeared, the blessed Mary herself (who was seen to look at all who were incarcerated with William himself who were numbered thirteen), asked if William ap Rhys was among them. And the witness himself who is called by that name answered thus; that he himself was the said William. And then the blessed Mary said that they should climb [to her] by a certain ladder that seemed to be placed near herself, freeing all of the others from gaol, except the above said Trahaearn ap Hywel, who was of course killed on a gibbet that day with the witness himself.Mary has a long association with Jacobs Ladder, usually represented as being the metaphorical ladder between her heavenly son Christ and Earth (Warner, 1976: 286). This stems from the myths surrounding the Virgin’s 'Dormition' and her descent into and emergence from Hell. For a full explanation of this, see Shoemaker, 2002 and Cuneen, 1996: 146-7. And then the said witness asked the aforesaid blessed Mary what might happen to the above said Trahaearn ap Hywel, and the blessed Mary replied ‘abandon him’. And after this the said witness again asked the aforesaid Mary who was that saint who came with her, and she herself replied that [it was] St Thomas who would free him, and then the said witness had in his mind, just as he said, that St Thomas of Hereford freed him.In popular belief, the Virgin Mary could intercede with God on behalf of sinners, often in conjunction with another saint (in this case St Thomas Cantilupe)(Clayton, 1990: 91-5). She was a particular favourite with criminals, and has a role as queen over death, so was often called upon by those who were in this way damned (Cuneen, 1996: 180; Warner, 1976: 285-6, 316, 324-7).
St Anslem of Canterbury in particular wrote that her role as ‘mother of God’ which made her partly responsible for human salvation as God had become human through her (Cuneen, 1996: 150).
¶ They asked moreover by what means he rightly knew [it was] St Thomas of Hereford rather than St Thomas the ApostleOne of Christ’s disciples, also known as ‘doubting Thomas’ due to his initial questioning concerning the veracity of the former’s resurrection. or the Archbishop of Canterbury?Thomas Becket, Chancellor to King Henry II of England from 1155, and Archbishop from 1162 until his murder in Canterbury Cathedral in 1170. He replied that by the same reason, because before that time he had made a pilgrimage to the tomb of the said St Thomas in Hereford Cathedral, and on that day he was thrust into gaol he bent a silver penny from [his] belt to honour the said St Thomas (following the English custom) in order that he might free him, and he hid the said penny thus folded in his trousers. And all day it remained there in gaol, and when he was led to the gibbet and while he was hanging on the gallows, he had with him the said penny thus bent.This was a common custom, designed to attract the attention of a saint. For further examples of pennies being bent in this manner, see Webb (2000: 74). And it remained always in his rope belt in gaol and when he was led to the gallows, and he called out in a high voice, so that he was able to be heard by those who were nearby that he was calling upon the said St Thomas in the hope that he might free him.They asked if any of the thirteen imprisoned had had the said vision as he [had]. He replied he did not know. Further they asked if he himself had recounted the said vision that day to the other imprisoned men. He replied no. But after his resuscitation he recounted it to everyone who wanted to listen, often and frequently.
¶ Further they asked if after he was captured before he was led to be hanged had he confessed his sins to a certain priest.Confession was one of the fundamental stages in the process redemption, making a miracle possible. In fact the process of confession, contrition, absolution, ordeal and redemption that we have here with William Cragh is the standard formula enacted in public spectacles as part of the drama of Christian repentance, purification and salvation (Merback, 1999: 143-4). He replied yes. On that day on which he was hanged certainly he confessed to the master Madog a priest and the rural dean of that land.An important condition of receiving the intercession and resulting miracles of saints was that the sinner was truly repentant, and had publically declared to that effect. (Merback, 1999: 174, 184 and 265); Porterfield, 2005: 81-2 and Warner, 1976: 316).
¶ Further they asked if it had seemed to him while he was hanging on the gibbet that anyone, a bishop or another could have been supporting him or carried him from beneath on the said gibbet. He replied no.
¶ Further they asked what, according to him, happened to him after he was resuscitated and recognised bystanders. He replied he heard it publically and commonly reportedA fundamental requirement for the initiation of any inquisitorial or enquiry process called for by the papacy was ‘publica fama’. See Kelly (2013: 8-29) for a full discussion. that having been hanged, the lady of the said castle begged the aforesaid lord William de Briouze her husband, who had brought about his hanging, that he might give her the body of the said William so that she might be able to bury it in the cemetery. And the lord conceded to her and therefore when he was taken down from the gallows on which he was hanged a second time, he was carried by his relatives to the church,It was normal for executed criminals to rely on friends and family rather than the Church to ensure they had a proper burial (Handley, 2011: 51;Daniell, 2002: 246; and McCall, 1979: 75). and when he was unable to enter the church he was carried to the house near the church which was Thomas Mathews', and then the aforesaid lady brought about his measuring to the said St Thomas. And because he was resuscitated and had been given to the lady, he was not hanged again. Yet he was weak for a week and more, and after three [more] days the lord and lady of the said castle went with him on a pilgrimage, on account of the said miracle, to the tomb of the aforesaid St Thomas, and offered there a certain gallows of wax and the rope with which he was hanged which he carried, bound around his neck.The miracle collection in support of Thomas de Cantilupe in England was second only to that gathered following the martyrdom of Thomas Becket. (Sumption, 1975: 98).
¶ They asked if the said miracle was publicised in the said Hereford Cathedral. He replied yes and with the ringing of the bells etc.The idea that the miracle was ‘proclaimed’ during this visit is a demonstration of the spreading the news of miracles by word of mouth and the whole town getting involved (Webb, 2000: 73;Hole, 1954: 102; Sumption, 1975: 150-1).
¶ Further they asked if in his homeland the making of the miracle that William was restored to life after he was hanged was publically and commonly attributed to the intention of the said lord St Thomas after the time of his hanging and up to this point. He replied yes.
¶ Further they asked if on account of the said miracle he himself, and others who knew of and saw the said miracle that happened in his person were thenceforth made more devout and more firm in faith. He replied yes, he stated for himself and he believed it of the others, because more frequent pilgrimages [were made] to the said tomb than were made previously.Again, the more widely proclaimed the miracle, the more adherents were attracted to the cult ((Webb, 2000: 73; Hole, 1954: 102;
Sumption, 1975: 150-1). For a full discussion see Introduction.
¶ Further, they asked if he knew himself or had heard said that his liberation from death was made by him or others through invoking of demons or any soothsayer, or the making of incantations or superstitions? And if he himself was carrying or had with him in gaol or when he was led to the gibbet some little charm or if there was some trickery or caution taken in the knot of the rope with which he was hanged so that he might not suddenly die on the gallows?There was deemed to be a fine line between magic and miracle at the time, particularly in cases relating to the raising of the dead, for although it is a key Christian tenant that the dead will live again and that Christ was resurrected, the act could also be seen as the work of a necromancer. For a detailed discussion of medieval ideas on the subject, see Rampton (1999). Or if it was another illusion made so that it seemed he was hanged or dead and when he was not. He replied no.
¶ Further they asked if he had the acquaintance of the witnesses produced with him to give evidence of this miracle. He replied yes, and that it was commonly thought that they were worthy and free men and according to him from which they were able to live from what they had, except master Thomas the priest who was not the holder of a benefice.
¶ Finally they asked whether by prayer, instruction, fear, hate, love, reward, gained or given or promised he had or will have motivated his testimony and whether he may have harmonised this testimony with the other witnesses, and whether he was taught or instructed in this testimony? He replied no. And he testified in the Welsh idiom and before the said brothers John and Maurice who were interpreting his testimony for the above said lord commissioner reporting back the responses of William himself said to each question just as they are committed to writing above.
And let it be known that the aforesaid lord commissioner diligently inspected the neck of the aforesaid William, and did not discover on it any injury, but on the tip of his tongue he had a kind of red mark which it was said was produced by the said hanging on account of the compression of his teeth.
