Notes - information /

         Mid-afternoon. You and Carol are at the far north end parking at Pine Hill Lakes Park, facing west toward the hill full of naked trees. This is after an excellent lunch at Longhorn’s with Jen as your server. - Amorella

         1501 hours. I just stumbled on this article in the latest edition of Edge.

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The wisdom of knowing what to ask

By PAUL ERICSON, Editor, Rochester Business Journal, January 29, 2016

Here’s a question for you:

“What is information and where does it ultimately originate?”

And another:

“Is the universe a great mechanism, a great computation, a great symmetry, a great accident or a great thought?”

The first question was posed by the physicist and writer Paul Davies, the second by John Barrow, a cosmologist, theoretical physicist and mathematician. Both were posted online nearly two decades ago at Edge.org, then a fledgling website created by John Brockman, an author and literary agent for science writers.

Writing back then about Edge and its World Question Center, I concluded: “If a few of those questions don’t get the wheels in the brain spinning, sending some thoughts flying out of the box, nothing will.”

Not long ago I returned to Edge after a few years’ absence and was happy to find it alive and well. The site’s mission remains unchanged: “To arrive at the edge of the world’s knowledge, seek out the most complex and sophisticated minds, put them in a room together, and have them ask each other the questions they are asking themselves.”

One of the site’s top recurring features is the Annual Question. Over the years, scientists and thinkers in a range of disciplines have responded to queries such as these: “What is the most important invention of the last 2,000 years?” (1999); “What questions have disappeared?” (2001); “What do you believe is true even though you cannot prove it?” (2005); “What should we be worried about?” (2013); and “What do you think about machines that think?” (2015).

The question for 2016—“What do you consider the most interesting recent (scientific) news? What makes it important?”—already has drawn nearly 200 responses from contributors ranging from 2004 Nobel Prize-winning physicist Frank Wilczek to musician Peter Gabriel.

Among the others posting thoughts on this year’s question is Lisa Randall, a theoretical physicist at Harvard University and author of several books. As it happens, I just started reading her latest book, “Dark Matter and the Dinosaurs: The Astounding Interconnectedness of the Universe.” Among the last year’s news she cites are the discovery of a new species of human and more accurate data of species loss that could mean the Earth is on a path toward a sixth extinction. But Randall adds that some of the most important new knowledge likely is not yet apparent. Revolutionary discoveries are the result of many years’ work and “the headlines of any given year are not necessarily representative of what is most significant.”

OK, you might be wondering how these esoteric musings are relevant to you or me. And in fact, if you want solutions to key problems, Edge probably isn’t the place to look. Its pursuit is not answers but questions—in particular, which are the most important ones to be asking.

Randall in her book notes that much of what we know about the 13.8 billion-year-old universe has been discovered only in the last century. Take dark matter, so named because it doesn’t interact with light; it accounts for roughly 85 percent of the matter in the universe—a fact not known until the last several decades.

I’d wager that this breakthrough and others like it originated with scientists asking questions that at the time sounded offbeat or even ridiculous. But discoveries happen only when someone, asking why not, scales the walls of conventional wisdom.

Unlike science, politics these days is awash in certitude. Candidates who admit to any uncertainty or who don’t know all the answers stand little chance of getting elected. Hubris also ruled in the run-up to the financial crisis; we all know how badly that ended.

It’s not wrong to want elected officials who can get things done; those who are paralyzed by indecision ought to find another line of work. But curiosity, imagination and a strong desire to truly understand the nature of things—along with a good measure of humility—are traits that should be rewarded, not belittled.

What will it take for that to happen? Good question.


1/29/2016 (c) 2016 Rochester Business Journal. To obtain permission to reprint this article, call 585-546-8303 or email service@rbj.net.

Selected and edited from the latest EdgeDOTorg

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         The question that serves your inner spirit best is the first one presented, the one by Paul Davis two decades ago.

“What is information and where does it ultimately originate?”

         This is a question you have seen before, more than once, over the years. You used to use some of Davis’ essays in your classes from time to time to have students read, think and write in that order. – Amorella

         1510 hours. The first question I have presently is defining ‘information’. For instance, in context with the greater question I have to say is that the nature of humankind is the only real we ask the question, so, in a sense, the ‘information’ originates with our species. Otherwise, --

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information – noun

1 facts provided or learned about something or someone: a vital piece of information.

• Law a formal criminal charge lodged with a court or magistrate by a prosecutor without the aid of a grand jury: the tenant may lay an information against his landlord.

2 what is conveyed or represented by a particular arrangement or sequence of things: genetically transmitted information.

• Computing data as processed, stored, or transmitted by a computer.

• (in information theory) a mathematical quantity expressing the probability of occurrence of a particular sequence of symbols, impulses, etc., as contrasted with that of alternative sequences.

ORIGIN

Late Middle English (also in the sense ‘formation of the mind, teaching’), via Old French from Latin informatio(n-), from the verb informer.

Selected and edited from the Oxford/American software

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Information (shortened as info) is that which informs. In other words, it is the answer to a question of some kind. It is also that from which data and knowledge can be derived, as data represents values attributed to parameters, and knowledge signifies understanding of real things or abstract concepts. As it regards data, the information's existence is not necessarily coupled to an observer (it exists beyond an event horizon, for example), while in the case of knowledge, the information requires a cognitive observer.

At its most fundamental, information is any propagation of cause and effect within a system. Information is conveyed either as the content of a message or through direct or indirect observation of some thing. That which is perceived can be construed as a message in its own right, and in that sense, information is always conveyed as the content of a message.

Information can be encoded into various forms for transmission and interpretation (for example, information may be encoded into a sequence of signs, or transmitted via a sequence of signals). It can also be encrypted for safe storage and communication.

Information resolves uncertainty. The uncertainty of an event is measured by its probability of occurrence and is inversely proportional to that. The more uncertain an event, the more information is required to resolve uncertainty of that event. The bit is a typical unit of information, but other units such as the nat may be used. Example: information in one "fair" coin flip: log₂(2/1) = 1 bit, and in two fair coin flips is log₂(4/1) = 2 bits.

The concept that information is the message has different meanings in different contexts. Thus the concept of information becomes closely related to notions of constraint, communication, control, data, form, education, knowledge, meaning, understanding, mental stimuli, pattern, perception, representation, and entropy . . ..

Selected and edited from Wikipedia – information (introduction)

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         1530 hours. The above dictionary and encyclopedia examples are why I have sometimes had great trouble responding to questions. One has to have a definition first, even if you are the Paul Davis. To avoid ridicule I often keep my mouth shut. I blame it on innate arrogance. [This was quite bothersome on tests from high school through the GRE in college.]

         Information encloses in your books. This complicates the world to you because the novels are mostly based on fiction. – Amorella

         1604 hours. As such I have come to the conclusion quite some time ago that the whole world if also based on fiction, how much so, I have no idea but my dark humor innately suggests the world is more fiction than we might like to think. I also feel that once dead and gone, so to speak, we are more likely to realize this. Once we no longer have to survive physically our eyes remain open to see anew.

         Everyone is entitled to an opinion even if it is read as a statement. Post. - Amorella

Notes - sirens / intro to Dead 11 / dressed words /

         
       Shortly after noon. You drove over to have your hair cut by Mary Ann but she won’t be at Great Clips until three. On the way home and as you were getting out of the car the sirens were going because it is the first Wednesday of the month. You were reminded of the early nineteen fifties when the air raid sirens were checked and when you had air raid drills at Whittier Elementary in Westerville – then a jump to the Cuban Missile Crisis and how you are thankful you and the world have survived without a second nuclear war so far. – Amorella

         1216 hours. The first nuclear war was in August 1945 by my ticking of the clock. Thoughts and memories of thoughts on the subject mostly hide in the mind and can be jarred out of those pallid walls in a particular siren’s noon wail. May we all rest in peace.

         Post. - Amorella

         1303 hours. I have completed the first two paragraphs of the Dead 11 working draft.

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The Dead 11, early draft ©2016,rho

         Merlyn the once Scottish Bard, stands in spirit’s clothing a hand above the multicolored stone floor of the Canterbury Cathedral’s Trinity Chapel seven floor stone rows from the hand high white lit candle in a plain compact bowl some fourteen floor stone rows to the back of the present Chair of St. Augustine and on past the shadow of the Presbyter to the Nave’s entrance great stain glass window.

         This is not the same place as St. Augustine’s church. A cobbled street ran the length below this place from Anglo-Roman times; Roman stone and bricks were used in the building of Norman floors and walls that reflected to the voices embedded in Norman pitched roofs. Interior dark wooded planked floors from which chairs and benches of the same wood kind seemed to me as a child, to grow up as extended limbs, benches and tables for which my fellow man would sit and listen and study within white painted and wood trimmed walls from floor to rafter. I was schooled inside and out and have no regrets on either way. A Druidic Carpenter was the saint who traveled my wood-filled heart into my icon-protected soul. A seemingly wise worded thought beamed from his spiritual cavity. Now, what guest traveled from my singular icon-laden soul returning to me through the deepest and the longest of my heart’s tunnels? – 227 words

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         You instinctively feel there is too much description but I do not have such instincts. Post. - Amorella

         1311 hours. After all these years it is still odd seeing naked words appear from my fingertips unknowingly and then after, reading them already dressed. 

         

Notes - intuition plus images / I am content

       This afternoon you have been gleaning more material about the seven hundreds in Canterbury. You have for example, references to St. Peters Church where Theodore [Canterbury School] was buried. There are two particularly good photos to put in. Outside description you can use for the first Canterbury Church where St. Augustine reigned and a glimpse into the past as to how the school might have been, of course with tables and benches as well as chairs.

Early Catholic Church – 700’s

Early Similarity to St. Peters

Anglican St. Peters

Anglican St. Peters

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From St. Peters Church where Theodore is buried. [use description with Cathedral]

"On the left hand side of St. Peter's Street, as we pass through the city, is the church of St. Peter, so long neglected and disused, but restored to use and service by members of St. Augustine's College. The architectural history of the fabric has been somewhat obscured by the bad treatment it has received. The small square tower at the west end of the south aisle contains a large number of Roman tiles used up in it's construction; it is of early Norman date, though subsequently altered. There is other obviously Norman work of a plain description at the west end. The font is a massive square (2ft. 3 in.) of Bethersden marble, and is probably of the same period; a seventeenth-century font-cover is in a kind of vestry at the west end of the wide south aisle, and the elaborate ironwork and pulleys for its support could be restored. Over a covered shelter to the south doorway rests the elaborate late Renaissance tester of a once handsome pulpit of its kind. The pulpit itself is in the keeping of a gentleman in the county, who rescued it from a builders yard, and would gladly restore it for re-use. The modern prentence as a pulpit is a naked thing of thin metal rods, surmounted by a wooden rail. At the east end of the south aisle, on the north side, is a curious little rectangular niche formed of pieces of timber. On the north side of the altar is a handsome Easter Sepulchre recess, which goes through into the north aisle. Lack of space prevents any attempt at clearing up the architectural development of this somewhat interesting church, which so ingeniously adapted itself to a most confined and irregular site."

"Canterbury; A history of the ancient city" J. Charles Cox 1905

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Bench Concept for Canterbury School

         1813 hours. I added three extra photos to give me a better idea of how to use my imagination for description.

         The point of the photographs is for emersion into the setting. You feel this is necessary. – Amorella

         2138 hours. This is what I do. What is interesting is that these last two photographs remind me of the photos used to image heartansoul.

         ** **

         The above images capture your sense of the heart and the soul architecturally. - Amorella

         2202 hours. Below are examples of my intuition running true. The post on 3 May 2011 shows this. Similar to what images I choose in 2016.

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Selected and edited from Encounters in Mind Post, 3 May 2011

        Do you consider the intuitive insight more pure as that is what you consider my own vehicle for adaptive personification? – Amorella.

         I consider you in this present context as an internal creative medium between me and words thus it is not difficult to exaggerate this condition into your being ‘Panagiotakis-like. You haven’t suggested that I read the entrails of any animal for instance. You are word bound only, a leaf in Merlyn books and blog, Amorella. In other words, I see neither one of us as real shamans. I was about to say that you are closer to a muse than a shaman, but then I have two muses, pieces of church architecture – the interiors of ancient Canterbury Cathedral and the Washington National Cathedral. This was at your suggestion.

         Look for a photo of the two on Google. – Amorella.

Canterbury Cathedral [Heart]

One Room School House [Soul]

         The above images capture your sense of the heart and the soul architecturally. - Amorella

         What comes to mind is Hemingway’s short story title: “Big Two-Hearted River”. The image of the school house soul I had not considered; but I do, it fits in my mind as do the other two, though they too were not thought of a an image of the human heart, at least I do not think so, in fact, it was a cathedral image that in my mind one time conjured the soul not the heart in terms of poetic image.

         You have learned something about yourself. You can talk to Takis later. Time for lunch. Post. – Amorella.  

Selected from EIM blog post 3 May 2011

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         Post. - Amorella

         2236 hours. This shows to me in symbolic image form how my heart and soul are true to who I am. – rho

         Who am I to move a heart and soul. A long ago reminder (May 2003)  from your muse, Laney, “Are you content?” – Amorella

         2239 hours. At present I am content with who I am.

         Good. - Amorella

Notes - history for Merlyn / A/S times /

         You discovered more material online this morning. Here is an example that you will use to show Merlyn thinking from the seven hundreds in juxtaposition with the present. - Amorella

         1401 hours. This is good stuff found by serendipity.

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From:

THE CATHEDRAL CHURCH OF CANTERBURY

A DESCRIPTION OF ITS FABRIC AND A BRIEF HISTORY

OF THE ARCHIEPISCOPAL SEE

BY HARTLEY WITHERS, B.A.

LONDON GEORGE BELL & SONS 1897

Becket’s Crown. —The circular apse at the extreme east end of the church is known as Becket’s Crown. The name has caused a good deal of discussion. The theory once generally received was to the effect that the portion of Becket’s skull which was cut away by Richard le Breton was preserved here as a relic of special sanctity. We know that the Black Prince bequeathed, by his will, tapestry hangings for the High Altar and for three others, viz., “l’autier la ou Mons’r Saint Thomas gist—l’autier la ou la teste est—l’autier la ou la poynte de l’espie est.” The first and last are evidently the altars at the shrine and in the Chapel of the Martyrdom, and it has been contended that the altar “where the head is” was the altar of which traces may still be seen in the pavement of the corona, or Becket’s Crown. Against this notion we must place the authority of Erasmus, whose words plainly show that the martyr’s head was displayed in the crypt: "hinc digressi subimus cryptoporticum: illic primum exhibetur calvaria martyris perforata (the martyr’s pierced tonsure): reliqua tecta sunt argento, summa cranii pars nuda patet osculo.” While Willis considers that the term corona was a common one for an apse at the

[Pg 89]

end of a church, citing “Ducange’s Glossary,” which defines “Corona Ecclesiæ” as Pars templi choro postica, quod ea pars fere desinat in circulum; “at all events,” he concludes, “it was a general term and not peculiar to Christ Church, Canterbury. The notion that this round chapel was called Becket’s Crown, because part of his skull was preserved here as a relic, appears wholly untenable. There is at least no doubt that a relic of some sort was preserved here, because we know from a record of the offerings—Oblaciones S. Thomæ—during ten years in the first half of the thirteenth century, that the richest gifts were made at the shrine and in the corona. And we know that the spot was one of peculiar sanctity from the fact that the shrines of St. Odo and St. Wilfrid were finally transferred thither. Corpus S. Odonis in feretro, ad coronam versus austrum. Corpus S. Wilfridi in feretro ad coronam versus aquilonem.”

On the north side of the corona is the tomb of Cardinal Pole, the last Archbishop of Canterbury who acknowledged the supremacy of the Pope. He held office from 1556 to 1558, and died the day after Queen Mary. Here stands also the patriarchal chair, made out of three pieces of Purbeck marble. It is called St. Augustine’s chair, and is said to be the throne on which the old kings of Kent were crowned; according to the tradition, Ethelbert, on being converted, gave the chair to Augustine, from whom it has descended to the Archbishops of Canterbury.

[Pg 90]

It is needless to say that this eminently attractive legend has been attacked and overthrown by modern criticism. It is pointed out that the original archiepiscopal throne was of one piece only, and that Purbeck marble did not come into use until some time after Augustine’s death. From its shape it is conjectured that the chair dates from the end of the twelfth century or the beginning of the thirteenth, and that it may have been constructed for the ceremony of the translation of St. Thomas’ relics. It is in this chair, and not in the archiepiscopal throne in the choir, that the archbishops are still enthroned. From the corona we have a view of the full length of the cathedral, which measures 514 feet, and is one of the longest of English cathedrals. Of the windows in Becket’s Crown, the centre one is ancient, while the rest are modern and afford a most instructive contrast.

CHAPTER IV.

THE HISTORY OF THE SEE.

The history of the See of Canterbury may be said to have begun with the coming of Augustine, for there can be no doubt that it is owing to its being the settling-place of the first messengers of the gospel in Saxon England that Canterbury has been the metropolis of the English Church. Pope Gregory, with his usual thoroughness, sent to Augustine, soon after his arrival here, an elaborate scheme for the division of our island into sees, which were to be gradually developed as Christianity spread. According to his arrangement, there were to be two archbishops, one at London and one at York. But we cannot regret that this scheme was not carried out, as an archiepiscopal see is much more picturesquely framed by the hills, which encircle Canterbury than it could have been by the dingy vastness of the political and social capital.

Augustine reached England in 597, and found that his path had been made easy by the fact that Bertha, wife of Ethelbert, King of Kent, was a Christian. He soon effected the conversion of the king himself, and his labours were so rapidly successful that at Christmas, 597, no less than ten thousand Saxons were baptized at the mouth of the Medway. The archiepiscopal pall, and a papal Bull, creating Augustine first English archbishop, were duly sent from Rome, and the royal palace in Canterbury, with an old church—Roman or British—close by, were handed over to him by Ethelbert. The first archbishop died in 605, and was buried, according to the old Roman custom, by the side of the high road which had brought him to Canterbury. A few years later, however, his remains were transferred to the Abbey of SS. Peter and Paul, which had then just been completed.

[Pg 104]

Augustine was succeeded by one of the monks who had originally come with him from Rome. The new archbishop’s name was Lawrence; he had been already consecrated by Augustine in his lifetime. This unusual measure was thought to be necessary, as the Church had hardly yet established itself in a strong position. Indeed, so weak was its hold over its rapidly acquired converts, that when Ethelbert’s son, who succeeded his father in 616, backslid into the path of heathendom, the great majority of the people followed the royal example, and Lawrence, together with the Bishops of London and Rochester, prepared to leave England altogether, as a country hopelessly abandoned to paganism. However, the archbishop determined to make one more attempt to maintain his position, and succeeded in terrifying the king, by a pretended miracle, into becoming a Christian. He then recalled the two bishops who had already crossed to France, and on his death, in 619, was succeeded by the Bishop of London, Mellitus. Mellitus only held the Primacy till 624, when his place was filled by Justin, who also had a brief archiepiscopal life, being succeeded in 627 by Honorius. This archbishop held the see for twenty-six years, till 653, and it was not until 655 that his successor was appointed.

So far the archbishops had all been foreigners who had come over either with Augustine or with the second company of missionaries who were despatched by Gregory soon after Ethelbert’s conversion. In 655, however, a native Englishman, named Frithona, was consecrated by the Saxon Bishop of Rochester, and adopted the name of Deus Dedit. He ruled at Canterbury till 664, and after his death the see remained vacant for four years, probably owing to the plague which was then wasting all Europe, and caused the death of Wighard, a Saxon, who had started for Rome to receive his consecration there. But in 668, Theodore, a native of Tarsus in Cecilia, was appointed, and was welcomed by the members of the torn and divided English Church. He devoted all his energy to centralizing and consolidating the power of the archbishop, which had been hitherto largely nominal. He journeyed all over England, correcting the prevalent laxity of discipline and establishing the control of the metropolitan authority. He went so far as to interfere with the Archbishopric of York, and with the help of the king attempted to divide it into three sees.

[Pg 105]

He was, moreover, an enthusiastic scholar, and first diffused the study of Greek in England. He had brought a copy of Homer with him, and is said to have established a school of Greek in Canterbury. He died in 690, and after his death there was no archbishop for three years. In 693, one Brethwald, an English monk, some time Abbot of Reculver, was appointed to the see. The Saxon Church shows that it had benefited by Theodore’s rigorous discipline, in that it was henceforth able to supply its own archbishops; it had now securely established itself all over the country, and the last home of paganism, which, curiously enough, held its own longest in Sussex, had been finally converted in Theodore’s time. Brethwald ruled till 731, and was followed by Tatwin (731-734) and Nothelm (734-740). In 740 Cuthbert became archbishop. He seems to have been an interesting personage with a good deal of zeal for reform; he is recorded to have assembled a synod at Cliff to discuss measures for the improvement of the lives and behaviour both of clergy and laity. Probably at his instigation the synod ordained that the Lord’s Prayer and the Creed should be taught in the vulgar tongue; he was the first archbishop buried in the cathedral. He was succeeded by Bregwin, who held the see from 759 to 765. He was an exception among the series of English primates, being of German origin. During the rule of the next archbishop, Jaenbert, an attempt was made to transfer the primacy from Canterbury. Offa, the King of Mercia, had established himself in a position of commanding power, and wishing that the seat of the chief ecclesiastical authority should be within his own dominion, obtained a Bull from Pope Adrian I. by which an Archbishop of Lichfield was created, with a larger see than that of Canterbury. Jaenbert seems to have acquiesced, though doubtless most unwillingly, in this arrangement, but in spite of the central situation of Lichfield, the traditional claims of Canterbury were too strong, and Adulf was the first and last Archbishop of Lichfield. Athelard, who succeeded Jaenbert in 790, had the primacy restored to him. The Northmen began their raids on the English coasts at this time, and their ravages probably continued through the days of his successors, Wulfred, Feologild, Ceolnoth, and Ethelred (805-889).

In 889 the learned Plegmund, formerly tutor of Alfred,

[Pg 106]

was by his quondam pupil’s influence made Archbishop of Canterbury. It was during his time that the sees of Wells for Somerset and Crediton for Devonshire were established.        

Selected and edited from -  The Project Gutenberg EBook of The Cathedral Church of Canterbury [2^nd ed.]., by Hartley Withers

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         Post before heading to lunch. - Amorella

         More information after lunch at Panera/Chipotle. - Amorella

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Theodore of Tarsus (602 – 19 September 690) was Archbishop of Canterbury from 668 to 690, best known for his reform of the English Church and establishment of a school in Canterbury.

Theodore's life can be divided into the time before his arrival in Britain as Archbishop of Canterbury, and his archiepiscopate. Until recently, scholarship on Theodore had focused on only the latter period since it is attested in Bede’s Ecclesiastical History of the English and also in Stephen of Ripon’s Vita Sancti Wilfrithi, whereas no source directly mentions Theodore's earlier activities. However, Michael Lapidge and Bernard Bischoff have reconstructed his earlier life based on a study of texts produced by his Canterbury School.

Canterbury School

Theodore and Hadrian established a school in Canterbury, providing instruction in both Greek and Latin, resulting in a "golden age" of Anglo-Saxon scholarship:

They attracted a large number of students, into whose minds they poured the waters of wholesome knowledge day by day. In addition to instructing them in the Holy Scriptures, they also taught their pupils poetry, astronomy, and the calculation of the church calendar ... Never had there been such happy times as these since the English settled Britain.

Theodore also taught sacred music, introduced various texts, knowledge of Eastern saints, and may even have been responsible for the introduction of the Litany of the Saints, a major liturgical innovation, into the West. Some of his thoughts are accessible in the Biblical Commentaries, notes compiled by his students at the Canterbury School. Of immense interest is the text, recently attributed to him, called Laterculus Malalianus. Overlooked for many years, it was rediscovered in the 1990s, and has since been shown to contain numerous interesting elements reflecting Theodore's trans-Mediterranean formation. A record of the teaching of Theodore and Adrian is preserved in the Leiden Glossary.

Pupils from the school at Canterbury were sent out as Benedictine abbots in southern England, disseminating the curriculum of Theodore.

Theodore called other synods, in September 680 at Hatfield Hertfordshire, confirming English orthodoxy in the Monothelite controversy, and circa 684 at Twyford, near Alnwick in Northumbria. Lastly, a penitential composed under his direction is still extant.

Theodore died in 690 at the remarkable age of 88, having held the archbishopric for twenty-two years, and was buried in Canterbury at Saint Peter's church.

Selected and edited from Wikipedia - Theodore of Tarsus

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         You have also taken the time to download and read from a PDF work: “Augustine of Canterbury converting the Anglo-Saxons: A contribution to the identity of the medieval missionary”. - Amorella

         1730 hours. This is more focus on the 7^th Century. I have read this sort of thing before but it was decades ago. Perhaps I can use some poetic license here and have Canterbury School, Augustine in the same Merlyn memory of Canterbury in those days.

       You have more than enough information, orndorff. – Post. – Amorella

       1741 hours. I know, Amorella, but I love reading about this time period in England. 

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Anglo-Saxon Cathedral

By far the most important find was the remains of the Anglo-Saxon cathedral, just 0.20m below the 1786 floor. The remains may be divided into four main phases. The earliest, Phase I, is represented by narrow wall foundations at the east end of the nave. These foundations cut into post Roman `dark earth' deposits which sealed the Romano British deposits. They may well be part of the original church of St Augustine constructed soon after his arrival in A.D. 597, which comprised a nave with possible narthex to the west and porticus to the north and south. The foundations were of re-used Roman stone with mortared stone and Roman bricks above. The plan and scale of the building are similar to the early church of St Peter and St Paul at St Augustine's Abbey (Sparks 1990, 8)

http://www.hillside.co.uk/arch/cathedral/nave.html

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