05 November 2022
A pharaoh in disguise
Nectanebus II was the last pharaoh and native king of Egypt, who reigned from approximately 360 to 342 BC. His rule began relatively successfully, but he fled Egypt after he was defeated by the Persian ruler, Artaxerxes III. Little is known of his life thereafter, but rumours spread that Nectanebus had an affair with Olympias, queen of Macedonia, and that he fathered her illegitimate son. That boy grew up to become one of the most famous people in the ancient world: Alexander the Great. You can explore their story in our major exhibition, Alexander the Great: The Making of a Myth.
Olympias enthroned with Nectanebus wearing a white robe and holding a case of astronomical instruments, in Le livre et la vraye hystoire du bon roy Alixandre (Paris, c. 1420–1425): Royal MS 20 B XX, f. 7r
Stories about Alexander’s alleged Egyptian origins gained considerable popularity during Late Antiquity and the Middle Ages. They included legends about his life and conquests, such as the Greek Alexander Romance attributed to Pseudo-Callisthenes. This Greek romance became the main source for later medieval legends of the Macedonian conqueror, many of which began with extended prologues recounting Alexander’s conception via Olympias’s (not so) secret affair with Nectanebus, the exiled pharaoh.
‘Nectanebus King of Egypt’ enthroned, in the prose Roman d'Alexandre (Southern Netherlands, c. 1290–1300): Harley MS 4979, f. 4v
Some medieval texts embraced the rumours of Alexander’s Egyptian ancestry. Other authors were more sceptical and condemned them as slandering the Macedonian queen’s fidelity to her husband, King Philip II of Macedonia. Even in texts that claimed Philip to be Alexander's real father, Nectanebus still played a key role in Alexander’s early life as his childhood mentor, teaching him how to read the stars and prophesise the future.
In the prime of his reign as pharaoh, Nectanebus was a skilled practitioner of astrology and divination. According to the Greek Alexander Romance, he would regularly procure a bronze basin of rain or spring water and would use miniature ships to predict the outcomes of sea battles. He could also influence the fate of battles by moulding wax figures of men and bringing them to life, only to sabotage the miniature boats in his water basin, meaning that the real enemy ships would sink.
Nectanebus in his chamber, enchanting a basin of water: Royal MS 20 B XX, f. 4v
One day, to his misfortune, Nectanebus foresaw his own downfall with the invasion of Artaxerxes, and the pharaoh decided to flee, knowing that it was too late to change his fate. Nectanebus had his head shaved in disguise and he soon established himself as an Egyptian prophet in Macedonia.
Nectanebus being shaved, observing the stars and fleeing from Egypt: Harley MS 4979, f. 6v
Word of his wondrous prophetic skills spread in Macedonia, until Nectanebus eventually caught the attention of the beautiful Queen Olympias. She approached the prophet for advice since she had been unable to conceive an heir by King Philip, and was worried that she would be deposed and that Philip would re-marry.
Nectanebus had also supposedly read Olympias’s future, predicting that she would conceive a son by the god Ammon, who would appear to her in a dream in the form of a serpent or dragon. But this was all part of the exiled pharaoh’s deceptive plan, since that night he disguised himself as Ammon. Manuscript illuminations usually depict the seduction scene with Nectanebus as a human, embracing Olympias in bed, while a dragon watches over them, representing his serpentine disguise.
Nectanebus addressing Olympias, and embracing each other in bed while a dragon watches over them, in the Talbot Shrewsbury Book (Rouen, 1444–1445): Royal MS 15 E VI, f. 6r
When Olympias became pregnant, she was accused of infidelity. The Legend reveals that Nectanebus salvaged her reputation by transforming into a dragon at a royal banquet, demonstrating to Philip and the slanderers that it really was the god Ammon who had visited Olympias’s bedchamber and fathered her child.
Nectanebus as a dragon approaching Olympias at a banquet (Paris, 1333– c. 1340): Royal MS 19 D I, f. 4v
When Alexander the Great was born, Nectanebus was supposed to become the child’s mentor, teaching him the astrological arts. But Nectanebus soon met his tragic end. The adolescent Alexander pushed him off a cliff, mocking the fact that Nectanebus could not foresee his own death, despite claiming to be a skilled prophet.
Alexander and an attendant watch while Nectanebus falls to his death: Royal MS 19 D I, f. 5v
The whereabouts of Nectanebus’s burial is unknown. In the medieval romance tradition, he was laid to rest when Alexander ordered a burial for him after finally discovering that his real father was the last pharaoh of Egypt.
Alexander the Great: The Making of a Myth runs at the British Library until 19 February 2023. Tickets can be bought in advance or in person, subject to availability.
Follow us on Twitter @BLMedieval
We are indebted to the Kusuma Trust, the Patricia G. and Jonathan S. England – British Library Innovation Fund and Ubisoft for supporting the exhibition, as well as other trusts and private donors.
27 October 2022
A medieval best-seller: the Alexander Romance
The British Library’s major exhibition Alexander the Great: The Making of a Myth takes visitors on a remarkable journey through the legends and stories connected with one of the ancient world’s most renowned figures: Alexander the Great. The main source and inspiration for the stories highlighted in the show was the legendary Life of Alexander, known as the Alexander Romance, one of the most popular texts of ancient literature.
Alexander ascends to heaven with griffins, in the Old French Prose Alexander Romance (Paris, c. 1340): Royal MS 19 D I, f. 37r (detail)
Legends about Alexander's life, conquests and adventures had started in his own lifetime. Some stories were instigated by Alexander himself to legitimise his rule, others were spread by his soldiers and generals. The first stories were recorded in writing by Alexander’s companions, who collected their memoirs of the king’s conquests. Apart from some fragments quoted in other texts, these works are all now lost. But the stories themselves were often preserved in later histories of Alexander, such as Plutarch’s biography of him from the 1st century AD and Appian’s chronicle of his conquests from the 2nd century AD.
Plutarch's Life of Alexander, in the Latin translation by Guarino of Verona (Florence, 1470): Harley MS 3485, f. 367r (detail)
During his conquests, Alexander was accompanied by eminent scientists of his time. They jotted down wonders of the lands they visited, although once again only fragments of these works survive. This 2,200-year-old papyrus preserves a similar text. It talks about a legendary nation that beheaded its enemies, cut out their tongues and minced them with flour to serve as a special treat for dinner. The identification of these people is problematic but similarly gruesome stories are mentioned in Alexander’s adventures.
An account of barbaric customs (Gurob, Egypt, 3rd century BC): Papyrus 489
The fantastical stories of Alexander, retold by historians, scientists and travellers, inspired others to fill in the gaps of the king’s life, wondering what he may have said or written in particular situations. Imagining such scenes was so popular that it was used in ancient education to teach students creative writing. This 2,000-year-old papyrus preserves such a school-text. It contains the homework of a child who was tasked to make up what Alexander would have said after he defeated Darius, the emperor of the Persians. The pupil's shaky hand devises a short speech for Alexander, in which he generously praises his dead opponent and demands a royal burial for him.
A model speech in the name of Alexander the Great (Oxyrhynchus, Egypt, AD 150–225): Papyrus 756
The most successful of these fictitious texts had a life of their own. One popular composition by an unknown author was a letter supposedly written by Alexander to his former teacher, Aristotle, about the marvels of the Eastern realms of the earth. Written originally in Greek and later translated into many languages, this letter depicts fantastic episodes faced by the Macedonian army on its long journey beyond India, featuring men with six hands, giant crabs, deadly sirens, a tooth-tyrant, and a monstrous three-horned beast that killed 26 men at once.
Beginning of Alexander’s Letter to Aristotle about the Sights and Miracles of India, preserved in a 15metre-long chronicle roll (England, possibly Battle Abbey, 2nd quarter of the 13th century): Cotton Roll XIV 12, membrane 4
Around the 3rd century AD, in Alexandria, this rich array of stories, travelogues, speeches and letters was collected into one large narrative of Alexander’s life resulting in one of the most beloved books created in Antiquity — the Alexander Romance.
Alexander’s entry to Rome with the senators bowing, from the earliest illuminated Greek manuscript of the Alexander Romance (Eastern Mediterranean, 13th century): Oxford, Bodleian Library, MS Barocci 17, f. 28v
Originally written in Greek, the Romance contains the life of Alexander coloured with extraordinary legends. It records his mythical origins from a dragon-shaped pharaoh, retelling his wise words and letters he exchanged with philosophers, politicians and kings, and the extraordinary battles he fought on land and water. It regales us with the most incredible adventures credited to Alexander, including his descent into the sea, his flight into the heavens and his encounters with monsters of the East taken from his fictitious epistle to Aristotle.
Alexander facing the headless giants (Blemmydae), in the Old French Prose Alexander Romance (Paris, 1420): Royal MS 20 B XX, f. 80r (detail)
Soon after its composition, the text underwent incredible transformations. New stories were added to the original narrative from a variety of sources, creating an entangled network of Greek versions of the text. These variants were then translated into many of the languages of the medieval Mediterranean, from Coptic, Armenian and Syriac, through Latin, Arabic, Persian and Ethiopian, and onwards to a plethora of medieval vernaculars including French, English, German and Russian.
'The Strange Men Found by King Alexander of Macedon', a hand-coloured engraving (Russia, c. 1820): British Museum 1934,0402.24
The British Library's Alexander the Great exhibition provides a stunning insight into the evolution of this medieval bestseller, showing how stories and legends were transmitted and adapted across two millennia. In different eyes, Alexander could be viewed as a powerful monarch, a mighty conqueror, a formidable tyrant, a wise philosopher, an inspired prophet or an all-knowing magician.
Alexander the Great: The Making of a Myth is open until 19 February 2023. Tickets can be purchased in advance here.
Follow us on Twitter @BLMedieval
We are indebted to the Kusuma Trust, the Patricia G. and Jonathan S. England – British Library Innovation Fund and Ubisoft for supporting the exhibition, as well as other trusts and private donors.
21 October 2022
Alexander the Great: The Making of a Myth is now open
The British Library’s new exhibition, Alexander the Great: The Making of a Myth, open until 19 February 2023, invites visitors on a mythical journey across time and space. Following in the footsteps of one of the most famous figures of the ancient world, you'll encounter the many lands and legends of Alexander the Great.
The Marriage of Alexander the Great, Firdawsi, Shahnamah, Sultanate India, 1438: Or 1403, f. 318r
Visitors to the exhibition will witness Alexander’s mysterious conception involving snakes and dragons, and will attend his birth surrounded by ominous portents of an exceptional career and a life of unparalleled adventures. The stories of Alexander’s origins are revealed through ancient objects and lavishly decorated medieval manuscripts, including the famous Talbot-Shrewsbury Book from the 15th century. This luxurious collection of legends, made for a royal patron, Margaret of Anjou (the future wife of King Henry VI of England), contains some of the most evocative illustrations of Alexander’s adventures.
Alexander’s conception from Nectanebo the magician, who convinced Olympias, Alexander’s mother, that a god in the shape of a dragon would visit her in her sleep, but it was in fact he who came to her bed and fathered Alexander; in the Roman d’Alexandre en Prose, the Talbot-Shrewsbury Book, Rouen 1444–45: Royal MS 15 E VI , f. 6r (detail)
Becoming the ruler of Macedon at the early age of 20, Alexander soon conquered the Balkans, marching on to attack his arch- enemy, the Persian Empire under King Darius III. After a series of battles, the two opponents faced each other in a final confrontation at Gaugamela in modern-day Iran. The battle, described in Persian poetry as a war of 'ants and locusts', inspired authors and artists across the world from the medieval West and the Middle East to the Caucasus. A strikingly dramatic representation is shown in one of the gems of the exhibition: the richly decorated Armenian version of Alexander’s legends from 1544, on generous loan from the John Rylands Library, Manchester.
Alexander (left) facing Darius, the Persian Emperor (right), from the Armenian Alexander Romance, Constantinople, 1544, John Rylands Library, The University of Manchester: Armenian MS 3, ff. 43v–44r
After defeating the Persians at the battle of Gaugamela, Alexander marched further east. In one of his greatest military successes, he defeated the elephant-army of King Porus of India, and conquered today’s Punjab. This victorious battle is represented on an exceptional treasure, probably from Alexander’s lifetime or not much later. Known as the Porus Medallion, this silver medal, on loan from the British Museum, commemorates this triumph with a rare representation of Alexander attacking a war elephant.
Alexander (left on a horse) and the bearded Porus, king of India, (right on an elephant), The Porus Medallion, Babylon(?), c. 323BC, © Trustees of the British Museum 1887,0609,1.
Alexander is famous for his desire to know and see more than anyone before him, and the legends take him beyond India to explore the marvels and wonders of the unknown realms of the world. The exhibition follows him on these fabulous journeys, as he faces giants and cannibals, fantastic beasts and monsters. We see Alexander taming the mythical griffins who will carry him to explore the sky in a flying machine. An unusual representation of this scene, on loan from the V&A, shows Alexander’s flight in exquisite metalwork, possibly from a 12th-century altar or cross.
Alexander exploring the sky in a carriage of griffins, The Rolls Plaque, Liege 1150–1160, © Victoria and Albert Museum, London, M.53-1988
Traversing the wonders of the East, our visitors will accompany Alexander as he consults the talking Trees of the Sun and Moon about his future. They'll follow him as he reaches Paradise but is refused admission, turning back towards Babylon to be crowned king of the world. Here we see the celebrations interrupted by bad omens. One of these is beautifully represented in a 700-year-old Persian manuscript, the earliest illustrated copy of the great Persian poet Nizami’s epic about Alexander, loaned by the Chester Beatty in Dublin. A terror-struck Alexander examines a still- born child that is half-beast, half-human, an ominous sign that predicts his imminent death.
Alexander examining the portentous child, Firdawsi, Shahnamah (Book of Kings): The Chester Beatty Library, Dublin, Per. 104.49
The omen was reliable: a few days later Alexander was dead. Some legends claim he was poisoned, others blame malaria and, according to new research, he may have died from alcohol poisoning. Whatever the truth, he did not rest even in death. After a fierce debate over his final resting place, Alexander's generals agreed that his body should be carried home. On the way to Macedon, his general Ptolemy hijacked the sumptuous funeral procession and took Alexander’s coffin to Egypt.
A Roman and a Persian debate the final destination of Iskandar’s coffin as it is carried from Babylon, from Fidawsi, Shahnamah, Ishafan 1640: IO Islamic 3682, f. 344
Reaching Alexandria, Egypt’s new capital founded by Alexander, Ptolemy built a magnificent tomb for the king. Although it served as a pilgrimage site for centuries, the tomb had mysteriously disappeared by the 5th century AD, never to be found again ... or had it?!?
We invite you to find out for yourselves by visiting Alexander the Great: The Making of a Myth. Book your tickets now.
We are indebted to the Kusuma Trust, the Patricia G. and Jonathan S. England – British Library Innovation Fund and Ubisoft for their support towards the exhibition, as well as other trusts and private donors.
Follow us on Twitter @BLMedieval
13 October 2022
A Pardoner’s Tale
Purgatory weighed heavily on the minds of many medieval Christians. Each sin they committed in life meant they would spend longer in Purgatory before ascending to Heaven. For the famous poet Dante Alighieri (c. 1265–1321), Purgatory could involve great suffering, with the prideful crushed under stones and the envious having their eyes sewn up.
Dante and Virgil at the gates of Purgatory (left); Dante speaking with one of the Proud, who are punished in Purgatory by carrying heavy stones (right): Yates Thompson MS 36, f. 84r
A whole industry grew up around minimising one’s time in Purgatory. Monasteries and chantries prayed for the dead, in the hopes that this would speed their journey to Heaven. But another method was to get an indulgence. These could be earned through certain acts, like making a pilgrimage to a particular shrine, or simply buying one from various collectors appointed by the Church. In return, people believed that the indulgence gave certain spiritual benefits, such as absolution from part of a person’s sins, which meant a shorter time in Purgatory. The funds from the sale of indulgences sometimes went towards specific projects, like the construction of a cathedral, or to support particular monasteries, hospitals or religious orders.
One of the manuscripts digitised as part of the Library’s Medieval and Renaissance Women project is just such a document. Stowe Ch 607 is an indulgence issued in 1439 to two sisters, Margery and Anna Dicks, which allowed them to choose their own confessor who could offer a full remission of sins. Although hand-written, this indulgence was mass produced, with blank spaces left for the names of whoever bought it. The text states that their money would go towards the conversion of the Greeks (that is, from Greek Orthodox to Roman Catholic Christianity) and the defence of Christendom’s frontiers.
An indulgence of Pope Eugenius IV, issued by Peter de Monte to Margery and Anna Dicks, 1439: Stowe Ch 607
This particular indulgence was issued in the name of Pope Eugenius IV (r. 1431–1447) by Peter de Monte (c. 1400–1457), the controversial papal collector for England from 1435 to 1441. At the time of the Reformation, indulgence collectors were often accused of corruption by Protestants like Martin Luther, whose Ninety-Five Theses (1517) was written in response to the collector Johann Tetzel, but such men also came in for criticism in the 1400s. The Pardoner of Geoffrey Chaucer’s Canterbury Tales carried several fake relics, from a collection of pig bones to a pillowcase which he claimed was the Virgin Mary’s veil, selling them to gullible village priests. Dissidents like the Lollards and many church reformers also criticised indulgences and those who sold them. Thomas Gascoigne (1404–1458), who was chancellor of Oxford University in the 1440s, wrote that people could buy indulgences ‘for an offering of ale, and others for a loathsome act of sin; and others had baskets full of letters of indulgence to sell them throughout the country to whoever wanted to buy them.’
A portrait of Geoffrey Chaucer in a manuscript of The Canterbury Tales: Lansdowne MS 851, f. 2r
In 1444, Peter de Monte was to be investigated by the archbishop of Canterbury and two other churchmen, following rumours that he had received huge sums of money from these indulgences, but had sent only a small amount to the papal coffers. Later, Gascoigne named de Monte as one of the corrupt sellers of indulgences, calling him a ‘very arrogant Lombard’ (he was actually Venetian). Gascoigne alleged that some people had received indulgences from de Monte in return for ‘false carnal pleasure’, and he claimed that when de Monte lost a game of football, he would give the winner a sealed indulgence instead of money.
A letter from Peter de Monte in the Book of Margery Kempe: Add MS 61823, f. vii recto
We know little about Margery and Anna, not even the amount they paid for their indulgence (which would have been based on their wealth and status). A partial indulgence, that remitted only certain sins, could easily cost a skilled tradesman a week's salary. The type purchased by Margery and Anna (known as a plenary indulgence) would have cost considerably more. We can only assume that they believed in its effectiveness of shortening the time they would spend in Purgatory. As this indulgence was issued in support of the Crusades, and in unifying the Latin and Greek churches, the sisters may have held an interest in supporting the defence and expansion of Latin Christendom, a cause that was widespread in late medieval England.
Although Peter de Monte was investigated by the papacy, he seems to have escaped punishment for his corrupt activities. He was nominated bishop of Brescia, in northern Italy, in 1442, taking up his post in 1445. He withdrew from secular politics following the death of Eugenius IV in 1447, focusing on his bishopric until he died in 1457.
The British Library's Medieval and Renaissance Women digitisation project is in full swing. We are publishing regular updates about the project's progress, and about the manuscripts, rolls and charters that we are digitising, and that will be shared online with you over the coming months. See this blogpost for our most recent report.
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06 October 2022
Panizzi Lectures – Drawing Conclusions: Diagrams in Medieval Art and Thought
The British Library is delighted to announce the 2022 Panizzi Lecture series which will be given by Jeffrey Hamburger on Drawing Conclusions: Diagrams in Medieval Art and Thought.
Diagrams constitute an omnipresent feature of medieval art and thought. From Antiquity onwards, the forms and procedures of geometric reasoning held a privileged place in the pursuit of truth, the understanding of which remained closely linked to ideals of beauty and perfection.
Drawing on the collections of the British Library, whose holdings provide virtually comprehensive coverage of all ramifications of the diagrammatic tradition, this series of lectures examines the practical, theoretical and aesthetic dimensions of medieval diagrams as matrices of meaning and patterns of thought informing diverse areas of medieval culture.
The lectures will be held in person at the British Library and also live streamed, thanks to the generosity of Jonathan A. Hill, Bookseller.
Lecture 1 : 24th October. Maps of the Mind: Diagrams Medieval and Modern.
Lecture 2: 27th October. The Codex in the Classroom: Practical Dimensions of Medieval Diagrams.
Lecture 3: 1st November. Poetry, Play, Persuasion: The Diagrammatic Imagination in Medieval Art and Thought. Followed by a drinks reception.
Booking is free but required for both in person and online attendance.
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27 September 2022
Lindisfarne Gospels exhibition opens in Newcastle
The British Library has loaned the Lindisfarne Gospels to the Laing Art Gallery in Newcastle upon Tyne, for an exhibition that runs until 3 December 2022.
The manuscript is displayed to show the spectacular decoration at the beginning of the Gospel of John. On the left-hand side is one of the book’s five densely painted carpet pages, all based on the shape of a cross. On this page, the decoration is centred on an equal-armed cross, filled with yellow interlace. The grid of geometric panels on the page is surrounded by a dense network of interlaced birds painted in pink, red, blue and yellow, set against a black ground. The bright green background of the four rectangular panels contrasts with the palette of the rest of the page.
On the facing page are the opening words of the Gospel of John in Latin, ‘In principio erat verbum et verbum erat apud deum…’ (‘In the beginning was the Word, and the Word was with God…’). The first three letters of the text form an intricately elaborated ‘INP’ monogram which dominates the page. Some of the letters on this page end in a spiral, interlace, or the head of a bird, but the letter ‘C’ in principio ends in the head of a man with long blond hair. Other than the portraits of the four evangelists, this is the only human depicted in the manuscript.
You can read more about the Lindisfarne Gospels and see full digitised coverage of the whole manuscript on our website.
The British Library has also loaned three other manuscripts to the exhibition, including the St Cuthbert Gospel (Add MS 89000), which the Library acquired in 2012 with the support of many donors including the National Heritage Memorial Fund and the Art Fund. It is displayed in Newcastle alongside the pectoral cross from the Staffordshire Hoard which was discovered in 2009 and is on loan from Birmingham Museums Trust and the Potteries Museum and Art Gallery, Stoke-on-Trent.
Also on loan from the British Library to the exhibition in Newcastle are the Tiberius Bede, containing Bede’s Ecclesiastical History of the English People (Cotton MS Tiberius C II) and an Irish pocket gospel-book (Add MS 40618) which is displayed alongside the Mac Durnan Gospels on loan from Lambeth Palace Library.
The loan of the Lindisfarne Gospels to the Laing Art Gallery marks the sixth loan of the manuscript and the fifth time that it has been on exhibition in the North East of England. It has been displayed twice before in the Laing Art Gallery in Newcastle, in 1996 in the exhibition, ‘Treasures from the Lost Kingdom of Northumbria’, and again in 2000 to mark the millennium. It was also displayed in Durham Cathedral in 1987 as part of the celebrations for the 1300th anniversary of the death of St Cuthbert, and in Durham University’s Palace Green Library in 2013.
The British Library’s Curator of Illuminated Manuscripts, Eleanor Jackson, has written a new book, The Lindisfarne Gospels: Art, History and Inspiration (London: British Library, 2022), to coincide with the loan of the Gospels to Newcastle. The book is an accessible introduction to the production, decoration and history of the manuscript. It is fully illustrated in colour and is available from the British Library Shop, along with a new pack of 16 Lindisfarne Gospels postcards.
The Laing Art Gallery is also showing a short film which Turner-prize-winning artist Jeremy Deller has produced in response to the loan of the Lindisfarne Gospels to Newcastle. The film, entitled ‘The Deliverers’, is free to view at the Gallery this autumn.
Downstairs, in the Gallery’s Marble Hall, is the display, These Are Our Treasures. This free exhibition, featuring treasured objects belonging to people in the North East of England, is the result of a project led by artist Ruth Ewan. Each treasured object is displayed alongside an account of its story, as told by its owner.
The Gallery is holding a series of talks during the Lindisfarne Gospels exhibition, and other organisations across the North East are running a programme of events. This programme includes Illuminated Sheep in Northumberland, and an exhibition, Sharing Stories, at Newcastle City Library which focuses on modern children’s stories, and includes loans from the British Library and Seven Stories in Newcastle.
The Lindisfarne Gospels exhibition at the Laing Art Gallery in Newcastle is open daily from 10.00am to 7.30pm until 3 December 2022, and tickets are available to book online.
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23 September 2022
Alexander the Great exhibition at the British Library
On 21 October 2022 the British Library opens a new exhibition, Alexander the Great: The Making of a Myth. Bringing together a spectacular selection of treasures from across more than 2000 years, 25 countries and 22 languages, the show presents the amazingly varied afterlife of one of the Ancient World’s best-known figures: Alexander the Great.
Born in ancient Macedonia more than 2350 years ago, Alexander created an empire of unprecedented size during his short life. Setting out from the Balkans, he conquered the entire Eastern Mediterranean including today’s Greece, Turkey, Iran and Egypt and beyond as far as India. Although his empire crumbled soon after his early death at the age of 32, Alexander’s legacy continued and his legendary figure is still transforming.
The British Library’s new exhibition explores the myths and stories of Alexander’s life and deeds in a wide range of media spanning more than twenty centuries and a huge geographical spread. Unfolding the narrative from his early years, through his conquests and personal relationships to his death, the objects on display represent the fabulous network of legends that surround almost every detail of Alexander’s life and achievements.
We show how Alexander became a Pharaoh in Egypt, a prophet in Islam, a saint in Christianity, an all-knowing philosopher, a magician of obscure secrets, even attempting flight and inventing the first submarine. A stunning selection of objects including ancient and medieval manuscripts from around the world alongside printed books, music, artwork, and contemporary digital installations illustrating the unparalleled afterlife of the young king of ancient Macedon.
Book your tickets now and join us for an amazing journey through space, time and across cultures to explore how Alexander in his legendary life failed to gain eternal life, but ultimately achieved immortality through his stories.
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We are indebted to the Kusuma Trust, the Patricia G. and Jonathan S. England – British Library Innovation Fund and Ubisoft for their support towards the exhibition, as well as other trusts and private donors.
27 August 2022
Help us decipher this inscription
Do you fancy yourself as some sort of medieval detective? Then this might be just the right thing for you.
Hot off the press is this ultraviolet image of one of the manuscripts in our Medieval and Renaissance Women project, the cartulary of Coldingham Priory. You can read more about the project in this blogpost and you can view the cartulary in full on the British Library's Digitised Manuscripts site (Harley MS 6670). The cartulary was made in 1434 for the Cistercian nuns of Coldingham in Scotland, and it contains copies of a number of documents, including a charter of Alexander II, King of Scots (r. 1214–1249), and several of the Earls of Dunbar. A note at the end of the volume (f. 55v) reveals that the nuns asked John Laurence, a public notary, to make a transcript of their charters, because of their age and out of fear of English invasion, which meant they were more susceptible to burning or other accidents.
While we were cataloguing the manuscript, we noticed this late medieval note in the upper part of the page at the end, that someone has tried to erase, very effectively as it happens. But what does it say? We'd love your thoughts. Is it an ownership inscription of some kind, or does it give an insight into how the cartulary was made or used?
If you are able to read some or all of the words, please pop a comment into the box below or contact us on Twitter @BLMedieval. We'd be extremely grateful for your help. Here is a detail of the inscription, and you can see what it looks like with the naked eye here (Harley MS 6670, f. 57v).
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