04 February 2021
Loan of the Lindisfarne Gospels to the North East of England
The British Library and Tyne and Wear Archives and Museums are delighted to announce the loan of the Lindisfarne Gospels to the Laing Art Gallery in Newcastle for an exhibition scheduled to open in 2022. This exhibition will explore the contemporary resonance of this spectacular and justly celebrated manuscript in a range of personal, regional and national contexts, focusing on themes such as identity, creativity, learning and a sense of place.
At the same time next year, Newcastle City Library will stage a complementary exhibition. This will be accompanied by a range of public, community and school events across the North East, and a newly commissioned artwork to reimagine the Gospels for the 21st century.
The carpet page at the beginning of the Gospel of John in the Lindisfarne Gospels: Cotton MS Nero D IV, f. 210v
The exhibition in Newcastle will see the fifth loan of the Gospels to the North East. The manuscript was loaned to Durham Cathedral in 1987, the 1300th anniversary of the death of St Cuthbert. This was followed by two loans to the Laing Art Gallery in 1996 and 2000, and the most recent loan in 2013 to the ‘Lindisfarne Gospels Durham’ exhibition at Durham University, which generated great excitement in the region and attracted nearly 100,000 visitors.
The Lindisfarne Gospels on display at Palace Green Library, Durham University, in 2013
The Lindisfarne Gospels has also featured in two recent temporary exhibitions at the British Library that focused on different aspects of the manuscript. In 2018–19, the ‘Anglo-Saxon Kingdoms’ exhibition included a spectacular display of illuminated manuscripts from the Golden Age of Northumbria.
The Lindisfarne Gospels being installed in the ‘Anglo-Saxon Kingdoms’ exhibition
The Lindisfarne Gospels was displayed with the Book of Durrow on loan from Trinity College Dublin, the Echternach Gospels on loan from the Bibliothèque nationale de France, the Durham Gospels on loan from Durham Cathedral, the St Cuthbert Gospel, and Codex Amiatinus, returning to Britain from Italy for the first time in 1300 years. In contrast, in the 2019 exhibition, ‘Writing: Making Your Mark’, the beautiful Insular Half-Uncial script of the Gospels was the focus. It was displayed with other manuscripts dating from the 6th to the 15th centuries to illustrate the many different scripts used during the Middle Ages for the Roman alphabet.
The Lindisfarne Gospels displayed in the ‘Writing: Making Your Mark’ exhibition, showing the Insular Half-Uncial script: Cotton MS Nero D IV, f. 208r
Although the British Library's physical sites are currently closed to the public, when we are able to reopen our exhibitions the Lindisfarne Gospels will be on display again in the Sir John Ritblat Treasures Gallery alongside other highlights from the national collection. So we look forward both to sharing the Gospels in the Treasures Gallery later this year, and to the loan of Gospels to Newcastle next year. In the meantime, you can find out more about the Lindisfarne Gospels on our website and explore all the pages of the manuscript in detail on Digitised Manuscripts.
The Chi-rho page in the Lindisfarne Gospels: Cotton MS Nero D IV, f. 29r
Claire Breay
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29 January 2021
Bede, The Dig and Sutton Hoo
This weekend has seen the release on Netflix of The Dig, a fictionalised account of the excavation at Sutton Hoo of an Anglo-Saxon ship-burial. Starring Ralph Fiennes as Basil Brown, a self-taught archaeologist, and Carey Mulligan as a very youthful Edith Pretty, the landowner, The Dig is based on real events. The Sutton Hoo finds are among the most extraordinary from early medieval England — we displayed this gold belt buckle and part of the sword-belt in the British Library's recent Anglo-Saxon Kingdoms exhibition — but the identity of the person buried with the ship remains unresolved. In this blogpost we review some of the oldest written evidence connected to Sutton Hoo, as recorded in Bede's Ecclesiastical History.
A photograph of Basil Brown in the ship-burial, from the website of the Sutton Hoo Ship's Company
The mound containing the ship-burial at Sutton Hoo, on the banks of the River Debden in Suffolk, was opened in the summer of 1939, on the eve of World War II. At first, Basil Brown was digging with the assistance of Mrs Pretty's gardener, her gamekeeper and an estate worker, until archaeologists from Cambridge University and the Ordnance Survey intervened. Together they uncovered not only the outline of an early medieval ship, revealed by the rivets left in the sandy soil, but a number of grave goods including precious jewellery, silver bowls from the Mediterranean, and the remains of the famous Sutton Hoo helmet.
After the war the finds were examined by a young researcher, Rupert Bruce-Mitford, who spent the rest of his career analysing the site. Although much of the context for the discoveries had already disappeared by the late 1940s (Sutton Hoo had been commandeered by the British military during wartime), Bruce-Mitford recognised that the combination of 'pagan' and 'Christian' artefacts most likely dated the burial to the period of the conversion of the kingdom of the East Angles to Christianity, in the 7th century.
The Sutton Hoo helmet, courtesy of the British Museum
Over the years a number of candidates have been put forward as the person buried in the ship-mound. They include Rædwald, king of the East Angles from around 600 to perhaps the 620s, and his sons and successors Earpwald and Sigeberht. Some historians and archaeologists have been less circumspect than others in naming Rædwald, the most famous of the three, as the king commemorated at Sutton Hoo. This is based, in turn, on the account of the East Anglian kingdom provided by Bede approximately 100 years after the burial.
Bede (died 735), a monk at Wearmouth in Northumbria, completed his Ecclesiastical History, or Historia ecclesiastica gentis Anglorum, in 731. Much of its focus is on the conversion period, from the mission of Augustine from Rome to Canterbury in 597 to the time when the other Anglo-Saxon kingdoms first adopted Christian customs.
The British Library holds two of the oldest surviving manuscripts of Bede's History, both of which can be viewed in full on our Digitised Manuscripts site. One of them (Cotton MS Tiberius A XIV) was probably made in Northumbria in the late 700s or the early decades of the 800s. The other (Cotton MS Tiberius C II) is characterised by the decorated initials which mark the beginning of each book, and it was most likely made in Kent sometime in the middle of the 9th century. (Another important early copy of the Historia ecclesiastica, known as the Moore Bede, was also displayed in our Anglo-Saxon Kingdoms exhibition.) The two manuscripts which formerly belonged to Sir Robert Cotton (died 1631) were damaged by a fire at Ashburnham House, London, in 1731. You will notice that their parchment pages were blackened and warped by the heat of the flames, with the occasional loss of parts of their text.
The opening page of the first book of Bede's Ecclesiastical History, in Cotton MS Tiberius C II, f. 5v
According to Bede (Historia ecclesiastica, II.5), Rædwald was for a while the most powerful king to rule South of the Humber. He was described as the fourth such king to hold 'imperium' over the southern Anglo-Saxon kingdoms, a phrase later translated into Old English as 'bretwalda' ('Britain-ruler'). Rædwald's candidacy as occupant of the Sutton Hoo ship-burial is based furthermore on his being the first king of the East Angles to be baptised as a Christian (Historia ecclesiastica, II.15). But Bede did not hold him in the greatest esteem. Rædwald was said to have been perverted by his wife and other evil counsellors into maintaining a temple with one altar for the Christian sacrifice and another for pagan worship. This would align with the combination of Christian and non-Christian grave-goods discovered at Sutton Hoo. In Bede's words, 'rex Reduald natu nobilis quamlibet actu ignobilis' ('King Rædwald was of noble birth but ignoble in his deeds').
The chapter of Bede's Ecclesiastical History in which he records that Rædwald was a lapsed Christian, of noble birth but ignoble in his deeds (lines 1-2 of the 2nd column): Cotton MS Tiberius C II, f. 54v
But Rædwald isn't the only candidate for the ship-burial. He was succeeded as king by his pagan son, Earpwald, who later converted to Christianity under the influence of King Edwin of Northumbria. Bede reports that Earpwald was assassinated by a pagan not long after his conversion, thereby becoming the first Anglo-Saxon king to be martyred on account of his Christian faith (Historia ecclesiastica, II.15). Sigeberht, another son (or step-son) of Rædwald, ruled East Anglia in the aftermath of Earpwald's death. He was a devout Christian, who had been converted in Gaul while fleeing from the enmity of Rædwald (Historia ecclesiastica, III.18). Sigeberht eventually abdicated and retired to a monastery, until an army led by the pagan King Penda of Mercia invaded around the 640s. Sigeberht was dragged to the battlefield in order to inspire the East Angles, but he refused to carry anything but a staff and was killed. The whole East Anglian army was either slain with him or scattered.
A still from The Dig (Netflix)
The complicated dynastic history of the East Anglians, combined with the lack of firm dates for the reigns of these kings, makes it well-nigh impossible to conclude with any certainty who was buried at Sutton Hoo. As we have seen, Rædwald, Earpwald and Sigeberht alike all adopted the Christian faith, but Rædwald effectively renounced it while Earpwald was murdered soon after he had converted. Assigning the ship-burial to any of these men depends in large part on our subjective opinion of what constitutes a 'pagan' or 'Christian' grave-good at this period. But this does not detract from our romantic notions of the burial site, as exemplified by The Dig itself.
The book which accompanied the Anglo-Saxon Kingdoms exhibition is available to purchase from the British Library online shop. You can also read more about the background to Sutton Hoo and the conversion period on our dedicated Anglo-Saxons webspace, including this article by Alison Hudson on the early Anglo-Saxon kingdoms. We would also heartily recommend the blogpost Inside 'The Dig' by the British Museum's curator, Sue Brunning, which analyses the historical accuracy of the new film.
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19 January 2021
Merovingian illumination in a manuscript of Gregory's Moralia
The British Library holds one of the earliest surviving copies of Pope Gregory the Great’s (d. 604) Moralia in Job, a highly influential commentary on the Old Testament book of Job. It was made only about a century after St Gregory’s death, possibly in Laon during a period of Merovingian rule. The Merovingians were a dynasty that ruled over the Franks in the territory similar to Roman Gaul from the time of Merovech (or Merovich), by tradition the father of Childeric I (d. 481) and grandfather of Clovis I (d. 511).
The decoration of Merovingian manuscripts is distinctive. It features a limited palette of brown, green and yellow, and the use of zoomorphic initials (as the name suggests, where animals form all or part of the letter). Some letters, such as ‘I’ are formed of just one animal, like the fish of ‘I’(nter) (among) at the beginning of the first book, while other letters are more composite. The beginning of the third book of the commentary is a letter ‘B’ for Beatus Iob (blessed Job), made up of a fish and two birds.
Another characteristic feature of these manuscripts is the display script – enlarged coloured letters typically used to delineate important divisions, such as the beginning of new sections of text. The first book of the text begins with a heading ‘In expositione Beati Iob’ (An Exposition of the Blessed Job). Similarly, the beginning of the third book (incipit liber [tertius]) is announced in capital letters of alternating colours.
Something of the way in which these manuscripts were made is revealed by the letter and display script at the beginning of the fourth book: ‘Q’(ui) (who), formed of two facing birds and a fish, and ‘Incipit liber quartus’ (beginning of the fourth book). Both are carefully drawn in ink but left without any added colours. This suggests that the writing and drawing were done first and the colours were added later, but in this case not completed.
You can read more about Gregory the Great in our article on the works of the Church Fathers, and find out more about Merovingian art in our article on French manuscript illumination, both on the Polonsky Foundation England and France Project website.
Kathleen Doyle
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13 January 2021
Over 4,500 manuscripts now online
Long-term readers of our blog may know that we periodically publish lists of our digitised manuscripts, the last of which was published in July 2020. With the arrival of the New Year and the beginning of a new lockdown in the UK, we are releasing an update to our lists of manuscript hyperlinks. We hope this makes it easier for readers and researchers to explore our amazing digitised treasures online.
There are now over 4,500 Ancient, Medieval and Early Modern manuscripts on the British Library's Digitised Manuscripts website. Here is a full list of all the items currently available, as of January 2021:
PDF: Full-list-digitised-mss-jan-2021
Excel: Full-list-digitised-mss-jan-2021 (this format cannot be downloaded on all web browsers).
During this period of terrible uncertainty, the Library's Ancient, Medieval and Early Modern team has been busy as ever, working to make more manuscripts available for our readers online. Over the last 6 months alone, we have published over 850 items, from medieval and early modern codices and rolls to Greek papyri and ostraca. All the images featured in this blogpost are from collection items that we have digitised since June 2020. Here is a list of our most recent additions:
PDF: Digitised_mss_july2020_jan_2021
Excel: Digitised_mss_july2020_jan_2021(this format cannot be downloaded on all web browsers).
Over the last months, some 620 Greek papyri have been published online, spanning from the 3rd century BC to the early 8th century. These include pieces of Greek literature, such as the famous ‘Harris Homer Codex’, an 1800-year-old manuscript preserving portions of Homer’s Iliad, as well as hundreds of fascinating documents, such as letters of parents to their children, managers and employees, magical charms and shopping lists. You can view this video for a short introduction to cataloguing the Greek papyri.
Thanks to a collaboration with the Ägyptisches Museum und Papyrussammlung of the Staatliche Museen in Berlin, more than 250 inscribed pottery sherds (ostraca) from the 3rd century BC to 3rd century AD are now available online for the first time. A short overview is presented in our previous blogpost on ostraca.
In September, we reported on the progress of a major digitisation programme, Heritage Made Digital: Tudor and Stuart manuscripts. This collaborative project, involving teams across the British Library, intends to publish approximately 600 Tudor and Stuart manuscripts online. The selection encompasses original letters by members of the Elizabethan court; literary manuscripts of the works of important Elizabeth and Jacobean poets such as John Donne and Sir Philip Sidney; notes by the alchemist and astronomer John Dee; and collections of state papers that highlight numerous aspects of the political and social history of this period, particularly the relationship between Elizabeth I and Mary Queen of Scots. As of the start of this year, over a quarter of these manuscripts have now been published.
Since this summer, two particularly significant manuscripts have been digitised, both of which can be explored in their entirety on the British Library’s new Universal Viewer. The Sherborne Missal, acquired by the British Library in 1998, has been called the ‘unrivalled masterpiece of English book production in the fifteenth century' (Kathleen Scott), with each of its hundreds of pages replete with astonishing illumination. Readers can learn more about the Sherborne Missal in our previous blogpost. The volume was also recently featured on BBC Radio 4’s Moving Pictures programme.
Meanwhile in November, the British Library acquired and digitised the most important surviving manuscript of the works of Lewis of Caerleon, a highly influential mathematician, theologian and astronomer, who was imprisoned in the Tower of London towards the end of the reign of Richard III (r. 1483-1485). The volume contains the most complete collection of his astronomical and mathematical works, including texts that are unattested elsewhere, as well as its original medieval binding and an unparalleled series of astronomical tables and diagrams. Learn more in our earlier blogpost on the Lewis of Caerleon manuscript.
Many images of our manuscripts are also available to view and download from our Catalogue of Illuminated Manuscripts which is searchable by keywords, dates, scribes and languages.
Enormous thanks to all the members of staff across the Library whose hard work has made these achievements possible despite the difficult circumstances this year.
We wish all our readers a Happy New Year and hope you enjoy exploring our digitised collections!
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08 January 2021
A virtual get-away, medieval style
In these dark days of January, we all dream of escape. Perhaps it's time for a virtual vacation, medieval style. Here are some options to choose from.
France
Paris is the ultimate city of romance and culture — a firm favourite of tourists. This miniature shows the River Seine and perhaps the Ile de la Cité with the Palais (now the Conciergerie) on the right. You are unlikely to meet armoured men there nowadays, though you may see some ‘gilets jaunes’.
Knights in armour blockade Paris, with a landscape including the Seine and a bridge behind, in Chroniques de France ou de St Denis, 1270–1380 (Paris, 1380–1400): Royal MS 20 C VII, f. 135v
Or how about renting a chateau in the French countryside?
The Castle of Jalousie surrounded by rose bushes, in the Roman de la Rose (Bruges, c. 1500): Harley MS 4425, f. 39r
Italy
Tuscany has it all — rolling hills with stunning vistas, hilltop villages of luminous Tuscan stone, sunshine, art and wine — and Florence, beloved home-town of Dante Alighieri, pictured here flying over the landscape with Beatrice, in his vision of Paradise.
Dante flying over the Florentine towns with Beatrice (Tuscany, c.1450): Yates Thompson MS 36, f. 157r
Spain
Or how about a package holiday to sunny Spain? A Spanish trip should always include a ‘Costa’ as the sun is bound to shine and the nightlife is great. Do you prefer the Costa Blanca, Costa Brava or Costa del Sol?
The Sun with an angel and birds, in the Silos Apocalypse (Northern Spain, c. 1100): Add MS 11695, f. 197r
Portugal
Lisbon’s palaces, monasteries and its great location on the estuary of the River Tagus make it a perfect place to spend a weekend. This detailed border image in a genealogy of the kings and queens of Portugal shows the major sites and the city, including the Jeronimos monastery (completed 1521) a little way up the coast. It was painted by the artist Antonio de Holanda, who was based in Lisbon.
A genealogical tree of the kings and queens of Portugal from Alfonso Anriquez; in the lower margin is the port of Lisbon, with sailing ships outside the harbour (Lisbon, 1530–34): Add MS 12531, f. 7r
Cyprus and the Greek Islands
Cyprus is perhaps the destination for foodies. The well-known medieval armchair traveller, Sir John Mandeville, ‘visited’ Cyprus, where he found various recreational activities including magnificent feasts. Some of the places seen by Mandeville were illustrated by a Bohemian artist.
Recreation in Cyprus with, above, a deer hunt using leopards and, below, a feast, in an illustrated version of Mandeville’s Travels (Bohemia, early 15th century): Add MS 24189, f. 5v
For those who wish to combine the sun and sea of the Greek Islands with a visit to a World Heritage Site, a visit to the island of Patmos is recommended. It was here that St John the Evangelist was exiled and had his vision of the Apocalypse. The Holy Monastery of the Apocalypse was built on the site of the cave where John heard the voice of God. Images of him writing the Book of Revelations on Patmos are usually found at the beginning of medieval Apocalypses.
John, on the island of Patmos, is visited by an angel who tells him to write down his vision; two men row away in a boat (Netherlands or Germany, c. 1400): Add MS 38121, f. 3v
Sun, sand and sea
There are different types of holidays to choose from, some of them further afield, but for most people, a beach holiday is the most popular. Sadly, there are not many pictures of beaches in medieval manuscripts. However, we did find one in a 16th-century notebook of botanical watercolours of plant species and landscapes by the Italian botanist, Gherardo Cibo. The plant, Convolvulus or Coastal Bindweed, is shown beside a long beach with fishermen carrying rods, but with no parasols or deckchairs in sight.
Illustration of Convolvulus or Coastal Bindweed with a beach, a port and sailing ships in the background (Italy, 1564–84): Add MS 22332, f. 150r
And for those who enjoy swimming, please do remember your swimming trunks; it's advisable not to wear a crown. This image is from a collection of tales of famous women by Christine de Pizan, and it illustrates the story of Camilla from the Aeneid. King Metabus escapes across the river with his daughter after being dethroned by his enemies.
The Escape of Camilla in a boat with the king swimming behind, in a Flemish translation of Cité des dames (Netherlands, 1475): Add MS 20698, f. 64v
Asia
For exploring Asia, Alexander the Great would be the best guide. With him, you could go diving, visit the trees of the Sun and Moon, and see exotic beasts in India.
Alexander being lowered into the sea in a cask, in Roman d’Alexandre (Rouen, 1444–45): Royal MS 15 E VI, f. 20v
The trees of the Sun and the Moon and wild beasts being presented to Alexander, in Ystoire dou bon roi Alixandre (Paris, c. 1340): Royal MS 19 D I, ff. 31v–32r
An African Safari
The ultimate destination for the adventure traveller is a safari to Africa. Here are some of the animals you might see if you are lucky – and some you might not!
A leopard chasing a stag, with a camel and another animal, in a bestiary: Royal MS 12 F XIII, f. 7r
Staying at Home
For our British readers, if this is all too much and you prefer a staycation, there are some lovely places to visit in our own green and pleasant land.
An English landscape: a river scene with walled towns and ships, in Wavrin, Chroniques de la Grande Bretagne (Bruges, c. 1480): Royal MS 15 E IV, f. 24v
Don't forget that you can explore these and other manuscripts on the British Library's Digitised Manuscripts site and on our Catalogue of Illuminated Manuscripts.
Chantry Westwell
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24 December 2020
The ox and ass at the Nativity
Picture a traditional Nativity scene. The Christ Child is at the centre with his parents, Mary and Joseph, surrounded by a host of familiar characters who played a role in the unfolding events. There are angels, shepherds, the Three Wise Men or Magi (although they can be in a separate scene of the Epiphany), the innkeeper, sometimes even midwives, and, of course the ox and the ass.
Images of the Nativity in medieval manuscripts also tend to contain some of these familiar characters. Yet after the three members of the Holy Family, the most frequently depicted are the ox and the ass. This is rather surprising as they are not mentioned in the Gospels, but they are one of the most ancient and stable elements in the iconography of the Nativity.
The earliest surviving text mentioning their presence dates from the 8th century (the Gospel of Pseudo-Matthew, which was not included in the New Testament). However, the first known example of a Nativity scene in art, a carving on the Sarcophagus of Stilicho in Milan dated to AD 400, contains just Christ in the manger with the ox and ass on either side; Mary and Joseph are absent.
One of the oldest medieval images of the Nativity in our collections contains a friendly-looking ox and ass, watching over Jesus in a rather elaborate crib, hidden in a corner beneath Mary, who takes centre stage. The midwife and Joseph appear to the right (midwives are found most often in earlier images but gradually disappeared from the iconography). This elaborate and stylised miniature is from the Benedictional of St Æthelwold, a manuscript made in Winchester in the 10th century.
The ox and ass (or donkey) remained prominent features of Nativity scenes, often found alongside the Christ child. In this image below Christ is placed above Mary in a raised manger and the animals appear to have their noses in the manger where Jesus lies. Some commentators have interpreted this as a kind act by the animals, breathing on the baby to keep him warm, while for others the animals are feeding from the manger, referring to the passage in the Gospel of John, where Christ calls himself ‘the bread of life’ and promises eternal life to those who feed on him.
A charming domestic scene in a Book of Hours in French (below) shows Mary reading or saying her prayers, while Joseph seems to watch her in bemusement (though his head-in-hand pose may denote that he is tired or sleeping). Both seem unaware that the baby Jesus, again at some distance, apparently has his hand in the donkey’s mouth. Of the two animals, the donkey is often seen as more playful, and so perhaps he is allowing the baby to prod him, while the ox (traditionally a sacrificial animal in the Bible) was seen by early Christians as symbolic of Christ’s sacrifice, so he is often shown as the more serious of the two.
In the 14th century, St Briget of Sweden’s vision of the Nativity had a major influence on subsequent iconography. She described seeing the ox and the ass and the Virgin kneeling before a ‘glorious infant lying on the earth, naked and glowing’ with ‘ineffable light and splendour’. And so images of Christ lying naked, worshipped by Mary (and sometimes Joseph) became common in devotional manuscripts. The ox and ass are never too far away, a benevolent presence, Christ’s first playmates.
A page from the Hours of the Virgin in the Tilliot Hours contains an unusual two-part image where the ox and ass are present in both scenes. The lower image shows Joseph and the heavily pregnant Mary arriving at the inn, leading a tired-looking donkey which has been carrying Mary in a saddle, followed by the ox. They are greeted by an inkeeper who in this telling of the tale is a woman. In the Nativity scene above, the ox has his nose to the manger, joining in the adoration of the Christ Child, while the donkey looks on from behind.
A picture of the two animals beside a baby in a manger is the simplest and most easily recognisable symbol of the Nativity. An example of this is a set of representations of key events in a medieval almanac. Each event is depicted with the number of years since it occurred, and, following the Ark (4308 years ago), is a simplistic drawing of an ox and ass on either side of a Christ in a crib. The animals make it obvious to the viewer that this is not just any baby, but Christ at his Nativity and so we know that the almanac was produced 1412 years after the birth of Christ, around the year 1412.
And lastly, in this rather worrying scene the Christ Child seems to be trying to leap out of the manger. The donkey is holding him back by grasping his swaddling garments with its teeth. Again, Mary and Joseph are oblivious, though the ox watches in horror.
Whether symbols, playmates, transport or babysitters, it certainly seems that the ox and the ass were useful characters at the Nativity.
Chantry Westwell
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19 December 2020
The medieval Christmas weather forecast
Are you wondering if we'll have a white Christmas? If so, forget about new-fangled weather forecasts: medieval manuscripts at the British Library may hold the answer!
One of these, a collection of Middle English texts compiled by John Colyns (d. c. 1542), a mercer of the parish of St Mary Woolchurch Haw in London, includes a series of weather predictions based on the phases of the Moon. It tells us that the weather is determined by the ‘prime of the Moon’, the day of the month on which you can see the first appearance of the ‘New Moon’ (when the Moon is invisible to the naked eye).
A snowy winter scene (Bruges, c. 1540): Add MS 24098, f. 18v
The manuscript compiled by John Colyns, Harley MS 2252, gives us the following predictions:
Sunday: When the prime falls on a Sunday, in that Moon you shall have drought.
Monday: When the prime falls on a Monday, in that Moon you shall have wetness.
Tuesday: When the prime falls on a Tuesday, it means wind and coldness.
Wednesday: When the prime falls on Wednesday, you shall hear marvellously in that Moon.
Thursday: When the prime falls on a Thursday, it means a bright Moon.
Friday: When the prime falls on a Friday, you will have a moderate Moon.
Saturday: When the prime falls on a Saturday, you will have plenty of rain.
('Sonday: When the prime fallythe uppon Sonday in þat mone ye shall have drowghte
Monday: When the prime fallyth on the Monday in þat mone ye shall have moyste
Tuysday: When the prime fallyth on Tuysday hyt betokenythe wynde and colde.
Wenysday: When þe prime fallythe on Wednysday ye shall here marvelous in that mone
Thursday: When the prime fallythe on Thursday hyt betokenyt a clere mone
Fryday: When the prime fallythe on Frydaye ye shall have a mean mone
Saturday: When the prime fallythe on Saturday ye shall have plenty of rayne')
Weather predictions in John Colyns’ commonplace book (England, c. 1520–c. 1540): Harley MS 2252, f. 159v
Since the New Moon fell this month on Monday, 14 December, this means that Christmas this year is bound to be wet! You heard it here first!
A wintry scene in the margins of a calendar page for the month of January (Bruges, c. 1500): Egerton MS 1147, f. 6v
Wherever you are, there is a good chance of snow as well. Middle English weather predictions in a 15th-century medical manuscript (Add MS 4898) tell us that if 1 January falls on a Wednesday, which was the case this year, winter shall be ‘cold, hard and good, and [see] great snowfalls versus ferocious winds’ (‘Ȝyf þe ferste day of genever be wednysday . wynter schal be coold hard and good and grete snowys ver wykkyd wyndy’).
Weather predictions for a year in which 1 January falls on a Wednesday (England, 15th century): Add MS 4898, f. 130r
Although we might see wind and snow, the weather will not be too harsh. This is indicated by an English farmer’s almanac (Add MS 17367) that dates to the 1530s, as Dr Eleanor Jackson (Curator of Illuminated Manuscripts at the British Library) has determined. She points out that the almanac features weather predictions that are based on a year’s ‘Sunday letter’ or ‘dominical letter’. This refers to a method in which the letters 'A' to 'G' are assigned to the days of the week in an alphabetical order, with the letter 'A' always starting on 1 January. The year is then associated with the letter that corresponds with its first Sunday. In 2020, the first Sunday was on 5 January, which means that we live in an ‘E’ year. Our almanac’s weather predictions for such years are mostly illegible, but seem to predict ‘A good [winter]’.
Weather predictions in an English farmer’s almanac (England, 1530s): Add MS 17367
If we do get snow, the weather may be similar to a Christmas period sometime in the 15th century. An English almanac from 1420 (Royal MS 17 A XVI) features a weather report for the Twelve Days of Christmas that says, ‘last Christmas was of three conditions: rain in the morning, fair weather at ten and eleven, and dark and overcast weather in the afternoon’ (‘Crystynmes day laste past was off iij condycions in þe mornyng rayn at x and xj fayr weddur at aftur none dark and lowring’). During the next Twelve Days of Christmas, mist and clouds alternated with bright weather. However, on 30 December, ‘it began to snow and it snowed until the night’ (‘yt be gan to snaw and snew to nyght’). This weather returned on New Year’s Day when ‘it snowed until 10 in the morning and at noon it began again and it snowed all day until it was night’ (‘att þe mornyng yt snew to x of þe cloke and at xij yt be began agayn and snew all þe day to yt was nyght’).
A weather report for the Twelve Days of Christmas (England, 1420): Royal MS 17 A XVI, f. 1v
But if snow fails to appear, the Christmas period may be more like a Twelvetide in 16th-century England. A weather report from that period, which was added to a 12th-century biblical manuscript from the Benedictine abbey of St Mary and St Rumon at Tavistock in Devon (Add MS 62122), tells us, ‘Christmas was fair and dry without any sunshine’ (‘Chrystynmas was fayre and drye with owt enye sunne shynyng’). The next days were mostly dry, but ‘New Year’s Day was full of rain all day long’ (‘new yeres day was full of rayne all daye lange’).
A weather report for the Twelve Days of Christmas (England, 16th century): Add MS 62122, f. 2v
Just in case you question the authority of our sources — the practice of weather forecasting was well established in the Middle Ages, and supported by Classical sources such as the Meteorologica (Meteorology) of the Greek philosopher Aristotle (384–322 BC), whose works on natural philosophy were well-known in late medieval Europe.
An initial in Aristotle’s Libri Naturales (Books on Natural Philosophy) with a philosopher pointing up to lightning and snow coming from a cloud above (?Oxford, 3rd quarter of the 13th century): Harley MS 3487, f. 140v
We trust that our 'reliable' weather predictions will help you prepare for the Christmas period. You can explore the weather predictions of John Colyns and related writings in the fully digitised version of his commonplace book (Harley MS 2252) that is now available on our Digitised Manuscripts website. It is part of our Heritage Made Digital: Tudor and Stuart manuscripts project, and it's also one of the 3,000 manuscripts from the Harley collection that we have now described online.
Clarck Drieshen
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11 December 2020
New Prophecies of the Ancient Sibyls
The British Library's major project to provide online catalogue records of manuscripts in the Harley collection has made significant progress in 2020. We have now enhanced the descriptions of some 3,000 Harley manuscripts, and more are being added every month to our Archives & Manuscripts Catalogue. Along the way, we are continuing to make new identifications and to unearth hitherto unknown texts. In this blogpost, Clarck Drieshen describes the recent discovery of a 14th-century Latin manuscript from France (Harley MS 3723) that contains previously unknown copies of the universal chronicle of the French Dominican friar Gerald of Frachet (1205–1271) (a history of the world from the Creation up to his own time) and a text on the ancient female oracles known as The Prophecy of the Tenth Sibyl.
The Prophecy of the Tenth Sibyl (France, 2nd half of the 14th century): Harley MS 3723, f. 123r
The Prophecy of the Tenth Sibyl tells of ten female oracles, known as Sibyls, who prophesied from sacred locations in regions around the Mediterranean Sea. Except for reporting that the Sibyls at Delphi and Erythraea had predicted the Trojan War, this work has little to say about the first nine oracles. As its modern title suggests, the focus is on the tenth Sibyl, named Tibultina in Greek and Albunea in Latin. She was also known as the 'Tiburtine Sibyl', after Tibur (modern-day Tivoli in Italy), from where she was believed to have made her prophecies. The work identifies her as the daughter of Priam and Hecuba, the legendary last king and queen of Troy, making her the sister of the Trojan princes Hector and Paris and the cursed prophet Cassandra.
Twelve Sibyls prophesising the birth of Christ (Bruges, c. 1497): Add MS 18851, f. 8v
In the Middle Ages, the Tiburtine Sibyl was known especially for predicting the birth of Christ. One legend told that she showed Emperor Augustus (r. 27 BC–14 CE) a vision of the Virgin Mary and the Christ Child, which stopped him from declaring himself divine.
The Tiburtine Sibyl with the Emperor Augustus (Northern Netherlands, 1486): Harley MS 2943, f. 11r
In The Prophecy of the Tenth Sibyl, a Roman emperor summons her after one hundred senators had experienced the same dream on the same night. In this dream, nine different suns had appeared in the sky. Asked to interpret the dream, the Tiburtine Sibyl explained that the suns represented nine future eras. She prophesied that one sun, which the senators described as having a blood-red colour, signified an era in which a virgin named Mary would bear a child named Jesus, the son of God. She also foretold that the last sun to appear in the dream, which had been very gloomy, represented the end time in which the son of God would return for a final judgement over humankind.
The Tiburtine Sibyl (Catalonia, 1273): Add MS 50003, f. 221r
The Prophecy of the Tenth Sibyl concludes with a poem about the end of the world that contains a ‘hidden’ reference to the birth of Christ and his return at the world's end. In the original Greek version of the poem, reading the first letter of each line downwards spells out the words: ‘Iesous Chreistos Theou Uios Soter’ (‘Jesus Christ the Son of God, the Saviour’). The Latin translator tried to preserve this vertical text (acrostic), but was not always able to find a meaningful Latin word starting with the required letter.
The Tiburtine Sibyl's poem on the end of the world (France, 2nd half of the 14th century): Harley MS 3723, f. 126v
Although we now know that The Prophecy of the Tenth Sibyl originated from a Greek text composed by a 4th-century Christian writer, that in turn was translated into Latin and expanded around the year 1000, medieval authors believed that the Tiburtine Sibyl's prophecies were authentic, and they considered her an important witness to the truth of the Gospels. Her prophecies were circulated widely and today survive in over 100 manuscripts. You can read more about the manuscript tradition in Anke Holdenried, The Sibyl and Her Scribes: Manuscripts and Interpretation of the Latin Sibylla Tiburtina c. 1050-1500 (Aldershot: Ashgate, 2006).
The Prophecy of the Tenth Sibyl (? Canterbury, 1st quarter of the 12th century): Cotton MS Vespasian B XXV, f. 117v
The 13th-century Dominican friar Gerald of Frachet would undoubtedly have been interested in the Tiburtine Sibyl's predictions about Christ, but probably also in her prophecies about the kings involved with the events leading up to the end time. Since she referred to these important kings only by their first initials, medieval authors were able to identify rulers living in their own times with these prophesied kings. Gerald himself felt a strong allegiance to Charles of Anjou (1226/1227–1285), the youngest son of Louis VIII of France and founder of the Capetian House of Anjou. In his universal chronicle, he stressed that Charles was a descendant of Charlemagne (748–814), King of the Franks and Emperor of the Romans, and compared his victory over Manfred, King of Sicily, in 1266 to Charlemagne’s victory over the Lombards. The Tenth Prophecy of the Sibyl predicted a powerful Frankish king whose name began with the letter ‘K’ and was clearly identifiable with Charlemagne (‘Karolus Magnus’). By adding her prophecies to his chronicle, Gerald may have wanted to emphasise Charles of Anjou’s ancestry and attribute an important role to him — a new Charlemagne — on the world stage. You can read more about the relationship between the chronicle and the prophecies in Régis Rech, ‘Charles d'Anjou et le Limousin: la conquête du royaume de Naples chez Hélie Autenc et Géraud de Frachet’, Bibliothèque de l'Ecole des Chartes, 158 (2000), 443-73.
Charles of Anjou is crowned King of Sicily (Paris, 1332–1350): Royal MS 16 G VI, f. 429v
Harley MS 3723 is an important witness to Gerald of Frachet’s work. Of the roughly 25 manuscripts of his universal chronicle known previously to scholars, only three others contain the The Tenth Prophecy of the Sibyl. This arrangement of texts may also have been part of the manuscript that Gerald is thought to have presented to Charles of Anjou. Harley MS 3723 is also the only copy of Gerald’s work that reached England in the Late Middle Ages. Although English readers may have been less keen to identify the kings in the Tiburtine Sibyl's prophecies with French rulers, her predictions about disease and warfare may have strongly resonated with their experiences of the bubonic plague and Hundred Years War.
Containing more than 7500 manuscripts, the Harley collection is one of the largest intact 18th-century libraries in the world. Watch this Blog for more news about our discoveries as we continue to catalogue the Harley collection.
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