Medieval manuscripts blog

Bringing our medieval manuscripts to life

903 posts categorized "Illuminated manuscripts"

05 November 2024

Birgitta's marvellous marginalia

A monumental manuscript is on display in our Medieval Women exhibition. Harley MS 612 measures 54.5 x 38 cm, weighs over 15kg, and usually requires at least two British Library staff members to place it back onto its shelf. It is a compilation of Latin material by and about Birgitta of Sweden (d. 1373), copied in the mid-15th century for the Birgittine brothers of Syon Abbey. With its gorgeous, illuminated initials, wide margins, and elegant script full of decorative flourishes—courtesy of Thomas Colyngbourn, the manuscript’s scribe—one can easily imagine the awe of the Syon brothers on seeing it lying open on a lectern to be read aloud during the evening meal.  

An opening from a large manuscript of the works of Birgitta of Sweden.

A monumental copy of the works of Birgitta of Sweden, made for the brothers of Syon Abbey: Harley MS 612, ff. 164v-165r 

The text begins with a Latin translation of Birgitta’s Revelations, her visions and teachings originally written down in Swedish, but Birgitta’s voice peters out over the course of the manuscript. Considerable space is devoted to defences of Birgitta by male ecclesiastical authorities, posthumous accounts of her miracles, and even lives of other saints. As you move through the volume, it becomes more of a ‘Birgittine book’ than it is ‘Birgitta’s book’: less a document of the Swedish saint’s mysticism, and more of a grand testament to the cementing of her cult in England—and to the wealth of the community whose order bore her name.  

So, amid all this institutional grandeur, what’s this doodle doing in the margins?  

A marginal figure extending from an addition to a line of text.

A marginal figure marking an addition to the text: Harley MS 612, f. 118r 

Or what about this cheeky little face that peers out from the letter ‘h’ in the Latin word ‘humiliter’?  

A face appearing within the letter 'h' of humiliter.

Peekaboo: Harley MS 612, f. 138r 

The manuscript is full of these surprises. Marginal images are dotted throughout—some glossing the text, some marking additions, and some of them seemingly just for fun. Where they came from is something of a mystery. The volume’s exemplar (the model from which it was copied) has not been identified, so we can’t tell whether the scribe was copying them out from a manuscript sitting open in front of him, or making them up as he went along. Some patterns of marginal images seem to suggest the scribe was working with a planned programme in mind, such as the concentration of images on ff. 78v-82v, all illustrating bits of text next to which they appear. They include a trussed-up corpse head with a banderole warning about the spiritual death of worldly souls:  

A marginal illustration of a corpse head and banderole.

‘For just as they died a bodily death’ (Sicut enim illi morte corporali moriebantur): Harley MS 612, f. 78v  

… and this yapping creature, a fox in a shell, seemingly representing the ‘serpent-born’, devil-suckled beast described in the text as seeking to supplant its superiors:  

A marginal illustration of a wolf's head within a shell.

Tending towards treasons’ (proditiones tendere): Harley MS 612, f. 80v 

But other marginal images seem less integral to the manuscript’s design. Instead, they are like little Easter eggs, visual treats tucked into the pages to delight any reader willing to look closely enough. This tiny critter, buried in the gutter, playfully glosses the Virgin Mary’s words to Birgitta about bad bishops being as flashy and insubstantial as butterflies: 

A butterfly drawn in the gutter of the manuscript.

A butterfly buried in the gutter: Harley MS 612, f. 32v 

On another page, what at first looks like a simple doodle to prop up an overflowing line reveals itself as a clever illustration of the accompanying text, in which Mary tells Birgitta that Christ is like a poor peasant carrying around brushwood:  

A marginal illustration of a wooden support, shaded in blue and red.

A wooden support illustrating an overflowing line of text: Harley MS 612, f. 50r 

My own favourite marginal images play with the manuscript’s physical dimensions, creating trompe-l’œil effects that turn the two-dimensional page into a playground of light, shadow, and depth. You feel as though you could almost step into this tiny door, which represents Christ’s promise to protect all those who enter the Bridgettine order from their enemies:  

A marginal illustration of an open door.

Knock, and it shall be opened unto you (Qui in eam intraverunt): Harley MS 612, f. 164v  

Then there’s this addition suspended on a ‘rope’, which, when you turn the page, appears to be driven through the folio and attached on the other side. The scribe was clearly enjoying himself here. 

A marginal illustration, playing with the three-dimensionality of the page.

A real page-turner: Harley MS 612, ff. 232r-v 

Since this manuscript is on display in our Medieval Women exhibition, however, I would be remiss if I didn’t end this tour of the manuscript’s marginalia with what appears to be its only image of Birgitta herself, a small portrait peeking out between two columns of text. 

After all, even though this image appears alongside a male bishop’s words, defending and ‘authorising’ Birgitta’s sanctity, it’s the rich, strange, dizzying images of the divine in Birgitta’s own Revelations that must have inspired the scribe to create his gallery of wonders in the margins. However demure she looks in this portrait, Birgitta was a woman of remarkable force and intellect—just one of many whose stories are represented in our Medieval Women exhibition. 

A portrait of Birgitta of Sweden appearing between two columns of text.

Holy Birgitta, pray for us: Harley MS 612, f. 207v 

Medieval Women: In Their Own Words is on show at the British Library from 25 October 2024 to 2 March 2025. You can purchase your tickets online now.  

This exhibition is made possible with support from Joanna and Graham Barker, Unwin Charitable Trust, and Cockayne – Grants for the Arts: a donor advised fund held at the London Community Foundation.  

Rowan Wilson   

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29 October 2024

Keeping a cat and other rules for anchoresses

Our exhibition Medieval Women: In Their Own Words highlights the stories of women across medieval society, from labourers and artisans to abbesses and queens. Some of the most unique experiences were had by anchoresses, religious women such as Julian of Norwich (d. after 1416), Christine Carpenter (fl. 1329-1332) and Margaret Kirkby (d. c. 1391-4), who chose to enclose themselves permanently in cells attached to churches. There they lived lives of prayer, contemplation and devotion to God.

Several surviving texts provide guidance to anchoresses about how to live their lives. One handbook, known as Ancrene Wisse, was composed in the first decades of the 13th century, supposedly for three sisters who had chosen to enter the contemplative life. One of the earliest and most important surviving manuscripts of this text (Cotton MS Cleopatra C VI) is on display in the exhibition. The Middle English work not only offers anchoresses spiritual advice, but also practical instructions about all aspects of their daily routine, outlining the rules they are expected to observe, from their food and drink to their clothes and possessions, and even the pets they could own.

A page from the earliest surviving manuscript of Ancrene Wisse.

The earliest surviving manuscript of Ancrene Wisse; England, c. 1225-1230: Cotton MS Cleopatra C VI, f. 193r

Here is a selection of these rules that give a taste of what life as an anchoress might have looked like:

Life in the Anchorhold

  • An anchoress’s cell should only have three windows: a church window, that provides a view into the church to see the Eucharist, a house window, to allow for food and other goods to be brought in, and a parlour window for dealing with the outside world. These windows should be as small as possible, and closed when not in use.
  • Anchoresses are not allowed to preach and can only offer advice to women. They are also not allowed to criticise men for their vices, the exception being ‘holy old anchoresses’ who may do it in a certain way (the text does not elaborate).
  • Anchoresses should not curse or swear.
  • Anchoresses must not become teachers or turn the anchorhold into a school.
  • They should neither send letters, nor receive letters, nor write without leave.
  • Anchoresses are allowed maidservants – Julian of Norwich is known to have had two, called Sarah and Alice – but they have to observe strict rules.

A historiated initial of a bishop enclosing an anchoress.

The enclosure of an anchoress by a bishop; London, 15th century: Lansdowne MS 451, f. 76v

Diet, Sleep and Hygiene

  • Anchoresses must not use meat or fat in their meals but instead observe a diet of vegetable stew and be accustomed to drink very little.
  • Eating with guests outside the anchorhold is not allowed, and men are barred from eating in the anchoress’s presence.
  • Anchoresses and their maidservants should not eat or snack outside of mealtimes.
  • No one else is allowed to sleep in the anchoress’s home, and anchoresses must only sleep in their beds.
  • Washing is encouraged! Anchoresses can wash themselves and their things as often as they like.
  • Anchoresses must have their hair cut, shaved or trimmed four times a year.
  • Bloodletting is permitted (a common medieval medical treatment), but the guide warns that afterwards, the anchoress should do nothing strenuous for three days and pass the time with her servants, sharing ‘theawfule talen’ (virtuous stories) together.
  • When unwell, anchoresses should not take remedies advised by ‘uncundelich lechecreft’ (unnatural healing), in case they make things worse.

Clothing

  • Clothing should be plain, warm and well-made.
  • A covering should be worn upon the head, either a wimple or a simple cap.
  • In winter, an anchoress’s shoes should be soft, large, and warm, while in summer, light shoes can be worn, or there is the option to walk barefoot.
  • Anchoresses should not own rings, brooches, patterned belts and gloves or any other kind of adornments.

A cat in the margins of the Luttrell Psalter.

The only animal an anchoress was allowed to keep was a cat: Add MS 42130, f. 190r

Manual Work and Possessions

  • Anchoresses should not conduct business. An anchoress who is fond of bargaining ‘chepeth hire sawle the chap-mon of helle’ (sells her soul to the peddler of Hell).
  • They should not make embroidered items like purses, caps, silk bandages or lace as a means of making friends. If they want to sew, they can make church vestments or mend clothes for the poor.
  • Anchoresses can receive gifts from ‘good people’, but they should not take anything from those they do not trust. Examples of untrustworthy people include those with ‘fol semblant’ (foolish pretences) or ‘wake wordes’ (idle chatter).
  • Anchoresses are not allowed to look after other people’s possessions, including clothes, boxes, charters or tally sticks, indentures, church vestments and chalices.
  • No pets allowed! Anchoresses are told ‘ne schule ye habben nan beast bute cat ane’ (you should not keep any animals, except a single cat), so they do not invest too much thought on their welfare. If an anchoress must have an animal, then it should not bother or harm anyone and she should not think too much about it, as an ‘ancre ne ah to habben na thing thet ut-ward drahe hire heorte’ (‘an anchoress should not have anything which draws away her heart’).

Ancrene Wisse was one of the more popular medieval anchoritic handbooks – at least 17 manuscripts of the text survive, with translations in Middle English, Anglo-Norman French and Latin – but whether these rules represented a reality for all anchoresses is difficult to judge. There may have been other advisory texts available to guide them, some less stringent than others. One can also imagine the individual relationships anchoresses had with their communities meant that a life of restriction and near-total seclusion was harder to adhere to. Nonetheless, the rules Ancrene Wisse sets out give us a sense of what these women were knowingly committing to when then entered the contemplative life.

An illustration of an anchoress in her anchorhold.

An anchoress inside her anchorhold; London, c. 1400-1410: Cambridge, Corpus Christi College, MS 079, f. 96r

To learn more about the lives of anchoresses, visit our major exhibition Medieval Women: In Their Own Words, which runs from 25 October 2024 until 2 March 2025, at St Pancras in London. Tickets are available to order now!

This exhibition is made possible with support from Joanna and Graham Barker, Unwin Charitable Trust, and Cockayne – Grants for the Arts: a donor advised fund held at the London Community Foundation.

Calum Cockburn

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17 October 2024

Maidens or monsters?

During the Middle Ages, some of the most popular and well-loved stories were about classical women, female saints and heroines of courtly romance.  In a new British Library publication, Maidens or Monsters? Tales of Amazons, Goddesses, Queens & Temptresses in Medieval Manuscripts, Chantry Westwell delves into the stories of these women, exploring their portrayal by medieval authors and illuminators. 

The book is divided into six sections dedicated to female warriors and murderesses, women of virtue and faith, power, and tragedy, as well as enigmatic and allegorical women taken from myth and legend. Their accounts are accompanied by some of the most exquisite examples of medieval art, reproduced from within the pages of manuscripts from the eighth to the 16th centuries, mostly from the British Library’s collections.

The front cover of Maidens of Monsters.

The six sections are as follows: 

I: Warriors, Murderesses and Femmes Fatales

The first section of the book features stories of the legendary Amazon Women led by their Queen Penthesilea, the Colchian witch Medea, who takes her revenge on the Greek hero Jason, Minerva, goddess of war and Salome, who danced for Herod, then asked for the head of John the Baptist on a platter. 

A group of Amazon Women riding into battle alongside their Queen Penthesilea.

Queen Penthesilea leads the Amazon Women into battle, from Christine de Pizan’s ‘Book of the Queen’ (Paris, c. 1410-c. 1414): Harley MS 4431/1, f. 103v

II: Holy Women

The second section focuses on the lives and stories of holy women, from Mary Magdalene and St Margaret of Antioch, who emerges from a dragon’s belly to St Helena, mother of Constantine the Great and a remarkable group of desert saints known as the Holy Harlots.

A naked St Mary of Egypt is handed a cloak by St Zozima.

St Mary of Egypt is handed a cloak by St Zosima, from in the Theodore Psalter (Constantinople, 1066): Add MS 19352, f. 68r.

III: Powerful Women

Cleopatra, Queen of Egypt, Olympias of Macedon, and Candace of Ethiopia are among those featured in this section dedicated to women who wielded real power in their lifetimes but were not always treated fairly by historians and chroniclers, who tended to portray them as manipulative temptresses rather than as skilful politicians or rulers.

The Egyptian Nectanebo disguised as a serpent or dragon seducing Olympias.

The Egyptian Nectanebo disguised as a serpent seducing Olympias, in the Roman d’Alexandre en prose (‘Prose Alexander Romance’), from the Talbot Shrewsbury Book (Rouen, c. 1445): Royal MS 15 E VI, f. 6r

IV: Tragic Heroines

This section looks at women whose stories ended in great tragedy: from the romantic heroine Elvide and the classical Lucretia who both die for their honour, to the Persian Shirin who takes her own life on her husband’s grave, and the story of the Biblical Eve, blamed for the downfall of humanity, exiled from paradise, before experiencing terrible family tragedy.

A miniature of the suicide of Shirin.

The suicide of Shirin at Khusraw’s tomb, in Nizami, Khamsah (India, 1595): Or 12208, f. 102r

V: Partners and Lovers

The women in the fifth section of the book were all partners of famous men, but nonetheless captured the limelight in their stories.  Among them are Camelot’s Guinevere and the legendary Helen of Troy, as well as the Old Testament Delilah, Dante’s Beatrice from the Divine Comedy and Humayun, the Chinese princess of Persian folklore.

Beatrice and Dante before the angels, from a manuscript of the Divine Comedy

Beatrice showing Dante the orders of angels and saints in Dante, Paradiso (Tuscany, c. 1445): Yates Thompson MS 36, f. 180r

VI:  Mystical, Magical and Allegorical Women

The final section looks at the stories of mystical and magical women, from the fairy Melusine, who transforms into a fish, to the mermaids, who lured sailors from their ships, and the divine Sibyls, known for their prophecies, along with other fantastical female characters.

Two sirens swimming beside a ship and luring sailors.

Two Sirens swim beside a ship with sailors who are under their spell, from the Queen Mary Psalter (London, c. 1315): Royal MS 2 B VII, f. 96v

It becomes clear when reading these tales that women were not always treated fairly or in a positive light by medieval historians and storytellers, most of whom were, of course, men. A counter to this was Christine de Pizan (b. 1364, d. c. 1430), a professional author based at the French royal court during the 14th and early 15th centuries, who argued forcefully in her writings for the intellectual and moral equality of women. Her Book of the City of Ladies was an impassioned defence of women, in which she recounted the stories of these heroines, and imagined herself building a metaphorical city from their achievements. It was Christine who provided the inspiration for this book.

The goddess Venus appears before her courtiers, who offer her their hearts.

The goddess Venus presiding over her courtiers, who give her their hearts, from Christine de Pizan’s ‘Book of the Queen’ (Paris, c. 1410-c. 1414): Harley MS 4431/1, f. 100r

Maidens or Monsters? Amazons and Goddesses, Queens and Temptresses in Medieval Legend is available to order now from the British Library Shop.

Chantry Westwell

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03 October 2024

Our first 1000 digitised manuscripts return

Following the cyber-attack on the British Library last year, staff have been working behind the scenes to restore access to the Library’s digitised manuscripts. The Library has now made an initial batch of 1,000 digitised items available online, of which over 600 are ancient, medieval and early modern manuscripts.

A full list of the items, with links to their digitised images and summary catalogue information, can be consulted on the British Library website. Improvements to the discoverability of the manuscripts will be made in due course.

A lavishly illuminated page for Easter Sunday from the Sherborne Missal.

The page for Easter Sunday in the Sherborne Missal: Add MS 74236, p. 216

A highlight is the Sherborne Missal (Add MS 74236), a service book containing all the texts required for celebrating Mass on the different feasts, holidays and saints’ days throughout the year. Made for the Benedictine abbey of St Mary in Sherborne, Dorset, the manuscript has been called one of the masterpieces of 15th-century English illumination, with decoration on nearly all of its 694 pages. You can read more about the manuscript in our previous blogpost and listen to a guided tour and discussion of the page for Easter Sunday as part of the BBC’s Moving Picture Series.  

Illustrations of a phoenix rising from the ashes, from an illuminated medieval bestiary.

A phoenix rising from the ashes, from an illuminated Bestiary: Harley MS 4751, f. 65r

The selection also includes all 400 manuscripts digitised as part of The Polonsky Foundation England and France Project, a ground-breaking collaborative project between the British Library and the Bibliothèque nationale de France. The manuscripts, made in England and France between the years 700 to 1200, comprise a wide range of texts and topics, including biblical, liturgical and theological works, science, music and medicine, Classical and contemporary literature and works on history and law. Among them are a lavishly-illuminated Bestiary (Harley MS 4751), with illustrated accounts of birds, beasts and fantastical creatures, and the Eadui Psalter (Arundel MS 155), a copy of the Book of Psalms, written by a scribe called Eadui Basan at Christ Church, Canterbury in the early 11th century, with a partial gloss in Old English.

A Beatus page with frames in colours and gold, from the Eadui Psalter.

The Beatus page of the Eadui Psalter, showing the opening of Psalm 1: Arundel MS 155, f. 12r

There are also a number of manuscripts containing significant works of Middle English literature. They include the ‘Amherst Manuscript’ (Add MS 37790), a Carthusian anthology of theological material containing the only surviving medieval copy of the Short Text of The Revelations of Divine Love by the anchoress Julian of Norwich. This work is an account of the 16 mystical visions Julian experienced in her early 30s, and the earliest surviving example of a book in the English language known to have been written by a woman.

A text page from an anthology of Middle English religious works, showing Julian of Norwich's Revelations of Divine Love.

The Short Text of Julian of Norwich’s Revelations of Divine Love: Add MS 37790, f. 98v

As further digitised manuscripts become available online, we will post updates about them on the Medieval Manuscripts blog. Browse a list of all currently available digitised manuscripts here

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25 September 2024

Medieval Women: 1 Month to Go!

There’s only one month to go before our major exhibition Medieval Women: In Their Own Words opens. Running from 25 October 2024 to 2 March 2025, this exhibition tells the history of medieval women through their own words and uncovers their lives through manuscripts, documents and precious artefacts. Tickets for the exhibition are already on sale

As opening day approaches, we thought we would reveal a few more of the incredible items that are going to be on display.

The Psalter of Melisende, Queen of Jerusalem

An illustration of the Presentation in the Temple painted in colours and gold.

The Presentation in the Temple, from the ‘Melisende Psalter’; Jerusalem, 1131–43: Egerton MS 1139, f. 3r

From Margaret of Anjou to Empress Matilda, you will hear the stories of many medieval queens, their lives, words and achievements in the course of the exhibition. They include Melisende (d. 1161), ruler of the Crusader state of Jerusalem in the mid-12th-century. Jointly reigning with her husband, Fulk of Anjou, and then her son Baldwin III, Melisende was responsible for much of the kingdom’s day-to-day governance. She was also a renowned patron of the Church and the arts, founding schools devoted to bookmaking and miniature painting. A precious survival from her reign is her Psalter (Book of Psalms), a personal prayer-book that was probably commissioned for her and features exquisite illuminations and writing in gold.

Birth Girdle

A parchment roll partially unfurled, showing prayers and image-based talismans.

Medieval birth girdle, featuring the Three Nails from the Crucifixion, illustrations of Christ’s Side Wound, and other textual and image-based talismans; England, 15th century: Harley Roll T 11

A detail showing a life-size representation of Christ's Side Wound, painted in red.

A life-size representation of Christ’s Side Wound, from a medieval English birth girdle: Harley Roll T 11

Among the exhibits devoted to the subject of women’s health is one of only nine surviving medieval English birth girdles. These parchment waist belts were produced commercially as amulets, offering protection against a number of different hazards and ailments, but particularly childbirth. This 15th-century birth girdle is covered with a variety of prayers, charms and other textual and illustrative talismans, including an image of the three nails used during the Crucifixion and a life-sized representation (‘measure’) of Christ’s side-wound.

Hildegard of Bingen’s Ordo Virtutum

A page from Hildegard of Bingen's Ordo Virtutum, showing a musical piece arranged on a four-line stave.

Hildegard of Bingen’s proto-opera, Ordo virtutum (‘Play of the Virtues’); Sponheim, 1487: Add MS 15102, f. 219v

The exhibition will also introduce a number of women who embraced a spiritual calling and found purpose as part of religious communities. A foremost example is Hildegard of Bingen (d. 1179). Sent to live in the Benedictine nunnery of Disibodenberg in Germany when she was 8 years old, Hildegard later founded and became abbess of the nunnery of Rupertsberg. In the course of her life, Hildegard had many achievements and roles. She was a polymath, a visionary and prophet, who went on multiple extended preaching tours, even in her 60s and 70s; she was also an author, a prolific letter-writer, and the beloved leader of her religious community. One of her many compositions is a musical play, or proto-opera, the Ordo virtutum (Play of the Virtues), which tells the story of the struggle for a human soul between personifications of the virtues and the Devil, and was intended to be sung by nuns.

The Luttrell Psalter

A bas-de-page scene showing female labourers gathering in the harvest.

Female labourers bringing in the harvest and reaping barley with sickles, from the ‘Luttrell Psalter’; Lincolnshire, 1325–40: Add MS 42130, f. 172v

The exhibition will also highlight the variety of working roles women played at all levels of medieval society, from rural communities to royal courts. The Luttrell Psalter is one of the masterpieces of medieval English art, an illuminated copy of the Book of Psalms commissioned by the landowner Sir Geoffrey Luttrell (d. 1345), lord of Irnham in Lincolnshire. Its marginal illustrations are known for their fantastical menagerie of hybrid creatures and grotesques, but they also include depictions of arable farming and labourers, artisans, and craftspeople at work, many featuring women prominently. On this page, three female farmworkers reap and gather barley with sickles. In the background, one of the labourers stands and stretches to ease her aching back, her sickle balanced on her shoulder.

The Lais and Fables of Marie de France

An opening from a medieval manuscript of the works of Marie de France, showing her lai Bisclavret.

An opening from Marie’s ‘Bisclavret’, the story of a werewolf trapped in lupine form, from a collection of her Fables and Lais; England, 13th century: Harley MS 978, ff. 66v–67r. 

Alongside Christine de Pizan’s ‘Book of the Queen’ and The Book of Margery Kempe, one of the exhibition’s most important literary manuscripts contains the work of Marie de France (active around the 1180s), one of the first recorded female authors in Europe. Few details of Marie’s identity are now known to us, though she was probably based in England, since she wrote in Anglo-Norman, a dialect of French spoken by the ruling class in England after the Norman Conquest. This manuscript is the only medieval copy to record all twelve of Marie’s Lais, a set of narrative poems notable for their celebration of courtly love, and featuring such memorable characters as the werewolf Bisclavret, the abandoned girl Le Fresne, and the knights Milun, Guigemar and Lanval.

A detail from the end of Marie's Bisclavret, in which she states her name and origin.

Marie ai nun, si sui de France (Marie is my name and I am from France): Marie naming herself at the end of the lai ‘Bisclavret’; Harley MS 978, f. 67r

Medieval Women: In Their Own Words is on show at the British Library from 25 October 2024 to 2 March 2025. You can pre-book your tickets online now. 

This exhibition is made possible with support from Joanna and Graham Barker, Unwin Charitable Trust, and Cockayne – Grants for the Arts: a donor advised fund held at the London Community Foundation.

Follow us @BLMedieval

18 July 2024

Tickets go on sale for Medieval Women exhibition

Tickets are now on sale for the British Library’s major exhibition Medieval Women: In Their Own Words, which runs from 25 October 2024 to 2 March 2025.

From the courage of Joan of Arc at her trial for heresy, and the visionary experiences of Julian of Norwich, to the artistry of the London silkwoman Alice Claver, the work of female medical practitioners, and the struggles of female rulers like Queen Melisende of Jerusalem, this exhibition explores the challenges, achievements and daily lives of women in Europe from 1100 to 1500. It will tell the history of medieval women through their own words and uncover their lives through manuscripts, documents and artefacts.

The exhibition poster for Medieval Women: In Their Own Words, showing a group of nuns on their way to mass.

To whet your appetite before the exhibition opens in October, here are a few of the incredible items that will be on display:

The Book of Margery Kempe

The opening page of the Book of Margery Kempe, beginning with a large initial in red.

The opening of the only surviving manuscript of The Book of Margery Kempe; Norfolk, c. 1445–1450: Add MS 61823, f. 1r

The earliest autobiography written in English, The Book of Margery Kempe is an extraordinary account of the experiences of a female mystic, her spiritual visions, pilgrimages to Rome, Jerusalem and Santiago de Compostela, and her struggles for recognition in a male-dominated religious world. Margery’s Book was lost for centuries until this copy was discovered in a country house in 1934.

Christine de Pizan’s ‘Book of the Queen’

An illustration of Christine de Pizan building the City of Ladies alongside a personification of Reason.

Christine de Pizan building the ‘City of Ladies’, from ‘The Book of the Queen’; Paris, c. 1410-1414: Harley MS 4431/2, f. 290r

The ‘Book of the Queen’ is the largest and most splendid manuscript of the works of Christine de Pizan, made for Isabeau of Bavaria (d. 1435), queen of France. Christine is often described as the first professional woman author in medieval Europe. Her Book of the City of Ladies recounts tales of exemplary historical, legendary and biblical women, building a metaphorical ‘city’ out of women’s achievements.

The Paston Letters

A letter written in Middle English, from Margaret Paston to her husband John.

Letter from Margaret Paston to John Paston I, asking him to send her a new girdle and cloth for a gown; Norfolk, December 1441: Add MS 43490, f. 34r

The Pastons were a Norfolk family who climbed the social ladder from peasantry to landed gentry during the 15th century. They left behind a cache of around a thousand personal letters, giving unparalleled insight into their everyday lives. The women of the family are some of the most prolific correspondents, recording their joys, sorrows, loves, rivalries, friendships and arguments that span several generations.

The Sekenesse of Wymmen

A page from a copy of a gynaecological treatise, showing a set of anatomical drawings of a baby in the womb.

Anatomical drawings featured in a section on childbirth, from The Sekenesse of Wymmen; England, 15th century: Sloane MS 2463, f. 17v

One of a number of items in the exhibition devoted to women’s health, this manuscript contains the Sekenesse of Wymmen, a widel- read gynaecological treatise. It features instructions to a midwife on how to assist a mother during complications in childbirth, with accompanying anatomical drawings showing the position of the baby in the womb.

The Foundation Charter of Bordesley Abbey

A medieval charter affixed with a seal enclosed in a silk seal bag, made with blue and yellow threads.

The foundation charter of Bordesley Abbey by Empress Matilda; Devizes, 1141–1142: Add Ch 75724

The foundation charter of Bordesley Abbey was made in the 1140s, a period of strife in England as a bitter civil war raged between Matilda and Stephen, rival claimants to the throne after the death of Henry I. This document styles Matilda as ‘Empress’ and ‘Lady of the English’ and features her seal, showing her crowned and holding a sceptre, enclosed within a distinctive silk seal bag.

The seal of Matilda, showing her enthroned, holding a sceptre, with an accompanying Latin legend.

The seal of Matilda: Devizes, 1141-1142: Add Ch 75724

Medieval Women: In Their Own Words is on show at the British Library from 25 October 2024 to 2 March 2025. You can pre-book your tickets online now.

This exhibition is made possible with support from Joanna and Graham Barker, Unwin Charitable Trust, and Cockayne – Grants for the Arts: a donor advised fund held at the London Community Foundation.

Follow us @BLMedieval

04 July 2024

New acquisition: an illuminated charter of Edward III

It's not every day that the British Library acquires a previously unrecorded charter. And this one is something special. It is an example of an illuminated charter, which make up around 0.1% of the total survivals, and it bears an excellent impression of the Great Seal of England. The Library purchased the charter at auction at Bonham's on 20 June 2024 (lot 71), and it has been accessioned as Add Ch 77743. Once it has been catalogued and undergone minor conservation treatment, it will be made available to researchers in our Manuscripts Reading Room at St Pancras. We are extremely grateful to the British Library Collections Trust for generously supporting this acquisition.

A decorated parchment document, issued by Edward III, with the Great Seal in green wax attached on two cords at the foot

A royal licence issued in the name of King Edward III of England (reigned 1327–1377) at Westminster: Add Ch 77743

The charter itself is a royal licence issued at Westminster on 15 November 1368, and is addressed to David de Wollore, one of the king's chancery clerks. It grants property to David in Ripon (Yorkshire), which would enable him to support a chaplain to perform divine service every day at the altar of St Andrew in the church there. The document opens with a decorated initial showing a cleric addressing his congregation, and in the upper margin there is a drawing of David firing a slingshot at Goliath in the opposite corner. We are aware of two other surviving decorated charters of Edward III, both in French collections, but neither of which is as extensively illuminated as this. The Great Seal is that of the so-called Seventh Seal of Edward III, used between 1360 and 1377, and is attached to the document on two plaited cords. One side shows the king on horseback, and on the other sitting on the throne. The unusual decoration of the document may point to its recipient being the Keeper of the Rolls, who was entrusted with applying the Great Seal to royal grants. 

We are very pleased to be able to add this document to the national collection, where it can be consulted alongside thousands of other medieval charters, including a number of royal grants. Many questions remain to be answered about the circumstances of this charter's production and its artist, including the identity of the cleric in the opening initial — there is much more to be learned about it. Add Ch 77743 has been acquired with the assistance of the British Library Collections Trust.

 

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25 October 2023

Chaucer’s works go online

Geoffrey Chaucer (b. c. 1340s, d. 1400): poet, courtier, diplomat, Member of Parliament and royal administrator, and often called the ‘father of English poetry’. Chaucer’s Canterbury Tales is one of the greatest works of medieval literature. This Middle English poem has transfixed generations of readers, who have delighted in its poetic beauty, its larger-than-life characters, and its combination of poignant tragedy and tongue-in-cheek humour. But Chaucer was a prolific writer who composed many other works, which continue to be read long after his death. Among them are his Trojan epic Troilus and Criseyde, the dream vision The Legend of Good Women, his translations of the Roman de la Rose and The Consolation of Philosophy, his instructional manual on the astrolabe, and a whole host of minor poems.

The British Library holds the world’s largest surviving collection of Chaucer manuscripts, and this year we have reached a major milestone. Thanks to generous funding provided by The Gladys Krieble Delmas Foundation, the Peck Stacpoole Foundation, and the American Trust for the British Library, we have completed the digitisation of all of our pre-1600 manuscripts containing Chaucer’s works, over 60 collection items in total. We have digitised not only complete copies of Chaucer’s poems, but also unique survivals, including fragmentary texts found in Middle English anthologies or inscribed in printed editions and incunabula.

A 16th-century portrait of Geoffrey Chaucer, holding a stylus and rosary.

A 16th-century portrait of Geoffrey Chaucer, holding a rosary and stylus: Add MS 5141, f. 1r

You can download the full list of pre-1600 manuscripts containing Chaucer’s works here, together with accompanying links to the digitised versions on our Universal Viewer. There you can view the manuscripts in full, study them in detail, and download the images for your own use. Thanks to the IIIF-compatible viewer, you can also view these manuscripts side-by-side in digital form, allowing close comparison between the volumes, their texts, and scribal hands:

PDF: Download Chaucer_digitised_vols_Oct_2023

Excel: Download Chaucer_digitised_vols_Oct_2023 (this format cannot be downloaded on all browsers).

Here are some of the works you can find in our digitised collection of Chaucer manuscripts:

The Canterbury Tales

The Canterbury Tales comprises a collection of stories presented in the form of a storytelling contest by a group of memorable characters on a pilgrimage from London to Canterbury, among their number the Knight, the Miller, the Reeve, the Wife of Bath and the Prioress.

We hold 23 manuscripts of Chaucer’s most famous poem at the British Library, the earliest of which (Lansdowne MS 851) was written only a few years after the author’s death. This particular copy opens with his portrait, showing Chaucer writing with an open book in hand, framed within the initial ‘W’ at the start of the General Prologue.

The opening of Chaucer's Canterbury Tales, showing a portrait of Chaucer.

The opening of Chaucer’s Canterbury Tales, with a portrait of the author: Lansdowne MS 851, f. 2r

In addition to the surviving manuscripts of The Canterbury Tales, the British Library also houses some of the earliest printed versions of Chaucer’s poem. These include rare copies of the 1476 and 1483 editions of the text made by William Caxton (d. c. 1491), the 1491/1492 edition by Richard Pynson (d. c. 1529), and the 1498 edition printed by Wynkyn de Worde (d. c. 1534).

A page from Caxton's 1483 printed edition of the Canterbury Tales, showing a woodcut of the pilgrims around a table.

A woodcut of the pilgrims from William Caxton’s 1483 edition of Chaucer’s Canterbury Tales: G.11586, f. 20 c4

Almost a century after these editions of The Canterbury Tales were published, the English schoolmaster and editor Thomas Speght (d. 1621) produced his own collection of all of Chaucer’s works (1598), together with a glossary and biography of the author. One surviving copy of Speght’s printed edition (Add MS 42518) notably features handwritten notes by the scholar and writer Gabriel Harvey (d. 1631), infamous for his feud with the Elizabethan playwright Thomas Nashe (b. c. 1601). Harvey’s notes in the manuscript include one of the earliest known references to Shakespeare’s tragedy Hamlet (on f. 422v).

A page from Thomas Speght's Collected Works of Chaucer, showing a woodcut of the Knight.

 The opening of ‘The Knight’s Tale’, from Thomas Speght’s 1598 edition of the collected works of Geoffrey Chaucer: Add MS 42518, f. 29r

A page from Speght's Collected Works of Chaucer, showing autograph notes by Gabriel Harvey.

Gabriel Harvey’s autograph notes, including one of the earliest references to Shakespeare’s Hamlet, added to Speght’s collected works of Chaucer: Add MS 42518, f. 422v

Troilus and Criseyde

Alongside The Canterbury Tales, Chaucer wrote another significant Middle English epic called Troilus and Criseyde. Set during the Trojan War, it tells the tragic love story of Troilus, a Trojan prince, and Criseyde, the daughter of the seer Calchas, who is separated from her love when her father defects to the Greek army. Like Chaucer’s other major works, Troilus continued to be read after the poet’s lifetime and would go on to influence other English authors, most notably the poet Thomas Hoccleve (d. 1426) for his Testament of Cresseid and William Shakespeare (d. 1616) for his play Troilus and Cressida.

The opening of Chaucer's Troilus and Criseyde, showing a decorated foliate initial.

The opening of Chaucer’s Troilus and Criseyde: Harley MS 1239, f. 1r

The Legend of Good Women

The Legend of Good Women is one of Chaucer’s four poetic dream visions (the others are The House of Fame, The Parlement of Foules and The Book of the Duchess). In the prologue to this poem, the dreaming narrator is scolded by Queen Alceste, the goddess of love, for the depiction of women in his writing and is commanded by her to author a poem about the virtues and good deeds of women instead.

Chaucer then recounts the often-tragic stories of ten female figures, derived from Classical history, legend and mythology. They include the Egyptian queen Cleopatra; the Babylonian lover Thisbe of Ovid’s Metamorphoses; the sorceress Medea; Queen Phyllis, abandoned by her lover Demophon; Hypsipyle, Queen of Lemnos; Ariadne, saviour of the Greek hero Theseus in Minos’ Labyrinth; the Roman noblewoman Lucretia; Philomela, who suffers terribly at the hands of Tereus; Hypermenestra, daughter of Egiste; and Dido, Queen of Carthage. The British Library is home to three manuscripts of the poem, including one copy that is interspersed with printed leaves of the same text (Add MS 9832).

The opening of Chaucer's Legend of Good Women, showing a printed leaf and the handwritten text.

The opening of Chaucer’s Legend of Good Women, showing printed and handwritten versions of the text side-by-side: Add MS 9832, ff. 3v-4r

Boece

In addition to writing his own original compositions, Chaucer was also a translator. His Boece is a Middle English prose translation of The Consolation of Philosophy by the Roman philosopher Boethius (d. 524). Boethius’ text, itself an example of a dream vision, was hugely popular during the medieval period and had a great influence on Chaucer’s own writing. The British Library holds one of the earliest copies of Chaucer’s translation of the work (Add MS 10340), written in the 1st quarter of the 15th century, only a decade or so after Chaucer’s death.

The opening of Chaucer's Boece, showing a decorative puzzle initial.

The opening of Chaucer’s Boece, a translation of Boethius’ Consolation of Philosophy: Add MS 10340, f. 3v

Anelida and Arcite

Anelida and Arcite is one of Chaucer’s shorter and lesser-known poetic works, telling the story of Anelida, Queen of Armenia, and her courtship by Arcite, a man from the city of Thebes in Greece. One of the British Library’s copies of the poem is found in an anthology of Middle English poetry written by Chaucer and his contemporary John Lydgate (d. c. 1451). The volume is one of the earliest compilations of John Shirley (d. 1439), a prolific scribe and translator who served as a secretary to Richard Beauchamp (d. 1439), 13th Earl of Warwick, and who was responsible for writing many surviving manuscripts of Chaucer and Lydgate’s works.

The text of Chaucer's Anelida and Arcite, from a Middle English anthology.

A copy of Chaucer’s Anelida and Arcite, in a volume written by the scribe John Shirley: Add MS 16165, f. 243r

Minor Works

Like Shirley’s poetic compilation, other surviving anthologies at the British Library also feature copies of Chaucer’s shorter poems. One such collection (Add MS 34360) was written by a professional London-based scribe, named the ‘Hammond Scribe’ after the Chaucerian scholar Eleanor Hammond (d. 1933), who first identified his hand. Chaucer’s ‘Complaynt to his Empty Purse’ is a notable example of one of these minor works, a witty plea for money from his employer, disguised as a love poem:

To yow, my purse, and to noon other wight
Complaine I, for ye be my lady dere.
I am so sory now that ye be light,
For certes but if ye make me hevy chere,
Me were as leef be leyd upon my bere,
For which unto your mercy thus I crye
Beth hevy ageyn or ells mot I dye.

The text of Chaucer's Complaynt to his Empty Purse, from a Middle English anthology.

Chaucer’s ‘Complaynt to his Empty Purse’ from an anthology of Middle English poetry: Add MS 34360, f. 19r

Other minor works by Chaucer also now digitised include his ‘Gentilesse’, ‘Lak of Steadfastnesse’, ‘Truth’, ‘The Complaynt unto Pity’ and the ‘Balade of Good Fortune’.

The Treatise on the Astrolabe

While Chaucer is now known principally as a poet, he was also responsible for an important medieval instructional manual, called ‘A Treatise on the Astrolabe’, which like his poetry, was written in Middle English rather than Latin. Astrolabes had been in use for hundreds of years by Chaucer’s lifetime and had a wide variety of functions, but their principal purpose was as astronomical and navigational instruments, helping to determine different latitudes by day and night.

An astronomical instrument in brass called an astrolabe.

An example of one of the earliest known European astrolabes, made in 1326: British Museum, 1909,0617.1

In one of the British Library’s medieval copies of the text (Egerton MS 2622), preserved in its original binding, Chaucer’s work appears as part of a collection of treatises on arithmetic, geometry, horticulture and astronomy. 

A collection of scientific treatises with a medieval clasped leather binding.

A copy of Chaucer’s ‘Treatise on the Astrolabe’ in a collection of scientific treatises with its own original medieval clasped binding: Egerton MS 2622

Chaucer’s treatise continued to be read during the Early Modern period. A notable 16th-century manuscript contains a revised edition of the ‘Astrolabe’, undertaken by an otherwise unknown editor called Walter Stevins. Stevins made his own corrections throughout Chaucer’s text, and prefaced it with his own address to the reader and a dedication to Edward Courtenay (d. 1556), 1st Earl of Devon. His manuscript features numerous detailed drawings that accompany the text, illustrating the workings and uses of the astrolabe itself.

The title page of an edited version of Chaucer's 'Astrolabe', with a diagram of the instrument.

The opening of Walter Stevins’ revised edition of Chaucer’s ‘Treatise on the Astrolabe’: Sloane MS 261, f. 1*r

Whether you are experienced scholars of Chaucer’s life and poetry, who know his words off by heart, or only just learning of his collected works for the first time, we hope you enjoy exploring the pages of these digitised manuscripts and engaging with the writing of one of the foundational figures in the history of English literature. We are grateful to The Gladys Krieble Delmas Foundation, the Peck Stacpoole Foundation, and the American Trust for the British Library for their support of the project.

 

Calum Cockburn

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