29 January 2019
Queen Emma: wife of two kings, mother of two more
Emma of Normandy was one of the most significant figures in the turbulent politics of 11th-century England. She was queen to two kings of the English (Æthelred the Unready and Cnut), and mother to two more (Harthacnut and Edward the Confessor) as well as being an influential figure in her own right. We know more about her than other women in Anglo-Saxon England thanks to a variety of charters, illuminated manuscripts and a biography written during Emma's own lifetime.
Detail of Emma from the New Minster Liber Vitae (Winchester, c. 1031): Stowe MS 944, f. 6r
Emma was born in Normandy in the early 980s. Her brother, Richard II, duke of Normandy (d. 1026), sent her to marry the English king, Æthelred the Unready, following a dispute regarding Viking forces that were attacking England and Normandy. When in England, Emma was sometimes known by the English name Ælfgifu. With Æthelred, she had at least three children: Edward the Confessor (who ruled England from 1042 to 1066); Alfred; and Godgifu.
When King Æthelred died in 1016, he was succeeded by Cnut, bringing England into an empire that stretched to Denmark, Norway and into the Baltic. Emma married King Cnut sometime in 1017, and they had at least two children: a son, Harthacnut; and a daughter, Gunnhild. The children from her first marriage (Edward, Alfred and Godgifu) went into exile in mainland Europe.
Emma persuades Cnut to give land to Archbishop Lyfing (Canterbury, 1018): Stowe Ch 38
Emma seems to have been a crucial figure in Cnut’s government, with surviving documents showing her advising the king. A charter on display in the Anglo-Saxon Kingdoms exhibition (at the British Library until 19 February) emphasises that Cnut gave land to the archbishop of Canterbury at Emma’s request. In the early days of Cnut’s reign, Emma may have helped him establish alliances with important English institutions, such as the church at Canterbury.
It is quite fitting that the only surviving manuscript portrait of Cnut also features Emma at his side. This portrait can be found in the Book of Life of the New Minster, Winchester. The couple are shown standing on either side of the altar at that monastery, where they were remembered as major benefactors.
Emma and Cnut from the New Minster Liber Vitae: Stowe MS 944, f. 6r
After Cnut’s death in 1035, Harald Harefoot, his son by a previous wife, succeeded to the English throne. In 1036, Emma’s sons from her first marriage, Edward and Alfred, invaded England to challenge Harald, believing that they had their mother's support. Their coup was unsuccessful, and although Edward escaped, Alfred was captured, blinded and killed. Edward never seems to have completely forgiven his mother for what he perceived as her role in Alfred’s death.
When Harald Harefoot died in 1040, Harthacnut, Emma’s son by Cnut, became king of England. However, in 1041, Harthacnut’s half-brother, Edward, became joint ruler of England, perhaps facilitated by Emma.
Opening miniature from the Encomium Emmae reginae: Add MS 33241, f. 1v
Around this time was written the text known as Encomium Emmae reginae (‘In Praise of Queen Emma’). This is the earliest surviving account dedicated to a female political figure from England (excluding saints’ Lives). This work was probably composed for Emma by a monk of Saint-Bertin, in Flanders, who appears to have re-framed history to justify Emma’s actions. Emma’s first husband, Æthelred, is not mentioned in this work, with Cnut being portrayed as the rightful ruler of England.
Emma may have used the Encomium to shape both the present and the future. The earliest surviving manuscript (Add MS 33241) ends with an account of Edward and Harthacnut ruling jointly: ‘here the bond of motherly love and brotherly love is of strength indestructible’. In 1042, Harthacnut died and Edward the Confessor became the sole king of England. At this stage, the author re-wrote the final part of the text.
Ending of the earliest surviving copy of the Encomium Emmae reginae: Add MS 33241, f. 67r
In 2008, a later medieval copy of the Encomium emerged at auction. This copy is now held at the Kongelige Bibliotek in Copenhagen. The ending in this manuscript praised King Edward, and suggests that it was written when Edward had become sole king after Harthacnut’s death in 1042. Although Edward’s father, Æthelred the Unready, was not mentioned at all in the earlier version of the text, Edward and his lineage were praised in the new ending.
Edward’s relationship with his mother did not necessarily improve. At the beginning of his reign, Edward deprived Emma of much of her wealth and banished her for a period from his court. She died in 1052 and was buried at Winchester.
Emma’s political influence had far-reaching consequences. She both stabilised Cnut's Anglo-Danish dynasty and provided the man who supplanted it, Edward the Confessor. Later chroniclers even suggested that Emma’s marriage to King Æthelred the Unready led to the Norman Conquest of England in 1066, since it gave her great-nephew, William of Normandy, a claim to the English throne.
You can view several of the manuscripts connected with Queen Emma, including the New Minster Liber Vitae and the oldest version of the Encomium Emmae reginae, in the British Library's once-in-a-generation exhibition, Anglo-Saxon Kingdoms: Art, Word, War. It's on in London until 19 February 2019, and we strongly advise (due to high demand) that you buy your tickets in advance.
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26 January 2019
Charteriffic
The British Library holds the world’s largest collection of Anglo-Saxon charters, wills and letters, over 200 of which have recently been added to our Digitised Manuscripts site. An impressive selection of these charters are also currently on display in our landmark Anglo-Saxon Kingdoms exhibition.
What makes these charters, letters and wills so fascinating?
(1) We sometimes know the dates when specific charters were issued
The Hlothhere Charter: Cotton MS Augustus II 2
In general, charters are formulaic documents. The main portion of text outlines the transaction, often a grant of land, and then states when and where it was formalised. A list of witnesses might then be added at the bottom. This charter, issued in the name of King Hlothhere of Kent (d. 685), states that it was issued ‘in the city of Rochester in the month of May, the seventh indiction’. This refers to the Roman dating system, split into fifteen-year cycle, which equates to the year 679.
(2) Charters were often created in response to a meeting or event
Charter of Æthelwulf, king of the West Saxons and of Kent: Stowe Ch 17
This charter was issued in the name of King Æthelwulf (d. 858), who styled himself ‘king of the West Saxons and the men of Kent’; in it, he granted land in Chart, western Kent, to a nobleman called Æthelmod. The small piece of parchment stitched to the bottom reveals that this charter was made in a two-stage process. The main part of the document was drawn up in advance and used at the official ceremony. A note was then made of all the witnesses present, listing the king, his entourage, the archbishop and members of the Canterbury community. These names were copied onto the main document at a later date.
3. Charters sometimes confirmed important changes in the Anglo-Saxon Church
Decree of the church council at Clofesho abolishing the archbishopric of Lichfield: Cotton MS Augustus II 61
In 787, the bishopric of Lichfield was raised to an archbishopric, most likely at the request of King Offa of Mercia. For sixteen years, Lichfield was the third archbishopric in the English Church alongside Canterbury and York. However, in 803, a church council held at Clofesho confirmed that Lichfield should revert to a bishopric. The charter above confirmed the decision made at that council.
(4) Wills can provide valuable insights into the private lives of Anglo-Saxon noblemen and women
Will of Wynflæd, late 10th or early 11th century: Cotton Ch VIII 38
Wynflæd was an Anglo-Saxon noblewoman who lived in south-western England in the first half of the 10th century. She left a will detailing what should happen to her possessions, which survives in a copy made in the early 11th century. Wynflæd’s will lists several estates, tamed and untamed horses, slaves, coins, livestock, items in gold and silver, and books. The will also stipulates what should happen to her clothing, including her engraved bracelets, linen gowns, caps and headbands. This fascinating document provides an insight into the estate of a wealthy woman in the 10th century in a level of detail rarely found in other sources.
(5) Charters could very occasionally be decorated
King Edgar from a charter for the New Minster, Winchester, 966: Cotton MS Vespasian A VIII, f. 2v
In some very rare instances, Anglo-Saxon charters could be decorated. A stunning example of a decorated charter is King Edgar’s charter for the New Minster, Winchester, which depicts Edgar, flanked by St Peter and the Virgin Mary, presenting the charter to Christ.
(6) Charters were sometimes consulted several centuries after they were created
King Æthelbald of the Mercians and of the South Angli grants ten hides at Ismere by the river Stour and land at Brochyl in Morfe forest, Worcestershire, to Cyneberht, comes, for the construction of a minster, dated 736: Cotton MS Augustus II 3
Inscriptions on the reverse of these charters can often reflect how they were archived. On the back of this charter issued in the name of King Æthelbald of Mercia in 736, it is still possible to see the impressions from where the document was folded for storage. A portion of parchment that would have been exposed is slightly discoloured and bears two inscriptions: ‘Norð stur’ is written twice in a 10th-century hand, and ‘Æþelbald rex’ in a 12th-century hand. These notes would have helped the archivist identify the charter's content without having to open it.
Reverse of a charter issued in the name of King Æthelbald of the Mercians: Cotton MS Augustus II 3
You can explore these charterrific documents on our Digitised Manuscripts site. A full list of all digitised Anglo-Saxon charters from the British Library’s collection can be found here. And you can see a host of Anglo-Saxon charters, letters and wills for yourself in the Anglo-Saxon Kingdoms exhibition (until 19 February 2019).
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23 January 2019
Cambridge loans in Anglo-Saxon Kingdoms
What do the St Augustine Gospels, the Eadwine Psalter and the Moore Bede have in common? They have all been kindly loaned to our Anglo-Saxon Kingdoms exhibition by institutions in Cambridge. On display in the exhibition are a host of manuscripts from Corpus Christi College, Trinity College and the University Library. Read on to find out more about some of these fantastic loans.
The St Augustine Gospels: Cambridge, Corpus Christi College, MS 286, f. 129v
The St Augustine Gospels is one of the great treasures on loan from Corpus Christi College. This gospel-book dates from the late-6th to the early-7th century and is thought to have been made in Italy, possibly at Rome. This manuscript likely came to England soon after its creation, perhaps with the mission of Augustine of Canterbury. The St Augustine Gospels is still used today at every inauguration of a new archbishop of Canterbury, travelling from Cambridge for the occasion. This splendid manuscript provides a tangible link to the very early days of the Anglo-Saxon Church.
The Dean of Canterbury holds the “Canterbury Gospels”, as Archbishop Rowan Williams kisses the ancient book (by permission of James Rosenthal/Anglican World)
The Otho-Corpus Gospels: Cotton MS Otho C V, f. 27r
The Cotton-Otho Gospels: Cambridge, Corpus Christi College, MS 197B, p. 245
In the Anglo-Saxon Kingdoms exhibition are displayed two portions of the Otho-Corpus Gospels. One fragment is from the British Library’s own collections, and was badly damaged in the Cotton Library fire in 1731; the other part has been loaned by Corpus Christi College. This is a rare opportunity to view these two portions together and to compare the illustrations of John’s eagle and Mark’s lion.
The Anglo-Saxon Chronicle, manuscript A: Cambridge, Corpus Christi College, MS 173, f. 13v
Another manuscripts on loan from Corpus Christi College is the A-text of the Anglo-Saxon Chronicle, otherwise known as the ‘Parker Chronicle’. This is a 9th-century copy of the original compilation of the Chronicle, one of the most important narrative sources for the Anglo-Saxon period, and the earliest surviving witness of this text. Later versions of the Anglo-Saxon Chronicle are also on display in the exhibition, namely manuscript B, manuscript C and manuscript D.
Asser’s Life of King Alfred: Cambridge, Corpus Christi College, MS 100, p. 325
Corpus Christi has also loaned a 16th-century transcript of Asser’s Life of King Alfred. This is a biography of the 9th-century King Alfred the Great of Wessex, written during the king’s lifetime by the Welsh monk Asser. The only medieval manuscript of the ‘Life of King Alfred’ that survived into modern times was destroyed in the Cotton Library fire in October 1731. Although Alfred is commonly remembered as the Anglo-Saxon king who defeated the Vikings, Asser’s work barely mentions this, instead giving a more personal account of Alfred’s life.
The Eadwine Psalter: Cambridge, Trinity College, MS R.17.1, f. 24r
The Anglo-Saxon Kingdoms exhibition also features a selection of manuscripts on loan from Trinity College, Cambridge. Among them is the Eadwine Psalter, a mid-12th century manuscript made in England. This Psalter is the second copy made of the 9th-century Utrecht Psalter, which was revolutionary for its inclusion of drawings outside the confines of decorative initials and borders. The Eadwine Psalter is extraordinary because of its elaborate illustrations, and also its inclusion of all three of Jerome’s translations of the Psalms, an Anglo-Norman French translation and a translation into Old English.
The Trinity Gospels: Cambridge, Trinity College, MS B.10.4, ff. 59v–60r
The Trinity Gospels, also on loan from Trinity College, is one of the most elaborately decorated of all surviving 11th-century gospel-books. This manuscript is notable for containing all four of the full-page decorated ‘incipit’ pages at the beginning of the gospels. They are decorated with gold and painted haloed figures holding books and scrolls.
Hrabanus Maurus, De laudibus sanctae crucis: Cambridge, Trinity College, MS B.16.3, f. 30v
A copy of Hrabanus Maurus’s fascinating text, ‘In Praise of the Holy Cross’, is also on loan to the exhibition from Trinity College. This is one of only two copies of this text to be made in Anglo-Saxon England. Hrabanus Maurus was a renowned Carolingian scholar whose works were popular throughout medieval Europe. This particular work contains poems where both word and metre are embedded into a grid, with concealed phrases revealed only by superimposed images and shapes, in this instance a cross.
The ‘Moore Bede’: Cambridge University Library MS Kk.5.16, f. 22r
One of the manuscripts on loan from Cambridge University Library is known as the ‘Moore Bede’. This is perhaps the earliest surviving copy of Bede’s Ecclesiastical History of the English People, completed in 731. This well-known text is the first narrative historical account of the origins of the English. The manuscript is copied in Insular minuscule, which was faster to write than the more elaborate uncial script, allowing scribes to meet the exceptional demand for Bede’s work.
The Book of Cerne: Cambridge University Library MS Ll.1.10, f. 32r
Finally, Cambridge University Library has loaned us The Book of Cerne, a beautifully decorated 9th-century prayer-book. It contains extracts from the four Gospels, 74 prayers, a selection of Psalms and the earliest surviving liturgical drama in England, the Harrowing of Hell. The illustrations in this manuscript are very sophisticated, with each gospel proceeded by a portrait of the evangelist and his symbol.
We are incredibly grateful to our Cambridge friends for lending these manuscripts to Anglo-Saxon Kingdoms. The exhibition runs until Tuesday, 19 February. Tickets are available here. Hurry… they’re selling fast!
Eleanor Stinson
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19 January 2019
From Oxford to London
The city of Oxford is home to a historic network of libraries and museums. Two of these institutions, the Ashmolean Museum and the Bodleian Library, have kindly loaned a selection of their treasures to the Anglo-Saxon Kingdoms exhibition here at the British Library.
The Alfred Jewel: Oxford, Ashmolean Museum, AN1836 p.135.371
The Alfred Jewel has been loaned to Anglo-Saxon Kingdoms by the Ashmolean Museum. This stunning object was discovered in Somerset in 1693, a few miles from a fortress of King Alfred the Great of Wessex (d. 899). Near to this location was the monastery at Athelney, where Alfred found shelter before fighting back against King Guthrum’s ‘Great Heathen Army’ in 878. The jewel owes its name to an inscription which surrounds the central figure, reading: +ÆLFRED MEC HEHT GEWYRCAN (‘Alfred ordered me to be made’). The discovery of this jewel and its fascinating inscription has led scholars to suggest that the jewel may have been made by command of Alfred himself.
King Alfred’s translation of the Pastoral Care: Oxford, Bodleian Library, MS Hatton 20, f. 1r
Anglo-Saxon Kingdoms also features six manuscripts kindly loaned by the Bodleian Library. Among them is an Old English translation of Gregory the Great’s Cura Pastoralis (‘Pastoral Care’), which has also been attributed to Alfred the Great. In a letter which precedes the Pastoral Care, Alfred instructed his bishops to lead a programme of translation of texts from Latin to English, so as to make them more widely accessible.
Adam and Eve in Eden in the Junius Manuscript: Oxford, Bodleian Library, MS Junius 11, p. 34
The Bodleian Library has also loaned the Junius manuscript to the British Library, a crucial witness to the Anglo-Saxon poetic tradition, containing over 5,000 lines of verse in Old English. The first three Old English poems in the manuscript, Genesis, Exodus and Daniel, are accompanied by illustrations. The page shown here depicts Adam and Eve, both naked, after Satan had tricked them into disobeying God.
The MacRegol Gospels: Oxford, Bodleian Library, MS Auct. D. 2. 19, f. 92v
Also on loan from the Bodleian Library is the MacRegol Gospels. This gospel-book is named after MacRegol, whose name occurs in a contemporary inscription urging the readers to pray for him. Although made in Ireland, the manuscript had made its way to England by the second half of the 10th century, where an interlinear Old English translation of the gospels was added.
Primasius’ Commentary on the Apocalypse: Oxford, Bodleian Library, MS Douce 140, f. 4r
Another manuscript with far-reaching connections is this 8th-century copy of Primasius’ Commentary on the Apocalypse. Primasius was bishop of Hadrumetum, in present-day Tunisia, but this manuscript was copied in an English context under continental influence. It provides important evidence of connections between Anglo-Saxon scholars and the Greek-speaking Mediterranean world. Two famous English churchmen are believed to have annotated this manuscript: Boniface, archbishop of Mainz (d. 754), is thought to be responsible for the notes in the margins; and Dunstan, archbishop of Canterbury (959–988), for the interlinear additions.
Dunstan’s Classbook: Oxford, Bodleian Library MS Auct. F. 4. 32, f. 1r
One of the most famous manuscripts in the exhibition is 'Dunstan's Classbook'. Archbishop Dunstan was a well-read scholar, and his ‘Classbook’ contains homilies, grammatical texts and an extract of a poem by Ovid.
The earliest copy of the Rule of St Benedict: Oxford, Bodleian Library MS Hatton 48, f. 38v
Anglo-Saxon Kingdoms has brought together an amazing array of manuscripts, some of which are the oldest examples in existence. This is typified by the final Bodleian loan, namely the earliest surviving copy of the Rule of St Benedict. The Benedictine Rule was written by Benedict of Nursia (c. 480–c. 547) as a series of instructions for communal life in a monastery. This manuscript was copied in England around the year 700, showing that Benedict’s principles for monastic life were known in the early English Church.
We are extremely grateful to the Ashmolean Museum and the Bodleian Library for lending these fascinating items to the Anglo-Saxon Kingdoms exhibition. They can be viewed at the British Library until 19 February 2019, and tickets are available here.
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16 January 2019
The Southwark Hours: a new acquisition
The British Library is pleased to announce its recent acquisition of an illuminated medieval manuscript, the Southwark Hours, now Add MS 89309. It is now fully digitised and is on display in the Sir John Ritblat Treasures Gallery for all to admire.
Christ in Majesty with the Evangelist symbols: Add MS 89309, f. 94r
The manuscript is a Book of Hours, made in Paris in the last quarter of the 14th century. Books of Hours contained sets of prayers for reading at different ‘hours’ of the day and night. Spanning the divides of gender, age and status, they were the most popular books owned by laypeople in the late Middle Ages. The Southwark Hours is a particularly fine example. Its pages are festooned with ivy-leaf borders glittering with gold, and its major prayers are headed with delicate illuminations attributed to the ‘Ravenelle Master’. For its patron, most likely a French noblewoman, it would have been an invaluable aid to piety as well as a beautiful book.
The Entombment: Add MS 89309, f. 215v
We can catch a glimpse of this mystery patroness within the manuscript’s pages. The prayer for the final hour of the day (Compline) in the set of prayers known as the Hours of the Passion is accompanied by an image of the Entombment of Christ. In the image, Christ’s dead body is laid out on his tomb by two pall-bearers, while the Virgin Mary, St John, St Mary Magdalene and two other holy women gather in mourning. The woman who kneels praying in the foreground is almost certainly a portrait of the manuscript’s original owner. Her insertion into the Passion scene evokes the intimate and emotional experience that she hoped to achieve through her prayers.
The head and shoulders of the same woman also appear within a decorated initial at the opening of the Penitential Psalms, beneath a miniature of Christ in Majesty (f. 94r), pictured above. She gazes at the words from Psalm 6: ‘Domine ne in furore tuo arguas me neque in ira tua corripias me’ (O Lord, rebuke me not in thy indignation, nor chastise me in thy wrath), while the illuminated figure of Christ looks down at her.
The Annunciation: Add MS 89309, f. 20r
The most impressive page in a Book of Hours is usually the opening prayer for the first hour of the day (Matins) in the Hours of the Virgin — a series of prayers addressed to the Virgin Mary that were central to any Book of Hours. True to tradition, the Southwark Hours opens this prayer with an exquisite illumination of the Annunciation.
It is apparent that before the arrival of the angel, the Virgin Mary had been reading studiously. Looking closely, we can read her open book, ‘Ecce virgo concipiet et pariet filium’ (Behold a virgin shall conceive, and bear a son; Isaiah 7:14), and so discover that she is studying the Old Testament text that prophesies about her own important role in salvation history. She kneels on a sumptuous blue cloth patterned with golden stars, recalling her epithet as ‘Stella Maris’ (star of the sea). The vase of lilies in front of her symbolises virginity.
In contrast with the Virgin Mary’s serene stillness, the angel Gabriel makes a dramatic entrance from the upper left. One foot trails out of frame and one peacock-feather wing projects in front of the frame, giving the impression of immediacy and movement. Gabriel’s gracefully looping scroll bears the prayer ‘Ave Maria’ (Hail Mary; based on Luke 1:28 and 42). Meanwhile, God the Father presides in the upper corner and the dove of the Holy Spirit descends. The scroll of musical notation carried by the three angels in the upper border encourages us to imagine divine music accompanying the scene, while the scroll-bearing prophets in the lower margin prefigure this momentous event.
The Deposition: Add MS 89309, f. 210v
The manuscript formerly was on long-term loan from the Roman Catholic Archdiocese of Southwark (Loan MS 85/4). Mgr Matthew Dickens, the Vicar General & Chancellor & Trustee of the Archdiocese of Southwark, commented: ‘We are delighted that the British Library has been able to acquire for its permanent collection the Southwark Book of Hours. This is a particularly fine example of illuminated manuscripts of this period and it is right and proper that it should be held in a major national collection, to be enjoyed by the public and to be available for scholarly research. I should like to thank the British Library staff and donors who have made this acquisition possible.’
Dr Kathleen Doyle, the British Library’s Lead Curator of Illuminated Manuscripts, said: ‘I am delighted that the Southwark Hours is joining the Library's remarkable collection of illuminated manuscripts, including treasures of French illumination and Books of Hours from across Europe. The manuscript is an important witness of the Ravenelle Painter’s work, and one of only two that indicates that the he worked for aristocratic female patrons.’ We are grateful to the Friends of the British Library for their assistance in funding this acquisition.
The manuscript is now on display in the Sir John Ritblat Treasures Gallery at the British Library, together with another manuscript (Add MS 35215) and two printed Books of Hours, to allow visitors to compare the similarities and differences between the same text in different media.
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15 January 2019
Gorgeous manuscripts galore
One of our favourite online resources is the Catalogue of Illuminated Manuscripts. It has recently been updated to include fifteen new manuscripts and lots more images.
The Stavelot Missal
You can already view the enormous 11th-century Stavelot Bible on our Digitised Manuscripts website (Add MS 28106 and Add MS 28107). Two more manuscripts from the Benedictine abbey of Stavelot, in the diocese of Liège, have now been added to the Catalogue of Illuminated Manuscripts.
This 13th-century missal is bound in two volumes (Add MS 18031 and Add MS 18032). The litany of saints includes St Remaclus, patron of the abbey, and a notice of the dedication of the monastery ('Dedicatio Stabulensis ecclesie') on the calendar page for June. The manuscript's 14th- or 15th-century additions include a mass for St Poppo of Stavelot and the feast of Thomas Becket, inserted in the calendar (f. 13v).
The Crucifixion with Mary and John, from the ‘Stavelot Missal’, volume I: Add MS 18031, f. 18v. The whole manuscript can be viewed online here, together with the second volume.
A Psalter from Stavelot
This early Psalter with a Latin commentary is one of a group of manuscripts produced at Stavelot around the year 1000 and illuminated in the distinct Mosan style.
David and Goliath in the Stavelot Psalter: Add MS 18043, f. 64v. The whole manuscript can be viewed online here.
The Gospels from Tours
Tours was an important centre of Carolingian manuscript production in the 9th century. The style of decoration of this gospel-book is Franco-Saxon, combining elements of Frankish and Anglo-Saxon decoration, including a distinctive combination of orange-red and gold. This framed incipit page includes display capitals in gold on purple grounds.
Incipit page of the Gospel of Mark: Add MS 11849, f. 72r. The whole manuscript can be viewed online here.
Isidore’s Etymologies
This manuscript of Isidore of Seville’s Etymologies was made at Neuvelle-lès-la-Charité in eastern France in the 4th quarter of the 12th century. The decorated page below contains a consanguinity diagram, showing which family members were deemed to be too closely-related to marry by the medieval Church. The entwined foliage with the tendrils held by human figures represents the blood ties between family members, and there are strange hybrid creatures at the three points of the triangle.
Consanguinity diagram from Isidore of Seville's Etymologies: Add MS 15603, f. 93r. The whole manuscript can be viewed online here.
Cicero
This 12th-century manuscript, made in the southern Netherlands or northern France, contains Marcus Tullius Cicero’s De inventione, a handbook on how to be a good public speaker. It is followed by the Rhetorica ad Herennium, the most popular work on rhetoric throughout the Middle Ages and the Renaissance. These two texts were often copied together and were used to teach rhetoric in a structured and disciplined way.
Cicero seated holding a scroll reading 'Marci Tulii liber primus incipit': Add MS 16984, f. 3r. The whole manuscript can be viewed online here.
The Sherborne Cartulary
This collection of royal, papal and episcopal charters contains a number of letters written by Anglo-Saxon kings (Edgar, Æthelred and Cnut). The volume also contains a series of liturgical texts including accounts of the Passion of Christ, with portraits of St Mark and St John.
St John the Evangelist, from the Sherborne Cartulary: Add MS 46487, f. 52v. The whole manuscript can be viewed online here.
These two Psalters, both produced in the latter part of the 12th century, have a similar layout. The text of the Psalms in the central column is surrounded by a gloss or commentary, and there are large decorated initials marking the beginning of the major Psalms. However, the style of illumination points to different areas of origin: the first in England or northern France, and the second in southern Germany or eastern France.
An English or French Psalter
This elegant Psalter was made in the 2nd or 3rd quarter of the 12th century. It begins with a large, illuminated initial that includes pictures of David and of Christ preaching to a group of men.
Beatus initial from a Psalter: Add MS 17392, f. 1r. The whole manuscript can be viewed online here.
A glossed Psalter
The gloss in this 12th-century Psalter is attributed to the circle of Anselm of Laon (d. 1117). Added on the last leaf, in contemporary script, is a tract on curing haemorrhoids (f. 196r).
Decorated initial from a Psalter: Add MS 18298, f. 143v. The whole manuscript can be viewed online here.
A Psalter of the Use of York
This late 12th- or early 13th-century Psalter was possibly made for the Augustinian abbey of Bourne in the diocese of Lincoln, since additions in the calendar include Abbot Henry of Bourne and Hugh of Lincoln. It seems to have been owned later by a Cistercian monastery, because 15th-century additions to the calendar include the feast of St Bernard of Clairvaux and other saints venerated by that Order. It has large gold and coloured initials at the beginning of major Psalms, many of them with animal heads and bodies entwined in the foliage.
Zoomorphic initial from a Psalter: Add MS 38819, f. 70r. The whole manuscript can be viewed online here.
The Percy Psalter
The 13th-century Percy Psalter is thought to originate from York. It has beautiful illuminated initials, while the borders contain mythical beasts and graphic hunting scenes. Unicorns were believed to be symbols of purity and grace, which only a virgin could capture; in order to hunt one successfully, it first had to be tamed by a young girl before being killed, as shown here. At the top of this page is the pelican biting its breast to revive its young. The initial depicts David pointing to his mouth, showing that he will avoid 'sinning with the tongue' (Psalm 38).
The beginning of Psalm 38, from the Percy Psalter: Add MS 70000, f. 55r.
Old Testament from Genesis to Ruth
This is the first volume of another large Bible (in five volumes), produced in the Meuse valley around 1430. It belonged to the Benedictine abbey of St James, Liège, whose coat of arms and motto (‘CONSTANTER AD ASTRA’) is pasted on the spine. The opening page for Genesis has roundels of the seven days of Creation, marginal figures of angels with scrolls containing quotes from Augustine, and paired pagan and Christian philosophers These include Augustine with his attribute of a heart, Albertus Magnus in discussion with Averroes, and Old Testament figures including Melchisedek.
The beginning of the Old Testament: Add MS 15254, f. 13r.
A religious miscellany
This miscellany of religious tracts, offices, prayers and meditations was compiled between the 13th century and the 15th century. Some of its texts are connected with Ely Priory, such as a metrical epitaph for Alan of Walsingham, prior of Ely (d. c. 1364). It also includes a story of the Virgin teaching a new Latin prayer, Missus est angelus, to a canon named Arnaud. The large puzzle initial below marks the beginning of a prayer to the patron saint of a church.
Puzzle initial in a miscellany: Add MS 33381, f. 128r.
Chantry Westwell
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08 January 2019
Heathens, pagans, Danes …. Vikings?
‘Your tragic suffering brings me sorrow, since the pagans have desecrated God’s sanctuary, shed the blood of saints around the altar, laid waste the house of our hope and trampled the bodies of the saints like dung in the street.’
Alcuin, writing to the brothers of Lindisfarne, 793 (preserved in an 11th-century letter collection)
This vivid description is perhaps our earliest written record of the activities of the 'Vikings' in England. But who were the 'Vikings', and what do we really know about them? In this blogpost we describe some of the evidence for the 'Vikings' in Anglo-Saxon England, taken from manuscripts on display in our landmark exhibition, Anglo-Saxon Kingdoms: Art, Word, War, on show at the British Library in London until 19 February.
The Cnut Gospels: Royal MS 1 D IX, f. 45r
Fact and fiction
Modern historians and archaeologists continue to debate the origins, customs and name of the people popularly known as the 'Vikings', but who were often described in the contemporary sources as heathens, Danes or pagans. Many 'popular' facts about the 'Vikings' are themselves highly dubious. For example, the myth that the 'Vikings' wore horned helmets possibly has its origins in the 19th century, as popularised by Richard Wagner's The Ring Cycle. Another myth, that the 'Vikings' were unclean and unkempt, was debunked by John of Wallingford in the 13th century (but working from earlier sources). John commented that Anglo-Saxon women often preferred heathen 'Vikings' rather than Christian Englishmen, because the 'Vikings' were known to bathe every Saturday, comb their hair and dress well. Indeed, the original meaning of the Scandinavian word for Saturday, ‘laurdag/lørdag/lördag’, means ‘washing day’.
The early raiders
The entry for 793, describing the raid on Lindisfarne, in Anglo-Saxon Chronicle D: Cotton MS Tiberius B IV, f. 26v
In the letter quoted above, the Anglo-Saxon author Alcuin, writing from mainland Europe, consoled the community of Lindisfarne after a recent attack. The same event is recorded in the entry for 793 in the D-text of the Anglo-Saxon Chronicle, which described how ‘the ravaging of wretched heathen men destroyed God’s church at Lindisfarne’.
In the decades that followed, these same ‘heathen men’ targeted the coastlines of the Anglo-Saxon kingdoms, other areas of Britain and Carolingian Francia. Many of these raiders are thought to have come from Scandinavia, namely Denmark, Sweden and Norway. The initial raids were seasonal, concentrated in spring and summer, but from the middle of 9th century 'Viking' armies began to over-winter in England. By the late 870s, the established Anglo-Saxon kingdoms of Northumbria, Mercia and East Anglia had all experienced regime change, as the Scandinavian raiders in turn became rulers and landowners.
The treaty between Alfred and Guthrum
The kingdom of Wessex held out against these invaders. Following a series of battles with the 'Vikings', in around 880 King Alfred of Wessex (871–899) signed a treaty with Guthrum, leader of the Danes settled in East Anglia. This treaty set out the lands held by both rulers, divided by a boundary that bisected the kingdom of Mercia. Lands north and east of this line became known as the Danelaw, and lands to the south and west came under Alfred's authority.
The treaty between King Alfred and King Guthrum: Cambridge, Corpus Christi College, MS 383, f. 57r
Towards the end of the 10th century, Anglo-Saxon England became subject to further attacks by the Danes. The English rulers were repeatedly defeated by the Danish leader Swein Forkbeard and his son Cnut, until Cnut became king of all England in 1016. He ruled England for nineteen years until his death in 1035, as well as being king of Denmark and Norway.
Miniature of King Cnut and Queen Emma in the New Minster Liber Vitae: Stowe MS 944, f. 6r
In search of treasure
Anglo-Saxon churches and monasteries were attractive for pagan raiders. They may have been relatively unguarded, and they possessed books and liturgical equipment which were sometimes richly decorated.
This luxurious Anglo-Saxon gospel book bears an inscription which describes the book’s close encounter with a ‘heathen’ army. The inscription, written in an English hand, records how this mid 8th-century manuscript was ransomed from a ‘heathen’ army by an Anglo-Saxon, Ealdorman Alfred. The gospel book was then donated to Christ Church, Canterbury, in exchange for prayers for the souls of Alfred, his wife, Werburgh, and his daughter, Alhthryth (whose names are entered in the right-hand margin).
The Stockholm Codex Aureus: Stockholm, Kungliga Biblioteket, MS A. 135, f. 11r
Some precious Anglo-Saxon manuscripts were originally bound in what are known as treasure bindings. One famous example, on display in the Anglo-Saxon Kingdoms exhibition, is the Judith of Flanders Gospels. Its script suggests that it was written partly in 11th-century Northumbria, while Judith was married to Earl Tostig. It is rare for medieval manuscripts to retain such treasure bindings, and we often imagine that they were torn off by 'Viking' raiders.
Treasure binding of the Judith of Flanders Gospels: New York, Morgan Library, MS M 708, upper cover
Ancestral connections
The first Anglo-Saxons to arrive in Britain came from southern Scandinavia and northern Germany. They retained close cultural connections with their ancestral homelands, using the runic alphabet and (before their conversion to Christianity) worshipping similar pagan gods. The Old English epic poem Beowulf is set in this context, following the exploits of a warrior named Beowulf as he came to the aid of the king of the Danes. The surviving manuscript was copied around 1000 but the poem was likely transmitted orally long before that.
Beowulf: Cotton MS Vitellius A XV, f. 169r
Anglo-Saxon Kingdoms: Art, Word, War is on at the British Library until 19 February 2019.
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05 January 2019
Round up of our Manuscripts in the Anglo-Saxon Kingdoms conference
On 13 and 14 December 2018, twenty-two world-leading experts on Anglo-Saxon manuscripts gathered at the British Library to present their research to an international audience of over 250 academics, postgraduate students, library professionals and members of the public. This major conference on Manuscripts in the Anglo-Saxon Kingdoms was held in conjunction with the British Library’s landmark exhibition, Anglo-Saxon Kingdoms: Art, Word, War.
A full house on the first morning of the conference. Photo taken by Dr Alixe Bovey
Professor Lawrence Nees opened the conference with a keynote lecture on ‘The European Context of Manuscript Illumination in the Anglo-Saxon Kingdoms, 600-900’. Nees explored how certain styles of early medieval manuscript illumination demonstrate frequent connections between scriptoria on both sides of the Channel. The close connections between Anglo-Saxon England, parts of Ireland and Britain, and the European Continent were a recurring theme throughout the two days.
Attendees enjoyed a wine reception at the end of the first day of the conference.
Professor Julia Crick gave the second keynote lecture of the conference on ‘English Scribal Culture in an Age of Conquest, 900–1100’. Professor Crick marvelled that visitors to the Anglo-Saxon Kingdoms exhibition could see a once-in-a-generation collection of Anglo-Saxon manuscripts, and then turn the pages of many of those manuscripts on their smart phones and laptops.
Many other speakers praised the benefits of recent digitisation projects and new digital technologies. Dr Tessa Webber commented that this was the first time she had been able to browse digital versions of all manuscripts in her paper from her office. Many speakers used images of medieval manuscripts made available through digitisation projects at the British Library, most notably the recently digitised collection of Anglo-Saxon manuscripts and charters, and 800 manuscripts digitised as part of The Polonsky Foundation Project: Manuscripts from the British Library and the Bibliothèque nationale de France, 700-1200.
Dr Alan Thacker chairs the questions after Dr Tessa Webber’s paper.
In recent years, scholars have begun to use the latest imaging technologies to make new discoveries on the pages of medieval manuscripts. Many papers at the conference drew on the multispectral imaging work of imaging scientist at the British Library, Dr Christina Duffy. Gasps of surprise and delight rippled through the audience as speakers revealed the ‘before and after’ shots generated by Dr Duffy’s imaging.
Other speakers used traditional technologies to support innovative arguments. For example, Professor Susan Rankin was joined on stage by two of her doctoral students who performed different types of singing known at Winchester in this period. Additionally, in a paper on the diffusion of insular art and script in Carolingian Francia, Professor Joanna Story used tidal patterns to argue that it would have been relatively easy to travel between Canterbury and north-western France. Story noted that tidal patterns are often consulted by archaeologists and military historians, but not by scholars of Anglo-Saxon manuscripts.
Chloe Allison and Adam Mathias demonstrate two styles of singing during Professor Susan Rankin’s paper
The conference concluded with speakers and attendees musing on the future of palaeography and codicology. The final keynote lecture and the questions that followed acknowledged the challenges faced by the next generation of scholars, but also highlighted the hope and excitement for future research made possible by recent advances in technology and through the application of scientific techniques.
Professor Dáibhí Ó Cróinín joked that he likes to refer to this Durham Gospel book as a ‘3 D’ manuscript: Durham, Cathedral Library, MS A.II.10 f.3
On the next day, Saturday 15th December, over 100 attendees of the conference returned for an Early Career Researchers’ symposium. The cross-cutting themes of this symposium mirrored those of the main conference by highlighting cross-Channel connections, the complexities of scribal culture, and utilising digital or scientific technologies. Speakers presented interdisciplinary research, combining history with chemistry and bioarchaeology. Louise Garner explained the use of chemical analysis to identify the composition of pigments in the York Gospels. Jiří Vnouček drew upon his background as a conservator and recent bioarchaeological research to identify the type of animal used to prepare the parchment of the Codex Amiatinus. Vnouček commented that, in his opinion, the future of manuscript studies lies in the use of interdisciplinary approaches to utilise advances in scientific technology.
The final paper of the symposium was given by Dr Simon Thomson, who discussed manuscripts that were community projects, built from complex layers of scribal interaction over time. When we study the digital facsimiles of these manuscripts for research, share images on social media, or turn their pages in a reading room, we too become part of that community and are woven into the story of these manuscripts.
In the Durham Liber Vitae, the original list of names was copied in the 9th century, but more names were added for centuries after: British Library, Cotton MS Domitian A VII, f. 15v
We would like to thank all the speakers, chairs and attendees for an educational and enjoyable conference. Tweets relating to the conference can be found by searching the conference hashtag #MSSinASK. Dr Colleen Curran has made a useful Wakelet thread of all tweets that used this hashtag and she recently wrote a summary of 10 things we learned at the conference for BBC History Magazine.
Anglo-Saxon Kingdoms is on display in London until 19 February 2019. You can buy your tickets here.
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