17 March 2018
Medieval lucky charms
Today is St Patrick’s Day, and to celebrate all things Irish we are exploring medieval Irish charms in the British Library's collections. The use of protective charms in Ireland can be traced back to the early medieval period, and possibly to St Patrick’s own lifetime.
St Patrick asleep, with a figure holding a book, France, 2nd quarter of the 13th century: Royal MS 20 D VI, f. 213v
Text page of the lorica of St Patrick, 15th century: Egerton MS 93, f. 19r
A lorica is a medieval Christian charm or prayer that will grant Divine protection when invoked. In classical Latin, the word ‘lorica’ refers to a protective breastplate worn as armour by Roman soldiers. The lorica of St Patrick, or St Patrick’s Breastplate, was supposedly composed by the saint himself to celebrate the victory of the Irish Church over paganism. The British Library houses one of only three surviving medieval copies of this charm, in a 15th-century manuscript containing an account in Middle Irish of St Patrick’s life (now Egerton MS 93). The lorica is also composed in Middle Irish, and is formed of seven verses beginning Attoruig indiu nert triun togairm trinoite (‘I arise today through a mighty strength, the invocation of the Trinity’). A preface accompanies the lorica in an 11th-century manuscript known as the Liber hymnorum (Trinity College Dublin MS 1441), which states that the prayer was written to safeguard St Patrick and his monks against deadly enemies and would protect anyone who read it from devils and sudden death.
Text page of the lorica of St Fursey: Add MS 30512, f. 35v
Another notable protective charm is attributed to St Fursey (d. c. 650), an Irish monk from modern day Co. Galway and the first recorded Irish missionary to Anglo-Saxon England in c. 630. The only known copy of St Fursey’s lorica survives in a Middle Irish collection of theological works composed in the 15th and 16th centuries, known as the Leabhar Uí Maolconaire (Add MS 30512). Like the lorica of St Patrick, St Fursey’s prayer invokes the power of the Holy Trinity to protect one against evil. The text begins Robé mainrechta Dé forsind [f]ormnassa (‘The arms of God be around my shoulders’).
Head, shoulders, knees and bones: the opening of the lorica of Laidcenn to protect the body, late 8th or early 9th century: Harley MS 2965, f. 38r
Protective Irish charms also survive in medieval English manuscripts, such the Book of Nunnaminster (Harley MS 2965), produced in Mercia in the late 8th or early 9th century. This manuscript contains the earliest known copy of the lorica of Laidcenn (d. c. 660), a monk and scholar at the monastery of Clonfert-Mulloe in modern day Co. Laois. The text was copied in Latin, and invokes the protection of individual limbs and body parts from demons, including the eyes:
Deliver all the limbs of me a mortal
with your protective shield guarding every member,
lest the foul demons hurl their shafts
into my sides, as is their wont.
Deliver my skull, head with hair and eyes.
mouth, tongue, teeth and nostrils,
neck, breast, side and limbs,
joints, fat and two hands.
In the same manuscript, Laidcenn’s lorica is accompanied by a prayer against poison. These many surviving protective charms give new meaning to the saying, ‘the luck of the Irish’!
A charm against poison: Harley MS 2965, f. 37r
Alison Ray
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Sources:
Edition and translation of the preface and lorica of St Patrick: Whitley Stokes & John Strachan (eds.), Thesaurus palaeohibernicus (Cambridge: Cambridge University Press, 1903), vol. 2, pp. 354–58.
Translation of the lorica of St Fursey: John Ó Ríordáin, The Music of What Happens (Dublin: The Columba Press, 1996) pp. 46–47.
Edition and translation of the lorica of Laidcenn: Michael W. Herren, The Hisperica famina (Toronto: Pontifical Institute of Medieval Studies, 1987), vol. 2, pp. 76–89.
14 March 2018
Augustine’s De Trinitate in London and Paris
Two manuscripts of Augustine’s treatise on the Trinity, both dating between 1120 and 1150, have recently been digitised as part of The Polonsky Foundation England and France Project. One is from St Albans Abbey (now British Library Egerton MS 3721); the other, containing the full text of De Trinitate, was made at an unknown location in England (now Bibliothèque nationale de France ms latin 12204).
The opening page of Augustine's De Trinitate, England (St Albans), between 1119 and 1146: British Library Egerton MS 3721, f. 9r
The opening page of De Trinitate, England, 1120–1130: Bibliothèque nationale de France ms lat. 12204, f. 2r
One of the most influential theologians of the early Church, St Augustine (354–430) became bishop of Hippo in present-day Algeria in 395. An extensive collection of his writings survive, in which he tackled the key theological questions of his time and interpreted them in a personal and practical way. His works were widely copied in medieval monastic scriptoria: after the Bible, they are the most common works listed in their library catalogues. For example, the library of Lorsch in Germany contained 98 volumes of Augustine out of a total of 590, and of 204 books in the inventory of Reading Abbey around 1192, 18 were the works of Augustine, more than double that of any other author.
Augustine enthroned, in a cutting from a Gradual or Antiphoner, Italy (?Cremona), 3rd quarter of the 15th century: British Library Additional MS 38897C
Augustine devoted nearly thirty years of his life to his 15-book treatise on the Trinity, in which he emphasised the resemblance between God and man and the ultimate role played by faith. In monastic communities such as Norwich and Fécamp in Normandy, there are records of it being read at mealtimes throughout the week following Trinity Sunday. At Reading, several copies were kept in the dormitory for use in the refectory, according to a late-14th-century list of books.
In Egerton 3721, the text of De Trinitate is incomplete, ending at book 15, chapter 8. It is preceded by a calendar and a short excerpt from Augustine’s De doctrina christiana.
A page from the calendar: Egerton MS 3721, f. 7v
This is a small work-a-day book, thicker but not much bigger than a smartphone, and written in Protogothic script. It is datable between 1119 and 1146, based on entries in the calendar. In the main text there is one rather smudged gold initial at the beginning (f. 9r) and a few decorated initials in red and green. Paragraph numbers and marginal notes have been added in some books, in others only the book and chapter numbers are supplied.
De Trinitate's book and chapter numbers: Egerton MS 3721, f. 72r
Halfway down the final page, De trinitate ends abruptly, and is followed by a short hymn, Cives celesti patriae, based on a meditation on the twelve stones that form the foundations of the heavenly Jerusalem. Each stone is assigned a different colour, to which a moral or physical meaning is attached. The final three verses are missing.
The end of De Trinitate and the opening lines of Cives celesti patriae: Egerton MS 3721, f. 86r
The copy of De Trinitate in BnF ms lat. 12204, also made in England, was recorded in the 15th century in the library of the abbey of Saint-Germain-des-Prés, an important religious and cultural institution then located just outside Paris.
Initial ‘D’ with birds and a dragon-like creature at the beginning of St Augustine’s letter no 174 to Aureius: BnF lat. 12204, f. 1v
It is a larger manuscript than Egerton 3721, written in two columns and with more elaborate decoration. The book divisions are marked by ornate initials, some containing fantastic creatures.
A large initial with zoomorphic decoration at the beginning of book 5 of De Trinitate: BnF lat. 12204, f. 52v
Although the two manuscripts were made around the same time, the script in the Paris manuscript is more compact, as these images of the same passage from the first chapter show.
A comparison of the script of Egerton MS 3721, f. 10r, and BnF lat. 12204, f. 2v
The Paris volume is approximately three times larger than its counterpart, roughly the dimensions of an A4 page, and it shows marks of regular usage. There are notes, glosses and symbols throughout its margins, some in formal script in red or black, others mere jottings and aides-memoire.
A page from De Trinitate, showing marginal notes and symbols: BnF lat. 12204, f. 69v
The format and marginal notes provide keys to the way the two manuscripts may have been used at their respective institutions, both well-established and important abbeys close to the cities of London and Paris. The first was probably for personal study, whereas the second may have been read in the refectory.
Chantry Westwell
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08 March 2018
Epic women
When many people think of Old English epics, they tend to think of Beowulf: an almost all-male story of warriors doing battle against monsters. However, did you know that some of the longest heroic poems in Old English have female central characters? Three epic Old English poems are named after and centre on women: Judith, Juliana and Elene. These poems are preserved in three of the four major Old English poetic codices, which will be displayed together for the first time during the Anglo-Saxon Kingdoms exhibition at the British Library (19 October 2018–19 February 2019).
Page from Judith, Cotton MS Vitellius A XV, f. 205r
Perhaps the most action-packed story is Judith. Only one, fragmentary copy of the poem survives, in the same manuscript that contains the only surviving copy of Beowulf. The surviving copy begins when Judith, a beautiful Jewish heroine, is summoned to the bedroom of the enemy general Holofernes. She finds Holofernes drunk and beheads him with a sword. She and her maid then sneak out of the camp with his severed head, which Judith then presents in front of the walls of her city while giving a rousing speech to the troops:
‘Here, you heroes renowned in victory, leaders of men, you can gaze unobstructed at the head of the most despicable heathen war-maker, lifeless Holofernes, who of all people caused us the most loss of life, bitter pain ... I drove the life out of him through God’s help. Now I want to request of every man of this citizenry, every shield-bearer, that you prepare yourselves without delay for battle after the God of origins, that compassionate king, send from the east his bright light. Bear forth your linden shields before your breast, garments of mail and bright helmets into the crowd of attackers …’ (translated by R. D. Fulk, The Beowulf Manuscript (Harvard, 2010), pp. 311–13).
Part of Judith’s speech, quoted above, Cotton MS Vitellius A XV, f. 206v
Two more lengthy Old English poems are named after women: Juliana and Elene, both of which were written by Cynewulf. Judging by the form of Old English he used, Cynewulf probably came from Mercia, and he lived during the 9th century. Unusually for an Old English poet, he ‘signed’ his works with puns based on the runes used to spell his name. Juliana survives only in the Exeter Book (Exeter Cathedral MS 3501) and Elene survives only in the Vercelli Book (Vercelli, Biblioteca Capitolare, CXVII).
Juliana is the story of a beautiful Roman from Nicomedia, who catches the eye of Eleusias, ‘a rich man of noble lineage, a mighty prefect’ (translated by Charles W. Kennedy, Juliana (Cambridge, Ontario, 2000), p. 2). Juliana’s father, Africanus of Nicomedia, is delighted when Eleusias wants to marry Juliana, but Juliana herself is less thrilled: she publicly refuses to marry him unless he converts to Christianity. Furious and humiliated, Eleusias has Juliana tortured and thrown in prison. While in prison, Juliana encounters a demon in disguise. She catches the demon and beats it up. Although the pages which describe Juliana’s fight with the demon are missing (the text breaks after the words, ‘she seized upon that devil’), when the text resumes it is clear that Juliana has physically and intellectually bested the demon, who is forced to confess all his plans and crimes, crying out:
‘Behold, thou hast afflicted me with painful blows, and in truth I know that, before or since, never did I meet, in all the kingdoms of the world, a woman like to thee, of more courageous heart, or more perverse … Clear it is to me that thou wouldest be in all things unashamed in thy wise heart’ (translated by Kennedy, Juliana, p. 12).
A demon and souls in Hell, from the New Minster Liber Vitae, England (New Minster, Winchester), c. 1031, Stowe MS 944, f. 7r
Juliana eventually releases the demon, who encourages Eleusias to order Judith’s death. When he fails to kill her with boiling lead (which does not even harm her clothes), he eventually has her beheaded. Cynewulf notes that Eleusias eventually dies in a shipwreck, while Juliana’s memory endures.
Cynewulf also wrote a poem about Elene, or Helena, the mother of the Emperor Constantine, who allegedly rediscovered the True Cross in Jerusalem. Cynewulf portrays Elene debating, browbeating (and eventually torturing) whole committees of Jews and Christians to tell her the location of the True Cross.
Opening of Elene, Vercelli, Biblioteca Capitolare CXVII, f. 121r
Of course, there are female characters in other epics, such as Grendel’s mother in Beowulf and Eve in the Genesis poems. Women's voices also appear in shorter Old English poems and elegies, like The Wife’s Lament. We might also draw attention to Prudentius’s Psychomachia, a Latin text written in northern Spain that became popular in early medieval England. The Psychomachia features an all-female cast, who are personifications of feminine abstract nouns. To learn more about the role of women in medieval literature, please have a look at the British Library’s new Discovering Medieval Literature site.
Hope and Lowliness behead Pride, from Prudentius’s Psychomachia, England, late 10th and early 11th century, Add MS 24199, f. 15v
We should also admit that there is no such thing as gender equality (or other types of equality) in Old English literature. For example, it may not be to modern audiences' tastes that both Judith and Juliana fixate on their subject’s virginity. But it is still worth noting that, over a thousand years ago, women had a starring role in some of the earliest English epics.
Alison Hudson
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05 March 2018
Polonsky Pre-1200 Project: we're halfway there
From illuminated Gospel-books to heavenly depictions of the constellations, from texts in Old English to works on the natural world, the first fruits of our exciting collaboration with the Bibliothèque nationale de France are ripe for the picking. The Polonsky Foundation England and France Project: Manuscripts from the British Library and the Bibliothèque nationale de France, 700-1200 has reached its halfway milestone with 400 manuscripts made before 1200 now digitised, newly catalogued and available to view online. A complete list of the manuscripts with links to the current image viewers can be found here: PolonskyPre1200 PDF (also available as PolonskyPre1200 Excel).
A lively scene with musicians and a dancer from illustrated Psychomachia by Prudentius, in a late 10th-century manuscript from England: British Library, Cotton MS Cleopatra C VIII, f. 19v
By the end of the Project a total of 800 manuscripts will be available through this resource, so the halfway point is a good moment to reflect on what the Project has achieved so far, as well what we hope to achieve over the coming months. As we focus on 500 years of collaboration and the coexistence of medieval English and French book culture and illumination, we are also currently exchanging texts and ideas. We are working together in close partnership with the Bibliothèque nationale de France on two exciting platforms for the display and interpretation of the manuscripts that have been digitised. All of the photography is now complete, and we are working on the design of a new IIIF compatible viewer that will be hosted on the BnF’s Gallica website. We are also writing articles and descriptions of many of the Project manuscripts for a new website hosted at the British Library, to explore the cultural and historical context of the manuscripts together with their artistic importance.
Illustrated herbal in Old English picturing a mandrake, from 11th-century England: British Library Cotton MS Vitellius C III, f. 57v
Image of St Benedict handing a book to his disciple, St Maurus from the beginning of the Rule of St Benedict made in Nîmes in 1129: British Library Add MS 16979, f. 21v
To follow the progress of our French partner, do consult their new blog Manuscripta. For inspiring glimpses of individual manuscripts check out the Project on Twitter (using the hashtag #PolonskyPre1200). And, of course, follow our own Blog for regular updates.
The Polonsky Pre-1200 Project Team
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02 March 2018
Domesday Book is coming to the Anglo-Saxon Kingdoms exhibition
Tickets are now on sale for the British Library’s major exhibition on the Anglo-Saxon Kingdoms (19 October 2018–19 February 2019). As we previously announced, the exhibition will feature manuscripts that have not been in the British Isles for over 1,000 years, some of the earliest writing in English, and recent discoveries such as the Staffordshire Hoard. Today we are also thrilled to announce that the exhibition will feature Domesday Book, one of the most iconic manuscripts in English history.
Part of the survey for Yorkshire, in Great Domesday: The National Archives, E 31/2/2 (image courtesy of The National Archives)
Domesday Book will be generously loaned to the Anglo-Saxon Kingdoms exhibition by The National Archives. It represents one of the most remarkable administrative endeavours in the history of medieval government. Although often thought of as a spectacular achievement of the Norman invaders, it is also a uniquely rich record of the landscape of late Anglo-Saxon England.
Domesday Book with Dr Claire Breay (Head of Medieval Manuscripts, The British Library) and Dr Jessica Nelson, Head of Medieval Collections, The National Archives
The volumes known as Great Domesday contain the final summary of a survey of land and property ownership in England, commissioned by William the Conqueror at Christmas 1085. Domesday Book was so-called because its judgements, like the Last Judgement on Doomsday, could not be appealed. As one government administrator put it in the 1170s, 'We have called the book ‘the Book of Judgement’ [liber iudiciarium or Domesdei in English], not because it contains decisions on various difficult points, but because its decisions, like those of the Last Judgement, are unalterable' (Richard Fitz Nigel, Dialogus de Scaccario: The Course of the Exchequer, ed. and trans. by Charles Johnson and others (Oxford: Clarendon Press, 1983), p. 64).
Part of the survey for Cheshire, in Great Domesday: The National Archives, E 31/2/2 (image courtesy of The National Archives)
The Domesday inquest or survey was completed in a mere seven months. Domesday Book records the landholders, tenants and resources of over 13,418 settlements in England and some in Wales. It lists churches, forests for deer hunting, plough teams, slaves, meadows, arable land and other details. Not all regions are covered in the surviving survey. Cities such as London and Winchester were notably left out, together with England north of the River Tees. Even areas that are featured in Domesday Book do not always have complete information. There are some interesting examples of rural areas where plough teams and other resources are listed, but, mysteriously, no people. Nevertheless, Domesday Book provides unparalleled detail about the landscape and economy in England shortly before and soon after the Norman Conquest.
The country was divided into seven areas called circuits. Teams of nobles and officials, called commissioners, were sent to each area to record who owned which pieces of land and which humans and animals lived on the land, both between the time of King Edward the Confessor (1066) and the time the survey was carried out (1086). Not ‘one ox nor one cow nor one pig was left out’, as one contributor to the Anglo-Saxon Chronicle complained. A copy of the list of questions asked by the commissioners survives in the 12th-century Inquisitio Eliensis at Trinity College in Cambridge. This manuscript is also being loaned to the exhibition and will be on display in Anglo-Saxon Kingdoms.
A list of the questions asked by the Domesday commissioners: Cambridge, Trinity College, MS O.2.41, p. 161 (reproduced with the permission of the Master and Fellows of Trinity College, Cambridge)
The process by which the survey was compiled is revealed by Exon Domesday, which covers the south-western counties of Cornwall, Devon, Somerset and Wiltshire. Exon Domesday preserves evidence of how data was collected and reorganised in the phase of the survey which immediately preceded the compilation of Great Domesday itself, and we are delighted that part of the manuscript will be on loan from Exeter Cathedral Library in Anglo-Saxon Kingdoms as part of the story of the landscape of 11th-century England.
The exhibition will feature a number of books and documents from the British Library's own collections, alongside key manuscripts and artefacts loaned by other institutions. In addition to Domesday Book, visitors to the exhibition will be able to view Beowulf and Codex Amiatinus. In the coming months we will reveal more news about the exhibits and our events programme on the Medieval Manuscripts Blog.
Anglo-Saxon Kingdoms will be on display at the British Library between 19 October 2018 and 19 February 2019.
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01 March 2018
A calendar page for March 2018
There’s something fishy about the blog today: it’s Pisces, the zodiac sign for March, from the 11th-century calendar we are exploring month by month this year (Cotton MS Julius A VI).
A calendar page for March, Cotton MS Julius A VI, f. 4r
The zodiac symbol Pisces, represented by two fish, appears at the top of the page. Other zodiac symbols went through many different interpretations and presentations in different medieval calendars, even in closely related manuscripts. For example, Capricorn is depicted differently in this manuscript from the way Capricorn appears in its close relative, another 11th-century calendar also attributed to Canterbury (Cotton MS Tiberius B V/1). The representation of Pisces is remarkably consistent in much of medieval art, as two fish facing opposite directions, connected by a line.
Detail of Pisces, Cotton MS Julius A VI, f. 4r
Reading down the page, you’ll notice several gold crosses. These were added by an early user of the calendar (or possibly by its original scribe) to mark out important feasts. In contrast to the pages for January and February, each of which had one or two crosses, four feasts were highlighted with gold crosses on the page for March: the death of Pope Gregory the Great (12 March), the feast of St Cuthbert (20 March), one of the feasts of St Benedict of Nursia (21 March), and the feast of the Annunciation (25 March).
Detail of the feasts of St Cuthbert, St Benedict and the Annunciation marked out with gold crosses, Cotton MS Julius A VI, f. 4r
This proliferation of important feasts may reflect the number of significant saints with feast days in March. The calendar and its models were probably made at a reformed monastery or cathedral, as discussed in the post for January. As a community that followed the Rule of St Benedict, his feast days would inevitably have been important to the calendars' creators and owners, and reformed monks were particularly devoted to the Virgin Mary and her feast days. Meanwhile, Gregory the Great was celebrated in England for sending missionaries and establishing the see of Canterbury, while Cuthbert, the 7th-century Northumbrian saint, was popular throughout Europe in the early Middle Ages.
Saints Gregory, Benedict and Cuthbert are depicted in the front row of the choir of confessors. They can be identified by the names on their stoles. From the Benedictional of St Æthelwold, England (Winchester or Thorney), c. 963-984, Add MS 49598, f.1r
There may also be another explanation for the number of feasts singled out in March. The month of March often coincided with Lent, the period of fasting before Easter. Sundays and major feast days were exempt from the fast. Perhaps it was in the annotator’s interest to highlight many important feast days when fasting could be suspended.
Detail of diggers and sowers, from Cotton MS Julius A VI, f. 4r
The page ends with the labour of the month. Here, labourers are portrayed digging and sowing. Sowing, along with ploughing, was also portrayed in the calendar page for January. However, sowing may not have taken place in January, and the January image may have been more symbolic. For many crops, March was closer to the time for sowing than January.
For more on this manuscript (and for details about when you will be able to see it in person), see our previous blogpost 'A calendar page for January' and check out this blogpost to find previous years’ calendar pages, and explanations of medieval calendars.
Alison Hudson
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28 February 2018
Rising from the ashes: bringing a medieval manuscript to life
The British Library’s major exhibition, Harry Potter: A History of Magic, has featured a host of fascinating manuscripts, alongside a fire-damaged cauldron, crystal balls and a ‘real’ mermaid. It took several months to choose all the exhibits, but when it came to selecting an image of a medieval phoenix, the choice was relatively simple. We have some gorgeous illustrations of phoenixes in our collections, but the one that really caught the curators’ eye was found in Harley MS 4751, a decorated English bestiary. But choosing the manuscript was only the start. We were planning to digitise this bestiary as part of our digitisation project sponsored by The Polonsky Foundation. This blogpost explores the complexities of that process.
A phoenix collecting twigs (top image) and the phoenix consumed by flames in the funeral pyre (below image), from Harley MS 4751, f. 45r
Some of our readers will already be familiar with our digitisation programme. The Polonsky Foundation England and France Project, 700-1200: Manuscripts from the British Library and Bibliothèque nationale de France is a collaborative project between the two national libraries of Britain and France, to digitise 800 illuminated manuscripts. Currently the British Library has made over 100 manuscripts available to view online on our Digitised Manuscripts site. But how does the digitisation process work? Here is a look behind the scenes at the work of the project team, from conservation to the final online publishing of the manuscripts. We are particularly grateful to the generosity of The Polonsky Foundation, which is enabling some of our collections to be made available to view online.
Here we show step-by-step how this beautiful bestiary was digitised. Before any manuscript can be digitised, it may require an additional level of care from staff in the British Library Conservation Centre, in order to safeguard the manuscript during the digitisation process. First, our project conservator, Jessica Pollard, stabilised Harley MS 4751, in order that the manuscript could be photographed securely.
Project conservator Jessica Pollard with Harley MS 4751 in the British Library Conservation Centre
Next, the bestiary was taken to the Library’s Imaging Studios for digitisation. Project photographer Carl Norman is an expert in safely handling rare and historical material like medieval manuscripts, and the studios are equipped with state-of-the-art photographic imaging systems, producing high quality images for use on Digitised Manuscripts. Carl shot images of the bestiary in carefully controlled conditions, with the light and temperature levels being monitored closely to protect the manuscript.
Project photographer Carl Norman digitally captures the phoenix of Harley MS 4751 in the British Library Imaging Studios
After being photographed, the book was examined by our project cataloguers, experts in the study of medieval books. Manuscripts are catalogued through careful study of their texts, decoration and the materials used to make them. Our cataloguers also take to care to describe the history of the book and any known past owners. In this instance, they were able to determine that the bestiary was probably produced in Salisbury in the late 12th or early 13th century.
Finally, when both the photography and cataloguing were completed, our project digitisation officer published the fully digitised manuscript online. The complete process was achieved through the great teamwork of every member of the project, and we’re delighted with the results. You can view them now on the British Library’s Digitised Manuscripts site.
Harley MS 4751 contains over 100 fascinating illuminations, ranging from domestic animals such as the goat and donkey to exotic animals such as the tiger and elephant, and mythical beasts such as the basilisk. Here is a small selection, we hope you can find many more to enthral you online.
Miniature of goats in a medieval bestiary (Salisbury?, late 12th or early 13th century): Harley MS 4751, f. 14r
Miniature of a donkey being prompted towards a waterwheel by a man with a stick and a whistle: Harley MS 4751, f. 25r
Miniature of a knight on horseback and a tiger with a mirror, illustrating the text that a tiger can outrun a man on a horse, so in order to steal a cub and escape, the thief should throw down a mirror, and the tigress will stop to look at its own reflection, thinking it is her cub: Harley MS 4751, f. 3v
Miniature of an elephant with a wooden tower on its back, with soldiers with crossbows and other weapons: Harley MS 4751, f. 8r
Miniature of a basilisk: Harley MS 4751, f. 59r
The phoenix, of course, had a legendary ability to rise from the ashes. In its old age, it would create its own funeral pyre, fanning the flames with its own wings, before being reborn after nine days. It takes much, much longer to digitise a medieval manuscript, but we like the idea that, by our digitising our collections, we are giving new life to books made centuries ago.
The Polonsky Project Team
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24 February 2018
Harry Potter meets the Middle Ages
Harry Potter: A History of Magic has been a rip-roaring success. Not only has every session of every day of our exhibition sold out (a first for the British Library), and not only did we sell more advance tickets than Tate's Hockney blockbuster, but the accompanying books have been bestsellers both in the United Kingdom and overseas. If you managed to get to London to see the show, you will have noticed that we had a wealth of extraordinary objects on display, from J.K. Rowling's autograph manuscripts and drawings to genuine witches' broomsticks and exploded cauldrons. The exhibition also provided the opportunity for the Library to showcase its own collections relating to the history of magic, across the world and across the ages; and that forms the subject of this blogpost.
You may be aware that Harry Potter: A History of Magic is organised according to certain of the subjects studied at Hogwarts School of Witchcraft and Wizardry. Readers of J.K. Rowling's novels will obviously be familiar with Potions, Herbology and Divination, but many of these themes are also rooted in real-life magic, tradition and folklore. This gave the exhibition curators the chance to call upon some of the British Library's world-class holdings of ancient, medieval and early modern manuscripts. There were so many to choose from. Today we are delighted to feature some of them here, many of which can also be viewed on our Digitised Manuscripts site. We'd love you to tell us your favourites using the comments field or via our Twitter feed (@BLMedieval).
Potions
First up in the exhibition is a room devoted to Potions, followed by another relating to Alchemy. Among the items on display there are these four extraordinary manuscripts, ranging in date from the 10th century to circa 1600, and providing Anglo-Saxon recipes to instructions for making your own Philosopher's Stone.
Potions against poisoning and snake bites, in Bald's Leechbook (England, 10th century): Royal MS 12 D XVII, f. 41v
An apothecary’s shop, in a surgeon’s manuscript (France, 14th century): Sloane MS 1977, f. 49v
Splendor Solis (Germany, 1582): Harley MS 3469, f. 4r
How to make the Philosopher's Stone, in the Ripley Scroll (England, 16th century): Sloane MS 2523B
Herbology
Herbology is one of our favourite rooms, and here are some of the British Library manuscripts to be seen there, alongside, of course, our gnome alone. Previously on this blog, we've provided our readers with guidance on how to harvest a mandrake.
Digging for herbs, in Extracts from an edition of Dioscorides, De re medica, assembled and illustrated by Gherardo Cibo (Italy, 16th century): Add MS 22332, f. 3r
A mandrake being pulled out by a dog, in Giovanni Cadamosto, Herbal (Italy or Germany, 16th century): Harley MS 3736, f. 59r
A centaur with centaury (centaurea minor), in a herbal (England, 12th century): Harley MS 5294, f. 22r
A dragon and a serpent, in a herbal (Italy, 15th century): Sloane MS 4016, f. 38r
Charms
Visitors to our exhibition will have been charmed to see this papyrus (described in our blogpost 'It's a kind of magic'), as well as an early example of the Abracadabra charm, originally devised as a protection against malaria.
A ring captioned ‘May something never happen as long as this remains buried’, in a Greek handbook for magic (Thebes, 4th century): Papyrus 46(5)
The first recorded mention of the phrase ‘Abracadabra’, as a cure for malaria, in Quintus Serenus, Liber medicinalis (Canterbury, 13th century): Royal MS 12 E XXIII, f. 20r
Astronomy
You cannot be Sirius. The sky's the limit with these manuscripts, which we selected to illustrate the historical study of the night sky. Among them is Leonardo da Vinci's notebook, showing the Sun and Moon rotating round Earth.
Sagittarius, in Cicero’s Aratea (England, 11th century): Cotton MS Tiberius B V/1, f. 37r
Sirius, in a medieval miscellany (Peterborough, 12th century): Cotton MS Tiberius C I, f. 28r
Miniature of astronomers on Mount Athos, studying the stars with astrolabes and quadrants, and inscribing strange characters in the dust with sticks, in a set of illustrations for Mandeville’s Travels (Bohemia, 15th century): Add MS 24189, f. 15r
Astronomical notes and sketches, in Leonardo da Vinci’s Notebook (Italy, 16th century): Arundel MS 263, f. 104r + f. 107v
Divination
Harry Potter and Ron Weasley were never convinced by the methods they were taught to divine the future. If only they had been shown this 14th-century manuscript, they may have realised that Divination is a long-practised art.
Reading the hands, in a fortune-telling manuscript (England, 14th century): Royal MS 12 C XII, f. 107r
Defence Against the Dark Arts
Beware the basilisk, my friends. A medieval snake charmer, in contrast, could always come in useful.
A basilisk, in Historia animalium (Italy, 1595): Add MS 82955, f. 129r
Image of a snake charmer, in a bestiary (England, 13th century): Royal MS 12 C XIX, f. 67r
Care of Magical Creatures
And finally, we would like to share with you some of our beautiful unicorns and phoenixes, in the section of the exhibition devoted to Care of Magical Creatures. This unicorn is a very handsome chap, though some of his counterparts, strangely, have two horns.
A unicorn, in Manuel Philes, On the properties of animals (Paris, 16th century): Burney MS 97, f. 18r
A phoenix rising from the ashes, in a bestiary (England, 13th century): Harley MS 4751, f. 45r
A siren and a centaur, in a bestiary (France?, 13th century): Sloane MS 278, f. 47r
Harry Potter: A History of Magic is completely sold out, sadly (it closes on 28 February); but we hope you've enjoyed this sneak preview into some of the manuscripts that have been on display. And you can read more about them in our exhibition books.
Julian Harrison (Lead Curator, Harry Potter: A History of Magic)
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