01 July 2017
A calendar page for July 2017
It’s July, which means 2017 is now halfway through — time to check in with the fantastic calendar of Additional MS 36684 for a look at the 7th month! If you’d like to know more about this Book of Hours, check out January’s post, and for more on medieval calendars in general, please see our calendar post from 2011.
Calendar pages for July, from a Book of Hours, St Omer or Théouranne, c. 1320, Add MS 36684, ff. 7v–8r
The marginal decoration for July is a riotous combination of brightly-coloured birds and butterflies, contorted human/animal hybrids, and a few marginal figures participating in warm-weather activities. The first is the man (or woman?) taking a nice relaxing bath in the lower left margin of the first calendar page.
Detail of a figure bathing, Add MS 36684, f. 7v
The second figure, to the right of the labour of the month (more on him in a minute), holds what appears to be a candle in each hand, perhaps a reference to the necessity of making candles in the summer, while the days are longer, in preparation for the dark winter months.
Detail of a figure holding candles, Add MS 36684, f. 7v
The labour of the month, dressed for warm weather in a short tunic and hat, holds the two handles on the shaft of his long, curved scythe. Within his architectural niche, he is pictured on grass, against a gold background reminiscent of the wheat traditionally harvested by July’s labour of the month.
Detail of a labour of the month for July, Add MS 36684, f. 7v
On the following folio, below the many saints’ days celebrated in the latter part of July — including St James the Apostle and Mary Magdalene — is the zodiac figure of Leo in his tiny Gothic niche. Leo, traditionally a symbol of fortitude, looks particularly happy in this instance, and rather than being painted a usual golden colour, is instead a dark grey with white accents — likely to contrast with the gold leaf background. Leo is flanked by two green hybrid animals and their instruments, posted on either side of his niche.
Detail of Leo, Add MS 36684, f. 8r
We hope you enjoy exploring the many figures and decoration for the July calendar pages in Additional MS 36684 – let us know your favourite! And remember, you can see all of Additional MS 36684 online on Digitised Manuscripts. Stay cool, medieval enthusiasts!
Taylor McCall
Follow us on Twitter @BLMedieval
30 June 2017
Making a good impression
The British Library does not only contain books — it holds items from ancient Chinese oracle bones to Jane Austen's spectacles. Recently, I've been working with some of the British Library's collection of seals (the wax kind, not the animal kind), and have been particularly intrigued by the seal of St Edith (b. 961x964, d. 984x987), daughter of King Edgar, used by Wilton Abbey throughout the Middle Ages. The text and images on Edith's seal, which was seemingly designed during her lifetime, give a rare contemporary insight into the priorities, identities and possibly even the jewellery of a young princess in late 10th-century England.
Edith was a member of the royal family and was declared a saint relatively soon after her death, but there are few contemporary references to her. She is not mentioned by name in the Anglo-Saxon Chronicle, and the most detailed accounts of her life were written almost a century after her lifetime.
Detail of the seal of Edith attached to Harley Charter 45 A 36
Edith was the daughter of King Edgar (r. 958/9-975) and a woman called Wulfthryth. Wulfthryth and Edith both ended up in the nunnery of Wilton; Edgar subsequently married Ælfthryth, the mother of the future Æthelred the Unready. According to her later hagiographer, Goscelin (d. c. 1107), King Edgar arranged for Edith to be educated by two foreign chaplains, Radbod of Rheims and Benno of Trier.
Detail of a witness list describing Edith's stepmother, Ælfthryth, as Edgar’s ‘legitimate spouse’, from the New Minster Refoundation Charter, England (Winchester), c. 966: Cotton MS Vespasian A VIII, ff. 30v–31r
While there are few contemporary references to Edith, one of her possessions may literally have left its mark. A charter for Wilton Abbey dated 1372 bears a seal in Edith’s name. The seal impression features 10th-century artistic styles and it may be an imprint of Edith’s own seal matrix. Here, ‘seals’ refer to wax impressions made with engraved metal or ivory objects, called seal matrice. They conveyed authority, assuring the recipient that they could trust a particular document or messenger. By the late 10th and early 11th century, many elite Anglo-Saxons may have had their own seals, including kings, nobles and churches. However, very few Anglo-Saxon seals survive; only 7 existing seal matrices can be dated before 1066. This impression of Edith's seal gives a rare glimpse into the sorts of seals that may have existed in the 10th century and how this particular woman may have wished to be characterised.
Harley Charter 45 A 36
The seal's inscription emphasises Edith's royal status: ‘Sigil Eadgyðe Re[ga]l[is] [Ad]elphe’ (‘The seal of Edith, the royal sister’). Edith’s half-brothers, Edward the Martyr and Æthelred the Unready, reigned from 975 to 978 and 978 to 1016 respectively. The term ‘royal sister’ may also be an oblique reference to Edith’s status as a nun, devoted to Christ the Heavenly king.
The use of the Greek term adelphi or adelpha instead of soror, the more common Latin term for 'sister', also tells us something about the way Edith may have wished to be portrayed. Edith lived in a time when learning and book production were being promoted by wealthy monastic reformers. Obscure, Greek-influenced vocabulary was particularly popular in reformed monasteries. Female houses are now beginning to be acknowledged in the history of the revival of learning with monastic reform, and Edith’s seal shows that she or whoever made it aspired to the standards of the learned elite and their expansive vocabularies.
Greek letters transliterating the phrase 'Explicit Liber Psychomachian', from a copy of Prudentius's Psychomachia, England, late 10th or early 11th century, Cotton MS Cleopatra C VIII, f. 37r
The seal also depicts a woman, presumably Edith, as its central image. This veiled woman is probably an idealized figure, rather than a specific portrait. Catherine Karkov has noted that her pose, attire and accessories strongly resemble the miniatures of women in the Benedictional made for the monastic reformer St Æthelwold, bishop of Winchester (d. 984), which was probably made around the same time as the seal.
Miniature of St Æthelthryth, from the Benedictional of St Æthelwold made by Godeman, England, c. 963–984, Add MS 49598, f. 90v
It's a pity if the seal does not give a clear idea of Edith's appearance, because her fashion sense was legendary for centuries after her death. One of the most memorable anecdotes in Goscelin of Saint-Bertin’s Life of St Edith, written around the 1080s, describes Edith fighting with St Æthelwold over her elaborate attire:
‘Blessed bishop Æthelwold once warned [Edith], with her rather ornate habit… ‘O daughter, not in these garments does one approach the marriage chamber of Christ, nor is the heavenly bridegroom pleased with exterior elegance.’ [Edith replied…] ‘Believe, reverend father, a mind by no means poorer in aspiring to God will live beneath this covering than beneath a goatskin. I possess my Lord, who pays attention to the mind, not to the clothing...’ (Goscelin, Vita S Edithae, chapters 12 and 13, trans. by Stephanie Hollis, Writing the Wilton Women (Turnhout: Brepols, 2004), pp. 42–43)
At this stage, according to Goscelin, Æthelwold conceded defeat. A fire at the monastery vindicated Edith’s dress sense: most of the nuns’ possessions were destroyed but Edith’s fine leather and purple attire was miraculously spared:
‘When they unfolded the garments, made of skin or of purple, and of the everlasting guardian, all the things were found to be as they had been before the fire, unharmed by all the burning… although, from the nature of their material, they ought to have been more inflammable.’
Copy of the seal of Edith from Harley Charter 45 A 36, Doubleday Cast C. 3
Goscelin may have made this story up: it provided a convenient opportunity for him to compare the unburnt clothes to Edith’s intact virginity. However, he may have learned this story from the community at Wilton, to whom he was the chaplain. If so, the community may have wanted to remember a young princess who dressed exactly as she liked, regardless of a bishop’s disapproval. And the seal matrix itself may itself have been part Edith’s flashy attire: the later impressions show that Edith’s seal matrix had a large handle made to look like acanthus leaves, which could have been attached to a belt or a necklace.
Detail of the imprint of a handle from Edith’s seal, Harley Charter 45 A 36
The nuns of Wilton remembered Edith for centuries after her death. Her seal was used throughout the abbey’s history, right up until the Dissolution of the Monasteries. The final document showing the last abbess of Wilton using Edith’s seal dates from 1536, about 550 years after Edith died.
Alison Hudson
Follow us on Twitter @BLMedieval
23 June 2017
The language of love (and poetry and history)
Old Occitan or Langue d’oc, the language of Eleanor of Aquitaine and the troubadours, was claimed by Dante to be the perfect language for verse. It is still spoken in southern France and in pockets of Italy and northern Spain. Early genres and themes first developed by the troubadour poets of Provence and the surrounding regions were adopted by French trouveres and German minnesanger. Occitan literature of the 12th and 13th centuries is arguably ‘a primary reference for the medieval literatures of what we now call France, Spain, Italy and Germany’ (Burgwinkle, ‘The troubadours’ (2011)).
The seven virtues and vices of lovers, from the Breviari d’Amor, mid-14th century; France, S. (Toulouse?), Harley MS 4940, f. 227r
As we mentioned in a previous blogpost, the British Library's earliest manuscript containing Old Occitan is Harley MS 2928, probably copied in the 12th century. Many of our Occitan manuscripts date from the 13th and 14th centuries. The Breviari d’Amor, the Vie de St Honorat and the Somme le Roi are the most popular surviving texts, along with Chansonniers or collections of lyrics, many of which were copied in Italy and Catalunya. Three of our 14th-century manuscripts, all from southern France, have recently been digitised; two of them contain the Breviari d’Amors and a third is an Occitan version of an illustrated almanac.
The Breviari d’Amors
The author, Matfre, holding a large book from which he is instructing four crowned figures with books or scrolls, from the Breviari d’Amor, early 14th century; France, S. (Toulouse?), Royal MS 19 C I, f. 7r
The Devil incites people to the sins of robbery, lust, violence and avarice and brings disaster to a ship at sea, from the Breviari d’Amor, mid-14th century; France, S. (Toulouse?), Harley MS 4940, f. 27r
The Breviari d’Amors is a poetic work composed by Matfre Ermengaud in 1288–1292. Ermengaud described himself as a senher en leys e d’amor sers, in other words a master or doctor of law but also a poet who serves the ideal of love. His work contains a compendium of contemporary knowledge under the umbrella of faith, seen as a manifestation of God’s love.
The hierarchy of angels adoring the Trinity from the Breviari d’Amor, Royal MS 19 C I, f. 30v
Both volumes in our collections are believed to have been copied in Toulouse in the 14th century. They are filled with remarkable illuminations showing God and Love at the centre of all creation. They are in a unique style associated with southern Europe in this period.
The Tree of Love from the Breviari d’Amor, Royal MS 19 C I, f. 11v
Scientific topics focus on astronomy and meteorology, while spiritual matters such as theology, angelology, demonology, mystical anthropology, sacred and scriptural studies are treated at length, together with the art of living on earth, and the subject of human love. Love is the metaphysical link between the spiritual realm and the created universe.
A circular diagram of the planets governing the days of the week, from the Breviari d’Amor, Royal MS 19 C I, f. 53v
For Ermengaud, angels are at the centre of many of the functions governing life on earth.
The six ages of the world, with an angel in the centre, from the Breviari d’Amor, Royal MS 19 C I, f. 58v
There is a third copy of the Breviari in our collections and also fully digitised (Yates Thompson MS 31) but it is in Catalan prose rather than Occitan, and was made in Catalunya (probably Girona) towards the end of the 14th century. The style of the illuminations is rather different. There are some rather elegant images of Hell-mouths (always a favourite subject on this blog) that almost look inviting!
The Christ and the Harrowing of Hell, souls in Purgatory, unbaptised infants in Limbo and the Damned engulfed in flames, last quarter of the 14th century, Spain, E. (Catalonia, ?Gerona ), Yates Thompson MS 31, f. 250r
The Abreujamen de las Estorias
Synchronic table of kings and emperors of the world with Alexander the Great and Ptolemy from the Abreujamen de las Estorias, France, S. (Avignon); 2nd quarter of the 14th century (after 1323), Egerton MS 1500, f. 13v
Love, the universe and poetry were not the only topics of Occitan manuscripts. The Abreujamen de las Estorias (Egerton MS 1500) is a diagrammatic chronicle in Occitan, based on the Latin chronicle of Paolino (c. 1275–c. 1344), a Fransiscan friar and diplomat from Venice. It consists of genealogical diagrams with notes and synchronic tables of popes, emperors and kings, including English kings, and it marks the canonisation of Thomas Aquinas in 1323. Of special note is an account of the First Crusade, 'Passazia et auxilia Terre Sancte', inserted in the almanac, with miniatures and maps of Antioch and Jerusalem. This was featured in our recent blogpost on the Crusades.
A synchronic table of kings including King John of England, Holy Roman Emperor Henry VI, Roger of Sicily and Saladin, with scenes from the Crusades, from the Abreujamen de las Estorias, Egerton MS 1500, f. 53v
Map of Jerusalem from the Abreujamen de las Estorias, Egerton MS 1500, f. 49r
Brunel listed 11 manuscripts in Occitan then held at the British Museum (now in the British Library) and there are two more in our collections today. Of these 13 manuscripts, 4 have been digitised in full, as described above, and a selection of images of a further 5 are online on our Catalogue of Illuminated Manuscripts:
Egerton MS 945: A liturgical collection in Norman French and Occitan
Harley MS 3041: Eleucidarium with a page of lyrics in Occitan
Harley MS 3183: A devotional manual from the Périgord
Harley MS 4830: Laws of the city of Avignon
Harley MS 7403: Religious texts, some in Occitan
The remainder have descriptions in our Archives and Manuscripts catalogue:
Add MS 10323: La vie de St Honorat
Add MS 17920: A Collection of Historical works, formerly part of Egerton MS 1500
Add MS 22636: Thesaurus Pauperum and a collection of medical texts in Latin, with a fragment of a poem in Occitan
Chantry Westwell
Follow us on Twitter @BLMedieval
Bibliography
Clovis Brunel, Bibliographie des manuscrits littéraires en ancien provençal, Société de publications Romanes et Françaises, 13 (Paris: Librairie E. Droz, 1935).
William Burgwinkle, ‘The troubadours : the Occitan model’, in The Cambridge History of French Literature, ed. by William Burgwinkle, Nicholas Hammond and Emma Wilson (Cambridge: Cambridge University Press, 2011), pp. 20-27.
21 June 2017
Stay cool
This week in Britain, we have been enjoying some hot weather. For inspiration on how to beat the heat, why not turn to the fantastical stories northern Europeans used to tell each other about how people and creatures in warm places kept cool?
Detail of elephants and a dragon, from the Queen Mary Psalter, England, c. 1310–1320, Royal MS 2 B VII, f. 118v
Examples of such stories can be found in two groups of texts we’ve discussed before on the blog. These are copies of the Marvels of the East, descriptions of weird and wonderful creatures said to live beyond the known world, and bestiaries, collections describing various animals and their habits.
Panotii, from the Marvels of the East, England, late 10th or early 11th century, Cotton MS Vitellius A XV, f. 104r
The Marvels of the East focus on creatures found in warm climates, such as elephants and camels. The text may have been based on a variety of ancient sources, but like a game of telephone (or Chinese whispers), they had been much distorted by the time it was being copied and illustrated in the early Middle Ages.
Bas-de-page scene of a hybrid with a panotii (man with enormous ears), from the Rutland Psalter, England (London?), c. 1260, Add MS 62925, f. 88v
Among the creatures the text describes are the panotii, people with big ears ‘like fans’. Conveniently, the panotii's ears could also be used as blankets at night. Less conveniently, the panotii were said to be very shy, and they had to pick up their large ears when they ran away from company.
Detail of a sciapod, from the Arnstein Bible, North-West Germany, c. 1172, Harley MS 2799, f. 243r
Another of our favourite strategies for keeping cool comes from the people known as the sciapodes or sciopods: literally, the ‘Shady-feet’. (H/T to Sjoerd Levelt, who recently noted them on Twitter!) These people were said to lie on their backs and use their giant feet to shield them from the heat of sun.
Sciapodes from John Mandeville’s Travels, England (East Anglia), c. 1425–1450, Harley MS 3954, f. 31r
This story continued to capture artists’ and writers’ imaginations, and sciapodes appear in manuscripts and maps throughout the Middle Ages. The story seems to have long roots, as well: the 5th-century BCE writer Scylax is credited with a similar story, which may ultimately be based on retellings of ancient Indian stories. On a day like today, one can certainly see the appeal of the idea!
Detail of a dragon entangling an elephant, from the Flower of Nature, Low Countries, c. 1300-1325, Add MS 11390, f. 13r
Medieval writers also worried about how dragons coped with heat, given that some were believed to breathe fire. They were said to be born in the hottest parts of the world, where no cool places could be found, even on the mountaintops. There was a medieval tradition that overheated dragons solved their conundrum by eating elephants. According to these authors, elephants had cold blood, which dragons tried to drink to cool their ‘burning intestines’. (Please, please do not try this at home.)
A dragon biting an elephant, from a bestiary, England (Salisbury?), c. 1225–1250, Harley MS 4751, f. 58v
So enjoy the hot weather, while it lasts, and keep cool!
Alison Hudson
Follow us on Twitter @BLMedieval
16 June 2017
Old Occitan at the British Library
Old Occitan or langue d’Oc was a language widely spoken and written in southern France and parts of Italy up to the French Revolution. The name is based on the word for "yes": ‘òc’ as opposed to the ‘oïl’ (modern ‘oui’) of Paris and northern France. The earliest literary manuscripts date from the 11th century, though there was an earlier oral tradition, and written fragments found in official documents in Latin and responses in litanies date back to the 9th and 10th centuries.
The Lord in a mandorla surrounded by the four symbols of the Evangelists, from a Psalter, Breviary and other theological texts, 1075–1225, France, S. W., Harley MS 2928, f. 14v
Clovis Brunel’s Bibliographie des manuscrits littéraires en ancien provençal lists 376 literary manuscripts in Old Occitan (excluding legal and administrative documents), of which only 8 are from the 11th and 12th centuries, though many of the key texts were composed in this period.
Text page of a passage from John’s gospel in Old Occitan, Harley MS 2928, f. 190r
One of the oldest surviving texts in Old Occitan prose is a translation of four chapters of John’s Gospel from a manuscript in the British Library's collections that has recently been digitised, along with many of our pre-1200 manuscripts, as part of the Polonsky digitisation project: Harley MS 2928.
Historiated initial ‘D’(ixit dominus), at the beginning of Psalm 110, of the Lord enthroned with a human figure lying prostrate at his feet, Harley MS 2928, f. 74v
This late 11th- or early 12th-century manuscript from southern France (perhaps the town of Solignac in the Limousin) contains chapters 13 to 17 of John’s Gospel in Old Occitan (ff. 187v–191v). It is the only vernacular text in a collection of Latin liturgical texts including a psalter, litanies, prayers, and a book of Hymns (Expositio hymnorum).
There are 11 historiated initials illustrating the most important Psalms.
Historiated initial ‘B’(eati) of a ?pilgrim with a staff, at the beginning of Psalm 119, Harley MS 2928, f. 77r
The section of John’s Gospel in Occitan, pictured below, relates the events of the Last Supper, the washing of the feet and Christ’s sermon to the assembled Disciples. The rubric preceding the text is in Latin:
Incipit sermo domini nostri Ihesu Christi quem fecit in cena sua quando pedes lavit discipulis suis
(Here begins the sermon of our Lord Jesus Christ which he gave at his supper when he washed the feet of his disciples).
Text page with rubric at the beginning of John, Chapter 13 in Occitan, Harley MS 2928, f. 187v
The Old Occitan text begins:
Avan lo dia festal de la Pasca sabia lo Salvadre que la soa ora ve que traspasse da quest mun au Paer
(Before the feast of Passover when Jesus knew that his hour was come that he should depart from this world to the Father)
This short extract contains several examples of key variations between Old Occitan and standard French:
- final consonants in clusters like –nt and -nd fall away completely (in standard French they are nasalised) to produce ‘avan’ instead of ‘avant’ (before) and ‘mun’ instead of ‘monde’ (world)
- some words are closer to modern Spanish than to French: ‘dia’ instead of ‘jour’ (day) and ‘sabia’ instead of ‘savait’ (knew)
- vowel sounds differ in many common words: ‘lo’ for ‘le’ (masculine article), ‘Paer’ for ‘Père’ (father) and again ‘mun’ for ‘monde’
According to Wunderli , whose 1969 edition of the Occitan text is included in the bibliography, the dialect is from the Limousin or Périgord regions.
The Old Occitan section are not the only interesting parts of this manuscript. The Expositio Hymnorum (Hymnal or Book of Hymns) is arranged according to the liturgical day and year and includes collects from the Gospels and homilies of St Ambrose and St Gregory. It contains 12th-century musical notation, or neumes, from southern France on ff. 127r–187v.
Folio from the Expositio Hymnorum with 12th-century neumes, Harley MS 2928, f. 134r
4 full-page miniatures in colours, sadly rather worn (ff. 13v, 14v, 17r, 18r), precede the Psalms, which begin with the Prologue by Pseudo Augustin on f. 19r, 'Laus Psalmorum. Canticum psalmorum animas decorat'. In one image, what appears to be of a kneeling saint, perhaps Saint Stephen, is being stoned by two figures in tunics, while gazing at the sun, or perhaps watching a comet.
A kneeling saint is stoned, Harley MS 2928, f. 13v
4 more full-page miniatures of scenes from the New Testament (ff. 15r, 15v, 16r, 16v), were added in Bologna in the 13th century and have been attributed to the ‘Master of 1285’ (see Conti, La Miniature Bolognese (1981)).
Added miniature of the Raising of Lazarus, last quarter of the 13th century, Italy, N. (Bologna), Harley MS 2928, f. 15r
Harley MS 2928 contient un des plus anciens exemples écrits de la langue d’oc ou de l'occitan : il s'agit d'une traduction de quatre chapitres de l’Evangile de saint Jean. Désormais disponible en ligne, entièrement numérisé, sur notre site internet Digitised Manuscripts, ce manuscrit comprend aussi un psautier, une ‘Expositio hymnorum’, avec neumes du XIIe siècle et une collection liturgique en Latin. Selon Winderli, il fut copié dans le Limousin ou le Périgord à la fin du XIe ou début du XIIe siècle. Quatre grandes enluminures occupent les feuillets ff. 13v, 14v, 17r et 18r et onze lettrines historiées illustrent le Psautier. L’usure a parfois rendu ces illustrations peu lisibles, mais le style est distinctif. Quatre enluminures furent ajoutées à Bologne à la fin du XIIIe siècle. L’extrait de l’évangile (Jean, chapitres 13 à 17) raconte les évènements du Jeudi saint et le discours de Jésus à ses disciples lors de la cène.
Chantry Westwell
Follow us on Twitter @BLMedieval
Bibliography
Clovis Brunel, Bibliographie des manuscrits littéraires en ancien provençal, Société de publications Romanes et Françaises, 13 (Paris: Librairie E. Droz, 1935).
William Burgwinkle, ‘The troubadours : the Occitan model’, in The Cambridge History of French Literature, ed. by William Burgwinkle, Nicholas Hammond and Emma Wilson (Cambridge: Cambridge University Press, 2011), pp. 20-27.
Alessandro Conti, La Miniature Bolognese: Scuole e botteghe 1270-1340 (Bologna: ALFA, 1981), pp. 25–26.
Peter Wunderli, La plus ancienne traduction provençale (XIIe siecle) des chapitres XII à XVII del’évangile de saint Jean (BM Harley 2928), Bibliotheque Francaise et Romane, D.4 (Paris: Klincksieck, 1969).
Part of the Polonsky Digitisation Project
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10 June 2017
Battles and Dynasties at Lincoln
The second Battle of Lincoln, 20 May 1217, is one of the greatest English conflicts that almost nobody has ever heard of. The British Library is a partner in a new exhibition at The Collection Museum in Lincoln from 27 May to 3 September 2017 which hopes to change this: Battles and Dynasties. This exhibition brings together an enormous range of artefacts from the medieval to modern periods, celebrating the role of Lincoln in the development of modern Britain.
The First Battle of Lincoln, 1141, in Henry of Huntingdon’s Historia Anglorum: Arundel MS 48, f. 168v.
Given the relative stability of the monarchy in the kingdom of England during the Middle Ages, it is easy to forget the many contests to the position of its kings and queens. We all know the bloody story of the Wars of the Roses, but conflict boiled over far earlier than this. Lincoln was a centre for this, as one of the prominent fortified settlements in the eastern part of England. The first Battle of Lincoln of 1141 saw the forces of the Empress Matilda capture King Stephen. At the second Battle of Lincoln, the future of the country was at stake as forces loyal to Prince Louis of France challenged the authority of King Henry III, still a child. Henry’s forces won the day, and he went on to rule for more than fifty years – but English history would have been different if the battle had gone otherwise.
Peraldus, Summa de uirtutibus et uitiis: Harley MS 3244, ff. 27v–28r.
Lincoln was also a major intellectual centre of medieval England. Its cathedral school became one of the most prominent English centres of education in the late 12th century under the beloved teacher William de Montibus. His student, Richard of Wetheringsett, went on to become the first known chancellor of the University of Cambridge. As bishop of Lincoln, Robert Grosseteste became one of the most influential writers of the 13th century. All these figures’ works feature in Harley MS 3244, which is displayed at Lincoln with its splendid illustrated version of a treatise on the virtues and vices, as applied to the armour of a knight.
Great Bible of Henry IV: Royal MS 1 E IX, f. 163v.
Also on display are some of the splendours of courtly culture made in the midst of conflict. King Henry IV is generally known for his ruthlessness, thanks to his deposition of Richard II, but he was also a lover of books: the enormous Great Bible, measuring 630 × 430 mm, is thought to have been in his collection. England’s interdependencies on Europe did not slow even in the face of the wars at this time: the volume of Jehan de Wavrin’s Anciennes et nouvelles chroniques d’Angleterre (Old and New Chronicles of England) in the exhibition, Royal MS 14 E IV, was produced in Lille and Bruges in the 1470s for King Edward IV, while conflicts over who should be the monarch continued to brew.
Jehan de Wavrin, Anciennes et nouvelles chroniques d’Angleterre: Royal MS 14 E IV, f. 10r.
There are far more treasures to see in the exhibition. Also on display from the British Library are the Rochester Chronicle (Cotton MS Nero D II) and the chronicle of Ralph of Coggeshall (Cotton MS Vespasian D X). The collections gathered at Lincoln are a reminder that events maintaining the status quo are just as important as those that overturn it, and that culture can continue to flourish even in the midst of conflict. We hope that many of you get the chance to view our manuscripts in person.
Andrew Dunning
06 June 2017
In an artistic league of its own
No matter how long you’ve worked with medieval manuscripts, there's always one that completely surprises you. One manuscript that has astonished many scholars, and still inspires debate, is the combination of music, texts and images in the mid-11th-century portion of Cotton MS Caligula A XIV, known as the Caligula Troper or Cotton Troper. The Caligula Troper has been described as ‘completely unexpected in a mid-eleventh-century English context’ (T.A. Heslop, ‘Manuscript illumination at Worcester, c. 1055–1065’, in The Cambridge Illuminations: The Conference Papers ed. by Stella Panayotova (London: Harvey Miller, 2007), p. 69). Not only is it illustrated, which is unusual for surviving early English musical manuscripts, but the style of its illustrations is unparalleled elsewhere.
St Martin identifying a devil trying to disguise himself as Christ, from the Caligula Troper, England (?Western England), mid-11th century, Cotton MS Caligula A XIV, f. 29r
The Caligula Toper is so-called because it was housed in the section of Sir Robert Cotton's library named after the Roman emperor Caligula and it contains the text for tropes: that is, chants which would have been added to the mass on special days, like saints’ days or major holidays. The volume’s slim size — it fits in your palm — suggests it could have been used by a single person, such as a soloist. The text is accompanied by musical notation, called ‘neumes’. Although some neumes look like modern musical notes, they had a slightly different use and functioned more as an aide-mémoire for someone who already knew the tune.
Tropes for Christmas, from Cotton MS Caligula A XIV, f. 2r
The Caligula Troper also contains illustrations of Biblical scenes and scenes from the lives of the saints mentioned in the text, ‘captioned’ by verses which run around the edges of the images.
Miniature of Peter being released from prison, to accompany music from the feast of St Peter in Chains, Cotton MS Caligula A XIV, f. 22r
It is these illustrations that make the Caligula Troper so unusual. While the script and the musical notation seem to be English, the style of the illustrations is rather different from the artistic style which dominated de luxe English book productions during the late 10th and early 11th century. This style emphasized curved figures, round faces, and extremely fluttery drapery, as shown in the drawings below, which may have been made at about the same time as or shortly before the Troper.
Miniature of Orion, from Cicero's Aratea, Southern England, mid-11th century, Cotton MS Tiberius B V/1, f. 39r; Miniature of the Crucifixion, from Ælfwine's Prayerbook, Cotton MS Titus D XXVII, f. 65v
By contrast, the artist or artists of the Caligula Troper had a very geometric style, especially for the figures’ long faces, stylized hair-dos and triangular or diamond-shaped hemlines. The artist(s)’ use of bold colours, particularly red and yellow, is also striking, given that most surviving 11th-century English manuscripts favoured a range of colours or tinted line drawings. The artist(s) also used tonal modelling, or gradients of colour and shading, in a more decisive way than is found in other surviving English manuscripts.
A group of virgins, from Cotton MS Caligula A XIV, f. 36r
This contrast can be seen particularly in images like the Ascension or the naming of John the Baptist. There, the artist(s) of the Caligula Troper copied the cast of characters and even the gestures found in late 10th- and 11th-century English manucripts, but with a totally different effect due to the more angular features on the figures and the sharper gradient of colours.
The Ascension, three ways: ‘Winchester-style’ painting from the Benedictional of St Æthelwold, England (Winchester or Thorney), c. 963-984, Add MS 49598, f. 64; Cotton MS Caligula A XIV, f. 18r; tinted line-drawing from the Tiberius Psalter, England (Winchester?), mid-11th century, Cotton MS Tiberius C VI, f. 15r
The naming of John the Baptist, from Cotton MS Caligula A XIV, f. 20v and a detail of the naming of John the Baptist, from Add MS 49598, f. 92v
Because of this unusual artistic style, no one knows for sure where it was made. This manuscript has been associated with various religious houses, including Hereford, Gloucester, and the Old Minster, Winchester. Its date is also debated. Even if we could establish where the Caligula Troper was made, that still does not explain where the artist or artists were inspired to create such distinctive artwork. Some scholars have suggested that they spent time in mainland Europe or had access to continental manuscripts brought by travelling bishops. Others have suggest that the artist(s) were trained at Canterbury, and may even have known Eadwig [Eadui] Basan, the prolific scribe of several gilded service books.
Wherever and by whomever the Caligula Troper was made, Elizabeth Teviotdale has shown that it was used into the 13th-century, possibly at Worcester. Although the 11th-century portion that survives is missing some of its pages, it was added to a 12th-century Troper and Proser by the 13th-century, when the same hand annotated it. By the 12th-century, some musical notations and styles had changed — notably, notation now included lines to help indicate pitches — but the beautiful and unusual 11th-century troper continued to be valued and possibly even used for centuries to come. Thanks to its recent digitisation by The Polonsky Foundation England and France Project: Manuscripts from the British Library and the Bibliothèque nationale de France, 700–1200, hopefully this distinctive manuscript can continue to intrigue and surprise viewers for many, many years to come.
Chaque manuscrit est singulier, mais on trouve parfois des manuscrits vraiment sans pareil. Ainsi, le ‘Caligula Troper’ est le seul manuscrit anglais du haut moyen âge qui contient à la fois de la musique et des images. De plus, le style de l’artiste de ce manuscrit ne ressemble pas à ce qu’on trouve dans les autres manuscrits créés en Angleterre au XIe siècle.
Alison Hudson
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03 June 2017
Methods of making Insular manuscripts
The Medieval Manuscripts section at the British Library is a partner in a new project, ‘Insular Manuscripts AD 650-850: Networks of Knowledge’, funded by the Leverhulme Trust. The first of three international workshops at the heart of this project was held at the British Library on 24th and 25th April 2017. These workshops will support the future study of Insular manuscripts preserved in libraries around the world, which are becoming increasingly accessible via digital facsimiles.
Workshop participants at the British Library
The London workshop focused on ‘Methods of making: palaeographical problems, codicological challenges’. Through a mixture of presentations and group discussion, the workshop considered what is known about the origin, production and circulation of Insular manuscripts from AD 650 to 850.
St Gallen, Stiftsbibliothek, Cod. Sang. 60, p.5: Evangelium S. Johannis. Listed as one of the Libri scottice scripti (‘books in Irish script’) in the mid 9th century catalogue of books at St Gallen, Switzerland.
Beginning with the basics, the workshop opened with an examination of what it means to describe a manuscript as Insular. The term ‘Insular’ is used to describe a range of scripts which originated in Ireland in the 6th century. The higher grade manuscripts are characterised by elaborate initial letters decorated with interlace and zoomorphic designs, and smaller initials embellished with red dots.
St Gallen, Stiftsbibliothek, Cod. Sang. 126, p.296: Hieronymus, Commentarii in Matthaeum. In this book an Insular scribe wrote alongside another trained in the local Alemannic script.
The use of Insular script soon spread to Anglo-Saxon England, particularly Northumbria, and was taken to continental Europe by Irish and Anglo-Saxon missionaries where manuscripts written in Insular scripts continued to be produced well into the ninth century. Around 500 Insular manuscripts survive and 75% of these are now in continental European libraries, including about 40% in Germany and 10% in France. Some of these are very well known and are among the greatest treasures to survive from medieval Europe, but many more are much less studied and have much to reveal about the deep cultural connections between England, Ireland and continental Europe in the early Middle Ages.
A Prayer in elegiac verse, from the Royal Prayerbook, Southern England (Mercia), late 8th or early 9th century, Royal MS 2 A XX, f. 39r
Script is not the only feature of a manuscript which can be described as Insular. The workshop also explored distinctive Insular methods of making and preparing parchment. In the early medieval period, parchment was made from the skin of calves, sheep and goats. Monasteries often used certain skins for different purposes, and established their own methods of preparing and arranging the parchment in book production. By studying these book production techniques, it is possible to reveal important details such as where a manuscript was produced and what resources a monastery could draw upon.
An example of a stillborn lamb's hide mid-way through the preparation process. The bottom half is further advanced in the process to demonstrate that the colour of individual animals did not affect the parchment they produced. Courtesy of Jiri Vnoucek.
The influence of Insular parchment production and arrangement can even be seen in manuscripts which were written in a Roman style using Italian-influenced uncial script, as in the Ceolfrith Leaves, fragments of one of three great Bibles written at Wearmouth-Jarrow in the early 8th century. The Ceolfrith Leaves used calf skin in traditional insular style, but announcing an important discovery, Jiří Vnouček revealed that the sister manuscript known as the Codex Amiatinus (now Florence, Biblioteca Medicea Laurenziana MS Amiat. 1) was made entirely from goat and sheep skin, mimicking the very best Italian book production in materials as well as script. The decision to produce Codex Amiatinus on Italian-style parchment fits into the overall ‘Romanizing’ character of the codex which was created as a gift for the pope.
Page from the Ceolfrith Leaves, England (Wearmouth-Jarrow), before September 716, Add MS 45025, f. 2r
Our modern understanding of Insular manuscripts and the monasteries which produced them is often defined by luxury manuscripts such as the Ceolfrith Leaves or the Lindisfarne Gospels, but these monasteries would also have produced many more ‘everyday’, utilitarian texts, which rarely survive.
Beginning of the Gospel of Matthew from the Lindisfarne Gospels, England, c. 700, Cotton MS Nero D IV, f.18v
One example of an ‘everyday’ text which does survive, written in Insular script, is a letter sent from the Bishop of London to the Archbishop of Canterbury in AD 704 or 705. This letter is the earliest original letter written on parchment to survive from the Christian West. Original letters rarely survive because they had no legal value, and so there was less reason to preserve the original. There are clear differences between the cursive Insular minuscule script used to write this letter, and the elaborate Insular majuscule (also known as Insular half-uncial) used to write the Lindisfarne Gospels.
Letter of Wealdhere, Bishop of London to Berhtwald, Archbishop of Canterbury, London, 704/705, Cotton MS Augustus II 18
Manuscripts are inherently portable objects and were often taken away from their centre of production. Many manuscripts written in Ireland and Anglo-Saxon England, using Insular script, were exchanged between the two countries and sent to and from institutions on the Continent.
One particular manuscript discussed in the workshop was the British Library’s Irish Pocket Gospel book. This tiny manuscript (130 mm x 105 mm) was produced in Ireland in the late 8th or early 9th century, and had made its way to Anglo-Saxon England by the 10th century. In England, the decoration surrounding some illuminated initials was scraped away and repainted. It is possible to see traces of the original design.
Incipit of Luke’s Gospel, made in Ireland in the late 8th or early 9th century and reworked in England in the 10th century, Add MS 40618, f. 23
An on-going point of discussion throughout the workshop was the wide geographical reach of Insular manuscripts and the pervasive legacy of their style. The people and places that produced and used these books, and the opportunities for study created by advances in digital technology will be at the forefront of the discussions of the next two workshops to be held in 2018 and 2019.
Beginning of Book II of Bede’s Historia Ecclesiastica Gentis Anglorum, England, late 8th or early 9th century, Cotton MS Tiberius A XIV, f. 39r
The participation of the Medieval Manuscripts section in the project complements the early medieval focus of recent digitisation projects. Over 175 Anglo-Saxon manuscripts have currently been digitised, and 400 more manuscripts produced before c. 1200 will be digitised thanks to The Polonsky Foundation England and France Project: Manuscripts from the British Library and the Bibliothèque nationale de France, 700–1200.
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