We have been adding to our Catalogue of Illuminated Manuscripts for over 15 years. This week 25 new manuscripts make their first appearance, each with a selection of spectacular images to view and download. Which are your favourites?

Our nomination among the newcomers, amid very tough competition, is the Breviary of Jean sans Peur (Add MS 35311). We particularly like this miniature of the Virgin and angels, in a jewelled sky above a toy ship in a turquoise sea. John ‘the Fearless’, its owner, was Duke of Burgundy from 1404 until 1419. His Breviary was divided in two; the companion volume is also in our collections (Harley MS 2897).

A miniature of a sailing ship at sea with sailors looking up at the Virgin, Child and angels, from the Breviary of Jean sans Peur, Paris, 1413–1419: Add MS 35311, f. 348v

Coming a close second is this version of the Troy legend, by Guido delle Colonne. According to Historia Destructionis Troiae, the Greeks entered the city after the Trojans had demolished part of the wall to allow in the horse. Hiding inside the horse, a certain Sinon gave the signal to the Greek army to enter the city once the Trojans were asleep.

The Trojans breaking the city walls to let in the horse, from the Historia Destructionis Troiae, Venice, 14th century: Add MS 15477, f. 49v

Sibylla von Bondorff was a nun of the Minorite Order of St Clare in the Freiburg area of Germany. She is known to have illustrated at least 4 books, including two in the British Library. A manuscript of the Rule of St Clare illustrated by Sibylla has also been added to the catalogue: Add MS 15686.

St Bonaventure is seated at a writing desk, a book open before him and a pen in his hand; divine inspiration aids him, depicted in the form of a dove; a vision of the stigmatised St Francis flanked by angels appears before him, in the Life of St Francis, S.W. Germany, 1478: Add MS 15710, f. 4r 

This work of saints’ Lives by Jean Beleth contains 154 legends, each with at least one miniature. It includes a number of Welsh and Breton saints, as well as the Irish St Brendan.

St Theophilus and the Devil; on the left, Theophilus surrenders his soul to the Devil in exchange for wealth; on the right the Virgin takes back his deed of surrender from the Devil, from Jean Beleth, Vie des Saints, Paris, 1325–1340: Add MS 17275, f. 29v

The decorated borders of this stunning Book of Hours from Bruges contain a wide variety of identifiable flowers and insects.

The saints including St Francis adoring the lamb; a scatter border with flowers and a cricket, incorporating two roundels showing kneeling apostles and martyrs, from a Book of Hours, Bruges, 1480–1489: Add MS 17280, f. 77v 

This charming domestic scene in a Book of Hours shows the family life of Jesus, with Joseph working in his carpenter’s shop, Mary sewing and the young boy playing with a spinning top.

The Holy Family at the beginning of Nones in the Hours of the Virgin, from a Book of Hours, Cataluña, 15th century: Add MS 18193, f. 48v 

Every page in the ‘London Psalter’ (or ‘Scandinavian Psalter’) has marginalia, with a variety of creatures up to all sorts, including this ape playing a musical instrument.

'B'(eatus) initial at the beginning of Psalm 1 with King David playing the harp and cutting off Goliath's head; human, animals and hybrid creatures with swords, bows and musical instruments, from a Psalter, Central France, c. 1255: Add MS 17868, f. 32r

This 10th-century collection of the Lives and Passions of the most important Hispanic saints in the 10th century is thought to have originated at the monastery of San Pedro de Cardeña, near Burgos.

Zoomorphic initial, 'B'(eati), at the beginning of the lives and passion of SS Julianus, Basilissus and companions, from a Passional, Burgos, 919: Add MS 25600, f. 81.

This two-volume set of Gratian's Decretum contains a note in the Catalan language at the end of the second volume (Add MS 15275).

The Pope enthroned, with an assembly including an emperor with an arch-topped crown, three kings or princes, two cardinals and two bishops, with academic clerics in front of them. In the historiated initials are a cleric writing and a figure holding an open book; evangelist symbols, animals and birds in the border, Barcelona, 14th century: Add MS 15274, f. 3r

 

Here are links to all the manuscripts recently added to the Catalogue of Illuminated Manuscripts. Items marked with an asterisk can also be viewed in full on our Digitised Manuscripts site.

Add MS 10104: Polychronicon; Chronicle of Adam Usk

Add MS 11850: Preaux Gospels*

Add MS 11852: Pauline Epistles

Add MS 13961: Abregé des Chroniques de France

Add MS 15248: Bible moralisée*

Add MS 15274: Gratian's Decretum (vol. 1)

Add MS 15275: Gratian's Decretum (vol. 2)

Add MS 15477: Historia Destructionis Troiae

Add MS 15686: Rule of St Clare

Add MS 15710: Life of St Francis 

Add MS 15749: Prayers and meditations of Anselm, Augustine and Bernard

Add MS 17275: Jean Beleth, Vie des Saints

Add MS 17280: Book of Hours

Add MS 17868: 'London Psalter'

Add MS 18193: Book of Hours

Add MS 18851: Breviary of Isabella of Castille*

Add MS 18852: Hours of Joanna of Castille*

Add MS 18855: Book of Hours with leaves from a calendar by Simon Bening*

Add MS 25600: Passional

Add MS 35311: Breviary of Jean sans Peur 

Add MS 36619: Ordinance of Charles the Bold

Add MS 62925: Rutland Psalter*

Add MS 89379: The Percy Hours*

Egerton MS 3018: Missal of Cologne*

Harley MS 7353: Edward IV Roll*

Sloane MS 2593: Carols and songs

 

Chantry Westwell

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On International Literacy Day (8 September), we look at how medieval and early modern scribes and artists celebrated the Latin alphabet through art and poetry. Decorated alphabets were central to medieval ‘alphabet books’. These are ‘pattern books’ that feature alphabets written or drawn in different fonts and featuring various styles of decoration. Their purpose is debated, but one explanation is that artists used them for promoting their skills among potential clients, or for recording interesting designs they found in other manuscripts. For example, the 'Macclesfield Alphabet Book' (Add MS 88887) ─ one of two surviving English alphabet books (the other one is Sloane MS 1448A) ─ contains fourteen different types of decorative alphabets.

An alphabet featuring human faces (England, 1475–1525): Add MS 88887, ff. 3v–4r

Similar alphabets were known to or designed by the German artist and scribe Johann Holtman, who produced an alphabet book (Add MS 31845) in 1529.

An alphabet featuring human faces and animals (Germany, 1529): Add MS 31845, ff. 9v–10r

Decorated alphabets could also be combined with poetry. The ‘abecedarium’, a poem in which the first letters of each line or stanza together form the letters of the alphabet, was a form often used by medieval poets. Geoffrey Chaucer, the most renowned medieval English poet, himself wrote an ‘ABC hymn to the Virgin’ (see Harley MS 2251). Early modern artist-scribes also used this form, but put more emphasis on the alphabet poem’s visual display. First of all, they drew their initials at an enormous size, dedicating an entire page to each initial. Secondly, they decorated them extravagantly using a great variety of patterns and figures. Another distinct feature of their poems is that they are unique: only originals – no copies – survive. One example is a 16th-century Dutch alphabet poem (Add MS 24898):

Poems for the letters ‘A’, ‘B’, and ‘C’ (The Hague, 1560): Add MS 24898, ff. 1r, 2r, 4r

The initials reflect the poem’s religious themes. For example, its often-repeated motif of a stork eating a snake draws its meaning from medieval bestiaries. These use the stork’s enmity towards the snake as an example for the righteous who, likewise, should be the enemies of evil thoughts (‘snakes’). The poem was created by an artist-scribe who identifies himself on the page that is dedicated to the letter ‘D’. In the initial, he inscribed his name (‘Marcus van Yperen’) with the date 25 August 1560 in a banderole that is suitably wrapped around two quills and a quill knife.  

Poem for the letter ‘D’ (The Hague, 1560): Add MS 24898, f. 5r

Another alphabet poem entitled Pennarum Nitor or The Pens Excellency (Add MS 36991) was created by Joseph Lawson in 1608. Here, each page presents two versions of the same letter of the alphabet, each with its own ‘poem’. The upper one is decorated in the style of a medieval manuscript, whereas the lower one is in a typographical style. The texts on these pages have no apparent connection with one another. For example, the two texts for the letter ‘A’ are legal and religious:

‘All men shall knowe by these presentes that I Robert Watersonne of ffelmingham in the Countie of Norffolk am indebted and doe owe unto L. Maine […]’.

‘A man of might if that thou bee give not thy minde I say unto a whore of no degree marke this I doe thee pray, for in the scripture thou shalt read if that thou marke it well the whordome is the ready way to lead the into hell’.

Poems for the letters ‘A’, ‘B’, and ‘C’ (England, 1609): Add MS 36991, ff. 17r, 18r, 19r

A final example of a decorated alphabet poem comes from a mid 17th-century English manuscript (Harley MS 1704). The artist-scribe may have created it for a ‘Robert Clare’ of Uttoxeter in Staffordshire: the latter’s name features in the ‘poem’ — which is more like a draft for a legal document — for the letter ‘B’. The manuscript also features inscriptions by Robert Clare himself, indicating that he came to own the poem after it was finished. The first one begins:

‘All men are wormes, but this no man in silk / twas brought to taugt first wrapt and white as milk / where afterwards it grew a butterfli which was a caterpiller [...]’.

An English alphabet poem (England, c. 1650): Harley MS 1704, ff. 144r, 145r, 146r

Medieval alphabet books and early modern alphabet poems may have fulfilled a similar purpose. Christopher de Hamel has suggested that alphabet books may not be practical books created by artists for their own use after all. Perhaps, he argues, they represent a way of analysing and visually displaying the world that is inherent to the ‘genre’ of alphabet books. Likewise, decorated alphabet poems encapsulate various aspects of the world, covering, for example, literary, religious, and legal subjects. Their initials reflect this in the multitude of human figures, animals and hybrid figures that inhabit them.

 

Clarck Drieshen

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Pluck. Crush. Cork. Medieval calendars remind us that September is the month for making wine. If planting and pruning vines fall to the month of March, September is the time for cashing in on all the effort.

The depiction of the parable of the Labourers in the Vineyard in the Stavelot Bible takes us closer to the toil involved in tending the vines: Add MS 28106, f. 6r

To turn grapes into wine has never been an easy task. During the summer months, the vines grow heavy with fruit. September is the time to start picking the grapes and prepare them for the arduous journey towards vinification.

The two figures on the right are carrying a large cluster of grapes, freshly picked, illustrating the Old Testament story of the spies of Canaan (Numbers 13:1-33): Harley MS 4996, f. 24v

After picking the grapes, the next stage is to crush them. The evidence in medieval manuscripts is interesting. The majority of representations of wine-making involve some form of crushing the grapes. This was usually done by treading them in a large tub. It provided the model for the most enduring image of medieval vinification, that of winemakers stomping on grapes, allowing the juice to drain into a waiting basin.

Crushing tubs varied in size. Some were small enough to accommodate only one person, others large enough for several: Royal MS 2 B II, f. 5r

In medieval calendars, each month had one or several types of agricultural activities (or labours) associated with it. The 'labours of the month' were illustrated on the calendar page, one (or several) for each month. You can find out more in our article on medieval calendars. The labour of the month of September was wine-making and the associated symbol was usually the wine-press, and later the wine barrel. There was significant variation in how the wine-press was depicted, but it usually involved one or several labourers treading on grapes in a tub.

Crushing freshly-picked grapes was an essential stage of making wine. This illustration is from a 14th-century calendar page for September: Royal MS 2 B VII, f. 79v

In an early 12th-century manuscript produced at Silos Abbey in Spain, picking the grapes and crushing them are represented as actions occurring simultaneously, a reading on a prophetic passage from the Book of Revelation:

"The angel swung his sickle on the earth, gathered its grapes and threw them into the great wine-press of God’s wrath. They were trampled in the wine-press outside the city, and blood flowed out of the press [...]".  (Revelation 14:19-20).

Wine and wine-making are a prominent metaphor in the Book of Revelation. This manuscript of Beatus of Liébana's Commentary on the Apocalypse conveys the drama of the biblical text with vivid colours and imagery: Add MS 11695, f. 168r

On the other hand, once the grapes are picked, it is advisable to crush them immediately — unless one is producing wine made from dried grapes through techniques which, although popular today, did not exist in the Middle Ages. Trampling the grapes was not the only way to crush them. The Romans had invented technology using mechanical pressure to crush grapes into juice. Their successors went further, developing the 'basket press'. This typically medieval wine-press used a basket made of wood staves kept together by metal rings, while a heavy disc pressed down towards the bottom of the basket, forcing the juice of the grapes to ooze out between the staves into a container.

This image based on the words of the Book of Revelation shows Christ in a wine-press fitted with bars which allowed a mechanism to squash the grapes into the staves of the basket: Add MS 35166

The grape juice was then poured into casks and barrels and stored, but without any preservatives such as sulfites. Because of this, the wine could easily go bad, and aging was not possible.

While some are tread-crushing the grapes, others fill up the barrels with juice ready for fermentation, from a 15th-century calendar for September: Add MS 18851, f. 5v

Wine had been made in western Europe before the Middle Ages. The ancient Greeks and the Romans planted most of the vines that were producing wine in the Middle Ages. Just like today, wine was consumed for the pleasure of it. An important part of its production, however, was driven by the requirements of the Mass, with wine being an essential part of Communion. Wine was biblical, liturgical, communal, bridging the gap between the sacred and the profane. A common motif was that of Christ in the wine-press, which brought together several mystical and theological insights, based on imagery from the Book of Revelation: "He treads the winepress of the fury of the wrath of God Almighty” (Revelation 19:15).

The image of Christ in the wine-press is common in manuscripts of the Apocalypse: Royal MS 2 D XIII, f. 45v

 

Cristian Ispir

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King Arthur is one of our most popular heroes: noble yet flawed, a great leader (but perhaps not such a great judge of character), a brave soldier who died fighting for a noble yet hopeless cause. There are tantalising fragments of evidence that the legendary figure may be based on a real king who fought to defend Britain against Anglo-Saxon invaders around the 5th-6th centuries. But was he a Celt, a Roman, a Briton or an Anglo-Saxon, and did he really take on the Anglo-Saxons?

If King Arthur existed at all, we will probably never know the truth about what he was really like. The sources that describe him were written centuries later, when his life had already turned to legend. You can read more about them in an article about King Arthur on the Polonsky Project website. But what endures about King Arthur are the many stories that people crafted about him thoughout the Middle Ages. Here we explore some of the manuscripts that contributed to the growth of Arthur’s legend.

Miniature of King Arthur, holding a spear and a shield emblazoned with the Virgin and Child from a historical collection including Langtoft’s chronicles: Northern England, c. 1307 - c. 1327, Royal MS 20 a ii, f. 4r

Two of the earliest accounts of King Arthur were by William of Malmesbury (b. c. 1090, d. c. 1142) and Geoffrey of Monmouth (d. 1154/55), Anglo-Norman clerics who wrote historical chronicles in Latin in the first half of the 12th century. Geoffrey’s History of the Kings of Britain portrayed Arthur at the outset as a brave and fearsome young warrior, who dons his battle regalia (as in the image above, from Royal MS 20 a ii, which is of a later date) and defeats multiple enemies single-handedly. He established Arthur’s reputation as a powerful Christian monarch who embodies the qualities of generosity and culture, qualities demonstrated in the earliest surviving image of Arthur in a manuscript, where he is shown as a tall, venerable figure with a beard and a long robe (BnF lat. 8501A, below).

A portrait of Arthur at the beginning of Geoffrey of Monmouth’s Historia Regum Britanniae: Mont Saint-Michel, second half of the 12th century, BnF, lat. 8501A, f. 108v

As many medieval chroniclers did, Geoffrey introduced elements from legend. For him Arthur belonged to an idealised past, peopled with dragons and the chivalrous knights and virtuous maidens of the magnificent Camelot. In contrast, William of Malmesbury was critical of the ‘fond fables which the Britons were wont to tell’, and for him Arthur was merely a ‘praiseworthy’ and ‘warlike’ leader. His Deeds of the English Kings begins with the Anglo-Saxon invasions in 449 and tells of Arthur’s single-handed defeat of 900 invaders. This copy of his work from Saint Alban’s Abbey, is decorated with initials containing a dragon, a lion and other creatures, perhaps referencing Arthur’s magical associations (BnF lat. 6047, below).

An initial containing a bird, in William of Malmesbury Gesta Regum Anglorum: St Alban’s abbey, last quarter of the 12th century, BnF, lat. 6047, f. 93v

Later in the 12th century, authors on both sides of the channel, including Wace, Layamon and most notably Chretien de Troyes, adapted the Arthurian legend, embellishing it with tales of Arthur’s early education by Merlin, his chivalrous exploits with Lancelot, Gawain and the knights of the Round Table, and his doomed romance with Guinevere.

The illustrations in this 14th-century English manuscript of Wace’s Roman de brut, a history of England from the time of Brutus, depict Arthur as a warrior king (Egerton MS 3028, below). Here he is shown leading the conquest of Gaul. Red-bearded and in full armour, with a fierce grimace on his face, he splits in two the head of Frollo, tribune of Gaul, with his sword.

Arthur killing Frollo, Roman de Brut: England, 2nd quarter of the 14th century, Egerton MS 3028, f. 41r

Wace introduced the Round Table in his Roman de Brut, completed in 1155, and his words ‘Arthur .. bore himself so rich and noble…[and the] Round Table was ordained ….At this table sat Britons, Frenchmen, Normans, Angevins, Flemings, Burgundians and Loherins’. Here Wace brings Europe’s leaders to his table, portraying Arthur as not only an inspiring and fair ruler, but an international statesman of note.

Perceval is brought to Arthur at the Round Table (although the rubric specifies ‘table roonde’ the artist has depicted the table as long and narrow), from the Lancelot-Grail: Northern France (Saint-Omer or Tournai), 1316, Add MS 10293, f. 376r

But there is a dark side to Arthur in de Boron’s Roman du Graal, as illustrated in a manuscript of this work (Add MS 38117, below). Wanting to rid his kingdom of the evil Mordred, his son conceived by incest, Arthur finds all the children born on the same day and sets them adrift in a boat, sending them to a certain death by drowning.

King Arthur setting infants adrift in a boat from Robert de Boron, Suite de Merlin: Northern France (Arras?), 1310, Add MS 38117, f. 97v

All the stories about King Arthur and his court were brought together in the early 13th century in the monumental prose version known as the Vulgate Cycle. It was a medieval literary phenomenon, surviving in around eighty manuscripts from the 13th to the 15th century. This illuminated manuscript of the work shows Arthur as a humble young squire, drawing the sword from the stone (Add MS 10292, below).

Arthur draws the sword from the stone, from the Lancelot-Grail Vulgate Cycle: Northern France (Saint-Omer or Tournai), c. 1316, Add MS 10292, f. 99r

Arthur, Lancelot and Guinevere at Camelot in Lancelot du Lac England, S. (Pleshey castle): c. 1360- c. 1380, Royal 20 D IV, f. 1r

The doomed love triangle between Arthur, Guinevere and Lancelot leads to the king’s ultimate downfall and he is seen as gullible, though not blameless in the situation that develops. In the image above, set at Camelot, he is the gracious and dutiful king (on the right), seated beside Guinevere, their arms entwined, and in another episode from the story (on the left), Lancelot and Guinevere conduct their intrigues behind his back (Royal MS 20 D IV).

Lydgate’s 15th-century work, The Fall of Princes, based on a work by Boccaccio, includes Arthur as an example of how the mighty fall. This manuscript shows Arthur, victorious, slaughtering his enemies on one page, and on the next is an image of his tomb at Avalon (Harley MS 1766, below).

King Arthur slaying heathens, from The Fall of Princes: South-east England, 1450-1460, Harley MS 1766, f. 218r

King Arthur's tomb, from The Fall of Princes: South-east England, 1450-1460, Harley MS 1766, f. 219r

Although we will never know who Arthur really was, the adaptability of his legend allowed him to remain relevant throughout the Middle Ages and to continue to capture people’s imagination to this day.

A number of manuscripts featuring King Arthur from the collections of the British Library and the Bibliothèque nationale de France, including three of those pictured above, have recently been digitised by The Polonsky Foundation England and France Project, and early accounts of Arthur’s reign are highlighted in an article about the legend of King Arthur on the project website.

 

Chantry Westwell

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#PolonskyPre1200

 

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We once declared privately that we would never again begin a blogpost with the words, 'We are delighted to announce'. But today we have to break that rule: we are extremely delighted to announce that our Medieval Manuscripts Blog recently received its 5 MILLIONTH page-view. We have been blogging about the British Library's marvellous manuscripts since 2010, telling you all about our exhibitions, events and digitisation projects. We hope you have enjoyed reading this Blog as much as we have enjoyed writing it.

To celebrate, and for one day only, we are going to give the Blog over to you, our loyal readers. You keep us on our toes, and your kind and incisive comments help us to know what you're interested in. Earlier this summer, we asked you to tell us which British Library manuscripts inspire you? Here is some of the wonderful feedback we received: what 'delighted' us most was the range of people who responded, from art historians to nuns to calligraphers to fans of tattoos to historic sites, and from across the world. We received so many comments that we're listing them here in alphabetical order. Thank you all again.

PS this is one of the easiest blogposts we've ever had to write, as you've done it for us!

PPS we'd also like to thank the Blog's many contributors over the years (you know who you are); you'll be hearing from some of them over the coming days.

PPPS we'd finally like to thank the funders of our many digitisation initiatives, including The Polonsky Foundation and the Stavros Niarchos Foundation, without whom it would not have been possible to make so many of our manuscripts available online.

Follow us on Twitter @BLMedieval

 

Jean B.

I started delving into medieval manuscripts and images because I was doing research that included herbals, alchemy, and early medicine. That got me hooked on many other types of medieval images. I can't possibly pick a favorite. So many are divine or informative.

 

Nuria Bono

Kaleb Borromeo

The Brooklyn Art Historian

Miniature of Henry VII receiving the book from the translator, Claude de Seyssel: Royal MS 19 C VI, f. 17r

 

Marianne Lee Burdi

Nancy Ewart

One copy of the commentary on the Apocalypse by Beatus of Liébana can be found here: Add MS 11695

 

Göktug and Lilac Sunday

The Beowulf manuscript can be found online here: Cotton MS Vitellius A XV

 

Brandon Hawk

A miniature of monks presenting a copy of the Rule of St Benedict to St Benedict: Cotton MS Tiberius A III, f. 117v

 

Joy Hawkins

The Bible Historiale can be found online here: Royal MS 15 D I

 

Just an Anna

Lynne Kelly

My research is on the way memory systems work in non-literate and early literate cultures. I read Mary Curruthers "The Book of Memory: A Study of Memory in Medieval Culture" and started looking at medieval manuscripts for the way they were designed and annotated to aid memory during my PhD research. I already loved the artistry, but add in the incredible mnemonic aids - drolleries and glosses and the layout and lettering - and I fell even more deeply in love with them. I have written about medieval manuscripts and what they can teach us about the memory arts in my most recent book.

I have spent way too many hours browsing your glorious database and choosing a favourite is impossible. But if I have to, the Smithfield Decretals win my vote.

For example, I love this image:

A bas-de-page scene of a centaur fighting dragons, in the Smithfield Decretals: Royal MS 10 E IV, f. 173r

 

Catherine Leglu

I discovered BL Egerton MS 1500 in 2005 because I was exploring the Occitan manuscripts. I was amazed by the rows of tiny heads, some of them topped by gold crowns, and by the maps. Nobody I asked at the time seemed to be sure what the text was. In 2011 I obtained funding from the Leverhulme Trust, which included digitising the manuscript. Our project's first three articles about Egerton 1500 came out in the eBLJ in late 2013. One of the exciting discoveries was that the columns of kings, popes, doges and emperors included borrowings from some illuminated rolls depicting kings of England, some of them also in the British Library. Since then, I have published several articles on this Occitan version of Paolino Veneto's illustrated history of the world until 1313, and more are to come.

Scenes from the First Crusade, in Abreviamen de las Estorias: Egerton MS 1500, f. 46r

 

Sjoerd Levelt

 

Lewes Castle

 

Linda

I'm a newbie calligrapher, and was transfixed by the carpet pages I've seen in the gallery. So much so that I've actually just spent sixty or seventy hours creating my own, painstakingly painting knots and swirls and even attempting a bit of gold leaf! A brilliant experience for me, though I confess a certain amount of 'Anglo-Saxon' was muttered over the fiddly bits!

 

Liz

Fell into the manuscript rabbit hole whilst researching cats in art...and found a treasure trove. Since then have "spread the words" by posting the occasional video and giving introductory presentations on the story of Med MSS and its artwork at any institution interested... Do I have a favorite? Think the Rutland for its superb dragons and marginalia, Lindisfarne & St Cuthberts of course, the Talbot Shrewsbury, Lisbon Bible...too many favorites to list.

Historiated initial of a king and queen kneeling before an altar, with Christ above with a sword in his mouth, at the beginning of Psalm 101, in the Rutland Psalter: Add MS 62925, f. 99v

 

Melibeus

The Maastricht Hours can be found online here: Stowe MS 17

 

Hannah Morcos

It is incredibly difficult to single out individual items in such an awe-inspiring and magisterial collection of ancient, medieval and early modern manuscripts as that held by the British Library.

On a personal level, the first manuscript I consulted for my thesis will always stand out. The humble Additional 10289 is a miscellaneous 13th-century book copied at the abbey of Mont Saint-Michel, containing a history of the abbey in Old French. I remember feeling privileged to be handling the book in the reading room, contemplating the production of its parts and the strange addition of the crude tale Jouglet on the final folios (in which the advice of a mischievous jongleur leads to an unfortunate toilet incident on a young couple’s wedding night…)

I’m currently consulting on a daily basis the Library’s digital images of three important illuminated manuscripts of the Histoire ancienne jusqu’à César, the earliest universal chronicle in French composed at the beginning of the 13th century. Thanks to the Digitised Manuscripts website, our team has been able to transcribe collaboratively the complete text of the significant Angevin manuscript, Royal MS 20 D I. In addition, we’ve recorded the contents of two substantial 13th-century manuscripts in our digital Alignment tool, which offer insights into the early dissemination of this text in the Holy Land (Additional MS 15268) and northern France (Additional MS 19669).

The ‘Medieval manuscripts blog’ has been an amazing resource for discovering more about the incredible items in the collection, from the illuminations on calendar pages to medieval lolcats, knights vs snails, the mindboggling marginalia in the Maastricht Hours (Stowe MS 17, my personal favourite) and of course, who could forget the unicorn cookbook!

The minotaur, in the Histoire ancienne jusqu'à César: Royal MS 20 D I, f. 22r

 

Claudine Moulin

Claudine's 9th-century manuscript can be found online here: Harley MS 3034

 

Rachel

Hans Saan

A good opportunity to tell you I don't have a single favorite. The joy of your blog is exactly that I am surprised by the variation and richness of our heritage. The comments and the wealth of background information is of help, but it is the images on my screen so rich in color and meaning that offer me great moments. Thanks for that.

 

Lucy Freeman Sandler

By a rough count I've written 3 books and about 30 articles either mentioning or solely focused on British Library manuscripts. Not one of these publications could have appeared without 1) access to the manuscripts; 2) the knowledge, assistance and interest of the BL staff; 3) the reference facilities of the BL; 4) the BL Catalogue of Illuminated Manuscripts; 5) most recently, and most wonderfully, the digitization of an increasing number of BL manuscripts; and 6) the BL Manuscripts Blog, which provides delight and discovery to specialists and amateurs alike. Bravo!

 

Kathryn A. Smith

I have written about several manuscripts that have been featured in this blog, including the Neville of Hornby Hours (Egerton 2781), the subject of my dissertation and several articles as well as a key work in my first book; the Taymouth Hours (Yates Thompson 13), the subject of my second book; and the Queen Mary Psalter (Royal 2 B VII), about which I have written two articles. Multispectral imaging by The British Library's Christina Duffy enriched the research for my second article on the Psalter, published earlier this year. Most of my publications mention other BL manuscripts. My research as a whole has benefitted enormously from the BL's digitization initiatives as well as from access to the manuscripts, for which I am extremely grateful. I require students in my "Illuminated Book" course to subscribe to the blog and to use other of the BL's online resources: they and the blog are wonderful resources for teaching.

Miniature of Christ feeding the 5,000, in the Taymouth Hours: Yates Thompson MS 13, f. 102r

 

Sister Walburga

A mass for the feast of St Mildred: Harley MS 3908, f. 42r

Does Twitter have its origins in the medieval period? Well, in a literal sense, no. As far as we are aware, no medieval ships came close to being named BoatyMcBoatFace as a result of a ‘campaign’ of parchment scraps. Medieval people did not write 280-character messages on pieces of parchment or paper, send them to each other or re-send the messages of others. But the imagery of ‘twitter’ and ‘tweet’ does have its origins in the Middle Ages. The modern name ‘Twitter’ was clearly chosen because there is something joyous about chattering birdsong. It implies something playful and social, and perhaps also lively, raucous debate. We can only speculate on whether Twitter’s creators knew that there is a now obsolete meaning of the word ‘twitter’ in English, which means a person who ‘reproaches or upbraids’.

Here an owl is being used by a bird catcher to capture other birds, as referred to in The Owl and the Nightingale’, from the Howard Psalter (England, 14th century): Arundel MS 83, f. 14r

With their restless desire to anthropomorphise, humans have long heard birdsong and understood its rhythms and patterns to be akin to human speech. The idea that birds like to get into lively debates is very old. The early Middle English poem, The Owl and the Nightingale, tells the story of a bad-tempered debate between an owl and a nightingale. Each bird is horrified by the other, pouring scorn on their counterpart's song, nesting habits and appearance. But the poem is also a meditation on how to debate. In a revealing passage, the nightingale pauses before she speaks:

An sat sumdel & heo bi þohte

An wiste wel on hire þohte

Þe wraþþe binimeþ monnes red.

('She sat awhile and thought,

Reflecting on her thoughts,

Knowing that wrath robs a man of reason. ') [ll. 939–41]

This poem was written at some point between 1189 and 1216. Although it is anonymous, in the poem the birds resolve to seek the counsel of ‘Maister Nichole of Guldeforde’ (Master Nicholas of Guildford). This little in-joke may indicate that Guildford was the author or was known to them.

The Owl and the Nightingale (England, c. 1250–1300, possibly after 1275): Cotton MS Caligula A IX, f. 239v

While The Owl and the Nightingale imagines the birds as tetchy and sometimes downright rude, they are not always depicted in this way in medieval poetry. At around the time that the Owl and the Nightingale was composed, Farīd al-Dīn Aṭṭār (d. c. 1230) was at work thousands of miles away on The Conference of the Birds منطق الطیر‎, (Manṭiq-uṭ-Ṭayr). This poem is a work of Sufi mysticism and has a contemplative tone by comparison with The Owl and the Nightingale. It tells the story of a group of birds who gather together to choose a new sovereign. The hoopoe is the wisest of the birds and acts as their leader and guide. He tells them that they must travel on an arduous journey through seven valleys to find their new king. The conclusion of the poem (which we won’t give away) is a moment of realisation for the birds, and it involves a pun ... (You can read more about this manuscript on our Asian and African Studies Blog.)

The Conference of the Birds (late 15th or early 16th century): Add MS 7735, f. 30v

Perhaps one of the most delightful descriptions of avian debate is Geoffrey Chaucer’s Parliament of Fowls, which was written in the late 14th century. It describes a group of birds gathering together in the early spring — on ‘seynt valentynes day’ — to choose their mates for the year. The poem appears to be the beginning of the tradition that associates Valentine’s Day with lovers. There is nothing in the hagiography (the Life) of St Valentine to suggest an association with lovers. The narrator describes the riot of sound made by the birds:

For this was on Saint Valentines day,

Whan every brid [bird] cometh ther to chese [choose] his make [mate],

Of every kinde that men thinke may;

And that so huge a noise [did] they make,

That erthe and air and tree and every lake

So ful was that unnethe [hardly] was ther space

For me to stonde, so ful was al the place.  [ll. 316–22]

The noble birds — the eagles — are allowed to make their selections first. Three male eagles (tercels) eagerly vie for the hand of the formel (female) eagle, but the other birds soon interrupt, complaining that this is all taking too long. A cacophonous semi-debate ensues.

Geoffrey Chaucer's Parliament of Fowls (English, 2nd or 3rd quarter of the 15th century): Harley MS 7333, f. 129v

If you’re interested in learning more about medieval avian debates, or in Middle English literature more generally, there are a very small number of places remaining on our adult learning course, Discovering Middle English, which starts on 11 September. You’ll get to encounter Sir Gawain and the Green Knight, the Arthurian legends of Thomas Malory and, of course, Geoffrey Chaucer.

 

Mary Wellesley

Follow us on Twitter @BLMedieval

 

Manuscripts mentioned in this blogpost

Arundel MS 83 (De Lisle Psalter)

Cotton MS Caligula A IX (The Owl and the Nightingale)

Add MS 7735 (The Conference of the Birds)

Harley MS 7333 (Geoffrey Chaucer, Parliament of Fowls)

Diluting wine with water, also known as baptising wine, was a common medieval practice. Taverners (innkeepers) and vintners (wine merchants) were especially associated with this custom. Literary accounts sometimes depicted them as nefarious figures who mixed wine with water in order to maximize their profit. Ironically, at the same period drinking diluted wine was associated with the virtue of temperance; in contrast, the excessive drinking of wine was associated with the deadly sin of gluttony (gula).

Bacchus and his followers as examples of gluttony, in Christine de Pizan’s L'Épître Othéa (France, c. 1410–c. 1414): Harley 4431, f. 106r

While cataloguing the Harley manuscripts, we recently discovered a previously unknown copy of a remarkable Middle French poem that responds to the practice of diluting wine. This poem, known as The Joyful Ballad of the Taverners (Ballade joyeuse des Taverniers), survives only in a few French manuscripts and early printed books. Our copy was added to a flyleaf of a manuscript (Harley MS 512) containing De Proprietatibus Rerum ('On the Properties of Things'), an encyclopedia of natural knowledge compiled by the Parisian scholar Bartholomaeus Anglicus (d. 1272).

The Joyful Ballad of the Taverners (France, 15th century): Harley MS 512, f. 1r

The Joyful Ballad is essentially a catalogue of curses that the poet wished upon taverners who diluted their wine. Although its author is unknown, it has long been associated with François Villon (c. 1431–after 1463), one of the most renowned French poets of the late Middle Ages, but also a murderer, thief and vagabond. Here is a translated stanza in order to give you a taste of the poem:

'Let some great gunshot blow their heads off sheer;

Let thunders catch them in the market-place;

Let rend their limbs and cast them far and near,

For dogs to batten on their bodies base;

Or let the lightning-stroke their sight efface.

Frost, hail and snow let still upon them bite;

Strip off their clothes and leave them naked quite,

For rain to drench them in the open air;

Lard them with knives and poniards and then bear

Their carrion forth and soak it in the Rhine;

Break all their bones with mauls and do not spare

The vintners [or ‘taverners’] that put water into our wine.'

[translation from John Payne, The Poems of Master François Villon of Paris (London, 1892), p. 137].

The Joyful Ballad is perhaps the most vitriolic poem to challenge the practice of mixing wine with water. But this subject was also central to medieval debate poetry, in which personifications of Water and Wine were pitted against each other. In the Goliae Dialogus inter Aquam et Vinum ('Goliardic Dialogue between Water and Wine'), they are represented by Thetis, goddess of the sea, and Dionysus, god of winemaking and wine. Dionysus argued that God created the grape without mixing it with water, for which reason it was heresy to drink diluted wine.

Goliae Dialogus inter Aquam et Vinum, (England, 14th century): Cotton MS Titus A XX, f. 66r

Diluted wine was not only disliked by medieval poets. The Roman poet Gaius Valerius Catullus (d. 54 BC) dedicated one of his poems to the subject. (This was well-known in the Middle Ages: the copy in Burney MS 133 is a good example.) Catullus's poem is suitably addressed to his cup-bearer (Ad Pincernam Suum). Here’s a translated extract:

'And get lost, water; off to drier lands,

Wine-spoiler. Fill the cups of prudish hands.

Thyonian [Bacchic] is the only wine for me.'

[translation by Len Krisak from Gaius Valerius Catullus Carmina (Manchester, Carcanet Press, 2014), p. 19]

Catullus, Ad Pincernam (Italy, 1460): Add MS 11915, f. 13r

This is a lesson you may wish to bear in mind the next time you visit your local hostelry. We are sure that your friends may be amused if you recite The Joyful Ballad to them, although we cannot guarantee that the innkeeper or bartender may react in the same fashion.

 

Clarck Drieshen

Follow us on Twitter @BLMedieval

 

Manuscripts cited in this blogpost

Harley 4431 (Christine de Pizan’s L'Épître Othéa)

Harley MS 512 (The Joyful Ballad of the Taverners)

Cotton MS Titus A XX (Goliae Dialogus inter Aquam et Vinum)

Burney MS 133 (Catullus, Ad Pincernam)

Add MS 11915 (Catullus, Ad Pincernam)

Many of you may be aware, especially if you follow us on Twitter, that we have a penchant for a little manuscript known as Le Petit Livre d'Amour (Stowe MS 955). Written by Pierre Sala early in the 16th century, it was presented as a love-gift to his mistress (and future wife), Marguerite Builloud. On the reverse of a portrait of the lover (f. 17v) is written, 'Set de vray le portret de Pierre Sala mestre dotel de ches le roy avec des enimes quil avoit fet a sa mestresse qui estoit grand honcle a madame de Ressis laquelle est sortie de la mayson de Guillien en Quercy.' Alongside the portrait of Sala (attributed to Jean Perréal) and the series of enigmatic miniatures (attributed to the Master of the Chronique scandaleuse), one of the manuscript's most distinctive features is its original wooden carrying case, designed to be suspended from a girdle. The leather covering is carved with devices which include the letters P (for Pierre) and M (for Marguerite), formed out of crossed compasses or staves. We suggest that you read more about the 'Little Book of Love' in this blogpost, and that you view it in full on our Digitised Manuscripts site.

This is a prelude to this weekend's caption competition. As ever, there are no prizes, but we'd love to have your responses to the question, 'What is happening here?' Answers please via the comments box below or on Twitter to @BLMedieval.