PAULINA TARASKIN. Reading Horace’s Lyric: A Late Tenth-Century Annotated Manuscript from Bavaria (British Library, Harley 2724)

2020 ◽  
Vol 30 ◽  
pp. 422-424
Author(s):  
Sinéad O’Sullivan
Keyword(s):  
Tenth Century ◽  
British Library

scholarly journals The northern world of the Anglo-Saxon mappa mundi

2018 ◽  
Vol 47 ◽  
pp. 275-305
Author(s):  
Helen Appleton
Keyword(s):  
Old English ◽  
Urban Space ◽  
Eleventh Century ◽  
Tenth Century ◽  
Urban Spaces ◽  
British Library ◽  
Anglo Saxon ◽  
The Mediterranean

AbstractThe Anglo-Saxon mappa mundi, sometimes known as the Cotton map or Cottoniana, is found on folio 56v of London, British Library, Cotton Tiberius B. v, which dates from the first half of the eleventh century. This unique survivor from the period presents a detailed image of the inhabited world, centred on the Mediterranean. The map’s distinctive cartography, with its emphasis on islands, seas and urban spaces, reflects an Insular, West Saxon geographic imagination. As Evelyn Edson has observed, the mappa mundi appears to be copy of an earlier, larger map. This article argues that the mappa mundi’s focus on urban space, translatio imperii and Scandinavia is reminiscent of the Old English Orosius, and that it originates from a similar milieu. The mappa mundi’s northern perspective, together with its obvious dependence on and emulation of Carolingian cartography, suggest that its lost exemplar originated in the assertive England of the earlier tenth century.

Two composite texts from Archbishop Wulfstan's ‘commonplace book’: theDe ecclesiastica consuetudineand theInstitutio beati Amalarii de ecclesiasticis officiis

1998 ◽  
Vol 27 ◽  
pp. 233-271
Author(s):  
Christopher A. Jones
Keyword(s):  
Twentieth Century ◽  
Old English ◽  
Tenth Century ◽  
British Library ◽  
Anglo Saxon ◽  
Editorial Work

The great monument of tenth-century Anglo-Saxon monastic liturgy, theRegularis concordia, has been particularly fortunate in its twentieth-century devotees. The most prominent was Dom Thomas Symons, who published numerous learned articles on the text and, in 1953, an edition and translation that are still immensely valuable. More recently, Lucia Kornexl has re-edited theConcordiawith its continuous Old English gloss from London, British Library, Cotton Tiberius A. iii, and provided an exhaustive collation against the second Latin copy in London, British Library, Cotton Faustina B. iii. Building on this detailed editorial work, Kornexl's introductory chapters also suggest new and helpful ways of regarding the transmission of this text and the authority of its two extant manuscripts.

scholarly journals The Homiliary of Angers in tenth-century England

2010 ◽  
Vol 39 ◽  
pp. 163-192 ◽  
Author(s):  
Winfried Rudolf
Keyword(s):  
Old English ◽  
Tenth Century ◽  
British Library ◽  
Anglo Saxon ◽  
First Time ◽  
Made In

AbstractLatin manuscripts used for preaching the Anglo-Saxon laity in the tenth century survive in relatively rare numbers. This paper contributes a new text to the known preaching resources from that century in identifying the Homiliary of Angers as the text preserved on the flyleaves of London, British Library, MS Sloane 280. While these fragments, made in Kent and edited here for the first time, cast new light on the importance of this plain and unadorned Latin collection for the composition of Old English temporale homilies before Ælfric, they also represent the oldest surviving manuscript evidence of the text.

An Unknown Late Anglo-Saxon Text About old St Peter's in Rome

1990 ◽  
Vol 70 (1) ◽  
pp. 115-117
Author(s):  
Veronica Ortenberg
Keyword(s):  
Present Note ◽  
Ninth Century ◽  
Tenth Century ◽  
British Library ◽  
Anglo Saxon ◽  
English History ◽  
Short Text ◽  
The World ◽  
The Creation

Ms Royal 2. B.V. in the British Library, London, is a tenth-century Psalter from Winchester, possibly from Nunnaminster. On the last folios of this MS (189-190) were added in the late tenth century, miscellaneous computistical entries, which include the years ofChrist, the ages of the world, the ages and generations, the numbering and reckoning of years and the number of years from the Creation to the foundation of Rome. Two texts, the ‘De longitudine mundi’ (fol. 189) and ‘Longitudo, latitudo et altitudo templi et tabernaculum (sic)’ (fols. 189randv) precede, and another, ‘De area Noe’ (fol. 189v) follows a short text entitled ‘De aedificatio (sic) ecclesie sancti Petri apostoli’ at folio 189v.With the exception of this last, all these texts are also found in a ninth-century MS, British Library, Cotton Vespasian B.VI (fols. 106-70). To the best of my knowledge, the ‘De aedificatio[ne]’ does not exist in any other manuscript, and there is no known source for it. The present note aims solely at bringing this text to light and providing an edition of it; an examination of its implications for English history and architecture will be provided elsewhere.

The ‘old books of Glastonbury’ and the Muchelney breviary fragment: London, British Library, Additional 56488, fols. i, 1–5

2018 ◽  
Vol 47 ◽  
pp. 307-350
Author(s):  
Jesse D. Billett
Keyword(s):  
Fifteenth Century ◽  
Thirteenth Century ◽  
Eleventh Century ◽  
Tenth Century ◽  
British Library ◽  
Benedictine Reform

AbstractLondon, British Library, Add. 56488, fols. i, 1–5, is a fragment from a monastic breviary of the first half of the eleventh century, probably made at or for Muchelney Abbey (Somerset). It is here argued on palaeographical, musical and liturgical grounds that this breviary represents a liturgical tradition separate from that of Æthelwold’s network of reformed houses, which imitated the northern French monastery of Corbie. The fragment’s liturgy is based instead on a local ‘secular’ (non-monastic) liturgical tradition that has been minimally supplemented and rearranged to agree with the requirements of the Regula S. Benedicti. The scribe apparently compiled the breviary from several separate exemplars (a collectar, a bible, a homiliary, and what seems to have been a ‘secular’ antiphoner), which may indicate that the liturgy at Muchelney was ‘Benedictinized’ much later than might have been assumed. The same secular tradition seems to be preserved, beneath subsequent layers of modification, in a thirteenth-century Muchelney breviary (London, British Library, Add. 43405–6) and a fifteenth-century ordinal of St Mary’s Abbey, York (Cambridge, St John’s College D. 27). These later sources, while not representing the Benedictine liturgy of the lost ‘old books of Glastonbury’ under Dunstan (as suggested by McLachlan and Tolhurst), are valuable potential witnesses to the otherwise largely unattested Office liturgy used in English minsters before the ‘Benedictine Reform’ of the tenth century.

Wynflæd's wardrobe

1979 ◽  
Vol 8 ◽  
pp. 195-222 ◽  
Author(s):  
Gale R. Owen
Keyword(s):  
Middle Ages ◽  
Old English ◽  
Eleventh Century ◽  
Tenth Century ◽  
British Library ◽  
Anglo Saxon ◽  
General Terms ◽  
Relative Value

An Old English document, composed probably in the middle of the tenth century and extant in a not very careful, mutilated, eleventh-century copy, London, British Library, Cotton Charter, VIII, 38, lists the bequests of a woman named Wynflæd. The bequests of clothing in this will are particularly interesting. Anglo-Saxon testaments do not itemize elaborate garments as do some English wills of the later Middle Ages; they refer to clothing only rarely, and then sometimes in general terms. Wynflæd's will is unusual in mentioning several different items of clothing and in specifying them more precisely. Descriptive references to non-military clothing are uncommon in Old English texts generally. Although many garment-names are documented, some which occur only in glossaries or translations from Latin may never have been in common use in England and some words are of uncertain meaning. In most cases the sex of the wearer of a named garment and the relative value of the garment are unknown. The garment-names in Wynflæd's will, by contrast, refer to items of clothing which were certainly worn by women at a known date and were valuable enough to be bequeathed.

The Valley of Dantig and the myth of exile and return

2015 ◽  
Vol 78 (3) ◽  
pp. 475-491
Author(s):  
Imre Galambos ◽  
Sam van Schaik
Keyword(s):  
Tenth Century ◽  
British Library ◽  
Documentary Evidence ◽  
Tibetan Buddhist ◽  
Historical Literature ◽  
Central Tibet ◽  
Monastic Code

AbstractThe valley of Dantig in Amdo plays a central role in Tibetan Buddhist historical literature as the place where the monastic code was maintained during the tenth century after the dissolution of the monasteries in central Tibet. This article shows that a manuscript (now kept at the British Library) carried by a Chinese pilgrim monk through this region in the 960s, which mentions Dantig, is the only direct documentary evidence of Tibetan monastic culture in this region at this time. The authors also show how the nameDantig, which has been previously unexplained, derives from theSudāna Sūtra, a Buddhist narrative of exile and return that is directly relevant to the aspirations of the refugee monks from central Tibet who settled in the region.

A fragment of an Anglo-Saxon liturgical manuscript at the University of Missouri

1988 ◽  
Vol 17 ◽  
pp. 83-92 ◽  
Author(s):  
Linda Ehrsam Voigts
Keyword(s):  
Eighteenth Century ◽  
Tenth Century ◽  
British Library ◽  
Anglo Saxon ◽  
University Of Missouri ◽  
Medieval Manuscripts ◽  
Single Leaf ◽  
Early Eighteenth Century ◽  
Rare Books ◽  
The University

A single leaf may be a valuable witness to an early manuscript that does not otherwise survive, even when it raises as many questions as it answers. Such is the case of the first fragment in a collection of some 217 leaves and fragments of medieval manuscripts owned by the University of Missouri and housed in the Rare Books Department of the Ellis Library on the Columbia, Missouri, campus. This collection, titled Fragmenta Manuscripta, derives largely from that assembled in the late seventeenth or early eighteenth century by John Bagford (d. 1716), an eccentric shoemaker-turned-bookseller. Bagford was, however, not responsible for the first two leaves in the collection. They were added to the collection by the trustees of Archbishop Tenison's School in preparation for sale on 3 June 1861. The first fragment and the second, an Insular leaf of not later than tenth-century date containing grammatical excerpts, had both been removed from the binding of another volume owned by the Tenison Library. That manuscript, now London, British Library, Add. 24193, a continental codex containing the poems of Venantius Fortunatus with replacement quires supplied in two tenth-century English Caroline minuscule hands, has attracted the attention of Anglo-Saxon scholarship, but the early Insular binding fragments removed from it have remained largely unknown.

The Preface to the Old English Bede: authorship, transmission, and connection with the West Saxon Genealogical Regnal List

2015 ◽  
Vol 44 ◽  
pp. 31-93
Author(s):  
Greg Waite
Keyword(s):  
Old English ◽  
Tenth Century ◽  
The Body ◽  
British Library ◽  
The West ◽  
Actual Creation

AbstractLexical and stylistic features indicate that the Preface to the Old English Bede was composed by a writer different from the anonymous Mercian who translated the body of the text. The Preface, therefore, cannot be taken to reveal aspects of the original translator's aims or attitude to the text. Recently discovered collations of the burnt manuscript London, British Library, Cotton Otho B. xi, made by John Smith prior to the 1731 fire, provide further insight, indicating that a copy of the West Saxon Genealogical Regnal List was attached to the Preface by the mid-tenth century. Thus the origins of the Preface may lie in an Alfredian or post-Alfredian initiative to disseminate the translation at some time later than its actual creation.

Domiciling the evangelists in Anglo-Saxon England: a fresh reading of Aldred's colophon in the ‘Lindisfarne Gospels’

2012 ◽  
Vol 41 ◽  
pp. 101-144 ◽  
Author(s):  
Francis L. Newton ◽  
Francis L. Newton ◽  
Christopher R. J. Scheirer
Keyword(s):  
Old English ◽  
Tenth Century ◽  
Eighth Century ◽  
British Library ◽  
Anglo Saxon ◽  
Lindisfarne Gospels

AbstractThe Codex ‘Lindisfarnensis’ (London, British Library, Cotton Nero D. iv, early eighth century) was glossed in Old English by the tenth-century priest Aldred. Aldred's colophon purports to give information about the eighth-century makers of the manuscript, at Lindisfarne. What is actually reliable about this highly literary colophon is Aldred's purpose in writing the gloss: to give the Evangelists a voice to address ‘all the brothers’ – particularly the Latinless. We propose new interpretations of three OE words (gihamadi, inlad, ora) misunderstood before. Aldred was learned; his sources extend from Ovid through the Fathers to contemporary texts.

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