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101 posts categorized "Animals"

21 December 2018

A whiskered beast

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A whiskered beast of woods, I shred each boar,

Though armed with tusks, and antlered stags that roar;

Crushing bears’ forearms doesn’t give me pause.

Lips bloody, I don’t fear wolves’ teeth or jaws

And dread no terror by high royal right;

I sleep wide-eyed, with my jewelled beams closed tight.

(A.M. Juster, Saint Aldhelm’s Riddles, Toronto, 2015, pp. 22–23)

 

This riddle was composed over 1,300 years ago by the Anglo-Saxon author Aldhelm. Big whiskers, ferocious, regal, never closes its eyes. Have you worked it out? It refers, of course, to the lion, the king of beasts.

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The lion of St Mark in the Echternach Gospels: Paris, Bibliothèque nationale de France, MS lat. 9389, f. 75v

There are some fabulous 'Anglo-Saxon' lions currently on show in the British Library's once-in-a-generation Anglo-Saxon Kingdoms exhibition. It's been described (by Melanie McDonagh for the Evening Standard) as 'by some distance, the most significant exhibition in London'. The manuscripts featuring the lions are displayed alongside other artistic, historical and literary treasures, from Sutton Hoo and the Staffordshire Hoard to Beowulf and Domesday Book.

Where would you have expected to see a lion in Anglo-Saxon England? The answer, most likely, was in a gospelbook. A lion, a winged man, an eagle and a calf or ox were the symbols of the four writers of the gospels, Matthew, Mark, Luke and John, as described in Ezekiel 1.5–11 and Revelation 4.6–7:

‘And in the sight of the throne was, as it were, a sea of glass like to crystal; and in the midst of the throne, and round about the throne, were four living creatures, full of eyes before and behind.

And the first living creature was like a lion: and the second living creature like a calf: and the third living creature, having the face, as it were, of a man: and the fourth living creature was like an eagle flying.’

The lion was associated with St Mark, whose gospel begins with a ‘voice crying out in the wilderness’ (Mark 1:3).

The image at the beginning of this blogpost is found in the spectacular Echternach Gospels. Helpfully, it is labelled ‘IMAGO LEONIS’. The lion itself leaps out of a maze of lines, which form an irregular cross. Its fur is drawn in a stylised, geometric manner and is coloured in yellow (representing gold) and a reddish-pink. It is impossible to tell precisely where this manuscript was made. Its 'Insular style' of decoration is typical of artwork produced around the year 700 in Ireland and England, as well as in monasteries in mainland Europe — such as at Echternach, now in Luxembourg — which were founded by Anglo-Saxon missionaries.

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The lion of St Mark, from the Otho-Corpus Gospels: Cotton MS Otho C V, f. 27r

Another lion is found in an Anglo-Saxon manuscript known as the Otho-Corpus Gospels. Sometime during the 16th century, this gospelbook was divided into two parts: one half was acquired by Matthew Parker, archbishop of Canterbury (died 1575), who bequeathed it to Corpus Christi College, Cambridge; the other portion entered the collection of Sir Robert Cotton (died 1631) before eventually passing into the ownership of the British Library. (Cotton kept his manuscripts in book-presses named after the Roman emperors, including Julius, Nero and, in this instance, Otho.)

As in the Echternach Gospels, this lion is painted in red and yellow, and it appears to bound out of the page. But you will notice that it is no longer in pristine condition. In October 1731 it was badly damaged by fire when the Cotton library was being stored at the unfortunately-named Ashburnham House in London. The heat of the fire seems to have intensified the red and yellow pigments on the lion’s fur.

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St Mark and his lion, from the Coronation Gospels: Cotton MS Tiberius A II, f. 74v

The third lion in our Anglo-Saxon Kingdoms exhibition looks rather different. It has a clear mane and golden fur, and it flies into the scene from the right, clutching a book with a decorated cover. This manuscript was made approximately 200 years after the other two examples, possibly in Lobbes (in what is now Belgium). It probably arrived in England as a present to Æthelstan, the first king of all England (924–939), from his brother-in-law, the future emperor Otto I.

All these Anglo-Saxon lions can be viewed in the flesh at the British Library until 19 February 2019. We hope that they capture your imagination in much the same way as they did their original owners and readers. And if you need an extra fill of cats, why not also come to the Library's amazing Cats on the Page exhibition (on until 17 March 2019)?

Anglo-Saxon Kingdoms: Art, Word, War (19 October 2018–19 February 2019)

 

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15 December 2018

Name that rune!

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Some readers of this Blog may remember a sword with a mysterious inscription that was displayed in the British Library’s Magna Carta exhibition in 2015. Thousands of people across the world tried to solve that particular puzzle, so we thought we'd test your brains again with another undeciphered inscription.

This time round, it's found in our Anglo-Saxon Kingdoms exhibition, on display in London until 19 February 2019. On show alongside some of the greatest manuscripts from Anglo-Saxon times, and treasures from Sutton Hoo and the Staffordshire Hoard, is this silver-gilt fitting, kindly loaned by the British Museum. It's dramatically decorated with a beast’s head: blue-glass eyes, scrolled ears, fangs and a looped tongue define its features.

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A silver gilt fitting with a runic inscription: British Museum BEP 1869,0610.1 © The Trustees of the British Museum. All rights reserved.

The ‘body’ attached to the head is decorated with a line of runes. Transliterated into the Latin alphabet, they read as follows:

‘sbe/rædhtȝbcai/e/rh/ad/æbs’

But what does this mean? To date, no one has been able to translate this runic inscription into modern English. Maybe you can try?

The fitting probably dates to the late 8th century. It resembles artwork made in Mercia around that time: compare, for example, its beast head with some manuscripts from that period. The fitting’s function is uncertain, but since it is only decorated on one side, it might have been part of a scabbard for a long knife or seax. It was found in the River Thames near Westminster Bridge in the 19th century.

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Compare and contrast: (1) the beast's head from the silver gilt fitting: British Museum BEP 1869,0610.1
© The Trustees of the British Museum. All rights reserved. (2) detail of an initial with a beast’s head, from a manuscript made in Mercia in the late 8th or early 9th century: Royal MS 2 A XX, f. 17r

Some people have suggested that cryptic collections such as this may have acted as talismans, offering protection to the owner. You may be aware that the word ‘rún’ (rune) is related to the Germanic words for ‘secret’ and ‘whisper’.

So what do these mysterious runes mean? We'd love you to send us your thoughts, either by tweeting @BLMedieval or by using the comments button below.

 

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14 September 2018

Wynflaed and the price of fashion

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Some of the most interesting texts in the British Library’s collections have deceptively unassuming appearances. For example, this fragile piece of parchment is the closest equivalent of the Vogue wardrobe for early medieval England. Written in Old English, it is one of the earliest wills which survive from England in the name of a woman only. It details bequests made by a noblewoman called Wynflæd sometime before the late 10th or early 11th century, and it describes her wardrobe as well as her estates, slaves, metalwork, livestock and familial relationships. 

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Will of Wynflæd, England, late 10th or early 11th century: Cotton Ch VIII 38

We can’t be sure as to Wynflæd's exact identity. One of King Edgar’s grandmothers was called Wynflæd, but this will could pertain to someone else with the same name. What we do know is that our Wynflaed was a widow, and that she had a daughter called Æthelflæd and a son called Eadmer. We also know that she was rich. Her will mentions several estates, bands of tamed and untamed horses, slaves, many coins, livestock, items in gold and silver, and even books (annoyingly for us, no further information is given). The compiler of her will described some of the other items, such as Wynflæd's ‘wooden cups decorated with dots’ and her ‘red tent’. Anglo-Saxon nobles often travelled around — Wynflæd may have had to travel to manage her estates — and they stayed in tents when doing so. The Durham Collectar, for instance (Durham Cathedral Library MS A.IV.19), mentions that some of its text was written before tierce (around 9 a.m.) on Wednesday, 10 August 10, ‘for Ælfsige the bishop [of the community of St Cuthbert] in his tent’ while he was travelling in Dorset.

Wynflæd's will also gives details about her attire, from her engraved bracelet to linen gowns to caps and headbands. Such detailed descriptions of clothes are relatively unusual in Old English texts. A particularly striking item among Wynflæd’s clothes is a ‘twilibrocenan cyrtel’. This garment has been alternatively interpreted as a ‘badger-skin dress’, an embroidered dress or even a dress that was only worn twice. Gale Owen-Crocker and Kate Thomas have already discussed Wynflæd’s clothes, if you’d like to learn more.

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A badger? Detail of a decoration around a flaw in parchment, from the Tollemache Orosius, England (Winchester?), late 9th or early 10th century: Add MS 47967, f. 62v

Wynflæd may have taken religious vows towards the end of her life, but that does not seem to have impeded her fashion sense. Her will mentions a ‘holy veil’ and at the beginning it focuses on her donations to an unspecified church. This church seems to have housed women, since the first part of the will also specifies bequests to ‘slaves of God’ there with female names such as Ceolthryth, Othelbriht and Elsa. At least one of these names appears again towards the end of the will as the recipient of some of the finer pieces in Wynflæd's wardrobe: Ceolthryth was to receive ‘whichever she prefers of her black tunics and her best holy veil and best headband’ (translated by D. Whitelock, Anglo-Saxon Wills, Cambridge, 1930, p. 15). Nor were these the only fashionable religious women or nuns in late 10th-century England, if later stories about St Edith are to be believed.

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A holy veil? An angel presents Queen Emma with a veil, from the New Minster Liber Vitae: Stowe MS 944, f. 6r

Wynflæd’s will highlights another important aspect of fashion history: who made the clothes. Wynflæd not only bequeathed her clothes to her relatives, but she also bequeathed the people who made them. To Eadgifu (possibly her granddaughter), she gave ‘a woman-weaver and a seamstress, the one [also] called Eadgifu, the other called Æthelgifu’. One gets the impression that her granddaughter Eadgifu was a favourite: she also received the ‘best bed-curtain’, ‘best dun tunic’, best cloak and an ‘old filigree brooch’, among other objects.

Eadgifu the weaver and Æthelgifu the seamstress were not so lucky. While Wynflæd freed some of her slaves in her will, these two may have been condemned by their skill. They are two of only four slaves whose professions are specified in the will, the others being a wright and a cook called Ælfsige. Wynflæd was — and is — not alone in exploiting garment makers. To this day, the fashion industry has an uncomfortably close relationship with exploitation and poor labour conditions in many parts of the world.

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Detail of the names of Eadgifu (Edgyfu) and Æthelgifu (Æþelyfu): Cotton Ch VIII 38

Although Cotton Ch VIII 38 is a copy of the original will, it shows signs of how such a document might have been used.  It is a single sheet, folded carefully in half, then lengthways, and then again into thirds, as if it has been used and been put away for safe keeping.  The interlinear additions to the text are also intriguing: as these are meaningful pieces of text, rather than occasional words, they are clearly not just the result of scribal error, but were intended as clarifications, or to add extra information.  For example, when Wynflaed bequeaths her cloak, an extra word is added to specify which one: it is 'hyre beteran mentel' (her better cloak).  Many of these additions are concerned with what would happen to Wynflaed's slaves.  The will specifies that 'at Faccombe Eadhelm and Man and Johanna and Sprow and his wife … and Gersand and Snel are to be freed,' with Sprow and his wife added between the lines; while elsewhere, where 'aelfferes dohtor' (Aelffere's daughter) is given to Aethelflaed, someone has added 'þa geonran' (the younger) between the lines, specifying which one of his daughters was to be Aethelflaed's slave.  Needless to say, these additions had serious consequences for the futures of Sprow, his wife, and of Aelffere's daughter.

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Detail of folds and interlinear additions: Cotton Ch VIII 38

The British Library's major exhibition, Anglo-Saxon Kingdoms: Art, Word, War, opens on 19 October 2018: tickets and further details are available here.

 

Alison Hudson and Kate Thomas

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01 September 2018

A calendar page for September 2018

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Spears to the ready! It’s time to go on a hunt. So says a calendar page for September, made over one thousand years ago. You can read more about this calendar in the first of our series of posts about it this year, and soon you can come to see it in person at our Anglo-Saxon Kingdoms exhibition.

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Detail of a scene with hunters and pigs: Cotton MS Julius A VI, f. 7r

This calendar is one of only two calendars from Anglo-Saxon England that are illustrated with scenes of daily life (the other is in Cotton MS Tiberius B V/1). For the preceding months these scenes have tended to focus on agriculture, but for September the artist has drawn a hunting scene. Two men with spears, a hunting horn and a dog follow a group of boars or possibly domestic pigs into a forest of sinuous trees. The oblivious pigs, meanwhile, munch on items hanging near the base of the trees. This scene nicely matches a description in an Old English riddle from the Exeter Book on Creation/the World/the Universe:

‘I am bigger and fatter than a fattened swine,
a swarthy boar, who lived joyfully
bellowing in a beech-wood, rooting away …’ (translated by Megan Cavell)

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Calendar page for September: Cotton MS Julius A VI, f. 7r

This page is also notable for containing the only depiction of a woman to feature in this calendar. She represents the astrological sign Virgo and appears in a roundel at the top of the page. She is shown holding a plant. Her dress seems to be that of an 11th-century English woman: she wears a veil on her head and has flowing sleeves.

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Detail of a roundel depicting Virgo: Cotton MS Julius A VI, f. 7r

The absence of women elsewhere in the calendar is puzzling, since women would have participated in many agricultural activities. For example, notes on farming equipment, produce and workers from early 11th-century Ely mention dairymaids and other women working on farms. Women also attended feasts, such as the one depicted in the calendar page for April. Even the poem Beowulf — not noted for its gender representation — mentioned women attending a feast, including Queen Wealhtheow and her maidens.

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Farm records mentioning female agricultural workers: Add MS 61735

The absence of women elsewhere in the calendar is perhaps puzzling. The only other surviving calendar from Anglo-Saxon England that is illustrated with agricultural and pastoral scenes (Cotton MS Tiberius B V/1) does not include women, either. Perhaps these artists were working from models that did not feature women. Additionally, it is tempting to speculate that these images conveyed a spiritual meaning as much as depicting contemporary activities: scenes of ploughing and harvesting were well-known Biblical metaphors. It is therefore possible that female figures were excluded not because women did not play a role in 11th-century agriculture, but because women’s participation in preaching and spiritual teaching was being curtailed in some circles by the 11th century.

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Detail of a verse on the feast of Michael the Archangel: Cotton MS Julius A VI, f. 7r

In addition to the artwork, this calendar features tables for calculating the day of the month, the day of the week, and lunar cycles, along with a poem with a verse for every day. Three major feast days have been marked out with gold crosses in the margin: the Virgin Mary’s birthday (8 September); the feast of St Matthew the Evangelist (21 September); and the feast of the Archangel Michael, or Michaelmas (29 September). Michaelmas continued to be an important feast throughout the Middle Ages, and its date still affects several institutions that originated in the medieval period. For example, law courts in England and Ireland and several universities in England, Wales and Scotland use Michaelmas as the start date for their terms.


Alison Hudson

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27 August 2018

Anglo-Saxon elephants

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My favourite Old English word — for the moment — is ‘ylp’. It means ‘elephant’. I was discussing this over lunch with my colleagues at the British Library, when someone asked a fair question: why was there a specific Old English word for elephant, when writers such as Ælfric (d. c. 1010) acknowledged, ‘Some people will think it wondrous to hear [about these animals], because elephants have never come to England’? The short answer is: elephants did not have to physically come to the British Isles to influence early medieval culture. They are a good example of the links that existed between Anglo-Saxon England and the wider world, through the exchange of books.

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An elephant, from the Marvels of the East, in a mid-11th century scientific collection: Cotton MS Tiberius B V/1, f. 81r

Some people in the Anglo-Saxon kingdoms had travelled long distances, and if they had visited the southern Mediterranean, they may have seen elephants there. One elephant had also reportedly been given to the Emperor Charlemagne (d. 814). However, many Anglo-Saxon people had never seen an elephant, as is evident from their attempts to illustrate them. But literate people who had never left England could still encounter elephants in their books. Elephants appear in several of the classical and Late Antique texts which were available in early medieval Britain. Church fathers such as Augustine used elephants as metaphors, since their large size and apparently calm demeanour suggested stability and chastity. Such beliefs led to the motif of the noble elephant fighting the demonic dragon in later medieval art.

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An elephant and a monkey, from an illustrated Old English translation of medical remedies, England (? Christ Church Canterbury or Winchester), c. 1000–1025: Cotton MS Vitellius C III, f. 82r

Mediterranean medical texts that circulated in the British Isles also mentioned elephants. For example, an Old English translation of the group of remedies known as the Pseudo-Apuleius complex recommended that elephants be used as a beauty product: to remove ‘disfiguring marks’ on the body, ‘take elephant bone [possibly ivory] and point with honey and apply it. It removes the marks wonderfully.’ Don't try this at home!

Other classical and Late Antique texts described elephants being used in military campaigns. Some of these works were translated into Old English, including Orosius’s History Against the Pagans. The earliest surviving manuscript of this translation includes a passage which described how Hasdrubal, king of Carthage, set out with 30 elephants (‘mid xxx elpenda’). The scribe of a later copy of this text mistakenly changed the passage to 30 helpers ('helpenda'). 

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Detail of a passage discussing elephants, from the Tollemache Orosius, England (Winchester?), late 9th or early 10th century: Add MS 47967, f. 55v

Based on these texts, many Old English writers understood elephants as war animals. In his sermon on the Book of Maccabees, Ælfric described how:

‘Five hundred mounted men went with every elephant, and a war-house (wighus) was built on each of the elephants, and in each war-house were thirty men … An elephant is an immense animal, larger than a house, completely surrounded with bones within its hide, except at the navel, and it never lies down. The mother carries the foal for 24 months, and they live for 300 years … and man can tame them wonderfully for battle’ (translated by Joe Allard & Richard North, Beowulf and Other Stories, 2nd ednLondon: Pearson, 2012).

As a sidenote, if for some reason you ever need to ask for directions to the Elephant and Castle Underground station in Old English, according to Ælfric you should ask for ‘Ylp ond Wighus’.

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Start of a riddle about an elephant, from a copy of Aldhelm's riddles, England (Canterbury), c. 1000: Royal MS 12 C XXIII, f. 100v 

Elephants were also characterised by their military role in war in a Latin riddle composed by Aldhelm (d. 709/10), bishop of Sherborne:

‘As armoured troops and soldiers pack in tight

(Wretches who with vain lust incite a fight

While arms taint sacred civil loyalties),

A trumpet sucks in air with bursts of breeze

And raucous, clanging battle horns resound;

Fierce, bold, I’ve come to know their savage sound…’

(translated by A.M. Juster, St Aldhelm’s Riddles, Toronto: University of Toronto Press, p. 59).

Aldhelm’s riddle also shows that elephants were known for more than just their skills in battle. They were also prized for their ivory. The riddle continues:

‘Although God made me ugly at my start, I picked up gifts of life once I debuted ...

I can’t be beaten by fine sheets of gold,

Although the precious polished metal’s decked

With gleaming gems and stylish luxuries.

Nature won’t let me kneel when I feel old

Or rest my eyelids while on bended knees.

Indeed, I have to spend my life erect.’

Elephant ivory may have been known in the Anglo-Saxon kingdoms. It has been detected in some 6th-century bag frames, although walrus ivory is more common. 

Beyond copying texts that mentioned elephants as metaphors or resources, many Old English writers were fascinated by them out of a sense of wonder that such creatures could exist. Ælfric marvelled at their size, and both he and Aldhelm believed that elephants never sat down.

A text that exists in both Latin and Old English versions, known as the Marvels of the East, similarly presents elephants as a wonder. It claims that elephants stand 15 feet high with a ‘long nose’ covered in black hair. It also states that they are plentiful in India. The artists who illustrated two copies of this text did not pay much heed to this description. One artist portrayed a pink-skinned elephant with a long tongue and tusks, instead of a long nose, as shown at the start of this blogpost. Meanwhile, the artist of the Marvels of the East in the Nowell Codex (which also contains Beowulf) drew elephants in a way that is suspiciously reminiscent of the way they also illustrated camels.

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Elephants, from the Marvels of the East, England, late 10th century or early 11th century: Cotton MS Vitellius A XV, f. 101v

Elephants probably did not arrive in England for several more centuries. The earliest recorded elephant in England is the gift that King Louis IX of France presented to King Henry III of England in 1255. The chronicler Matthew Paris was on hand to illustrate and to describe it, claiming that ‘we believe [it was] the only elephant ever seen in England …’ But even before that, elephants had already had a significant impact on English literature and culture.

Would you like to learn more about the earliest English literature and its connections to the wider world? You can find out more on our Discovering Literature: Medieval site. And don't miss our Anglo-Saxon Kingdoms exhibition, on show at the British Library from 19 October 2018 to 19 February 2019.

 

Alison Hudson

Follow us on Twitter @BLMedieval

29 July 2018

Pilgrimages: medieval summer holidays?

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In Chaucer’s famous opening line to the Canterbury Tales, ‘Aprille with his shoures soote’ (April with its sweet showers) was the time when people longed to set off on their travels. Of course, holidays as we know them were not enjoyed by medieval folk. The word itself comes from ‘Holy Days’ in the Church calendar, when a break from daily routine usually involved praying and fasting, not sunbathing and drinking cocktails on the beach. But people have always enjoyed visiting new places, and so pilgrimages were a popular way of taking a break at the same time as showing piety and atoning for one’s sins — a great all-inclusive package!  

One medieval pilgrim was St Roch, who tended plague victims. He is usually pictured in typical pilgrim’s garb, with the staff, scrip or bag and shell (the symbol of Santiago and all pilgrims) on his hat. When he caught the plague himself, he was healed by a hunting dog who licked his wounds and brought him bread.

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Miniature of Roch, showing a plague-spot on his thigh, with an angel and a dog holding a loaf, from the Prayer-book of Joanna of Ghistelles, Ghent, c. 1516: Egerton MS 2125, f. 209v

Instead of backpacking in Thailand, booking a package holiday to the Costa Brava or braving the traffic jams to the English seaside, medieval pilgrims headed for Palestine, northern Spain or Kent. Some of the leading destinations for English pilgrims were Jerusalem, Santiago de Compostela and Canterbury.

 

Pilgrimage to the Holy Land

The holy places in Palestine were the ultimate destination for medieval Christian pilgrims, although the journey could be arduous. Margery Kempe, the famous English mystic, travelled from Norfolk to Jerusalem and Rome in 1413–15, as recounted in her autobiography. Even kings could be pilgrims, including Louis IX of France: when on crusade to the Holy Land in 1251, he went on a pilgrimage from Acre to Nazareth on the Feast of the Annunciation.

Travellers to distant places needed maps. This plan of Jerusalem is found in a book of maps and sea charts, produced in Venice. It shows the holy sites including David's Tower, the Holy Sepulchre, Calvary, Pilate's house, St Anne's house and the Temple of Solomon.

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Plan of Jerusalem in Pietro Vesconte’s book of charts, maps and plans, Venice, c. 1331: Add MS 27376*

 

Pilgrimage to Santiago de Compostela

This city in northern Spain is believed to be the resting place of St James, one of the twelve apostles. According to legend, James went to Spain to spread the Gospel before returning to Jerusalem, where he was beheaded. His friends placed his head and body in a boat, which miraculously carried them to the Galician coast. After suffering trials and persecutions at the hands of local pagans, they finally buried his remains on a hill (now the site of the famous cathedral of Santiago), where they lay forgotten for many centuries. The cult of St James was revived in the 7th and 8th centuries when Christianity in Spain was under threat from Muslim expansion. St James allegedly appeared in a dream to Charlemagne, urging him to liberate his tomb from the Moors and showing him the direction to follow by the Milky Way: the name Compostela is believed to derive from the Latin campus stellae (field of stars).

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Charlemagne pointing the way to Spain, from the Chroniques de France, Paris, 1st half of the 14th century: Royal MS 16 G VI, f. 166r

The first known pilgrim to Santiago de Compostela was Gotescalc, bishop of Puy in France, who visited the shrine in 950. The Empress Matilda, granddaughter of William the Conqueror, went on pilgrimage there in 1097. By the 12th century, half a million pilgrims were travelling from as far as Scandinavia, England and southern Italy, and hospitals, hostels, roads and bridges had been built to accommodate them. A pilgrims’ guide, the Liber Sancti Iacobi, was produced, listing the towns along the way, providing useful phrases in Basque to use when travelling through that region, and warning pilgrims against certain local foods and customs.

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St James, in the Liber Sancti Jacobi, Santiago?, 1st half of the 14th century: Add MS 12213, f. 3v 

The Camino de Santiago is now a very popular pilgrimage route, with many walking from St Jean Pied de Port in the Pyrenées, a journey of six weeks. Getting there and back is much easier than in the Middle Ages, when most people walked or rode on horseback. The ‘Camino Ingles’ (English Way) has starting points at the ports of La Coruña and Ferrol, where medieval pilgrims arrived by boat from Britain.

 

Pilgrimage to Canterbury

Pilgrims came from all corners of Europe to worship at Canterbury Cathedral, where Archbishop Thomas Becket was murdered by four knights on the evening of 29 December 1170. In this compilation of Becket’s letters, accompanied by John of Salisbury's account of his life and death, is an image showing the martyrdom in four narrative scenes. The upper two depict Becket at table, being told of the knights' arrival. The lower sections show Becket’s martyrdom in the church and the later veneration of his shrine by four kneeling figures.

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The martyrdom of Thomas Becket, England, 4th quarter of the 12th century: Cotton MS Claudius B II, f. 341r

Chaucer’s pilgrims travelled from Southwark in London to Becket’s shrine at Canterbury. The routes from London and Winchester remain popular with modern pilgrims, passing through the Sussex and Kent countryside.

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Pilgrims on the road to Canterbury, from John Lydgate’s Prologue of the Siege of Thebes, London, c. 1457–1460: Royal MS 18 D II, f. 148r

 

‘Couch’ pilgrimages

Many people like to watch travel programmes on television, seeing places we may never visit. Some people were unable to go on pilgrimage, but they could make a spiritual journey using guides or maps. Numerous medieval versions of the allegorical pilgrimage were written for this purpose, where the pilgrim had to overcome various obstacles to reach the final goal of spiritual fulfilment. In this French text, the pilgrim is guided by the lady Grace-Dieu.

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The pilgrim is given his bag by Grace-Dieu, from Guillaume Deguilleville, Les Trois Pèlerinages, France, c. 1400: Add MS 38120, f. 28r

Matthew Paris’s famous itinerary of the route to Jerusalem is considered to be a guide for a spiritual rather than a real journey from London to the Holy Land, as he does not provide distances or practical details. As far as we know, Matthew never made the journey himself, instead learning of the route from travellers who passed through St Albans Abbey in the 13th century. The first part of his plan shows the journey from London in the lower left-hand column to Dover and then, in the right-hand column, from Boulogne-sur-Mer on the French coast to Beauvais. Each place is one day’s journey from the preceding one.

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Section of an illustrated itinerary to Jerusalem, from London to Beauvais, St Albans, 1250s: Royal MS 14 C VII, f. 2r

 

Animal pilgrims

In the medieval world, animals also went on pilgrimage. Here is an example from the Smithfield Decretals.

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A rabbit shooting at a dog who is dressed as a pilgrim, from the glossed Decretals of Gregory IX  (the 'Smithfield Decretals'), Toulouse?, late 13th or early 14th century: Royal MS 10 E IV, f. 57v

In this collection of animal tales in German, a fox, having grown old and setting off on a pilgrimage, refuses the companionship of the watch-dog, wild ass, bear, lion, peacock, wolf, pig and mule. Instead, he chooses to travel with the panther, ape, lamb, hare, hedgehog, ox, the young hound and the ant (let’s hope someone offers the ant a ride!).

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A fox choosing its companions for a pilgrimage, from Ulrich von Pottenstein, Spiegel der Weisheit, Salzburg, c. 1430: Egerton MS 1121, f. 36r

                                                                                                                                                                                                                                    Chantry Westwell

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31 May 2018

London in medieval manuscripts

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The British Library’s Medieval Manuscripts team comes from all over the world, but we have one place in common: the city of London, where we work at St Pancras. Today is London History Day, and here are some of our favourite medieval depictions of that city, at once distant yet somehow still recognizable.

 

An early map of the world

London is one of the oldest capital cities, which has survived the fall of the Roman Empire, viking attacks, fires and more. Let's start our survey with the earliest surviving detailed map of the British Isles. This map was made in southern England in the mid-11th century, but it may have been based on earlier models, possibly including maps made under the Roman Empire. The British Isles is shown in the lower left corner, with Lundona being one of the places named.

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Cotton MS Tiberius B V!1  f. 56v British Isles

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An early map of the world, dating from the 11th century: Cotton MS Tiberius B V/1, f. 56v

 

London landmarks

The itinerary of Matthew Paris (d. 1259), a monk of St Albans Abbey, is a linear map that allowed the reader to travel to Jerusalem in his or her mind. Matthew described London as the chief city of England and claimed that it was founded originally by Brutus as ‘New Troy’. Matthew also picked out several landmarks, all of which still exist in some form or another today. These included the River Thames, Lambeth, Westminster, St Martin-in-the-Fields, the bridge, and the Tower of London. At the bottom of the map, Matthew Paris listed several of the gates of London. (Click here to see Edward Mills’s fantastic reconstruction of Matthew’s view of London.)

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Matthew Paris’s depiction of London: Royal MS 14 C VII, f. 2r

 

The Tower of London

The earliest topographically accurate depiction of London is found in a collection of the poems of Charles, Duke of Orléans, made in Bruges around 1483. Charles had been captured at the Battle of Agincourt in 1415 and he was held in England for the next twenty-five years. At the centre of the image is the Tower of London, where Charles was imprisoned during some of this time in England and where he composed his poems.

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A view of London with the Tower of London, and Duke Charles d’Orléans writing in the Tower: Royal MS 16 F II, f. 73r

Another early resident of the Tower was King Richard II. He was held in captivity there shortly after being deposed in 1399. Things didn't end well for Richard, as he subsequently died at Pontefract Castle (perhaps being starved to death).

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Richard II in the Tower: Harley MS 4380, f. 181v

One thing is certain. There are now fewer elephants in residence at the Tower than there were in the time of Matthew Paris!

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Matthew Paris’s drawing of the elephant that lived in the Tower of London: Cotton MS Nero D I, f. 169v

 

St Paul's Cathedral

At the centre of the image in his Itinerary, Matthew Paris drew St Paul’s Church. His building is unfamiliar to modern eyes, since he depicted it with a steeple and not with the iconic dome designed by Christopher Wren (d. 1723), following the destruction of the medieval cathedral in the Great Fire of London in 1666.

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St Paul's Cathedral in the time of Matthew Paris: Royal MS 14 C VII, f. 2r

 

Westminster Abbey

Westminster Abbey today is probably not much different from the time of Matthew Paris. In the same manuscript as the Itinerary, Matthew Paris drew depictions of kings holding objects with which they are particularly identified. He depicted King Henry III (r. 1216–1272) holding Westminster Abbey, which he had rebuilt over the structure commissioned by Edward the Confessor. The Abbey today is still largely the same design as that commissioned by Henry.

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Matthew Paris’s depiction of Henry III holding Westminster Abbey: Royal MS 14 C VII, f. 9r 

 

London Bridge

Other London landmarks looked very different. The city's bridges are not lined today with houses, as London Bridge was in the medieval period. The population of London was also substantially smaller: around 60,000 people lived there by 1500. But ‘rush hour’ could still be perilous. John Lydgate recounted how, at 4pm on 20 November 1441, the young son of a butcher was pushed by an ox and fell off London Bridge. Thanks to the help of St Edmund, a passing boatman rescued the child and returned him, safe and sound, to his mother. The whole sequence is illustrated vividly in a 15th-century copy of Lydgate’s Lives of SS Edmund and Fremund.

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A boy falling off London Bridge and being returned by a boatman to his mother: Yates Thompson MS 47, ff. 94v, 97r

 

Alison Hudson and Julian Harrison

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04 April 2018

Reynard the Fox and other curiosities

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We sincerely hope that spring has sprung, and to mark that occasion we have recently uploaded a number of manuscripts to the British Library's Catalogue of Illuminated Manuscripts. Among them are translations of Boccaccio, a glorious missal and a collection of crusader's maps ...

Le Roman de Renart

If you need some light relief, who better to provide it than one of literature’s most endearing and enduring tricksters, Reynard the Fox? This 14th-century copy in French contains fourteen of the Renart or Reynard tales, in which the wily fox outwits his fellow creatures and humans; this vast collection of allegorical works circulated in medieval Europe, satirising courtly literature, the powerful and the Church.

In one of the tales, Reynard tries to fool Tibert the cat, but of course he comes off second best.

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Renard and Tibert the cat, seated with the moon above, from Le Roman de Renart: France or England, 14th century, Add MS 15229, f. 53r

In another tale, Reynard is stuck at the bottom of a well. He fools Isengrin (or Ysengrim), the greedy, dull-witted wolf, into lowering himself in the other bucket so that he will rise. Isengrin is often depicted as a cleric to make fun of the religious orders.

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Reynard in a bucket being lowered into a well by a cleric in a white robe: Add MS 15229, f. 42r 

The Missal of Augier de Cogeux

The Missal of Augier de Cogeux is a glorious missal from Grasse in Provence, whose pages contain an array of illuminated initials and borders, among them angels playing a variety of musical instruments, prophets, monks, lions, dogs and rabbits, and a menagerie of weird and wonderful creatures.

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A historiated initial 'V'(ultum) at the beginning of an introit from Psalm 44, of a tonsured cleric in a black robe holding a crozier; a lion-rabbit hybrid creature in the upper margin and zoomorphic initials with hybrid creatures including one with a spotted body and two human heads and a lion-like creature wearing a mitre: France, S. (Provence, between Toulouse and Narbonne), 4th quarter of the 13th century or 1st quarter of the 14th century, Add MS 17006, f. 197v

This Missal, or book of liturgical texts for celebrating the Mass throughout the year, was made at the end of the 13th century for a chapel constructed in the abbot’s palace of the abbey of Sainte Marie de Lagrasse in Provence. It is sprinkled with the coats of arms of Augier of Cogeux, the abbot at this time.

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Opening page of the Breviary, with the Offices for the first Sunday in Advent, with a historiated initial 'A'(d) of the two elders lifting a child representing 'anima' (the soul) to God above an altar, and a full border including a knight on horesback holding a shield and standard depicting the Virgin and Child (right). Angels with musical instruments: a trumpet, organ, lute, bagpipes and tabor, psaltery and rebec (below) and hunting scenes with animals, including a lion holding a shield with the arms of Augier de Cogeux, partially cropped (above): Add MS 17006, f. 8r

A Book of Hours from Paris

The cold weather in March may have been hard to endure, but there is always somebody who is worse off. A Book of Hours from Paris depicts some poor folks in Hell who are having a really bad time, but even for them there is a golden and floral lining. If they can only escape into the border, there is a beautiful meadow with an abundance of colourful birds, butterflies and flowers, though a few devils are lurking in the upper margins to catch unsuspecting souls who climb too high.

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Miniature on two levels, of souls being brought in carts, pursued and thrown into holes in the earth by devils; below, in Hell they are subjected to various tortures, from a Book of Hours: France, Central (Paris), between 1406 and 1407, Add MS 29433, f. 89r

If the worst comes to the worst, one can always go fishing (in an orange hat, if necessary!). Here comes the Sun at last.

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A calendar page for February with a miniature of a man in a hat fishing with a pole: Add MS 29433, f. 2r

The butterflies in this border are exquisite, and making a garland is fun, but the question is whose neck to put it on?

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George and the Dragon: Add MS 29433, f. 207r

So, summer is on its way and it will soon be strawberry season! The borders of this manuscript are filled with more delights – flowers of every colour, fruits and birds, although it must be said that not everyone pictured is having much fun.

Giovanni Boccaccio’s The Deeds of Noble Men and Women

The latest upload also includes images of a copy of a French translation of Boccaccio’s The Deeds of Noble Men and Women. In the early 15th century, the original Latin work by Boccaccio was translated into French by the humanist scholar, Laurent de Premierfait, as Des cas des nobles hommes et femmes. It takes numerous examples from the lives of famous people throughout Biblical, classical and medieval history, describing their misfortunes with an ostensibly moral aim, but with a certain amount of undisguised relish and sanctimoniousness.

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A framed miniature preceding Book 5 showing Boccaccio standing with a group of figures, pointing to a man in a barrel outside, two swans in a pool (lower right) and, in the background, a naked man is tied to a stake, having his eyes put out, from Des cas de nobles hommes et femmes, Add MS 11696, f. 136v

 


Les Trois Pelerinages (The Three Pilgrimages)

As Chaucer famously wrote, spring is a good time for going on a pilgrimage, and if you need to rest on the way, what better place than a garden with umbrella-shaped trees, as long as the birds don’t keep you awake. We have just uploaded images of a manuscript of Guillaume de Deguileville’s allegorical journey, containing over 140 images to illustrate the text. This work spawned a wide tradition of Christian allegorical literature and was extremely popular in the 14th century.

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The pilgrim asleep in a garden with apple trees and birds; beside him is an old man, in Deguileville’s, Les Trois Pelerinages France, c. 1400: Add MS 38120,  f. 199r

The Book of Secrets of the Faithful of the Cross, with maps and portolan charts by Pietro Vesconte

This treatise was written by the Venetian, Marino Sanudo, for Pope John XXII, to promote a crusade to the Levant in 1321. The manuscript has images of the journey and the deeds of the crusaders in the lower margins. The text is accompanied by a set of maps consisting of a ‘mappa mundi’ or world map drawn in the style of a sea chart, five portolan sea charts of the coasts of Europe and North Africa, and a map of the Holy Land.

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Knights on horseback jousting (f. 149v) and knights on foot fighting with lances and crossbows in a rocky landscape (f. 150r) and a historiated initial of a figure in a white headdress addressing robed figures seated on the ground, in the Liber secretorum fidelium cruces: Italy, N. (Venice); c. 1331 (after 1327), Add MS 27376,  ff. 149v–150r

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A portolan chart of the northern Red Sea (above) and the eastern Mediterranean (below), showing, Arabia, the coasts of Egypt and Syria, with Cyprus, the Nile (lower right), and the Tigris and Euphrates rivers (upper left): Add MS 27376,  ff. 182v–183r

Here is a list of other manuscripts that have now been added to the Catalogue of Illuminated Manuscripts:

Add MS 10015: La Disme de Penitanche and Gossuin de Metz, L’image du monde

Add MS 10341: Le Livre de Boece de Consolacion

Add MS 22660: Acts of  investiture of the territories of Orciano and Torre

Add MS 18144: A 13th-century Psalter from Saxony or Thuringia

Add MS 19416: A Book of Hours of the Use of Thérouanne ('Hours of Charles Le Clerc') 

Add MS 34890: The Grimbald Gospels. The whole manuscript can also be viewed on our Digitised Manuscripts site.

                                                                                                                               

Chantry Westwell

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