THE BRITISH LIBRARY

Medieval manuscripts blog

960 posts categorized "Medieval"

11 October 2019

The Nine Worthy Women

Add comment

In the late medieval and early modern eras, heraldic collections often contained, alongside contemporary examples, the imaginary coats of arms of men from medieval romance and legend or of kings who lived before the age of heraldry. Prominent among these attributed coats of arms were those of the so-called ‘Nine Worthies’ (Les Neuf Preux), a group of three pagan (Classical), three Jewish, and three Christian leaders first described in the early 14th-century French poem Les Voeux du Paon by Jacques du Languon (found, for example, in Harley MS 3992). The Nine Worthies personified the ideals of chivalry and military excellence. At the beginning of one late 15th-century book of heraldry (Harley MS 2169), they were introduced as ‘The IX Worthy Conqwerourys’, and were identified (from left to right) as Hector of Troy, Alexander the Great and Julius Caesar; David, Joshua and Judas Maccabeus; and King Arthur, Charlemagne and Godfrey of Bouillon (one of the leaders of the First Crusade).

Image 1 - Nine Male Worthies

The arms of the Nine Worthies (4th quarter of the 15th century): Harley MS 2169, f. 5v

In the late 14th century, a group of female worthies joined their male counterparts. The Nine Worthy Women (Les Neuf Preuses) consisted of queens and female leaders who were also associated with military prowess. This grouping was much less fixed than that of the male worthies. For instance, the majority of the Nine Worthy Women who were part of the pageant for the coronation of King Henry VI at Paris in 1431 were queens of the Amazons, a tribe of warrior women from Greek mythology who, according to medieval sources such as the legendary travel memoir of John Mandeville, governed the land of Amozoyne where ‘dwellyth no man’. Other versions included female British leaders such as Boudica, queen of the Iceni (a British Celtic tribe), who led an uprising against Roman occupying forces; Æthelflæd, daughter of King Alfred, who fought off various Viking attacks; and Margaret of York, wife of King Henry VI, who led the Lancastrians in battle against Edward IV.

Image 2 - Amazons

The Amazons in Mandeville’s Travels (1st half of the 15th century): Harley MS 3954, f. 30r

Another version of the Nine Worthy Women features at the beginning of Harley MS 6090, a late 16th- or early 17th-century English heraldic collection. In that manuscript the three Classical queens and female leaders are: Minerva, the Roman goddess of war, whose arms feature the ‘Aegis’ (a shield with the head of the gorgon Medusa) of her Greek equivalent Athena; Semiramis, a mythical queen of Babylon; and Tomyris, a legendary ruler of the Massagetae, who defeated Cyrus the Great. 

Image 3 - Nine Worthy Women [1]

The arms of Minerva, Semiramis and Tomyris (late 16th or early 17th century): Harley 6090, f. 3v

The three Jewish queens and female leaders are Deborah, a prophetess and judge of the Israelites; Jael, who killed the commander of an enemy Canaanite army by hammering a tent peg (of which six are displayed on her arms) into his temple; and Judith, who decapitated Holofernes (his head is displayed on her arms), the leader of an Assyrian army that occupied Israel.

Image 4 - Nine Worthy Women [2]

The arms of Deborah, Jael, and Judith (late 16th or early 17th century): Harley 6090, f. 4r

The three Christian queens and female leaders are Empress Matilda (1102–1167), daughter of King Henry I, who initiated a war against her cousin, Stephen of Blois, after he usurped the throne; Isabel I of Castile [also known as Elizabeth I of Spain] (1451–1504), under whose rule Spain was united and the Emirate of Granada conquered; and Joanna II (1371–1435), Queen of Naples, who managed to re-establish herself as Queen after she had been imprisoned by her husband, James of Bourbon.

Image 5 - Nine Worthy Women [3]

The arms of Empress Matilda, Isabel I of Castile, and Joanna II of Naples (late 16th or early 17th century) (late 16th or early 17th century): Harley 6090, f. 4v

The arms of the Nine Worthy Women in Harley MS 6090 were most likely copied from John Ferne’s The Blazon of Gentrie, first printed in 1586. Their audience would have been familiar with these women through contemporary and medieval works that praised their achievements, such as De Mulieribus Claris (About Famous Women) by Giovanni Boccaccio (as in Harley MS 4923) and the works of Christine de Pizan (for example, Harley MS 4431).

Image 6 - Minerva

Minerva giving arms to her followers in Christine de Pizan’s L'Épître Othéa (c. 1410–1414): Harley MS 4431, f. 102v

Why are the female worthies so prominent in Harley MS 6090, while the male worthies are absent? Perhaps they were particularly popular among English authors. In an article published in 1946, Celeste Turner Wright pointed out that, during and following the reigns of Queen Mary I (1553–1558), and Queen Elizabeth I (1558–1603), English authors often cited the Nine Worthy Women to justify female governance, to prove women's ability in national affairs, and to attack the Salic Law of France that excluded women from succession to the throne ('The Elizabethan Female Worthies', Studies in Philology, 43 (1946), 628–43).

 

Clarck Drieshen

Follow us on Twitter @BLMedieval

03 October 2019

Off to a good start: exploring decorated initials

Add comment

Decorated initials are one of the most distinctive features of medieval manuscript illumination. Enlarging the letters at the beginning of texts was a practical way to help readers find their place in a manuscript. But it also provided an opportunity for scribes and artists to beautify the page and explore the relationship between text and image. In this blogpost we’re pondering the development and meaning of decorated initials in some of the manuscripts digitised as part of The Polonsky Foundation England and France Project.

Page from a medieval manuscript showing a the opening of a text with a decorated initial
The opening to Bede, Ecclesiastical History, 9th century, England, the Midlands: Cotton MS Tiberius C II, f. 5v

In the 7-9th centuries, initial letters in English manuscripts were decorated like prestige metalwork. This letter ‘b’ from the opening of a 9th-century manuscript of Bede’s Ecclesiastical History looks similar to the silver disc brooches that were popular among elites of the period.

An Anglo-Saxon silver disc brooch, decorated with animal and foliage motifs and a cross design
Disc brooch from the Pentney Hoard, Norfolk, early 9th century: British Museum 1980,1008.3

They share the same round shape, with an outer border divided into panels of decoration, and a central field divided into a cross-shape. Within this rigid geometry, animal and plant forms twist and intertwine, set against a dark background. Using the forms of metalwork connects the decorated letters to a visual language of prestige usually associated with kings and queens. It signifies that the words are precious and powerful.

In the case of the Tiberius Bede, the design also echoes some of the ideas that are expressed in the text. The Ecclesiastical History begins, ‘Britain, an island of the ocean, which once was called Albion, lies to the north-west, being opposite Germany, France and Spain, which form the greater part of Europe.' In the context of this geographic description, the circular bowl of the letter ‘b’ looks similar to a medieval map, divided into the four cardinal points.

A page from a medieval manuscript with a large letter Q formed from interlace animals and plants
The opening to Psalm 51, the Bosworth Psalter, Southern England (Canterbury?), 3rd quarter of the 10th century: Add MS 37517, f. 33r

In the 10th century, decorated initials moved away from the appearance of metalwork. In manuscripts such as the Bosworth Psalter, the tangled animals and vegetation took over. Whereas in the earlier image the plants and animals were confined to fixed panels within the body of the letter, here they are the letter. The letter ‘Q’ is entirely made up of looping strands that sprout indiscriminately into bunches of leaves and beast heads, which spew out more foliage from their gaping mouths. The endless twisting, transforming and re-generating of forms makes the letter seem alive. This might suggest the life-giving properties of the Psalms, which were central to medieval worship, or it might comment more broadly on the organic qualities of writing in which letters create language and generate ideas.

Page from a medieval manuscript showing a large letter D containing a picture of a man beheading another man with a sword
Psalm 101, the Eadui Psalter, Canterbury, c. 1012-23: Arundel MS 155, f. 93r

Historiated initials are letters that contain a picture inside. They first appeared in English manuscripts of the 8th century and became an important feature of illuminated manuscripts throughout the Middle Ages. Here in the Eadui Psalter, the initial ‘D’ contains an image of the young David defeating the giant Goliath, aided by God who is represented by a hand reaching down from the sky in blessing. The image encourages the reader to connect the opening words of the Psalm, ‘Hear, O Lord, my prayer: and let my cry come to thee’, to the account of David and Goliath’s combat in 1 Samuel 17, and to consider the ways in which the texts of the Bible interrelate.

In historiated initials, the letter becomes a frame through which readers can glimpse an insight into the text. But the shape of the letter might also add to the effect of the image. Here the upper bowl of the ‘D’ appears to trace the arc of David’s sword swing, vividly creating a sense of the force that David brings smashing down on Goliath’s neck.

It's clear that decorated initials were much more than decorative page markers. If you’re curious to learn more, check out our article on English manuscript illumination on The Polonsky Foundation England and France Project website.

 

Follow us on Twitter @BLMedieval

 

Part of the Polonsky Digitisation Project                                           

In partnership with

BnF logo

Supported by

The Polonsky Foundation logo

30 September 2019

Middle English manuscripts online

Add comment

The British Library holds one of the most significant collections of manuscripts written in Middle English. Thanks to a very generous grant by The American Trust for the British Library, we have recently been able to digitize a sizeable number of them, the first batch of which can now be viewed on our Digitised Manuscripts site. They range from copies of the works of Geoffrey Chaucer to William Langland's Piers Plowman, and from texts relating to veterinary medicine to the Chronicle of London. We hope that our readers enjoy exploring them online; there are more to come, so keep an eye on this Blog and on our Twitter feed (@BLMedieval) for further announcements.

We are extremely grateful to our friends at the ATBL for supporting this project. We know that it will make a major difference to everyone who works on these texts, and on medieval literary culture in general. Please let us know if this has inspired you, or if you have made notable findings as a result of this digitisation.

A monk kneels before a bishop

A monk kneeling before a bishop, in The Weye of Paradys: Harley MS 1671, f. 1r 

 

Here is a list of the manuscripts we have recently made available online.

Harley MS 172: Devotional manuscript written by the 'Winchester scribe', principal scribe of the 'Winchester Anthology' (Add MS 60577), including Peter Idley, Instructions to His Son; Benedict Burgh, English translation of Cato Major; John Lydgate, Ryght as a Rammes Horne; Thomas Hoccleve, Ars Sciendi Mori

Harley MS 271: The true processe of Englysh polecie; Benedict Burgh, Parvus Cato, Cato Maior

Harley MS 372: John Lydgate, The Life of St Edmund and St Fremund; Advice to an old gentleman who wished for a young wife; John Lydgate, The Kings of England; John Lydgate, Complaint þat Crist maketh of his Passioun; A prayer to the Virgin Mary; A prayer to St Sebastian; Geoffrey Chaucer, Anelida and Arcite; Sir Richard Roos, La Belle Dame sans Mercy; John Lydgate, Prayer on the Five Joys of the Virgin Mary; Thomas Hoccleve, Regiment of Princes; Poem against excess in apparel; Latin tract about the qualities necessary for a priest

Harley MS 525: Miscellany of Middle English romances containing The Seege of Troy, Robert of Cisyle, and Speculum Gy de Warewyke

The beginning of the Chronicle of London

Chronicle of London, from the coronation of Richard I in 1189 to 1443, in the reign of Henry VI: Harley MS 565, f. 10r

Harley MS 565: Chronicle of London; 'The Expedition of Henry V into France'; John Lydgate, 'King Henry VI's Triumphal Entry into London'

Harley MS 629: John Lydgate, Life of Our Lady

Harley MS 875: William Langland, Vision of Piers Plowman

Harley MS 913: The Kildare Lyrics (in Latin, English and French), including the Land of Cokaygne

Geoffrey Chaucer's Troilus and Criseyde

The opening page of Chaucer's Troilus and Criseyde: Harley MS 1239, f. 1r

lHarley MS 1239: Geoffrey Chaucer, Troilus and Criseyde, The Knight's Tale, The Man of Law's Prologue and Tale, The Wife of Bath's Tale, The Clerk's Tale and The Franklin's Tale

Harley MS 1671: The Weye of Paradys (unfinished)

Harley MS 1701: Robert Mannyng of Brunne, King Robert of Sicily, 'Handlyng Synne'; 'Medytacyouns of the soper of oure Lorde'; King Robert's romance in couplets

Harley MS 2338: Thomas Breus, Religious text in verse, mainly on the Passion

Harley MS 2382: John Lydgate, Life of Our Lady; The Assumption of Our Lady; Prayer to the Virgin from the Speculum Christiani; John Lydgate, Testament; Geoffrey Chaucer, The Prioress’s Tale; Geoffrey Chaucer, The Second Nun’s Tale; Life of Saint Erasmus; Long Charter of Christ; Childe of Bristowe; an animal prophecy of Merlin

A decorated page in Lydgate's Life of Our Lady

John Lydgate's Life of Our Lady, in a manuscript which belonged to John de Vere, 13th earl of Oxford (1442–1513): Harley MS 3862, f. 1r

Harley MS 3862: John Lydgate, Life of Our Lady

Harley MS 3943: Geoffrey Chaucer, Troilus and Criseyde

Harley MS 4912: Geoffrey Chaucer, Troilus and Criseyde

A treatise on equine medicine

A treatise on equine medicine with the added title ‘The boke of medycen for horsses and to know of what Cuntrey the best horses be bredin contaynyng 30 leves’: Harley MS 5086, f. 99r

Harley MS 5086: Miscellany of verse and prose treatises relating to hunting, manners, medicine and veterinary medicine, including a translation of Gaston Phebus's 'Livre de Chasse', in the Middle English translation by Edward of Norwich entitled 'Master of the Game', a dietary for King Henry V and a treatise on equine medicine

Harley MS 6041: William Langland, Vision of Piers Plowman; form of confession in Middle English prose

 

Follow us on Twitter @BLMedieval

26 September 2019

Discovering Sacred Texts launch

Add comment

This week the British Library has launched its latest online learning resource, Discovering Sacred Texts, which invites visitors to explore the world’s major faiths through the Library’s extensive collections. The new website includes over 250 digitised collection items, teachers’ resources, short films and articles. Nine faiths are featured: Christianity, Islam, Judaism, Buddhism, Hinduism, Sikhism, Jainism, the Baha’i Faith and Zoroastrianism.

Discovering Sacred Texts also includes many spectacular medieval manuscripts. For our readers, here’s a handy guide to some of the specially written articles focusing on pre-1600 western manuscripts on the site.

A page from the Codex Sinaiticus with four columns of stately Greek script.
The Codex Sinaiticus, the earliest surviving copy of the complete New Testament, Eastern Mediterranean, early 4th century: Add MS 43725, f. 244v

The Christian Bible is formed of numerous books that were written over hundreds of years. Early Christians adopted the Jewish scriptures, which they characterised as the Old Testament, and added to them a collection of texts recounting the lives and teachings of Jesus of Nazareth and his early followers, called the New Testament. At first, the Christian Bible circulated in Greek but before long it was translated into a wide variety of languages: Coptic, Syriac, Armenian, Georgian, Ethiopic and Latin.

Find out more about the formation and spread of the Christian Bible in The Christian Bible, by Scot McKendrick.

A page from a Greek manuscript with dashes and other small lines around the words
Gospel lectionary with ekphonetic notation, Eastern Mediterranean or Southern Italy, late 10th century: Arundel MS 547, f. 9r

Copies of the entire Bible were rare for much of the ancient and early medieval period. Portions of the Bible, such as the Gospels, Psalms and Apocalypse, were regularly produced as separate volumes. The text was often shaped to suit the readers’ needs. For example, passages might be re-ordered to form a lectionary, combined to produce a harmonised text, or paraphrased as a summary version.

Explore the different contents and uses of biblical manuscripts in Manuscripts of the Christian Bible, by Scot McKendrick.

A decorated manuscript showing scenes of Christ and the Apostles
The Holkham Bible Picture Book, England, c. 1327-1335: Add MS 47682, f. 28r

Unlike in other Abrahamic religions, Christian sacred texts were often produced with extensive illustrations. The Church justified images as a useful tool for teaching people about scripture. Rich decoration could also emphasise the importance of the biblical text itself, with shimmering gold evoking the glory of heaven. Decorated letters, either with abstract or figurative designs, might also serve the practical purpose of marking the beginnings of texts.

Learn more about the development and functions of images in medieval biblical manuscripts in Biblical Illumination, by Kathleen Doyle.

A decorated page with a picture of the Virgin Mary and the Angel Gabriel, and below inside the decorated intial, a picture of a woman praying
The Annunciation with a patron portrait, the Beaufort/Beauchamp Hours, 15th century, England: Royal MS 2 A XVIII, f. 34r

The most popular book of the late Middle Ages was the Book of Hours, a type of prayer book for the laity. While their contents vary, the prayers often focus on the Virgin Mary and the Passion of Christ, with shorter prayers included for a wide variety of saints. Many Books of Hours also include images, both to appeal to the eye and to deepen the spiritual experience of prayer. Often, they were carefully customised to reflect their owner's personal interests.

Discover the different texts and images that appear in Books of Hours in Medieval prayer-books, by Eleanor Jackson.

A text page with large initials and a border decorated with flowers and vines
Wycliffite Bible, England, Early 15th century: Arundel MS 104, f. 251r

The Bible was translated into a wide range of languages from an early date. The oldest known translation of a biblical text into English is the Old English translation of the Psalms added between the lines of the Vespasian Psalter in the mid-9th century. The entire Bible was first translated into English by the followers of the reformer John Wycliffe in the last decades of the 14th century, at which point it provoked considerable controversy.

Find out more about medieval translations of the Bible in The importance of translation in the diffusion of Christianity, by Annie Sutherland.

The Virgin Mary seated on a throne with the baby Jesus on her lap. On the lower right a monk kneels in prayer.
Coldingham Breviary, England, 1270-80: Harley MS 4664, f. 125r

Women played an important role in Christianity from the time of Christ and throughout the Middle Ages. The Virgin Mary and three women who were the first witnesses to the Resurrection of Christ served as exemplars of holiness and were often depicted in medieval manuscripts.

Learn more about attitudes to women in Women and Christianity, by Christine Joynes.

Medieval manuscript with a picture of Christ, covered in bloody wounds, kneeling before his tomb. In the lower margin there is a handwritten note.
Anne Boleyn’s Book of Hours, Kings MS 9, f. 231v

King Henry VIII formally broke with the Roman Church after Pope Clement VII refused to grant him an annulment of his marriage to Catherine of Aragon so that he could marry Anne Boleyn. In the decades that followed, the dissolution of the monasteries and programmes of Protestant reform led to the widespread destruction of medieval manuscripts. Yet Henry himself remained devoted to medieval religious traditions and he owned a large number of Latin devotional manuscripts.

Learn more about Henry’s manuscripts and the consequences of his break with the Roman Church in Henry VIII and the Reformation, by Susan Doran.

A group photo, standing outside the Library's Treasures Gallery
Some of the British Library's curators at the Discovering Sacred Texts launch event on Monday

As well as these ancient and medieval-focused articles, there are lots of other fascinating articles about the Library’s diverse collection on the Discovering Sacred Texts web-space. We hope you enjoy exploring!

 

Follow us on Twitter @BLMedieval

20 September 2019

Mapping medieval Scotland: between politics and imagination

Add comment

It is unfortunate, but not necessarily surprising, that the earliest surviving topographical map of Scotland should be one designed for invasion. Some of the most accurate maps of pre-modern Europe were made in the context of trade or war, profit or conflict, two operations that required considerable precision. In this particular case, the conflict was the Anglo-Scottish Wars of the 15th century, with the map sitting at the very centre of the long-standing tensions between the two kingdoms. Its maker was a soldier-spy named John Hardyng (1378–1465), who was sent by King Henry V to Scotland on a reconnaissance mission. His primary goal was to collect tactical information about the country in order to plan an attack.

John Hardyng's original map of Scotland

The first version of Hardyng’s chronicle is preserved only in this manuscript, which contains a full-colour map of Scotland; West is at the top: Lansdowne MS 204, ff. 226v–227r.

The outcome of Hardyng’s mission was a chronicle in Middle English verse, completed in 1457. It extended from the mythical foundations of Britain to 1437, and included a detailed map of southern and northern Scotland. There had been other maps which included Scotland, but Hardyng’s were unique. What is remarkable about them is that they focus on Scotland. This might seem insignificant, but in the medieval period it was not at all common to zoom in on a given area. While most other maps show Scotland as the northern part of Britain, Hardyng’s map turned a macro lens on the territory of the Scottish kingdom.

Close-up of Hardyng's first map

A close-up of the first version of Hardyng's map reveals the amazing detail of his cartographic representation: Lansdowne MS 204, ff. 226v–227r.

Having incorporated the results of his espionage in the chronicle, he presented its first version in turn to Kings Henry VI and Edward IV. Hardyng wanted these maps to provide visual support for the strategic planning outlined in the chronicle. As Sarah Peverley has argued, they are more symbolic than tactical, since they offer information about the general state of the country.

Hardyng’s chronicle survives in two versions, an earlier and a later one, each with its own map of Scotland. The two versions of the chronicle are noticeably different. The later version is shorter, more political, but also more popular and more influential than its predecessor. It was this version that was consulted by Shakespeare and John Milton.

The first page of Hardyng's Chronicle

The second version of Hardyng's Chronicle is preserved in 12 manuscripts and traces the history of Britain back to an imagined past: Harley MS 661, f. 1r.

The Scottish map of the second version of the chronicle is more diagrammatic and more intriguing. Like the earlier version, it represents Scottish topography in remarkable detail, with towns, castles, churches and natural features like rivers and marshes. However, it also inter-weaves the text and diagrams in order to explain the significance of many Scottish localities.

Map showing Scottish castles, churches and cities

This map shows a high variety of southern Scottish castles, churches, walled cities and other fortifications.

This three-page map includes both southern and northern Scotland. While the southern part is packed with towns and fortifications, the northern parts are represented differently. The region between the mormaerdoms (medieval Scottish counties) of Strathern and Ros, the larger part of the Scottish Highlands, is represented using text and diagrams. The Highlands are referred to as the lands inhabited by the ‘wilde Scottes’. The map depicts the various mormaerdoms as protected by river courses and flanked by two seas, the Mare Orientale (North Sea) and the Mare Occidentale (the Atlantic). For example, ‘the shires of Marre (Mar) and of Carriocth (Carioch) aff this cuntrey stondeth between two waters'.

Map of the Highlands of Scotland

This map of the Highlands of Scotland has South at the top. It provides an overview of the locations of all the major Scottish shires: Harley MS 661, f. 187v.

But there is something rotten in the North of Scotland. At the far end of Britain, beyond the Orkney Islands, Hardyng located Satan’s infernal abode, the palace of doom. According to the English spy-soldier, the more one moved away from England, the more savage and devilish the inhabitants became, culminating in the source of all evil, at the ends of the Earth, under Scotland’s (and Satan’s) dominion.

Satan's palace in Hardyng's chronicle

This diagram of Northern Scotland explains that 'the wilde Scotrie have their propre mancion' in Pluto (or Satan's) palace: Harley MS 661, f. 188r.

Surrounded by the four infernal rivers (Styx, Phlegethon, Cocytus and Acheron), Satan’s diagrammatic seat of power was a metaphor for Hardyng’s view that the 'wickedness' of the Scots was attributable to Satanic influence.

If you would like to read more about Hardyng’s Chronicle, we would highly recommend these by Sarah Peverley:

https://sarahpeverley.com/2014/09/18/medieval-maps-of-scotland/

https://sarahpeverley.com/2014/04/14/on-his-majestys-secret-service-henry-vs-spy-and-scottish-independence/

https://www.bbc.co.uk/programmes/b03f8c54

https://www.medievalists.net/2015/11/john-hardyng-and-his-chronicle/

 

Cristian Ispir

Follow us on Twitter @BLMedieval

17 September 2019

Medieval sacred texts on display

Add comment

Biblical manuscripts were essential to all aspects of Christian religious life in the Middle Ages. They were studied as the cornerstone of education, read aloud from the altar, carried in processions and displayed as emblems of the Word of God. Often they are exceptionally beautiful, with the finest artisans, best materials and most reverent care devoted to their creation.

In the run up to the launch of the Library’s new Discovering Sacred Texts resource later this month, we have put some of our stunning biblical manuscripts on display in the Treasures Gallery. Let us take you on a virtual tour to explore the variety and sophistication of these medieval sacred texts.

A text page in the Lindisfarne Gospels, beginning with the decorated initials ‘MAT’ made up of twisting animal forms, and continuing in a bold rounded script.
The prologue (argumentum) to the Gospel of St Matthew, the Lindisfarne Gospels: Lindisfarne, England, c. 700, Cotton MS Nero D IV, f. 18v

In the early Middle Ages, copies of the entire Bible were rare. A church’s most sacred manuscript was more usually a Gospel Book, a copy of the Four Gospels written by the Evangelists Matthew, Mark, Luke and John. One of the most famous of these is the Lindisfarne Gospels. It was probably created by Eadfrith, bishop of Lindisfarne from 698 to 721, as a solitary work of painstaking devotion. The Gospel text is a particularly accurate version of the Latin Vulgate Bible produced by St Jerome, copied from an exemplar that was probably brought from Italy by the monks of Wearmouth-Jarrow. But the Lindisfarne Gospels’ text is doubly special. In the 10th century a priest called Aldred added an Old English translation above the words of the Latin, providing the oldest known translation of the Gospels into English.

An opening in the Cologne Gospels. On the left page is a frame containing silver writing on a purple background; on the right page is a picture of a seated man with a beard, long robe and large halo, holding a pen and a book, looking at an open book on a stand.
Evangelist portrait of St Matthew, the Cologne Gospels: Cologne, Germany, last quarter of the 11th century, Harley MS 2820, f. 14r

Medieval artists experimented with different ways of decorating the Gospels. Often each Gospel text opened with an ‘Evangelist portrait’ of its writer, based on the Classical author portraits sometimes included in ancient manuscripts. This magnificent example belongs to the ‘Cologne school’ of manuscript illumination, which was characterised by rich painterly decoration. St Matthew is depicted pen in hand, writing his Gospel. On the opposite page, a biographical poem about the Evangelist is written in silver on purple-stained parchment and surrounded by an acanthus-leaf border in imitation of imperial books from ancient Rome.

The beginning of a text with a miniature of three scenes contained inside a tall arched frame. The upper scene shows Christ’s empty tomb, the middle scene shows three women kneeling before Christ, the lower miniature shows a lion with its cubs flanked by two prophets holding scrolls.
Opening to the Gospel of Mark, the Floreffe Bible: Floreffe, modern Belgium, c. 1170, Add MS 17738, vol. II, f. 179v

In the monasteries and great churches of the 11th and 12th centuries, there was a revived interest in giant multi-volume copies of the entire Latin Bible. The monumental format of these manuscripts made them impressive symbols of the Word of God. This Bible from the Premonstratensian abbey of Floreffe in south-eastern Belgium measures 480 x 335 mm and fills two heavy volumes.

The Floreffe Bible takes an allegorical approach to illustrating the Gospels. Each Gospel text begins with a series of images exploring the relationship between the symbol of its Evangelist and an aspect of Christ’s life. Here at the opening of St Mark’s Gospel, two scenes from Christ’s Resurrection—the Three Marys discovering the empty tomb and then encountering the risen Christ—are depicted along with St Mark's lion symbol, who is shown guarding three small lion cubs. This pairing emphasises the theological link between St Mark’s lion and Christ’s Resurrection, since it was traditionally believed that lion cubs are brought to life when their father roars over them, just as God the Father resurrected Christ.

Opening to a text with a large letter I containing eight medallions, the first seven showing scenes from the Creation of the world and the eighth showing the Crucifixion.
Opening to the reading for the Mass on Christmas Day: Gospel Lectionary of Sainte-Chapelle, Paris, France, last quarter of the 13th century, Add MS 17341, f. 11r

Passages from the Gospels were read every day in church services, with particular readings assigned for the feasts throughout the year. In Gospel Lectionaries, Gospel passages are arranged in the order they were read in the Church calendar, rather than in chapter order. This exquisite Gospel Lectionary comes from Sainte-Chapelle, the royal palace chapel in Paris. This page shows the beginning of the Gospel of John which was read during the Mass on Christmas Day. The decorated letter I (for In principio, ‘in the beginning’) depicts God creating the world and Christ dying on the Cross. As such, it illustrates the opening words of the Gospel which describe how the Word of God created all things and became flesh in Christ.

You can come and admire all these spectacular manuscripts for free in the British Library’s Treasures Gallery or explore them online on our Digitised Manuscripts website. And watch this space for more content about our medieval sacred texts coming soon.

Eleanor Jackson

Follow us on Twitter @BLMedieval

13 September 2019

Gardeners' Question Time

Add comment

Today's episode of BBC Radio 4' popular Gardeners' Question Time (repeated on Sunday at 14:00) was recorded here at the British Library.

If you listen carefully, as well as hearing Bob Flowerdew, Anne Swithinbank and James Wong discussing the size of someone's melons, you may catch our curators Julian Harrison and Maddie Smith introducing some of the nation's favourite herbals. Julian showed presenter Matt Biggs pages from the Old English illustrated herbal (Cotton MS Vitellius C III). Sadly, this manuscript was badly damaged by fire in 1731, but Matt and Julian discussed how it contains an important record of early plant lore. Some of the plants it illustrates were not native to early medieval England, indicating that this book was based on earlier texts compiled around the Mediterranean. Matt was fascinated in particular with the accuracy of the drawings: he recognized this depiction of brassica without being able to read the original Old English text.

A page from the Old English herbal, showing brassica on the right

A plant of the brassica family in the Old English illustrated herbal: Cotton MS Vitellius C III, f. 56v

Julian also showed Matt this early 16th-century German herbal (Harley MS 3736), which has a series of idiosyncratic illustrations. You may have come across the manuscript before as it was open (on the mandrake page) in our exhibition Harry Potter: A History of Magic. The page shown here depicts what was once thought to be the Emperor Charlemagne (died 814) kneeling in front of a plant pierced by an arrow. The plant is named 'Carlina' and the caption explains that an angel advised him to eat it in order to be purged of poison. Since the recording, we have realised that the genus 'Carlina' was actually named in honour of Emperor Charles V (reigned 1519–1556), and this helps us to date the manuscript with more accuracy.

The Emperor Charles kneeling before a plant

The Emperor Charles and 'Carlina' in Giovanni Cadamasto's herbal: Harley MS 3736, f. 20r

Maddie presented the story of Elizabeth Blackwell's A Curious Herbal, made in the 1730s in order to fund her husband's release from a debtors' prison. You can read more about the story of Elizabeth Blackwell on our Treasures pages.

Gardener's Question Time is broadcast on BBC Radio 4 on Friday, 13 September (15:00), repeated on Sunday, 15 September.

 

Follow us on Twitter @BLMedieval

10 September 2019

A starry night, the Trojan horse and a spinning top

Add comment

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 ship in a turquoise sea

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 Trojan Horse

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 at his writing desk

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

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 adoring the lamb

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 family life of Jesus

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.

The Beatus initial

'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.

A zoomorphic letter B

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

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

Follow us on Twitter @BLMedieval