Workshop on Medieval Germany

Professor Len Scales (Durham) writes: A one-day workshop on Medieval Germany is being held on 6 May 2022 in the splendid surroundings of the German Historical Institute in Bloomsbury. The workshop will maintain the traditions of friendliness and informality familiar to those of you who have attended before. We expect to be face to face and, on past tradition, to maintain the sociability and discussion in the pub afterwards. Papers of 10-15 minutes are invited, with those exploring problems of work in progress particularly welcome. Chronology and geography generously defined. There will be invited guest papers by Prof. Eva Schlotheuber (Düsseldorf) and Prof. Wolfram Drews (Münster). Attendance is free.

I attach the call for papers, with further details. Please note that the deadline for submitting proposals, to Dr Marcus Meer at GHIL (M.Meer@ghil.ac.uk), has been extended to 31 January 2022. Please see the call for papers also for funding support available for North American (US and Canada) and UK doctoral students wishing to attend.

Hoping we might see some of you in Bloomsbury in the spring.

Report on OMS Activities 2020/21

A group of people

Description automatically generated with low confidence
The first meeting of the 2020-2021 Oxford Medieval Studies team, from left to right, top to bottom: Francis Leneghan (Co-Director), Mary Boyle (Mentor for the MSt Programme), Tom Revell (Events Coordinator), Sarah Bridge (Postgraduate Rep), Mark Williams (Director of the Medieval Studies Master Programme), Caroline Batten (Comms Officer and Mentor for the MSt Programme), Scott Moynihan (Postgraduate Rep), Llewelyn Hopwood (Social Media Coordinator), Alexandra Vukovich (Mentor for the MSt Programme), Henrike Lähnemann (Co-Director)

Oxford Medieval Studies has had another hugely productive year, despite – or even partly because of – the pandemic. Following the excellent advice of TORCH’s Nikki Carter, we decided to expand the team to cover different aspects of communication and online events management (see image and the report on the team). Under the stewardship of Caroline Batten as Comms Officer who developed the weekly email into a poetic artform, a whole wassail of postgraduate medievalists pulled the digital strings, commissioned and wrote blog posts, ran conferences, tweeted, recorded roundtables, and in between used every open air medieval venue around Oxford to meet covid-safe in person. A splendid example for this was the ‘Dark Archives 2.0’ conference which kicked off the academic year (read a report by Llewelyn and Tom about their experience in running the conference); Stephen Pink who organised this for Medium Aevum had already in 2019 conceived this as a digital-born conference (http://darkarchiv.es/) so that in September 2020 we were ahead of the learning curve of zoomified academic life. We even dared – and pulled off – a medieval Compline, sung in Latin from five locations around Oxford, including the Norman Crypt of St-Peter-in-the-East, the library church of St Edmund Hall.

The Hilary Term Interdisciplinary Lecture, live streamed via the OMS Youtube channel, was delivered by Prof. William Chester Jordan, as was the reflection by Jim Harris from the Ashmolean on the importance of objects for teaching medieval studies. Together, the videos of the OMS channel attracted several thousand views since its start a year ago. The medieval studies booklets have been downloaded over 1500 times, the weekly newsletter has over 700 subscribers and the twitter feed @OxMedStud is reaching nearly 5,000 followers.

With the new academic year, we are starting to bring back in-person events while continuing with online events for outreach purposes. What definitely will be a live all-sensory event is the second edition of the Medieval Mystery Cycle which is planned for 23 April 2021 and will bring together a dozen different groups of medievalists, performing multi-lingually in various locations around St Edmund Hall. Like 2019, it will be directed by Henrike Lähnemann and Lesley Smith who has also now taken on the role as Co-Director. Also new in the team is Luisa Ostacchini who has taken over the Communications Officer role from Caroline Batten and is making the weekly emails even more colourful with newly captioned snippets from Oxford manuscripts.

Henrike Lähnemann (Modern Languages)

Lesley Smith (History)

Timeline

Description automatically generated
A selection of blog posts from the start of the academic year 2020-21: Medieval advice on social distancing, a how-to guide to applying for a PhD and much more

Manuscripts Live: Singing from Medieval Sources in the Bodleian Library

Building on the success of Gregorian chant workshops  with manuscripts from the Bodleian Library (Singing Together, Apart 1  and Singing Together, Apart 2 ), a group of Oxford medievalists are offering insights into working with manuscripts during lockdown. Meet some of the manuscripts from the Abbey of Medingen, recently digitized through the Polonsky German project, and sing along to chants from the Easter period.  A special focus was on the ‘Exsultet’ which attracted some of the most colourful illumination of the manuscripts as well as detailed devotional instructions in Latin and Low German on how to sing it both out aloud and “on the harp strings of the soul”. Read more on Savouring the Exultet at Medingen in this blog post by Innocent Smith OP for the Polonsky German manuscript digitisation project.

Andrew Dunning, R.W. Hunt Curator of Medieval Manuscripts, showed the Medingen manuscripts at the Bodleian Library live via visualiser from the Weston Library; Zachary Guiliano, Chaplain of St Edmund Hall, Henrike Lähnemann, Professor of Medieval German Literature and Linguistics, and Nick Swarbrick, Gregorian chant instructor, and Connor Wood, Organ Scholar at St Edmund Hall, formed a Schola in the Crypt of St-Peter-in-the-East, the library of St Edmund Hall, and commented on the manuscripts, the music, and their theological significance. Two graduate students working on the Easter prayer books, Carolin Gluchowski and Marlene Schilling, pointed out some of the special nuntastic features of the manuscripts.

This was part of the IMC Leeds Fringe Events but open to all manuscript and music enthusiasts! Music downloads for the event: Nunc dimittis (audience sings the ‘repetitio’ Lumen ad revelacionem gencium as congregational responses); Exultet (audience sings the congregational responses); Victime paschali laudes (audience sings the ‘Christ ist erstanden’ as congregational response and the question of the disciples Dic nobis Maria…)

Exultet iam angelica turba celorum…

Oxford, Bodleian Library, MS. Lat. liturg. f. 4, fol. 20r – view the full manuscript on the Polonsky German website hab.bodleian.ox.ac.uk

Website Medingen Manuscripts

Recording of the first Polonsky German Workshop “Singing Apart, Together”.

Instruction for the Medingen Provost when during the ‘Exsultet’ to put the incense into the Easter candle, Bodleian Library MS. Lat. liturg. e. 18, fol. 36v

Gregorian Chant Recordings on BODcasts

During lockdown, the Bodleian library ran two Gregorian chanting workshop called ‘Singing Together Apart’. Hundreds of participants from all around the world learnt to sing along with a simple voice part from a 15th-century manuscript from the Cistercian nunnery of Medingen, in Germany, Bodleian Library MS. Lat. liturg. e. 18. You can watch the workshops on the BODcast channel here: https://podcasts.ox.ac.uk/singing-together-apart-gregorian-chant-workshop-song-simeon singing from manuscripts from the Polonsky German digitisation project

‘Lumen ad revelacionem gencium’ – the Song of Simeon from the Handbook of the Medingen Provost in the Bodleian Library. Edition by Dr Andrew Dunning

Opening Medieval Manuscripts

By Henrike Lähnemann

This article first appeared on KnowItWall.

Opening a book unfolds a new world. In the case of the pocket-sized prayer-book Oxford, Bodleian Library MS. Lat. liturg. f. 4, it is one of magic and surprises: gold dragons, an orchestra of angelsnuns and biblical figures (see figure 1 below) populate the margins of 584 packed pages. The black ink is laced with black, red, blue, and gold letters but even more colourful is the text itself, an idiosyncratic mix of flowery medieval Latin and vernacular poetry.

To find the significance of this visual and linguistic firework, it is necessary to trace the manuscript back to its origin and decipher or rather decode its text and decoration, as well as the link between the two. The Low German dialect is that spoken in Lüneburg, one of the centres of the Hanseatic League, the most important trade area in Europe before the EU. Lüneburg’s salt production financed Medingen, the convent in which this prayer-book was written around 1500. Every nun wrote several manuscripts as part of her personal devotion, each of them a jigsaw piece of a different shape and colour, constructing a bigger picture of female piety and agency.

We are extremely lucky that we can reconstruct their physical world in greater detail than perhaps any other medieval community. This is because the convents on the Lüneburg Heath survived as religious institutions through both the Protestant Reformation of the 16th and the Napoleonic Secularisation of the 19th century. The women had a remarkable staying power — and fortunately, they never disposed of any of their possessions: the world’s oldest spectacles, for example, were found under the choir stalls of the neighbouring convent Wienhausen. The convents’ sewing and writing tools, as well as their breathtaking architecture all provide a window into the rich spiritual life of the late Middle Ages, into a time when the nuns wrote letters, played the organ, educated girls, and looked after a large and prosperous community.

These books reveal to us not only the physical world in which the nuns lived, wrote and read manuscripts, but also the spiritual realm that they aspired toward. It is a world that cannot be seen with the physical eye. Rather, it has to be grasped with the ‘visio spiritualis’ (spiritual vision) and ‘visio intellectualis’ (sense of intellectual understanding). Their monastic training enabled the nuns to look beyond: when the priest raised the bread above the altar, the nuns could truly see the Christ-child being lifted from its cradle, taste the heavenly meal, hear the angels sing and feel the divine vibrations of a whole world dancing with joy.

This macrocosm of late medieval devotion is mirrored within the microcosm of the Oxford prayer-book. The book is meant to be carried around: at a size comparable to about six smartphones (stacked two wide, three high), its sturdy leather-covered boards just about fit into a hand. It had small clasps since it was mainly made up of parchment — an unruly, springy material which reminds us of the shape of the animal it was once part of. It could be read while dressing, walking along the cloisters to the nuns’ choir for the Office of the Hours or attending mass. Red lettered instructions served as stage directions for the spectacle of convent life, as a reminder to perform their prayers and meditations with heart, hand and voice. This was particularly important during the parts of the service in which the nuns could not actively participate.

On Easter Sunday, a whole parallel choreography unfolded. While laypeople physically worshipped the cross that the officiating priests carried through church, the nuns up on their choir made a spiritual offering “on the harpstrings of their soul”. After the clergy sang Victimae paschali laudes, the congregation answered with the German hymn Christ is upstande which promised that God will be the comforter (God de wel unse trost syn, 70v). The scene is imagined in the margin of a later page, where a boy with a flower wreath holds a song bubble containing the opening line of the hymn. Then, the voice of the writing nun calls out in jubilation, commenting on the song in mixed Latin and Low German: O dulce carmen, o mellifluum verbum “God wel vnse trost syn”! Wen wy den hebben, so enbeghere wy nicht mer, wy behouen ock nicht mer; ergo consolamini in hijs verbis. (O sweet song, o mellifluous word “God will be our comfort”! If this is the case, we neither want nor need anything else; let us take comfort in these words!)

In the next rubric, the nun is encouraged to embrace Christ in the “arms of her soul” and to greet him as her bridegroom coming to rescue her. Easter became an existential moment when engaging with the true meaning of the liturgy enabled the nun to be part of salvation history. All of this happened through the power of this pocket prayer-book, which came to the Bodleian through a series of sales after antiquarians came to view these devotional manuscripts as objects. However, the tactile quality of this book appealed differently to these collectors than it did to the nuns who wrote it and engaged with it on a daily basis.

And yet, the appeal of the book endures. Sensual experience (no white gloves allowed!) is the clue to recover a lost world, the real “Sound of Music” of nuns and laypeople singing together, the nuns in their white habits, the Lüneburg crowd in their Sunday best. Their songs of praise happen in a world full of gold, images and moveable parts (201v shows a paper veil covering a gold initial; 131v has a paper clipping of a flower girl pasted over a cut in the parchment (see figure 3 above)). Its enduring appeal lives on in the successors of the medieval nuns, namely in the Protestant women of today (see YouTube video below) who continue to share their passion for their historic buildings and spiritual heritage with the community around them, just as their predecessors did. They even wrote a cookbook with regional recipes Das Feuer hüten (in English: Tending the Hearth) and continue to welcome visitors into a world full of heavenly experience.

Click here to see a video of the Abbess of Lüne presenting her concept for the convent.