Professor of Medieval German Literature and Linguistics at the Faculty of Medieval and Modern Languages, Fellow at St Edmund Hall, and Co-Director of Oxford Medieval Studies.
Image from the Rushall Psalter, Nottingham, Me LM 1, f. 20v
Image from the Rushall Psalter, Nottingham, Me LM 1, f. 20v
Nottingham Medieval Studies is the UK’s longest running medieval studies journal. Published by Brepols, NMS is an interdisciplinary journal for the study of European history and literature from Late Antiquity through the Reformation. It also features articles in related fields such as archaeology, art history, linguistics, musicology and philosophy. It is flexible in publishing scholarly editions of texts and longer articles. Proposals for special issues based on conference proceedings or specific themes which fit the general remit of the journal are welcomed.
We invite submissions of articles of around 8,000 words in length in any of the above.
Deadline for submissions: 31 July 2021
NMS 65 (2021) will also feature a prize-winning article composed by a postgraduate or early career graduate. The deadline for next year’s competition, the winner of which will be published in the 2021 volume, is 1 February 2021.
Please send articles, preferably by email attachment, to the editors at
Following the success of the first Teaching the Codex colloquium in February 2016, which was attended by over one hundred international graduates and scholars, it became clear that there were a number of areas of palaeography and codicology which we had not been able to explore owing to the constraints of time. The intention of Teaching the Codex II was to continue the conversations started at the first colloquium, and to extend them into areas which will complement and supplement earlier discussions.
In order to facilitate more focused engagement, we structured the day a little differently from Teaching the Codex I, which involved panellists addressing all the delegates on their pedagogical approaches to palaeography and codicology, followed by some general discussion. Instead, morning and afternoon sessions each consisted of two panels running concurrently on particular topics (1.5 hrs) followed by a plenary session (1 hr) in which the members of the two panels were asked to report and comment on the panel session to all of the delegates, and facilitate further discussion.
The four panels were the result of suggestions from various colleagues who attended the first colloquium, and of consultation of our followers on Twitter. Each panel had four members of whom one was the panel chair. Each panel member offered a ten-fifteen minute presentation on the topic in question before the discussion was opened up to the delegates who had chosen to attend a particular panel. Dr Teresa Webber (Cambridge) offered closing remarks. The panels were as follows:
I: Continental and Anglophone approaches to teaching palaeography and codicology
Dr Irene Ceccherini (Oxford) (Chair)
Dr Marigold Norbye (UCL)
Dr Daniel Sawyer (Oxford)
Dr Raphaële Mouren (Warburg Institute)
II: Pedagogical approaches to musical manuscripts
Dr Henry Hope (Bern) (Chair)
Dr Margaret Bent (Oxford)
Dr Eleanor Giraud (Limerick)
Dr Christian Leitmeir (Oxford)
III: Approaches to teaching art history and manuscript studies
Dr Emily Guerry (Kent) (Chair)
Dr Spike Bucklow (Cambridge)
Dr Kathryn Rudy (St Andrews)
Emily Savage (St Andrews)
IV: Taking palaeography further: schools, outreach, and the general public
Dr Pauline Souleau (Oxford) (Chair)
Anna Boeles Rowland (Oxford)
Sarah Laseke (Leiden)
Sian Witherden (Oxford)
As with the first Teaching the Codex event, this event was made possible by the generous support of Dr Julia Walworth, Fellow Librarian at Merton College. The colloquium was attended by around seventy participants, and each panel was well-attended, and triggered substantial and wide-ranging discussion. Much of the day was live-tweeted, and one of our attendees, Dr Colleen Curran produced a Storify [https://storify.com/cmcurran21/teaching-the-codex-ii] from our official hashtag, #teachingcodex
Teaching the Codex has various continuing strands:
Our blog [http://www.teachingthecodex.com/] is testament to the continued interest in the questions surrounding pedagogy in palaeographical and codicological studies, and to the wider impact and outreach that can be achieved across various disciplines in the humanities through the use of manuscripts and incunabula. Monthly blog-posts are offered by graduates and academics on their experiences of Teaching the Codex to various audiences, and on the potential impact of palaeography, codicology, and the history of the book, on specialist and non-specialist alike. We also have periodical ‘Teachable Features’ which draw attention to (aspects of) particular manuscripts which may be of pedagogical use in illustrating particular features of palaeography and codicology to students.
We have been asked by various participants to consider organising a further Teaching the Codex colloquium, and we are in the process of considering fruitful ways in which we might broaden our remit. One possibility is to expand our focus beyond western palaeography, and Jessica Rahardjo has offered to take a lead in this area.
The Manuscripts Outreach Network has been founded as a sister organisation by a group of primarily Oxford-based early-career scholars. Those currently involved are Dr Pauline Souleau, Anna Boeles Rowland, Sian Witherden, Naomi Gardom, and Henry Tann, Mary Boyle, Tristan Franklinos, and Alexander Peplow. This initiative would not be possible without the support of Dr Julia Walworth.
We are very grateful for the support we have been given by Oxford Medieval Studies, sponsored by the Oxford Research Centre in the Humanities (TORCH) for our colloquia in both 2016 and 2017, as well as the support we have received from the Merton College History of the Book Group (2016, 2017); the Lancelyn Green Foundation Fund (2016, 2017); the Craven Committee (2016); and the Society for the Study of Medieval Languages and Literature (2017).
Moriaen is black, and so is his suit of armour. Like the Green Knight in the English tradition or Ither in Wolfram von Eschenbach’s Parzival, Moriaen’s most noticeable trait is the colour of his equipment, which matches his body. The Christian son of an Arthurian knight and a Moorish princess, Moriaen comes to Arthur’s court and surprises its members by demonstrating that he has all the qualities of an Arthurian knight, despite his unusual appearance.
But is this black knight necessarily Black? Should we understand the fearful reactions and the rejection he initially experiences as racist?
In the 13th century Middle Dutch text, Walewein, the Dutch equivalent of Gawain, encounters the eponymous hero Moriaen in full armour. Walewein’s first thought is that the fierce foreigner must be the Devil:
Figure 1 Historiated Initial representing the black knight Walewein by Astrid Anquetin, especially commissioned for this blog post – not to be reused without permission
‘Nochtan waende Walewein bet / Dat ware die duvel dan een man / Daer si waren comen an, / Maer dat hine horde nomen Gode / Men had hem niet mogen ontstriden ode / Hine ware die duvel oft sijn geselle / Ende ware comen uter hellen, / Omdat sijn ors was so groet, / Ende hi was merre dan Lanceloet, / Ende daertoe sward, alsict seide.’ (l.480-489)
‘Nevertheless [Walewein] deemed that this was a devil rather than a man whom they had come upon! Had they not heard him call upon God no man had dared face him, deeming that he was the devil or one of his fellows out of hell, for that his steed was so great, and he was taller even than Sir Lancelot, and black withal, as I said afore.’ (translation J. Weston)
Because of the focus on Moriaen’s looks in this and other descriptions, it is hard to tell whether his black skin is perceived as one part of his identity or whether it is racialised. Walewein’s association of a physical trait with a moral judgement seems to fit the common definition of race, and being so negatively charged, his reaction might be interpreted as racist – meaning that the racial type of the large black Moor is classified and compared to others. Of course, by using the image of the Devil, black could not be ranked lower, both symbolically and morally.
Yet Moriaen, regardless of the wordplay which links him to his country, does not represent the people of Moriane overall. On the contrary, both his story of disinheritance and isolation, and the absence of other black characters in the plot single him out as a lone wolf. While his skin colour certainly stands out in Arthur’s country, it doesn’t identify him as a representative of Moorish high society. Since the inhabitants and customs of Moriane are barely sketched, there is no opportunity for a collective stereotype to form on the basis of the black knight’s portrayal, either among the white characters or the tale’s readers.
Figure 2: St Maurice as black knight, Statuette commissioned by the Abbess of Medingen in 1506 to celebrate the convent’s patron saint
On the other hand, Moriaen’s skills and his great physical strength, suggested by his tall figure in the above quotation, help him gain the other knights’ respect and the king’s praise. These chivalric qualities, inherited from his father, are more than enough to convince Walewein of Moriaen’s worth and to balance out the initial doubt provoked by the hero’s blackness. On several occasions, Moriaen is even favourably compared to Lanceloet, who is traditionally Arthur’s best knight.
Although dark skin is interpreted as hellish, the narrator insists on dissociating appearance and internal being: Moriaen’s skin colour and his more personal traits are dealt with separately, making him a supposedly ugly but no less powerful hero. Blackness is not essentialised, nor is it therefore racialised.
Where at first there seems to be a wide gap between ideal knighthood, as outlined in Arthurian romance, and Moriaen’s dark appearance, the narrator’s focus on action and courtly values fully restores the Black Knight’s potential to be accepted in Camelot. This is the tale of a knight who ultimately succeeds in his quest and receives great honour, just like any other.
***
Sophie Jordan completed the Master of Studies in German this summer, and she is now studying the anthropological aspects of the question of skin colour as difference at the University of Manchester.
Devisse, Jean, trans. William Granger Ryan. ‘Christians and Black.’ The Image of the Black in Western Art, Volume II, Part 1, ed. David Bindman and Henry Louis Gates Jr.. Cambridge: Harvard University Press, 2010. pp.31-72. A&AePortal, https://ezproxy-prd.bodleian.ox.ac.uk:3362/?id=-17117
By Arezou Azad, Principal Investigator and the Invisible East Team
Today, in the popular imagination, the vast and pivotal region that stretches from eastern Iran to Tibet, known as the Islamicate East, is notorious as the cradle of terrorism, violence and war. And yet, during the half millennium that followed the coming of Islam (8th to 12th centuries CE), this same region witnessed a mixing of cultures and religions that was both unique in itself and extraordinarily influential upon neighbouring societies (a pluralism and dynamism that is captured in the term “Islamicate” and in the image of lapis lazuli as the prized gem traded from Badakhshan, Afghanistan). One cause of this apparent contradiction is the lack of any single, coherent research programme dedicated to the study of the Islamicate East. Moreover, the field appeared to lack the sources for such a study — until now.
Local texts from Afghanistan’s Bamiyan and Ghur regions in this time period have recently become publicly available. They include documents, letters and literary fragments that were written by local Jewish and Muslim traders, business people, clerics, mothers and fathers, poets and rebels. They attest to an array of relationships, of coexistence, cooperation, and conflict between people of different religions in the 11th to 13th centuries CE. Several hundred more local texts from the medieval Islamicate East found in parts of the modern states of Iran, Afghanistan, Pakistan, and the wider Central Asian region (Uzbekistan, Tajikistan, Kazakhstan and Khotan in China) have also not yet been analysed for their historical content.
The new Invisible East programme at the University of Oxford’s Oriental Institute brings the medieval Islamicate East to the forefront of historical research by studying these local texts. The programme is funded for the next five years (2019-25) with a core staff of seven researchers funded by the Arts and Humanities Research Council (AHRC) and European Research Council (under the European Union’s Horizon 2020 research and innovation programme Grant agreement No. 851607). The research projects are part of the Invisible East programme directed by Senior Research Fellow at the Oriental Institute, Arezou Azad.
Specifically, Invisible East involves the transcription, translation and analysis of these texts, most of which reflect everyday, local use – such as, receipts, personal letters and legal opinions – while others are literary in nature. The initiative incorporates a range of languages, including Early New Persian, Judeo-Persian, Arabic, Bactrian, Khotanese and Pahlavi, and sheds new light on the political, financial and legal infrastructures at the granular level, historical writing, linguistics, and cultural and religious diversity in the medieval Islamicate East.
The core goals of Invisible East are:
• To understand the roles played by different stakeholders (political, religious, legal, financial) in the construction of multicultural communities and societies across the Islamicate East;
• To ascertain how texts and material culture help us understand relations between Muslims, Jews, Buddhists, Zoroastrians, Christians, and other faiths in the Islamicate East; and
• To establish how the Persian language developed and interacted with other languages (Arabic, Hebrew and others) in the multicultural Islamicate East.
Invisible East will also result in valuable new resources designed to support further study at a variety of levels, including a digital corpus.
The Invisible East team currently includes researchers Tommy Benfey, Pejman Firoozbakhsh, Zhan Zhang, and AHRC co-investigator Hugh Kennedy. Another post-doctoral researcher is currently being recruited. The Programme Coordinator is Neil McCartney.
To get in touch, please write to: invisible_east@orinst.ox.ac.uk. You can follow us on Twitter and Instagram @invisible_east, and look out for more posts from our project here on the OMS blog.
Three nuns hand a letter to a messenger. Illumination in the Matutinale of Scheyern, Germany, 13th century. Bayerische Staatsbibliothek München, Clm 17401 (1), fol. 16r (61r) (BSB).
Medieval anchoresses and nuns in enclosure also provide a good example of how to maintain relationships without meeting in person. Despite digital communication tools we all have experienced that it can be quite difficult to feel a real sense of community without in-person encounters. So which strategies for coping with social distancing can nuns who only had pen and paper at hand teach us?
Symbolic communication
Conversation also was considered a risk for enclosure: A window, once probably covered with fabric, that allows visitors to speak to the nuns (speaking window). Convent of the Poor Clares in Pfullingen, Germany (Wikipedia commons).
Medieval nuns who chose enclosure to approach the divine through contemplation, developed ways to ensure that families and friends would not forget them – and to show that their prayers benefited society. One of the most effective ways was to develop letter writing to an art form, and overcome distance by imbuing the words with transcendent symbolic meaning. This involved a balancing act: Theologians frequently warned that letters could be disruptive and let the loud, mundane world into the convent. After all, letters were always associated with secrecy, individuality, physical presence, and material goods. St Jerome, for example, carried letters with him and talked to them like to his friend,[1] and St Augustine considered letters to enable greater intimacy than would be possible when the person was physically present but silent.[2]
Many sources reveal how nuns crafted letters in conformity with their rules. Important evidence can be found in the letter books from the Benedictine nuns of Lüne, the largest cache of female writing from late medieval northern Germany.
First Strategy: Virtual Encounters
The passage about gold and silver in letter book Hs 15, Convents Archive Lüne, quire 27, fol. 8r (Herzog August Bibliothek Wolfenbüttel / Kloster Lüne)
The nuns drew on the imaginative potential of letters to overcome distance and to build a sense of community with their families, friends, and other convents, for example, by sending saints as envoys: “Since we are related, it would be appropriate to come to your wedding feast. […] Yet God has chosen me to my own wedding, and he planted me in this earthly garden of paradise. […] So, I wandered around the heavenly fortress of Jerusalem and asked all the dear saints to come out for you.”(Lüne Hs 15, quire 28, fol. 2v). Depending on the recipient, these can be different saints: Mother Mary shall be the merciful host; St Michael shall ensure that only the best things happen to bride, groom, and their guests; St Matthew shall help them to keep their worldly wealth without striving for it too much; St John shall bring their offspring blessing; and St Anne, St Catherine and St Ursula with her 11.000 handmaidens shall always be companions in time of need (Lüne Hs 15, quire 27, fol. 6r-8r). These imaginary envoys could also carry elaborately described symbolic gifts: e.g. pearls and gemstones of a golden necklace, described and interpreted as the virtues and blessings that shall adorn the recipient’s soul (Lüne Hs 15, quire 28, fol. 14r-quire 29, fol. 1v). The nuns argue that, because of their vow of poverty, they cannot afford those expensive gifts, but send a letter instead: “We wish to ask from you that you receive it with the same love as that with which we have written it. If we could have written it in gold and silver, we would certainly have done so. Therefore accept our goodwill as a token” (Lüne Hs 15, quire 27,fol. 8r).
Second Strategy: Sending Gifts (and Unicorns!)
A little unicorn depicted on the so-called Christmas Tapestry, one of the impressive tapestries the nuns of Lüne embroidered in the 15th century (Restaurierungswerkstatt, Klosterkammer Hannover).
A little unicorn depicted on the so-called Christmas Tapestry, one of the impressive tapestries the nuns of Lüne embroidered in the 15th century (Restaurierungswerkstatt, Klosterkammer Hannover).
In other letters, real gifts became metaphors as the nuns interpreted and explained the details. Such gifts ranged from books and devotional pictures to little jugs, dresses, or even two young unicorns. The sender advices the recipient to build a fence around the pasture and to heighten it soon, because “the unicorns jump around so merrily” (Lüne Hs 31, fol. 82r). While it remains unclear what the real gift might have been, the unicorn was a symbol of purity, virtue, and of chaste love, which could only be tamed by a virgin. Thus it became an allegory of the incarnation, in which the virgin was equated with Mary and the unicorn with Christ. The gift for the nun could have been toys, an animal shaped gingerbread, a pastry model, or an embroidery of the creatures.
Third Strategy: Showing Empathy
The empathy palpable in those exchanges is also expressed directly whenever the nuns ask about the wellbeing of a friend in another convent: “I would like you to tell me that you are feeling better. Otherwise I cannot find peace”(Lüne Hs 15, quire 9, fol. 5v). This is also manifest in their deep sympathy for a mourning mother: “I understand that you are in pain and distress, because love is always deep between mother and Child.” The recipient shall soothe her heart to prevent “falling ill with excessive melancholy and tears”, and think of Mother Mary, who had to witness the cruel death of her son. To her she may confide her suffering, for Mary “knows from experience how a grieving mother feels” and will comfort her (Lüne Hs 30, fol. 39v). The nuns also do not hide yearning for their fellow sisters in neighbouring convents: “Give my greetings to the crows and ravens. When I sit here in my cell and hear the crows sing and see the ravens hopping in the snow, I think of my beloved sisters in Lüne” (Lüne Hs 31, fol. 158r). By verbalizing their empathy, the nuns connected emotionally to their social network, and this connectedness enabled them to resist in times of crisis. The nuns survived the Black Death as a community – and the Reformation, for them an even deadlier threat, alive and kicking now in the 21st century.
Fourth Strategy: Crafting words
A nun (sister Elspeth Stagel) writing at a lectern. Illumination in the sisterbook of Töss, Germany, 15th century. Stadtbibliothek Nuremberg, Cod. cent. V, 10a, 3ra (Wikipedia commons).
A nun (sister Elspeth Stagel) writing at a lectern. Illumination in the sisterbook of Töss, Germany, 15th century. Stadtbibliothek Nuremberg, Cod. cent. V, 10a, 3ra (Wikipedia commons).
The nuns in Lüne valued their letters to such a degree that they copied and kept them in their convent’s archive. In this way, they served for continuous edification, to encourage remembering the social network, and to provide examples for teaching the novices how to write. The skill of conveying not only information but also emotion is one that can only be acquired by continuous practice; it was, and still is, an art to write letters that are clear and do not allow for misunderstanding. When communicating through written words alone, appropriate wording is of vital importance. Not surprisingly, the twelfth century saw the invention of letter writing manuals, when societal structures were becoming increasingly complex and demanded expert networking skills. These manuals offer examples of wording for all sorts of situations, so that the message is understood as expected and a close relationship can be established, even if you do not see or hear each other.
Therefore, when we feel lonely in the enclosure of our homes, a carefully written letter can comfort us. The search for the right words can bring order to one’s thoughts. It sends the mind on a journey to another person in a different place, and also provides the recipient with an individual, physical sign of company. So, why not make the effort for a friend and go on a journey of the mind yourself?
Dr Lena Vosding is a postdoctoral researcher working at the Faculty of Medieval and Modern Languages, University of Oxford. In her book, she examined the Lüne letter books in terms of form and function. To learn more about the project, the letters, the nuns and their current counterparts in the convent, see the six L.I.S.A. episodes about Lüne Abbey:
Episode 1: Lüne Abbey (the history of the convent and its current inhabitants), 08/19/2020
Founded in 1172, Lüne Abbey developed into a prosperous religious centre for the Lüneburg region. The Benedictine nuns formed a strong network with other convents in Northern Germany and joined an influential reform movement in 1481. In the 16th century, they transformed into a Protestant community after a prolonged struggle with the Duke of Brunswick-Lüneburg. The project ‘The Nuns’ Network’ explores this phase of change and reform in the 15th and 16th centuries, examining the significance of the Abbey and the communication strategies of the nuns based on letter books. These contain almost 1800 letters providing information about pastoral care, debating devotion and theology, and giving insight into daily life in the convent. The letters also highlight the role of rhetoric and learning for women living in strict enclosure.
Episode 2: The Letter Books (the materiality and content of the manuscripts), 08/26/2020
Among the numerous treasures of Lüne Abbey, the three letter-books are one of the most significant holdings. Into the three hefty tomes, the nuns copied nearly 1,800 letters and accounts from their correspondence during the 15th and 16th centuries. They offer an insight into the nuns’ lives from their own perspective. Particularly revealing are the arguments surrounding the Lutheran Reformation; the Duke of Brunswick-Lüneburg finally succeeded in nominally turning the convent into a Protestant community – but the women documented their arguments and preserved the record of it to this day in their Abbey.
Episode 3: The Role of Women (on the high esteem in which nuns were held), 09/02/2020
The Lüne letters give in-depth insight into the special role of women in religious orders. In medieval society, women were subordinate to men, being in the munt (under the guardianship) of their fathers and then of their husbands, only as widows gaining full control over their legal affairs. This was different in female religious houses. The prioress and other office holders took on a variety of significant roles for the community, and it was a high responsibility to lead the monastic community consisting of several hundred people. The esteem for religious women was based particularly on their status as brides of Christ (sponsae Christi), at the side of the highest king, leading to a elevated rank in the medieval hierarchy. This position was an obligation but also a source of pride for the women as many of the letters show.
Episode 4: The Editing (on the complex process of making the letters accessible), 09/09/2020
Editing the letter books from Lüne Abbey is a complex process which relies on the regular exchange between the team members in Düsseldorf, Oxford and Wolfenbüttel: the letters need to be deciphered, structured, commented upon and encoded to make the networks of the nuns accessible again. The edition allows full and fascinating insights into the knowledge structure, the communication and the rhetoric of the nuns. But the letters reach beyond that: private and personal aspects of the life of the women in the convent become visible and relatable, 500 years after they were first written down.
Episode 5: A Key Finding (on the learning of the nuns), 09/16/2020
An important part of the editing process is the commentary contextualising the style and content of the letters. A key finding is how scholarly learning and oral culture meet and mix in the letters, showing how the nuns operated on an equal footing with the learned male clergy. In a letter accompanying a gift of wine for the Provost, the young nuns for example show off their Latin learning – with more than a bit of self-deprecating humour. Such a letter could be read out aloud e.g. at a convent feast and thus re-enter the oral sphere of the monastic setting.
Episode 6: The General Interview (on the international collaboration), 09/23/2020
The last part of the series the two Principal Investigators, Eva Schlotheuber (Düsseldorf, History) und Henrike Lähnemann (Oxford, German Literature), in form of an interview talk about the genesis, challenges and perspectives of the Lüne letters project. What is the knowledge basis required to work with medieval letters and what challenges does the interdisciplinary collaboration between history and German Studies face; how is the project charting new territory? The exchange between the two investigators also focuses on new methodological approaches, the fascination of the letter books and the important question whether the letters could be considered private. And above all – what is the message of the letters for us today?
(Or Why Yersinia pestis is a Good ‘Model Organism’ in These Pandemic Times)
By Monica H. Green
This short essay is a companion to, and summary of, a lecture of the same title given by Monica H. Green in Oxford on 16 March 2020. You can now watch the video of the lecture on the Oxford Medieval Studies YouTube Channel.
Planning for the following presentation was done in early January 2020, before almost anyone had a clue that the world was about to be immersed in a new pandemic event. Originally meant as a presentation to Byzantinists, the talk was reframed to capture the essence of the larger work I have been doing the past 24 years to reframe the history of infectious diseases in a global framework of analysis. Although still focused on the history of plague (the main disease I’m working on at the moment), my central argument is that an evolutionary approach to the history of infectious diseases gives a powerful new way to understand pandemics past and present, and hopefully a way to avert similar events in the future.
The linchpin of all this work are new ways the biological sciences are contributing to the investigation of disease history. These contributions are of several kinds, but the most important have come from genetics. These function at two levels. First is phylogeny, the work of constructing “family trees” showing the evolutionary development—the “familial” relations—of microorganisms. Everyone will likely have noticed the phylogenetic trees published almost daily for the new coronavirus, SARS-CoV-2. Here’s the one from 9 February, showing genomes just sequenced in England:
SARS-CoV-2 has only been around since about November 2019, so far as we know right now. But prior to its arrival, there have been major diseases circulating around the globe for centuries. Tuberculosis, for example, although almost certainly originating in the eastern hemisphere, was present in the western hemisphere (the Americas) for at least the past 1000 years.
The present talk focuses on the story of plague, the disease caused by the bacterium Yersinia pestis. The talk focuses on summarizing the ways in which genetics—by reconstructing the evolutionary history of the pathogen—has told us things about plague’s history that we never previously had an inkling of. It has told us how deep plague’s history with human populations has been (back to the Late Neolithic). It has suggested how broadly plague may have spread in the past (across the Eurasian steppe in the Bronze Age; throughout east, central, and western Eurasia and even into Africa in Antiquity and the Middle Ages). Here’s the latest phylogenetic tree of Yersinia pestis, with the major pandemic events marked:
Source: Zhemin Zhou, Nabil-Fareed Alikhan, Khaled Mohamed, Yulei Fan, the Agama Study Group, and Mark Achtman, “The EnteroBase use’s guide, with case studies on Salmonella transmissions, Yersinia pestis phylogeny, and Escherichia core genomic diversity, Genome Research 30 (2020), 138-152, fig. 5. Labeling: M. H. Green, 2020.
Note the shaded areas: the Neolithic transition; the Justinianic Plague; and the Black Death. Historians have known for generations of the latter two events, of course, because we have eye-witness testimony of both events, as well as many other kinds of evidence. What is stunning, however, is that we also now also have aDNA for those events. “aDNA”—the other new kind of evidence genetics has put on the table—is short for “ancient DNA,” molecular fragments that have been retrieved from people who died of the plague. This has been pieced together fragment-by-fragment, allowing us to understand how those strains of Y. pestis compare to modern strains (all the non-shaded circles on the tree). That comparison, in turns, allows us to make inferences about where the different historical strains circulated, and begin to investigate what animal species hosted them.
But telling the story of a one-celled bacterium is only part of the history we need to reconstruct. How was the disease transmitted over such long distances? Why at particular times, but not others? Getting the “human” part of these stories connected to the history of the pathogen is the work that historians now need to do. The present talk, therefore, gives a sketch of what we know about plague’s history and what questions are currently being investigated. In the question-and-answer session at the end, we covered a variety of topics, some having to do with the specifics of plague’s history (especially the many questions we still have about the Justinianic Plague of Antiquity) but also the urgent questions we face in the present day, faced with a pandemic event that gives every sign of being as cataclysmic for its implications on world history as the Black Death of the later Middle Ages.
Humankind has faced pandemics before. We don’t know nearly as much as we should about them, however. There is much to do in making better sense of pandemic events of the past and in better understanding what they might teach us to better face an uncertain future.
Sources for more information:
I’ve written up a teaching guide about the “new genetics paradigm” which explains in more detail what has happened in genetics in the past couple of decades and why it has been so transformational for our “pandemic thinking.” This and information on my other publications on plague can be found at the following link: https://independentscholar.academia.edu/MonicaHGreen/Plague-Studies.
Monica H. Green is a historian of medicine and health. Follow her on Twitter @monicaMedHist and get in touch at mhgreen@asu.edu.
What’s a medievalist to read, watch, and listen to in lockdown? What resources can the Internet offer us to brighten our days, teach us new things, and keep us in touch with one another and our work? This is a crowdsourced list of podcasts, videos, blogs, and websites for your delectation and edification, first written up by Karl Kinsella in March and updated for the autumn.
You can check out Oxford-based podcasts here http://podcasts.ox.ac.uk/ (just search for ‘medieval’…or indeed anything you’d like, there are lots of interesting things there.)
The livinglibrariespodcast.co.uk is highly recommended to help you virtually explore Oxford’s libraries while you’re stuck indoors.
On your Podcast app, search for ‘About Buildings + Cities’ by Luke Jones & George Gingell. They have a wonderful episode about John Ruskin to sate any desire you might have to learn more about medievalism!
Last term’s OMS Lecture on knights and their armour by Tobias Capwell is up on YouTube: https://www.youtube.com/watch?v=xpGh3zFlS38, and have a browse around the rest of TORCH’s YouTube channel as well!
The broadcaster OcTele has just produced a documentary on The Oxford Trobadors, including the performance of some beautiful 12th century songs, Xavier Bach on the history of the troubadours, and lots of spoken Occitan: https://www.octele.com/Oxford-trobadors_fiche_3750.html
Personifications of the Seven Deadly Sins in a fourteenth-century manuscript (British Library, Yates Thompson MS. 21, f. 165
The motif of the Seven Deadly Sins was extremely popular in the late medieval period, featuring in everything from literature, hymns, sermons, and manuals to wall paintings, manuscripts, and morality plays. The sins were Superbia, Avaritia, Luxuria, Ira, Gula, Invidia, and Acedia, now generally understood as Pride, Avarice (or Covetousness), Lust, Wrath (Anger), Gluttony, Envy, and Sloth (Laziness). They followed a loose hierarchy. Pride, the most demonic sin from which sprung the rest, came first. It was followed by the ‘spiritual’ vices, envy and wrath. Then came the vices related to the flesh: sloth, then gluttony, avarice, and lust. All were believed to fatally affect the individual’s spiritual health. As Dan Jon Gaytrygge’s mid-fourteenth century sermon expressed it, ‘For als the venym of the neddire slaas manes body, swa the venym of syn slaas manes saule’ (‘for as the venom of the adder slays man’s body, so the venom of sin slays man’s soul.’)
The idea of enumerating sins in this way originated in the early medieval period, and the motif of the Seven Deadly Sins in particular relies on a list made by Pope Gregory I in 590. By the twelfth and thirteenth centuries, Gregory’s list was being defended, deliberated, and extensively explained. A rationale was evolved to explain why seven (a number of great religious significance) and why those specific sins (a tricky matter to prove), and subsets of vices were added to each sin. After the Fourth Lateran Council of 1215 advised annual confession and gave the church greater authority for the remittance of sins, this definition of sin began to appear more frequently in popular literature, sermons, and guides for confessors. The Council stated that the worshippers should ‘faithfully confess all their sins at least once a year to their own (parish) priest and perform to the best of their ability the penance imposed’, the priest ‘carefully inquiring into the circumstances of the sinner and sin’. The Council added ‘let this salutary decree be published frequently in the churches, that no one may find in the plea of ignorance a shadow of excuse’. Clearly it was extremely important for every member of the laity and clergy to protect both themselves and/ or their parishioners from spiritual death and eternal damnation.
Lay people and clergy alike needed tools for recalling and identifying the sins to be confessed, and the numerical device of the Seven Deadly Sins proved very popular. The sins were so frequently expounded and depicted in art that it is likely everyone would understand them. By confessing their Deadly Sins, the perpetrator could achieve complete absolution and a penance to perform as atonement. (More minor sins, called venial sins, could be forgiven without the sacrament of confession, as long as the sinner had made a sincere resolution to reform their behaviour.) Confessing sins was not just about punishment: it encouraged regular self-reflection, and the act of penance and the provocation of shame was believed to bring the soul closer to God and reclaim individuals from a life of sin.
A tree of the Seven Deadly Sins and their fruits (BL Arundel MS. 83, f. 128). For discussion of such images, see this article
The Black Death in the middle of the fourteenth century seems to have increased the prevalence of the Seven Deadly Sins motif, as preparing for death and the afterlife became a primary concern. Dying without fully confessing one’s sins was greatly feared, since it would lead straight to hell. The scale and suddenness of the pandemic, with its estimated 30-60% mortality rate, made this fear a very pressing issue. In the fourteenth and fifteenth centuries, the ever-present threat of death and subsequent fear for the fate of one’s soul became a widespread theme in art and literature.
Paintings of the Seven Deadly Sins in churches would warn the worshipper of the danger and help them to gain protection against Purgatory and Hell. A famous example is found at Trotton in West Sussex, where the Last Judgement mural on the west (back) wall of the church, dating to the last two decades of the fourteenth century, presents the Seven Deadly Sins leading directly to damnation. Christ is depicted at the highest point, atop a cloud, performing judgement from the heavens. Below him to his right are the Seven Deadly Sins, personified by a naked man surrounded by scenes of each sin emerging from the mouths of dragons. Above, an angel sends a soul to hell on Christ’s command. The painting instructs the parishioner on the key behaviours to avoid in life to escape eternal damnation in the afterlife.
Increasing cultural emphasis on death and the afterlife in the second half of the fourteenth century did not just respond to a fear of hell, but also led to a greater interest in codes of morality and virtuous behaviour. The ‘remedies’ to the Seven Deadly Sins were cited in art and literature, and were also classified into Sevens: the Seven Heavenly Virtues and the Seven Works of Mercy. The Seven Virtues combined the four cardinal virtues (Justice, Temperance, Prudence, and Courage) and the three theological virtues (Faith, Hope, and Charity), and were thought to protect against the temptation to sin.
The Seven Works of Mercy referred to actions rather than attitudes, but were also thought to enhance the ability to avoid sin. They are divided into two groups of seven: corporeal (‘bodily’) works, which deal with physical and material needs, and spiritual works, which concern the needs of the soul. The corporeal works are:
To feed the hungry
To give water to the thirsty
To clothe the naked
To shelter the homeless
To visit the sick
To visit the imprisoned or ransom the captive
To bury the dead
Unlike the Seven Deadly Sins, this enumeration is based directly on a list in the Bible. The first six works are listed in Christ’s Parable of the Sheep and the Goats as acts of charity which will lead to salvation. The last was added in the early medieval period to bring the number up to seven, influenced by the emphasis in the Book of Tobit on giving proper burial to the dead. In the Trotton wall-painting, the antithesis to ‘sinful’ man, surrounded by the Seven Deadly Sins, is ‘good’ man personified as a Franciscan friar, surrounded by the corporeal Works of Mercy. These behaviours are therefore sharply classified into good and bad, moral and immoral. Depictions of the Seven Works of Mercy are also frequently found in medieval art, as in the example below:
Neither of these groupings are in direct opposition to the Seven Deadly Sins, and treatises looking exclusively at both the Seven Heavenly Virtues and the Sins are rare. In other words, the sins and virtues do not mirror each other as positive and negative moral positions: for example, the opposite of lust, chastity, is not found among the Seven Virtues, or in any of the actions recommended by the Seven Works of Mercy. Thus although the Seven Deadly Sins is a very common motif in medieval art, it was not usually paired with the moralities, and it was even rarer for them to be directly opposed. More often they formed two separate codes of morality – what to do, and what not to do.
However, performing – or not performing – the Seven Works of Mercy was also a question of sinful behaviour, and so could also be used for confession. A late fifteenth-century instruction for priests, published by Wynkyn de Worde, lists the numerical devices to work through during confession: ‘Synnes be confession of the sevene dedly synnes, […] and thanne in not fulyllyng the seven werkes of mercy’ (‘Sins are confession of the Seven Deadly Sins… and then in not performing the Seven Works of Mercy’). This emphasises that sin is defined not only by sinful action but also neglect of moral duties. It is possible to sin by omission (failing to perform a duty) as well as by commission (committing an actively sinful deed).
Both the Sins and Works gained popularity in the Middle Ages as practical tools to analyse moral behaviour. These lists were aids to the memory and the conscience, helping Christians to interpret and reflect on their own actions and providing simple, memorable guidelines on how to behave more virtuously.
Further reading
For a survey of the Seven Deadly Sins from Late Antiquity to the end of the Middle Ages, see Morton W. Bloomfield, Seven Deadly Sins: An Introduction to the History of a Religious Concept, with Special Reference to Medieval English Literature (East Lansing, Michigan, 1952).
Richard Newhauser, The Seven Deadly Sins: From Communities to Individuals, Studies in Medieval and Reformation Traditions Series, No. 123 (Brill, 2007).
Richard G. Newhauser and Susan J. Ridyard, eds., Sin in Medieval and Early Modern Culture: The Tradition of the Seven Deadly Sins (York Medieval Press, 2012).
A great online resource is Miriam Gill, ‘The Seven Deadly Sins and Seven Corporal Works of Mercy in English Medieval Wall Painting: Imperfect Parallels’ (University of Leicester), available at https://www.le.ac.uk/arthistory/seedcorn/imperf.html
A Note From Florence:
I began writing for Introducing Medieval Christianity in the second year of my undergraduate degree in History of Art after seeing a call for articles open to anyone at any stage of their academic career. I wanted to broaden my interests and knowledge of other disciplines, and I thought researching and writing would be a good place to start. I emailed Eleanor with some possible topics, and wrote my first article ‘Light and Colour in Medieval Christianity’. Since then, I’ve written three more articles, as and when I had the time and inspiration! It has been really great being able to communicate my interests and research to a wider audience.
The British Isles have a very long history, stretching back well before written records began. Much of what we might think of as early history is really legend – tales about the Druids, the story of Cædmon (the ‘father of English poetry’, who lived at Whitby Abbey) and the exploits of King Arthur for example. Interwoven with our understanding of history are the threads of myth, legend and folklore; these shape and colour our understanding of both our past and our present.
WHAT ARE MYTHS, LEGENDS AND FOLKLORE?
Myths are usually understood as stories about gods or divine figures. They answer big questions such as: how was the world created? Where do humans come from? How did we learn to make fire, or to smith metal? What is the origin of the gods? The term ‘myth’ may be used more loosely to cover whole cycles of tales, like the stories of the Irish gods or the Four Branches of the Mabinogi, dealing with Welsh semi-divine characters. Stories that explain where certain peoples come from are known as ‘origin myths’; the most important and enduring origin myth for Britain is the legend of Brutus, a refugee from Troy who sailed to these shores and slew all the giants who were then the only inhabitants, giving his name to the British Isles.
Legends deal with heroes, imagined as human or superhuman, such as St George, Robin Hood, or Hereward the Wake. Sometimes there is a semi-historical basis for these stories. Hereward was a real person, descended from Viking lords on the one hand and English nobility on the other, who led a resistance movement to the Normans after the Conquest. Legends usually have a close connection with a particular place, such as Sherwood Forest, home of Robin Hood, or Tintagel, where King Arthur is said to have been conceived, Stonehenge, or Dover Castle, where the skull of Arthur’s famous knight, Sir Gawain, was long preserved.
Folklore covers a range of beliefs, from the existence of fairies who dance in certain places when the moon is full, to the habits of the Loch Ness Monster, to the belief that witches can turn into hares and steal milk from cows. Many of our most familiar stories, of dragons, black dogs, kelpies or hobs, are folkloric; they contain motifs which are commonly found in other stories told across Europe, or they tap into beliefs that are widely held across the British Isles.
Myths and legends have the remarkable property of often being rooted in particular places, and yet their general outlines tend to be surprisingly universal. Similar stories occur all over the world, varying only in particular details. So, versions of Cinderella or the Three Men who went to Search for Death can be found in places as far apart as China, India, Britain and North America. Sometimes it’s clear that these stories spread through migration, and were then passed down by word of mouth across the generations – thus, quite a few English folktales and ballads made it to North America and are still in circulation to this day.
WHY ARE THEY SHARED?
The explanation for these internationally shared tales may be that they are rooted in general human experience. Our shared biology and universally similar life-cycles, from birth, marriage, child-rearing, ageing and death, may generate broadly similar stories: about true love or the perils of raising children, or futile attempts to surmount the barrier between life and death. Such dilemmas and difficulties are common to humans wherever they live, giving rise to universal patterns in the world’s store of traditional tales.
Experts are divided about exactly how stories develop and spread from place to place, but it is clear that myths and legends have always had important roles in our culture. Short tales are crucial in imparting vital information or life lessons in a memorable form – think of The Boy Who Cried “Wolf”, for example. Useful lore is transmitted from generation to generation in a brief and comprehensible form. They explain why small children shouldn’t be allowed to stray near a dangerous body of water or why it may be a bad idea to go up into the mountains alone. Groups that know how to pass on such stories improve the life-chances of those who hear them, and those folk in turn pass on the stories to their children.
Traditional tales often hinge on ethical or moral issues, or they permit insight into the way other people think. So they insist that you should keep your promises – and should avoid making rash ones; that courage and perseverance will be rewarded and that the wicked do not prevail in the end. It’s not always the big, beefy hero that is lauded in such tales; cunning and quick-wittedness, associated very often with the youngest child, or with a poor person can solve the immediate problem and win the day for the hero.
The British Isles have their myths and legends, preserved in some of our earliest written records. The story of Beowulf, a Scandinavian hero who battled monsters and a dragon, probably originated in eighth-century Northumbria, although it was not written down until the early eleventh century. Irish legends of gods and heroes were also written down in the twelfth century or later. In Welsh there are heroic poems from as early as the sixth century; one such poem contains the first ever reference to the hero Arthur.
England’s most famous heroes are probably King Arthur and Robin Hood.
KING ARTHUR
Arthur is a blended type of heroic figure. Some of his characteristics stem from a legendary Welsh hero who fought monster-cats and dog-headed men and who went off to the Underworld to steal a magic cauldron. Yet Arthur also takes inspiration from a British war-leader, mentioned in early chronicles, who led his people against the invading Saxons. Arthur’s first full biography was related by Geoffrey of Monmouth in 1138, but elements of the story were already widely known across Europe. In the mid-fifteenth-century, Sir Thomas Malory who was confined as a prisoner in the Tower of London, wrote down the best-known version of the Arthur story, incorporating into it tales of the Knights of the Round Table, and the Holy Grail. Malory included the ancient mythic ending, in which Arthur does not die after his last battle, but rather is borne away by boat to the Isle of Avalon. He will return to come to the country’s aid in Britain’s darkest hour.
ROBIN HOOD
There are references to various men called Robin Hood in thirteenth-century records, though it is not until 1377 that we hear of tales of ‘Robin the Outlaw’ being told in the tavern. Legends about Robin and his men, clad in Lincoln Green, who haunt Sherwood Forest, stealing from the rich and giving to the poor, are first printed in the late fifteenth century. Later still, Robin is transformed from a thuggish and immoral thief to a dispossessed nobleman in exile in the greenwood.
These two myths became very popular once again in the Victorian period. Both stories were mobilised for political and ideological purposes. Arthur, the great king who ruled over much of the west and whose knights battled evil, rescued maidens and sought the Holy Grail, served as a model for Britain’s imperial and enlightened rule. Wherever the British went, the myth suggested, they tried to behave nobly, to establish law and order, and to bring Christian values to ‘less civilised’ peoples. Robin Hood and his Merry Men spoke to ideas of a peculiarly English democratic tradition and independence of mind. Robin stood for fairness and justice, for a certain amount of distribution of wealth, and he hated the hypocrisy and corruption of the establishment: the evil Sheriff of Nottingham and the bloated and greedy churchmen whose treasures Robin regularly stole. Robin came to stand for the sturdy average Englishman, mistrustful of authority, but loyal to his rightful king, gallant towards women and with a marked sense of humour. Both these mythic figures had important work to do in the contemporary culture of the nineteenth and early twentieth centuries.
HOW DO WE KNOW ABOUT THESE STORIES?
British myths, legends and folktales have survived in all kinds of different contexts. Some – like the stories of Brutus or Hereward the Wake – are recorded in medieval chronicles that purport to be ‘actual’ history. Others were written down as entertaining tales in early manuscripts, and from there were put into book form once the printing press was invented. Still other stories were not written down until the eighteenth or nineteenth centuries, when people captured legends and folktales that were on the verge of dying out; many of our best sources for traditional stories are to be found in late eighteenth-century books of ballads or in Victorian folk-tale compilations.
Myths and legends began to be recorded just as soon as humans mastered the technology of writing. Often the very first texts were hymns to the go
King Arthur book sculpture
ds or collections of mythological stories that became organised into cycles, explaining how the world was created, how humans came into existence or why Death is necessary. Such stories are recorded in the Bible – the Fall, Noah’s Flood, for example – and in Greek myth. Hero-tales are also among the most ancient of story-types.
In contrast to these very ancient written sources, most of the world’s myths and legends have been preserved in oral versions, passed on by word of mouth from one generation to the next. The recording of these tales began only in the nineteenth and twentieth centuries when explorers, scholars and anthropologists became interested in tradition, and were motivated to learn tribal languages and to record with pen and ink (and subsequently electronically) the vivid and unfamiliar tales they were told.
MYTHS AND THE MODERN WORLD
Over the course of the nineteenth and early twentieth centuries myths, legends and folktales began to be seen as the province of children. They could be retold in simple and wholesome ways, shaped in order to point up important morals and to recommend particular models of behaviour. The King Arthur myth became a staple of children’s literature, and the Knights of the Round Table, in particular such figures as Sir Galahad or Sir Lancelot, were held up as exemplifying the ideal of chivalry.
In the twentieth century, writers such as J. R. R. Tolkien, C. S. Lewis, and after them, Alan Garner, Susan Cooper, Philip Pullman and J. K. Rowling seized on the myths and legends of the British Isles to inspire new fantasy worlds for both children and adults. The Old English epic of Beowulf, the first dragon-fighter in our tradition, inspired Tolkien’s Smaug in The Hobbit. The legend of King Arthur and the Sleeping Knights features in Garner’s stories about Alderley Edge; he also transposes a story from the Fourth Branch of the Mabinogi to contemporary Wales in The Owl Service. Susan Cooper melds together Welsh legend, Arthurian myth and the tradition of Herne the Hunter. Pullman and Rowling appropriate both English and wider European folk-tradition in the worlds of their novels: house-elves and black dogs jostle with giants, witches and fairies, talking bears and hippogriffs.
The detailed fountain at Witley Court portrays the Ancient Greek hero Perseus saving a maiden, Andromeda, from a deadly sea monster. This tale may be the original example of the ‘hero saving a maiden in distress’ theme that frequently occurs in myth and legend.
These authors wrote initially for a young adult audience, but the children and teenagers that learned to love this kind of story-telling grew up to appreciate – and to write their own – fantasy of various kinds. From the Star Wars films, which depend on classic models of the hero and the princess, good and evil, quests and family identity, to the powerful mythological elements that underlie the work of George R. R. Martin and the hit HBO TV series ‘Game of Thrones’, the elements of traditional story have crossed over into popular culture. ‘Game of Thrones’ contains elements of Old Norse myth – the ravens and direwolves, the Long Winter and the wights. The tale of Atlantis is reflected in the history of Valyria, and Westeros has its very own King Arthur, the lost heir who must reclaim his kingdom, in the form of Jon Snow.
Vampires and werewolves, creatures from European tradition symbolise contrasting elements in human nature: violence and desire, beauty and horror, featuring in titles such as the Twilight series and Buffy the Vampire-Slayer. Also drawing on myth from Scandinavia is the Thor franchise, while other superhero series use similar tropes of hero and monster, re-tooling and modernising many of the characters, themes and stereotypes of myth and legend. They are staples of video games that are often set in fantasy universes and structured around the quest as a framework.
THE IMPORTANCE OF PLACE IN MYTH
Alongside the grand figures of gods, demi-gods, heroes and monsters that feature in the great myths and legends of the British Isles, there are many less well-known stories that often adhere to particular landscapes and places. One such is the story of how Merlin came to magic the Giant’s Dance stone circle away from Ireland across the sea to form Stonehenge as a monument to the great Romano-British battle leader Ambrosius Aurelius.
Many famous historic sites of the British Isles have long and fascinating pasts, and have played their part in the events that have shaped the nation. But just as many – perhaps even more – are linked to myths, legends and folktales, from the great legendary cycles of Arthur or Robin Hood, to figures such as Wayland of Wayland’s Smithy on the Ridgeway. He was a legendary smith, the most skilled craftsman of all, whose brutal story of maiming and cruel vengeance is retold in Anglo-Saxon sculpture and poetry, and in Old Norse legend. Britain’s landscapes and historic buildings form the backdrop to the vivid and exciting myths, legends and folktales of our spoken and written heritage; stories that fascinate, astonish and move us still today.
Carolyne Larrington teaches medieval literature at the University of Oxford and researches widely into myths, legends and folklore, in particular in Old Norse-Icelandic and Arthurian literature. She is the author of The Land of the Green Man: A Journey through the Supernatural Landscapes of the British Isles (2015); Winter is Coming: the Medieval World of Game of Thrones (2015), and The Norse Myths (2017).
30 September 2020 Tom Revell Llewelyn Hopwood Sophie Jordan
How to bring light into hidden corners of medieval manuscript studies? “Dark Archives 20.20” provided the opportunity to approach the topic in an innovative, digital-born way. Here two of the Oxford Graduate students who took an active part in the conference reflect on their experience.
Running the Conference Events
Tom Revell, the new Oxford Medieval Studies Events Organiser, writes about his experience of the conference:
“Dark Archives 20/20 was the first entirely-virtual conference I’d ever taken a role in running, but the groundwork Dr Pink had already put in organising the programme on the darkarchiv.es site, uploading the recorded papers to YouTube, and using Eventbrite to register attendees, made the day-to-day running of the keynotes, panels, debates and competitions much easier. Zoom’s Webinar functionalities allowed us to schedule all the sessions in advance, as well as implement a captioning software that worked very well. The Webinar’s Host and Co-hosts promoted necessary speakers for a given session to ‘Panelist’ from the ‘Attendees’ list, and then (alongside a number of other organisers and graduate students from Oxford and from the University of Colorado) we formed a team of moderators who made sure the right people were on screen at the right time, supplemented the questions collected from social media by Llewelyn with questions from the Zoom chat, and generally ensured the smooth running of the live portion of the conference. The Chairs found the role of the moderators to be a great help in allowing them and their panelists to enjoy an as-normal-as-possible experience, complete with question and answer interaction (text and voice) with attendees. Streaming the Compline was a trickier part of my assignment. Zoom has a plug-in that allows impromptu streaming to YouTube, but providing a link to the stream before we went live required a little more preparation. However, the amazing performance of all involved was transmitted live without a hitch, and is now available publicly on the Dark Archives YouTube channel.”
Running the Conference Social Media
Social Media Officer Llewelyn Hopwood, the Social Media Convenor, wrote about his experience:
“Early on, Dr. Pink delegated tasks astutely. I was made an administrator on all platforms used by Dark Archives about a week before the conference began, which meant I could use the full functionality of each platform and see exactly what was going on before and during the conference. As well as being able to manage the discussions over Zoom, we could also oversee everything that was happen on the conference’s Discord channel (which was more popular than I expected) and on Dark Archives’ YouTube channel (I was made a manager, using my own account, as was Tom, using the OMS account). However, as social media officer, most of my work happened before the conference started in earnest. The week beforehand, I galvanized excitement by tweeting out screenshots of some of the pre-recorded talks, and giving countdowns for the registration deadline, for talks going live, and for the beginning of the conference proper. Another task I was given was to administer the questions asked to speakers so that they could be discussed in a smooth and orderly fashion during the live sessions (we prioritised questions that were asked beforehand before going on to questions asked live in the Zoom Q&A or chat function). This involved scouring all the different platforms which participants could use to ask questions (YouTube comments, direct emails, the Discord channel, and, most of all, #DarkArchives on Twitter). I compiled these into separate word documents according to the sessions and sent them to the hosts of those sessions at least a day before their session, with updates every few hours when more came in. During the conference itself, each morning, I would send out a tweet outlining which talks registrants would need to (re)watch before the live sessions that day, and tag the relevant speakers – I also did this, in a slightly longer format, on our brand new Facebook page – and these summarizing tweets proved to be our most popular that week. Indeed, our Twitter account grew a fair amount during the build-up to Dark Archives, allowing us to pass the 3,000 followers mark!
Performing at Compline
Sophie Jordan, Master student and member of the St Edmund Hall Chapel choir, writes:
Of the many challenges encountered during the preparation of the Compline service, connecting the ancient crypt of St Peter in the East to reasonably steady wi-fi turned out to be one of the easiest to overcome. After having solved some other technical issues, like the overwhelming echoes coming from the chapel, and having practised singing in split cohorts, the choir had to decide which convention to follow when chanting the Latin text. Any minor disagreement on whether a ‘c’ should be pronounced ‘k’ or like the Italian ‘ch’ became more audible when only a few singers were performing. Then again, if the service had taken place in medieval Oxford, would the words have been heavily anglicised instead? We opted for the more familiar pronunciation and things fell into place in the heat of the musical action.
I joined Henrike Lähnemann to form the Schola, and together we opened the service. With the few tealights we had lit purely for the purpose of creating a solemn image, our gowned figures cast enormous shadows on the grey stones behind us. Not quite gloomy, though a little on the chilly side, the atmosphere down in the crypt made my last service in Oxford a memorable one. And when our microphone was muted so that the other groups could sing their allocated parts, who could tell whether we were humming along?
