Medievalists Coffee Mornings back from 22 April @bodleiancsb. Every Friday 10:30-11:30am in the Visiting Scholars Centre in the Weston Library. Access via the Readers Entrance on Museum Road. All bodcard holders welcome!
@oxmedstud grads: Apply NOW to Chris Fletcher for title of “bibliobarista” to help & pick items for discussion!
The workshop ‘The Murbach Hymns (MS. Junius 25) – Vernacular Glossing in the Early Middle Ages’ (17–18 February 2022) highlighted a remarkable text ensemble: the Murbach hymns, a Latin hymnal with Old High German interlinear glosses. Taking this text, one of the oldest sources of Old High German, and its manuscript MS. Junius 25 (Oxford, Bodleian Library) as starting point, the importance of vernacular glossing and writing in the Early Middle Ages became clear: It sits at the crossroads of theological, linguistic, and layout approaches to the text.
Participants from all over the world were able to participate thanks to the hybrid conference format, accessible online as well as in person. To allow all participants the same close-up insights into the materiality of the valuable and fragile manuscripts, the workshop opened with a presentation of the manuscript MS. Junius 25. Due to the excellent equipment of the Bodleian Library, it came to life in the expert hands of the curators, who turned the pages and the whole volume as real-time reaction to questions and requests from the audience, who were introduced to the material and linguistic peculiarities of the rare object. The speakers present at Oxford had the chance to consult and discuss the original manuscripts beforehand.
Over the course of further sessions, scholars from different research communities came together and presented their work on linguistics, pragmatics and material studies. Combining different disciplines resulted in a comprehensive survey of the use and characteristics of vernacular in the Early Middle Ages, including Old High German, Old Frisian and Old English. The theoretical insights were put into practice in a Latin-Old High German compline, which demonstrated how the oldest variety of the German language could be brought back to life. For the first time in history, the glosses of the Murbach hymns were set to music, among other Old High German texts read during the service. The workshop was brought to a close with a consultation of further glossed manuscripts of the Bodleian Library (MS. Auct. F. 1. 16, MS. Rawl. C. 697, MS. Canon. Pat. Lat. 57), partly neither digitised nor edited, which put the focus again on the object – the foundation of historical linguistic studies.
The event was designed as a workshop and was intended to allow the participants to interact with each other and develop ideas collectively. Extended breaks were included in which discussions could continue in person as well as online. This opportunity was used by many, despite sessions already overrunning to address all questions. During the sessions, breakout groups allowed smaller groups of participants to share their thoughts before entering the main discussion, enabling equal contributions from listeners and speakers and leading to lively participation.
The interdisciplinary approach to early vernacular and the workshop format worked well, as the high numbers of registrations and intense and vibrant discussions showed. The workshop brought the exciting text and manuscript of the Murbach hymns back into the focus of linguistic research.
We hope to deepen the collaborations established during the event and continue the debates about the status of the vernacular in the Early Middle Ages in future, exploring the interdisciplinary approach further and testing it on other material from the rich collections of Oxford and beyond.
I want to thank all participants and supporters of this workshop, above all the speakers (in order of their presentations): Prof. Dr Daniela Mairhofer (Princeton); Prof. Dr Michael Stolz (Bern); Dr Elke Krotz (Vienna); Dr Matthias Standke (Berlin); Prof. Dr Alderik Blom (Marburg); Dr Helen Gittos (Oxford); Prof. em. Dr Elvira Glaser (Zurich); Prof. Dr Stephan Müller (Vienna).
I also want to thank the team of the Bodleian Libraries, Dr Alexandra Franklin, Dr Matthew Holford and Dr Andrew Dunning; Tom Revell, who produced this event; James Whitbourn, who set the Murbach hymns to music, and the St Edmund Consort, who performed the compline; and Will Thurlwell, Prof. Dr Howard Jones and Prof. Dr Henrike Lähnemann, who supported the workshop in person.
In association with the Bodleian Libraries and Oxford Medieval Studies, sponsored by the Centre for the Study of the Book (CSB), The Oxford Research Centre in the Humanities (TORCH) and the University Council of Modern Languages (UCML).
Convenor: Luise Morawetz (luise.morawetz@mod-langs.ox.ac.uk)
The Legacy of Oxford Palaeographers is a one-day workshop that will focus on the palaeographic terminology used by key Oxford palaeographers, organised by Colleen Curran and David Rundle. Register here
This one-day workshop on 21 March 2022 at the MBI Al Jaber Building, Corpus Christi College, Oxford, will focus on E. A. Lowe, Neil Ker, Malcolm Parkes and A. C. de la Mare. The intention is not to be biographical but to discuss each person’s contribution to the discipline of palaeography, with specific emphasis on the varying terminology they used. Our speakers will focus on these palaeographers’ larger research outputs and the methodologies contained within, how these resources are still fundamental within the field, and what aspects, if any, need to be updated, questioned, or challenged. Therefore, this event will not only be retrospective but will also encourage participants to think about the future directions of the field. We further anticipate that the workshop will facilitate conversations about how we employ palaeography terminology ourselves.
10.45–11.15: Coffee/Registration (Rainolds Room, Corpus Christi College)
11.15–11.30: Introduction (Colleen Curran & David Rundle)
11.30–1: Panel 1: E.A. Lowe
1–2: Lunch (Rainolds Room, Corpus Christi College)
2–3.30: Panel 2: N.R. Ker
3.30–4: Tea/Coffee Break (Rainolds Room, Corpus Christi College)
4–5: Panel 3: M.B. Parkes
5–5.15: Comfort Break
5.15–6: Panel 4: A. C. de la Mare
6–6.30: Respondent: Dáibhí Ó Cróinín
6.30: Drinks Reception (Rainolds Room, Corpus Christi College)
The Oxford Centre for Byzantine Research, the Japan Society for the Promotion of Science and the Maison française d’Oxford invite you to attend the hybrid conference Hesychasm in Context: Theology and Society in the Fourteenth Century, Thursday 17th – Friday 18th March 2022. All of the papers will be livestreamed.
To register for the in-person event (including lunches), please email Dr Rei Hakamada (rei.hakamada@theology.ox.ac.uk) as soon as possible, as numbers are limited.
Registration to participate online is via the following link:
https://us02web.zoom.us/meeting/register/tZArc-2trj4iGdfuVWLi81Wc0ybeFo43Xx-i.
PROGRAMME
Thursday 17th March
Lecture Room, Ioannou Centre for Classical and Byzantine Studies, 66 St. Giles’, Oxford, OX1 3LU
9.00: Welcome
9.15: Rei Hakamada (Okayama University / University of Oxford), Lay Hesychasts? Isidore and Palamas among Lay People
10.00: Mihail Mitrea (Babeș Bolyai University, Cluj-Napoca / Institute for South-East European Studies, Bucharest), Hesychasm and Hagiography in Fourteenth-Century Byzantium [online]
10.45: Coffee
11.15: Ralph Greis (St Joseph’s Benedictine Abbey, Gerleve), The Connection Between Liturgical Theology and Hesychastic Spirituality in the Homilies of St. Gregory Palamas
12.00: Christiaan Kappes (Ss Cyril and Methodius Byzantine Catholic Seminary), Gregory Palamas’s Theotokos in Light of Latin Contacts and his Reception of Latin Literature in Byzantium
12.45: Lunch
13.45: Marie-Hélène Blanchet (CNRS, UMR 8167 Orient et Méditerranée, Paris), John VI Cantacuzene, the Hesychast Crisis and the Latin World: An Ambiguous Strategy
14.30: Judith Ryder (University of Oxford), When To Speak and When To Hold Your Peace: The Conflict between Demetrios Kydones and Philotheos Kokkinos
15.15: Coffee
15.45: Monica White (University of Nottingham), Hesychasm in Rus?
16.30: Norman Russell (St Stephen’s House, Oxford), Engaging with Islam in Late Byzantium: Strategies of Resistance and Accommodation
17.15: Drinks – The Maison française d’Oxford is delighted to offer participants a glass of champagne
Friday 18th March
Miles Room, St Peter’s College, New Inn Hall Street, Oxford, OX1 2DL
10.30: Eiji Hisamatsu (Ryukoku University), The Jesus Prayer and Yoga: The Early Literature of Hesychasm and the Svetasvatara Upanishad [online]
11.15: Vassa Kontouma (École Pratique des Hautes Études, PSL, Paris), The Re-enchanted Universe of Iakovos of Nea Skete (19th c.). A Hesychast Response to the Copernican Revolution?
12.15: Final remarks
12.30: Lunch
Image: St. Gregory Palamas, Monastery of Vatopedi, Mount Athos (Creative Commons CCO 1.0 Universal Public Domain Dedication)
On Wednesday 2nd March 2022, the Oxford Medieval Society will hold a panel on medieval plagues.
Professor Mark Bailey (University of East Anglia) will give a talk entitled What did the Black Death do for us? Some answers from England, 1350 to 1400, and Professor Samuel Cohn (University of Glasgow) will speak on Plagues of the Central Middle Ages: The dog that didn’t bark.
The panel will start at 5pm and be held in the North Lecture Room of St. John’s College.
All are very welcome to attend what promises to be a fascinating panel.
Image credit: “The Triumph of Death”, Galleria Regionale della Sicilia, Palermo, courtesy of Wikimedia Commons.
Thank you to everyone who came to last week’s OMS lecture. If you missed it, you can view a recording of the lecture, along with a report by Pilar Bertuzzi Rivett (Dphil student in History) here. Today marks Valentine’s day! In honour of the occasion, here is one of the earliest mentions of Valentine’s day in English poetry, Geoffrey Chaucer’s Parliament of Fowls:
For this was on Seynt Valentynes day,
Whan every foul cometh ther to chese his make
[For this was on Saint Valentine’s day, when every bird came there to choose his mate]
Unfortunately finding of fouls lies outside of the OMS remit, but if you cometh her to your inbox looking to chese your perfect seminar or reading group, see below for details of a whole range of them – you’re sure to find one for you!
ANNOUNCEMENTS:
EVENTS THIS WEEK:
Monday 14th February:
Tuesday 15th February:
Wednesday 16th February:
Thursday 17th February:
Friday 18th February:
For those with no Valentine’s day plans, or a more cynical view of Valentine’s celebrations, have no fear: Ælfric of Eynsham suggests that perhaps your days might be better spent at a seminar anyway, since:
Ælc mann þe wisdom lufaþ biþ gesælig.
Everyone who loves wisdom is blessed.
Wishing all of you wisdom-lovers a happy and productive week!
On 17 February 2022, the St Edmund Consort sung Compline from the crypt of St-Peter-in-the-East, including a bilingual setting of verses from the ‘Christe qui lux est et dies’ from the Murbach Hymnal, MS. Junius 25, by James Whitbourn. Live-streamed via youtube. Booklet with texts.
Compline is the last service of the canonical hours in the Christian tradition, sung before retiring for the night. This version hints at the experience of those who created and used the ninth-century Murbach hymnal (Oxford, Bodleian Library, MS. Junius 25) with their daily exposure to the Divine Office in Latin, making the hymns and liturgical pieces accessible through translation and commentary. The service tonight is not a historically accurate reconstruction of a specific service, rather an experiment to make the soundscape of Latin and Old High German liturgy and hymns accessible to a 21st century audience. We are grateful to the Principal and Fellows of St Edmund Hall for the permission to use the crypt of St-Peter-in-the-East; to James Whitbourn, Director of Music, for setting verses from the Murbach Hymns to music (to the best of our knowledge the first time this has been done for the Old High German interlinear gloss!) and for conducting; to the St Edmund Consort, a recently formed group of fellows, alumni and singers linked with St Edmund Hall; to Luise Morawetz for organising the workshop which inspired this; to Andrew Dunning for typesetting the music; to Christiane Gante who translated the Gloria Patri into Old High German; to Henrike Lähnemann for compiling the text; to all participants of the workshop who contributed their knowledge and enthusiasm.
Programme of the workshop. In association with the Bodleian Libraries and Oxford Medieval Studies, sponsored by The Oxford Research Centre in the Humanities (TORCH). Image credit: First lines of the Murbach hymns (fol. 122v, Oxford, Bodleian Library, MS. Junius 25). Produced by Tom Revell
Report on Lucy Pick’s Lecture for OMS: A Guest Blog by Pilar Bertuzzi Rivett
Watch Lucy Pick’s OMS Lecture 2022 here:
The Oxford Medieval Studies Lecture for Hilary Term 2022 was delivered on 8 February by Professor Lucy Pick, historian of medieval thought and culture, author of Her Father’s Daughter: Gender, Power, and Religion in Early the Spanish Kingdoms (Cornell 2017), Pilgrimage (Cuidono 2014) and Conflict and Coexistence: Archbishop Rodrigo and the Muslims and Jews of Thirteenth-Century Spain (University of Michigan 2004). Professor Pick is a visiting scholar at the Center for Hebrew and Jewish Studies in Oxford, researching the earliest Latin translation of Maimonides’ Guide to the Perplexed.
As a Hebraist and fellow historian of medieval thought, I looked forward to Professor Pick’s take on what Jewish-Christian relationships meant in the case of Maimonides’ Guide to the Perplexed. It is a treat to be able to read a Jewish Medieval author in Latin and since instances of actual intellectual cooperation (especially in the early Middle Ages, which is what I focus on) are very few and far between, I am always curious to learn about them. I was particularly interested in how Professor Pick discovered this cooperation and what method she was going to use in order to flesh it out.
I found that Professor Pick set the scene very aptly when she opened her presentation mentioning that the Guide to the Perplexed “landed in the Latin scholastic world of the thirteenth century like a stick of dynamite.” Maimonides’ synthesis of science, the Law, Greek physics and metaphysics through the lens of the Hebrew Bible was nothing short of “explosive”. He offered a method for assimilating and interpreting the new Aristotle that flooded the schools of the thirteenth century. Did he inspire part of that flood? Did the Guide open up new avenues of thought for Christian readers that could be used as tools in their polemics against the Jews? These were some of the questions that were addressed in her presentation.
In what to me was reminiscent of the Italian school of microhistory, Professor Pick set aside the Christian scholastics of the mid to late thirteenth century, (whose study “used up most of the scholarly oxygen dedicated to Maimonides Latinus”) to focus on a much earlier community of readers of the Guide, one composed of both Jewish and Christians in the city of Toledo. At the heart of her project is the Liber de Parabola (witnessed in only one manuscript, Paris Sorbonne MS 601), the earliest Latin translation of the Guide (Part III, chapters 29-49 in which Maimonides discusses the reasons for commandments). According to Professor Pick, the Liber has not received the attention it deserves, neither as a witness to the Guide nor for its additional content which bears witness to the earliest reception to the ideas of the Guide. She therefore traced these individuals’ contact with the Liber de Parabola to shed light on both positive and negative aspects of its reception by Christians.
The key characters in this “textual community” are Samuel ibn Tibbon, who translated Maimonides’ Guide from Judeo-Arabic into Hebrew; Michael Scot, court astrologer to Frederick II who began his career as a master in Toledo, translating scientific texts from Arabic into Latin and Rodrigo Jiménez de Rada, Archbishop of Toledo, in whose cathedral Michael and Samuel may have met and in whose writings we can trace the earliest evidence of Maimonides’ impact on the Latin world.
Samuel’s contribution to the Liber is easiest to identify: he used his Hebrew translation for the base texts; he drew on his interpretation of Maimonides’ ideas about philosophical and Biblical exegesis and illustrated it with examples from his commentary on Ecclesiastics. He is cited by name at least six times in connection with the readings of the Hebrew Bible and interpretation of Jewish law. Pick believes that these passages reflect oral communication between Samuel Ibn Tabbon and the translator.
Michael Scot’s identity is more difficult to establish and rests on substantial circumstantial evidence. Michael Scot knew the work of Maimonides as he cited him in his “De physionomiae”; he was in Rome at the same time as the Liber de Parabola was dedicated to Cardinal Romanus and first appeared on the historical record in 1215 in Rome, accompanying the entourage of the Archbishop of Toledo at the Fourth Lateran Council. Pick notes that Samuel consulted books by Aristoteles meteorology (some of which Scot translated into Latin) in Toledo at some point between 1204 and 1210, thus Michael and Samuel could plausibly have met and worked together.
Pick also described how Michael Scot became a close associate of Jacob Anatoli while at Frederick II’s court in Naples. Anatoli was Samuel’s son in law, whose philosophical sermons (Malmad ha-Talmidim) recounted conversations with Michael Scot and his knowledge of Maimonides’ work. In one of his sermons on Parshat Nitzavim, Anatoli showed awareness of the Liber de Parabola, inclusive of its structure and introduction and associates it with Michael Scot. Pick very ably showed parallels between Anatoli’s interpretation of Deuteronomy 4:6 with the opening of the Liber de Parabola which contrasts the interpretation of a commandment with the allegory of a parable.
By means of a venn diagram, Pick highlighted the interpenetration of ideas amongst the translators of key works in Toledo, Naples and Provence all of whom were engaged in a parallel set of translations and commentaries on Aristotle’s Meteorology inspired by Part II Chapter 30 of Maimonides’ Guide. Since Part II was not available in the Liber, this suggests a wider diffusion of the Guide in Toledo.
The presentation concluded by showing the “polemical” potential to Christian borrowing of Maimonides’ ideas. The Archbishop of Toledo reacted to Part II Chapter 30 in his Breviarium in which he used Maimonides’ ideas of “principle” and “spirit” to argue for the Christian Trinity. This is an example of how the section of the Guide in the Liber de Parabola was used by later Christians in support of a doctrine of “supersession” rather than fostering a more positive understanding of those who follow God’s commandments, as Jacob Anatoli would have hoped for.
This conclusion was what surprised me most about the presentation. I suppose I approached the topic with the eyes of someone accustomed to the interpenetration of ideas between Christians and Jews of Late Antiquity and the early Middle Ages when it comes to mysticism. However, Professor Pick’s paper showed that by the thirteenth century intellectual cooperation could be both a tool and a weapon. In her own words, “textual community did not mean safety and an exchange of texts could provide ammunition as well as understanding.” In the period of history I focus on, between the ninth and eleventh centuries, both Christian and Jewish polemical tools were still in their pre-scholastic phase; Peter Damian’s work only really impacted Jewish-Christian relations towards the end of my “horizon.” However, the fact that Dante Alighieri put Pater Damian in the highest circles of Paradise, whereas Michael Scot was relegated to the malebolgie of Hell should have alerted me to the fact that there was not going to be a “happy ending” to Professor Pick’s textual community.
Still, any kind of inter-faith intellectual cooperation in the Middle Ages is worth researching because it demystifies some of the myths that surround the history of Christian and Jewish communities. When genuine, as in the case of Pick’s “textual community” or in the case of the Victorines in Paris, cooperation challenges the narrative of Jews and Christians as distinct cultures in “conversation and conflict.” The key takeaway from this paper for my dissertation is that we are better served to approach the history of Jews and Christians in the Middle Ages from an organic model of culture rather than who influenced whom, to borrow from David Biale and Michael Satlow. I admire the way in which Pick focuses on people and their agency and how comfortable she was with admitting that sometimes, as in the case of Michael Scot’s identity, one has to rely on somewhat circumstantial evidence. As medievalists, we do not always find “the silver bullet”; we are dealing with people and sources that existed nearly two thousand years ago. Even the most refined sleuths sometimes build cases on indirect evidence. If we wanted simple, straightforward, direct evidence, we would be statisticians or, worse still, modern historians.
I found that the interdisciplinary, multi-lingual approach in Pick’s presentation fit very well with the remit of the OMS and with our own identity as medieval historians. In Professor Pick’s words, “life is best viewed through more than one window.”
Pick reminded the audience that.
This Tuesday we have our long-awaited guest lecture by Lucy Pick on ‘Maimonides Latinus and a Thirteenth-Century Textual Community of Jewish and Christian Readers’. It will be live-streamed from St Edmund Hall on Tuesday 5pm https://youtu.be/XAQlVmpw8Zw – come in person or tune in for what is sure to be a wonderful evening. Lucy’s paper will explore the multilingual, multicultural Middle Ages, so it seems fitting to have some wisdom about language-learning from the Old English Pastoral Care:
ðy mara wisdom on londe wære ðy we ma geðeoda cuðon.
[The more languages we knew, the more wisdom would be in the land]
We certainly have a wide range of languages on offer in this week’s schedule, with events on Celtic, Norse, Latin, Middle High German, and Middle English – to name just a few! Please peruse the listings below to see what a wonderful range of events we have on this week:
ANNOUNCEMENTS:
EVENTS THIS WEEK:
Monday 7th February:
Tuesday 8th February:
Wednesday 9th February:
Thursday 10th February:
Friday 11th February:
OPPORTUNITIES:
Finally, some advice from Maxims I about the importance of wise words, whatever language they happen to be in:
wæra gehwylcum wislicu word gerisað
[Wise words are seemly in everyone]
May your week be filled with an abundance of wislicu word / wise words / verba sapientes / parole sagge in many languages!
Please join us for two online talks hosted by the Centre for Manuscript and Text Cultures at The Queen’s College in the University of Oxford. Our centre promotes inter-disciplinary discussion among scholars and students interested in manuscripts and material culture in the premodern world. So your participation is most welcome regardless of your field of specialty.
We are meeting on Zoom on Tuesday 8th February at 12:30-2:00pm (GMT).
Eleanor Baker (St John’s College, Oxford)
“Lydgate’s Defamiliarizing Material Texts”
‘Defamiliarization’ refers to the technique of depicting everyday objects in a way that differs from their usual presentation to provoke a more nuanced understanding of the familiar. The material text is often defamiliarized in late medieval Middle English lyrics. The images of the material text used in religious lyrics render its constituent parts alien to the reader or listener: ink becomes blood, pens become spears, letters become his wounds, and parchment or paper sheets become anything from tree leaves to body parts. The material text, once familiar, becomes strange. Conversely, the holy figures these books represent or interact with become, if not less strange, at least more comprehensible through their apparent similarities with the material text. Whilst others have stressed how John Lydgate (c.1370-1451) brings images and texts into conversation with one another, I will consider how he represents material texts, objects which are, by their very nature, textual and imagistic. In this paper, I argue that Lydgate’s depictions of material texts are often defamiliarizing, and that this defamiliarizing effect often promotes a meditative response that renders the reader’s engagement with devotional material both affective and intellectualised.
Thomas Laver (St John’s College, Cambridge)
“Commercially active monasticism in the papyrus archives from Byzantine Aphrodito”
The papyrus archive of Dioskoros of Aphrodito is well-known amongst Byzantinists as an important record of village life in 6th century Egypt, containing administrative documents, letters, and poems written in Greek, Coptic and Latin by and to the local notable Dioskoros, his wife Sophia, and father Apollos. Monasteries and monks often appear in the Coptic and Greek documentation from this archive, leading some scholars to delve into the secular activities of monks in rural Egypt, including their social and economic interactions with various groups in the village. This presentation will highlight some novel analyses that I have made of particular documents from the Dioskoros archive, which I believe demonstrate that the monks and monasteries of the village were much more commercially active and entrepreneurial than has previously been suggested by other papyrological analysis of the Dioskoros (or any other) archive.
Here is a link to the sign-up form. Attendance is free of charge but sign-up is mandatory. We will send a Zoom link to all participants the day before the talk.