Steven Avery
Administrator
Hugh Houghton
https://library.oapen.org/bitstream/handle/20.500.12657/31592/626900.pdf
The Atlantic Bibles inspired numerous similar productions across Europe,
linking monasteries with the Gregorian reform. The Stavelot Bible (London,
BL, Add. MS 28106–7) was copied between 1093 and 1097 in Holland, while
three large Norman Bibles were produced which soon made their way to
England: the Saint-Calais Bible, now in Durham, the Gundulf Bible once
in Rochester, and the two-volume Lincoln Bible. These are adorned with
numerous coloured initials featuring figures and foliage, while red, blue, and
green inks are used for titles and capital letters. Large-scale twelfth-century
English Romanesque Bibles form part of the same tradition, including the
Bury St Edmunds, Winchester, Dover, and Lambeth Bibles. Contemporary
accounts of their manufacture show that these were outsourced to professional
craftsmen rather than being produced entirely within monastery scriptoria.11
The Bible of William of Hales (VgO W), copied in Salisbury in 1254, represents
the subsequent generation of this type of production.
Non-standard versions of the text could still be included in some of the
outsize thirteenth-century Bibles. The largest Latin Bible in existence is VL 51,
aptly known as the Codex Gigas (‘Giant Codex’), originally measuring almost
one metre in height and half a metre in width. Written in Bohemia between
1204 and 1227, it has an unusual set of contents: the Old Testament is followed
by Josephus’Antiquities and Jewish War, Isidore’s Etymologies, and some
medical texts; next come the New Testament and the Chronicle of Bohemia
by the twelfth-century Cosmas of Prague. The Rule of St Benedict was origin-
ally included too. Although the majority of the biblical text corresponds to the
Vulgate, two of the New Testament books are Old Latin: VL 51 is one of the
principal witnesses to the Vetus Latina text-type I in Acts and Revelation,
matching quotations in Lucifer of Cagliari, Ambrosiaster, and the Liber de
diuinis scripturis (PS-AU spe). A handful of Old Latin readings are found in
the other books, typical of Vulgate witnesses from southern France and
8 On the terminology (Riesenbibel in German) see Ayres 1994:125.9 See van Liere 2012:98–9 and the works of Lobrichon.10 Ayres 1994, especially 144–51; see also Yawn 2004. 11 See Thomson 2001.
Bohemia. VL 59 (Codex Demidovianus) was also a very large-format manu-
script of the Bible, with the whole New Testament on sixty pages. Copied in
Burgundy in the second half of the thirteenth century, it belonged to Paul
Demidov in Moscow when C.F. Matthaei cited it in his bilingual edition of the
New Testament published in Riga between 1782 and 1788. The manuscript
was subsequently lost, with the result that Matthaei’s edition (in which the
orthography had been standardized) is the only evidence for its readings.
Although included in the Vetus Latina Register, it appears to furnish little in
the way of Old Latin evidence.
SECTARIAN TEXTS
Two Old Latin witnesses may be associated with the Cathar movement. Both
VL 6 (Codex Colbertinus) and VL 54 (Codex Perpinianensis) contain
the whole of the New Testament and were copied in southern France in the
twelfth century. The former has a stronger Old Latin affiliation. In the
Gospels, there are multiple textual layers: an archaic text for much of Mark
and Luke, a marked similarity to the fifth-century VL 8 elsewhere, some
Vulgate influence, and numerous unique readings. For example, VL 6 and
VL 1 are the only manuscripts which consistently have the ancient rendering
secreto for κατ’ἰδίαν(‘in private’) in Mark as well as a distinctive text of Mark
12:21–3.12 In Luke, only VL 2 and VL 6 have consecuti estis rather than habetis
at Luke 6:24 and manducantes rather than edentes at Luke 10:7 (cf. 12:45),
while VL 6 is the sole manuscript with claritate rather than gloria or maiestate
at Luke 9:31. VL 6 also contains some Old Latin readings in the Acts of the
Apostles, while the rest of the New Testament is predominantly Vulgate. The
Pauline Epistles are placed last, and include the Epistle to the Laodiceans. In
VL 54, the principal Old Latin element is in the first half of the Acts of the
Apostles. This is a mixed text featuring a number of longer forms which may
go back to the fifth century. Its unusual renderings include benenuntiare
rather than euangelizare, conuentio for synagoga, and magnum falsum
uatem for pseudopropheta; Dorcas is also translated as Damula.13 There
are also a few non-Vulgate readings in Paul characteristic of texts from
southern France.
12 See further the extensive lists of readings at Haelewyck 2013:90–102.13 Berger 1893:77–9; other readings characteristic of Languedoc are found on 81–2.
OUP CORRECTED PROOF –FINAL, 30/11/2015, SPi
The Tenth Century Onwards 101
https://library.oapen.org/bitstream/handle/20.500.12657/31592/626900.pdf
The Atlantic Bibles inspired numerous similar productions across Europe,
linking monasteries with the Gregorian reform. The Stavelot Bible (London,
BL, Add. MS 28106–7) was copied between 1093 and 1097 in Holland, while
three large Norman Bibles were produced which soon made their way to
England: the Saint-Calais Bible, now in Durham, the Gundulf Bible once
in Rochester, and the two-volume Lincoln Bible. These are adorned with
numerous coloured initials featuring figures and foliage, while red, blue, and
green inks are used for titles and capital letters. Large-scale twelfth-century
English Romanesque Bibles form part of the same tradition, including the
Bury St Edmunds, Winchester, Dover, and Lambeth Bibles. Contemporary
accounts of their manufacture show that these were outsourced to professional
craftsmen rather than being produced entirely within monastery scriptoria.11
The Bible of William of Hales (VgO W), copied in Salisbury in 1254, represents
the subsequent generation of this type of production.
Non-standard versions of the text could still be included in some of the
outsize thirteenth-century Bibles. The largest Latin Bible in existence is VL 51,
aptly known as the Codex Gigas (‘Giant Codex’), originally measuring almost
one metre in height and half a metre in width. Written in Bohemia between
1204 and 1227, it has an unusual set of contents: the Old Testament is followed
by Josephus’Antiquities and Jewish War, Isidore’s Etymologies, and some
medical texts; next come the New Testament and the Chronicle of Bohemia
by the twelfth-century Cosmas of Prague. The Rule of St Benedict was origin-
ally included too. Although the majority of the biblical text corresponds to the
Vulgate, two of the New Testament books are Old Latin: VL 51 is one of the
principal witnesses to the Vetus Latina text-type I in Acts and Revelation,
matching quotations in Lucifer of Cagliari, Ambrosiaster, and the Liber de
diuinis scripturis (PS-AU spe). A handful of Old Latin readings are found in
the other books, typical of Vulgate witnesses from southern France and
8 On the terminology (Riesenbibel in German) see Ayres 1994:125.9 See van Liere 2012:98–9 and the works of Lobrichon.10 Ayres 1994, especially 144–51; see also Yawn 2004. 11 See Thomson 2001.
Bohemia. VL 59 (Codex Demidovianus) was also a very large-format manu-
script of the Bible, with the whole New Testament on sixty pages. Copied in
Burgundy in the second half of the thirteenth century, it belonged to Paul
Demidov in Moscow when C.F. Matthaei cited it in his bilingual edition of the
New Testament published in Riga between 1782 and 1788. The manuscript
was subsequently lost, with the result that Matthaei’s edition (in which the
orthography had been standardized) is the only evidence for its readings.
Although included in the Vetus Latina Register, it appears to furnish little in
the way of Old Latin evidence.
SECTARIAN TEXTS
Two Old Latin witnesses may be associated with the Cathar movement. Both
VL 6 (Codex Colbertinus) and VL 54 (Codex Perpinianensis) contain
the whole of the New Testament and were copied in southern France in the
twelfth century. The former has a stronger Old Latin affiliation. In the
Gospels, there are multiple textual layers: an archaic text for much of Mark
and Luke, a marked similarity to the fifth-century VL 8 elsewhere, some
Vulgate influence, and numerous unique readings. For example, VL 6 and
VL 1 are the only manuscripts which consistently have the ancient rendering
secreto for κατ’ἰδίαν(‘in private’) in Mark as well as a distinctive text of Mark
12:21–3.12 In Luke, only VL 2 and VL 6 have consecuti estis rather than habetis
at Luke 6:24 and manducantes rather than edentes at Luke 10:7 (cf. 12:45),
while VL 6 is the sole manuscript with claritate rather than gloria or maiestate
at Luke 9:31. VL 6 also contains some Old Latin readings in the Acts of the
Apostles, while the rest of the New Testament is predominantly Vulgate. The
Pauline Epistles are placed last, and include the Epistle to the Laodiceans. In
VL 54, the principal Old Latin element is in the first half of the Acts of the
Apostles. This is a mixed text featuring a number of longer forms which may
go back to the fifth century. Its unusual renderings include benenuntiare
rather than euangelizare, conuentio for synagoga, and magnum falsum
uatem for pseudopropheta; Dorcas is also translated as Damula.13 There
are also a few non-Vulgate readings in Paul characteristic of texts from
southern France.
12 See further the extensive lists of readings at Haelewyck 2013:90–102.13 Berger 1893:77–9; other readings characteristic of Languedoc are found on 81–2.
OUP CORRECTED PROOF –FINAL, 30/11/2015, SPi
The Tenth Century Onwards 101