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Lindy Brady

2 •• Penda of Mercia and the Welsh borderlands in Bede’s Historia Ecclesiastica Bede’s eighth-century Historia Ecclesiastica Gentis Anglorum, one of the earliest and most historically significant surviving texts of the Anglo-Saxon period, narrates the conversion of the Anglo-Saxons to Christianity and the nascent formation of what might be called an ‘English’ identity. The Historia Ecclesiastica has long been interpreted as a narrative of Anglo/ British strife, because Bede is so critical of the Britons, who are in his perspective heretical. Yet because of Bede

in Writing the Welsh borderlands in Anglo-Saxon England
Benjamin Pohl

This article offers the first comprehensive study of Manchester, John Rylands Library, MS Latin 182, a twelfth-century codex formerly belonging to (and possibly produced at) the Benedictine Abbey of (Mönchen-)Gladbach in Germany. I begin with a full codicological and palaeographical analysis of the entire manuscript, before moving on to a discussion of its contents. These include the Venerable Bede‘s Historia ecclesiastica gentis Anglorum and the Continuatio Bedae, as well as two hagiographical works copied at the end of the manuscript. I then propose a new possible context of reception for Bede‘s Historia ecclesiastica during the twelfth century, one that interlinked with the prevalent discourses on secular ecclesiastical lordship and monastic reform at Gladbach, as well as, perhaps, in Germany more widely. In doing so, I essentially argue for the possibility that the Gladbach scribes and their audiences may have used and understood the Historia ecclesiastica not only in the conventional context of history and historiography, but also (and perhaps equally important) as an example of the golden age of monasticism which during the later twelfth century was re-framed and re-contextualised as both a spiritual guide and a source of miracle stories.

Bulletin of the John Rylands Library
Bulletin of the John Rylands Library
Series: Artes Liberales
Author: Lindy Brady

The Welsh borderlands were a distinctive territory where two peoples came together throughout the Anglo-Saxon period. It was here that men skilled at law drew up the Dunsate Agreement, to solve the impending problems with cattle theft. This book explores what sets the Dunsate Agreement apart from other Anglo-Saxon law codes grappling with cattle theft, highlighting that creators of this document, and the community that it concerns, included both Anglo-Saxons and Welsh. It argues that the Anglo-Saxon Chronicle represents the military culture of the Welsh borderlands in a distinctive way which aligns its inhabitants with outlaws. The book articulates a discernible culture in the Welsh borderlands prior to 1066. Bede's The Historia Ecclesiastica has long been interpreted as a narrative of Anglo/British strife. His rancour towards the pagan Mercians provides substantial information about the life of Penda of Mercia, whose entire reign over this borderlands kingdom was defined by consistent political and military unity with Welsh rulers. Expanding on the mixed culture, the book examines the various Latin and Old English Lives of the popular Anglo-Saxon saint, Guthlac of Crowland. Vernacular literary tradition reveals a group of Old English riddles that link the 'dark Welsh' to agricultural labour through the cattle they herd, and who have long been understood to show the Welsh as slaves. The Anglo-Saxon Chronicle is frequently cited as a paradigm of Anglo/Welsh antagonism. The book reveals that the impact of the Norman Conquest on the Anglo-Welsh border region was much greater than previously realised.

C. E. Beneš

. 14 Mark 16.15. 15 Rufinus/Eusebius, Historia ecclesiastica 3.1–2. 16 Eusebius/Jerome, Chronica 32; also Rufinus/Eusebius, Historia ecclesiastica 2

in Jacopo Da Varagine’s Chronicle of the city of Genoa
A ‘Norman’ church in southern Italy?
Benjamin Pohl

a necessary part of his bella figura ’. 14 Orderic in his Historia ecclesiastica relativises the duke’s agency in the foundation of St Euphemia and instead emphasises the role of one of St Évroult’s own monks – its second abbot, no less – Robert (II) de Grandmesnil (1059–61), who, after having been deposed by Duke William II, fled Normandy for Italy with a group of loyal disciples. 15 Most modern scholarship, whilst mindful of the chronicler’s vested interest, his unapologetic bias in favour of his community’s former abbot and, not least, his obvious benefit

in Rethinking Norman Italy
Dealing with the Adoptionist controversy at the court of Charlemagne
Rutger Kramer

, quando crucis eius impressione Adopt, adapt and improve 39 Elipandus’s use of this military metaphor also appears to invoke the image of Constantine the Great’s vision of a Chi-Rho sign in the heavens and his subsequent conversion before the Battle of the Milvian Bridge in 312. As such, the term occurs, for example, in the highly popular Latin translation and continuation of Eusebius’s Historia ecclesiastica made in the early fifth century by the monk Rufinus of Aquileia.29 Firstly, he describes how Constantine turned the sign shown to him into militaria vexilla

in Religious Franks
Paul Kershaw

works is familiar to early medievalists. So, too, is the general course by which the Historia ecclesiastica – my particular focus here – made its way into the wider culture of the early medieval West. 5 Bede’s Historia found transmitters. It also found translators. In the later ninth century it was recast into Old English by an unidentified Mercian scholar working, perhaps, in the ambit of

in Frankland
Abstract only
Marilina Cesario and Hugh Magennis

the aim of which, as Umberto Eco puts it, ‘is to produce a type of complete man, versed in all the disciplines’. 36 Based on Isidorean practice and butressed by Augustinian theologically inspired thinking, encyclopaedic knowledge was transmitted to the medieval world, where it provided a foundation of monastic and, later, university education. In one of the most quoted passages from the Historia ecclesiastica gentis anglorum , 37 Bede zealously praises the ambitious and ‘encyclic’ educational programme offered at the school of Theodore

in Aspects of knowledge
Open Access (free)
Susan M. Johns

Matilda, who married Stephen count of Blois (d. 1102). Adela was a keen patron of the arts. As Elisabeth van Houts pointed out, she was a patron of the poet Godfrey of Rheims, who, in 1080–5, wrote to Adela praising her as a regia virgo, a royal virgin.17 Godfrey wrote that it was God’s will that William had been successful at Hastings, since Adela was then born the daughter of a king instead of a duke.18 Hugh of Fleury dedicated his Historia Ecclesiastica to her. He praised her for her literacy, generosity and intelligence.19 Adela had also received the Flowers of

in Noblewomen, aristocracy and power in the twelfth-century Anglo-Norman realm