#glossa ordinaria

[fabiansteinhauer]

[a-modernmajorgeneral]

The Glossa Ordinaria, which is Latin for "Ordinary [i.e. in a standard form] Gloss", is a collection of biblical commentaries in the form of glosses. The glosses are drawn mostly from the Church Fathers, but the text was arranged by scholars during the twelfth century. The Gloss is called "ordinary" to distinguish it from other gloss commentaries. In origin, it is not a single coherent work, but a collection of independent commentaries which were revised over time. The Glossa ordinaria was a standard reference work into the Early Modern period, although it was supplemented by the Postills attributed to Hugh of St Cher and the commentaries of Nicholas of Lyra.

Leviticus with the ordinary gloss : manuscript, [ca. 1150-ca. 1175]

MS Typ 204

Houghton Library, Harvard University

[bibliotheksbewohnerin]

love going through manuscripts and finding all the little guys

all from: Decretalium compilatio cum glossa ordinaria Bernardi Parmensis de Botone, early 14th c, Ms. Barth. 11, University Library of Frankfurt

bonus:

[girderednerve]

house of leaves is a flawed project but it did absolutely get me when i read it in the eleventh grade (correct time to read it; i found it via xkcd 472) & i still think it's interesting to consider the form, possibilities, & limitations of a codex, especially one which is mass produced. there's a popular trend rn for special edition printings with various features (dust jackets, extra art, sprayed edges, &c.), which clearly centers on books as display objects & perhaps to a lesser extent what the physical form of a book might contribute to the reading experience. all this to say i think the time is ripe for a book that is distinctly interested in the typographical possibilities of print! i have spent a bunch of time thinking about medieval manuscripts lately & in general (listening to chris de hamel's book as an audiobook, which necessarily forecloses direct engagement with the book's images of the manuscripts he describes; interesting friction) & many of the features i like best about them—marginalia, errors, amendments, wear, mends & imperfections, textual lineages—are impossible in a mass produced context. but we might find other things which are uniquely possible in print, or propose combined editions (consider, e.g., hand-rubricated incunabula; one contemplates also the mystique, sometimes dubious, of a 'signed copy'). the wilder layouts of house of leaves remind me of the intricate pages of glossa ordinaria, which surround biblical passages with patristic commentaries, but where those were the product of careful layouts measured out on parchment leaves, pricked by hand, meticulously copied from exemplaria, house of leaves is very much the product of one guy spending too much time on quarkxpress (love & light). what else might we come up with that is engaged in the typographical possibilities of our current moment, and also interestingly opposed to exclusively digital forms? comics???

[thefugitivesaint]

''Rothschild Canticles'', turn of the 14th century ”An intensely illustrated florilegium of meditations and prayers drawing from Song of Songs and Augustine’s De Trinitate, among other texts, the Rothschild Canticles is remarkable for its full-page miniatures, historiated initials, and drawings, which show the work of multiple artists.” Source

[tabernacleheart]

"You cannot serve God and mammon" ...By “mammon” is meant the Devil, who is the lord of money, not that he can bestow them unless where God wills, but because by means of them he deceives men... [for even] good things become evil, when done with a worldly purpose. It might therefore have been said by someone, "I will do good works from worldly and heavenly motives at once." Against this the Lord says, “No man can serve two masters.”

Glossa Ordinaria

[hannahmcgill]

Absolutely Not Yoda™ ‘The Smithfield Decretals’ (Decretals of Gregory IX with glossa ordinaria), Toulouse ca. 1300, illuminations added in London ca. 1340 British Library, Royal 10 E IV, fol. 30v @discardingimages​

[globalworship]

O Euchari (Hildegard von Bingen) sung by Azam Ali

First, a note on the singer who I’ve followed for decades:

Azam Ali (Persian: اعظم علی‎) is a well-known Iranian singer and musician. Ali has released ten albums with the bands VAS and Niyaz and friends, as well as multiple solo albums. https://en.wikipedia.org/wiki/Azam_Ali

In this video from summer 2020, she sings a famous song composed by Hildegard von Bingen. Information on the song below, including English translation of the lyrics.

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Azam Ali wrote about this song:

Composed by 12th Century Christian mystic, writer, composer, philosopher, Hildegard Von Bingen, a visionary who left behind a treasure trove of illuminated manuscripts, treatises on theology, medicine, botany, the arts, & above all her extraordinary music.

It is her music & this very song in fact which I heard at the age of 18, that made me want to sing. I was originally going to record this for my 2002 album "Portals of Grace" but settled on another composition of hers. 

Hildegard for me is a feminist icon whose contributions to the canon of universal spirituality & mysticism, are immeasurable. Her work transcends centuries & musical, religious/mystical genres. It awakened me to the ancient philosophy of "The Music of the Spheres.” That if the human body is made entirely of elements forged by stars, then indeed we are celestial bodies & the cosmos is within us. If the rotation of heavenly spheres produce tones & harmony, then they must resonate within us. Thus, music in its most sublime form, is our participation in the harmony of the universe. That we may bring some harmony to our souls in our longing to return to our celestial home.

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For the Latin lyrics, go to https://lyricstranslate.com/en/o-euchari-leta-o-st-eucharius.html which is also the source for this English translation:

1a. O St. Eucharius, you walked upon the blessed way when with the Son of God you stayed— you touched the man and saw with your own eyes his miracles.

1b. You loved him perfectly while your companions trembled, frightened by their mere humanity, unable as they were to gaze entirely upon the good.

2a. But you embraced him in the ardent love of fullest charity— you gathered to yourself the bundles of his sweet commands.

2b. O St. Eucharius, so deeply blessed you were when God’s Word drenched you in the fire of the dove illumined like the dawn you laid and built upon the Church’s one foundation.

3a. And in your breast burst forth the light of day— the gleam in which three tents upon a marble pillar stand within the City of our God.

3b. For through your mouth the Church can savor the wine both old and new— the cup of sanctity.

4a. Yet in your teaching, too, the Church embraced her rationality— her voice cried out above the peaks to call the hills and woods to be laid low, to suck upon her breasts.

4b. Now in your crystal voice pray to the Son of God for this community, lest it should fail in serving God, but rather as a living sacrifice might burn before the altar of our God.

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Some of the meaning:

O Euchari, like Columba aspexit, was almost certainly written for the clergy at Trier. Saint Eucharius was a third-century missionary who became the bishop of the city. Stanza one evokes his years as an itinerant preacher (during which he performed miracles). The ‘fellow-travellers’ of stanza two are presumably Valerius and Maternus, his companions in the missionary work. The ‘three shrines’ of stanza five (compare Matthew 17: 4) represent the Trinity and perhaps, if we follow the Glossa Ordinaria, the triple piety of words, thoughts and deeds. The ‘old and the new wine’ of stanza six represent the Testaments: Ecclesia savours both, but the Synagogue, like the ‘old bottles’ of Christ’s parable, cannot sustain the New. Hildegard closes the Sequence with a prayer that the people of Trier may never revert to the paganism in which Eucharius found them, but may always re-enact the redemptive sacrifice of Christ in the form of the Mass.

from notes by Christopher Page © 1982 https://www.hyperion-records.co.uk/dw.asp?dc=W2933_GBAJY8403905

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The first version of this song that I heard was on the highly innovative album of Hildegard’s songs arranged with “worldbeat music” by Richard Souther, now an acquaintance. The album is ‘Vision’ and here is that version of the same song:

I like both versions of the song a great deal, and you’ll find many more on Youtube.

[apenitentialprayer]

But turning to sources of Islamic Qur’ān exegesis would have been a natural act not only because of the difficulties of the Qur’ān almost demanded it; it was natural also because these Latin translators had been taught not merely to read text together with authoritative commentaries on them, but, in fact, to view the boundaries between text and commentary less rigidly than modern readers would. Writing commentaries was an essential part of scholarly education in the Latin West throughout the whole period in question, and one read the canonical texts together with nearly canonical commentaries on them: the Bible together with the Glossa ordinaria, or, later, the Postillae of Nicholas of Lyra; Virgil alongside Servius's commentary; Aristotle in conjunction with the brilliant commentaries of the Arab Muslim Ibn Rushd (Averroes). This "hermeneutical" nature of medieval culture brought with it a tendency to conflate text and commentary. Martin Irvine has written that "the divisions between text and commentary ... were not clearly defined ... and it is clear that for a medieval reader everything on a page -layout, changes in script, glosses, construe marks, corrections ... was experienced as an integral feature of the system of meaning that constituted the book." Though he was speaking of the early Middle Ages, the same could be said of the later medieval culture

Thomas E. Burman (Reading the  Qur’ān in Latin Christendom, 1140-1560, page 45)

[fabiansteinhauer]

[bibliophilly]

Bible, with glossa ordinaria, Free Library of Philadelphia, c. 1250 (Lewis E 45)

BiblioPhilly is LIVE!

http://bibliophilly.library.upenn.edu/

[beautifulmedievalmanuscripts]

Decretals of Pope Gregory IX with the glossa ordinaria single leaves Italy, Bologna, 1330-1335

Source

[talmidimblogging]

The Lord’s Prayer – Part 3 of 10

“Thy kingdom come” “It follows suitably, that after our adoption as sons, we should ask a kingdom which is due to sons.” -Glossa Ordinaria “This is not so said as though God did not now reign on earth, or had not reigned over it always. . . . None shall then be ignorant of His […]The Lord’s Prayer – Part 3 of 10

[jbpiggin]

A "Tree" of Genealogy

The quest for the first "family tree" has been one of my scholarly interests for years. Readers of this blog will know by now that stemmata, ramifying diagrams with ancestors at the top, were invented in antiquity (provedly before 427 CE). The inversion of those diagrams into family trees with ancestors as the roots and their descendants as boughs and leaves was a slow transformation that took well over a thousand years. One of the most interesting way-stations in that process is the invention of the term "family tree," where "tree" in its medieval sense simply meant a diagram that could be scaled up at will (just as a tree or a crystal grows) without specifically denoting that the diagram must visually resemble a natural tree. Christine Klapisch-Zuber in her major work, L'Ombre des Ancêtres, fixes the first fusion of "genealogical" and "tree" in Latin in 1312 by Bernard Gui, a Dominican inquisitor and bishop in the south of France, who wrote a history of the French kings.That means that in the latest wave of Vatican digitizations, special interest attaches to a 1369 translation of this work into French by Jean Golein.

This forms the second part of the codex Reg.lat.697, which can now be consulted online. La Généalogie des Roys de France commences at folio CXIIr. Note the flowers and tendrils which indicate that the idea of arbre is already playing on the minds of the artists. As one sees in the example below, the main line of kings is at centre-page, descending page by page through the book, and little roundel-link stemmata of each king's non-monarchical relatives are set off to one side.

This is not Golein's autograph of course. That, according to Delisle, is in the parliamentary library in Paris. The first part of the Vatican codex contains Golein's French rendering of the Flores chronicorum, also by Bernard Gui, which is a history since the time of Jesus of the popes and Roman emperors. Reg.lat.697 is wonderfully illuminated and offers us this notable conclave of cardinals:

The full list of digitizations this week (lacking 25 extra items that slipped online on Friday morning as I was finishing) follows:

Borg.copt.67,

Borg.sir.16,

Chig.C.VIII.230, with fine initials and miniatures including this Annunciation (though I could have sworn this angel has a horn!)

Ott.lat.1302,

Reg.lat.652,

Reg.lat.653,

Reg.lat.654,

Reg.lat.659,

Reg.lat.660,

Reg.lat.664,

Reg.lat.676,

Reg.lat.678,

Reg.lat.691,

Reg.lat.697, translation into French by Jean Golein of the Flores chronicorum of Bernard Gui (above)

Reg.lat.707,

Reg.lat.709,

Reg.lat.725,

Reg.lat.731,

Reg.lat.735,

Reg.lat.737,

Reg.lat.740,

Reg.lat.746,

Reg.lat.759,

Reg.lat.761,

Reg.lat.766,

Reg.lat.770,

Reg.lat.803,

Reg.lat.864,

Reg.lat.880,

Reg.lat.882,

Reg.lat.888,

Reg.lat.891,

Reg.lat.913,

Reg.lat.935, Reuilion

Sbath.251,

Urb.lat.843.pt.1,

Urb.lat.843.pt.2,

Vat.gr.1312.pt.1,

Vat.gr.1312.pt.2,

Vat.lat.1299, Expositio in Iohannem, anon.

Vat.lat.1302,

Vat.lat.1310,

Vat.lat.1317,

Vat.lat.1325,

Vat.lat.1382, Bottoni, Glossa Ordinaria, with some fine arbor juris diagrams, one of which has this interesting detail in the bottom panel:  

Vat.lat.1384,

Vat.lat.1389,

Vat.lat.1430,

Vat.lat.1436,

Vat.lat.1445,

Vat.lat.1451,

Vat.lat.1453,

Vat.lat.1455,

Vat.lat.1481, Priscian

Vat.lat.1483, Priscian

Vat.lat.1543, Macrobius

Vat.lat.1547, Macrobius, commentary on Dream of Scipio

Vat.lat.1567, Homer, Iliad, in Lorenzo Valla translation to Latin

Vat.lat.1587, Horace, works, 12th century

Vat.lat.1591, Horace, poetry

Vat.lat.1599, Ovid

Vat.lat.1604, Ovid, Fasti, 12th century

Vat.lat.1605, Ovid, 15C

Vat.lat.1618, Statius, Achilleidis

Vat.lat.1623, Lucan, Civil Wars

Vat.lat.1642, Seneca, tragedies

Vat.lat.1643, Seneca, tragedies

Vat.lat.1654,

Vat.lat.1681, Boninius Mombrizio

Vat.lat.1687, Cicero, letters

Vat.lat.1690, Cicero, letters, dated 1462

Vat.lat.1692, Cicero, letters, 15C

Vat.lat.1693, Cicero, rhetorical works

Vat.lat.1702, Cicero, rhetorical works

Vat.lat.1712, Cicero, rhetorical works

Vat.lat.1714, Ad Herennium

Vat.lat.1718, Ad Herennium

Vat.lat.1724, Cicero, De finibus bonorum et malorum

Vat.lat.1726, Cicero, De finibus bonorum et malorum

Vat.lat.1727, Cicero, De finibus bonorum et malorum

Vat.lat.1728, Cicero, Tusculan Disputations

Vat.lat.1733, Cicero, Tusculan Disputations

Vat.lat.1734, Cicero, De Officiis

Vat.lat.1739, Cicero, philosophy

Vat.lat.1740, Cicero, philosophy

Vat.lat.1741, Cicero, Scipio's Dream, plus anonymous works bound in back

Vat.lat.1744, Cicero, speeches

Vat.lat.1745, Cicero, speeches

Vat.lat.1748, Cicero, speeches

Vat.lat.1751, Cicero, speeches, dated 1452

Vat.lat.1753, Cicero, speeches

Vat.lat.1755, Cicero, speeches

Vat.lat.1756, Cicero, speeches

Vat.lat.1758, Cicero, philosophical works, 15C

Vat.lat.1759, Cicero, philosophical works, 15C

Vat.lat.1760, Cicero On Laws, Plutarch Lives in Brutus translation

Vat.lat.1761, Quintilian

Vat.lat.1763, Quintilian

Vat.lat.1764, Quintilian

Vat.lat.1765, Quintilian

Vat.lat.1768, Quintilian

Vat.lat.1771, Quintilian speeches, dated 1459

Vat.lat.1774, Quintilian speeches, dated 1455

Vat.lat.1776, Latin panegyrics

Vat.lat.1777, Pliny the Younger, Letters, 15C

Vat.lat.1779, Josephus in Rufinus Latin translation

Vat.lat.1782, Phalaridis et Bruti epistulae

Vat.lat.1784, Poggio Braccolini: De varietate fortunae (On the Vicissitudes of Fortune, 1447)

Vat.lat.1786, Aeneas Silvius Piccolomini (Pius II), many key writings

Vat.lat.1789, Epistulae 1-119 of Marsilio Ficino, as later published - Rome Reborn

Vat.lat.1799, Thucydides, Peloponnesian Wars, Lorenz Valla's Latin translation; dated 1452

Vat.lat.1800, ditto

Vat.lat.1810, Polybius, 15C

Vat.lat.1826,

Vat.lat.1829, Aulus Hirtius, Caesar's Commentaries on the Gallic War, 15C

Vat.lat.6719,

Vat.lat.13619,

Vat.lat.14749,

This is Piggin's Unofficial List number 117. If you have corrections or additions, please use the comments box below. Follow me on Twitter (@JBPiggin) for news of more additions to DigiVatLib.

Delisle, L. "Notice sur les manuscrits de Bernard Gui," in Notices et extraits des manuscrits de la Bibliothèque nationale et autres bibliothèques, XXVII, 2 (1879), 169-455. https://archive.org/

Klapisch-Zuber, Christiane. L’ombre des ancêtres. Paris: Fayard, 2000.

via Blogger http://ift.tt/2txtzjT

[discardingimages]

rapid fire

'The Smithfield Decretals' (Decretals of Gregory IX with glossa ordinaria), Toulouse ca. 1300, illuminations added in London ca. 1340

BL, Royal 10 E IV, fol. 122r

[plong42]

Logos Free Book of the Month for June 2020 - Ancient Christian Commentary on Mark (Second Edition)

Logos Free Book of the Month for June 2020 - Ancient Christian Commentary on Mark (Second Edition) -

The theme of the Logos Free Book of the Month promotion is reading Scripture with the church fathers. Logos is offering two volumes of The Ancient Christian Commentary series from IVP Academic. There are now 29 volumes in the series. From IVP Academic’s website,

The ACCS is a postcritical revival of the early commentary tradition known as the glossa ordinaria,a text artfully elaborated with…