Remember a few weeks ago when I gave a lecture @imc_leeds about my reconstruction of the Beauvais Missal & announced that leaf no. 113 had landed in my inbox the day before? Now that I’m caught up on other things, I can work on placing it in the reconstruction. Here’s how…
Step 1: identify recto & verso. Generally a straightforward task…look for the binding holes (i.e. the gutter), which, in a manuscript that reads left -> right will be on the left of the recto side. In this case, the leaf is heavily trimmed on all sides, so no binding holes!
No binding holes, no problem. Just look at the text, and figure out which side continues the text from the other. In this case, though, the leaf is framed and only one side is visible! How to tell recto from verso, then? Is it impossible? Certainly not!
The parchment on which the Beauvais Missal is written is fairly translucent, so you can see the text on the other side (which I’ll call Side B). By inverting the image of Side A and playing around with the contrast, much of the other side can be read!
I can see, for example, that the final letters of Side B are “adiuto…” Side A starts with “…rium super potentem…” Google reports that there is indeed a liturgical text that reads “Posui adiutorium super potentem…”! So now we know that Side B is the recto, & A is the verso!
But now we know even more. I already knew that it was from the Commons, as it gives multiple options for a single genre of chant, in this case, Alleluias and Verses. By searching the CANTUS database, we can identify this leaf as coming from the Common of One Confessor!
But wait, there’s more! My Fragmentarium reconstruction of the Beauvais Missal includes several leaves from the Common of One Confessor. Might this new leaf be consecutive with any of them? fragmentarium.ms/overview/F-4ihz
Having identified the texts on the leaf, I know what words should come immediately before and after: “…iuravi David ser…” before, and “…dinem melchisedech” after. One of the two leaves @Cleveland_PL is also from the Common of Confessors and ends with “iuravi Davis ser…”!
There’s more evidence tying these leaves together. Here’s the verso of the Cleveland leaf next to the inverted image of the new leaf. The red rectangles show where the initials from the recto of the new leaf have left inverted offsets on the verso of the Cleveland leaf!
And now we have all the information we need to place this new leaf into the reconstruction: we've distinguished recto/verso; identified the liturgy; and found a consecutive leaf! Once I have images of both sides (soonish), I’ll add them to Fragmentarium. 113 down, 196 to go!
Ever heard of Cistercian numerals? I hadn’t either until yesterday, and after hours of diving down lots of rabbit holes, I’m here to tell you all about this fascinating chapter in the story of medieval numeration!
We all know about the two dominant numeral systems in the European Middle Ages: Roman numerals and Arabic numerals. Roman numerals are good for labeling and expressing a single number like a date, but Arabic numerals won the fight for numerical supremacy...
...because of their superior functionality for arithmetic (try doing a complex calculation using Roman numerals) and inclusion of the all-important 0.
Here's something else really interesting about @sims_mss 266: evidence for how it was made. By splitting up the 4-column scroll into four separate sections of a codex (Bible/Romans/France/England), the scribe had to carefully plan how the genealogical diagrams would be laid out.
As I mentioned in yesterday's absolutely chaotic thread (sorry, was trying to simultaneously board a plane and Tweet, always a bad idea), the branches at the bottom of ff. 12v/13 redirect all over the manuscript, as the survivors of Troy scatter across the Mediterranean:
Here's the same section in one of the Chronique scrolls, for comparison:
What happens when you take a text that supposed to be a scroll and record it in a codex instead? Chaos! Here’s @sims_mss 266, the same Universal Chronicle that I edited and translated in my book, La Chronique Anonyme Universelle. openn.library.upenn.edu/Data/0001/html…
@sims_mss The Chronique is characterized not only by different histories in parallel columns, but also by a complex and lengthy genealogical diagram that records the lineage of humanity from Adam to the fifteenth century.
@sims_mss [stay tuned...getting on a plane, will finish later!]
For example, here's a quire from August of the Sanctorale section. I've found 5 of the original 8 leaves of the quire, including two formerly-conjoint bifolia (in bright green):
Using the new feature, I can actually see the reconstructed outer bifolium of the quire! Here's the outer side, showing the catchwords on the final verso (left) and the conjoint first recto (right):
Today is the feast day of St. Thomas Aquinas, who is absolutely definitely and for real the patron saint of illegible handwriting. Here's his script in Vatican Library, Vat. Lat. 9850, written 1260-1265.
A note in this manuscript added by Aquinas' secretary Reginald of Piperno basically says that you could read this text too, if only you could find someone who could make sense out of Thomas' handwriting!
Well, you asked for it, so here it is: a brief history of the mighty ampersand! #BreakfastPaleography
The character we know as the ampersand [&] is used in nearly every Latinate language as a stand-in for the word [and]. But it didn’t start life as an abbreviation. It is actually a ligature, a Latin combination of two letters: [e] and [t], or [et], which in English means [and].
Now that you know that much, you can sort of tell that early ampersands are a capital [E] connected to a [t], right? But then the basic form gets stretched and twisted and transformed until it doesn’t really look like e+t anymore.