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Journal articles on the topic 'Vercelli book'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Drout, Michael D. C. "Vercelli Book Digitale." Digital Philology: A Journal of Medieval Cultures 5, no. 2 (2016): 247–49. http://dx.doi.org/10.1353/dph.2016.0014.

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2

Bintley, Michael. "New Readings in the Vercelli Book." English Studies 93, no. 2 (April 2012): 233–34. http://dx.doi.org/10.1080/0013838x.2012.658995.

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3

Hardie, Rebecca. "Male and Female Devotion in Three Texts of the Vercelli Book: Vercelli VII, XVII andElene." English Studies 100, no. 3 (April 3, 2019): 273–90. http://dx.doi.org/10.1080/0013838x.2018.1555979.

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4

Bock, Oliver. "C. Maier's Use of a Reagent in the Vercelli Book." Library 16, no. 3 (September 2015): 249–81. http://dx.doi.org/10.1093/library/16.3.249.

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5

Leneghan, Francis. "Teaching the Teachers: The Vercelli Book and the Mixed Life." English Studies 94, no. 6 (October 2013): 627–58. http://dx.doi.org/10.1080/0013838x.2013.814319.

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6

Lacey, Eric, and Simon Thomson. "II Old English." Year's Work in English Studies 98, no. 1 (2019): 167–200. http://dx.doi.org/10.1093/ywes/maz012.

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Abstract This chapter has eleven sections: 1. Bibliography; 2. Manuscript Studies, Palaeography, and Facsimiles; 3. Cultural and Intellectual Contexts; 4. Literature: General; 5. The Poems of the Exeter Book; 6. The Poems of the Vercelli Book; 7. The Poems of the Junius Manuscript; 8. Beowulf and the Beowulf Manuscript; 9. Other Poems; 10. Prose; 11. Reception. Sections 1, 5, and 9 are by Simon Thomson and Eric Lacey; sections 2, 6, 7, and 8 are by Simon Thomson; sections 3, 4, 10, and 11 are by Eric Lacey.

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7

Cross, J. E. "Atto of Vercelli, De pressuris ecclesiasticis, Archbishop Wulfstan, and Wulfstan's “Commonplace Book”." Traditio 48 (1993): 237–46. http://dx.doi.org/10.1017/s0362152900012927.

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Karl Jost first noted the use of a passage from Atto of Vercelli, De pressuris ecclesiasticis, in Archbishop Wulfstan's Latin composition De Christianitate. Dorothy Bethurum, however, in her essay on the group of manuscripts associated as representatives of Wulfstan's “Commonplace Book,” suggested that an extract in one of these, Cambridge, Corpus Christi College 190, pp. 96–97, was an intermediary between the original work of Atto and Wulfstan's De Christianitate. Jost and Bethurum used the edition of Atto by d'Achery, reprinted in Migne. Now Joachim Bauer has re-edited Atto's tract and, finding early manuscripts rare, has read CCC 190 and identified more quotations from Atto in this English manuscript.

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8

Cubitt, Catherine. "APOCALYPTIC AND ESCHATOLOGICAL THOUGHT IN ENGLAND AROUND THE YEAR 1000." Transactions of the Royal Historical Society 25 (September 8, 2015): 27–52. http://dx.doi.org/10.1017/s0080440115000018.

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ABSTRACTThis article explores the ideas circulating in England c. 1000 about the fate of the soul after death, the afterlife and the Last Judgement. It looks at the discourse concerning these topics in the sermons of the Blickling Homilies, Vercelli Book and in sermons by Wulfstan and Ælfric, and argues for lively debate c. 1000 concerning the imminence of the End. It suggests that these texts, especially those by Wulfstan and Ælfric, should be seen in dialogue with one another, and argues that the recent revised dating of Wulfstan's apocalyptic sermons places them in relation to political and legal developments. It argues for a political dimension to this debate and highlights the responses of the king, Æthelred the Unready – demonstrated in diplomatic evidence – which suggests a heightened concern for his own salvation and for that of his family at this date. It places this royal anxiety not only in relation to ideas about the year 1000 and the End of the World but also in relation to the preaching in the homilies of Vercelli Book and of the Blickling collection concerning the fate of the soul and the higher standard of Christian conduct born by the wealthy and by those in responsibility. It concludes by emphasising the multiple and varied thinking about the Last Judgement in England c. 1000.

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9

Scragg, Donald. "A ninth-century Old English homily from Northumbria." Anglo-Saxon England 45 (December 2016): 39–49. http://dx.doi.org/10.1017/s0263675100080212.

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AbstractA careful consideration of a ‘scribble’ in English in the margin of a page of Oxford, Bodleian Library, Digby 63, a ninth-century Latin manuscript, yields a number of important conclusions: that the English material is homiletic, that it was written before the Latin, that the manuscript is certainly of Northumbrian origin and the English shows traces of Northumbrian dialect, and that therefore at least one vernacular homily in Old English was available for copying in Northumbria in the ninth century. It also adds to the evidence that a group of homilies in the Vercelli Book were drawn from an early and a non-West Saxon source-book.

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10

Mize, B. "SAMANTHA ZACHER AND ANDY ORCHARD (eds). New Readings in the Vercelli Book." Review of English Studies 62, no. 254 (October 21, 2010): 300–302. http://dx.doi.org/10.1093/res/hgq101.

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11

Stanley, E. G. "SAMANTHA ZACHER and ANDY ORCHARD (eds), New Readings in the Vercelli Book." Notes and Queries 58, no. 1 (February 11, 2011): 146–49. http://dx.doi.org/10.1093/notesj/gjq202.

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12

Hall, Thomas N. "The Reversal of the Jordan in Vercelli Homily 16 and in Old English Literature." Traditio 45 (1990): 53–86. http://dx.doi.org/10.1017/s036215290001268x.

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Three Epiphany homilies survive in Old English, two by Ælfric and one numbered sixteenth among the anonymous homilies in the late tenth-century Vercelli Book. True to early medieval convention for this feast, the homilies by Ælfric are devoted principally to the adoration of the magi and to Christ's Baptism, the two earliest manifestations of Christ's divinity. The Vercelli homily stands apart from these in several respects, perhaps most obviously in that it opens with a Gospel lection from Mt 3.13–17 (on the Baptism) rather than Mt 2.1–16 (on Herod's meeting with the wise men), and is the only medieval vernacular Epiphany homily to do so. As other scholars have noted, this pericope associates the homily with Gallican or Neapolitan rather than Roman use and links it liturgically to a small group of early Insular texts that include the Lindisfarne Gospels, St. Cuthbert's Gospels, and St. Burchard's Gospels — all of which contain lists of Gospel lections derived from a Neapolitan lectionary system. In addition, though a portion of the text has been lost, the Vercelli homily covers a range of themes seemingly out of place with Ælfric's more sober reflections on the feast, and the central portion of the homily in particular recounts a series of marvels associated with Christ's Baptism that has no parallel in medieval vernacular homiletic literature. The focus of that passage is a dialogue between Christ and John the Baptist, beginning just after the lost folio. Christ and John discuss the wonders of the Baptism, and the homilist interrupts them to explain this miraculous event as the fulfillment of an Old Testament prophecy:

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13

Bruce, Scott G. "Patron Saints of Early Medieval Italy, AD c. 350–800: History and Hagiography in Ten Biographies. Translated with an introduction and commentary by Nicholas Everett. Toronto: Pontifical Institute of Mediaeval Studies, 2016, x, 276 pp." Mediaevistik 31, no. 1 (January 1, 2018): 362–63. http://dx.doi.org/10.3726/med012018_362.

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Like a modern-day Gregory the Great, Nicholas Everett has assembled a collection of little-known saints’ lives from early medieval Italy: the Life of Gaudentius of Novara; the Life of Barbatus of Benevento; The Sermon of the Notary Coronatus on the Life of Zeno, Bishop and Confessor; The Book Concerning the Apparition of St. Michael on Mount Gargano; the Life of Senzius of Blera; the Passion of Cetheus of Pescara; the Passion of Vigilius of Trent, Bishop and Martyr; the Passion of Apollinaris of Ravenna; the Passion and Life of Eusebius of Vercelli; and the Life of Sirus of Pavia.

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14

Pelle, Stephen. "ZACHER, SAMANTHA. Preaching the Converted: The Style and Rhetoric of the Vercelli Book Homilies." Journal of Medieval Latin 25 (January 2015): 295–99. http://dx.doi.org/10.1484/j.jml.5.110227.

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15

Proskurina, A. V. "The Concept of Body and Soul in the Old English Tradition." Critique and Semiotics 38, no. 2 (2020): 237–55. http://dx.doi.org/10.25205/2307-1737-2020-2-237-255.

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The author examines the 10 th century ancient English poem Soul and Body through the prism of the soul, spirit and body in the Old English tradition, which has survived in two versions. The first, which was part of the poetry book Exeter Book, is a short version of the conversion of the unfortunate soul to the flesh. The second version is an expanded version of the poem, listed in the Vercelli Book along with Christian sermons and poems, also represents the con- version of the tormented soul to the flesh, as well as a monologue of the saved soul. However, unfortunately, the speech of the redeemed soul was not fully preserved due to damage to the Vercelli Book collection. This article provides an author's translation of the second version of the poem. The article focuses on the dualism of René Descartes. Thus, an extended version of the Old English poem Soul and Body precedes the dualism of René Descartes, whose main ideas are the duality of the ideal and the material, the independence of the soul and body. The philosophy of René Descartes is to accept a common source – God as the creator who forms these two independent principles that we find in this poem. The spirit, as shown in the work, is the divine principle in man, created in the image and likeness of God, and appears as the highest part of the soul, and the soul, in turn, is the immortal spiritual principle. In the framework of the Judeo- Christian culture, a central doctrine of the presence of the soul arose, suggesting the elevation of man over all other living beings due to the presence of it. According to religious ideology, a person’s position in the dolly and mountain worlds directly depends on the purity of the believer’s soul, on his refusal from sinful thoughts and deeds. As soon as the Judeo-Christian teaching is fixed as the main religion, a person endowed with a soul is considered as the only ration- al creature created in the image and likeness of God. The existence of the soul is not limited only to the Judeo-Christian idea of the world around us, for example, the Quran also contains the idea of the unity of man and soul, and, undoubtedly, the soul of a righteous Muslim ascends to heaven after death.

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16

Torabi, Katayoun. "Asceticism in Old English and Syriac Soul and Body Narratives." Humanities 9, no. 3 (August 31, 2020): 100. http://dx.doi.org/10.3390/h9030100.

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A great deal of scholarship on Old English soul-body poetry centers on whether or not the presence of dualist elements in the poems are unorthodox in their implication that the body, as a material object, is not only wicked but seems to possess more agency in the world than the soul. I argue that the Old English soul-body poetry is not heterodox or dualist, but is best understood, as Allen J. Frantzen suggests, within the “context of penitential practice.” The seemingly unorthodox elements are resolved when read against the backdrop of pre-Conquest English monastic reform culture, which was very much concerned with penance, asceticism, death, and judgment. Focusing especially on two anonymous 10th-century Old English poems, Soul and Body I in the Vercelli Book and Soul and Body II in the Exeter Book, I argue that that both body and soul bear equal responsibility in achieving salvation and that the work of salvation must be performed before death, a position that was reinforced in early English monastic literature that was inspired, at least in part, by Eastern ascetics such as fourth-century Syrian hymnologist and theologian, St. Ephraim.

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17

Rankin, Susan. "The earliest sources of Notker's sequences: St Gallen, Vadiana 317, and Paris, Bibliothèque Nationale lat. 10587." Early Music History 10 (October 1991): 201–33. http://dx.doi.org/10.1017/s0261127900001133.

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‘This little book has verses of composed modulamen, so that he who wishes to be retentive may hold on to his breath.’ With this elegiac distich Notker Balbulus concluded the preface dedicating his Liber ymnorum to Liutward, Bishop of Vercelli, abbot of Bobbio, archchaplain and chancellor to the then emperor, Charles the Fat. The collection of sequences must have been sent to Liutward during 884, since by December of that year Notker had broken off work on his Metrum de vita sancti Galli, mentioned in the preface to the Liber ymnorum as in the process of preparation. The genesis of the book of sequences can be traced farther back: Notker tells in his preface how, on showing verses to his teacher Iso, corrections were proposed. Later he presented some ‘little verses’ to his teacher Marcellus (the Irish monk Moengal) who ‘with joy’ collected them on parchment scrolls (rotulae) and gave them to his students to sing. Marcellus died at St Gallen in 871, Iso in the same year at the monastery of Moutier-Grandval, where he had been sent to teach some time previously. Many of the ‘versus modulaminis apti’ must have been composed already by 871.

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18

Gatch, Milton McC. "Samantha Zacher, Preaching the Converted: The Style and Rhetoric of the Vercelli Book Homilies. (Toronto Anglo-Saxon Series, 1.) Toronto; Buffalo, N.Y.; and London: University of Toronto Press, 2009. Pp. xxviii, 348; tables." Speculum 86, no. 1 (January 2011): 288–90. http://dx.doi.org/10.1017/s0038713410004653.

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19

Stojanovic-Novicic, Dragana. "Sublime and precise: Mind sonorities of Vlastimir Pericic." Muzikologija, no. 8 (2008): 167–83. http://dx.doi.org/10.2298/muz0808167s.

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Author discusses the course and results of the professional activity of Serbian composer and musicologist Vlastimir Pericic (1927-2000). At the beginning of his career Pericic was a promising young composer who won a prestigous Vercelli Competition Prize in 1950 for his String quartet. His style was characterized by post-romantic musical expression. He was convinced that a tonal system was the only acceptable base for making new music. In that sense, he came close to Paul Hindemith's approach to the world of new sonorities. The author explains Pericic's position in the context of Serbian music of the second half of the 20th century. He was considered somewhat conservative because he never accepted avant-garde techniques and procedures. His imagination and concentration on compositional process made him competent in the technical realization of his rich musical ideas. On the other hand, he was a shy personality who had never been penetrating enough to promote his own works. Hence, during the last decades of his life (when he stopped composing) almost no one was conscious of the great value of his works. Pericic suddenly interrupted his compositional career in the mid 1960s and thereafter devoted himself to theoretical work. His books on counterpoint harmony, and Serbian composers, many articles on contemporary Serbian composers, as well as his major multilingual dictionary of musical terms which includes seven languages, were among the finest fruits of Serbian theoretical achievements in the field of music. Now is the moment to reexamine Pericic's opus because his compositional achievements, as well as his theoretical studies, were of the highest quality. Pericic was a real part of the European music elite as a composer and musicologist, but he never received adequate professional recognition, especially in a broader European context.

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20

Hardie, Rebecca. "Reading the Anglo-Saxon Self through the Vercelli Book." English Studies, October 21, 2020, 1–4. http://dx.doi.org/10.1080/0013838x.2020.1827196.

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21

Burns, Rachel, Colleen Curran, Kaifan Yang, Niamh Kehoe, Emma Knowles, Rafael J. Pascual, Eleni Ponirakis, and Margaret Tedford. "Old English." Year's Work in English Studies, June 2, 2021. http://dx.doi.org/10.1093/ywes/maab002.

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Abstract This chapter has eleven sections: 1. Bibliography; 2. Manuscript Studies, Palaeography, and Facsimiles; 3. Cultural and Intellectual Contexts; 4. Literature: General; 5. The Poems of the Exeter Book; 6. The Poems of the Vercelli Book; 7. The Poems of the Junius Manuscript; 8. Beowulf and the Beowulf Manuscript; 9. Other Poems; 10. Prose; 11. Reception. Sections 1, 9, and 11 are by Eleni Ponirakis; section 2 is by Rachel Burns and Colleen Curran; sections 3, 4, and 10 are by Margaret Tedford; section 5 is by Niamh Kehoe; section 6 is by Rafael J. Pascual; section 7 is by Emma Knowles; section 8 is by Rachel Burns and Kaifan Yang.

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22

Burns, Rachel, Colleen Curran, Rebecca Hardie, Kaifan Yang, Niamh Kehoe, Emma Knowles, Eleni Ponirakis, and Margaret Tedford. "IIOld English." Year's Work in English Studies, July 7, 2020. http://dx.doi.org/10.1093/ywes/maaa002.

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Abstract This chapter has eleven sections: 1. Bibliography; 2. Manuscript Studies, Palaeography, and Facsimiles; 3. Cultural and Intellectual Contexts; 4. Literature: General; 5. The Poems of the Exeter Book; 6. The Poems of the Vercelli Book; 7. The Poems of the Junius Manuscript; 8. Beowulf and the Beowulf Manuscript; 9. Other Poems; 10. Prose; 11. Reception. Sections 1, 9, and 11 are by Eleni Ponirakis; section 2 is by Rachel Burns and Colleen Curran, with contributions by Eleni Ponirakis; sections 3, 4, and 10 are by Margaret Tedford, with contributions from Eleni Ponirakis in section 3; section 5 is by Niamh Kehoe; section 6 is by Rebecca Hardie; section 7 is by Emma Knowles; section 8 is by Kaifan Yang.

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