Giovanni Boccaccio turns 700

Giovanni Boccaccio was born seven hundred years ago in Tuscany, Italy. Special Collections and Rare Books celebrates this important anniversary by displaying editions of Boccaccio’s work as well as that of influential contemporaries and predecessors.

Il Decamerone, 1729, FlorenceBoccaccio made an inauspicious start as the illegitimate son of Boccaccino di Chellino. He was adopted by his father, but along with security and status came the duties associated with being an acknowledged scion of the merchant class. Boccaccio received training in banking and law–both of which he resented– before abandoning both for poetry.

Historiated Initial, Geneologia degli dei, Venice, 1547Though Boccaccio is best known today for The Decameron, he wrote over fifteen works, many of which were valued over The Decameron in his own lifetime. Beyond the passing tides of literary taste, what remains certain is that Boccaccio’s work reflects the uncertainty of his era. Fourteenth-century Italy, with its dynastic wars, popular uprisings, and plagues favored resourcefulness. There were times to cast off the past, and there were times to cling to past models. Boccaccio began writing in the vernacular early in his career with Caccia di Diana of 1334. It is to this phase that we owe The Decameron, a work that has been called the “epic of the merchant class” and "Boccaccio’s human comedy that stands next to Dante’s Divine Comedy." His work would take a sober turn after he became acquainted with Petrach. With Petrarch’s encouragement, Boccaccio studied the classics and began writing in Latin. To this phase we owe the existence of De genealogia deorum gentilium.

Illustration from Tales from Boccaccio, New York, 1947Detail, Geneologia deorum gentilium, Venice, 1494Highlights of our exhibition include a combined edition of De genealogia deorum gentilium and his other reference work, de montibus & siluis de fontibus: lacubus: & fluminibus, published in 1494 in Venice. The Italian translation, Geneologia degli dei, published in 1547, also in Venice, will also be displayed. Other items of interest include sixteenth-century works of Ovid, Petrarch, Dante, and Villani. These include a first edition of the Italian translation of Dante’s De Volgare Eloquenzia.and an edition of Petrarch published by the famous printer, Aldus Manutius, in 1533. We will also display of early twentieth-century deluxe editions of Boccaccio’s Decameron, rated PG-13 for the portrayal  of clerics in compromising poses.

Printer's Device, De Volgare Eloquenzia, Venice, 1526

Branca, Vittore. Boccaccio: The Man and His Works, trans. Richard Monges. New York: New York UP, 1976.

Serafini-Sauli, Judith Powers. Giovanni Boccaccio. Boston: Twayne Publishers, 1982.

 

 

home Resources and Services, Special Collections and Archives The Struggles of Abolitionism and the 150th Anniversary of the Emancipation Proclamation

The Struggles of Abolitionism and the 150th Anniversary of the Emancipation Proclamation

My paramount object in this struggle is to save the Union, and is not either to save or to destroy slavery.  If I could save the Union without freeing any slave I would do it, and if I could save it by freeing all the slaves I would do it; and if I could save it by freeing some and leaving others alone I would also do that.  What I do about slavery, and the colored race, I do because I believe it helps to save the Union; and what I forbear, I forbear because I do not believe what I am doing hurts the cause, and I shall do more whenever I shall believe doing more will help the cause.

–          President Lincoln’s public response to Horace Greeley’s open letter published in the New York Times, August 22, 1962

The first reading of the Emancipation Proclamation before the cabinet: From the original picture painted at the White House in 1864. : Premium engraving from "The Independent.” / Painted by F.B. Carpenter. Engraved by A.H. Ritchie

Today, the brand new start to a New Year, marks the 150th anniversary of what is arguably the most important document of the 19th century.  Although the Emancipation Proclamation did not outlaw slavery, nor make former slaves citizens, the Proclamation did announce that all slaves in the Confederates States that were still under rebellion were free and ordered the Union Army to treat any slaves they found in the rebellious states as such.  However, there were five slave states not under rebellion.  Of the estimated 4 million slaves in the United States at the time, the Emancipation Proclamation only applied to 3.1 million.

And upon this act, sincerely believed to be an act of justice, warranted by the Constitution, upon military necessity, I invoke the considerate judgment of mankind, and the gracious favor of Almighty God

–          Emancipation Proclamation, January 1, 1863

Paper presented to the General Anti-Slavery Convention on the essential sinfulness of slavery and its direct opposition to the precepts and spirit of Christianity
Paper presented to the General Anti-Slavery Convention on the essential sinfulness of slavery and its direct opposition to the precepts and spirit of Christianity

Slavery, of course, had been a contentious issue not only in American history, but in the history of many different nations for centuries.  At Special Collections, we have many different print and microform sources on the subject of slavery and abolitionism.  Even though slavery nearly tore apart the United States, a great majority of our sources were published in London.  Before and after the passage of the Slavery Abolition Act of 1833 by the British Parliament, abolitionists from all over wrote impassioned speeches and sermons decrying the evils of slavery.  Pictured here is one such speech delivered by Reverend Benjamin Godwin of Oxford to the General Anti-Slavery Convention.

One of the greatest, and certainly the most earnest, British abolitionists was William Wilberforce.  Wilberforce took up the cause of ending slavery in 1787.  It took a full twenty years of fighting before Wilberforce saw his first victory.

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A letter on the abolition of the slave trade: addressed to the freeholders and other inhabitants of Yorkshire

The Slave Trade Act of 1807 ended the commerce of buying and selling human beings throughout the British Empire, but it did not end slavery itself.  Buoyed by his success in 1807, Wilberforce and his compatriots assumed that a full ban on slavery would be forthcoming.  They were wrong.  It took another twenty-six years for slavery to end throughout the British Empire, only three days before Wilberforce passed away at the age of seventy-three.  The story of his lifelong work to end slavery was told in a major motion picture, Amazing Grace, which was released in 2007 to coincide with the 200th anniversary of the Slave Trade Act of 1807.

Back in the United States, many of the great statesmen of our nation changed their mind on the subject.  Thomas Jefferson is known as a slaveholder, but also someone who spoke on the eventual dismantling of the institution.  In 1807, Jefferson signed into law a bill that banned the importation of slaves into the United States.  In Missouri, our very own Representative James S. Rollins, known as the Father of the University of Missouri, was also a slave owner.  Rollins was reticent at first to completely abolishing slavery.  However, he opposed the expansion of slavery and the secessionist movement that turned into the American Civil War.

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Speech of Hon. James S. Rollins, of Missouri, on the proposed amendment to the Constitution of the United States

Despite initially stating that the Emancipation Proclamation was legally void, he was eventually one of the most important supporters of the 13th Amendment in 1865, which completely outlawed slavery everywhere in the United States.  His speech on the floor of the House was pivotal in bringing in the two-thirds majority needed for the amendment to become law.  That speech is reproduced in a volume in Special Collections’ MU collection.

As for President Lincoln, his Emancipation Proclamation fundamentally changed the Civil War.  The proclamation provided for the addition of former slaves into the Union forces, increasing the number of soldiers and sailors by almost 200,000.  While the Confederate States were being depleted of fighting men, the Union was gaining more.  Furthermore, the proclamation ignited a new fervor in the north, the idea that with every square mile of ground gained by the Union was more land that was now free from bondage and slavery gave the North the needed boost and a moral imperative to win the war.  Today, the original Emancipation Proclamation resides in the National Archives in Washington, D.C. alongside other famous documents including the Declaration of Independence, the U.S. Constitution, and one of the original copies of the Magna Carta.

home Resources and Services, Special Collections and Archives A Visit From St. Nicholas (and other tales of Santa Claus)

A Visit From St. Nicholas (and other tales of Santa Claus)

The legend of St. Nicholas of Myra has taken so many twists and turns over the centuries that he is barely recognizable to us anymore.   Instead, he has been replaced by a jolly, bearded, portly man in a red suit and cap and coal black boots.  For this installation of Scripta Manent, we will trace the history of St. Nicholas/Santa Claus/Father Christmas/Kris Kingle, just in time for Christmas.  The real St. Nicholas was born in Asia Minor during the third century in the city of Myra (in present-day Turkey). He was the only son of wealthy Christian parents named Epiphanius and Johanna according to some accounts and Theophanes and Nonna according to others.  His wealthy parents died while Nicholas was still young and he was raised by his uncle—also named Nicholas—who was the bishop of Patara.

In 325, Nicholas attended the Council of Nicaea. There, Nicholas was a staunch anti-Arian and defender of the Orthodox Christian position that Jesus was fully divine and fully human, and one of the bishops who signed the Nicene Creed.  Legend holds that he was so angry with Arius (who taught that Jesus was only a man) that Nicholas punched him in the face.  However, the most famous legend associated with St. Nicholas is that of the poor man with three daughters.  In the tale, the man could not afford a proper dowry for his daughters.  Hearing of the poor man's plight, Nicholas decided to help him, but being too modest to help the man in public, or to save the man the humiliation of accepting charity, he went to his house under the cover of night and threw three purses (one for each daughter) filled with gold coins through the window opening into the man's house.  There are different variations of the story.  One has Nicholas throwing the bags down a chimney.  Another embellishes the story and has a daughter’s stocking hanging over the embers of the fireplace to dry, where the bag of gold dropped straight in.

FatherChristmastrial
The Examination and Tryal of Old Father Christmas by Josiah King, 1686

In the ensuing centuries, the story of St. Nicholas has evolved.  Beloved by children all over the world, St. Nicholas/Santa Claus/Father Christmas/Kris Kringle brings gifts to good boys and girls on Christmas (and sometimes coal to bad children).  However, he has not always been the most beloved of figures.  In 1686, Josiah King published a pamphlet called The Examination and Tryal of Old Father Christmas.  In the pamphlet, Father Christmas is put on trial by those who worry that Christmas is becoming too materialistic and too much of an excuse to party and commit debauchery.  In the end, Father Christmas is acquitted of his charges, and yet he is admonished by the judge to remember that Christmas is about Jesus.

Although Father Christmas was usually thinner and wore a green coat, the modern idea of a rotund jolly man in a suit came about with the publication of A Visit from St. Nicholas by Clement Clark Moore in 1823.  However, Moore’s Santa was an elf with a miniature sleigh and eight tiny reindeer.  It was Thomas Nast’s subsequent illustrations that helped cement the image of the modern Santa Claus in the minds of most Americans.  The idea that Santa Claus resides at the North Pole may also be attributed to Nast.  One of his illustrations is entitled “St. Claussville, N.P.”  Another depicts two children drawing Santa’s route to their house from the North Pole.

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Merry Old Santa Claus by Thomas Nast, 1889.

One of the most famous writings involving Santa Claus came from a newspaper column in the New York Sun.  Little 8-year old Virginia O’Hanlon wrote a letter to the editor asking if there really was a Santa Claus.  As her letter says, her father told her that “if [it is] in the Sun, it’s so.”  Her letter was answered eloquently and reassuringly by Francis Pharcellus Church, whose line “Yes, Virginia, there is a Santa Claus” is often quoted more than a century later.  It remains the most reprinted editorial ever to run in any newspaper in the English language.

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Christmas Overseas Gifts by Graves, 1945.

In the 20th and 21st centuries, the image of Santa Claus has been used for all sorts of advertisements.  The most famous may be the Coca-Cola Santa Claus, which debuted in the 1920s.  During World War II, Santa was depicted with a helmet to ask Americans at home to send Christmas gifts overseas to soldiers fight in Europe and the Pacific.  However, not everyone is thrilled with the overexposure of Santa Claus.  Fred Rinne’s hand drawn artist book, God Santa Christ depicts Santa Claus as a creation of a consumer culture.  As he writes:

 

Santa Christ/is the protecting god/of the consumerist economy/Belief in Santa Christ/is crucial to that/vague entity known as/"our way of life".

 

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God Santa Christ by Fred Rinne, 2003

 

However, it is the spirit of giving to those in need that the original St. Nicholas represents. It is our hope here at Special Collections that this spirit touches you, dear reader, and that you intently research local and national charities before giving to those in need this season.  By doing so, you keep the spirit of St. Nicholas and Santa Claus alive.  Merry Christmas and Happy Holidays to everyone.  See you in 2013!

home Resources and Services, Special Collections and Archives The Battle of Milvian Bridge and the history of the book

The Battle of Milvian Bridge and the history of the book

maxentiussmConstantinesmOn October 28 in 312 A.D. Constantine defeated the superior forces of his rival Maxentius at the battle of Milvian Bridge. Maxentius’s forces attempted to retreat across the Tiber by way of the Milvian Bridge, but the bridge quickly became overcrowded. As Lactantius records in De Mortibus Persecutorum, or The Deaths of the Persecutors, "the army of Maxentius was seized with terror, and he himself fled in haste to the bridge which had been broken down; pressed by the mass of fugitives, he was hurtled into the Tiber" (44.9 ).

Diocletian had planted the seeds of this civil war. In the 49 years before his accession, Rome had had 26 rulers, most of whom met with a violent end. In an attempt to stabilize imperial succession, he introduced the system of tetrarchy, in which the empire was divided into two halves, each governed by a senior emperor assisted by a junior emperor who would eventually accede to his office. When Diocletian and his co-emperor, Maximian, retired, their successors jointly acceded to their offices. But Diocletian's plan derailed when these new emperors appointed their successors. Many hopefuls, including Constantine and Maxentius, felt they had been denied their rightful claim. Constantine's claim arose from the fact that his father had been sub-emperor under Maximian and was now emperor of the West. Maxentius, as the son of the Maximian–the emperor whom Constantine’s father had replaced–also felt slighted. When Constantine’s father died, opening the office of emperor of the West, Constantine moved his army of 40,000 Gauls southward toward Rome, where his 40,000 troops would engage with the forces of Maxentius, 100,000 strong.

The Chronicon of Eusebius of Caesarea is a table of universal history. This page deals with the events leading up to Milvian Bridge. 1512, RARE D17 E7Many early literary sources of information about Constantine survive. Special Collections and Rare Books houses several editions of both Lactantius’ De Mortibus Persecutorum and Eusebius’s Historia Ecclesiastica, along with one edition of the Chronicon. We also have eighteenth- and nineteenth-century literary and historical works that are heavily indebted to these sources.  Click on the images to learn more about the particular edition pictured.

Contemporary sources provide an idealized picture of Constantine, created to fulfill the various agenda of their authors. Lactantius lived in poverty until he found employment as tutor to Constantine’s son Crispus. Eusebius was invested in his theory about the proper relation between the church and state, and it was convenient to have an example so near at hand. Averil Cameron has duly noted “the eagerness of all parties to make claims on the rising star” (Cameron 91).

Constantine's contemporaries inflated his origins. In 310 A.D., an anonymous panegyrist of addressed Constantine as follows: “[Y]ou were born an Emperor, and so great is the nobility of your lineage that the attainment of imperial power has added nothing to your honor, nor can Fortune claim credit for your divinity, which is rightfully yours without campaigning and canvassing.” (Nixon 221) On the contrary, he had humble origins: he was the illegitimate child of a Jewish barmaid (allegedly a prostitute) and a Balkan peasant. When the latter's military success raised him into imperial ranks, he rearranged his personal affairs by adopting Constantine and making of Helen an honest woman.

Constantine the Great: A Tragedy, by Nathaniel Lee. 1735. RARE 828 L516cHis contemporaries also distorted his religious beliefs, seeing him as the hand of God, accomplishing His will on earth. Lactantius was one so inclined: "The hand of God was over the battle-line," he declares, in his account of the battle in De Mortibus Persecutorum (44.9). His was the earliest account we have of a vision that was to become very influential:

"Constantine was advised in a dream to mark the heavenly sign of God on the shields of his soldiers and then engage in battle. He did as he was commanded and by means of a slanted letter X with the top of its head bent round, he marked Christ on their shields. Armed with this sign, the army took up its weapons." (44.5)

Eusebius, on the other hand, is silent on the issue of the vision in Historia Ecclesiastica of c. 323 A.D. But in his Life of Constantine, written sometime around 338 A.D., he revises his earlier account, devoting all his rhetorical powers to describing the vision.  In doing so, he creates a scene that would remain in collective memory to this day:

Frontispiece of Historia Ecclesiastica of Eusebius. 1526. RARE BR 160 E5 L3.“About the time of the midday sun, when day was just turning, he [Constantine] said he saw with his own eyes, up in the sky and resting over the sun, a cross-shaped trophy formed from light, and a text attached to it which said, ‘By this conquer’. Amazement at the spectacle seized both him and the whole company of soldiers which was then accompanying him on a campaign he was conducting somewhere, and witnessed the miracle.

He was, he said, wondering to himself what the manifestation might mean; then, while he meditated, and thought long and hard, night overtook him. Thereupon, as he slept, the Christ of God appeared to him with the sign which had appeared in the sky, and urged him to make himself a copy of the sign which had appeared in the sky, and to use this a protection against the attacks of the enemy (1.28).

When Constantine arrived at the gates of Rome, Maxentius hunkered down inside with his 100,000 troops.  He probably could have successfully waited out the siege had he not misapplied an oracle: according to Lactantius, "he ordered the Sibylline books to be inspected; in these it was discovered that 'on that day the enemy of the Romans would perish.' Led by this reply to hope for victory, Maxentius marched out to battle" (DMP 44.7-8), and thereupon met his end. According to Eusebius, Constantine then "rode into Rome with songs of victory, and together with women and tiny children, all the members of the Senate and citizens of the highest distinction in other spheres, and the whole populace of Rome, turned out in force and with shining eyes and all their hearts welcomed him as deliverer, savior, and benefactor, singing his praises with insatiate joy." (HE 294)

Fold out chart from De Mortibus Persecutorum of Lactantius, 1693. RARE BR 1603 L32

England's Worthies by Will Winstanley, 1684, RARE D A 28 W7Though the victory at Milvian Bridge has been associated in popular memory with the accession of Constantine and the triumph of Christianity, in fact, Maxentius was just one of several rivals for control of the Roman Empire; there were six total, including old Maximian, who came back out of retirement. Of one of them, Will Winstanely, author of England's Worthies, comments, “man proposeth, and God disposeth; for he who dreamt of nothing less than a glorious victory, was himself overcome by Licinius of Tarsus, where he shortly after died, being eaten up with Lice.” One by one, the contenders knocked each other off, until only Licinius remain. He was defeated in 323 A.D. , making Constantine the sole ruler of a united Empire until his death in 337 A.D.

***

Frontispiece to The History of the Decline and Fall of the Roman Empire, by Edward Gibbon. RARE DG 311 .G44. 1804.Whatever role God might have played in the outcome of Constantine's military career, it is clear that Christianity is Constantine's legacy to European and Byzantine civilization. Constantine and Licinius jointly legalized Christianity with the Edict of Milan in 313 A.D., which proclaimed that “Christians and all other men should be allowed full freedom to subscribe to whatever form of worship they desire, so that whatever divinity may be on the heavenly throne may be well disposed and propitious to us, and to all placed under us." Edward Gibbon, who was not fond of revealed religion, casts a less than favorable light on the legalization of Christianity in Rome. He attributes the “fall” of the empire partially to the influence of Christianity to it because it instilled “patience and pusillanimity” until the “last remains of the military spirit were buried in the cloister.” Nonetheless, he concedes that “if the decline of the Roman empire was hastened by the conversion of Constantine, his victorious religion broke the violence of the fall, and mollified the ferocious temper of the conquerors.” For different reasons, modern historians concur in locating some of the blame in Constantine's policies. His founding of Constantinople exacerbated the division between Eastern and Western Empire, (a division started by Diocletian’s system of tetrarchy) and the concentration of wealth in the Eastern half. Both of these developments left the Western Empire an easy target for the barbarians, who would soon come flooding through the gates.

Constantine is responsible for many developments that would be important in European and Byzantine civilization. Under his rule, the church gained the right to inherit property. Clergy were relieved from paying taxes.He convened and presided over the Council of Nicea in 325 and had a major role in the formulation of the Nicene Creed, thus setting a precedent for the state's involvement in settling matters of doctrine. Whereas previously Christians had met clandestinely in houses, now great basilicas were erected, as Constantine funded building projects all over the Empire, including Lateran basilica and St. Peters in Rome. He also funded building projects over important sites in Bethlehem and Jerusalem, creating the concept of the Holy Land while doing so. Most significantly for bibliophiles, however, are the developments in the history of the book. These grand basilicas and churches required equally magnificent copies of sacred texts so that services could be carried out. To that end he ordered Eusebius to arrange for fifty lavish copies of Scriptures to be prepared. Before Constantine's reign, Christian texts were copied into a small, inconspicuous codices. During this period, however, Christian texts came out of the closet, eventually resulting in the illuminated display Bibles of the early Middle Ages.

Bibliography

Brown, Michelle. In the Beginning: Bibles before the Year 1000. Smithsonian Books, 2006.

Cameron, Averil. “The Reign of Constantine,” The Cambridge Ancient History: The Crisis of Empire A.D. 193-337. Vol. XII. 2nd ed. Ed. Alan Bowman, Peter Garnsey, and Averil Cameron. 90.109.

–. “Late Antiquity,” Christianity: Two Thousand Years. Ed. Richard Harries and Henry Mayr-Harting. Oxford: Oxford UP, 2001. 21-43.

Davis, Paul K. “Milvian Bridge,” 100 Decisive Battles from Ancient Times to the Present. Oxford UP, 1999. 78-82.

Eusebius. The History of the Church. Tr. G.A. Williamson. Penguin. 1965.

–. Life of Constantine. Tr. Averil Cameron and Stuart Hall. Oxford UP. 1999.

Lactantius. De Mortibus Perssecutorum. Tr. J.L. Creed. Oxford, Clarendon Press. 1984.

Nixon, C.E.V. and Barbara Rodgers. In Praise of Later Roman Emperors. Berkeley, U of California Press. 1994.

Halloween at Special Collections

Among the bonny winding banks,
Where Doon rins, wimplin’ clear,
Where Bruce ance ruled the martial ranks,
And shook his Carrick spear,
Some merry, friendly, country-folks,
Together did convene,
To burn their nits, and pou their stocks,
And haud their Halloween
Fu’ blithe that night.

Hallowe’en by Robert Burns

Although Halloween has its roots in the pagan practices of Scotland and Ireland, its name comes from the Scottish phrase “All Hallows’ Even”, the night before the Christian holiday, All Hallows’ Day.  The word, Hallowe’en was first used in the 16th century.  Halloween is most closely linked with the Celtic holiday, Samhain, the day, it was thought, in which the natural and supernatural realms were nearest to each other and the dead could revisit the living.

The Reformation brought Halloween rituals under attack, although the customs still flourished in most of Scotland and Ireland.  Furthermore, the popularity of Guy Fawkes Night on November 5th every year also put a damper on Halloween in England.  The Puritans who sailed to America did not bring the Halloween traditions with them and Halloween was largely ignored until the 19th century influx of Scottish and Irish immigrants.  By the early 20th century, the popularity of Halloween in America had taken hold of the majority of the population.

Today, Halloween is a huge commercial enterprise.  In the U.S., Halloween generates $2.4 billion in sales.  More candy is sold on Halloween than Valentine’s Day and more parties are held on Halloween than on New Year’s Eve.  In terms of gross sales, Halloween is second only to Christmas.  Almost every television show and cartoon has a Halloween episode at some point and every comic has a Halloween theme as well.  The two comic books, Batman’s “The Long Halloween” and “Garfield in Disguise” are two such examples.

At Special Collections, such spooky tales like The Night Hag and Dante’s Inferno might tickle your fancy this time of year.  Come on by our Reading Room at 401 Ellis to take a look at our Halloween themed books and comics.  Have a safe and happy Halloween!

Martin Luther – Doctor in Bible

Five hundred years ago today, Martin Luther was awarded a doctorate in theology.  In 1512, Luther was 28 years old.  Seven years before, when Luther was attending law school at the University of Erfurt, a place he called a beerhouse and a whorehouse, lightning struck near where he was riding his horse.  This event made Luther realize that he feared for his soul and he made a promise to Saint Anna to become a monk.  It was a promise Luther thought he could not break, so he sold his law books and left university to join a monastery in Erfurt.  His father was furious at him!  How could Luther throw away all the education he received?

After only two years at the monastery, Luther’s sadness and deep introspection was too much for his superiors.  Luther was ordained as a priest in 1507 and ordered back to academia where Luther pursued degrees in theology, eventually obtaining a position with the University of Wittenberg’s faculty a mere two days after receiving his doctorate.  His position was that of Doctor in Bible.

 

Kirchen Postilla Exterior

Kirchen Postilla InteriorAt Special Collections, we have a few items published during Luther’s lifetime and just after.  The Kirchen Postilla : Das ist, Auslegung der Episteln und Evangelien an Sontagen und Furnemesten Festen durchs Gantze Jar is one prime example.  A rough translation of the title is Church Notes: That is, Interpretation of the Epistles and Gospels for Sundays and Festivals through the Entire Year.  This book was meant to be used by Protestant churches all over Germany as a reference book for Protestant ministers while they prepared their Sunday sermons.  The book came with two clasps, although one is now missing.  It was a chained book, which means that this particular copy that Special Collections possesses must have been chained to a desk.  This prevented the possibility of being stolen from the library, church, or monastery where it probably first resided.

Later, Luther published his German translations of various books of the Bible.  Der Prophet Sacharja (The Prophet Zechariah) was published in 1528. 

Der Prophet SacharjaThe woodcut illustration on the title page depicts Jesus riding into Jerusalem on a donkey.  Zechariah is shown in the upper right hand corner giving the masses the prophecy that Jesus fulfilled that day.

After his death, Luther’s commentaries on the New Testament epistles, Der Erste [Bis Zwelffte] Teil der Bücher, were published.  These hefty volumes, twelve in all, not only include thousands of pages of text, but also a large amount of printed margin notes.  Like many German tomes of the period, these volumes included metal clasps and hinges to keep the books closed, but all that remains now are the hinges.

Der Erste TeilOn the title page, Martin Luther kneels at Jesus’ left and the Elector of Saxony, who guaranteed Luther’s security while Luther was being pursued by the Cardinal Cajetan, is shown kneeling on Jesus’ right.

Special Collections also owns a few copies of sermons published only a few years after Luther posted his famous 95 Theses.  Come by during our operating hours to check out what we have!

 

home Resources and Services, Special Collections and Archives Siri versus the Medieval Perpetual Calendar

Siri versus the Medieval Perpetual Calendar

Initials "KL" for "Kalends," decorated with arabesquesAre you tired of your Moleskine planner?  Do Siri’s annoying reminders tax your nerves? Consider trying a medieval perpetual calendar and discover a more streamlined approach to managing your affairs.

Feast Days from Twelfth-Century English Calendar. Saint Wulfstan, Bishop of WorcesterAmong their many virtues is longevity: the same calendar can be used year in, year out, all the way up to the Second Coming. How is this possible?  As our forebears knew, parchment is a durable medium that can withstand the insults of time and use. It is also well suited to accommodating the changing winds of orthodoxy. Should it be necessary to remove a feast from the calendar, simply scrape the pigment off, and no one will suspect your error. Should a new saint arrive on the scene, simply pencil in the feast day as someone has done for Saint Wulfstan using brown pigment in the calendar above from twelfth-century England.

Chart of dominical letters, from 12th-century English calendar
PJulian Calendar, from Twelfth-Century English Calendarerpetual calendars are imminently portable. Tuck yours inside your breviary, where it be within reach at all times. Rise in your co-workers esteem by scheduling meetings according to the Julian calendar (left). Your coworkers will be impressed by your willingness to master a more complicated scheme of keeping track of dates, and you will soon have everyone trying to count the days forwards and backwards from Kalends, Ides and Nones.

You will be the life of the party on New Year’s Eve, when, with a furtive glance, you can determine the dominical letter, for the upcoming year (right). Dominical letters are useful for determining the date of Easter, a service for which your friends and relations will no doubt be grateful.

Be the envy of everyone with your attractive, vintage planner. You might think the colors are there merely to delight the eye, but look again. Differentiate feast days of high-status saints from those of middling status. Color code astronomical events from those of a more cosmic nature. They serve the practical purpose of differentiating different kinds of events, as well as ranking them in importance. In the calendar we’ve been looking at, the feast of the Ascension, the feast day of Saint Barnabus, the sun’s entrance into cancer, the feast day of St. Aethelthryth, and a commemoration of Saint Paul the apostle are all given special distinction. Most astronomical information is recorded in green pigment.

Attractive, convenient, and durable, medieval perpetual calendars allow you to honor the past as you plan the future. They sit quietly inside your psalter or breviary without interrupting your classes. Get yours today!

Well loved 14th-century Irish calendarCalendar from a book of hours, France, 16th centuryThe verso of the same 12th-century calendar we have looked at above

home Cycle of Success, Special Collections and Archives Teacher Spotlight: Rabia Gregory

Teacher Spotlight: Rabia Gregory

Dr. Rabia Gregory, an assistant professor in the Religious Studies department at the University of Missouri, is the focus of the first Teacher Spotlight of the new school year.  Her primary interest is in medieval women’s religious literature, and she can often be found teaching courses at Mizzou on Historical Christianity, and Women and Religions.  Dr. Gregory is a frequent visitor to Special Collections and has often brought her classes to learn about the primary sources we have here.  We were pleased to get a chance to talk to her at the beginning of the semester.

SC: How have you incorporated Special Collections into your teaching?

Gregory: I initially only took upper-level and graduate seminars to Special Collections and designed the visits to help students learn to work with sources in the original. Last spring I attempted to bring a large introductory lecture course to Special Collections.  I designed a new assignment asking the undergraduates to spend time with a manuscript or an early printed book and then write about it as if they were, themselves, professional historians.

SC: What sort of outcomes or effects on your students have you observed after visiting the Special Collections department?

Gregory: I noticed a variety of responses, particularly with the large lecture class. Some students were so excited that they snapped photos of manuscripts to share with old teachers or with family members. Others came back to visit with friends and classmates. And some were completely disinterested, trying to sneak out of the room even before class was over. Learning how books were made and used really changed the ways that my class responded to primary sources in translation. They less frequently asked "why" different sources offered competing versions of history or why miracles were recorded. Instead they were interested in why those versions of history had been considered important enough to put into something so expensive and time-consuming as a manuscript.

SC: What advice would you give to faculty or instructors interested in using Special Collections in their courses?

Gregory: Plan ahead, make sure that the visit has a clear pedagogic purpose for your class and that the students have a way of finding meaning from the objects they will (most likely) not be able to read. Do talk with the Special Collections staff and get their input on the assignments, a semester in advance if you can! And make sure that you explain clearly to your students and teaching assistants the purpose of the assignment.

Non angli, sed angeli

Gregory the Great was consecrated to the papal office on this day in the year 590. He would have preferred to remain a monk. According to Gregory of Tours, “[h]e strove earnestly to avoid this high office for fear that a certain pride at attaining the honor might sweep him back into worldly vanities he had rejected.” Circumstances colluded to push him into public office,however, and he seems to have met with great success there. He was responsible for the conversion of the English, and is credited with the development of Gregorian chant. An eminent historian of the papacy calls him, if not the greatest pope, then the “greatest Christian” of all the popes.(1)

He was also very adept at puns, and the historical record preserves many of his zingers. When he learned that some soon-to-be-converts were from a province called Deira, he replied that this was only suitable, since they were soon to be rescued “de ira,” or “from wrath” (that is, of God). Another opportunity to exercise his skill came as he set off for the mission field with some fellow monks. When a locust landed on Gregory’s Bible he exclaimed, naturally enough, “Ecce, locusta,”  (Behold, a locust). Ever attuned to alternative meanings, however, Gregory soon realized that “locusta” could be broken into “ loco  sta,” meaning “stay in place.”  He quickly decided to stay put and sent his cohorts on to convert the heathen alone. The drum roll, however, is generally reserved for the following.  In the well-known account recorded Historia ecclesiastica, Bede tells of how Saint Gregory came upon some especially attractive slave-boys for sale in the Roman market. Gregory inquired after them and soon learned they were Angles, or members of the Germanic tribe occupying what is now England. “Not Angles, but angels,” he quipped.

The recto of Fragment #75, with the text of Gregory's Magna MoraliaGregory’s writings provide a synthesis of the orthodox thought of the Patristic era in the West; as such they remained very influential during the Middle Ages. This image comes from a 13th-century Italian copy of Gregory the Great’s Magna Moralia, a commentary on the Book of Job. This section comes from chapter 23 of book XIII, and comments on Job: 16:19-20, verses that the scribe underlined in red. (The scribe indicates the start of a scriptural verse drawn from outside of the Book of Job with green pigment.)

You can see the end of verse 19–“O earth, do not cover my blood; let my outcry find no resting-place”-at the top of the folio. In the commentary that follows, Gregory first equates the blood in question with Christ’s blood. More surprisingly, he also equates the outcry with the blood, bringing in support from Genesis (And the Lord said, “What have you done? Listen; your brother’s blood is crying out to me from the ground!”) Gregory finds further application to human conduct: “We are bound to imitate that which we take,” i.e. the sacrament of wine representing the blood of Christ. “But that His cry may not lie hid in us, it remains that each one of us according to his small measure should make known to his neighbors the mystery of his own quickening.”(2)

Verse 20–“Even now, in fact, my witness is in heaven,and he that vouches for me is on high” is about two-thirds of the way down. A three-line blue initial begins the commentary for this verse. Gregory interprets the “witness” to be God the Father. The verse thus contributes an orthodox understanding of the divine nature of Christ. The Christological debates of the Early Middle Ages, in which the dual nature of Christ was often contested, probably underlie this understanding.

Fragment 75, and others of Gregory’s manuscripts are available to be consulted during our regular opening  hours.

1. Erich Caspar, Geschichte des Papsttums, vol. II, p. 514

2. Translations from the Latin taken from the translation by John Henry Parker, et al.

home Resources and Services, Special Collections and Archives St. Bartholomew’s Day, the Act of Uniformity, and the Book of Common Prayer

St. Bartholomew’s Day, the Act of Uniformity, and the Book of Common Prayer

A year after the child king, Edward VI, ascended to the British throne, the first Act of Uniformity was enacted in 1549. The Act established the Book of Common Prayer as the sole legal form of worship in England. Subsequent Acts of Uniformity in 1552 and 1559 adopted revisions of the Book of Common Prayer, or reinstated the act after the reign of a Catholic monarch, like Mary I. The Book of Common Prayer, first published in 1549, is the liturgical text of the Church of England. It contains liturgies for both Sunday and daily worship services as well as orders for baptisms, weddings, funerals, confirmation, and words to say over the ill and dying. Readings from the Old and New Testament were included as well as Morning Prayers, Evening Prayers, and Holy Communion rites. In England, a country that had only just recently broken from the Roman Catholic church, it was invaluable to have a liturgy text in the English language.Book of Common Prayer, 1739

A century later, after the end of England’s Civil War and the reign of Oliver Cromwell and his son, Richard, the monarchy was reestablished under Charles II in 1661. Another major revision of the Book of Common Prayer was published a year later and a new Act of Uniformity was enacted along with it. This new Act was even more stringent. Not only was the Book of Common Prayer the only legal form of worship throughout England again, but adherence was mandatory for anyone who wished to hold a position in the church or in the government. Furthermore, the requirement for episcopal ordination for all ministers was reintroduced. The Act was met with hostility from a large group of ministers who complained that they could not adhere to a revised, yet-to-be-printed, Book of Common Prayer that they had not yet even seen. However, a deadline to comply with the Act was placed on St. Bartholomew’s Day, August 26, 1662.

What is now known as the Great Ejection took place on that day. It is estimated that about 2,000 to 2,500 ministers were cast out of not only the Church of England, but also from social and academic life. The Clarendon Code, named for the Earl of Clarendon, consisted of the Act of Uniformity and three other acts, passed around the same time. The Code forbade non-conformist ministers from holding university degrees from Cambridge or Oxford and many were forced to move at least five miles away from their former home parishes. Historians and former ministers wrote passionately on the injustice of the Great Ejection. Well-known ministers who became victims of the Great Ejection include John Bunyan, Isaac Watts, Sr., Thomas Doolittle, Matthew Poole, Samuel Clarke, and Richard Baxter. At Special Collections, you can find historian John Corbet’s An Account Given of the Principles & Practices of Several Nonconformists and Edmund Colamy’s The Church and the Dissenters Compar’d as to Persecution.
The Church and the Dissenters Compared as to Persecution
Principles and Practices of Several Nonconformists

It would be 150 years before Nonconformists could hold civil or military office. This year, 350 years after the Act of Uniformity of 1662 was enacted, the Archbishop of Canterbury and the Dean of Westminster held a Service of Reconciliation at Westminster Abbey in London on February 8th. To mark the occasion, an Act of Penitence and an Act of Recommitment were performed, and selections from various writings of seventeenth century and eighteenth century Nonconformist ministers were read.