By Gabriella Corona
The existence and considered Saint Basil the nice (329-79) have been a seminal impact on western theology and monasticism, their echoes achieving so far as Anglo-Saxon England: the hagiographic culture of this saint begun in Greek, yet by way of the tip of the 10th century had already been translated thrice into Latin and as soon as into outdated English. This publication offers a brand new version and translation of the outdated English textual content, ready by means of ?†lfric of Eynsham within the 10th century, with an variation of 1 of the Latin types of the Vita Basilii. those are complemented by way of the 1st ever full-length learn of the hagiographies of Basil, surroundings those textual traditions opposed to their wider highbrow historical past. It outlines proof for the cult of Saint Basil in Anglo-Saxon England from the late-seventh century, including the impression of his theological idea, in particular upon Bede's paintings. It then strikes directly to discover the previous English translation intimately, environment it within the context of the English Benedictine reform.
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Additional info for Aelfric's Life of Saint Basil the Great: Background and Context
12 BBV I, 324–8 and 545–7. , Biblical Commentaries, pp. 229–32. 13 R. , Aldhelmi opera, MGH, Auct. Antiq. 15 (Berlin, 1919), 263, lines 11–16. ‘Basil ... who expounded with certainty (and) more clearly than light the regular practices of the monastic life by replying to the varying enquiries of correspondents with the answering exposition of his letters. ’ The translation is from M. Lapidge and M. Herren, Aldhelm: The Prose Works (Cambridge, 1979), p. 86; see too S. , Aldhelmi Malmesbiriensis prosa de uirginitate cum glosa latina atque anglosaxonica, CCSL 124a (Turnhout, 2001), 341–3, lines 25–32.
In any event, the transalpine origin of all the early manuscripts (Freising, Saint Gall, Mainz and St-Denis) supports the hypothesis that the textual tradition of BHL 1023 originally belonged to Continental Europe and that it only reached the regions south of the Alps at a later stage. Such conclusions are of paramount significance for our knowledge of Carolingian intellectual history and text transmission. Further light is also shed on some of the problems in assessing Ælfric’s putative source for his Life of Saint Basil.
37 W. Dugdale, Monasticon Anglicanum 4 (London, 1817), 634 and, more recently, A. Binns, Dedications of Monastic Houses in England and Wales (Woodbridge, 1989), p. 162: ‘this small foundation was the mother church of most of the land between the Rhymni and the Ebw’. 38 R. W. Pfaff, ‘Some Anglo-Saxon Sources for the “Theological Windows” at Canterbury Cathedral’, Mediaevalia 10 (1984), 49–62, rpt. in R. W. Pfaff, Liturgical Calendars, Saints and Services in Medieval England, Variorum Collected Studies Series (Aldershot, 1998), pp.