By Gabriella Corona
The existence and regarded Saint Basil the good (329-79) have been a seminal impact on western theology and monasticism, their echoes attaining so far as Anglo-Saxon England: the hagiographic culture of this saint begun in Greek, yet by means of the top of the 10th century had already been translated 3 times into Latin and as soon as into previous English. This e-book provides a brand new variation and translation of the previous English textual content, ready by way of ?†lfric of Eynsham within the 10th century, with an variation of 1 of the Latin types of the Vita Basilii. those are complemented via the 1st ever full-length research of the hagiographies of Basil, environment those textual traditions opposed to their wider highbrow history. It outlines facts for the cult of Saint Basil in Anglo-Saxon England from the late-seventh century, including the impression of his theological suggestion, particularly 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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Extra resources for Aelfric's Life of Saint Basil the Great: Background and Context
Eustathius, p. 36, lines 17–21: ‘quoniam de aquarum communium editione natiuitatem creditur habuisse, vel certe humori coagulato similem esse conuenit aestimare: aut ejusmodi alicui materiae, quae ex diffusione liquoris sumpsit originem, qualis est lapidis natura crystallini, quem ferunt ex aquarum concretione generari’. My italics highlight the relevant clause, and the absence of the etymology found in the original Greek text. , Basilius von Caesarea, p. 44, line 20. It is worth citing the excerpt from Theodore’s Biblical Commentaries again: ‘Fiat firmamentum.
34 See C. Rauer, Beowulf and the Dragon (Cambridge, 2000), pp. 95–8 and P. W. Conner, Anglo-Saxon Exeter: A Tenth-Century Cultural History (Woodbridge, 1993), p. 26. The Exeter record contains about two hundred entries and follows the order of the litanies, with the Apostles first, then the Martyrs, the Confessors and the women saints whose names are relatively few (I only count twenty-two). See also G. Corona, ‘Saint Basil in Anglo-Saxon Exeter’, NQ 49 (2002), 316–20, where the Exeter fragment is also reconstructed; see also below, pp.
In this fragment cc. 2–4 of the Vita Basilii survive (incomplete) with a previously unrecorded, non-continuous interlinear Old English gloss in red ink. If indeed the Exeter fragment is a copy of an originally continental manuscript, bought by or given to Athelstan, one must, once more, look at the king’s cultural policy with admiration, since not only had this text been circulating in Francia for slightly over fifty years, but it had also met with the approval of the most eminent scholars of Charles the Bald’s kingdom.