By Gabriella Corona
The lifestyles and regarded Saint Basil the nice (329-79) have been a seminal impression 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 way of the tip of the 10th century had already been translated 3 times into Latin and as soon as into previous English. This booklet provides a brand new version and translation of the previous English textual content, ready by means of ?†lfric of Eynsham within the 10th century, with an version of 1 of the Latin types of the Vita Basilii. those are complemented by means of the 1st ever full-length research of the hagiographies of Basil, surroundings those textual traditions opposed to their wider highbrow historical past. It outlines facts for the cult of Saint Basil in Anglo-Saxon England from the late-seventh century, including the impression of his theological notion, in particular upon Bede's paintings. It then strikes directly to discover the previous English translation intimately, atmosphere 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
It is worth citing the excerpt from Theodore’s Biblical Commentaries again: ‘Fiat firmamentum. , Biblical Commentaries, p. 386, see also above, pp. 31–2 and note 9. Here the word solidior is used, as opposed to firmus or a cognate. 22 ‘The firmament is in the middle of the waters ... , Libri quattuor, p. 10, lines 248–57. 35 ÆLFRIC’S LIFE OF SAINT BASIL 23 in multiples of seven. Interestingly, for this passage Jones provides Basil’s letter to Bishop Optimos as a possible source, even though there is no evidence for a Latin translation of it until 1453.
4 Of the Latin Fathers, only Augustine is mentioned, Bischoff and Lapidge, Biblical Commentaries, p. 152 and note 82; see also R. E. Reynolds, ‘Basil and the Early Medieval Latin Canonical Collections’, in Basil of Caesarea 2, ed. Fedwick, 513–32, especially at 522. For Theodore’s Penitentials we still rely on P. , Die Canones Theodori Cantuariensis und ihre Überlieferungsformen (Weimar, 1929). 5 Both injunctions are for women. 7 Like the preceding reference, this statute can ultimately be traced back to Basil’s canonical letters.
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.
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