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 means of the tip of the 10th century had already been translated 3 times into Latin and as soon as into previous English. This ebook offers a brand new version and translation of the outdated English textual content, ready via ?†lfric of Eynsham within the 10th century, with an version of 1 of the Latin models of the Vita Basilii. those are complemented by means of the 1st ever full-length examine of the hagiographies of Basil, environment 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 concept, specifically 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

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Aldhelmi opera, pp. 263 (line 16)–264 (line 1). ‘That this Basil, I say, flourished corporeally incorrupt, by virtue of his integrity, I shall understand as an interpretation of his own maxim, as follows: “I do not know a woman, and yet I am not a virgin”’, Lapidge and Herren, Aldhelm: The Prose Works, p. 86. 16 See E. G. Whatley, ‘St Basil in Old English: Ælfric’s Version of the PseudoAmphilochian Legend’ (unpubl. paper delivered at the Thirty-Second Congress of Medieval Studies (Kalamazoo, MI, 1997)).

W. Pfaff, Liturgical Calendars, Saints and Services in Medieval England, Variorum Collected Studies Series (Aldershot, 1998), pp. 49–62. For the First Homily for the Assumption of Mary, see below, pp. 51–4. 39 The inscription reads: ‘Isti spinosi locupletes deliciosi / Nil fructus referunt quoniam terrestria querunt’, Pfaff, ‘Some Anglo-Saxon Sources’, p. 54. 40 BASIL IN ANGLO-SAXON ENGLAND invoke the Virgin’s intervention. The windows were repainted between 1180 and 1200, following a damaging fire in the Cathedral, which explains, according to Pfaff, the artist’s misunderstanding of the Old English episode.

929–30. For Ado’s Martyrology, see H. Quentin, Les martyrologes historiques du moyen âge. Étude sur la formation du Martyrologe Romain (Paris, 1908), p. 456. In the modern calendar of the Roman Church (from 1969), Basil is commemorated with Gregory of Nazianzus on 2 January. 31 F. D. 1100, HBS 72 (London, 1988); see also Lapidge, ‘Ælfric’s Sanctorale’, in Holy Men, ed. Szarmach, pp. 115–29, at p. 123 and note 44. Significantly, Cambridge Corpus Christi College 391 (Wormald’s number 17, from Worcester, Saint Mary Priory) also contains a litany invoking Saint Basil (see below, p.

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