Peter Riga

The expulsion of mankind’s progenitors from Paradise is a dramatic event which thrusts humanity into torturous exile from the presence of God that is marked by perpetual longing for life’s lost happiness and continuous striving to achieve the ultimate goal of redemption and return to God’s glory. Paradise is a mystical place whose beauty and plenty medieval Christians try to describe in various genres of writing such as literal exegesis, allegorical interpretation, and poetic imagery. This paper examines two poetic accounts of what God’s Garden might have looked like offered by Peter Riga (d. 1209) in his Floridus aspectus and by Alexander Neckam (d. 1219) in his Suppletio defectuum. These two accounts represent a novel way of engaging with the classical topos of locus amoenus by using a typically 13th-century encyclopedic approach of describing the richness of creation, in which Paradise takes a prime position not only because of its existence at the beginning of time, but also because it represents a lost state of innocence which humanity hopes to regain at the end of times. Thus, paradoxically the yearning for the lost paradise is longing for a future that is both predestined by the past and shaped by the present.

W 2015 Karolina Rybska-Bąk i Łukasz Bąk na łamach "Naszej Przeszłości" opublikowali artykuł poświęcony rękopisowi Ms 104 (140) przechowywany w Archiwum i Bibliotece Krakowskiej Kapituły Katedralnej. Ponowna analiza kodeksu wykazała jednak, że w artykule tym znalazły się pewne nieścisłości i braki dotyczące opisu kodykologicznego manuskryptu. Niniejszy tekst ma na celu przedstawienie pełnej analizy kodykologicznej i tekstowej omawianego manuskryptu.

In 1940, the occupying German authorities decided to transform two previously independent libraries: University and National libraries into Staatsbibliothek Warschau. Over time, the number of libraries whose collections were incorporated into this institution grew. Staatsbibliothek Warschau consisted of two branches: Branch I (corresponding to the University Library) and Branch II (formerly the National Library). In time, Branch III became the Special Collections of the SB located in the building of the liquidated Ordynacja Krasińskich Library at 9 Okólnik St. Already in early 1941, the commissary head of the SB-Wilhelm Witte-decided to change the organization of the SB's collections: he abandoned the principle of leaving the collections of individual branches in their previous form and decided to divide the collections thematically. Henceforth, Branch I was to collect foreign prints, Branch II-polonics, and Branch III-special collections. The result of this decision was a great action of moving collections between branches. The text presented here deals with the movement in 1941 of only one category of library holdings: manuscripts, and only those which, until the establishment of SB Branch I, constituted the collection of the University Library. The present description of the collection, as presented both in archival sources and printed publications, has been signifi cantly supplemented by the discovery of two extremely important sources: the fi rst is the transfer and receipt protocols, which show the signatures of the transferred collections and the dates of transfer of the various batches of the transferred collection (BUW

The Anglo-Norman Bible Stories, contained in Ms Brit. Libr. Harley 2253, an Old Testament narrative including Genesis, Exodus and Numbers, is of interest to the study of Old French bible adaptations, in that its contents present parallels (canonical and apocryphal) to some of these texts. This may aid us in narrowing down the sources used by their compilers. Since the first mention of the text in 1883, the Bible Stories have found an editor in 2015. Whereas the text is now available (Fein et al. 2015), there has not been made a thorough study of the contents (beside the one by Wilshere in Forum Mod Lang Stud 24:78-89, 1988; Thompson, in: Fein (ed) Studies in the harley manuscript. The scribes, contents, and social contexts of British Library MS Harley 2253, Michigan, 2000), including not only the 'Bibles intégrales' like those compiled by Herman de Valenciennes, Jean Malkaraume and Macé de la Charité, but also a more recently published Old Testament poem, the Fragment de la Genèse en vers. It is the latter text that drew our attention to the Anglo-Norman Bible Stories, both texts presenting a number of similarities that deserve to be looked at in more detail.

This article presents a study and an edition of the anonymous poem Versus de historia euangelica that relates in 288 Leonine hexameters the story of Christ’s birth, public ministry, and crucifixion. Because of the contradictory and repetitive nature of the Gospel narratives, the poet follows the organization of the biblical material observed in Peter Comestor’s Historia scholastica, whose completion in 1173 establishes the general terminus post quem for the composition of the poem. The style of the Versus can be called epigrammatic. In fact, the entire poem reads like a collection of short, independent tituli which could be removed from the present context and used as captions for appropriate figurative representations.

Following the printed text of the Fasciculus temporum in PSU Library\u27s codex is a concise, six-line, handwritten verse genealogy which lists the three husbands and three daughters, all named Mary, of St. Anne, the mother of Mary and maternal grandmother of Jesus. The source of this addition is the Legenda aurea, a popular compilation of hagiographies, composed in Latin by Jacob Voragine (1230 - c.1298) in approximately 1270. This content was included by the publishers of certain other editions of the Fasciculus temporum, but is not included in the printed portion of the PSU edition.https://pdxscholar.library.pdx.edu/mmft_extratextual/1002/thumbnail.jp

In the 12th c., Kamień Pomorski became the capital of the diocese and the most important religious center in Western Pomerania. For centuries, within the cathedral walls, there was a library created by the canons, which was the foundation of their workshop and everyday pastoral work. In 1818, a signifi cant part of the book collection came to Szczecin, and in 1822 it became the property of St. Mary’s Gymnasium in Szczecin (Marienstiftsgymnasium).
As a consequence of World War II – despite efforts to secure the book collections – some of the books from Kamień Pomorski were dispersed among various institutions or were stolen. As a result, under unknown circumstances, they ended up in private hands and later in various libraries in Poland and abroad. The article presents the previously unknown post-war fate of several medieval manuscripts from the cathedral chapter in Kamień Pomorski, the history of which is closely connected to the famous foreign exchange smuggling scandal of the 1960s and 1970s. At the time of confi scation, these manuscripts were the property of Leon Dygas, one of the ten defendants and people sentenced in the trial.

Between 1231 and 1234 at Paris Hugh of Saint-Cher OP (ca. 1190–1263) finished his Opus, a commentary devoted to Peter Lombard’s Sentences. The present paper offers the first study accompanied by transcription of Hugh’s distinction II.2. I am dealing with Hugh's impact on scholastic theology considered in itself and within the broader scholastic tradition. According to Hugh, angels are temporally coextensive with the empyrean, prime matter, and first instant. Being bodiless, angels occupy the empyrean as a natural corporal place, while angel's essence and action determine their presence on earth. Unlike souls enclosed in bodies, the angelic intellect understands things in their direct presence rather than through similitudes. I also delineate tenets of Hugh's doctrinal influence upon subsequent generation of scholastic masters, notably John of la Rochelle, Eudes Rigaud, Richard Fishacre, and Richard Rufus.

Kazania od dłuższego czasu przyciągają uwagę mediewistów. Widziano w nich teksty literackie, traktaty teologiczne, źródła do badań nad mentalnością i życiem codziennym etc. Niniejszy tekst jest próbą spojrzenia na rękopiśmienne teksty kazań przede wszystkim jako na świadectwo średniowiecznej praktyki kaznodziejskiej w Polskiej Prowincji Dominikanów w średniowieczu. Podstawę źródłową badań stanowi zbiór średniowiecznych rękopisów przechowywany obecnie w Archiwum Polskiej Prowincji Dominikanów. W oparciu o osiemnaście przechowywanych tam kodeksów zawierających kazania podjęto próbę odpowiedzi na pytanie, co, kiedy i do kogo głosili polscy Bracia Kaznodzieje.

This thesis encompasses the first partial critical edition and specialised study of a series of lectures from the cathedral school of Notre-Dame, Peter Comestor's Glosae super Iohannem glosatum. Delivered in Paris in the mid-1160s, Comestor's lecture course on the Glossa 'ordinaria' on the Gospel of John has survived in seventeen manuscript witnesses, being preserved in the form of continuous transcripts taken in shorthand by a student-reporter (reportationes). Following a careful census of the manuscript tradition, I have selected ten of the best witnesses dating from between ca. 1175 and 1225 to produce a critical edition of the prothemata and the first chapter of Comestor's lectures. In addition to the text of the original lectures, I provide two appendices containing subsequent accretions to the lecture materials contributed by Comestor and his students, as well as a third appendix containing an edition of the corresponding portion of the Glossa 'ordinaria' from which Comestor lectured. The second part of this thesis, comprised of five chapters, represents a critical study of the historical and intellectual context of Peter Comestor's biblical teaching.

Petrus Comestor’s Historia Scholastica is a broad biblical rewriting composed ca. 1160 in the milieu of the cathedral school of Paris and the abbey of St. Victor. Also known as the ‘popular Bible’, it was considered a pivotal biblical manual until the mid-16th century, as the over 800 extant manuscripts show. For his wide-raging work, Comestor uses a variegated pool of sources, among which one of the most important is Flavius Josephus, known to Comestor through its Latin translation. The use of Josephus in the Historia is unique in its extent and has received some scholarly attention, but further research ought to be made. This article highlights how Comestor not only uses the Jewish Antiquities to fill in the gaps in the biblical narrative, for example integrating the account of the Binding of Isaac with indirect speech between father and son extrapolated from the Antiquities, but also compares them with the Vulgate and the Septuagint, granting them the same authority to establish ...

Following the printed text of the Fasciculus temporum in PSU Library\u27s codex is a concise, six-line, handwritten verse genealogy which lists the three husbands and three daughters, all named Mary, of St. Anne, the mother of Mary and maternal grandmother of Jesus. The source of this addition is the Legenda aurea, a popular compilation of hagiographies, composed in Latin by Jacob Voragine (1230 - c.1298) in approximately 1270. This content was included by the publishers of certain other editions of the Fasciculus temporum, but is not included in the printed portion of the PSU edition.https://pdxscholar.library.pdx.edu/mmft_extratextual/1002/thumbnail.jp

This article is dedicated to the study of the history of the Cyrillic Four Gospels BJ 941 from the manuscript section of the Department of Special Collections of the Jagiellonian Library in Krakow. The study de nes that the Gospels were rewritten on a paper variety, the identi cation of its watermarks implies that the book was created in the last third of the 16th century. The analysis of the manuscript margins indicates that the manuscript was rewritten and purchased in Stryi, in the former Przemyśl region. The study of four gift records of the 16th and 17th centuries draws an understanding of how the manuscript has functioned and migrated at the appointed time. First, after the purchase, the codex was donated to the church of Paraskeva Piatnytsa in the Pietniczany village in the Lviv region. In 1641 the codex was gifted over to the Church of the Beheading of John the Baptist in Rozhysche, Sataniv povit. Between 1649 and 1678 the Gospels were presented to the Church of the Intercession of the Virgin in Vinnytsia. In 1678 the book appeared in the Church of the Intercession in the village of Nekhaiky in the Cherkasy region. In the 19th century, the Gospels belonged to the private library of Stanisław Krzyżanowski, who in 1870 donated the manuscript to the Jagiellonian Library.

Wszelkie prawa zastrzeżone. Każda reprodukcja lub adaptacja całości bądź części niniejszej publikacji, niezależnie od zastosowanej techniki reprodukcji (drukarskiej, fotografi cznej, komputerowej i in.), wymaga pisemnej zgody autorki i wydawców Wydawcy: Instytut Historii Nauki PAN 00-330 Warszawa, ul. Nowy Świat 72 tel.

The article contains an edition of a 15th-century note in the manuscript of the Ossolineum Library 819/I, which is a list of lectures and exercises carried out at the Faculty of Arts of the University of Krakow in the years 1474-1477 at the baccalaureate level. It was supplemented with the identifi cation of the lecturers present in it and the context of the earlier preserved manuscripts, which provide an insight into the set of university readings required to obtain the Bachelor of Arts degree in 15th-century Krakow.

This article offers a detailed description of both the contents and the complex codicological reality found in the composite manuscript Engelberg 117. A scribal colophon asserts that the manuscript was written in 1203 but the
present state of the codex as well as the various late Gothic hands seen in it belies this date. In fact, this thoroughly remodeled copy of Peter Riga’s Aurora was probably produced in the late thirteenth-early fourteenth century. In addition to other previously unattested poetry, the codex contains an anonymous cursory versification of the Book of Revelation added at the end of Riga’s text. An edition and a short discussion of this unusual piece are also included in the article.

The study addresses the subject of methods and character of medieval text transmission and interpretation through a case study of a brief obscure poem sometimes entitled Versus maligni angeli. While its origin is not known, it provoked four different detailed interpretations. All the commentators explain its meaning as Christian one but radically differ in the specific interpretations. They also justify the supposed devil’s authorship of the poem in very different ways. They apply traditional strategies of Biblical exegesis to this idiosyncratic source. Although it is a mere opuscule, this case shows medieval exegetical flexibility as well as curiosity inherent in perceiving the created world. List of surviving manuscript copies of the verses as well as editions of two of the glossed versions are provided in appendices.

Sermons are of particular interest to medievalists for quite some time now.These texts are examined as literary pieces, theological treatises, sources for the history of the mind, of everyday life, etc. A. Zajchowska attempts to look at them primarily as evidence of medieval preaching practice of the Dominicans who belonged to the Polish Province of the order. Sources for Zajchowska’s survey were furnished by the eighteen manuscript volumes of sermons extant at the Provincial Archives of the Dominicans in Cracow. On the basis of these collections she attempts to answer the questions: what, when, and to whom did the friars preach.

The purpose of this study is to present the process of reception of Italian intellectual culture by the Cracow university circles in the second half of the fourteenth and first half of the fifteenth century based on research methodology for the study of the reception of culture proposed by Peter Burke, Juliusz Domański, and Halina Manikowska, and on the concept of transfer of culture. Chapter one is devoted to the Polish students at Italian universities as agents in the process of cultural reception; it shows different models of study and the preferences in the choice of university, and thus the possibilities of contacts with specific intellectual influences leading to a particular mental formation. Chapter two discusses the reception of Italian rhetoric in the Cracow university community on the example of the collection of Italian rhetorical texts copied in Cracow in the 1440s (MS BJ 126) from a hypothetical manuscript brought from Padua by John of Ludzisko (Jan z Ludziska). Chapter three deals with the reception in Cracow milieu of the works by the Florentine humanist Leonardo Bruni called Aretino (1370–1444), selected as a particular marker to examine the scope of the reach of new humanist rhetoric. First, the reception’s chronology of Leonardo Bruni’s writings is discussed (in the early period measured based on manuscripts, and later on also through the presence of prints and lists of lectures at the Faculty of Arts of Cracow University, recorded in the Liber Diligentiarum kept from 1487 onwards), together with its dynamics, measured by the extent of time between a given work was written by Bruni and it appeared in Cracow. The analysis of Cracow manuscripts included three elements: the context in which Bruni’s works appeared in individual manuscripts (divided into different categories, depending on their nature), filiations between Cracow manuscripts, and a comparison of the popularity of his works in Cracow and Europe. A peculiar indicator of Bruni’s authority and an illustration to the reception phenomenon is the presence in Cracow of works attributed to him, with some of them sharing the same attribution also in other European circles (such as the treatise De nobilitate, written in fact by Buonaccorso da Montemagno), and others, known so far only from the fifteenth-century Cracow manuscript BJ 1954 (two poems in verse composed in style suggesting that Bruni, contrary to the title, could not have been their author). The discontinuity of the reception in Cracow is illustrated by the case of the comedy Poliscena, in the BJ 1954 manuscript attributed to Leonardo della Serrata, while in the Cracow edition by John Haller (Jan Haller) – to Leonardo Bruni. On the example of the reception in Cracow of the Italian rhetoric collection from John of Ludzisko’s hypothetical manuscript and Bruni’s writings, it has been possible to demonstrate the inadequacy of simple models of adopting humanism. The popularity of some works in European manuscripts did not correspond simply with their popularity in the Cracow community. The first condition for the further reception of texts was their accessibility in foreign centres visited by Poles. In the analysed period, such role of the first ‘filter’ determining the reception of particular Italian works was played by the most frequented by Poles universities in Padua and partly also in Bologna, as well as by the Councils of Constance and Basel. Various factors were determining the import of specific rhetoric texts, the most important being the fact that those works were part of more extensive collections (for example, letters’ forms or a collection of humanist educational treatises). An important role was also played by the intellectual formation of agents in the process of reception (with a particular literary sensibility and background), as well as the motivations driving those agents when they decided to include certain texts in their libraries or use specific models in their own works.

Tis article examines how five poets of the later Middle Ages (Lawrence of Durham, Leonius of Paris, Peter Riga, Alexander of Ashby, and Petrus Episcopus) internalized and transformed the biblical narrative, while putting it in verse. All five present the process of writing poetry as an intellectual and spiritual exercise. More important, their aim is to create for their readers a helpful tool for learning the true stories of the Bible and a concise compendium of Christian doctrine. The article is divided into three parts: 1. Professed reasons for writing; 2. Intended readership; and 3. Writing strategies. The story of Joseph and his brothers is examined in order to present the different ways in which the biblical text was modified by the versifiers. This analysis shows that for medieval writers the Bible was not only a repository of revealed truth but also an inspirational source for poetic creation.

The article discusses the content of the first issue of the ‘Fragmentology’ journal, published in 2018 as part of the project Fragmentarium. Digital Research Laboratory for Medieval Manuscript Fragments. The text also points out new trends and perspectives for research on medieval fragments.

The author critically discusses the latest catalogue of the collections of the University Library in Toruń devoted to medieval manuscripts. The catalogue of medieval manuscripts of the University Library in Toruń was developed by the Toruń medievalist Marta Czyżak.

The author of the article emphasizes the research significance of this publication, presenting the findings of historical and codicological examination carried out specifically for the purposes of the creation of the Catalogue. The high value of cognitive work is determined
by the description of each manuscript in cooperation with specialists in related fields: the historian of art Monika Jakubek-Raczkowska and the researcher of the bookbinding and proprietor’s characters of Arkadiusz Wagner. The author of the discussion presents the cognitive values of the Catalogue, which she evaluates very highly providing information
about the circumstances of its creation.

'Aurora', the versified version of the Bible by Peter Riga, was composed towards the end of the twelfth century, and became one of the most popular texts of the later Middle Ages. Nevertheless, during the fifteenth century its attractiveness among the readers was already in decline: there are very few fifteenth-century copies extant. It received a full printed edition only during the twentieth century. Paulina Pludra-Żuk brings together information concerning its reception, and on the basis of provenance data and marks left on the books, she discusses the specificity of its late popularity among the readers in mid-fifteenth century Cracow.

Petrus eram, quern petra tegit, dietusque Comestor Nurre eomedor. Viuus doeui, nee eesso doeere Mortuus, ut dieat qui me uidet ineineratum: 'Quod sumus, iste fuit; erimus quandoque quod hie est.' 1 • Vt semper, I owe gratitude to Richard Shaw for honing my prose and whetting my argument. I am grateful to Joe Goering and Mark Clark for having read a previous draft of this paper. Thanks are due to the graduate student members of my sacra pagina seminar who patiently continue to study .the lectures of Peter Comestor with me. The anonymous readers of the final version of this essay are owed particular thanks for having spotted several fofelicities in both my transcriptions and interpretations of the manuscripts. 'The Sven and Dagmar Sahlen Foundation and the Ars Edendi research programme at Stockholm University provided the means to visit the manuscripts used in the essay in situ.

Sermons are of particular interest to medievalists for quite some time now.These texts are examined as literary pieces, theological treatises, sources for the history of the mind, of everyday life, etc. A. Zajchowska attempts to look at them primarily as evidence of medieval preaching practice of the Dominicans who belonged to the Polish Province of the order. Sources for Zajchowska’s survey were furnished by the eighteen manuscript volumes of sermons extant at the Provincial Archives of the Dominicans in Cracow. On the basis of these collections she attempts to answer the questions: what, when, and to whom did the friars preach.