RESEARCH ON THE IRISH/INSULAR MANUSCRIPTS IN POLAND
A/ CRACOW, CATHEDRAL LIBRARY, MS 140(43)/ KRAKOW, BIBLIOTEKA KAPITULY KATEDRALNEJ, MS 140(43)
1. DESCRIPTION OF THE MANUSCRIPT:
Size and the register number
A
nineteenth-century leather cover measures 177x238x42mm. The manuscript has 107
folios paginated. The size of pages vary between 155-165x215-228mm; the entire
thickness of the folios are approximately 57mm. Nearly all of the pages have
survived in a good condition, only the bottom right corner of the first page is
torn away and the last page is badly damaged. On the side of the cover the
number 43 is printed, above which is the number 140 written in pen. Similarly
on the inside cover the same two numbers are given. The number 140 was given by
Fr Ignacy Polkowski at the turn of the 19th century in his new
inventory list of the manuscripts. The first page of the manuscript is not
numbered and features the seal of the Metropolitan Seat of Krakow.
Gatherings
Pages are bound into gatherings usually made up
of four bifolia. Two bifolia may be
missing, between fol.1v and 2r, and between fol.3v and 4r. Gatherings are as follows:
I. Fol.1-2, a bifolium.
II. Fol.
3 and 4 are bound together by modern binding. These may be either two
singletons or a bifolium.
III. Fol. 5v–12r, a quaternion.
IV. Fol. 13v–20r, a quaternion.
V. Fol. 21v–28r, a quaternion.
VI. Fol. 29v–36r, a quaternion.
VII. Fol. 37v– 4r, a quaternion.
VIII. Fol. 45v–52r, a quaternion.
IX. Fol. 53v – 60r, a quaternion.
X. Fol. 61v – 68r, a quaternion.
XI. Fol. 69v – 76r, a quaternion.
XII. Fol. 77v – 84r, a quaternion.
XIII. Fol. 85v – 92r, a quaternion.
XIV. Fol. 93v – 100r, a quaternion.
XV. Fol. 101 and 107 are most likely a bifolium, fragments of conservation paper at the top and bottom of both folios unable a definite identification.
XVI. Fol. 102, a singleton.
XVII. Fol. 103 – 106, two bifolia.
Script
The
manuscript is written in early Caroline minuscule of a mixed type. The text is set in two columns of 22-23
lines; only the texts displayed on fol.1r-2v are written in long lines. Margins and ruling were made separately for
each gathering.
William O’Sullivan (21.08.2000): the Signum
prayer is written in Caroline minuscule, but some gs are Insular. The
homilies mix uncial and Caroline scripts, their headings are written in
capitals and uncials, the rest of the text is in Caroline minuscule. The first
homily is written in uncial. Fly-leafs have pre-Caroline scribal trials.
CONTENTS OF THE CRACOW MANUSCRIPT MS
140(43)
Fol.1r Loose
words and letters: nomen popu pos.. ab, Audi summe epe adque, pba pinnas,
pba pinnas omnia A Abcd Abcd Abcdef omnia uin Abcdefgh abcd.
Fol.1v Inc:
Signum Christi sinnum crucis sinnum sancti salbatoris. Expl.: illegible. Pre-Caroline half cursive.
The prayer asks Christ for protection against the powers of nature, it
is written in 19 lines. Protection is asked by evoking the names of
Abraham, Isaac and Jacob, as well as through the formula of the Creed. The twenty-four elders of the Apocalypse are
mentioned twice.
Fol. 2r Inc.:
missing, the first words: et omnes militie. Expl.: illegible. The
text is written in 27 lines.
Fol.2v-3r Inc.:
Incipit gemmarium ad cognoscendum lapidum pretiosis. Expl.: Alabandina sanguinea est set tamen
limp. The list of twelve stones
mentions smaracdus, iaspis, iacintus, sardonius, crisolitus, saphirus,
ametistus, thopatius, onicinus, carbunculum, sardinus and alabandina
sanguinea. Thirteen lines of the gemmarium
are followed by the text of which only few words remain visible, the text is
written in the eleventh-century hand.
Inc: ARON EPS..written in rustic majuscule. Expl.:
illegible. Few words are visible ,
written in minuscule: eius, eius, XV.
Fol.3v Inc.: Scs ds qui sedi.
Expl.: Scs qui sedet. Text
written in half-uncial, most of it is invisible.
Fol.4r-4v
Inc.: In nomine dni nri. Expl.: Stabilitate permanserunt deio
gratias. Amen. Text written in majuscule: +IN NOMINE DNI NRI IHU XPI
INCIPIUNT PREDICATIONES QUE SCI PATRES TRACTAUERUNT SECUNDUM EUANGELIUM /
DICTANTE SPU STO PER DIUERSA IENIA CONPOSITAS / ADQUE MIRIFICO MODO PERTACTANT
SED ROBUSTISSIMUS PERTRACTANTISSIMO FUNDAMENTO CONDITAS ET PERPETUA /
STABILITATE PERMANSERUNT DEO GRATIAS. AMEN
Above IENIA
in majuscule, probably of the 11th century EUANGELIA
Below
there are individual letters: A, B, c, d, e, F, G, H, T
Fol.5r-100r Inc.: In diebus illis uenit Iohannes
baptista. Expl.: Ibi regnaui|mus cum illo sine fine in secula
seculorum. Amen.
Twenty-seven homilies, each opening with a decorated initial. Text is set in two columns, written in Caroline minuscule by two or three hands.
Fol. 100r Inc:
Iohannis sanctissimus. Expl.: Et
multe heresies consurgerent propter deitatem filii dei Jhesu. Alii
ex maria. Amen. The text on the four Evangelists set in the right
column of the page.
Fol.100v The miniature of the four Evangelists'
symbols around the cross.
Fol.101r-106va Inc.: INCIPIT TRACTATUS
EUANGELIORUM. In principio erat Uerbum. Expl.: Ase autem quid dicit denarius
autem fides est. Deo gratias Amen.
Arnobius the Younger's exposition on the Gospels.
Fol.106vb Inc.:
Sancta sidonus [s] primus apud niceam.
Expl.: sexus aput regia temporibus agatoni papae.The right column
lists six Ecumenical Councils, the seventh council, Nicea 787 was noted by
David.
Fol.107r Inc.:
illegible. Expl.: In nomine domini
nostri Iesu Christi inĽFive lines of the text, not fully legible are
followed by loose letters and sketches of initials.
The list gives the
opening words of each homily and indicates the Gospel verses to which the
opening refers, as well as the general theme of each homily. The Latin openings are recorded as they are
written in the manuscript.
Homily 1, fol.5r-8v, In diebus illis uenit iohannes
baptista,
re: Mt 3:1-2, mission
of John the Baptist, lesson on penitence.
Initial: not finished,
only the right side of I is drawn, takes the length of the page.
Homily 2, fol.8v-12v, Hic est enim qui dictum est per
esaiam,
re: Mt 3:3, John the
Baptist as the vox clamatis, lesson on Baptism and penitence.
Initial: H uses
brownish-yellow pigment.
Homily 3, fol.12v-17r, In illo tempore uidens autem
iohans,
re: Mt 3:7, baptism of
John the Baptist, lesson on good fruits of penitence, image of Christ as a
gardener.
Initial: I sparsely
uses brownish-yellow pigment.
Homily 4, fol.16v-19v, In illo tempore dixit iohans,
re: Mt 3:11, John the
Baptist, lesson on Baptism and repentance, image of Christ as a sower.
Homily 5, fol.19v-20v, In illo tpr cum audisset iohans,
re: Mt 11:2,
imprisonment of John the Baptist, lesson on Baptism.
Homily 6, fol.20r-21r, Matheus euangelista commemorat,
re: Mt 11:2,
imprisonment of John the Baptist, lesson on Baptism.
Homily 7, fol.21r-24r, ...reges iudeorum turbatus est,
re: Mt 2:1-11, the
coming of the Magi, four epiphanies, three gifts of the Magi are given a
spiritual meaning.
Homily 8, fol.24r-28r, Matheus euangelista commemorat,
re: Mt 4:18-22, calling
of the first four disciples, image of the Church built on strong foundations.
Homily 9, fol.28v-32r, Dns nr ihs xps,
re: Mt 4:23, Christ's
miracles in Galilee, lesson on confession and penitence.
Homily 10, fol.32r-35r, Uidens aute ihs turbas ascendit,
re: Mt 5:1-4, the
Sermon on the Mount, image of active and contemplative life, six types of
crowds and three types of the Lord's refuge, the Church as a boat.
Homily 11, fol.35r-41r, Et aperiens os suum docebat eos
dicens: Beati,
re: Mt 5:3, blessing of
the poor in spirit.
Homily 12, fol.41r-47r, Et docebat eos dicens: Beati
mites,
re: Mt 5:5,
continuation on the eight Beatitudes, the blessing of those who are humble.
Homily 13, fol.47v-51r, Tunc ductus est ihs in deserto
ab spu,
re: Mt 4:1, the
temptation of Christ in the desert, homily on the duration of Lent.
Homily 14, fol.51v-55r, Cum uenerit filius hominis in
maiestate sua,
re: Mt 25:31, the Last
Judgement, homily on the fourfold division of the souls.
Homily 15, fol.56r-61v, Et cum adpropinquasent
hierosolimis,
re: Mt 21:1-11,
Christ's entry into Jerusalem, lesson on the spiritual meaning of the palms,
stones, ass and foal.
Homily 16, fol.61v-65r, Euangeliste commemorat [s] de
resurrectione,
re: Mt 28:1, homily on
the Resurrection, Mary, Mother of Christ as a symbol of the Synagogue of the Jews, and Mary Magdalene as a
symbol of the Church of the Gentiles.
Homily 17, fol.65r-68r, Iohannis euang commemorat de
resurrectione,
re: Jn 20:1, homily on
the Resurrection, John as a symbol of the Synagogue and Peter as a symbol of
the Church.
Homily 18, fol.68r-70r, Homo quidam descendebat,
re: Lk 10:30, parable
of the Good Samaritan.
Homily 19, fol.70r-74r, Dns noster ostendit apostolis,
re: Jn 21:1-14,
miraculous catch of fish after Christ's Resurrection as a symbol of the Church
unity, symbolism of fish.
Homily 20, fol.74v-77v, Dns noster dedit consilium
apostolis,
re: Mt 10:5, the
mission of the Apostles, Christ's discourse with the Samaritan woman.
Homily 21, fol.78v-80v, Dns nr dixit apostolis suis
predicare,
re: Mt 10:7, Christ
teaches on the Kingdom of Heaven, lesson on penance.
Homily 22, fol.80v-85r, Petite et dabitur uobis,
re: Mt 7:7, 'Ask and it
will be given to you', theme of the Good Shepherd.
Homily 23, fol.85r-89r, Intrate per angustam portam,
re: Mt 7:13, parable of
the two gates, lesson on forgiveness and confession.
Homily 24, fol.89r-89v, Omnis ergo qui audit uerba mea,
re: Mt 7:24, the
parable on the wise and foolish builders.
Homily 25, fol. 89v-93r, Dns nr ihs xps,
re: Mt 7:21,
recapitulation of the eight Beatitudes.
Homily 26, fol.93r-97r, Ecce ego mitto uos sicut oues
inter luporum,
re: Mt 10:16, the
mission to the Apostles, lesson on the nature of serpents.
Homily 27, fol.97r-100r, Ecce ego mitto uos sicut oues
in medio luporum,
re: Mt 10:16, the
mission to the Apostles, lesson on the nature of doves.
CONTENTS OF ARNOBIUS THE YOUNGER'S TRACTATE
ON THE GOSPELS, CRACOW MS 140(43), FOL.101r-106v
The appendix lists the
verses of Arnobius's exposition in the Cracow MS 140(43). The text of the Cracow Arnobius closely
corresponds to the text of Expositiunculae in Euangelium, edited by K.D.
Daur, CCSL 25A, Turnhout 1992, 271-294.
1. Jn 1:1-3 Prologue to St John's
Gospel, Christ as the Word.
2. Jn 2:1-6 The miracle in Cana, the
water of Baptism and the wine of the Passion.
3. Jn 9:1-8 The healing of the blind,
water as symbol of Baptism.
4. Jn 11:1-2 Martha and Mary as symbols of
faith.
5. Jn 12:35-36 Christ as the Light.
6. Jn 15:1-7 Christ as the true vine and as
a gardener, cf. homily 3.
7. Jn 8:56-57 Isaac's wood and the Cross of
Christ.
8. Jn 18:10 Peter's sword stands for the
Holy Spirit.
9. Mt 2:1-11 The Magi and their gifts, cf.
homily 7.
10. Mt 3:3-4 John the Baptist as the vox
clamantis, cf. homily 2.
11. Mt 3:4 John the Baptist, cf.
homilies 1-6.
12. Mt 3:12 Separation of the wheat and
the chaff, cf. homily 3, and 14.
13. Mt 4:2-6 The temptation of Christ, cf.
homily 13 and 24.
14. Mt 5:25-26 Interior man and
exterior man, cf. homily 3.
15. Mt 6:3-4 The right hand of Christ, the
left hand of heretics.
16. Mt 6:19-20 The treasure in heaven,
cf. homily 21.
17. Mt 7:3-4 The lesson on judging the
others.
18. Mt 7:16-19 The good and the bad
tree, cf. homily 3 and 4.
19. Mt 7:24-27 The parable on the wise and foolish
builders, cf. homily 24.
20. Mt 9:15-17 Interior man and
exterior man, cf. homily 3.
21. Mt 9:20-22 The woman suffering from
bleeding stands for martyrdom.
22. Mt 10:16 The serpents and the doves, cf.
homily 26 and 27.
23. Mt 10:29 Two sparrows sold for a penny, a
penny stands for the denarius of faith.
Cracow MS 140(43),
fol.100r, quoted after P. David, "Un recueil de conferences monastiques
irlandaises du VIIIe siecle. Notes sur le manuscript 43 de la Bibliotheque du
Chapitre de Cracovie", Revue Benedictine 49, 1937, 66-67:
Iohannes
sanctissimus euangelista fuit; inter omnes apostolos iunior fuit. Ipse est cum requirent apostoli quisnam
eorum major esset quem tenuit Dominus dicens:
quiscumque non fuerit his cethera.
Ipse est qui super pectus Domini recubuit quem pre cetheris diligebat
ihesus; huic et Maria matrem eius tradebat.
Cum ergo jam scriptura essent per Matheum et Luca juxta humanam
nativitatem, qui Lucas fuerat discipulus Pauli et Marcus qui fuerat discipulus
Petri, et multe hereses consurgerent propter deitatem filii Dei [alli ex maria].
AN ANNOTATED BIBLIOGRAPHY TO CRACOW MS
140(43)
Bazire J. and Cross J.E. (ed.), "Eleven Old English
Rogationtide Homilies", Toronto Old English Series 7, 1982,
46. Refers to MS 140(43) while
discussing Old English homilies on the Last Judgement.
Bialoskorska K., "Jeszcze o pochodzeniu rekopisu
Kazan Wielkopostnych Biblioteki Kapitulnej w Krakowie", Symbolae
Historiae Artium, Warsaw 1986, 69-92.
Compares the decoration of the Cracow manuscript with the decoration of
the Gospel book, Perugia, Biblioteca Capitolare, MS 2 (turn of the eighth
century).
Biggs F., "The Fourfold Division of Souls: The Old
English 'Christ III' and the Insular Homiletic Tradition", Traditio
45, 1989, 35-53, esp.47. Mentions the
theme of the fourfold division of the souls in MS 140(43) and places it within
the Insular homiletic tradition.
Bischoff B., Karl der Grosse, Dusseldorf 1965,
vol.2, 250. Refers to the script in MS
140(43), and sees it as an example of the general movement from half-uncial to
Caroline minuscule.
Bischoff B., Mittelalterliche Studien, Stuttgart
1966, vol.1, 229, translated in "Turning-Points in the History of Latin
Exegesis in the Early Middle Ages", in R. McNamara (ed.), Biblical
Studies. The Medieval Irish Contribution, Dublin 1976, 95 and 159,
n.124. States that the manuscript is
Italian, written after 800, not French, with certain Irish elements.
Bischoff B., Manuscripts
and Libraries in the Age of Charlemagne, Cambridge 1994, 46. Mentions MS 140(43) as being written in
north-east Italy, towards the end of the eighth century.
Cross, J.E., "The Apostles in the Old English
Martyrology", Madiaevalia 5, 1979B, 15-59, esp.28 and 50,
n.100. Mentions etymologies of the
Apostles' names in the Cracow MS 140(43) and compares them with the Old English
homilies.
Cross J.E., "The Use of Patristic Homilies in the
Old English Martyrology", Anglo-Saxon England 14, 1985, 107-128,
esp.112-113, n.1. Mentions the four epiphanies in MS 140(43) and compares that
theme with the Old English homilies and patristic sources.
Cross J.E., Cambridge Pembroke College MS 25: A
Carolingian Sermonary Used by Anglo-Saxon Preachers, in King's College
London Medieval Studies 1, London 1987, 29 and 67. Mentions the expression 'dicit tractator
principibus et doctoribus ecclesiam' in the Cambridge manuscript and
parallels it with the Cracow manuscript and with the Catechesis celtica.
Daur K.D. (ed.), Arnobii Iunioris Opera Omnia, CCSL
25A, Turnhout 1992, 247-305. Contains
Arnobius's expositions on the Gospels, one of the sources is the text from the
Cracow MS 140(43), fol.101r-106v.
David P., "Un recueil de conferences monastiques
irlandaises du VIIIe siecle. Notes sur
le manuscript 43 de la Bibliotheque du Chapitre de Cracovie", Revue
Benedictine 49, 1937, 62-89. Still
the most detailed study of the manuscript, provides large quotations from the
homilies and stresses their pastoral character. David thought the manuscript came to Poland in the twelfth
century. Aron mentioned on fol.3r is
identified with Aron of Auxerre, who died ca 813, and thus the book is
attributed to an eighth-century Irish centre in France. The miniature is
compared with Insular designs.
Dekkers E. and Gaar A.
(ed.), Clavis Patrum Latinorum, Steenbrugge 1961, 364. Lists MS 140 (43) under the number 1122.
Defines it as 'fragmenta in Mattheum de ieiunio (...), saec. viii in Gallia
confecta a quodam auctore Hibernico'.
Etaix R., "Un manuel de pastorale de l'epoque
carolingienne (Clm 27152)", Revue Benedictine 91, 1981, 126,
n.4. Mentions the Cracow MS 140(43)
while commenting on Mt 7:24-27 and compares it with other Insular
commentaries. Notes six other
manuscripts that contain the Cracow homilies.
Frede H.J., Kirchenschriftsletter.
Verzeichnis und Siegel Vetus Latina, Freiburg 1995, 146. Describes the manuscript as 'Fragmenta in
Mattheum de ieiunio; von einem Iren, Mitte des 8Jh'.
Gieysztor A., Zarys dziejow pisma lacinskiego,
Warsaw 1973, 91. Repeats Bischoff's thesis on the north-eastern Italian
provenance of MS 140(43).
Kalinowski L., "Tresci ideowe sztuki przedromanskiej
i romanskiej", Studia Zrodloznawcze 10, 1965, 132. Refers to the page with the four
Evangelists' symbols and its possible magic function. Presumes the manuscript to be an Irish, eighth-century produce.
Kelly J.F., "The Hiberno-Latin
Study of the Gospel of Luke", in McNamara (ed.), Biblical Studies,
18-20. Describes MS 140(43) as 'a collection of homiletic and catechetical
texts', and dates it to the same time as the Irish Reference Bible.
Ketrzynski S.,
"O paliuszu biskupow polskich XI wieku", Rozprawy Akademii
Umiejetnosci Wydzialu Historyczno-Filozoficznego 43, 1902, 200-251. Notes the Lombardic features in the
manuscript.
Kopera F., Sredniowieczne
malarstwo w Polsce, in Dzieje malarstwa, vol.1, Cracow 1925, 3-4.
Dates the manuscript to the eleventh century.
As regards the miniature, the author suggests that it may have been
executed in Cracow, where it was copied from a model of the Irish origin.
Kurbis B., "Aron Episcopus w
rekopisie z VIII wieku", in Benedyktyni Tynieccy w sredniowieczu. Materialy z Sesji Naukowej, Wawel-Tyniec,
13-15.10.1994, Cracow and Tyniec 1995, 47-58. Detailed analysis of the
contents and history of the manuscript.
Strongly suggests that the manuscript was associated with the Cracow
Bishop Aron, who held the position of an abbot in the nearby Benedictine abbey
of Tyniec.
Kurbis B., "Kazanie na Gorze w
katechezie najstarszego rekopisu Katedry Krakowksiej", 31-44
(unpublished). Translates the homilies
on the eight Beatitudes, and emphasizes their didactic concerns. Shows parallels with Hiberno-Latin and
patristic exegesis.
Lapidge M. and Sharpe R. (ed.), Bibliography
of Celtic-Latin Literature, Dublin 1985, 216. Mentions MS 140(43) under the number 802. Describes it as a homily collection, dates
the text to the eighth century, and the manuscript to the turn of the eighth
century. Names Italy as a place of
origin.
Leclercq J., The Love of Learning
and the Desire for God. A Study of
Monastic Culture, London 1974, 188.
Mentions the homilies as an example of the concrete and didactic
teaching.
Lepszy L., "Historia
malarstwa", Rocznik Krakowski 5, 1902, 202. Dates the manuscript along with its miniature
to the twelfth century.
Lowe E.A (ed.), Codices Latini
Antiquores. A Palaeographical Guide to
Latin Manuscripts Prior to the 9th century, Part XI: Hungary, Luxemburg,
Poland, Russia, Spain, Sweden, The United States and Yugoslavia, Oxford
1966, 3, no 1593. Questions the French
provenance of the Cracow manuscript proposed by David. On palaeographical ground Lowe deduced that
'the script was early Caroline
minuscule of a rather mixed type', dating to the eighth/ninth centuries. The manuscript was probably written either
in Italy or south-east Germany. ARON
EPS identified with Aron, Bishop of Cracow (1046-1059).
Mroczko T., Polska sztuka
przedromanska i romanska, Warsaw 1978, 25-26. Repeats after Bischoff that the manuscript was copied at the turn
of the eighth century in an unknown monastery in northern Italy.
Nees L., "The Colophon Drawing
in the Book of Mulling: A Supposed Irish Monastery Plan and the Tradition of
Terminal Illustration in Early Medieval Manuscripts", Cambridge
Medieval Celtic Studies 5, 1983, 84, n.84.
Cites the Cracow fol.100v along with other Insular pages of the four
symbols around the cross. Refers to MS
140(43) as 'one potentially significant, and almost entirely unknown
manuscript'.
Nees L., The Gundohinus Gospels,
Cambridge MA 1987, n.41 on 204.
Compares the Cracow fol.100v to a design in the Book of Durrow and
suggests an apotropaic meaning of the Cracow miniature. Repeats after David, that the homilies
commented on passages from Matthew.
Netzer N., Cultural Interplay in
the Eighth Century. The Trier Gospels
and the Making of a Scriptorium at Echternach, Cambridge 1994, 104 and 239,
n.12. Adds the Cracow miniature with
the four symbols around the cross to the list of Insular miniatures with the
same subject, and states that the Cracow illustration is 'surely based on an
Insular source'. As regards the dating
and origin, quotes from Bischoff.
O'Laoghaire D., "Irish Elements
in the Catechesis Celtica", in P. Ni Chathain and M. Richter (ed.),
Ireland and Christendom. The Bible
and the Missions, Stuttgart 1987, 146-164, esp.148-149, 155, 156, 159. Shows some parallels between the Catechesis
celtica and the Cracow homilies.
Polkowski I., "Najdawniejszy
codex pergaminowy z archiwum kapituly krakowskiej", Dwutygodnik Naukowy
poswiecony Archeologii, Historyi i Lingwistyce, vol.2, no 10, 1879,
217-219. The first scholarly study of
the manuscript, gives a brief description of the codex. The illustration with the four symbols is
compared to the design of a reliquary.
Polkowski regarded the text by Arnobius as an unsystematic exegesis of
several Gospel fragments. Polkowski
suggested the manuscript was in Poland before the twelfth century.
Polkowski I., Katalog rekopisow
kapitulnych katedry krakowskiej, vol.1: Kodexa Rekopismienne 1-228,
Cracow 1884, 96-98. Recapitulation of
the earlier article by the same author.
Semkowicz W., Paleografia
lacinska, Cracow 1951, 296. After
David attributes the manuscript to an Irish circle near Auxerre and dates it to
the end of the eighth century.
Sobieraj M., "Dekoracja
malarska karolinskiego rekopisu w Bibliotece Kapitulnej na Wawelu", Zeszyty
Naukowe Uniwersytetu Jegiellonskiego.
Prace z Historii Sztuki 12, 1975, 9-56, with the French resume,
pl.1-21. A detailed study of the artistic design of MS 140(43), confirms
Bischoff's thesis on the north-Italian origin of the manuscript. Notes Late Antique, Merovingian and Insular
influences on the design of the manuscript.
Strzelczyk J., "Irische
Einflusse bei den Westslawen im Fruhmittelalter", in P. Ni Chathain and M.
Richter (ed.), Ireland and Christendom.
The Bible and the Missions, Stuttgart 1987, 445-460, esp.459. Discusses the influences of Irish
missionaries amongst the Western Slavs in the early Middle Ages; cites MS
140(43) to demonstrate the early presence of Irish culture in Poland. Agrees with Bischoff's thesis on the
provenance of the manuscript.
Vetulani A., "Krakowska
biblioteka katedralna w swietle swego inwentarza z roku 1110", Slavia
Antiqua 4, 1953, 163-191, esp. 182-190.
Repeats David's opinion on the French eighth-century origin of the
manuscript.
Walicki M., Sztuka
polska przedromanska i romanska do schylku XIII wieku, Warsaw 1971,
252. Mentions the illumination and
shows its analogies with the illuminations of northern France and Italy.
Werner M., "The Book of Durrow
and the Question of Programme", Anglo-Saxon England 26, 1997, 27,
n.19. Refers to the Cracow Resurrection
homily.
Wright C.D.,
"Hiberno-Latin and Irish-Influenced Biblical Commentaries, Florilegia and
Homily Collections", in F.M. Biggs, T.D. Hill and P.E. Szarmach (ed.), The
Sources of Anglo-Saxon Literary Culture: A Trial Version, Binghampton, NY
1990, 118-119. Refers to the homilies
as the Catechesis Cracoviensis.
Gives a brief bibliography on the manuscript.
B/ GNIEZNO, CATHEDRAL LIBRARY MS 1/ BIBLIOTEKA KATEDRALNA
MS 1
The manuscript dated to
ca 800, written in Caroline minuscule, contains the four Gospels, marginal
notes in Insular script indicate liturgical readings.
BIBLIOGRAPHY
Bolz, B., “Najstarszy kalendarz w rekopisach
gnieznienskich. MS 1 z roku okolo 800”, Studia
Zrodloznawcze 12, 1967, 23-38.
Bolz, B., Najdawniejszy
kalendarz gnieznienski wedlug kodeksu MS 1, Poznan, 1971.
Ryl, J., “Katalog Rekopisow Biblioteki Katedralnej w
Gnieznie”, Archiwa, Biblioteki i Muzea
Koscielne 45, Lublin, 1982, 13.
C/ Warsaw National
library MS I.3311/ Warszawa Biblioteka Narodowa MS I.3311
Evangeliary and lectionary,
dated to ca 1000, with additions from the second quarter of the 11th
century. The manuscript contains
readings from the four Gospels and lections for various feast-days. There are three surviving portraits of the
Evangelists: Mark, Luke and John. The
types of script and decorations illustrate influences from Franco-Saxon schools
(Tours, Reims) and Anglo-Saxon schools (Lincoln, Winchester).
BIBLIOGRAPHY
Sawicka, S., “Les principaux manuscripts a peintures de
la Bibliotheque Nationale de Varsovie”, Bulletin
de la Societe Francaise de Reproductions des Manuscits a Peintures 19,
1938, 14-22.
Temple, E., Anglo-Saxon
Manuscripts 900-1066, London 1976, 107-108.