By Gabriella Corona
The existence and regarded Saint Basil the good (329-79) have been a seminal effect on western theology and monasticism, their echoes achieving so far as Anglo-Saxon England: the hagiographic culture of this saint started in Greek, yet via the top of the 10th century had already been translated 3 times into Latin and as soon as into outdated English. This booklet provides a brand new variation and translation of the previous English textual content, ready via ?†lfric of Eynsham within the 10th century, with an version of 1 of the Latin types of the Vita Basilii. those are complemented by way of the 1st ever full-length research of the hagiographies of Basil, atmosphere 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 effect of his theological notion, specially upon Bede's paintings. It then strikes directly to discover the outdated English translation intimately, environment it within the context of the English Benedictine reform.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
19 From this quotation it is clear that Bede’s familiarity with Basil’s work is only via Eustathius’ Latin translation, on which, however, he relied heavily for his commentary and for his work on the reckoning of time (below, pp. 36–7). Accordingly, the editor of In Genesim, Charles Jones, found as many as fourteen passages which Bede might have drawn from Eustathius’ translation. More strikingly, however, Jones identified four additional passages as indebted to the Greek text of Basil’s Hexameron (and not Eustathius’ Latin translation).
40 Significantly, the two decades during which the glass windows were being redecorated at Canterbury coincide with Nigel Wireker’s most prolific period as a poet and with his compilation of a verse collection of Marian miracles in leonine hexameters. In his Miracula Sancte Dei genitricis Nigel versified this miracle from BHL 1023 (c. 41 Thus the evidence for the knowledge and cult of Saint Basil in AngloSaxon England is primarily textual: his name makes multiple appearances in calendars and litanies.
Fedwick (Toronto, 1981), 533–63, at 557; De Jerphanion, ‘Histoires de Saint Basile’, pp. 548–51; Rousseau, ‘La rencontre’, pp. 270–1. 59 ‘Here is the woman begging Saint Basil to pray to the Lord for her crime’, Rousseau, ‘La rencontre’, p. 271, reports pro eius crimina. 60 Berschin, Greek Letters, p. 171. , Flor. Cas. 3, 205. 62 Indeed, unlike in Anastasius’ work, there is no sign in Ursus’ preface that he was aware of any other translation of the PseudoAmphilochian life. Ursus’ translation is currently edited from one manuscript only, Monte Cassino, Archivio e Biblioteca della Badia, 139.
Aelfric's Life of Saint Basil the Great: Background and Context by Gabriella Corona
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