By Gabriella Corona
The lifestyles and considered Saint Basil the good (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 started in Greek, yet by means of the top of the 10th century had already been translated thrice into Latin and as soon as into outdated English. This publication offers a brand new variation and translation of the previous English textual content, ready via ?†lfric of Eynsham within the 10th century, with an variation of 1 of the Latin types 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 effect of his theological notion, specially upon Bede's paintings. It then strikes directly to discover the outdated English translation intimately, surroundings it within the context of the English Benedictine reform.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
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.
Nigel of Canterbury, TMLT 17 (Toronto, 1986), 6–7, and see also below, p. 53, note 9. 42 See H. , Hymnar und Hymnen im englischen Mittelalter: Studien zur Überlieferung, Glossierung und Übersetzung lateinischer Hymnen in England, Buchreihe der Anglia 12 (Tübingen, 1968). 43 For the order of composition of Ælfric’s work, see the canon established by Clemoes, ‘Chronology’, pp. 212–47. 44 Saint Basil is mentioned for the first time in Ælfric’s work in the first Homily for the Assumption of Mary (CH I, 30).
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. It seems quite unlikely that Bede may have had a Greek copy of this particular letter from which he could have translated, and so one must postulate the presence of other possible sources.
Aelfric's Life of Saint Basil the Great: Background and Context by Gabriella Corona