4 10 72 https://exhibits.denisonarchives.org/files/original/d768960206f22b937961ca050304bd55.jpg 9bab7798be1c9b8fc2e7f780ee276b6a https://exhibits.denisonarchives.org/files/original/b3d318634ad6f0eef76de7d69865b33c.jpg 55c57d249d7c5ad16565549091decb25 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Medieval Manuscript Leaves Subject The topic of the resource medieval manuscripts Description An account of the resource Denison University Archives & Special Collections holds 72 medieval manuscript leaves that date between **** and ****. Medieval is defined by the time period of ****-****. Manuscript is defined by the object being handwritten rather than printed. A leaf is defined as being a single page out of a book, also sometimes called a folio. Medieval manuscript leaf A single, loose, handwritten leaf taken from a book that was created during the medieval time period up to the early 16th century. Transcription Any written text transcribed from a sound Recto Transcription: [column A] Mariæ Virginis utero Verbum tuum, Angelo nuntiante, carnem suscipere voluisti: præsta supplicibus tuis: ut qui vere eam Genitricem Dei credimus, ejus apud te intercessionibus adjuvemur. Per Christum. De beato Stephano. Ant. Stephanus vadit celos apertos vidit et introivit beatus homo celi patebunt. V. Ora pro nobis beate prothomartir Stephane. R. Ut digni efficiamur permissionibus Christi. Oremus. Da nobis quesumus domine imitari quod colimus ut discamus et inimicos diligere quia eius commemorationem celebramus qui novit etiam pro persecutoribus suis exorare dominum nostrum iesum christum filium tuum. De beato Guillermo. A. Ecce sacerdos magnus. V. O beate Guillerme magna et merces tua. R. Intercede pro nobis ad dominum deum nostrum. Oremus. [column B] Exaudi quesumus domine preces nostras quas in sancti Guillermi confessoris tui atque pontificis, sollempnitate deferimus, et quia tibi dignemerunt famulari; eius intercedentibus meritis ab omnibus nos absolue peccatis. Per dominum. Pro reliquie sanctorum. A. Corpora sanctorum in pace sepulta sunt et uiuent nomina eorum in eternum. V. Mirabilis deus in sanctis suis. Oro. Propiciare quaesumus domine nobis famulis tuis per sanctorum tuorum quorum corpora uel reliqaue in persenti requiescunt ecclesia merita gloriosa: ut eorum pia intercessione ab omnibus semper protegamur aduersis. Per Christum. Mem. de omnibus sanctis. Ant. Ecce dominus ueniet et omnis sancti eius cum eo et erit in die illa lux magna. Alleluia. V. Letamini in domino et exultate iusti. R. Et gloriamini omnes recti corde. Oratio. Verso Transcription: [column A] Consciencias nostras quesumus domine visitando purifica ut veniens Dominus noster Jesus Christus filius tuus paratam sibi in nobis inveniat mansionem. Per eundem Christum. Pro pace. A. Veni domine visitare nos in pace: ut letëmur coram te corde perfecto. V. Fiat pax in virtute tua. R. Et [ ] in turribus tuis. Deus a quo sancta. Oro. Desideria. Et. c. Feria secunda. [3 lines of rubrication untranscribed.] Ecce concipies. Ps. Beati immaculati. Ps. Retribue. Ps. Quicumque vult. [6 lines of rubrication untranscribed.] Exurge domine adiuvia nos. Sicut est in psalterio. Kyriel. Christel. Kyriel. Afflictiones et orationes continentur. Ut s. Ad. iii. [column B] A. Angelus domini nunciavit marie et concepit de spiritu sancto. Alleluia. Ps. Legem pone. & [ ]. In diebus illis salvabitur. R. Veni ad liberandum. V. Ostende faciem. Gloria patri. V. Timebunt gentes. Prostraciones sicut est in psalterio continentur. Oro. Excita qs. Domine. Ut s. Ad vi. A. Antequam convenirent inventa est maria habens in utero de spiritu sancto. Alleluia. Capitulum. Egredietur virga. R. Ostende nobis. V. Et salutare. Gloria patri. V. Memento. Prostratres ut s. Ad nonam. A. Beatam me dicent omnes genrationes [ ] ancillam humilem respexit deus. Psalmus. Mirabilia. Capitulum. Dominus legifer noster, Dominus rex noster, ipse salvabit nos. R. Super te Ierusalem. V. Et gloria eius. Gloria patri. V. Domine deus virtutum. Prostraciones Ad. us. A. Inclinavit. Ps. Dilexi qui. & cum cap. In diebus illis salvabuntur. Hymnus Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource E0024 Leaf from a Book of Hours (Horæ Beatæ Mariæ Virginis) Subject The topic of the resource Book of Hours Description An account of the resource England (?); Middle 14th Century. Latin Text; Angular Gothic Script. This particular Book of Hours, a devotional prayer book for the layman, was made for the use of Sarum, the early name for Salisbury, England. This text was accepted throughout the province of Canterbury. The manuscript was written about the time Chaucer completed his Canterbury Tales, but evidently by a French monk, who might have been attached, as was often the case, to an English monastery. Again, the book could have been specially ordered and imported from abroad. The initial letter and the coloring and the treatment of the ivy are unmistakably French. The lettering is an excellent example of the then current book hand. There are seven lines of writing to an inch. The words written in red, a heavy color made from mercury and sulphur, show almost the same degree of delicacy as those written with the more fluid ink. This is a very early Book of Hours, and both its date and its contents set it apart from the typical Books of Hours from the fifteenth and sixteenth centuries. It has many characteristics of a breviary. Text: From the services for Advent. Begins with a prayer to the Virgin, then into a commemoration of Saints Stephen and William, then the Relics of the Saints, then All Saints (recto); the verso continues prayers for All Saints, and includes text from Isaiah 33. Source A related resource from which the described resource is derived Fifty Original Leaves from Medieval Manuscripts Date A point or period of time associated with an event in the lifecycle of the resource Middle 14th century Rights Information about rights held in and over the resource Item in public domain. Description provided by Dr. Fred Porcheddu-Engel via the Otto F. Ege digital collection. <a href="http://ege.denison.edu/denison_leaf_24.php">http://ege.denison.edu/denison_leaf_24.php</a> Format The file format, physical medium, or dimensions of the resource 300 dpi JPEG; 17.5 x 12.5 cm Language A language of the resource Latin Type The nature or genre of the resource Medieval manuscript leaf Identifier An unambiguous reference to the resource within a given context Denison University Leaf 24, Fifty Original Leaves from Medieval Manuscripts Ege, Otto F. https://exhibits.denisonarchives.org/files/original/b71f5628ceed9cba7d2bd97ad727e84b.jpg 1119d2b265f8b5482eb864a5bec648ed https://exhibits.denisonarchives.org/files/original/7554bf7fc0e5f1c6dbb905d3ead61f52.jpg d8558ab3f88834245c1f6046bd86d6d1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Medieval Manuscript Leaves Subject The topic of the resource medieval manuscripts Description An account of the resource Denison University Archives & Special Collections holds 72 medieval manuscript leaves that date between **** and ****. Medieval is defined by the time period of ****-****. Manuscript is defined by the object being handwritten rather than printed. A leaf is defined as being a single page out of a book, also sometimes called a folio. Medieval manuscript leaf A single, loose, handwritten leaf taken from a book that was created during the medieval time period up to the early 16th century. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource E0023 Leaf from a Breviary (Breviarium) Subject The topic of the resource Breviary Description An account of the resource France; Middle 14th Century. Latin Text; Angular Gothic Script. In the middle of the 14th century many of the manuscripts show influences from other countries. Illuminators, scribes, and other craftsmen traveled from city to city and even from country to country. While the script of this leaf is almost certainly French, the initial letters and filigree decoration might easily be of Italian workmanship, and the greenish tone of the ink suggests English manufacture. The dorsal motif in the bar ornament is again decidedly French, and the lemon tone of the gold is a third indication of French origin. In England, the burnished gold elements are generally of an orange tint, due to the presence of an alloy; in Italy, they are a rosy color because the underlying gesso or plaster base was mixed with a red pigment. The gold on this leaf has an unusual foil appearance when compared to that of other leaves in the portfolio. The red and blue tracery escapes like stray hair into the upper and lower margins. Compare the decoration along the left of each column to that of Leaf 18, from a French breviary of a generation or two earlier. Text: Not yet identified. Source A related resource from which the described resource is derived Fifty Original Leaves from Medieval Manuscripts Date A point or period of time associated with an event in the lifecycle of the resource Middle 14th century Rights Information about rights held in and over the resource Item in public domain. Description provided by Dr. Fred Porcheddu-Engel via the Otto F. Ege digital collection. <a href="http://ege.denison.edu/denison_leaf_23.php">http://ege.denison.edu/denison_leaf_23.php</a> Format The file format, physical medium, or dimensions of the resource 300 dpi JPEG; 18 x 12 cm Language A language of the resource Latin Type The nature or genre of the resource Medieval manuscript leaf Identifier An unambiguous reference to the resource within a given context Denison University Leaf 23, Fifty Original Leaves from Medieval Manuscripts Ege, Otto F. https://exhibits.denisonarchives.org/files/original/9fc1b8e93a3c7c3f710df627edc291d6.jpg b344c0692a3a58886f4859f0d3bca44d https://exhibits.denisonarchives.org/files/original/d44cbb1b9d922a47e2963417206f264a.jpg eee7a6f787101c086dd271f186e5dd38 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Medieval Manuscript Leaves Subject The topic of the resource medieval manuscripts Description An account of the resource Denison University Archives & Special Collections holds 72 medieval manuscript leaves that date between **** and ****. Medieval is defined by the time period of ****-****. Manuscript is defined by the object being handwritten rather than printed. A leaf is defined as being a single page out of a book, also sometimes called a folio. Medieval manuscript leaf A single, loose, handwritten leaf taken from a book that was created during the medieval time period up to the early 16th century. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource E0022 Leaf from a Missal (Missale Herbipolense) Subject The topic of the resource Missal Description An account of the resource Germany (Würzburg); Early 14th Century. Latin Text; Gothic Script; Transitional Early Gothic Notation. The Missal has been for many centuries one of the most important liturgical books of the Roman Catholic Church. It contains all the directions, in rubrics and texts, necessary for the performance of the mass throughout the year. The text frequently varied considerably according to locality. This particular manuscript was written by Benedictine monks for the Parochial School of St. John the Baptist in Würzburg shortly after 1300 A.D. The musical notation is the rare type which is a transition between the early neumes and the later Gothic or horseshoe nail notation. The "C" line of the staff is indicated by that letter, and the "F" simply by a diamond, an unusual method. The bold initial letters in red and blue are "built up" letters; first the outlines were made with a quill and then afterward the areas were colored with a brush. The vellum is supple and well-worn, and has darkened to a grayish tone. The text remains dark black, and there is an interesting variety of shades of red in the decoration and rubrication. Where the text contains Biblical passages the first letter of each verse is pricked in red. The page has been cropped, resulting in the loss of some marginal text, and folio numbering in Roman numerals in the upper margin may have been added after the cropping. Text: Not yet identified. Source A related resource from which the described resource is derived Fifty Original Leaves from Medieval Manuscripts Date A point or period of time associated with an event in the lifecycle of the resource Late 14th century Rights Information about rights held in and over the resource Item in public domain. Description provided by Dr. Fred Porcheddu-Engel via the Otto F. Ege digital collection. <a href="http://ege.denison.edu/denison_leaf_22.php">http://ege.denison.edu/denison_leaf_22.php</a> Format The file format, physical medium, or dimensions of the resource 300 dpi JPEG; 36 x 26 cm Language A language of the resource Latin Type The nature or genre of the resource Medieval manuscript leaf Identifier An unambiguous reference to the resource within a given context Denison University Leaf 22, Fifty Original Leaves from Medieval Manuscripts Ege, Otto F. https://exhibits.denisonarchives.org/files/original/8100bec030573a56d6613b1a1dc97fb6.jpg 8cca3d39615543b673d9abb7ca42cee5 https://exhibits.denisonarchives.org/files/original/7d0eadb39730da181816175727780c8d.jpg 19fe54bd69f1347f007eb96400b6faec Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Medieval Manuscript Leaves Subject The topic of the resource medieval manuscripts Description An account of the resource Denison University Archives & Special Collections holds 72 medieval manuscript leaves that date between **** and ****. Medieval is defined by the time period of ****-****. Manuscript is defined by the object being handwritten rather than printed. A leaf is defined as being a single page out of a book, also sometimes called a folio. Medieval manuscript leaf A single, loose, handwritten leaf taken from a book that was created during the medieval time period up to the early 16th century. Text Any textual data included in the document Recto Translation: [Psalms 21:26-30] 26 With thee is my praise in a great church: I will pay my vows in the sight of them that fear him. 27 The poor shall eat and shall be filled: and they shall praise the Lord that seek him: their hearts shall live for ever and ever. 28 All the ends of the earth shall remember, and shall be converted to the Lord: And all the kindreds of the Gentiles shall adore in his sight. 29 For the kingdom is the Lord's; and he shall have dominion over the nations. 30 All the fat ones of the earth have eaten and have adored... Verso Translation: [Psalms 21:30-22:3] ...all they that go down to the earth shall fall before him. 31 And to him my soul shall live: and my seed shall serve him. 32 There shall be declared to the Lord a generation to come: and the heavens shall shew forth his justice to a people that shall be born, which the Lord hath made. The Lord ruleth me: and I shall want nothing. 2 He hath set me in a place of pasture. He hath brought me up, on the water of refreshment: 3 he hath converted my soul. He hath led me on the paths of justice, for his own name's sake. Transcription Any written text transcribed from a sound Recto Transcription: Apud te laus mea in ecclésia magna; vota mea reddam in conspéctu timéntium eum. Edent páuperes, et saturabúntur, et laudábunt Dóminum qui requírunt eum: vivent corda eórum in saeculum saeculi. Reminiscéntur et converténtur ad Dóminum univérsi fines terræ; Et adorábunt in conspéctu ejus univérsæ famíliæ géntium: Quóniam Dómini est regnum, et ipse dominábitur géntium. Manducavérunt et adoravérunt omnes pingues terræ; in conspéctu Verso Transcription: ejus cadent omnes qui descéndunt in terram. Et ánima mea illi vivet; et semen meum sérviet ipsi. Annuntiábitur Dómino generátio ventúra; et annuntiábunt cæli justítiam ejus pópulo qui nascétur, quem fecit Dóminus. 23 Dóminus regit me, et nihil mihi déerit: in loco páscuæ, ibi me collocávit. Super aquam refectiónis educávit me; ánimam meam convértit. Dedúxit me super sémitas justítiæ propter nomen suum. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource E0020 Leaf from a Psalter (Psalterium) Subject The topic of the resource Psalter Description An account of the resource Flanders; Middle 13th Century. Latin Text; Angular Gothic Script. Small Psalters of this period are comparatively rare, since Psalters were used primarily in the church services and not by the layman. Here, the letters and ornament still retain all the rigidity of the previous century and give no indication of the rounder type of letter or any beginning of the interest in nature that characterized the work of the scribes in France. The filigree decoration, as well as the line-finishing elements, show, however, more creative freedom than either the initial or the text letters. The small burnished gold letters display considerable skill on the part of the illuminator, for it is difficult to control small designs in the gesso used as a base for the raised gold leaf. The lining is in ink; the primary textual ink is dark brown, with decoration in red, coral, and two shades of blue. The initial letter of each psalm is illuminated, as are the first letters of every other verse, and the beginnings of the Psalms are marked with prominent Arabic numerals in ink. The discrepancy in numbering the Psalms is caused by varying textual divisions in the Hebrew and Greek versions. Text: Psalms 21:26-30 (recto) and 21:30-22:3 (verso). Source A related resource from which the described resource is derived Fifty Original Leaves from Medieval Manuscripts Date A point or period of time associated with an event in the lifecycle of the resource Middle 13th century Rights Information about rights held in and over the resource Item in public domain. Description provided by Dr. Fred Porcheddu-Engel via the Otto F. Ege digital collection. <a href="http://ege.denison.edu/denison_leaf_20.php">http://ege.denison.edu/denison_leaf_20.php</a> Format The file format, physical medium, or dimensions of the resource 300 dpi JPEG; 13 x 9.5 cm Language A language of the resource Latin Type The nature or genre of the resource Medieval manuscript leaf Identifier An unambiguous reference to the resource within a given context Denison University Leaf 20, Fifty Original Leaves from Medieval Manuscripts Ege, Otto F. https://exhibits.denisonarchives.org/files/original/5bea852b83e5d049e4b50419c4b4b370.jpg fd4dc5400636b92e5281e52c228bddd5 https://exhibits.denisonarchives.org/files/original/ae84b54d1bdcd6df8998bf35e28ef098.jpg 568162993afcb6f4f68932fd70eabd0b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Medieval Manuscript Leaves Subject The topic of the resource medieval manuscripts Description An account of the resource Denison University Archives & Special Collections holds 72 medieval manuscript leaves that date between **** and ****. Medieval is defined by the time period of ****-****. Manuscript is defined by the object being handwritten rather than printed. A leaf is defined as being a single page out of a book, also sometimes called a folio. Medieval manuscript leaf A single, loose, handwritten leaf taken from a book that was created during the medieval time period up to the early 16th century. Text Any textual data included in the document Recto Translation: [3 Esdras 9:14-56] 9: And do his will, and separate yourselves from the heathen of the land, and from the strange women. 10: Then cried the whole multitude, and said with a loud voice, Like as thou hast spoken, so will we do. 11: But forasmuch as the people are many, and it is foul weather, so that we cannot stand without, and this is not a work of a day or two, seeing our sin in these things is spread far: 12: Therefore let the rulers of the multitude stay, and let all them of our habitations that have strange wives come at the time appointed, 13: And with them the rulers and judges of every place, till we turn away the wrath of the Lord from us for this matter. 14: Then Jonathan the son of Azael and Ezechias the son of Theocanus accordingly took this matter upon them: and Mosollam and Levis and Sabbatheus helped them. 15: And they that were of the captivity did according to all these things. 16: And Esdras the priest chose unto him the principal men of their families, all by name: and in the first day of the tenth month they sat together to examine the matter. 17: So their cause that held strange wives was brought to an end in the first day of the first month. 18: And of the priests that were come together, and had strange wives, there were found: 19: Of the sons of Jesus the son of Josedec, and his brethren; Matthelas and Eleazar, and Joribus and Joadanus. 20: And they gave their hands to put away their wives and to offer rams to make reconcilement for their errors. 21: And of the sons of Emmer; Ananias, and Zabdeus, and Eanes, and Sameius, and Hiereel, and Azarias. 22: And of the sons of Phaisur; Elionas, Massias Israel, and Nathanael, and Ocidelus and Talsas. 23: And of the Levites; Jozabad, and Semis, and Colius, who was called Calitas, and Patheus, and Judas, and Jonas. 24: Of the holy singers; Eleazurus, Bacchurus. 25: Of the porters; Sallumus, and Tolbanes. 26: Of them of Israel, of the sons of Phoros; Hiermas, and Eddias, and Melchias, and Maelus, and Eleazar, and Asibias, and Baanias. 27: Of the sons of Ela; Matthanias, Zacharias, and Hierielus, and Hieremoth, and Aedias. 28: And of the sons of Zamoth; Eliadas, Elisimus, Othonias, Jarimoth, and Sabatus, and Sardeus. 29: Of the sons of Babai; Johannes, and Ananias and Josabad, and Amatheis. 30: Of the sons of Mani; Olamus, Mamuchus, Jedeus, Jasubus, Jasael, and Hieremoth. 31: And of the sons of Addi; Naathus, and Moosias, Lacunus, and Naidus, and Mathanias, and Sesthel, Balnuus, and Manasseas. 32: And of the sons of Annas; Elionas and Aseas, and Melchias, and Sabbeus, and Simon Chosameus. 33: And of the sons of Asom; Altaneus, and Matthias, and Baanaia, Eliphalet, and Manasses, and Semei. 34: And of the sons of Maani; Jeremias, Momdis, Omaerus, Juel, Mabdai, and Pelias, and Anos, Carabasion, and Enasibus, and Mamnitanaimus, Eliasis, Bannus, Eliali, Samis, Selemias, Nathanias: and of the sons of Ozora; Sesis, Esril, Azaelus, Samatus, Zambis, Josephus. 35: And of the sons of Ethma; Mazitias, Zabadaias, Edes, Juel, Banaias. 36: All these had taken strange wives, and they put them away with their children. 37: And the priests and Levites, and they that were of Israel, dwelt in Jerusalem, and in the country, in the first day of the seventh month: so the children of Israel were in their habitations. 38: And the whole multitude came together with one accord into the broad place of the holy porch toward the east: 39: And they spake unto Esdras the priest and reader, that he would bring the law of Moses, that was given of the Lord God of Israel. 40: So Esdras the chief priest brought the law unto the whole multitude from man to woman, and to all the priests, to hear law in the first day of the seventh month. 41: And he read in the broad court before the holy porch from morning unto midday, before both men and women; and the multitude gave heed unto the law. 42: And Esdras the priest and reader of the law stood up upon a pulpit of wood, which was made for that purpose. 43: And there stood up by him Mattathias, Sammus, Ananias, Azarias, Urias, Ezecias, Balasamus, upon the right hand: 44: And upon his left hand stood Phaldaius, Misael, Melchias, Lothasubus, and Nabarias. 45: Then took Esdras the book of the law before the multitude: for he sat honourably in the first place in the sight of them all. 46: And when he opened the law, they stood all straight up. So Esdras blessed the Lord God most High, the God of hosts, Almighty. 47: And all the people answered, Amen; and lifting up their hands they fell to the ground, and worshipped the Lord. 48: Also Jesus, Anus, Sarabias, Adinus, Jacubus, Sabateas, Auteas, Maianeas, and Calitas, Asrias, and Joazabdus, and Ananias, Biatas, the Levites, taught the law of the Lord, making them withal to understand it. 49: Then spake Attharates unto Esdras the chief priest. and reader, and to the Levites that taught the multitude, even to all, saying, 50: This day is holy unto the Lord; (for they all wept when they heard the law:) 51: Go then, and eat the fat, and drink the sweet, and send part to them that have nothing; 52: For this day is holy unto the Lord: and be not sorrowful; for the Lord will bring you to honour. 53: So the Levites published all things to the people, saying, This day is holy to the Lord; be not sorrowful. 54: Then went they their way, every one to eat and drink, and make merry, and to give part to them that had nothing, and to make great cheer; 55: Because they understood the words wherein they were instructed, and for the which they had been assembled. Here ends the third book of Esdras. Here begins the prologue of St. Jerome the Presbyter to the book of Tobit. Jerome to the Bishops in the Lord Cromatius and Heliodorus, health! I do not cease to wonder at the constancy of your demanding. For you demand that I bring a book written in the Chaldean language into Latin writing, indeed the book of Tobias, which the Hebrews exclude from the catalogue of Divine Scriptures, being mindful of those things which they have titled Hagiographa. I have done enough for your desire, yet not by my study. For the studies of the Hebrews rebuke us and find fault with us... Verso Translation: ...to translate this for the ears of Latins contrary to their canon. But it is better to be judging the opinion of the Pharisees to displease and to be subject to the commands of bishops. I have persisted as I have been able, and because the language of the Chaldeans is close to Hebrew speech, finding a speaker very skilled in both languages, I took to the work of one day, and whatever he expressed to me in Hebrew words, this, with a summoned scribe, I have set forth in Latin words. I will be paid the price of this work by your prayers, when, by your grace, I will have learned what you request to have been completed by me was worthy. Here ends the prologue. Here begins the book of Tobit. [Tobit 1:1-2:13] 1 Tobias of the tribe and city of Nephtali, (which is in the upper parts of Galilee above Naasson, beyond the way that leadeth to the west, having on the right hand the city of Sephet,) 2 When he was made captive in the days of Salmanasar king of the Assyrians, even in his captivity, forsook not the way of truth, 3 But every day gave all he could get to his brethren his fellow captives, that were of his kindred. 4 And when he was younger than any of the tribe of Nephtali, yet did he no childish thing in his work. 5 Moreover when all went to the golden calves which Jeroboam king of Israel had made, he alone fled the company of all, 6 And went to Jerusalem to the temple of the Lord, and there adored the Lord God of Israel, offering faithfully all his firstfruits, and his tithes, 7 So that in the third year he gave all his tithes to the proselytes, and strangers. 8 These and such like things did he observe when but a boy according to the law of God. 9 But when he was a man, he took to wife Anna of his own tribe, and had a son by her, whom he called after his own name, 10 And from his infancy he taught him to fear God, and to abstain from all sin. 11 And when by the captivity he with his wife and his son and all his tribe was come to the city of Ninive, 12 (When all ate of the meats of the Gentiles) he kept his soul and never was defiled with their meats. 13 And because he was mindful of the Lord with all his heart, God gave him favour in the sight of Salmanasar the king. 14 And he gave him leave to go whithersoever he would, with liberty to do whatever he had a mind. 15 He therefore went to all that were in captivity, and gave them wholesome admonitions. 16 And when he was come to Rages a city of the Medes, and had ten talents of silver of that with which he had been honoured by the king: 17 And when amongst a great multitude of his kindred, he saw Gabelus in want, who was one of his tribe, taking a note of his hand he gave him the aforesaid sum of money. 18 But after a long time, Salmanasar the king being dead, when Sennacherib his son, who reigned in his place, had a hatred for the children of Israel: 19 Tobias daily went among all his kindred, and comforted them, and distributed to every one as he was able, out of his goods: 20 He fed the hungry, and gave clothes to the naked, and was careful to bury the dead, and they that were slain. 21 And when king Sennacherib was come back, fleeing from Judea by reason of the slaughter that God had made about him for his blasphemy, and being angry slew many of the children of Israel, Tobias buried their bodies. 22 But when it was told the king, he commanded him to be slain, and took away all his substance. 23 But Tobias fleeing naked away with his son and with his wife, lay concealed, for many loved him. 24 But after forty-five days, the king was killed by his own sons. 25 And Tobias returned to his house, and all his substance was restored to him. 1 But after this, when there was a festival of the Lord, and a good dinner was prepared in Tobias's house, 2 He said to his son: Go, and bring some of our tribe that fear God, to feast with us. 3 And when he had gone, returning he told him, that one of the children of Israel lay slain in the street. And he forthwith leaped up from his place at the table, and left his dinner, and came fasting to the body: 4 And taking it up carried it privately to his house, that after the sun was down, he might bury him cautiously. 5 And when he had hid the body, he ate bread with mourning and fear, 6 Remembering the word which the Lord spoke by Amos the prophet: Your festival days shall be turned into lamentation and mourning. 7 So when the sun was down, he went and buried him. 8 Now all his neighbours blamed him, saying: Once already commandment was given for thee to be slain because of this matter, and thou didst scarce escape the sentence of death, and dost thou again bury the dead? 9 But Tobias fearing God more than the king, carried off the bodies of them that were slain, and hid them in his house, and at midnight buried them. 10 Now it happened one day, that being wearied with burying, he came to his house, and cast himself down by the wall and slept, 11 And as he was sleeping, hot dung out of a swallow's nest fell upon his eyes, and he was made blind. 12 Now this trial the Lord therefore permitted to happen to him, that an example might be given to posterity of his patience, as also of holy Job. 13 For whereas he had always feared God from his infancy.. Transcription Any written text transcribed from a sound Recto Transcription: [column A] cooperati sunt cum illis. Et fecerunt secundum haec omnia universi qui erant ex captivitate. Et elegit sibi viros Ezras sacerdos, principes magnos de patribus eorum secundum nomina, et consederunt novilunio mensis decimi examinare negotium istud. Et determinatum est de viris qui habebant uxores alienigenas usque ad neomenia primi mensis. Et inventi sunt ex sacerdotibus commixti qui habebant alienigenas uxores: Ex filiis Iesu filii Iosedech et fratribus eius Maseas et Eliezerus et Ioribus et Ioadeus. Et iniecerunt manus, ut expellerent uxores suas, et ad litandum in exoratione arietem pro ignorantia sua. Et ex filiis Emmeri Masseas et Esses et Ieel et Azarias. Et ex filiis Fosor Elionia, Assias, Ismahelus et Nathanaelus, Ioceddeus et Talsas. Et ex Levitis Iozabdus et Semeis et Colius et Calitas et Fatheas et Coluas et Elionas. Ex sacris cantoribus Eliasubus Zaccurus. Ex ostiariis Sallumus et Tolbanes. Et ex Israhel: ex filiis Foroos Ieremias et Ieddias et Melchias et Mielus et Eleazarus et Iemmebias et Baninas. Et ex filiis Iolam Mamthanias et Zaccharias, Iezrelus et Iobdius et Herimoth et Helias. Et ex filiis Zathom Eliadas et Eliasimus et Othias et Larimoth et Zabdus et Zebedias. Et ex filiis Bebe Iohannes et Ananias et Zabdias et Emethis. Et ex filiis Banni Olamus et Malluchus et Ieddaeus et Iasub et Asubus et Hierimoth. Et ex filiis Addin Naathus et Moosias et Calchurus et Raanas et Baseas, Mathathias et Beseel et Bonnus et Manasses. Et ex filiis Nuae Noneas et Aseas et Melchias et Sameas et Simon, Beniamin et Malchus et Marras. Et ex filiis Asom Carianeus, Mathathias et Bannus et Elifalat et Manasses et Semei. Et ex filiis Banni Ieremias et Moodias et Abramus et Ioel et Baneas et Pelias et Ionas et Marimoth et Eliasib et Mathaneus et Eliasis et Zorisas et Diaelus et Samedius et Sambris et Iosephus. Et ex filiis Nobaei Idaelus et Mathathias et Sabadus et Zetheda Sednu et Iessei Baneas. Omnes isti coniunxerunt sibi uxores alienigenas, et dimiserunt eas cum filiis. Et inhabitaverunt sacerdotes et Levitae et qui erant ex Israhel in Hierusalem et in tota regione una novilunio mensis septimi, et erant filii Israhel in commorationibus suis. Et congregata est omnis multitudo simul in aream [column B] quae est ab oriente portae sacrae. Et dixerunt Ezrae pontifici et lectori, ut adferret legem Moysi quae tradita est a Domino Deo Israhel. Et adtulit Ezras pontifex legem omni multitudini eorum a viro usque ad mulierem et omnibus sacerdotibus, audire legem novilunio mensis septimi. Et legebat in area quae est ante sacram portam templi a prima luce usque ad vesperam coram viris et mulieribus, et dederunt omnes sensum ad legem. Et stetit Ezras sacerdos et lector legis super ligneum tribunal quod fabricatum erat. Et steterunt ad eum Mathathias, Samus, Ananias, Azarias, Urias, Ezechias, et Balsamus ad dexteram, et ad sinistram Faldeus, Misael, Malachias, Abustassabus, Nabadias et Zaccharias et adsumpsit Ezras librum coram omni multitudine praesidebat enim in gloria in conspectu omnium. Et cum absolvisset legem, omnes recti steterunt. et benedixit Ezras Dominum Deum altissimum, Deum Sabaoth omnipotentem. Et respondit omnis populus: amen. Et elevatis susum manibus procidentes in terram adoraverunt Dominum. Iesus et Banaeus et Sarabias et Iadinus et Accubus et Sabbateus et Calites et Azarias et Ioradus et Ananias et Filias, Levitae qui docebant legem Domini et in multitudine legebant legem Domini, et praeferebant singuli eos qui intellegebant lectionem. et dixit Attarates Ezrae pontifici et lectori et Levitis qui docebant multitudinem dicens: dies hic est sanctus Domino. Et omnes flebant, cum audissent legem. Digressi ergo manducate pinguissima quaeque et bibite dulcissima quaeque et mittite munera his qui non habent. Sanctus est enim dies Domini, et nolite maesti esse, Dominus enim clarificavit vos. Et Levitae denuntiabant in publico omnibus dicentes: dies hic sanctus est, nolite maesti esse. Et abierunt omnes manducare et bibere et epulari et dare munera his qui non habent ut epulentur. Magnifice enim sunt exaltati verbis quibus edocti sunt. Et congregati sunt universi in Hierusalem, celebrare laetitiam secundum testamentum Domini Dei Israhel. Explicit tertium liber Esdre. Incipit prologo sancti Ieronimi presbyterii in librum Tobie. Cromatio et Heliodoro episcopis Hieronymus in Domino salutem. Mirari non desino exactionis vestrae instantiam. Exigitis enim, ut librum chaldeo sermone conscriptum ad latinum stilum traham, librum utique Tobiae, quem Hebraei de catalogo divinarum Scripturarum secantes, his quae Agiografa memorant manciparunt. Feci satis desiderio vestro, non tamen meo studio. Arguunt enim nos Hebraeorum studia et inputant Verso Transcription: [column A] nobis, contra suum canonem latinis auribus ista transferre. Sed melius esse iudicans Pharisaeorum displicere iudicio et episcoporum iussionibus deservire, institi ut potui, et quia vicina est Chaldeorum lingua serrnoni hebraico, utriusque linguae peritissimum loquacem repperiens, unius diei laborem arripui et quicquid ille mihi hebraicis verbis expressit, haec ego accito notario, sermonibus latinis exposui. Orationibus vestris mercedem huius operis conpensabo, cum gratum vobis didicero me quod iubere estis dignati conplesse. Explicit prologus. Incipit liber Tobie. Tobías ex tribu et civitáte Nephtháli (quæ est in superióribus Galilǽæ supra Naásson, post viam quæ ducit ad occidéntem, in sinístro habens civitátem Sephet) cum captus esset in diébus Salmanásar regis Assyriórum, in captivitáte tamen pósitus, viam veritátis non deséruit, ita ut ómnia quæ habére póterat, quotídie concaptívis frátribus, qui erant ex ejus génere, impertíret. Cumque esset júnior ómnibus in tribu Nephtháli, nihil tamen pueríle gessit in ópere. Dénique, cum irent omnes ad vítulos áureos quos Jeróboam fécerat rex Ísraël, hic solus fugiébat consórtia ómnium. Sed pergébat in Jerúsalem ad templum Dómini, et ibi adorábat Dóminum Deum Ísraël, ómnia primitíva sua et décimas suas fidéliter ófferens, ita ut in tértio anno prosélytis et ádvenis ministráret omnem decimatiónem. Hæc et his simília secúndum legem Dei puérulus observábat. Cum vero factus esset vir, accépit uxórem Annam de tribu sua, genuítque ex ea fílium, nomen suum impónens ei: quem ab infántia timére Deum dócuit, et abstinére ab omni peccáto. Ígitur, cum per captivitátem devenísset cum uxóre sua et fílio in civitátem Níniven cum omni tribu sua (cum omnes éderent ex cibis gentílium), iste custodívit ánimam suam, et numquam contaminátus est in escis eórum. Et quóniam memor fuit Dómini in toto corde suo, dedit illi Deus grátiam in conspéctu Salmanásar regis, et dedit illi potestátem quocúmque vellet ire, habens libertátem quæcúmque fácere voluísset. Pergébat ergo ad omnes qui erant in captivitáte, et mónita salútis dabat eis. Cum autem venísset in Rages civitátem Medórum, et ex his quibus honorátus fúerat a rege, habuísset decem talénta argénti: et cum in multa turba géneris sui Gá- [column B] -belum egéntem vidéret, qui erat ex tribu ejus, sub chirográpho dedit illi memorátum pondus argénti. Post multum vero témporis, mórtuo Salmanásar rege, cum regnáret Sennácherib fílius ejus pro eo, et fílios Ísraël exósos habéret in conspéctu suo, Tobías quotídie pergébat per omnem cognatiónem suam, et consolabátur eos, dividebátque unicuíque, prout póterat, de facultátibus suis: esuriéntes alébat, nudísque vestiménta præbébat, et mórtuis atque occísis sepultúram sollícitus exhibébat. Dénique cum revérsus esset rex Sennácherib, fúgiens a Judǽa plagam quam circa eum fécerat Deus propter blasphémiam suam, et irátus multos occíderet ex fíliis Ísraël, Tobías sepeliébat córpora eórum. At ubi nuntiátum est regi, jussit eum occídi, et tulit omnem substántiam ejus. Tobías vero cum fílio suo et cum uxóre suo fúgiens, nudus látuit, quia multi diligébant eum. Post dies vero quadragínta quinque occidérunt regem fílii ipsíus, et revérsus est Tobías in domum suam, omnísque facúltas ejus restitúta est ei. II. Post hæc vero, cum esset dies festus Dómini, et factum esset prándium bonum in domo Tobíæ, dixit fílio suo: Vade, et adduc áliquos de tribu nostra, timéntes Deum, ut epuléntur nobíscum. Cumque abiísset, revérsus nuntiávit ei unum ex fíliis Ísraël jugulátum jácere in platéa. Statímque exíliens de accúbitu suo, relínquens prándium, jejúnus pervénit ad corpus: tollénsque illud portávit ad domum suam occúlte, ut dum sol occubuísset, caute sepelíret eum. Cumque occultásset corpus, manducávit panem cum luctu et tremóre, mémorans illum sermónem, quem dixit Dóminus per Amos prophétam: Dies festi vestri converténtur in lamentatiónem et luctum. Cum vero sol occubuísset, ábiit, et sepelívit eum. Arguébant autem eum omnes próximi ejus, dicéntes: Jam hujus rei causa intérfici jussus es, et vix effugísti mortis impérium, et íterum sépelis mórtuos? Sed Tobías plus timens Deum quam regem, rapiébat córpora occisórum, et occultábat in domo sua, et médiis nóctibus sepeliébat ea. Cóntigit autem ut quadam die fatigátus a sepultúra, véniens in domum suam, jactásset se juxta paríetem, et obdormísset, et ex nido hirúndinum dormiénti illi cálida stércora incíderent super óculos ejus, fierétque cæcus. Hanc autem tentatiónem ídeo permísit Dóminus eveníre illi, ut pósteris darétur exémplum patiéntiæ ejus, sicut et sancti Job. Nam cum ab infántia Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource E0019 Leaf from a Vulgate Bible (Biblia Sacra Latina, Versio Vulgata) Subject The topic of the resource Bible Description An account of the resource Italy; Early 14th Century. Latin Text; Transitional Rotunda Script. At this period, the St. Jerome Bible was not transcribed as often as one would expect in the country of its origin and the very land which held the seat of the Roman Church. During the greater part of the 13th century, while the popes were greatly concerned with gaining political power, art was at a low ebb in Italy, and religious manuscripts were comparatively few and far inferior to the work of monastic scribes in Germany, France, and England. But with the great wealth accumulating in Italy during the 14th century through commerce and the Crusades, this country soon surpassed in richness as well as in numbers the manuscript output of all other nationalities. The rich black lettering of this manuscript is in the transitional rotunda script and is excecuted with skill and beauty. It is supplemented by initial letters in rich ultramarine blue and deep cinnabar (vermilion), which colors are reflected in the ornament of the romanesque capitals. All of these factors combine to indicate that the manuscript was executed in central Italy, possibly at Florence. The leaves from this bible provide us with clear insight into Otto Ege's selection method. All the Leaf 19s we have seen contain a large beautiful initial letter denoting the start of a new book of the Bible--thus we can expect that all of the rest of the specimens of Leaf 19 in the Ege portfolios are leaves that contain the ending of one Biblical book and the beginning of another, and we can assume that Ege chose them for the sake of the single large decorated initial. Apart from the arresting initial, the leaves contain red and blue ink scrollwork, with headers in alternating red and blue. Missing pieces of text (sometimes fairly lengthy ones) have attention drawn to them by being outlined in red. Text: 3 Esdras 9:14-56 and Jerome's prologue to Tobit (recto); Jerome's prologue and Tobit 1:1-2:13 (verso). Translation of the prologue is by Kevin P. Edgecomb. Source A related resource from which the described resource is derived Fifty Original Leaves from Medieval Manuscripts Date A point or period of time associated with an event in the lifecycle of the resource Early 14th century Rights Information about rights held in and over the resource Item in public domain. Description provided by Dr. Fred Porcheddu-Engel via the Otto F. Ege digital collection. <a href="http://ege.denison.edu/denison_leaf_19.php">http://ege.denison.edu/denison_leaf_19.php</a> Format The file format, physical medium, or dimensions of the resource 300 dpi JPEG; 23.5 x 17 cm Language A language of the resource Latin Type The nature or genre of the resource Medieval manuscript leaf Identifier An unambiguous reference to the resource within a given context Denison University Leaf 19, Fifty Original Leaves from Medieval Manuscripts Ege, Otto F. https://exhibits.denisonarchives.org/files/original/0f56afac17220e87289bed18ec4554c3.jpg 1da3d7d0c618539bb93fab9d895f9020 https://exhibits.denisonarchives.org/files/original/b95dcc3fe886b8f15559db363bd0b666.jpg b872060e22affec5cc50d452af0c0db8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Medieval Manuscript Leaves Subject The topic of the resource medieval manuscripts Description An account of the resource Denison University Archives & Special Collections holds 72 medieval manuscript leaves that date between **** and ****. Medieval is defined by the time period of ****-****. Manuscript is defined by the object being handwritten rather than printed. A leaf is defined as being a single page out of a book, also sometimes called a folio. Medieval manuscript leaf A single, loose, handwritten leaf taken from a book that was created during the medieval time period up to the early 16th century. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource E0018 Leaf from a Breviary (Breviarium) Subject The topic of the resource Breviary Description An account of the resource France; Late 13th Century. Latin Text; Angular Gothic Script. The Breviary is one of the six official books used by the Roman Catholic Church in its liturgy. It is a book of prayer for the clergy, giving the directions for all of the various services of the Divine Hours throughout the year. The other five official books are the Pontifical, the Missal, the Ritual, the Martyrology, and the Ceremonial of the Bishops. The angular script in this leaf is executed with great skill and precision. The small and vigorous black initials and the hair line details found in many of the ascenders and terminal letters indicate the work of a superior calligrapher, skilled not only in writing but also in sharpening his quill. The initials and the dorsal decorations also represent the same high standard of craftsmanship. Strangely, the rubrications do not show as great a calligraphic skill. Usually it was the task of a superior scribe to insert the rubrics or directions for conducting the service. The leading characteristic of these leaves is the alternating red and blue scrollwork along the left margin of some of the columns. Together with the large initials (red with blue scrolling, or blue with red scrolling), the text of this otherwise limited-use book gains a special beauty. The text is written in dark black ink in two sizes, larger for readings and smaller for responses and prayers. The recto of each leaf bears a rubricated Roman numeral. Text: Not yet identified. Source A related resource from which the described resource is derived Fifty Original Leaves from Medieval Manuscripts Date A point or period of time associated with an event in the lifecycle of the resource Late 13th century Rights Information about rights held in and over the resource Item in public domain. Description provided by Dr. Fred Porcheddu-Engel via the Otto F. Ege digital collection. <a href="http://ege.denison.edu/denison_leaf_18.php">http://ege.denison.edu/denison_leaf_18.php</a> Format The file format, physical medium, or dimensions of the resource 300 dpi JPEG; 15 x 11.5 cm Language A language of the resource Latin Type The nature or genre of the resource Medieval manuscript leaf Identifier An unambiguous reference to the resource within a given context Denison University Leaf 18, Fifty Original Leaves from Medieval Manuscripts Ege, Otto F. https://exhibits.denisonarchives.org/files/original/e9262768018a06b6096c66ddfbec641a.jpg 54be44284ad050568de6f9442987370f https://exhibits.denisonarchives.org/files/original/dc4af49314091cc12c3dbf8cb428cb2e.jpg 6869ba7479f52aad5ea77f16e5ce4240 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Medieval Manuscript Leaves Subject The topic of the resource medieval manuscripts Description An account of the resource Denison University Archives & Special Collections holds 72 medieval manuscript leaves that date between **** and ****. Medieval is defined by the time period of ****-****. Manuscript is defined by the object being handwritten rather than printed. A leaf is defined as being a single page out of a book, also sometimes called a folio. Medieval manuscript leaf A single, loose, handwritten leaf taken from a book that was created during the medieval time period up to the early 16th century. Text Any textual data included in the document Recto Translation: [Psalms 93:6-16] ...murdered the fatherless. 7 And they have said: The Lord shall not see: neither shall the God of Jacob understand. 8 Understand, ye senseless among the people: and, you fools, be wise at last. 9 He that planted the ear, shall he not hear? or he that formed the eye, doth he not consider? 10 He that chastiseth nations, shall he not rebuke: he that teacheth man knowledge? 11 The Lord knoweth the thoughts of men, that they are vain. 12 Blessed is the man whom thou shalt instruct, O Lord: and shalt teach him out of thy law. 13 That thou mayst give him rest from the evil days: till a pit be dug for the wicked. 14 For the Lord will not cast off his people: neither will he forsake his own inheritance. 15 Until justice be turned into judgment: and they that are near it are all the upright in heart. 16 Who shall rise up for me against the evildoers? or who shall stand with me against... Verso Translation: [Psalms 93:16-94:1] ...against the workers of iniquity? 17 Unless the Lord had been my helper, my soul had almost dwelt in hell. 18 If I said: My foot is moved: thy mercy, O Lord, assisted me. 19 According to the multitude of my sorrows in my heart, thy comforts have given joy to my soul. 20 Doth the seat of iniquity stick to thee, who framest labour in commandment? 21 They will hunt after the soul of the just, and will condemn innocent blood. 22 But the Lord is my refuge: and my God the help of my hope. 23 And he will render them their iniquity: and in their malice he will destroy them: the Lord our God will destroy them. 1 Come let us praise the Lord with joy: let us joyfully sing to God our... Transcription Any written text transcribed from a sound Recto Transcription: [column A] -los occidérunt. Et dixérunt: Non vidébit Dóminus, nec intélliget Deus Jacob. Intellígite, insipiéntes in pópulo; et stulti, aliquándo sápite. Qui plantávit aurem non áudiet? aut qui finxit óculum non consíderat? Qui córripit gentes non árguet, qui docet hóminem sciéntiam? Dóminus scit cogitatiónes hóminum, quóniam vanæ sunt. Beátus homo quem [column B] tu erudíeris, Dómine, et de lege tua docúeris eum: ut mítiges ei a diébus malis, donec fodiátur peccatóri fóvea. Quia non repéllet Dóminus plebem suam, et hæreditátem suam non derelínquet, Quoadúsque justítia convertátur in judícium: et qui juxta illam, omnes qui recto sunt corde. Quis consúrget mihi advérsus malignántes? aut quis stabit mecum adv- Verso Transcription: [column A] -sus operántes iniquitátem? Nisi quia Dóminus adjúvit me, paulóminus habitásset in inférno ánima mea. Si dicébam: Motus est pes meus: misericórdia tua, Dómine, adjuvábat me. Secúndum multitúdinem dolórum meórum in corde meo, consolatiónes tuæ lætificavérunt ánimam meam. Numquid adhǽret tibi sedes iniquitátis, qui fingis [column B] labórem in præcépto? Captábunt in ánimam justi, et sánguinem innocéntem condemnábunt. Et factus est mihi Dóminus in refúgium, et Deus meus in adjutórium spei meæ. Et reddet illis iniquitátem ipsórum, et in malítia eórum dispérdet eos: dispérdet illos Dóminus Deus noster. Veníte, exsultémus Dómino; jubilémus Deo salutári nostro Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource E0017 Leaf from a Psalter (Psalterium) Subject The topic of the resource Psalter Description An account of the resource England; Late 13th Century. Latin Text; Angular Gothic Script. Illuminated Psalters occur as early as the 8th century, and from the 9th to the beginning of the 14th century they predominate among illuminated manuscripts. About 1220 A.D., portable manuscript volumes supplanted the huge tomes favored in the preceding century. This change in size caused the creation of a more angular and compact script. In general, smaller initial letters were used, and writing was done in double columns. At this time the pendant tails of the initial letters are rigid or only slightly wavy, with a few leaves springing from the ends. Later, they became free scrolls, with luxurious foliage, and were extended into all the margins. The blue and lake (orange-red) color scheme with accents of white is a carry-over from the Westminister tradition which prevailed in the previous century. The solid line-filling ornaments at the ends of the verses were a new feature added in the second half of the 13th century. Silver and alloys of gold are used on this leaf. The vellum of this leaf was once nearly white, but now appears dirty. The ink for the bulk of the text is brown, with blue, orange (or weak red), green, and white in the decorations. The silver has tarnished. There are dragons, foliage, flowers, and pointed ivy as marginal decorations. Illuminated initials begin each verse, and bars are placed at the end of lines to complete them when the text is too short to fill them; these lines include both geometric designs and additional dragons. Text: Psalms 93:6-16 (recto) and 93:16-94:1 (verso). Source A related resource from which the described resource is derived Fifty Original Leaves from Medieval Manuscripts Date A point or period of time associated with an event in the lifecycle of the resource Late 13th century Rights Information about rights held in and over the resource Item in public domain. Description provided by Dr. Fred Porcheddu-Engel via the Otto F. Ege digital collection. <a href="http://ege.denison.edu/denison_leaf_17.php">http://ege.denison.edu/denison_leaf_17.php</a> Format The file format, physical medium, or dimensions of the resource 300 dpi JPEG; 17 x 11 cm. Language A language of the resource Latin Type The nature or genre of the resource Medieval manuscript leaf Identifier An unambiguous reference to the resource within a given context Denison University Leaf 17, Fifty Original Leaves from Medieval Manuscripts Ege, Otto F. https://exhibits.denisonarchives.org/files/original/a350193058f7900dd19ffd61c487f753.jpg 0f0762b93e8eb61e816199e41b760a61 https://exhibits.denisonarchives.org/files/original/a89719d7de03c71eb91cddaa8869bf99.jpg 6a49a2d06dc18dcdd74df55bbe76e2df Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Medieval Manuscript Leaves Subject The topic of the resource medieval manuscripts Description An account of the resource Denison University Archives & Special Collections holds 72 medieval manuscript leaves that date between **** and ****. Medieval is defined by the time period of ****-****. Manuscript is defined by the object being handwritten rather than printed. A leaf is defined as being a single page out of a book, also sometimes called a folio. Medieval manuscript leaf A single, loose, handwritten leaf taken from a book that was created during the medieval time period up to the early 16th century. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource E0015 Leaf from a Missal (Missale Bellovacense) Subject The topic of the resource Missal Description An account of the resource France (Beauvais); Late 13th Century. Latin Text; Transitional Gothic Script. This manuscript, a special gift to a church in the city of Beauvais, was written for Robert de Hangest, a canon, about 1285 A.D. At that time, Beauvais was one of the most important art centers in all Europe. The ornament in this leaf shows the first flowering of Gothic interest in nature. The formal heiratic treatment is here giving way to graceful naturalism. The ivy branch has put forth its first leaves in the history of ornament. The writing, likewise, is departing from its previous rigid character and displays an ornamental pliancy which harmonizes with the decorative initials. The vellum leaves from this manuscript are among the most immaculately-prepared in the Ege portfolios; the whiteness of the surface provides an arresting contrast with the colors of the text and decoration. The pages have been trimmed, resulting in the occasional loss of some of the dragon-tailed extenders from the boxed initials. Leaves from this manuscript are especially widespread outside the portfolios. Text: Unidentified. Source A related resource from which the described resource is derived Fifty Original Leaves from Medieval Manuscripts Date A point or period of time associated with an event in the lifecycle of the resource Late 13th century Rights Information about rights held in and over the resource Item in public domain. Description provided by Dr. Fred Porcheddu-Engel via the Otto F. Ege digital collection. <a href="http://ege.denison.edu/denison_leaf_15.php">http://ege.denison.edu/denison_leaf_15.php</a> Format The file format, physical medium, or dimensions of the resource 300 dpi JPEG; 29 x 20 cm Language A language of the resource Latin Type The nature or genre of the resource Medieval manuscript leaf Identifier An unambiguous reference to the resource within a given context Denison University Leaf 15, Fifty Original Leaves from Medieval Manuscripts Ege, Otto F. https://exhibits.denisonarchives.org/files/original/0486a9357bf52da03da35a5a32905a25.jpg c3dc6b07a636f928a5401f3527b1ae6e https://exhibits.denisonarchives.org/files/original/84ee4f15efacd0cf81b61f3f6aa94823.jpg 73e1501b1b2457374b2048b7f50471b5 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Medieval Manuscript Leaves Subject The topic of the resource medieval manuscripts Description An account of the resource Denison University Archives & Special Collections holds 72 medieval manuscript leaves that date between **** and ****. Medieval is defined by the time period of ****-****. Manuscript is defined by the object being handwritten rather than printed. A leaf is defined as being a single page out of a book, also sometimes called a folio. Medieval manuscript leaf A single, loose, handwritten leaf taken from a book that was created during the medieval time period up to the early 16th century. Text Any textual data included in the document Recto Translation: [Judith 16:31] ...the festivity of this victory is received by the Hebrews in the number of holy days, and is religiously observed by the Jews from that time until this day. Here begins the prologue of the blessed Presbyter Jerome to the book of Esther. The Book of Esther stands corrupted by various translators. Which book I, lifting up from the archives of the Hebrews, have translated more accurately word for word. The common edition drags the book by knotted ropes of words hither and yon, adding to it things which may have been said or heard at any time. This is as is usual with instruction in schools, when a subject has been taken up, to figure out from the words which someone may have used, which one either suffered injury, or which one caused injury (to the text). And you, O Paula and Eustochium, since you have both studied to enter the libraries of the Hebrews and also have approved of the battles of the interpreters, holding the Hebrew Book of Esther, look through each word of our translation, so you may be able to understand me also to have augmented nothing by adding, but rather with faithful witness simply to have translated, just as it is found in the Hebrew, the Hebrew history into the Latin language. We are not affected by the praises of men, nor are we afraid of (their) slanders. For to be pleasing to God we do not inwardly fear those caring for the minas of men, “for God has scattered the bones of those desiring to be pleasing to men,” and according to the Apostle, those like this are “not able to be servants of Christ.” [7 lines of the prologue untranscribed.] Here ends the prologue. Here begins the book of Esther. [Esther 1:1-17] 1 In the days of Assuerus, who reigned from India to Ethiopia over a hundred and twenty-seven provinces: 2 When he sat on the throne of his kingdom, the city Susan was the capital of his kingdom. 3 Now in the third year of his reign he made a great feast for all the princes, and for his servants, for the most mighty of the Persians, and the nobles of the Medes, and the governors of the provinces in his sight, 4 That he might shew the riches of the glory of his kingdom, and the greatness, and boasting of his power, for a long time, to wit, for a hundred and fourscore days. 5 And when the days of the feast were expired, he invited all the people that were found in Susan, from the greatest to the least: and commanded a feast to be made seven days in the court of the garden, and of the wood, which was planted by the care and the hand of the king. 6 And there were hung up on every side sky coloured, and green, and violet hangings, fastened with cords of silk, and of purple, which were put into rings of ivory, and were held up with marble pillars. The beds also were of gold and silver, placed in order upon a floor paved with porphyry and white marble: which was embellished with painting of wonderful variety. 7 And they that were invited, drank in golden cups, and the meats were brought in divers vessels one after another. Wine also in abundance and of the best was presented, as was worthy of a king's magnificence. 8 Neither was there any one to compel them to drink that were not willing, but as the king had appointed, who set over every table one of his nobles, that every man might take what he would. 9 Also Vasthi the queen made a feast for the women in the palace, where king Assuerus was used to dwell. 10 Now on the seventh day, when the king was merry, and after very much drinking was well warmed with wine, he commanded Mauman, and Bazatha, and Harbona, and Bagatha, and Abgatha, and Zethar, and Charcas, the seven eunuchs that served in his presence, 11 To bring in queen Vasthi before the king, with the crown set upon her head, to shew her beauty to all the people and the princes: for she was exceeding beautiful. 12 But she refused, and would not come at the king's commandment, which he had signified to her by the eunuchs. Whereupon the king, being angry, and inflamed with a very great fury, 13 Asked the wise men, who according to the custom of the kings, were always near his person, and all he did was by their counsel, who knew the laws, and judgments of their forefathers: 14 (Now the chief and nearest him were, Charsena, and Sethar, and Admatha, and Tharsis, and Mares, and Marsana, and Mamuchan, seven princes of the Persians, and of the Medes, who saw the face of the king, and were used to sit first after him:) 15 What sentence ought to pass upon Vasthi the queen, who had refused to obey the commandment of king Assuerus, which he had sent to her by the eunuchs? 16 And Mamuchan answered, in the hearing of the king and the princes: Queen Vasthi hath not only injured the king, but also all the people and princes that are in all the provinces of king Assuerus. 17 For this deed of the queen will go abroad to all women, so that they will despise their husbands, and will say... Verso Translation: [Esther 1:17-2:19] ...will say: King Assuerus commanded that queen Vasthi should come in to him, and she would not. 18 And by this example all the wives of the princes of the Persians and the Medes will slight the commandments of their husbands: wherefore the king's indignation is just. 19 If it please thee, let an edict go out from thy presence, and let it be written according to the law of the Persians and of the Medes, which must not be altered, that Vasthi come in no more to the king, but another, that is better than her, be made queen in her place. 20 And let this be published through all the provinces of thy empire, (which is very wide,) and let all wives, as well of the greater as of the lesser, give honour to their husbands. 21 His counsel pleased the king, and the princes: and the king did according to the counsel of Mamuchan. 22 And he sent letters to all the provinces of his kingdom, as every nation could hear and read, in divers languages and characters, that the husbands should be rulers and masters in their houses: and that this should be published to every people. 1 After this, when the wrath of king Assuerus was appeased, he remembered Vasthi, and what she had done and what she had suffered: 2 And the king's servants and his officers said: Let young women be sought for the king, virgins and beautiful, 3 And let some persons be sent through all the provinces to look for beautiful maidens and virgins: and let them bring them to the city of Susan, and put them into the house of the women under the hand of Egeus the eunuch, who is the overseer and keeper of the king's women: and let them receive women's ornaments, and other things necessary for their use. 4 And whosoever among them all shall please the king's eyes, let her be queen instead of Vasthi. The word pleased the king: and he commanded it should be done as they had suggested. 5 There was a man in the city of Susan, a Jew, named Mardochai, the son of Jair, the son of Semei, the son of Cis, of the race of Jemini, 6 Who had been carried away from Jerusalem at the time that Nabuchodonosor king of Babylon carried away Jechonias king of Juda, 7 And he had brought up his brother's daughter Edissa, who by another name was called Esther: now she had lost both her parents: and was exceeding fair and beautiful. And her father and mother being dead, Mardochai adopted her for his daughter. 8 And when the king's ordinance was noised abroad, and according to his commandment many beautiful virgins were brought to Susan, and were delivered to Egeus the eunuch: Esther also among the rest of the maidens was delivered to him to be kept in the number of the women. 9 And she pleased him, and found favour in his sight. And he commanded the eunuch to hasten the women's ornaments, and to deliver to her her part, and seven of the most beautiful maidens of the king's house, and to adorn and deck out both her and her waiting maids. 10 And she would not tell him her people nor her country. For Mardochai had charged her to say nothing at all of that: 11 And he walked every day before the court of the house, in which the chosen virgins were kept, having a care for Esther's welfare, and desiring to know what would befall her. 12 Now when every virgin's turn came to go in to the king, after all had been done for setting them off to advantage, it was the twelfth month: so that for six months they were anointed with oil of myrrh, and for other six months they used certain perfumes and sweet spices. 13 And when they were going in to the king, whatsoever they asked to adorn themselves they received: and being decked out, as it pleased them, they passed from the chamber of the women to the king's chamber. 14 And she that went in at evening, came out in the morning, and from thence she was conducted to the second house, that was under the hand of Susagaz the eunuch, who had the charge over the king's concubines: neither could she return any more to the king, unless the king desired it, and had ordered her by name to come. 15 And as the time came orderly about, the day was at hand, when Esther, the daughter of Abihail the brother of Mardochai, whom he had adopted for his daughter, was to go in to the king. But she sought not women's ornaments, but whatsoever Egeus the eunuch the keeper of the virgins had a mind, he gave her to adorn her. For she was exceeding fair, and her incredible beauty made her appear agreeable and amiable in the eyes of all. 16 So she was brought to the chamber of king Assuerus the tenth month, which is called Tebeth, in the seventh year of his reign. 17 And the king loved her more than all the women, and she had favour and kindness before him above all the women, and he set the royal crown on her head, and made her queen instead of Vasthi. 18 And he commanded a magnificent feast to be prepared for all the princes, and for his servants, for the marriage and wedding of Esther. And he gave rest to all the provinces, and bestowed gifts according to princely magnificence. 19 And when the virgins were sought the second time, and gathered together, Mardochai stayed... Transcription Any written text transcribed from a sound Recto Transcription: [column A] festivitátis ab Hebrǽis in número sanctórum diérum accípitur, et cólitur a Judǽis ex illo témpore usque in præséntem diem. Incipit prologus (beati Ieromi presbyteri) in libro Hester. Librum Hester variis translatoribus constat esse vitiatum. Quem ego de archivis Hebraeorum elevans verbum e verbo pressius transtuli. Quem librum editio vulgata laciniosis hinc inde verborum funibus trahit, addens ea quae ex tempore dici poterant et audiri, sicut solitum est scolaribus disciplinis sumpto themate excogitare, quibus verbis uti potuit qui iniuriam passus est vel ille qui iniuriam fecit. Vos autem, o Paula et Eustochium, quoniam et bibliothecas Hebraeorum studuistis intrare et interpretum certamina conprobastis, tenentes Hester hebraicum librum, per singula verba nostram translalionem aspicite, ut possitis agnoscere me nihil etiam augmentasse addendo, sed fideli testimonio simpliciter, sicut in hebraeo habetur, historiam hebraicam latinae linguae tradidisse. Nec affectamur laudes hominum nec vituperationes expavescimus. Deo enim placere curantes minas hominum penitus non timemus,quoniam dissipat Deus ossa eorum qui hominibus placere desiderant et secundum Apostolum qui huiusmodi sunt servi Christi esse non possunt. [7 lines of the prologue untranscribed.] Explicit prologus. Incipit liber Hester. Cumque impleréntur dies convívii, invitávit omnem pópulum, qui invéntus est in Susan, a máximo usque ad mínimum: et jussit septem diébus convívium præparári in vestíbulo horti, et nemóris quod régio cultu et manu cónsitum erat. Et pendébant ex omni parte tentória ǽrii colóris et carbásini ac hyacínthini, sustentáta fúnibus býssinis atque purpúreis, qui ebúrneis círculis insérti erant, et colúmnis marmóreis fulciebántur. Léctuli quoque áurei et argéntei, super paviméntum smarágdino et pário stratum lápide, dispósiti erant: quod mira varietáte pictúra decorábat. Bibébant autem qui invitáti erant áureis póculis, et áliis atque áliis vasis cibi inferebántur. Vinum quoque, ut magnificéntia régia dignum erat, abúndans, et præcípuum ponebátur. Nec erat qui noléntes cógeret ad bibéndum, sed sicut rex statúerat, præpónens mensis síngulos de princípibus suis ut súmeret unusquísque quod vellet. Vasthi quoque regína fecit convívium feminárum in palátio, ubi rex Assúerus manére consuéverat. Ítaque die séptimo, cum rex esset hilárior, et post nímiam potatiónem incaluísset mero, præcépit Maumam, et Bazátha, et Harbóna, et Bagátha, et Abgátha, et Zethar, et Charchas, septem eunúchis qui in conspéctu ejus ministrábant, ut introdúcerent regínam Vasthi coram rege, pósito super caput ejus diadémate, ut osténderet cunctis pópulis et princípibus pulchritúdinem illíus: erat enim pulchra valde. Quæ rénuit, et ad regis impérium quod per eunúchos mandáverat, veníre contémpsit. Unde irátus rex, et nímio furóre succénsus, interrogávit sapiéntes, qui ex more régio semper ei áderant, et illórum faciébat cuncta consílio, sciéntium leges, ac jura majórum (erant autem primi et próximi, Chársena, et Sethar, et Admátha, et Tharsis, et Mares, et Marsána, et Mámuchan, septem duces Persárum, atque Medórum, qui vidébant fáciem regis, et primi post eum resídere sóliti erant): cui senténtiæ Vasthi regína subjacéret, quæ Assúeri regis impérium, quod per eunúchos mandáverat, fácere noluísset. Respondítque Mámuchan, audiénte rege atque princípibus: Non solum regem læsit regína Vasthi, sed et omnes pópulos et príncipes qui sunt in cunctis provínciis regis Assúeri. Egrediétur enim sermo regínæ ad omnes mulíeres, ut contémnant viros suos, et di- Verso Transcription: [column A] -dicant: Rex Assúerus jussit ut regína Vasthi intráret ad eum, et illa nóluit. Atque hoc exémplo omnes príncipum cónjuges Persárum atque Medórum parvipéndent impéria maritórum: unde regis justa est indignátio. Si tibi placet, egrediátur edíctum a fácie tua, et scribátur juxta legem Persárum atque Medórum, quam præteríri illícitum est, ut nequáquam ultra Vasthi ingrediátur ad regem, sed regnum illíus áltera, quæ mélior est illa, accípiat. Et hoc in omne (quod latíssimum est) provinciárum tuárum divulgétur impérium, et cunctæ uxóres, tam majórum quam minórum, déferant máritis suis honórem. Plácuit consílium ejus regi et princípibus: fecítque rex juxta consílium Mámuchan, et misit epístolas ad univérsas províncias regni sui, ut quæque gens audíre et légere póterat, divérsis linguis et lítteris, esse viros príncipes ac majóres in dómibus suis: et hoc per cunctos pópulos divulgári. II. His ita gestis, postquam regis Assúeri indignátio deferbúerat, recordátus est Vasthi, et quæ fecísset, vel quæ passa esset: dixerúntque púeri regis ac minístri ejus: Quærántur regi puéllæ vírgines ac speciósæ, et mittántur qui consíderent per univérsas províncias puéllas speciósas et vírgines: et addúcant eas ad civitátem Susan, et tradant eas in domum feminárum sub manu Égei eunúchi, qui est præpósitus et custos mulíerum regiárum: et accípiant mundum mulíebrem, et cétera ad usus necessária. Et quæcúmque inter omnes óculis regis placúerit, ipsa regnet pro Vasthi. Plácuit sermo regi: et ita, ut suggésserant, jussit fíeri. Erat vir Judǽus in Susan civitáte, vocábulo Mardochǽus fílius Jair, fílii Sémei, fílii Cis, de stirpe Jémini, qui translátus fúerat de Jerúsalem eo témpore quo Jechoníam regem Juda Nabuchodonósor rex Babylónis transtúlerat, qui fuit nutrítius fíliæ fratris sui Edíssæ, quæ áltero nómine vocabátur Esther, et utrúmque paréntem amíserat: pulchra nimis, et decóra fácie. Mortuísque patre ejus ac matre, Mardochǽus sibi eam adoptávit in fíliam. Cumque percrebruísset regis impérium, et juxta mandátum illíus multæ pulchræ vírgines adduceréntur Susan, et Égeo traderéntur eunúcho, Esther quoque inter céteras puéllas ei trádita est, ut servarétur in número feminárum. Quæ plácuit ei, [column B] et invénit grátiam in conspéctu illíus. Et præcépit eunúcho, ut acceleráret mundum mulíebrem, et tráderet ei partes suas, et septem puéllas speciosíssimas de domo regis, et tam ipsam quam pedisséquas ejus ornáret atque excóleret. Quæ nóluit indicáre ei pópulum et pátriam suam: Mardochǽus enim præcéperat ei, ut de hac re omníno retíceret: qui deambulábat quotídie ante vestíbulum domus, in qua eléctæ vírgines servabántur, curam agens salútis Esther, et scire volens quid ei accíderet. Cum autem venísset tempus singulárum per órdinem puellárum ut intrárent ad regem, explétis ómnibus quæ ad cultum mulíebrem pertinébant, mensis duodécimus vertebátur: ita dumtáxat, ut sex ménsibus óleo ungeréntur mýrrhino, et áliis sex quibúsdam pigméntis et aromátibus uteréntur. Ingredientésque ad regem, quidquid postulássent ad ornátum pértinens, accipiébant: et ut eis placúerat, compósitæ de triclínio feminárum ad regis cubículum transíbant. Et quæ intráverat véspere, egrediebátur mane, atque inde in secúndas ædes deducebátur, quæ sub manu Susagázi eunúchi erant, qui concubínis regis præsidébat: nec habébat potestátem ad regem ultra redeúndi, nisi voluísset rex, et eam veníre jussísset ex nómine. Evolúto autem témpore per órdinem, instábat dies quo Esther fília Abíhail fratris Mardochǽi, quam sibi adoptáverat in fíliam, déberet intráre ad regem. Quæ non quæsívit mulíebrem cultum, sed quæcúmque vóluit Égeus eunúchus custos vírginum, hæc ei ad ornátum dedit. Erat enim formósa valde, et incredíbili pulchritúdine: ómnium óculis gratiósa et amábilis videbátur. Ducta est ítaque ad cubículum regis Assúeri mense décimo, qui vocátur Tebeth, séptimo anno regni ejus. Et adamávit eam rex plus quam omnes mulíeres, habuítque grátiam et misericórdiam coram eo super omnes mulíeres: et pósuit diadéma regni in cápite ejus, fecítque eam regnáre in loco Vasthi. Et jussit convívium præparári permagníficum cunctis princípibus et servis suis pro conjunctióne et núptiis Esther. Et dedit réquiem univérsis provínciis, ac dona largítus est juxta magnificéntiam principálem. Cumque secúndo quæreréntur vírgines et congregaréntur, Mardochǽus manébat Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource E0014 Leaf from a Bible (Biblia Sacra Latina, Versio Vulgata) Subject The topic of the resource Bible Description An account of the resource France; Late 13th Century. Latin Text; Angular Gothic Script This copy of the Latin version by St. Jerome was made during the period when France stood at the height of her medieval glory. A decade or two before, Louis IX (Saint Louis), the strongest monarch of his age, had made France the mightiest power in Europe. This favorable political situation rendered possible the "golden age" of the manuscript, and Paris became the center in which the finest manuscripts were written and sold. In the quarter century from 1275 to 1300, marked advances were effected in the art. The bar borders came to be executed in rich opaque gouache pigments, with ultramarine made of powdered lapis lazuli predominating. The foliage scroll work inside the initial frame created a style that persisted with little or no change for nearly two hundred years. The script was well executed and was without rigidity or tension. All these elements, together with the sparkle which was created by the casual distribution of the burnished gold accents, give to this leaf a striking atmosphere of joyous freedom. The vellum is thin, white, and supple, with minimal yellowing. Lining is done in light ink or lead. The bulk of the text is in brown ink, with red, blue, coral, white, and beige for the decorations. This leaf is heavily illuminated and decorated, including scenes from the book of Esther, elaborate initials and foliage, highlighted book names and chapter numbers, and extensive use of gold leaf. While the decoration is exceptional, we can see an unusual number of scribal corrections (especially erasures and strikethroughs). Text: Judith 16:31; Jerome's prologue to Esther; Esther 1:1-17 (recto); Esther 1:17-2:19 (verso). The translation of the prologue to Esther is by Kevin P. Edgecomb. Source A related resource from which the described resource is derived Fifty Original Leaves from Medieval Manuscripts Date A point or period of time associated with an event in the lifecycle of the resource Late 13th century Rights Information about rights held in and over the resource Item in public domain. Description provided by Dr. Fred Porcheddu-Engel via the Otto F. Ege digital collection. <a href="http://ege.denison.edu/denison_leaf_14.php">http://ege.denison.edu/denison_leaf_14.php</a> Format The file format, physical medium, or dimensions of the resource 300 dpi JPEG, 40.5 x 27 cm Language A language of the resource Latin Type The nature or genre of the resource Medieval manuscript leaf Identifier An unambiguous reference to the resource within a given context Denison University Leaf 14, Fifty Original Leaves from Medieval Manuscripts Ege, Otto F. https://exhibits.denisonarchives.org/files/original/278def75737305715ddca83b5294b889.jpg ff04f02fb4f52ba31a2101e3f746c0f5 https://exhibits.denisonarchives.org/files/original/f603c73df977a6e3c70229a18c568eca.jpg 51852df458feb12dc8487404788b9cb1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Medieval Manuscript Leaves Subject The topic of the resource medieval manuscripts Description An account of the resource Denison University Archives & Special Collections holds 72 medieval manuscript leaves that date between **** and ****. Medieval is defined by the time period of ****-****. Manuscript is defined by the object being handwritten rather than printed. A leaf is defined as being a single page out of a book, also sometimes called a folio. Medieval manuscript leaf A single, loose, handwritten leaf taken from a book that was created during the medieval time period up to the early 16th century. Text Any textual data included in the document Recto Translation: [1 Timothy 1:9-4:10] ...the just man, but for the unjust and disobedient, for the ungodly, and for sinners, for the wicked and defiled, for murderers of fathers, and murderers of mothers, for manslayers, 10 For fornicators, for them who defile themselves with mankind, for menstealers, for liars, for perjured persons, and whatever other thing is contrary to sound doctrine, 11 Which is according to the gospel of the glory of the blessed God, which hath been committed to my trust. 12 I give thanks who hath strengthened me, even to Christ Jesus our Lord, for that he hath counted me faithful, putting me in the ministry; 13 Who before was a blasphemer, and a persecutor, and contumelious. But I obtained the mercy of God, because I did it ignorantly in unbelief. 14 Now the grace of our Lord hath abounded exceedingly with faith and love, which is in Christ Jesus. 15 A faithful saying, and worthy of all acceptation, that Christ Jesus came into this world to save sinners, of whom I am the chief. 16 But for this cause have I obtained mercy: that in me first Christ Jesus might shew forth all patience, for the information of them that shall believe in him unto life everlasting. 17 Now to the king of ages, immortal, invisible, the only God, be honour and glory for ever and ever. Amen. 18 This precept I commend to thee, O son Timothy; according to the prophecies going before on thee, that thou war in them a good warfare, 19 Having faith and a good conscience, which some rejecting have made shipwreck concerning the faith. 20 Of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme. 1 I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men: 2 For kings, and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity. 3 For this is good and acceptable in the sight of God our Saviour, 4 Who will have all men to be saved, and to come to the knowledge of the truth. 5 For there is one God, and one mediator of God and men, the man Christ Jesus: 6 Who gave himself a redemption for all, a testimony in due times. 7 Whereunto I am appointed a preacher and an apostle, (I say the truth, I lie not,) a doctor of the Gentiles in faith and truth. 8 I will therefore that men pray in every place, lifting up pure hands, without anger and contention. 9 In like manner women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire, 10 But as it becometh women professing godliness, with good works. 11 Let the woman learn in silence, with all subjection. 12 But I suffer not a woman to teach, nor to use authority over the man: but to be in silence. 13 For Adam was first formed; then Eve. 14 And Adam was not seduced; but the woman being seduced, was in the transgression. 15 Yet she shall be saved through childbearing; if she continue in faith, and love, and sanctification, with sobriety. 1 A faithful saying: if a man desire the office of a bishop, he desireth a good work. 2 It behoveth therefore a bishop to be blameless, the husband of one wife, sober, prudent, of good behaviour, chaste, given to hospitality, a teacher, 3 Not given to wine, no striker, but modest, not quarrelsome, not covetous, but 4 One that ruleth well his own house, having his children in subjection with all chastity. 5 But if a man know not how to rule his own house, how shall he take care of the church of God? 6 Not a neophyte: lest being puffed up with pride, he fall into the judgment of the devil. 7 Moreover he must have a good testimony of them who are without: lest he fall into reproach and the snare of the devil. 8 Deacons in like manner chaste, not double tongued, not given to much wine, not greedy of filthy lucre: 9 Holding the mystery of faith in a pure conscience. 10 And let these also first be proved: and so let them minister, having no crime. 11 The women in like manner chaste, not slanderers, but sober, faithful in all things. 12 Let deacons be the husbands of one wife: who rule well their children, and their own houses. 13 For they that have ministered well, shall purchase to themselves a good degree, and much confidence in the faith which is in Christ Jesus. 14 These things I write to thee, hoping that I shall come to thee shortly. 15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. 16 And evidently great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed in the world, is taken up in glory. 1 Now the Spirit manifestly saith, that in the last times some shall depart from the faith, giving heed to spirits of error, and doctrines of devils, 2 Speaking lies in hypocrisy, and having their conscience seared, 3 Forbidding to marry, to abstain from meats, which God hath created to be received with thanksgiving by the faithful, and by them that have known the truth. 4 For every creature of God is good, and nothing to be rejected that is received with thanksgiving: 5 For it is sanctified by the word of God and prayer. 6 These things proposing to the brethren, thou shalt be a good minister of Christ Jesus, nourished up in the words of faith, and of the good doctrine which thou hast attained unto. 7 But avoid foolish and old wives' fables: and exercise thyself unto godliness. 8 For bodily exercise is profitable to little: but godliness is profitable to all things, having promise of the life that now is, and of that which is to come. 9 A faithful saying and worthy of all acceptation. 10 For therefore we labor and are reviled, because we hope in the living God, who is the Saviour of all men, especially... Verso Translation: [1 Timothy 4:10-6:19] ...who is the Saviour of all men, especially of the faithful. 11 These things command and teach. 12 Let no man despise thy youth: but be thou an example of the faithful in word, in conversation, in charity, in faith, in chastity. 13 Till I come, attend unto reading, to exhortation, and to doctrine. 14 Neglect not the grace that is in thee, which was given thee by prophesy, with imposition of the hands of the priesthood. 15 Meditate upon these things, be wholly in these things: that thy profiting may be manifest to all. 16 Take heed to thyself and to doctrine: be earnest in them. For in doing this thou shalt both save thyself and them that hear thee. 1 An ancient man rebuke not, but entreat him as a father: young men, as brethren: 2 Old women, as mothers: young women, as sisters, in all chastity. 3 Honour widows, that are widows indeed. 4 But if any widow have children, or grandchildren, let her learn first to govern her own house, and to make a return of duty to her parents: for this is acceptable before God. 5 But she that is a widow indeed, and desolate, let her trust in God, and continue in supplications and prayers night and day. 6 For she that liveth in pleasures, is dead while she is living. 7 And this give in charge, that they may be blameless. 8 But if any man have not care of his own, and especially of those of his house, he hath denied the faith, and is worse than an infidel. 9 Let a widow be chosen of no less than threescore years of age, who hath been the wife of one husband. 10 Having testimony for her good works, if she have brought up children, if she have received to harbour, if she have washed the saints' feet, if she have ministered to them that suffer tribulation, if she have diligently followed every good work. 11 But the younger widows avoid. For when they have grown wanton in Christ, they will marry: 12 Having damnation, because they have made void their first faith. 13 And withal being idle they learn to go about from house to house: and are not only idle, but tattlers also, and busybodies, speaking things which they ought not. 14 I will therefore that the younger should marry, bear children, be mistresses of families, give no occasion to the adversary to speak evil. 15 For some are already turned aside after Satan. 16 If any of the faithful have widows, let him minister to them, and let not the church be charged: that there may be sufficient for them that are widows indeed. 17 Let the priests that rule well, be esteemed worthy of double honour: especially they who labour in the word and doctrine: 18 For the scripture saith: Thou shalt not muzzle the ox that treadeth out the corn: and, The labourer is worthy of his reward. 19 Against a priest receive not an accusation, but under two or three witnesses. 20 Them that sin reprove before all: that the rest also may have fear. 21 I charge thee before God, and Christ Jesus, and the elect angels, that thou observe these things without prejudice, doing nothing by declining to either side. 22 Impose not hands lightly upon any man, neither be partaker of other men's sins. Keep thyself chaste. 23 Do not still drink water, but use a little wine for thy stomach's sake, and thy frequent infirmities. 24 Some men's sins are manifest, going before to judgment: and some men they follow after. 25 In like manner also good deeds are manifest: and they that are otherwise, cannot be hid. 1 Whosoever are servants under the yoke, let them count their masters worthy of all honour; lest the name of the Lord and his doctrine be blasphemed. 2 But they that have believing masters, let them not despise them, because they are brethren; but serve them the rather, because they are faithful and beloved, who are partakers of the benefit. These things teach and exhort. 3 If any man teach otherwise, and consent not to the sound words of our Lord Jesus Christ, and to that doctrine which is according to godliness, 4 He is proud, knowing nothing, but sick about questions and strifes of words; from which arise envies, contentions, blasphemies, evil suspicions, 5 Conflicts of men corrupted in mind, and who are destitute of the truth, supposing gain to be godliness. 6 But godliness with contentment is great gain. 7 For we brought nothing into this world: and certainly we can carry nothing out. 8 But having food, and wherewith to be covered, with these we are content. 9 For they that will become rich, fall into temptation, and into the snare of the devil, and into many unprofitable and hurtful desires, which drown men into destruction and perdition. 10 For the desire of money is the root of all evils; which some coveting have erred from the faith, and have entangled themselves in many sorrows. 11 But thou, O man of God, fly these things: and pursue justice, godliness, faith, charity, patience, mildness. 12 Fight the good fight of faith: lay hold on eternal life, whereunto thou art called, and hast confessed a good confession before many witnesses. 13 I charge thee before God, who quickeneth all things, and before Christ Jesus, who gave testimony under Pontius Pilate, a good confession, 14 That thou keep the commandment without spot, blameless, unto the coming of our Lord Jesus Christ, 15 Which in his times he shall shew who is the Blessed and only Mighty, the King of kings, and Lord of lords; 16 Who only hath immortality, and inhabiteth light inaccessible, whom no man hath seen, nor can see: to whom be honour and empire everlasting. Amen. 17 Charge the rich of this world not to be highminded, nor to trust in the uncertainty of riches, but in the living God, (who giveth us abundantly all things to enjoy,) 18 To do good, to be rich in good works, to give easily, to communicate to others, 19 To lay up in store for themselves... Transcription Any written text transcribed from a sound Recto Transcription: [column A] sed injústis, et non súbditis, ímpiis, et peccatóribus, scelerátis, et contaminátis, parrícidis, et matricídis, homicídis, fornicáriis, masculórum concubitóribus, plagiáriis, mendácibus, et perjúris, et si quid áliud sanæ doctrínæ adversátur, quæ est secúndum Evangélium glóriæ beáti Dei, quod créditum est mihi. Grátias ago ei, qui me confortávit, Christo Jesu Dómino nostro, quia fidélem me existimávit, ponens in ministério: qui prius blasphémus fui, et persecútor, et contumeliósus: sed misericórdiam Dei consecútus sum, quia ignórans feci in incredulitáte. Superabundávit autem grátia Dómini nostri cum fide, et dilectióne, quæ est in Christo Jesu. Fidélis sermo, et omni acceptióne dignus: quod Christus Jesus venit in hunc mundum peccatóres salvos fácere, quorum primus ego sum. Sed ídeo misericórdiam consecútus sum: ut in me primo osténderet Christus Jesus omnem patiéntiam ad informatiónem eórum, qui creditúri sunt illi, in vitam ætérnam. Regi autem sæculórum immortáli, invisíbili, soli Deo honor et glória in sǽcula sæculórum. Amen. Hoc præcéptum comméndo tibi, fili Timóthee, secúndum præcedéntes in te prophetías, ut mílites in illis bonam milítiam, habens fidem, et bonam consciéntiam, quam quidam repelléntes, circa fidem naufragavérunt: ex quibus est Hymenǽus, et Alexánder: quos trádidi Sátanæ, ut discant non blasphemáre. II. Óbsecro ígitur primum ómnium fíeri obsecratiónes, oratiónes, postulatiónes, gratiárum actiónes, pro ómnibus homínibus: pro régibus, et ómnibus qui in sublimitáte sunt, ut quiétam et tranquíllam vitam agámus in omni pietáte, et castitáte: hoc enim bonum est, et accéptum coram Salvatóre nostro Deo, qui omnes hómines vult salvos fíeri, et ad agnitiónem veritátis veníre. Unus enim Deus, unus et mediátor Dei et hóminum homo Christus Jesus: qui dedit redemptiónem semetípsum pro ómnibus, testimónium tempóribus suis: in quo pósitus sum ego prædicátor, et Apóstolus (veritátem dico, non méntior) doctor géntium in fide, et veritáte. Volo ergo viros oráre in omni loco, levántes puras manus sine ira et disceptatióne. Simíliter et mulíeres in hábitu ornáto, cum verecúndia et sobrietáte ornántes se, et non in tortis crínibus, aut auro, aut margarítas, vel veste pretiósa: sed quod decet mulíeres, promitténtes pietátem per ópera bona. Múlier in siléntio discat cum omni subjectióne. Docére autem mulíerem non permítto, neque dominári in virum: sed esse in siléntio. Adam enim primus formátus est: deínde Heva: et Adam non est sedúctus: múlier autem sedúcta in prævaricatióne fuit. Salvábitur autem per filiórum generatiónem, si [column B] permánserit in fide, et dilectióne, et sanctificatióne cum sobrietáte. III. Fidélis sermo: si quis episcopátum desíderat, bonum opus desíderat. Opórtet ergo epíscopum irreprehensíbilem esse, uníus uxóris virum, sóbrium, prudéntem, ornátum, pudícum, hospitálem, doctórem, non vinoléntum, non percussórem, sed modéstum: non litigiósum, non cúpidum, sed suæ dómui bene præpósitum: fílios habéntem súbditos cum omni castitáte. Si quis autem dómui suæ præésse nescit, quómodo ecclésiæ Dei diligéntiam habébit? Non neóphytum: ne in supérbiam elátus, in judícium íncidat diáboli. Opórtet autem illum et testimónium habére bonum ab iis qui foris sunt, ut non in oppróbrium íncidat, et in láqueum diáboli. Diáconos simíliter pudícos, non bilíngues, non multo vino déditos, non turpe lucrum sectántes: habéntes mystérium fídei in consciéntia pura. Et hi autem probéntur primum: et sic minístrent, nullum crimen habéntes. Mulíeres simíliter pudícas, non detrahéntes, sóbrias, fidéles in ómnibus. Diáconi sint uníus uxóris viri, qui fíliis suis bene præsint, et suis dómibus. Qui enim bene ministráverint, gradum bonum sibi acquírent, et multam fidúciam in fide, quæ est in Christo Jesu. Hæc tibi scribo, sperans me ad te veníre cito: si autem tardávero, ut scias quómodo opórteat te in domo Dei conversári, quæ est ecclésia Dei vivi, colúmna et firmaméntum veritátis. Et maniféste magnum est pietátis sacraméntum, quod manifestátum est in carne, justificátum est in spíritu, appáruit ángelis, prædicátum est géntibus, créditum est in mundo, assúmptum est in glória. IIII. Spíritus autem maniféste dicit, quia in novíssimis tempóribus discédent quidam a fide, attendéntes spirítibus erróris, et doctrínis dæmoniórum, in hypócrisi loquéntium mendácium, et cauteriátam habéntium suam consciéntiam, prohibéntium núbere, abstinére a cibis, quod Deus creávit ad percipiéndum cum gratiárum actióne fidélibus, et iis qui cognovérunt veritátem. Quia omnis creatúra Dei bona est, et nihil rejiciéndum quod cum gratiárum actióne percípitur: sanctificátur enim per verbum Dei, et oratiónem. Hæc propónens frátribus, bonus eris miníster Christi Jesu enutrítus verbis fídei, et bonæ doctrínæ, quam assecútus es. Inéptas autem, et ániles fábulas dévita: exérce autem teípsum ad pietátem. Nam corporális exercitátio, ad módicum útilis est: píetas autem ad ómnia útilis est, promissiónem habens vitæ, quæ nunc est, et futúræ. Fidélis sermo, et omni acceptióne dignus. In hoc enim laborámus, et maledícimur, quia sperámus in Deum vivum Verso Transcription: [column A] qui est Salvátor ómnium hóminum, máxime fidélium. Prǽcipe hæc, et doce. Nemo adolescéntiam tuam contémnat: sed exémplum esto fidélium in verbo, in conversatióne, in caritáte, in fide, in castitáte. Dum vénio, atténde lectióni, exhortatióni, et doctrínæ. Noli neglígere grátiam, quæ in te est, quæ data est tibi per prophetíam, cum impositióne mánuum presbytérii. Hæc meditáre, in his esto: ut proféctus tuus maniféstus sit ómnibus. Atténde tibi, et doctrínæ: insta in illis. Hoc enim fáciens, et teípsum salvum fácies, et eos qui te áudiunt. V. Seniórem ne increpáveris, sed óbsecra ut patrem: júvenes, ut fratres: anus, ut matres: juvénculas, ut soróres in omni castitáte: víduas honóra, quæ vere víduæ sunt. Si qua autem vídua fílios, aut nepótes habet: discat primum domum suam régere, et mútuam vicem réddere paréntibus: hoc enim accéptum est coram Deo. Quæ autem vere vídua est, et desoláta, speret in Deum, et instet obsecratiónibus, et oratiónibus nocte ac die. Nam quæ in delíciis est, vivens mórtua est. Et hoc prǽcipe, ut irreprehensíbiles sint. Si quis autem suórum, et máxime domesticórum, curam non habet, fidem negávit, et est infidéli detérior. Vídua eligátur non minus sexagínta annórum, quæ fúerit uníus viri uxor, in opéribus bonis testimónium habens, si fílios educávit, si hospítio recépit, si sanctórum pedes lavit, si tribulatiónem patiéntibus subministrávit, si omne opus bonum subsecúta est. Adolescentióres autem víduas dévita: cum enim luxuriátæ fúerint in Christo, núbere volunt: habéntes damnatiónem, quia primam fidem írritam fecérunt; simul autem et otiósæ discunt circuíre domos: non solum otiósæ, sed et verbósæ, et curiósæ, loquéntes quæ non opórtet. Volo ergo junióres núbere, fílios procreáre, matresfamílias esse, nullam occasiónem dare adversário maledícti grátia. Jam enim quædam convérsæ sunt retro Sátanam. Si quis fidélis habet víduas, subminístret illis, et non gravétur ecclésia: ut iis quæ vere víduæ sunt, suffíciat. Qui bene præsunt presbýteri, dúplici honóre digni habeántur: máxime qui labórant in verbo et doctrína. Dicit enim Scriptúra: Non alligábis os bovi trituránti. Et: Dignus est operárius mercéde sua. Advérsus presbýterum accusatiónem noli recípere, nisi sub duóbus aut tribus téstibus. Peccántes coram ómnibus árgue: ut et céteri timórem hábeant. Testor coram Deo et Christo Jesu, et eléctis ángelis, ut hæc custódias sine præjudício, [column B] nihil fáciens in álteram partem declinándo. Manus cito némini imposúeris, neque communicáveris peccátis aliénis. Teípsum castum custódi. Noli adhuc aquam bíbere, sed módico vino útere propter stomáchum tuum, et frequéntes tuas infirmitátes. Quorúmdam hóminum peccáta manifésta sunt, præcedéntia ad judícium: quosdam autem et subsequúntur. Simíliter et facta bona, manifésta sunt: et quæ áliter se habent, abscóndi non possunt. VI. Quicúmque sunt sub jugo servi, dóminos suos omni honóre dignos arbitréntur, ne nomen Dómini et doctrína blasphemétur. Qui autem fidéles habent dóminos, non contémnant, quia fratres sunt: sed magis sérviant, quia fidéles sunt et dilécti, qui benefícii partícipes sunt. Hæc doce, et exhortáre. Si quis áliter docet, et non acquiéscit sanis sermónibus Dómini nostri Jesu Christi, et ei, quæ secúndum pietátem est, doctrínæ: supérbus est, nihil sciens, sed languens circa quæstiónes, et pugnas verbórum: ex quibus oriúntur invídiæ, contentiónes, blasphémiæ, suspiciónes malæ, conflictatiónes hóminum mente corruptórum, et qui veritáte priváti sunt, existimántium quæstum esse pietátem. Est autem quæstus magnus píetas cum sufficiéntia. Nihil enim intúlimus in hunc mundum: haud dúbium quod nec auférre quid póssumus. Habéntes autem aliménta, et quibus tegámur, his conténti simus. Nam qui volunt dívites fíeri, íncidunt in tentatiónem, et in láqueum diáboli, et desidéria multa inutília, et nocíva, quæ mergunt hómines in intéritum et perditiónem. Radix enim ómnium malórum est cupíditas: quam quidam appeténtes erravérunt a fide, et inseruérunt se dolóribus malis. Tu autem, o homo Dei, hæc fuge: sectáre vero justítiam, pietátem, fidem, caritátem, patiéntiam, mansuetúdinem. Certa bonum certámen fídei, apprehénde vitam ætérnam, in qua vocátus es, et conféssus bonam confessiónem coram multis téstibus. Præcípio tibi coram Deo, qui vivíficat ómnia, et Christo Jesu, qui testimónium réddidit sub Póntio Piláto, bonam confessiónem, ut serves mandátum sine mácula, irreprehensíbile usque in advéntum Dómini nostri Jesu Christi, quem suis tempóribus osténdet beátus et solus potens, Rex regum, et Dóminus dominántium: qui solus habet immortalitátem, et lucem inhábitat inaccessíbilem: quem nullus hóminum vidit, sed nec vidére potest: cui honor, et impérium sempitérnum. Amen. Divítibus hujus sǽculi prǽcipe non sublíme sápere, neque speráre in incérto divitiárum, sed in Deo vivo (qui præstat nobis ómnia abúnde ad fruéndum) bene ágere, dívites fíeri in bonis opéribus, fácile tribúere, communicáre, thesaurizáre sibi Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource E0013 Leaf from an Oxford Bible (Biblia Sacra Latina, Versio Vulgata) Subject The topic of the resource Bible Description An account of the resource England (Oxford); Middle 13th Century. Latin Text; Angular Gothic Script. It is usually difficult to dinstinguish the miniature or portable Bibles made by the young Dominican friars in England from those written in France. At times the colophon tells us that a book was executed in the Sorbonne, the newly founded school of theology in Paris, or in the University Center at Oxford. The Dominican order was founded in 1216 A.D. and soon spread all over Europe. About 1219 A.D., King Alexander of Scotland met St. Dominic in Paris and persuaded him to send some members of his brotherhood to Scotland. From here they spread to England. The original master text was carelessly transcribed again and again. It may even have been incorrectly copied from the Alcuinian text written for Charlemagne. Therefore, "correctories" had to be made. In the latter part of the 13th century, Roger Bacon condemned unsparingly manuscripts which, although they were skillfully and beautifully written, transmitted inaccuracies of text. The vellum of this leaf is fine, thin, and supple, with no yellowing. The leaf is lined in brown ink, with brown ink for the text and decorations in red and blue. There is no illumination. The initials are flourished, and book name and chapter numbers are also done in color. Text: 1 Timothy 1:9-4:10 (recto) and 4:10-6:19 (verso). Source A related resource from which the described resource is derived Fifty Original Leaves from Medieval Manuscripts Date A point or period of time associated with an event in the lifecycle of the resource Middle 13th century Rights Information about rights held in and over the resource Item in public domain. Description provided by Dr. Fred Porcheddu-Engel via the Otto F. Ege digital collection. <a href="http://ege.denison.edu/denison_leaf_13.php">http://ege.denison.edu/denison_leaf_13.php</a> Format The file format, physical medium, or dimensions of the resource 300 dpi JPEG; 20 x 14 cm Language A language of the resource Latin Type The nature or genre of the resource Medieval manuscript leaf Identifier An unambiguous reference to the resource within a given context Denison University Leaf 13, Fifty Original Leaves from Medieval Manuscripts Ege, Otto F.