By Gabriella Corona
The lifestyles and regarded Saint Basil the good (329-79) have been a seminal impact on western theology and monasticism, their echoes achieving so far as Anglo-Saxon England: the hagiographic culture of this saint started in Greek, yet through the top of the 10th century had already been translated thrice into Latin and as soon as into previous English. This publication offers a brand new version and translation of the previous English textual content, ready by way of ?†lfric of Eynsham within the 10th century, with an version of 1 of the Latin models of the Vita Basilii. those are complemented by way of the 1st ever full-length learn of the hagiographies of Basil, atmosphere those textual traditions opposed to their wider highbrow historical past. It outlines proof for the cult of Saint Basil in Anglo-Saxon England from the late-seventh century, including the effect of his theological proposal, particularly upon Bede's paintings. It then strikes directly to discover the previous English translation intimately, surroundings it within the context of the English Benedictine reform.
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299, lines 16–22. 47 For Aeneas of Paris, see above, pp. 14–16. 48 ODCC, p. 815. 50 Recent work on commercial routes also points in this direction. 51 The Greek text could conceivably have reached the Frankish kingdom through one of these channels. One further complication is generated by the nebulous identity of our translator, Euphemius interpres. 52 It is no surprise that Euphemius should have been consulted on issues of theology and that his work was cited as an authority: only a few intellectuals mastered Greek north of the Alps in the mid-ninth century.
70 See Bischoff’s reproduction of a similar symbol, in B. Bischoff, Latin Palaeography: Antiquity and the Middle Ages, trans. D. Ó Cróinín and D. Ganz (Cambridge, 1990), p. 170. 71 The remarkable similarities between the textual history of BHL 1023 and other hagiographies is intriguing (see also above, note 65). The lives of Basil, the Seven Sleepers, St Margaret of Antioch, Mary of Egypt and Theophilus were subsequently turned into Old English and into other European vernaculars (in excerpts or complete).
25 See above, pp. 31–2. 26 C. W. , Bedae Venerabilis opera. De temporum ratione liber, CCSL 123b (Turnhout, 1977), c. 3, lines 34–40 and c. 28, lines 38–59. Jones’ conjecture on Bede’s dependence on the Greek Hexameron is unsustainable; see too BBV IV, 1, 127. 27 ‘Cui paria scribit Basilius et ipse in expositione genesis’, Jones, De temporum ratione, c. 31, line 22. 28 ‘And Ambrose himself, Bishop of Milan, agrees with this in the second book of the Hexameron. But also Basil, Bishop of Caesarea (in Cappadocia), who in the fourth book of that same work said: “May the waters gather and may the dry land appear.
Aelfric's Life of Saint Basil the Great: Background and Context by Gabriella Corona