The Stefanyk Library of the Ukraine Academy of Sciences in Lvov houses the manuscript of a Czech medieval bible under shelf mark 9 O/Н Од. Зб. 3897. This bible was transcribed 1476-1478 by Jan Záblacký, a scribe of whom no details are known, and contains the complete collection of the books of the Old and the New Testaments without prefaces. We know neither the person who ordered the work nor the first owner, unless it was Jan Záblacký himself. Nor can we determine with any accuracy the place where the bible was written, although at the end of the manuscript Záblacký mentions that he completed it on 9th April 1478 in Kamenice, though there are several towns and villages of that name in Bohemia and Moravia. The times recorded by Jan Záblacký for individual books of the bible are of interest and value, as they enable us to reconstruct the rate at which the scribe transcribed the bible text and the average daily amount of text transcribed.
The Stefanyk Library of the Ukraine Academy of Sciences in Lvov houses the manuscript of a Czech medieval bible under shelf mark 9 O/Н Од. Зб. 3897. This bible was transcribed 1476-1478 by Jan Záblacký, a scribe of whom no details are known, and contains the complete collection of the books of the Old and the New Testaments without prefaces. We know neither the person who ordered the work nor the first owner, unless it was Jan Záblacký himself. Nor can we determine with any accuracy the place where the bible was written, although at the end of the manuscript Záblacký mentions that he completed it on 9th April 1478 in Kamenice, though there are several towns and villages of that name in Bohemia and Moravia. The times recorded by Jan Záblacký for individual books of the bible are of interest and value, as they enable us to reconstruct the rate at which the scribe transcribed the bible text and the average daily amount of text transcribed.
The article presents a manuscript collection of texts of evangelical provenance that has recently been purchased in a German second-hand bookshop. According to a chronogram, this manuscript is likely to come from 1840. The manuscript consists of fifteen relatively independent text sections thematically related to the denominational controversies before and after the battle of White Mountain. The paper examines possible printed or manuscript
models of individual parts and as well as their reflection in both earlier and more recent bibliographic literature.
This article reconsiders all the additions and marginalia and some of the reader marks in the Cathar manuscript J II 44 held by the National Central Library of Florence (Firenze, Biblioteca nazionale centrale, Conventi soppressi, ms. J II 44, also known under the shelf mark I II 44), revises the identification of scribal hands, and draws some conclusions concerning the genesis of the codex. The additions and reader marks, underestimated and partly misinterpreted in Antoine Dondaine's, Arno Borst's and Christine Thouzellier's classical presentations of the manuscript and in Dondaine's and Thouzellier's editions of the main works it contains, are in fact important evidence of further use of the manuscript. Careful reassessment of the reader marks and additions shows that they do not come from an inquisitorial environment as Borst and Thouzellier argued for some of them, but mostly point to the context of Lombard Catharism in the mid-thirteenth century. The additions exhibit at least two rather unexpected strands in the thought of the scribes/readers of the compilation, the first being moralistic and sapiential, the second, apocalyptic. Finally, a reconsideration of the content suggests (1) disconnecting the part "On Striking the Shepherd" from the part "On Persecution", which helps partly to resolve an important codicological issue concerning the composition of the manuscript, and (2) disconnecting both of these parts from the Liber de duobus principiis proper and drawing it nearer to later additions and marginalia in the codex.
Songs of the Czech exiles and the Catholic hymnography of the 17th and 18th century. The study examines Czech spiritual songs since the beginning of the 17th century until the end of the 18th century and deals with the connections between the non-Catholic songs of the Post-White Mountain exile and the Czech Catholic hymnography. It has been thought that these connections were almost unpossible. This study deals with the songs of the exiles in the Czech Catholic hymnbooks, broadsides and manuscripts – the aim of this study is to show the function of media in the Czech hymnography. The contacts with non-Catholic exiled and Catholic hymnbooks were mediated by orality, manuscripts and broadsides. This example shows the Czech hymnography as a media space; the study examines the position of manuscripts and primarily broadsides in this media space, both are very close to orality.
This article reconsiders the origin of the codex Lyon, Bibliothèque municipale, ms. PA 36 (also known under the shelf-mark fonds Adamoli, ms. A.I.54), containing an Occitan translation of the New Testament and a Cathar text known as the Ritual of Lyon. Despite scrutinizing the manuscript since the mid-nineteenth century, scholars have fallen short of suggesting convincing arguments concerning its genesis. Building upon earlier linguistic findings and considering internal as well as external evidence, we argue that the codex as well as the Ritual of Lyon are connected with a spirited early-fourteenth-century attempt at restoring Cathar Christianity in Languedoc, headed by Peter Autier. The Ritual of Lyon was clearly produced in a context very similar to the one in which Peter Autier and his companions operated. In contrast with the older Ritual of Florence, it presupposes permanent itinerancy and institutionalises the extension of ritual competences from the ordained ministers to the "elder one" and even to ordinary "good men". Besides such general convergences, there are five quite distinctive parallels connecting the Ritual of Lyon with the circle of Peter Autier: two very specific rules of conduct, one regarding money found when travelling, and the other, a snared animal; a distinctive distributive use of the Occitan word "be" (the good); the insistence on using a tablecloth during the consolamentum; and the use of the word covenesa (i.e. convenensa) in the context of the consolamentum, unknown outside the circle of Peter Autier. These connections indicate that the codex of Lyon is one of those portable Bibles that we know were used by Peter Autier and his companions.
The author of this article focuses on two transcriptions of the Tovačov Book, previously unknown in the literature. The first case involves Manuscript R 4 in Strážnice Museum. The manuscript comes from the turn of the 16th and 17th centuries and is worth noting because it was transcribed from a source in a text version not too remote from that in which the Lord of Tovačov presented it to the nobles. The text is of the "Olomouc type". In addition to the Book it also provides a dual non-identical translation of Matthew's freedoms (and if we examine the other texts, the codex provides sources on Moravian provincial law up to and including the 16th century). The more recent Liberec transcription, housed in the North Bohemian Museum in Liberec, is interesting for its features which are related to manuscript A 165 of the Mitrovský collection, which we can justifiably place at the front of the Olomouc variant manuscripts' affiliation order.
The author of this article focuses on two transcriptions of the Tovačov Book, previously unknown in the literature. The first case involves Manuscript R 4 in Strážnice Museum. The manuscript comes from the turn of the 16th and 17th centuries and is worth noting because it was transcribed from a source in a text version not too remote from that in which the Lord of Tovačov presented it to the nobles. The text is of the "Olomouc type". In addition to the Book it also provides a dual non-identical translation of Matthew's freedoms (and if we examine the other texts, the codex provides sources on Moravian provincial law up to and including the 16th century). The more recent Liberec transcription, housed in the North Bohemian Museum in Liberec, is interesting for its features which are related to manuscript A 165 of the Mitrovský collection, which we can justifiably place at the front of the Olomouc variant manuscripts' affiliation order.
The author of this article focuses on two transcriptions of the Tovačov Book, previously unknown in the literature. The first case involves Manuscript R 4 in Strážnice Museum. The manuscript comes from the turn of the 16th and 17th centuries and is worth noting because it was transcribed from a source in a text version not too remote from that in which the Lord of Tovačov presented it to the nobles. The text is of the "Olomouc type". In addition to the Book it also provides a dual non-identical translation of Matthew's freedoms (and if we examine the other texts, the codex provides sources on Moravian provincial law up to and including the 16th century). The more recent Liberec transcription, housed in the North Bohemian Museum in Liberec, is interesting for its features which are related to manuscript A 165 of the Mitrovský collection, which we can justifiably place at the front of the Olomouc variant manuscripts' affiliation order.
The manuscript collection of the Royal Canonry of Premonstratensians Library in Strahov, Prague, currently houses over three thousand manuscripts (plus almost 700 manuscript fragments). A catalogue by Bohumil Ryba helps us to find our bearings in the collection for shelf marks DF–DU. Shelf marks DA–DE have not to date been made available for printing. This study provides an inventory of early modern manuscripts compiled between 1526 and 1620 with shelf mark DA–DE.