This manuscript contains the Satires by the Roman poet Persius – Aulus Persius Flaccus (34-62). Except for the prologue, the satires are written in hexameter; there are a modest number of verses (about 650). The satires were very popular in the Middle Ages and beyond, as even Jean-Jacques Rousseau borrowed some words from them - intus et in cute (Satire III, v. 30 - fol. 5v) - to place at the beginning of his Confessions. The addition of a paragraph in French from the Gospel of Luke on the last page of the manuscript suggests that this copy of the Satires, which goes back to the 12th century, might have been copied in France.
Online Since: 06/14/2018
This dated paper manuscript contains the Büchlein der ewigen Weisheit by the German mystic and Dominican Henry Suso (1295-1366), which was in wide use during the Middle Ages, as well as the allegorical treatise Die zwölf Lichter im Tempel der Seele, which originally might have been part of a sermon. The linguistic characteristics of the text (Bavarian dialect) suggest an origin in South Tyrol, while a later annotation on the flyleaf (18th-19th century) could be an inventory note stating that it belonged to the library of the St. Elisabeth Convent of the Poor Clares in Brixen.
Online Since: 06/14/2018
This is a composite manuscript, written in Devanāgarī script bearing the influence of the Kashmiri style, bringing together a number of ritual texts dealing with the worship of Viṣṇu. 1. (ff. 1_1r-1_6r) preparatory texts and rituals (without a single name or title), starting with a likely Pāñcarātra-influenced set of ritual practices, namely, nyāsas, and dhyānas, i.e. assignment of deities, and syllables to various parts of the body and the visualisation of the main deity. 2. (ff. 1_6r-1_149v) Bhagavadgīta: the main text in this miscellaneous collection. The Bhagavadgītā ("Song of the Lord" - Viṣṇu/ Kṛṣṇa), which is a part of the Mahābhārata, book 6 from 18, is one of the most copied texts in the Hindu tradition, and this part of the Mahābhārata epic survives in a huge number of manuscripts. 3. (ff. 2_1r-2_107v) Copies of other parts of the Mahābhārata, Śāntiparvaṇ, which all are related to Viṣṇu. 4. (ff. 3_1r-6_31v) 2 parts of Pāñcarātrika Sanatkumārasaṃhitā, dealing with the praise of Viṣṇu, plus mantras including (ff. 4_1r-4_21r) Pāṇḍavagītāstotra, (ff. 5_1r-5_20v) Gopālapaṭala, (ff. 6_1r-6_23r) Gopālalaghupaddhati and other texts. 5. (ff. 7_1r-7_37v) Parts of the tantras, a. Saṃmohanatantra, dealing with the praise of Viṣṇu, i.e. Gopālasahasranāmastrotra; b. Gautamītantra, the part called Gopālastavarāja. 6. (ff. 8_1r-10_8r) Two different texts: 1. Niṃbarkakavaca, which is a production of the Nimbarka worship lineage of Vaiṣṇavas. 2. Part of ritual texts of Sāmaveda, dealing with the 5 saṃskāras, plus various vedic mantras, such as Gāyatrī, in its vaiṣṇava forms. 7. (ff. 11_1r-11_11v) Part of the Bhaviṣyotarapurāṇa dealing with the worship of the stones related to Viṣṇu from the Gaṇḍakī river (common name is shaligram). The manuscript contains 3 illuminated titles and 12 miniatures, most of which depict Kṛṣṇa. According to the colophon (ff. 11_11v-11_12r), the text was written in Kashmir, in a monastery called Ahalyamath, in 1833 Saṃvat, that is 1776 or 1777 CE, by a person called Gaṇeśa[bhaṭṭa?] Nandarāma. The second part of the colophon (partially missing), however, links the history of the manuscript to Vrindavan.
Online Since: 06/14/2018
This paper manuscript contains the prose version of the heroic epic Fierabras by Jean Bagnyon (1412-1497). As a lawyer in Lausanne, he wrote this adaptation around 1465-1470 at the request of Henri Bolomier, Canon of that same city (f. 117v). Divided into three books, the work begins with an outline of the history of the kings of France up to Charlemagne (Book I: f. 7v-19r), followed by the history of the “merveilleux et terrible“ giant Fierabras (Book II: f. 19v-93v), and a story about the Spanish War according to Turpin (Book III: f. 94r-117v). This copy and the Bibliothèque de Genève's copy (Ms. fr. 188) are the only two handwritten witnesses of this text, which experienced great success in print from the 15th century onward (1st printed edition by Adam Steinschaber in Geneva in 1478).
Online Since: 03/22/2018
This manuscript, written in a humanistic script, contains the Epigrammata by Martial (ca. 40- ca. 102) in twelve books, followed by the usual two concluding texts, Xenia and Apophoreta. The first leaf of the manuscript is missing. Several epigrams were added, probably at the same time period, but by a hand different from that of the principal scribe (41v, 105v, 132r, 133v, 136v). In the absence of a title page, the decoration is limited to a series of initials, created by two different artists; one with bianchi girari, the other with interlace on a background of gold, sometimes referred to as “a cappio annodato.“ Each epigram begins with a simple initial in blue. Produced in Northern Italy in the middle of the 15th century, the manuscript was verifiably in France since the 18th century, in the hands of the Jarente de Sénas family; later it was owned by Ambroise Firmin-Didot. During the 19th century, ownership changed several times before the manuscript became part of the collection of Martin Bodmer.
Online Since: 03/22/2018
This is a Panjabi adaptation of the 10th book of the Bhāgavatapurāṇa, in Punjabi/Braj language, in Gurmukhī script. It is a collection of stories of the life of the god Kṛṣṇa, written in verse (caupaī, kabitā, soraṭhā and others). Contrary to the Sanskrit version, the text has no clear chapter structures and has a continuous numeration (880 verses). It is richly illustrated with scenes from the life of the god Kṛṣṇa (more than 200 miniatures), and it is a free verse rendering of the ancient Sanskrit text that was written in ślokas (shlokas), which was extremely popular in India.
Online Since: 03/22/2018
The manuscript, written in modern Devanāgarī script, contains a series of extracts of poems on Rādhā and Kṛṣṇa and on nāyikās and nāyakas (heroes and heroines), demonstrating various states and stages of erotic love. Two compositions mention in their colophons the authors or compilers, Rājānāgarī Dāsa (f. 55v) and the Venerable Kuvara Phakīra Siṃha - Kubar Fakīr Singh in hindi spelling (f. 58v). The manuscript is illustrated: five pictures feature Rādhā and Kṛṣṇa (f. 1v, 10r, 26v, 33r and 37v), and two others depict young people in love (f. 52r, 52v). The poems are of different forms, namely, copaī/caupaī, dohā, aralli, and soraṭha. Each of these has a fixed number of lines, syllables per line and other metric specifications. This style was very popular in Northwestern India from about the 18th century onwards. The manuscript was the property of Oliver Henry Perkins (front pastedown), before entering the Bodmer collection at an unknown date.
Online Since: 03/22/2018
This manuscript comprises a collection of four different texts. The main text is the Bhagavadgītā ("Song of the Lord"), a part of the Mahābhārata epic, book 6, which consists of 18 chapters, written here in Devanāgarī in a Kashmiri-influenced style (f. 1v-165r). It is one of the most copied texts in the Hindu tradition and survives in a huge number of manuscripts. Painted portraits of Kṛṣṇa and Arjuna alternate in opening its 18 chapters. The Bhagavadgītā is preceded by the Prayāgatīrthasnānasaṃkalpa, apadoddhāraṇastotra (V2r-V4v),"a promise to take bath at Prayāga (Allahabad)", and followed by the Pañcavaktrahanumatkavaca (N1v-N7v), a protective mantra of Hanuman, and finally the Stavarāja (N8r-N8v), a "king of praises", serving also as a sort of colophon to the whole collection of these miscellaneous texts. These three subsidiary texts are all written in common Devanāgarī script. A partly readable note dated 29 August 1781 identifies the manuscript as a “prayer book of a bramin [i.e. brahmin]” given to the unidentified possessor of the manuscript “on his departure from India” (V1r).
Online Since: 03/22/2018
This unbound manuscript contains one of the most copied texts of the Śvetāmbara Jaina tradition, the Kalpasūtra, which was very popular all over India from the 14th century on. It is a collection of life stories of the great Tīrthaṅkāras. The present manuscript, written in Devanāgarī script, begins with the life of Mahāvīra Jīna, and continues with the biography of Pārśvanātha and Neminātha. The text is incomplete, missing folios 32, 85, 97, 103, and 125, which contained paintings that were sold separately. Their subject, however, can be restored through comparison with similar manuscripts. The paintings still in the manuscript (1v, 7r, 9v, 16v, 17v, 21r, 45v, 47v, 51r, 58r, 62v, 70r, 71v, 72v, 77v, 78r, 81v, 92r) depict the most important events of the lives of the Kalpasūtra's figures. Based on the painting style, the manuscript is close to the 15th century.
Online Since: 03/22/2018
This famous poem, probably written on 6 September 1835, is part of the composite manuscript Les chants du crépuscule that was published in the same year. Hugo movingly denounces the condition of prostitutes: he actually invites the reader to sympathize with rather than despise the “fallen women”. This symbolic vocabulary, usually denoting moral depravity, is used here not to convey a fault, but to express the courage of women who long struggled against the inevitability of the burden of misery before succumbing to it. Far from a moralizing Manicheism, Hugo assigns faults generally attributed to these women also to “à toi, riche ! à ton or”, pointing a finger at the injustice of a social system lacking any distribution of wealth as well as “à nous”, each citizen whose regard is not charitable enough. This manuscript presents a slight variation of the printed text since it reads: “s'y retenir longtemps de leurs mains épuisées” instead of “s'y cramponner longtemps”.
Online Since: 09/26/2017
The sixteen verses making up this passage are the sixth and last part of the poem "Dans l'église de ***”, included in the composite manuscript Les chants du crépuscule of 1835. Several themes are interwoven in this poem, which contrasts the probity of a woman praying in the middle of an abandoned church with the city's hedonists, nihilists hurling themselves "d'ivresses en ivresses”. Hugo surprises this pure soul in the midst of adversity, invoking the help of the Lord to save her from overwhelming sadness. In this last part (VI), the writer increases his Christian support (Votre âme qui bientôt fuira peut-être ailleurs / Vers les régions pures, / Et vous emportera plus loin que nos douleurs, Plus loin que nos murmures !) with an angelic and serene quatrain: Soyez comme l'oiseau, posé pour un instant / Sur des rameaux trop frêles, / Qui sent ployer la branche et qui chante pourtant, / Sachant qu'il a des ailes !
Online Since: 09/26/2017
In this letter to his young partner William H. Herndon (1818-1891), who had remained in Chicago as head of their joint law office, Lincoln, who is about to lose his seat in Congress as a Representative of the Whig Party, offers a lesson in political philosophy. Exhausted by months of political battles against the Mexican-American War and hurt by "exceedingly painful" statements by his friend (whom he describes as "a laborious, studious young man"), the future American President presents his "so Lincolnian" advice: "The way for a young man to rise is to improve himself every way he can, never suspecting that any body wishes to hinder him."
Online Since: 09/26/2017
While Cardinal Richelieu was besieging La Rochelle by land and by sea from September 1627 on, the poet François de Malherbe, who was very close to the government, reported on the royal council's decisions and orientation in order to appease the concerns of his Norman cousin. In Malherbe's opinion, there is no cause for concern: the King of England is no more than a second-rate monarch, militarily not on a par with France and not able to support the Huguenots of La Rochelle. As to the threat posed by the Reformed, Malherbe judges them to be near the end: "la Huguenoterie court fortune par toute l'Europe d'estre voisine de sa fin."
Online Since: 09/26/2017
This autograph by Arthur Rimbaud (1854-1891) contains a fragment of a poem. Written on the recto side of a page are three sections numbered with Roman numerals from II to IV and, with the exception of the last one (IV), titled. Although the text is written in prose, the designation “sonnet” (II) could be due to the form of the excerpt in question, which is presented in 14 lines. The first section contains the sign +, which is difficult to interpret and which gives the impression that Rimbaud had planned to rework it. The numbering suggests that these three sections form a homogeneous whole together with the section Dimanche (I, BNF manuscript), thus constituting the poem Jeunesse. One can see inscriptions by other hands from after 1886: the annotation Illuminations in the upper left corner deliberately refers to the collection of poems with that same title, which was originally published in 1886. The poem Jeunesse, which consists of four stanzas, was first published by Vanier in 1895, after the Poésies complètes, as a complement to the Illuminations.
Online Since: 09/26/2017
The Comedia delle ninfe fiorentine or Ameto, an early work (around 1341) by Boccaccio, recounts the transformation of the rough shepherd Ameto into a virtuous man after overhearing the stories told by seven nymphs, allegories of the virtues. The text is written as a prosimetrum — alternating prose and verse — as is immediately obvious from the single column page-design of the manuscript. Copied on paper without watermark, the manuscript opens with a single initial in watercolor that contains the coats of arms of the Almerici family (f. 2r), the owner of this copy who probably also commissioned it.
Online Since: 09/26/2017
According to Beethoven, this is his “most accomplished work.” It celebrates the consecration of his student and sponsor, Archduke Rudolph, as Archbishop of Olomouc (Olmütz) in 1818. This mass was begun in 1818; it was completed three years after the ceremony and was presented to the cardinal and archbishop on 19 March 1823. This mass in D major seeks to express and communicate, in the words of the composer himself, a state of mind, a religious Stimmung. It is written for a large orchestra and consists of five movements (Kyrie, Gloria, Credo, Sanctus, Agnus Dei) The sections of the Gloria, imposed by the meaning of the text, constitute a sonata: allegro in D major, Gratias in B flat and back to the allegro; then the larghetto and as a third movement the allegro, Quoniam, the fugue In gloria Dei Patris, with a cyclical return to the theme of the Gloria in the principal tone. The music comments on the text: royal acclamation, heartfelt gratitude, divine omnipotence; then, in contrast: prayers, shouts and murmurs of the supplicants of this world (miserere nobis). Purchased at Sotheby's, London, 4 February 1952.
Online Since: 09/26/2017
This manuscript is one of four known textual witnesses (not counting a fragment) of the Roman de Jules César attributed to Jean de Thuin, a poem of about 9,500 alexandrines that is an adaptation of Lucan's epic poem the Pharsalia. The beginning and the end of the text of the Roman are missing in this manuscript, where the main divisions in the poem are signaled by alternating blue and red initials placed at the beginning of each stanza and accompanied by filigree in the opposite color.
Online Since: 09/26/2017
This 13th century manuscript is from Italy and contains the first four books of the work De fide orthodoxa, written in Greek by John of Damascus. As the title (f. 1r) indicates, this text was translated into Latin at the request of Pope Eugene III (1145-1153) by the jurist and prolific translator Burgundio of Pisa. Numerous marginal glosses, for the most part contemporaneous with the creation of this copy of the manuscript, are sprinkled throughout the text.
Online Since: 09/26/2017
This manuscript, which was copied in Norman Sicily, contains Origen's Commentary on the Song of Songs in the version translated from Greek into Latin by Rufinus of Aquileia (about 345-about 411). The text comprises the first four of the ten books of which Origen's original text must have consisted. It is preceded by a prologue by Jerome and is followed by short prayer by Gregory of Nazianzus, also translated into Latin by Rufinus of Aquileia. Origen's commentary, which presents Christ as the bridegroom and the Church, or also the individual soul, as the bride, influenced spiritual interpretations of the Song of Songs for centuries.
Online Since: 09/26/2017
This is a text called Guhyaṣoḍhā written by Śrīyogarāja [this honorific title means « Glorious king of yoga », and is an honorific title rather than a proper name], and it is in part based on the very ancient tantric text called the Rudrayāmal. Guhya[kālī]ṣoḍhā / Guhyaṣoḍha means a text featuring a sequence of mantras that a tāntrika would need to recite in order to "purify" himself and the mantra that precedes the recitation of the root-mantra of the deity. This text traverses the religious space at the intersection of Hinduism and Buddhism.
Online Since: 09/26/2017