A Digital Catalogue of the
Pre-1500 Manuscripts and Incunables of the
Canterbury Tales
Second Edition
THE PETWORTH SCRIBE
In addition to Petworth House National Trust MS 7, the Petworth Scribe also copies fols. 196-294 in
Lc (
Doyle 1997).
Though there are disagreements among paleographers, the
following MSS have also come to be identified with Petworth Scribe:
1. Edinburgh National Library Adv.18.1.7 (Nicholas
Love’s Mirror of the Blessed Life of Jesus Christ)
2. Waseda MS, NE 3691 (Nicholas Love’s Mirror of the Blessed Life of Jesus Christ)
3. Takamiya MS 45 (a single leaf of the Gilte Legend, after 1438)
4. Pembroke College, Cambridge MS 307 of
Gower’s
Confessio Amantis
5. Takamiya MS 54 (South English
Legendary)
6. British Library MS Arundel 119 (
Lydgate’s
Siege of Thebes)
7. Schøyen Collection, MS 615 (Walton’s translation of
Boethius’s
Consolation of Philosophy; see
Griffiths 1995).
8. London, Worshipful Company of Skinners, deposit, Guildhall Library
MS 31692, ff. 2-22, from 21 Richard II-22 Henry VI (1443)=Register of Skinners/Book
of the Fraternity of the Assumption of Our Lady (see
Parkes 1997,
p. 51, n. 13 (citing Jeremy Griffiths);
Sargent 1997, p. 190
(citing Jeremy Griffiths);
Scott 1996, no. 130;
Robinson 2003, pp. 67-8, pl. 116).
Doyle expresses reservations about no. 4 (
1997) and Horobin suggests
that spelling evidence points to Arundel 119 as being the work of a
separate scribe (
2003, p. 127).
In October 2002, Linne Mooney and I examined Takamiya MS 54 together
and determined that the scribe who copies the first two quires is in fact the same hand as the main
scribe of
Lc (henceforth the “Lichfield Scribe”), and the
Petworth Scribe is responsible for the rest of the MS. Thus these two scribes collaborate on at
least two MSS.
The Petworth Scribe’s hand orients the base of its letter forms above the ruled line, with
double-diamond
g finishing at the line. This
g is a much more
angular form than that of the first scribe in Lichfield Cathedral MS
29 [
Lc]). The minims of
n,
u, short
r, and
i are often broken, forming a reverse
s-shape. Letter forms include a tailed form of
g, reverse, circular
e and a pointed open form of
e, double-compartment
a,
looped
d. The scribe also has a single-compartment
a that
features a slanted, hairline headstroke. The
w form is distinctly different from
that of the first scribe in
Lc: it has an angular lefthand lobe, a
distinctive top loop, and a B-shaped element on the right. The hand has a slightly leftward slant
and is more generously spaced than the first scribe in
Lc.
British Library MS Arundel 119, Pembroke MS
307 and Schøyen MS 615 lack the characteristic
w graph found in the scribe’s work in
Pw,
Lc, Takamiya MS
54, and Waseda MS, NE 3691, and this may point to these
MSS being copied at a different point in the scribe’s career (a time when he was not
collaborating with the Lichfield Scribe?). As Doyle concluded in 1997: “More painstaking
comparisons are needed. Whether by one hand or more, the variety of texts copied, with superior
decoration and eminent early owners, tends to confirm commercial and metropolitan circumstances of
production” (
p. 173).
LANGUAGE
Horobin detects “a layer of Type III and Type IV
spellings…alongside a layer of West Midlands forms…. The presence of a number of West
Midlands forms in Pw allows us to localise the language of the scribe to the borders of South-West Worcestershire and Gloucestershire.
Diagnostic forms in Pw are ‘ hur(e)’ HER, ‘ ham’ THEM, ‘ mony’,
‘ furst’, ‘ sclayn’, ‘ sclyke’ etc.” (2003, p. 157).
Smith’s localization accords with this, and he adds an additional diagnostic form,
woche for WHICH (
1985, p. 225).
In the Petworth scribe’s work in both
Lc and
Pw a number of northern forms occur. In
Pw,
Kirby-Miller notes examples of OE [a:] in
fraward (IV
356),
saule (III 490, VIII 136, X 197, X 204), etc. The verb form
sal for SHALL (VI 63) and the
-es 3rd person sg., pres. tense
inflection also occur. In RvT, the students’ northern dialect is enhanced to include
quistel WHISTLE (I 4102), and elsewhere the spellings
qwistelinge WHISTLING (I 2337) and
qwhele WHEEL (I 925) are attested.
Instances of
ar for
er occur in
warke WORK,
thare THERE (I 547),
ware WERE (I 4152, VIII 933) (1938, p.
43). In both MSS, the scribe employs
gg for
g (e.g.,
kingges,
thingges [pp. 44, 52]). For the latter,
LALME (“Occurrence of -
ngg-,” 4:321) finds
kingge(s) in
London,
Oxfordshire, and
Northamptonshire, and many of the -
ngg- spellings are accommodated
in LPs from the Southwest and Central Midlands. As the two MSS witness different textual
traditions, it is unlikely that the Northernisms are exemplar-conditioned.
Smith examines the language of
Pw, together with Waseda MS, NE 3691 and Edinburgh National
Library Adv.18.1.7, and localizes all three to the Southwest Midlands (1997). It is
possible that the western forms in the Petworth Scribe’s manuscripts are
exemplar-conditioned: his two
Canterbury Tales manuscripts certainly
belong to traditions with western exemplars. Further work on these questions is required.
BIBLIOGRAPHY
Benedikz, B. S., compiler. A Catalogue of the Cathedral Library
Manuscripts. 3rd ed. Birmingham: University Library, 1986. 18-19 [MS Lich. 29]
De Hamel, Christopher.
A History of Illuminated Manuscripts. 2nd ed.
London: Phaidon Press Limited, 1994. pl. 135 [Color facsimile of fol. 41
v in
Lc: opening of MilPro]
Doyle, A. I. “The Study of Nicholas Love’s Mirror,
Retrospect and Prospect.” In Shoichi Oguro, Richard Beadle, and Michael G. Sargent, eds. Nicholas Love at Waseda: Proceedings of the International Conference 20-22 July 1995. Woodbridge, Suffolk
and Rochester NY: D. S. Brewer, 1997. 163-74.
Furnivall, Frederick J., ed. The Petworth MS of Chaucer’s Canterbury
Tales. Chaucer Society, Series 1, nos. 6, 12, 19, 35, 42, 54, 68. London: Trübner, 1868-79.
Furnivall, Frederick J., ed.
Autotype Specimens of the Chief Chaucer MSS,
Part II. Chaucer Society, Series 1, no. 56. London: Trübner, 1876. [Facsimile of fol. 74
v in
Pw]
Griffiths, Jeremy J. “Thomas Hyngham, Monk of Bury and the Macro Plays
Manuscript.” English Manuscript Studies 5 (1995): 214-19. [Facsimile of Schøyen Collection, MS 615]
Hammond, Eleanor P. Chaucer: A Bibliographical Manual. 1908; rpt. New
York: Peter Smith, 1933. 179; 198
Hanna, Ralph III, and A. S. G. Edwards. “Rotheley, the De Vere Circle, and the
Ellesmere Chaucer.” In Seth Lerer, ed.
Readings from the Margins: Textual Studies, Chaucer, and Medieval Literature. San Marino,
Calif.: Huntington Library, 1996. 11-35. See esp. pp. 16-19
Horobin, Simon. The Language of the Chaucer Tradition. Cambridge: D.
S. Brewer, 2003.
Ker, N. R., and A. J. Piper. Medieval Manuscripts in British Libraries.
Vol. IV: Paisley-York. Oxford: Clarendon, 1992. 200
Kirby-Miller, Wilma Anderson. “Scribal Dialects in the C and D Manuscripts of the
Canterbury Tales.” Diss. University of Chicago, 1938. 42-4; 50-3
Manly, John M., and Edith Rickert, eds. The Text of the Canterbury Tales:
Studied on the Basis of All Known Manuscripts. 8 vols. Chicago: Univ. of Chicago Press, 1940. 1:322-8; 1:410-14; 1:569-71 [facsimile between 570-1]
McCormick, Sir William and Janet E. Heseltine. The Manuscripts of
Chaucer’s Canterbury Tales: A Critical Description of Their Contents. Oxford: Clarendon, 1933. 387-96
Oguro, Shoichi, Richard Beadle, and Michael G. Sargent, eds. Nicholas Love
at Waseda: Proceedings of the International Conference 20-22 July 1995. Woodbridge, Suffolk and Rochester
NY: D. S. Brewer, 1997. [Color facsimile of Waseda MS, NE 3691, fol. 124v as
frontispiece]
Owen, Charles A., Jr. The Manuscripts of the Canterbury Tales.
Cambridge: D.S. Brewer, 1991. 28-32; 41-2
Royal Commission on Historical Manuscripts, Sixth Report. Part I:
Report and Appendix. London, 1877. 287; 289
Samuels, M. L. “Scribes and Manuscript Traditions.” In Felicity Riddy, ed. Regionalism in Late Medieval Manuscripts and Texts. Cambridge: D. S. Brewer, 1991. 1-7.
Seymour, Michael C. A Catalogue of Chaucer Manuscripts. Volume II, The
Canterbury Tales. Aldershot and Brookfield: Scolar Press, 1997. 86-90; 217-22
Smith, Jeremy J. “Dialect and Standardisation in the Waseda Manuscript of Nicholas
Love’s Mirror of the Blessed Life of Jesus Christ.” In Shoichi Oguro, Richard
Beadle, and Michael G. Sargent, eds. Nicholas Love at Waseda: Proceedings of the International
Conference 20-22 July 1995. Woodbridge, Suffolk and Rochester NY: D. S. Brewer, 1997. 129-41.
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John Gower (1325?-1408)
Nationality: English
“…poet, may have been born in the 1330s or 1340s. Although the date of his death can be fixed, and his tomb still survives in Southwark Cathedral (formerly the priory of St Mary Overie), that of his birth is unknown. In a letter to Archbishop Arundel (c.1400) accompanying his Latin poem the
Vox clamantis, Gower describes himself as ‘old’. How old he was is not revealed, but it has been assumed that this and similar references indicate that he was probably over sixty by the turn of the century.…
Gower died in 1408. His will was proved on 24 October. He left bequests to his wife, Agnes, who was one of his executors, to the prior, sub-prior, canons, and servants of St Mary Overie, and to the churches and hospitals of Southwark and the neighbourhood. Among the gifts to the priory was a large book, a
martilogium ‘newly composed at my expense’, in which a memorial for him was to be recorded every day. He was buried in the chapel of St John the Baptist. Though his tomb and effigy is still to be seen, it has been moved twice since 1800, and the chapel has now disappeared. The painting and lettering on the tomb have been restored from earlier descriptions (by Thomas Berthelette, who printed the Confessio amantis in 1532, Leland, and Stow). Under his head was the likeness of three books–the
Speculum meditantis, the
Vox clamantis, and the
Confessio amantis. A Latin inscription identified him as an esquire (
armiger), a famous poet, and a benefactor. According to Stow he was represented with long curling auburn hair and a small forked beard. This seems likely to have been an idealized recollection of the poet in more youthful days (as perhaps are the pictures of him shooting the arrows of satire against the world that appear in two manuscripts of the Vox clamantis). An explicitly identified portrait (effigies Gower esquier) appears in the duke of Bedford’s psalter-hours (after 1414; BL, Add. MS 4213). It shows him as an elderly, almost bald man with white curling hair and a forked beard (Wright, 191); it may have been done from memory. It is one of a series of ten depictions of him in the initials of this Lancastrian manuscript, and some care seems to have been taken in the placing of them with psalms in a way that could recall the Vox clamantis. The figure is similar to the elderly, balding Amans sometimes depicted in manuscripts of the Confessio amantis, for instance in Bodl. Oxf., MS Bodley 902; in others, however (BL, MS Egerton 1991 provides a good example), the penitent is represented as an elegant and youthful figure. Such portraits are meant probably to be general rather than exact ‘likenesses’.
Gower’s poetic reputation has rested almost exclusively on the
Confessio amantis. The number of manuscripts testify to its popularity. Uniquely, it seems, for a Middle English poem it was translated into Portuguese (probably in 1433–8) by Robert Payn, an Englishman in the household of Queen Philippa, the daughter of John of Gaunt, duke of Lancaster, and later a canon at Lisbon, and from that into Castilian prose (after 1428) by Juan de Cuenca. In the fifteenth century Gower’s name is linked with that of Chaucer, and later Lydgate, as one of the ‘masters’ of English poetry. He continued to be praised in the sixteenth century: in Pericles ‘ancient Gower’ is brought back from his ashes to introduce a play based on his story of Apollonius. But his fame did not last, and in spite of Thomas Warton’s full and generous account–‘If Chaucer had not existed, the compositions of John Gower … would alone have been sufficient to rescue the reigns of Edward III and Richard II from the imputation of barbarism’ (Warton, 311)–some nineteenth-century critics simply abused him–he ‘raised tediousness to the precision of science’, according to James Russell Lowell (
My Study Windows, 1871). The Macaulay edition laid the foundation for serious study, and gradually modern criticism has done more justice to his poetic excellence. Chaucer’s epithet ‘moral’ was a very exact one. Gower had a coherent and serious view of the need for love and concord and peace, but he was not always solemn: in his
Confessio amantis especially he brilliantly combined entertainment with doctrine–‘somwhat of lust, somewhat of lore’ (
DNB).
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John Lydgate (1370?-1451?)
Nationality: English
“…poet and prior of Hatfield Regis, was born at Lidgate in Suffolk, ‘wher Bachus licour doth ful scarsli flete’ (
The Fall of Princes, bk 8, l. 194), a few miles south-west of Bury St Edmunds where he was to spend most of his life, and where, presumably, there was a better supply of wine to refresh his ‘drie soule’.…
The date of his birth can be estimated from two references in his works: in the prologue to
The Siege of Thebes (1420–22?) he says he is ‘nygh fyfty yere of age’ (
Siege of Thebes, l. 93), and in
The Fall of Princes (completed in 1438 or 1439) he speaks of his ‘mor than thre score yeeris’ (
Fall of Princes, bk 8, l. 191)–and of his ‘pallid age’ and ‘tremblyng joyntes’.…
Lydgate’s reputation was at its height in the fifteenth century: he is praised again and again, and his name is regularly linked with those of Chaucer and Gower as one of the masters of English poetry. His fame continued through the sixteenth century, but gradually faded. In the eighteenth, interest was rekindled and he received a judicious account in Warton’s History of English Poetry and enthusiastic praise from Thomas Gray (
Some Remarks on the Poems of John Lydgate, 1760). This very sympathetic and thoughtful treatment of his compassion for suffering and his skill in creating scenes of pathos has been eclipsed by the vituperative denunciation of Lydgate by Joseph Ritson in 1802 as ‘this voluminous, prosaick, and driveling monk’, whose works ‘by no means deserve the name of poetry’ (Ritson, 87ff.). Scholarly interest in the nineteenth and twentieth centuries in Germany and England has produced edited texts of his works, and provided more material for understanding the literary culture that moulded him and which he helped to mould. This undoubtedly voluminous and often uneven poet will probably never recover his contemporary reputation, but at his best he can produce impressive moments and scenes, and is certainly a poet worthy of the name” (
DNB).
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Doyle, A. I. “The Study of Nicholas Love’s Mirror,
Retrospect and Prospect.” In Shoichi Oguro, Richard Beadle, and Michael G. Sargent, eds. Nicholas Love at Waseda: Proceedings of the International Conference 20-22 July 1995. Woodbridge, Suffolk
and Rochester NY: D. S. Brewer, 1997. 163-74.
close
Griffiths, Jeremy J. “Thomas Hyngham, Monk of Bury and the Macro Plays
Manuscript.” English Manuscript Studies 5 (1995): 214-19.
close
Horobin, Simon. The Language of the Chaucer Tradition. Cambridge: D.
S. Brewer, 2003.
close
Kirby-Miller, Wilma Anderson. “Scribal Dialects in the C and D Manuscripts of the
Canterbury Tales.” Diss. University of Chicago, 1938.
close
McIntosh, Angus, M. L. Samuels, and Michael Benskin, eds. A Linguistic Atlas
of Late Mediaeval English. 4 vols. Aberdeen: Aberdeen Univ. Press, 1986.
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Parkes, M. B. “Punctuation in Copies of Nichola Love’s Mirror
of the Blessed Life of Jesus Christ.” In Shoichi Oguro, Richard Beadle, and Michael G. Sargent, eds.
Nicholas Love at Waseda: Proceedings of the International Conference 20-22 July 1995.
Woodbridge, Suffolk and Rochester NY: D. S. Brewer, 1997. 47-59.
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Robinson, Pamela R. Dated and Datable Manuscripts in London Libraries
c.888-1600 London: British Library, 2003.
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Sargent, Michael G. “The Textual Affiliations of the Waseda Manuscript of Nichola
Love’s Mirror of the Blessed Life of Jesus Christ.” In Shoichi Oguro, Richard
Beadle, and Michael G. Sargent, eds. Nicholas Love at Waseda: Proceedings of the International
Conference 20-22 July 1995. Woodbridge, Suffolk and Rochester NY: D. S. Brewer, 1997. 157-274.
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Scott, Kathleen L. Later Gothic Manuscripts 1390-1490. 2 vols. Volume
Six of A Survey of Manuscripts Illuminated in the British Isles. Ed. J. J. G. Alexander.
London: Harvey Miller Publishers, 1996.
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Smith, Jeremy J. “Studies in the Language of Some Manuscripts of Gower’s Confessio Amantis.” Diss. University of Glasgow 1985.
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Smith, Jeremy J. “Dialect and Standardisation in the Waseda Manuscript of Nicholas
Love’s Mirror of the Blessed Life of Jesus Christ.” In Shoichi Oguro, Richard
Beadle, and Michael G. Sargent, eds. Nicholas Love at Waseda: Proceedings of the International
Conference 20-22 July 1995. Woodbridge, Suffolk and Rochester NY: D. S. Brewer, 1997. 129-41.