Anglo-Saxon Chronicle 5: MS C by Katherine O'Brien O'Keeffe

By Katherine O'Brien O'Keeffe

This quantity offers a semi-diplomatic variation of the textual content of MS C (London, British Library Cotton, Tiberius B.i). frequently known as `the Abingdon Chronicle', it was once considerably copied within the mid-eleventh century and persevered to be so sporadically thereafter; the complement to its abrupt finishing by means of a twelfth-century reader means that it was once nonetheless of curiosity within the interval after the Conquest. The C-text is a crucial resource of knowledge for the reign of Edward the Confessor, and it brings a distinct political point of view to the ascendency of Godwine and his sons.The conventional organization of the textual content, manuscript or either with the reformed monastery of Abingdon has been a tremendous function of the present figuring out of the interrelationships one of the a number of texts of the Anglo-Saxon Chronicle. the current version examines a few of the arguments for associating the C-text with Abingdon and the problems inherent in those arguments. It brings to undergo facts from the palaeography and codicology of the manuscript in addition to textual content ancient and linguistic proof. The advent to the textual content considers the various strands composing the C-text, and the shut relationships of this article to MSS B, D, and E, and the quantity is finished with indices of folks, peoples and locations.

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Extra resources for Anglo-Saxon Chronicle 5: MS C

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32 But Googe and his fellow polemicists are certainly correct in claiming that English Catholics invested heavily in suffrages. 34 Theologians assured the faithful that their generous acts of penance and commissioned prayers would not be wasted, even if those for whom the prayers were said went directly to Heaven (or, for that matter, to Hell). 35 Only if no such person were available would the benefit of those prayers be deposited in the papal treasury, along with the supererogatory virtues of the saints and martyrs, to be dispensed to those who properly paid for them.

ALMS FOR THE DEAD Fish was not alone in his theory. ”8 Tyndale similarly writes of the churchmen that “[a]ll they have, they have received in the name of Purgatory . . ”9 The claim obviously serves a Protestant polemical purpose by loading the immense weight of the entire Catholic Church upon one of its most contested doctrines, but in the heated debates of the sixteenth century, at least some English Catholics agreed. ”10 Though it received its full doctrinal elaboration quite late—the historian Jacques Le Goff places the “birth of Purgatory” in the latter half of the twelfth century11—the notion 14 C H A P T ER O N E of an intermediate place between Heaven and Hell and the system of indulgences and pardons meant to relieve the sufferings of souls imprisoned within it had come to seem, for many heretics and orthodox believers alike, essential to the institutional structure, authority, and power of the Catholic Church.

But even these extraordinary efforts to hasten his soul through Purgatory were not enough for a king who evidently thought he might be facing a long prison sentence in the afterlife. During his lifetime Henry founded a hospital and an almshouse whose grateful inhabitants could be counted on to offer up a steady supply of prayers, and in his will he provided for the establishment of two further hospitals, along with other contributions clearly designed to generate suffrages. A P O E T ’ S FA B L E 23 Finally, he saw to it that immediately after his death ten thousand masses would be said for the remission of his sins and the good of his soul.

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