I've been asked to very briefly to make a small point about the penetration mark, in fact,
and I'm going to do so by showing you the new meeting of the meeting in Tulsa and the two other manuscripts from the volume collection.
Although actually the two make my point most clear in Oxford.
It will be a key manuscript. That would be the very best example that we have in the libraries of of the phenomenon.
And I'm talking about an Italian Cistercian lectionary.
But let me let me start a different way. Yesterday, Henry Clay Neumann talked about what she calls materiality.
And that's of course, of course, it's the translation from German material.
It's eight, which may in turn the translation from English materiality.
I don't know. I leave it to language historians to determine this, but it is, of course, a buzz word.
But yesterday the interesting concept was used in the sense of the way in which the book made in the late 15th
century carries over the centuries as an object to which which which to which people relate as a cultural object.
And it changes it through time. It changes after the Protestant Reformation.
It changes in the 19th century when it's when it becomes an antiquarian object.
I think it also changes today. But the this is one aspect of the materiality of the book which underlines I mean, which means quite a lot,
I think, to our generation in which in a way it did not to people 50 years ago don't quite know why.
And another aspect of materiality was demonstrated by Andrew Honey.
Now, the book isn't just a kind of carrier of a text where you read the text and that's it.
But the, the manuscript book in particular, its being a unique object, draws attention to the way in which its fabric is actually part of the story.
This isn't just the songs written by somebody called King David a long time ago.
This is a late 15th century object that was made for the use and played a part of the lives of people at the time.
That's another aspect of the of the way in which this work can really help us.
But my brief this morning is to look at a third aspect, which I do think also belongs to materiality, which is that of the way in which.
Books were prepared to be used.
Malcolm Parks has been mentioned already. He was a fellow of people college.
In his wonderful book on punctuation, which I don't always agree with sense that in antiquity the books were copied by slaves and
were then punctuated moment up for reading by those who had the task of reading the books.
So are you copying the text of the book was different from actually putting in punctuation in order to to assist reading.
Now my first example will be a medieval example of just that process.
But this addition is mocking up of putting in marks in books in order to assist those who would use them.
It's also a way in which the book, as a as a material object, as a kind of piece of medieval fabric, tells us,
it takes a place in the cultural history of reading and book production, and that overlaps with with literary production.
People who wrote this text, of course, knew that books are going to be read.
So I wanted to I wanted to put this of these observations in the context of of the contemporary
discussion about materiality and which is particularly lively in medieval studies,
I think. Now, the, the Cistercian order rose out of the foundation of the monastery in situ in 1098 at the end of the 11th century.
And it was a reform movement which lays value on on.
A more controlled form of religious life, which as and as other monasteries were founded,
which linked themselves with Quito or were founded from Seed. So they had a sense of unity in the order.
They felt that all the monasteries should be the same.
If a monk went from one state to another, he should feel exactly the same in his new monasteries.
And the old one that there was a sense of being part of a group.
But but that group was. Was really determined by a desire to.
Control and restructure the religious life in making it rather different to be in a Cistercian monastery.
From insistent other religious orders at the time.
Now it's and it's it's a complex issue as to how you define just what this what it meant that the cistercians were a reformed order.
Who who followed the Benedictine rule, but did so in a different way from Cluny or whoever the other people were.
In this context, we can observe that they also wrote their books in the same way.
And that's very strange. But it really is true. And the phenomenon I'm talking about, which is an enhanced form of punctuation,
to control the way in which readers presented the text, which they had to renounce.
That is part of a broader phenomenon, which in the 13th century is in some measure taken over by the Dominican order.
But there are for the states, the scholarship is not such that we can at present really say very much about that process.
It hasn't been properly studied.
It's also the case that the Carthusian over another reformed religious order took over some of the Cistercian principles.
But again, that hasn't been studied in such a way that we can really tell the whole story.
But the Oxford media consultant actually stands in this tradition of of actually employing a system
of mocking up the text which which came into being in the very early years of the 12th century,
shall we say, between around 1111 ten and the early Bible, for example, copied by the first monks of Sito.
The great big Bible Now Edition contains original punctuation of this kind, controlling the way in which the text was to be that.
Now I can't tell you the whole story.
That would take too long. Read too many examples, but I want to I want to show you some different types of manuscripts that use it.
And we have the Lord like 1970s modern.
Fine. And I think that we want to follow this.
This is what we want to limit this. This will be obvious to everybody.
In the room is a Bible manuscript from the second half of the 11th century, copied before the Cistercian order came into being the,
you know, approximately equal to something like 1070, you know, about a sign that William the Conqueror was getting to work in these lands.
And as it came into the possession of the is this is libor vig in a slaughterhouse a who though enabled by he has money
it belongs to this assertion of if everybody in the in the Rhine going on the central right on the bend in the Rhine,
which was the Abbey of Saint Mary, like all Cistercian abbeys. And that's how he was founded in 1136.
The punctuation. He's not here. That's.
Our additive development. It describes the regional part and he uses a system of punctuation in preparing.
This is this is the book, the book of Wisdom. He prepared this text so that it could be read out in the Cistercian manor.
So this the punctuation must have been answered once it came into the possession of a Cistercian abbey.
Which must have been half a century or more after the book was originally written.
The monasteries had a system of the continuous reading of the Bible.
The blacks who continue whereby they worked through the books of the Bible
systematically in the course of the church year and certainly this process of reading.
It wasn't just private reading. It was it was wholly performative reading of the Bible texts in either at
mealtimes in the Abbey or a chapter in the later part of the day in the Abbey.
And this book was really used for that purpose in Avatar. They use three punctuation marks.
The whole thing isn't there, you know.
Yeah, well, what if. Okay, five.
They use one here, that one there. That's called the focus plexus.
And that's where you raise the voice when you're reading. There's another one.
Which another? That's general. This isn't just assertions in the special one here.
That funny little thing which uses a of soup and the superimposed upon this is a is a new a new pneumatic sign the cleavers which marks the right.
The lowering of the voice. That's a specific sign, which is almost only used by interspersing manuscripts.
I say almost only because you no longer talk.
I thought I'd have to talk about where this actions occurred and the very few examples we have from before 1100.
But there's a lot more to be found. But that's you, lone voice.
And then at the end of the set, then you have a mind in which you pause, which is disappoints.
You know, the novel comes flex, as it's called, the with the Kleenex there.
And then you have another minded me do pause and another one.
And then you have this with office, where you raise the voice, and then you have a woman.
And then you have, at the end of the sentence, a thing that looks like a modern semicolon,
which is the point is versus which indicates the infection of the voice used at the end of the of the sentence.
So that means that the sentence is structured for the reader using these things.
So I'm I can't think, of course, you know, I thought I was like Henry Lieberman,
but something like the book The Recipient's Parabola, Sailor Moon is feeling.
Each of these phrases is real. Abscam, the NCR, had this plenum as intelligent.
The verb fruit NCAA. That's so skip the enzyme edited sodium double three.
They just did some at units here at unit seven and Equity Equitable ten and those house hoods.
But they threw a powerless, astute adolescent under the skin to skin fear at intellect to that's the end of the sentence.
Sorry, I can't do that so well, you know. Oh, yeah.
Actually, that's something that the earlier we don't know what it sounded like when it was read.
We can simply attempt we can simply observe the way in which the junctures of the sentences are marked in a particular way,
distinguishing the raising of the voice before the juncture and the lowering of the voice with the special suspicion from this facts,
as we have here now that this is for the reading of the Bible text in the monastery.
The Court Can we just look at such of the same in Festivus, though?
Because under Henry Kaplan, the man is particularly keen on the song of songs for quite the way.
And then we have a song of songs here with which also uses it.
I think you can see it of different colour. They went for the whole book and hit the market in this way for reading in a monastery and sometimes
or even additions in the margins which use the confession marks made in the 12th century.
Yeah. That's an addition from the mid-20th century.
Um. The bottom of the left on pavement in the form of some.
Of equipment, you know? But do.
Recorded. Oh, dear. Oh, yeah. Never mind.
See? Here. I'll see you later. May possibly as well.
If. So we sort of escalate to a may of three of all of those held in departments of the later may of layoffs only receive sui with a lower invoice.
Whoever the oldest moved up to be the low and then it happens to remain to front lengthy.
So when they do emancipated we can see how here this sense is to is using the effects of health using from the first year of the.
Because that's his hair. Yeah, that's the flex and that's the basis for the two different intonations and reading it.
That's all I want to say on that. That's this system.
Maybe she missed one of these. This is a commentary now from the same monastery on the song, the songs written about 1200.
Look, I think the Government's very pleased to have acquired in 16 of 59 when Archbishop Lord's bought manuscripts in Germany
and brought them to England on Brock University and the birth of their life very shortly before he was executed by the.
But the Protestant. Revolution are from one.
Now I want to show three victories. This system, as I described,
was then adopted by scribes in the Cistercian order for the mocking up of books that
were not used for these formal readings of the continuous reading of the Bible.
They were used more generally as a system for indicating to readers how to understand the texts that they were reading and which they would,
of course, read out in this context. But we do not know whether this manuscript was ever used for reading out in public, but it uses the same system.
And I would say this hints that we can talk of theological and literary manuscripts that make use of the Cistercian filtration system.
And here you will see, I thought the best example within column B, in fact, a piece you see here S.
S of comments. Here we have a medial portion of the points that remove medial portion of points and again, again.
And then we have the properties flexors, the suspension length here.
Then we have a point as versus the other the the more general penetration of global religious order views.
Then we have the end of the sentence that nimble developed by the the the semicolon
type long here not just by a full stop but followed by a capital letter.
And the the the the move from a full stock to capital letter marks the beginning of a new sentence.
So as those comments, when they specifically to a scholar look for the ozone obstinance and they value those as
human is when they eat them and when they turn on the domestic home as of the 91 day sanctum,
when they sanctum at the end of the sentence. As you can see, you have to practice this.
And the most effective is the the the Cistercian regulations say this,
that during the time in the sitting in the in the voice, the the they had to observe total silence.
Except it's the monk who was preparing the readings and needed to ask a colleague about the pronunciation of the detail in the text.
Now there's a there's a lot more to be said about how these readings were used and how punctuation was used as a marker in the order.
But I now simply want it because the the readings of the mass also make use of of the system.
And these have not been books from the church offices so far there.
They've been books for other reading context in a monastery.
But now I want this to single out the Psalter, because the Psalter also makes use of this system.
But it's rather different because the salsa was, of course, sung in the nice office by the monks and the Psalms.
We need them. The subject of the attention to the the Psalms was sung until finally there were very many different ways of doing this.
But they used to say the things are eight some tones of a not so I should review all yeah 999 psalm tones
and bells and that's nine different melodies for the for the ending of the of the individual Psalm verses.
But as you know if you read the Bible properly in the book of songs, the verses of the Psalms,
which in our modern Bibles have numbers, that's more or less the same as we have in the medieval soldiers.
They divide the numbers in most of the Psalm verses are by far sides.
And so I just pick one up here. I mean, something like that. I mean.
If I'm not mistaken. One. One. Yeah, which is okay.
I mean, Manchester City could have adapted as they require.
Then they don't film in the middle of the middle of the film, but it goes on.
Marquinhos completes the test. That's no liberal arts to some of us.
It's basically a bipartite verse and ends the chant into thinking of the Psalms.
This structure of the song, this was was a very important level.
So it's a very important element.
But if you go through the Psalter carefully, which is that in every Psalms there are about two or three, sometimes even more,
but not knowing about two or three verses, which are not tripartite, but both of which are not bipartite but tripartite.
Now for the performance of those verses, you have to you have to use different inflections of the voice at the two joins in the middle
of the song verse and the cistercians used that practice flexes to mark the the first
of those joins now this manuscript here is a very special one it's the it's a late 11th
century manuscript copy before the Cistercian was founded and brought by Robert of Milan,
who was the the founder of the Abbey of Sito, with him from Milan to C.
So in 1198 the three hands in ten.
Yeah you brought this this later but consulted with him in 1098 to seek them and their seat.
So it was adapted for Cistercian use by adding the Cistercian confessed Lexis.
It's the earliest the first instance of that we have. And it was there's a notably I didn't say this sofa to be used as a model for the
coffee filters and Cistercian order of a very nice but not terribly well known book.
Now here. I've got the results, my pictures. Yeah.
I mean, we can say let's take these lessons.
We can see them in domino sequences on the stuff and we just don't know yet.
Queen Confidence in Domino sequel Nancy on non come over they come over be two in
a tandem we habitat's in Jerusalem that's the first place right now that's that's
just got the fruits of Texas here it's not the inflection of the voice or what is
in technical musicological I call the metronome in the middle of the song verse.
The next question I've got has got the effects under that from one Monty's in Hickory to echoes for you know the voice at dominance
in hip hooray to hopefully sweep where you raise the voice but with the computers have evolved since it's called it's hawkmoon.
That was great. It's taken them off the ends of it. So you have a tripartite structure marked out by the punctuation.
It's just added to the manuscripts to enable the Cistercian monks to do it properly.
Now maybe we can just jump forward now to the options also, and then I'll finish.
I mean, Marty, could you perhaps just hang around the other altar?
That is full. Yeah. This is a mock up of another meeting soldier in getting there, you can then compare.
It's not the first meeting in Tulsa. No. So this is also a place where you have the same penetration that you have seen you.
I think we need them to erect 20 to a minimum 21st.
Who would be the most useful things to look at?
I only saw this on Tuesday. For the first time.
And I have to say this, though, fortunately, but when King Vader is writing the Bible,
his other love songs to him, he gave us an example of the tripartite part.
Some verse in Psalm one, verse one, so that he wrote from a medieval source.
If you look at the very first verse, that ought to tell you whether it has a certain preparation or not.
The only thing place in the pages you sometimes find the many convulsions is one in five,
which is something that is half the section punctuation trio.
But here, as soon as I saw this, I read the responses the characters flexes their.
The Office between Wannabees and Capezio in Forum Emporium with the Guptas Texas accent via.
But all of them sense enough.
That's the kind of late medieval version of three who leave office where you raise the voice.
I think in favour of celebrity, I don't think and some of us each time has, you know, two or three examples of these tripartite verses,
but there's one on here as well as this isn't reggae's yet think a place called they Adams in front of the office.
And that's a statement of that the addresses that roots is on the right side.
So here we can see that the now this is a significance for understanding meeting and because
of Henry convention that the primacy became an obvious and that the and I mean I've learned
from this version of know monastic history for many years and I still do not really understand
just what reform mentioned the 15th century because we have the observant reformers,
the Dominicans with the very similar with the Franciscans in the in Germany, in the Germans in the 15th century.
But then the Cistercians are not really needing reform in that same way, and they do some observant reform.
Now, Henry can refer you to the good health reform,
which is a reform of Augustinian canons and kindnesses that took place in particularly the Netherlands, northern Germany, in Germany.
And to understand what it means that Meiji was reformed in 1497,
1479 means considering a whole range of issues as to just look at events, suspicion, memories,
having had previously sometimes been incorporated into the suspension order officially,
which meant that the cistercians have to well, we had to today pay for them and provide the care of the nuns.
But there are also sisters. There also are couples who thought of themselves as Cistercian, call themselves the Cistercian,
sometimes referred to as Cistercians, which were not incorporated.
And now we have a Cistercian Abbey which.
I think we have really been at source of his efforts, especially before, but now we came through this distortion.
But I don't I don't understand the legal context exactly what happened to the mainstream media.
That's not my topic for now, but it's a really complex issue.
And just one little factor in this is that we have fired media consultants.
And the first one competing, I think is a copy of 1478,
78 that does not have the dispersion population of the suburban soldiers of about 1500 does have social punctuation.
And Henriquez tells me that the other three also have some social punctuation.
So we can actually see that in the at the end of the 15th century, the reform version of the reform that was made in them,
which now has an opposition as it was, I think it was incorporated.
No, no, no. That's why you have this complicated measure for the problems, because all of us continue to be from the secular clergy.
Yeah. So he was singing according to the liturgy of the diocese.
Unclear why the nuns. Yes, according to their Cistercian.
And yet they don't have their faults. It's their private use and this assertion manner.
And so this is therefore a little element in the story of of just what it meant for the nuns when they became properly cistercians.
Thank you.