1 00:00:11,800 --> 00:00:21,430 I've been asked to very briefly to make a small point about the penetration mark, in fact, 2 00:00:21,580 --> 00:00:31,060 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. 3 00:00:32,740 --> 00:00:41,860 Although actually the two make my point most clear in Oxford. 4 00:00:41,950 --> 00:00:48,200 It will be a key manuscript. That would be the very best example that we have in the libraries of of the phenomenon. 5 00:00:48,200 --> 00:00:52,120 And I'm talking about an Italian Cistercian lectionary. 6 00:00:54,310 --> 00:01:03,290 But let me let me start a different way. Yesterday, Henry Clay Neumann talked about what she calls materiality. 7 00:01:04,060 --> 00:01:08,100 And that's of course, of course, it's the translation from German material. 8 00:01:08,110 --> 00:01:13,450 It's eight, which may in turn the translation from English materiality. 9 00:01:13,450 --> 00:01:18,370 I don't know. I leave it to language historians to determine this, but it is, of course, a buzz word. 10 00:01:19,060 --> 00:01:27,490 But yesterday the interesting concept was used in the sense of the way in which the book made in the late 15th 11 00:01:27,490 --> 00:01:37,330 century carries over the centuries as an object to which which which to which people relate as a cultural object. 12 00:01:37,630 --> 00:01:42,010 And it changes it through time. It changes after the Protestant Reformation. 13 00:01:42,220 --> 00:01:48,790 It changes in the 19th century when it's when it becomes an antiquarian object. 14 00:01:48,970 --> 00:01:58,030 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, 15 00:01:58,030 --> 00:02:04,450 I think, to our generation in which in a way it did not to people 50 years ago don't quite know why. 16 00:02:05,080 --> 00:02:09,069 And another aspect of materiality was demonstrated by Andrew Honey. 17 00:02:09,070 --> 00:02:16,270 Now, the book isn't just a kind of carrier of a text where you read the text and that's it. 18 00:02:16,420 --> 00:02:25,930 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. 19 00:02:26,170 --> 00:02:30,550 This isn't just the songs written by somebody called King David a long time ago. 20 00:02:30,700 --> 00:02:37,180 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. 21 00:02:37,360 --> 00:02:41,350 That's another aspect of the of the way in which this work can really help us. 22 00:02:42,610 --> 00:02:52,630 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. 23 00:02:55,990 --> 00:02:58,990 Books were prepared to be used. 24 00:03:00,010 --> 00:03:03,760 Malcolm Parks has been mentioned already. He was a fellow of people college. 25 00:03:03,790 --> 00:03:15,549 In his wonderful book on punctuation, which I don't always agree with sense that in antiquity the books were copied by slaves and 26 00:03:15,550 --> 00:03:22,450 were then punctuated moment up for reading by those who had the task of reading the books. 27 00:03:22,660 --> 00:03:30,440 So are you copying the text of the book was different from actually putting in punctuation in order to to assist reading. 28 00:03:30,970 --> 00:03:37,480 Now my first example will be a medieval example of just that process. 29 00:03:38,530 --> 00:03:44,770 But this addition is mocking up of putting in marks in books in order to assist those who would use them. 30 00:03:44,890 --> 00:03:52,300 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, 31 00:03:52,540 --> 00:04:00,750 it takes a place in the cultural history of reading and book production, and that overlaps with with literary production. 32 00:04:00,790 --> 00:04:03,700 People who wrote this text, of course, knew that books are going to be read. 33 00:04:04,540 --> 00:04:10,029 So I wanted to I wanted to put this of these observations in the context of of the contemporary 34 00:04:10,030 --> 00:04:15,700 discussion about materiality and which is particularly lively in medieval studies, 35 00:04:15,700 --> 00:04:34,750 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. 36 00:04:35,890 --> 00:04:41,680 And it was a reform movement which lays value on on. 37 00:04:46,160 --> 00:04:53,209 A more controlled form of religious life, which as and as other monasteries were founded, 38 00:04:53,210 --> 00:04:59,570 which linked themselves with Quito or were founded from Seed. So they had a sense of unity in the order. 39 00:04:59,610 --> 00:05:02,239 They felt that all the monasteries should be the same. 40 00:05:02,240 --> 00:05:06,290 If a monk went from one state to another, he should feel exactly the same in his new monasteries. 41 00:05:06,290 --> 00:05:09,800 And the old one that there was a sense of being part of a group. 42 00:05:10,200 --> 00:05:17,390 But but that group was. Was really determined by a desire to. 43 00:05:19,050 --> 00:05:26,760 Control and restructure the religious life in making it rather different to be in a Cistercian monastery. 44 00:05:26,820 --> 00:05:29,100 From insistent other religious orders at the time. 45 00:05:29,430 --> 00:05:41,310 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. 46 00:05:41,550 --> 00:05:48,600 Who who followed the Benedictine rule, but did so in a different way from Cluny or whoever the other people were. 47 00:05:49,920 --> 00:05:57,240 In this context, we can observe that they also wrote their books in the same way. 48 00:05:57,660 --> 00:06:05,190 And that's very strange. But it really is true. And the phenomenon I'm talking about, which is an enhanced form of punctuation, 49 00:06:05,430 --> 00:06:09,990 to control the way in which readers presented the text, which they had to renounce. 50 00:06:10,470 --> 00:06:19,110 That is part of a broader phenomenon, which in the 13th century is in some measure taken over by the Dominican order. 51 00:06:19,410 --> 00:06:25,530 But there are for the states, the scholarship is not such that we can at present really say very much about that process. 52 00:06:25,530 --> 00:06:26,790 It hasn't been properly studied. 53 00:06:27,450 --> 00:06:34,770 It's also the case that the Carthusian over another reformed religious order took over some of the Cistercian principles. 54 00:06:34,950 --> 00:06:39,480 But again, that hasn't been studied in such a way that we can really tell the whole story. 55 00:06:39,750 --> 00:06:48,540 But the Oxford media consultant actually stands in this tradition of of actually employing a system 56 00:06:48,540 --> 00:06:55,350 of mocking up the text which which came into being in the very early years of the 12th century, 57 00:06:55,500 --> 00:07:03,660 shall we say, between around 1111 ten and the early Bible, for example, copied by the first monks of Sito. 58 00:07:04,950 --> 00:07:12,690 The great big Bible Now Edition contains original punctuation of this kind, controlling the way in which the text was to be that. 59 00:07:13,090 --> 00:07:16,530 Now I can't tell you the whole story. 60 00:07:16,530 --> 00:07:26,880 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. 61 00:07:27,060 --> 00:07:30,120 And we have the Lord like 1970s modern. 62 00:07:37,110 --> 00:07:40,580 Fine. And I think that we want to follow this. 63 00:07:40,590 --> 00:07:44,969 This is what we want to limit this. This will be obvious to everybody. 64 00:07:44,970 --> 00:07:54,590 In the room is a Bible manuscript from the second half of the 11th century, copied before the Cistercian order came into being the, 65 00:07:54,780 --> 00:08:02,100 you know, approximately equal to something like 1070, you know, about a sign that William the Conqueror was getting to work in these lands. 66 00:08:03,270 --> 00:08:14,880 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 67 00:08:15,150 --> 00:08:20,670 it belongs to this assertion of if everybody in the in the Rhine going on the central right on the bend in the Rhine, 68 00:08:21,750 --> 00:08:28,800 which was the Abbey of Saint Mary, like all Cistercian abbeys. And that's how he was founded in 1136. 69 00:08:30,090 --> 00:08:33,180 The punctuation. He's not here. That's. 70 00:08:34,390 --> 00:08:42,260 Our additive development. It describes the regional part and he uses a system of punctuation in preparing. 71 00:08:42,620 --> 00:08:50,540 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. 72 00:08:51,020 --> 00:08:55,550 So this the punctuation must have been answered once it came into the possession of a Cistercian abbey. 73 00:08:56,940 --> 00:09:00,480 Which must have been half a century or more after the book was originally written. 74 00:09:01,440 --> 00:09:06,870 The monasteries had a system of the continuous reading of the Bible. 75 00:09:07,080 --> 00:09:11,400 The blacks who continue whereby they worked through the books of the Bible 76 00:09:11,490 --> 00:09:17,820 systematically in the course of the church year and certainly this process of reading. 77 00:09:17,970 --> 00:09:27,510 It wasn't just private reading. It was it was wholly performative reading of the Bible texts in either at 78 00:09:27,510 --> 00:09:31,860 mealtimes in the Abbey or a chapter in the later part of the day in the Abbey. 79 00:09:32,710 --> 00:09:41,070 And this book was really used for that purpose in Avatar. They use three punctuation marks. 80 00:09:41,550 --> 00:09:44,670 The whole thing isn't there, you know. 81 00:09:45,120 --> 00:09:48,830 Yeah, well, what if. Okay, five. 82 00:09:50,130 --> 00:09:53,610 They use one here, that one there. That's called the focus plexus. 83 00:09:54,330 --> 00:09:58,020 And that's where you raise the voice when you're reading. There's another one. 84 00:09:58,020 --> 00:10:02,760 Which another? That's general. This isn't just assertions in the special one here. 85 00:10:03,010 --> 00:10:15,630 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. 86 00:10:17,840 --> 00:10:26,210 The lowering of the voice. That's a specific sign, which is almost only used by interspersing manuscripts. 87 00:10:26,420 --> 00:10:29,430 I say almost only because you no longer talk. 88 00:10:29,430 --> 00:10:35,840 I thought I'd have to talk about where this actions occurred and the very few examples we have from before 1100. 89 00:10:37,050 --> 00:10:41,450 But there's a lot more to be found. But that's you, lone voice. 90 00:10:41,700 --> 00:10:46,470 And then at the end of the set, then you have a mind in which you pause, which is disappoints. 91 00:10:46,980 --> 00:10:51,780 You know, the novel comes flex, as it's called, the with the Kleenex there. 92 00:10:52,350 --> 00:10:55,650 And then you have another minded me do pause and another one. 93 00:10:56,280 --> 00:11:01,630 And then you have this with office, where you raise the voice, and then you have a woman. 94 00:11:02,160 --> 00:11:07,800 And then you have, at the end of the sentence, a thing that looks like a modern semicolon, 95 00:11:08,040 --> 00:11:14,130 which is the point is versus which indicates the infection of the voice used at the end of the of the sentence. 96 00:11:14,370 --> 00:11:17,640 So that means that the sentence is structured for the reader using these things. 97 00:11:17,880 --> 00:11:21,960 So I'm I can't think, of course, you know, I thought I was like Henry Lieberman, 98 00:11:22,320 --> 00:11:26,459 but something like the book The Recipient's Parabola, Sailor Moon is feeling. 99 00:11:26,460 --> 00:11:34,930 Each of these phrases is real. Abscam, the NCR, had this plenum as intelligent. 100 00:11:34,930 --> 00:11:40,910 The verb fruit NCAA. That's so skip the enzyme edited sodium double three. 101 00:11:40,980 --> 00:11:49,480 They just did some at units here at unit seven and Equity Equitable ten and those house hoods. 102 00:11:49,720 --> 00:11:59,550 But they threw a powerless, astute adolescent under the skin to skin fear at intellect to that's the end of the sentence. 103 00:11:59,670 --> 00:12:03,130 Sorry, I can't do that so well, you know. Oh, yeah. 104 00:12:03,210 --> 00:12:07,710 Actually, that's something that the earlier we don't know what it sounded like when it was read. 105 00:12:08,190 --> 00:12:15,450 We can simply attempt we can simply observe the way in which the junctures of the sentences are marked in a particular way, 106 00:12:15,450 --> 00:12:24,719 distinguishing the raising of the voice before the juncture and the lowering of the voice with the special suspicion from this facts, 107 00:12:24,720 --> 00:12:32,490 as we have here now that this is for the reading of the Bible text in the monastery. 108 00:12:33,120 --> 00:12:37,860 The Court Can we just look at such of the same in Festivus, though? 109 00:12:38,280 --> 00:12:42,780 Because under Henry Kaplan, the man is particularly keen on the song of songs for quite the way. 110 00:12:43,020 --> 00:12:47,940 And then we have a song of songs here with which also uses it. 111 00:12:49,160 --> 00:12:59,100 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 112 00:12:59,100 --> 00:13:04,950 or even additions in the margins which use the confession marks made in the 12th century. 113 00:13:07,660 --> 00:13:11,000 Yeah. That's an addition from the mid-20th century. 114 00:13:12,750 --> 00:13:17,810 Um. The bottom of the left on pavement in the form of some. 115 00:13:23,770 --> 00:13:27,710 Of equipment, you know? But do. 116 00:13:32,450 --> 00:13:37,700 Recorded. Oh, dear. Oh, yeah. Never mind. 117 00:13:37,940 --> 00:13:43,260 See? Here. I'll see you later. May possibly as well. 118 00:13:43,310 --> 00:14:03,120 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. 119 00:14:03,330 --> 00:14:11,760 Whoever the oldest moved up to be the low and then it happens to remain to front lengthy. 120 00:14:12,000 --> 00:14:20,180 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. 121 00:14:21,550 --> 00:14:28,450 Because that's his hair. Yeah, that's the flex and that's the basis for the two different intonations and reading it. 122 00:14:30,220 --> 00:14:33,940 That's all I want to say on that. That's this system. 123 00:14:34,980 --> 00:14:43,390 Maybe she missed one of these. This is a commentary now from the same monastery on the song, the songs written about 1200. 124 00:14:49,750 --> 00:14:58,389 Look, I think the Government's very pleased to have acquired in 16 of 59 when Archbishop Lord's bought manuscripts in Germany 125 00:14:58,390 --> 00:15:08,420 and brought them to England on Brock University and the birth of their life very shortly before he was executed by the. 126 00:15:10,220 --> 00:15:14,940 But the Protestant. Revolution are from one. 127 00:15:17,900 --> 00:15:28,090 Now I want to show three victories. This system, as I described, 128 00:15:28,210 --> 00:15:34,120 was then adopted by scribes in the Cistercian order for the mocking up of books that 129 00:15:34,120 --> 00:15:38,830 were not used for these formal readings of the continuous reading of the Bible. 130 00:15:39,010 --> 00:15:47,680 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, 131 00:15:47,680 --> 00:15:56,380 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. 132 00:15:56,680 --> 00:16:03,970 And I would say this hints that we can talk of theological and literary manuscripts that make use of the Cistercian filtration system. 133 00:16:04,390 --> 00:16:16,720 And here you will see, I thought the best example within column B, in fact, a piece you see here S. 134 00:16:17,080 --> 00:16:28,290 S of comments. Here we have a medial portion of the points that remove medial portion of points and again, again. 135 00:16:28,820 --> 00:16:32,870 And then we have the properties flexors, the suspension length here. 136 00:16:33,290 --> 00:16:39,170 Then we have a point as versus the other the the more general penetration of global religious order views. 137 00:16:39,500 --> 00:16:45,379 Then we have the end of the sentence that nimble developed by the the the semicolon 138 00:16:45,380 --> 00:16:49,850 type long here not just by a full stop but followed by a capital letter. 139 00:16:50,420 --> 00:16:56,180 And the the the the move from a full stock to capital letter marks the beginning of a new sentence. 140 00:16:56,900 --> 00:17:07,260 So as those comments, when they specifically to a scholar look for the ozone obstinance and they value those as 141 00:17:07,670 --> 00:17:18,860 human is when they eat them and when they turn on the domestic home as of the 91 day sanctum, 142 00:17:19,160 --> 00:17:26,770 when they sanctum at the end of the sentence. As you can see, you have to practice this. 143 00:17:28,280 --> 00:17:33,410 And the most effective is the the the Cistercian regulations say this, 144 00:17:33,770 --> 00:17:43,790 that during the time in the sitting in the in the voice, the the they had to observe total silence. 145 00:17:43,790 --> 00:17:52,250 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. 146 00:17:54,020 --> 00:18:00,620 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. 147 00:18:00,800 --> 00:18:06,140 But I now simply want it because the the readings of the mass also make use of of the system. 148 00:18:06,740 --> 00:18:11,810 And these have not been books from the church offices so far there. 149 00:18:11,840 --> 00:18:14,600 They've been books for other reading context in a monastery. 150 00:18:14,930 --> 00:18:21,110 But now I want this to single out the Psalter, because the Psalter also makes use of this system. 151 00:18:21,380 --> 00:18:28,880 But it's rather different because the salsa was, of course, sung in the nice office by the monks and the Psalms. 152 00:18:29,330 --> 00:18:41,300 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. 153 00:18:41,510 --> 00:18:49,430 But they used to say the things are eight some tones of a not so I should review all yeah 999 psalm tones 154 00:18:49,610 --> 00:19:00,020 and bells and that's nine different melodies for the for the ending of the of the individual Psalm verses. 155 00:19:00,440 --> 00:19:08,209 But as you know if you read the Bible properly in the book of songs, the verses of the Psalms, 156 00:19:08,210 --> 00:19:13,520 which in our modern Bibles have numbers, that's more or less the same as we have in the medieval soldiers. 157 00:19:14,000 --> 00:19:19,310 They divide the numbers in most of the Psalm verses are by far sides. 158 00:19:20,740 --> 00:19:24,040 And so I just pick one up here. I mean, something like that. I mean. 159 00:19:26,280 --> 00:19:30,030 If I'm not mistaken. One. One. Yeah, which is okay. 160 00:19:30,120 --> 00:19:36,200 I mean, Manchester City could have adapted as they require. 161 00:19:36,570 --> 00:19:41,460 Then they don't film in the middle of the middle of the film, but it goes on. 162 00:19:42,030 --> 00:19:46,470 Marquinhos completes the test. That's no liberal arts to some of us. 163 00:19:46,620 --> 00:19:51,900 It's basically a bipartite verse and ends the chant into thinking of the Psalms. 164 00:19:52,110 --> 00:19:56,340 This structure of the song, this was was a very important level. 165 00:19:56,500 --> 00:19:58,110 So it's a very important element. 166 00:19:58,560 --> 00:20:06,210 But if you go through the Psalter carefully, which is that in every Psalms there are about two or three, sometimes even more, 167 00:20:06,360 --> 00:20:14,130 but not knowing about two or three verses, which are not tripartite, but both of which are not bipartite but tripartite. 168 00:20:15,000 --> 00:20:23,850 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 169 00:20:23,850 --> 00:20:32,009 of the song verse and the cistercians used that practice flexes to mark the the first 170 00:20:32,010 --> 00:20:39,780 of those joins now this manuscript here is a very special one it's the it's a late 11th 171 00:20:39,780 --> 00:20:45,510 century manuscript copy before the Cistercian was founded and brought by Robert of Milan, 172 00:20:45,720 --> 00:20:51,750 who was the the founder of the Abbey of Sito, with him from Milan to C. 173 00:20:51,750 --> 00:20:55,040 So in 1198 the three hands in ten. 174 00:20:55,570 --> 00:21:01,440 Yeah you brought this this later but consulted with him in 1098 to seek them and their seat. 175 00:21:01,440 --> 00:21:07,950 So it was adapted for Cistercian use by adding the Cistercian confessed Lexis. 176 00:21:08,400 --> 00:21:16,219 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 177 00:21:16,220 --> 00:21:22,780 coffee filters and Cistercian order of a very nice but not terribly well known book. 178 00:21:25,080 --> 00:21:30,659 Now here. I've got the results, my pictures. Yeah. 179 00:21:30,660 --> 00:21:34,080 I mean, we can say let's take these lessons. 180 00:21:34,260 --> 00:21:41,430 We can see them in domino sequences on the stuff and we just don't know yet. 181 00:21:42,120 --> 00:21:49,620 Queen Confidence in Domino sequel Nancy on non come over they come over be two in 182 00:21:49,620 --> 00:21:55,750 a tandem we habitat's in Jerusalem that's the first place right now that's that's 183 00:21:55,770 --> 00:22:00,719 just got the fruits of Texas here it's not the inflection of the voice or what is 184 00:22:00,720 --> 00:22:04,890 in technical musicological I call the metronome in the middle of the song verse. 185 00:22:05,370 --> 00:22:16,020 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 186 00:22:16,530 --> 00:22:26,870 in hip hooray to hopefully sweep where you raise the voice but with the computers have evolved since it's called it's hawkmoon. 187 00:22:26,870 --> 00:22:32,970 That was great. It's taken them off the ends of it. So you have a tripartite structure marked out by the punctuation. 188 00:22:33,550 --> 00:22:38,160 It's just added to the manuscripts to enable the Cistercian monks to do it properly. 189 00:22:38,910 --> 00:22:43,290 Now maybe we can just jump forward now to the options also, and then I'll finish. 190 00:22:44,390 --> 00:22:48,660 I mean, Marty, could you perhaps just hang around the other altar? 191 00:22:48,660 --> 00:22:57,180 That is full. Yeah. This is a mock up of another meeting soldier in getting there, you can then compare. 192 00:22:57,210 --> 00:23:06,550 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. 193 00:23:29,690 --> 00:23:35,480 I think we need them to erect 20 to a minimum 21st. 194 00:23:35,510 --> 00:23:39,230 Who would be the most useful things to look at? 195 00:23:40,520 --> 00:23:46,430 I only saw this on Tuesday. For the first time. 196 00:23:58,290 --> 00:24:06,840 And I have to say this, though, fortunately, but when King Vader is writing the Bible, 197 00:24:07,050 --> 00:24:13,320 his other love songs to him, he gave us an example of the tripartite part. 198 00:24:13,320 --> 00:24:18,030 Some verse in Psalm one, verse one, so that he wrote from a medieval source. 199 00:24:18,420 --> 00:24:22,890 If you look at the very first verse, that ought to tell you whether it has a certain preparation or not. 200 00:24:23,280 --> 00:24:28,589 The only thing place in the pages you sometimes find the many convulsions is one in five, 201 00:24:28,590 --> 00:24:32,370 which is something that is half the section punctuation trio. 202 00:24:32,550 --> 00:24:38,530 But here, as soon as I saw this, I read the responses the characters flexes their. 203 00:24:39,990 --> 00:24:48,940 The Office between Wannabees and Capezio in Forum Emporium with the Guptas Texas accent via. 204 00:24:49,080 --> 00:24:52,270 But all of them sense enough. 205 00:24:52,570 --> 00:24:57,240 That's the kind of late medieval version of three who leave office where you raise the voice. 206 00:24:57,540 --> 00:25:08,340 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, 207 00:25:08,550 --> 00:25:19,760 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. 208 00:25:19,960 --> 00:25:23,610 And that's a statement of that the addresses that roots is on the right side. 209 00:25:25,060 --> 00:25:31,630 So here we can see that the now this is a significance for understanding meeting and because 210 00:25:32,860 --> 00:25:40,120 of Henry convention that the primacy became an obvious and that the and I mean I've learned 211 00:25:40,120 --> 00:25:46,060 from this version of know monastic history for many years and I still do not really understand 212 00:25:46,240 --> 00:25:50,860 just what reform mentioned the 15th century because we have the observant reformers, 213 00:25:50,860 --> 00:25:58,240 the Dominicans with the very similar with the Franciscans in the in Germany, in the Germans in the 15th century. 214 00:25:58,600 --> 00:26:04,630 But then the Cistercians are not really needing reform in that same way, and they do some observant reform. 215 00:26:05,180 --> 00:26:09,160 Now, Henry can refer you to the good health reform, 216 00:26:09,370 --> 00:26:17,680 which is a reform of Augustinian canons and kindnesses that took place in particularly the Netherlands, northern Germany, in Germany. 217 00:26:18,170 --> 00:26:27,760 And to understand what it means that Meiji was reformed in 1497, 218 00:26:28,000 --> 00:26:34,990 1479 means considering a whole range of issues as to just look at events, suspicion, memories, 219 00:26:35,920 --> 00:26:40,510 having had previously sometimes been incorporated into the suspension order officially, 220 00:26:40,660 --> 00:26:49,720 which meant that the cistercians have to well, we had to today pay for them and provide the care of the nuns. 221 00:26:50,020 --> 00:26:55,840 But there are also sisters. There also are couples who thought of themselves as Cistercian, call themselves the Cistercian, 222 00:26:56,080 --> 00:26:59,290 sometimes referred to as Cistercians, which were not incorporated. 223 00:26:59,290 --> 00:27:03,400 And now we have a Cistercian Abbey which. 224 00:27:05,280 --> 00:27:11,220 I think we have really been at source of his efforts, especially before, but now we came through this distortion. 225 00:27:12,180 --> 00:27:17,940 But I don't I don't understand the legal context exactly what happened to the mainstream media. 226 00:27:18,030 --> 00:27:21,390 That's not my topic for now, but it's a really complex issue. 227 00:27:21,540 --> 00:27:25,350 And just one little factor in this is that we have fired media consultants. 228 00:27:25,620 --> 00:27:29,759 And the first one competing, I think is a copy of 1478, 229 00:27:29,760 --> 00:27:39,570 78 that does not have the dispersion population of the suburban soldiers of about 1500 does have social punctuation. 230 00:27:39,870 --> 00:27:45,510 And Henriquez tells me that the other three also have some social punctuation. 231 00:27:45,690 --> 00:27:53,310 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, 232 00:27:53,400 --> 00:27:57,470 which now has an opposition as it was, I think it was incorporated. 233 00:27:57,760 --> 00:28:05,550 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. 234 00:28:05,830 --> 00:28:10,600 Yeah. So he was singing according to the liturgy of the diocese. 235 00:28:10,620 --> 00:28:15,450 Unclear why the nuns. Yes, according to their Cistercian. 236 00:28:15,780 --> 00:28:20,130 And yet they don't have their faults. It's their private use and this assertion manner. 237 00:28:20,520 --> 00:28:28,200 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. 238 00:28:29,520 --> 00:28:29,810 Thank you.