Four videos from the project Restoring Lost Songs: Boethius’ Consolation of Philosophy, which attempts to reconstruct the medieval songs included in Boethius’ De consolatione philosophiae.
A twelfth-century copy of the ‘Consolation of Philosophy’ by Boethius, has been revealed to have been been written in Scotland, making it the oldest surviving non-biblical manuscript from that country.
‘In spite of the variety and difference of opinion, still all men agree in loving and pursuing the goal of good.’
I argue that as Chaucer develops his own expansive, questioning poetics in The House of Fame and The Canterbury Tales, he problematises the principle of allegory on which the legitimacy of literary discourse was primarily based in medieval culture and the final fragments of The Canterbury Tales see Chaucer struggling, increasingly, to reconcile the boldness and independence of his poetic vision with the demands of his faith.
Anicius Boethius’s The Consolation of Philosophy (c. 524) is a bold attempt to reconcile the gravity of the author’s imprisonment and impending death with a world governed by a just God.
Love is in the air! Here are a few medieval books on the topic of love for your Valentine.
In 524AD the Roman senator Boethius was executed for committing treason against Theoderic the Great, the ruling gothic king in Italy. Boethius was never given a trial, and the charge of treason may have been an exaggeration of what actually happened.
Boethius, Gregory the Great, Alfred the Great, Stephen Langton and Thomas More
But whenever authors of work on chivalry and war during the Middle Ages have tried to determine the exact historical influence and result of chivalric ideals, they have run into difficulties. That is why there are such widely varying hypotheses concerning the ‘Golden Age’ of chivalry.
The twelfth-century philosopher Peter Abelard makes the bold claim that no thing
can ever gain or lose a part. This has the remarkable consequence that should, for example, the broom that is in my closet lose a hair, that very broom would no longer exist. This remarkable consequence has prompted many commentators, both medieval and contemporary, to suggest that Abelard has made a serious mistake
One can trace the reason for these curious editorial developments to two factors: (1) the inaccessibility of the tenth-century manuscript, which everyone thought was destroyed in the 1731 fire, until its burnt remains were recovered at the British Museum in the 1830s; and (2) an overpowering edition-in-progress of the twelfth-century manuscript by the great seventeenth-century scholar Francis Junius, with extensive collations from the missing tenth-century manuscript.