Collection de "Vitae Patrum" (Hostun ou Eymeux, 1472)

Notice créée le 2025-10-05 à 22:02 par Nicolas Ruffini-Ronzani (nruffini).

Collection de “Vitae Patrum” (Hostun ou Eymeux, 1472)

0385

Manuscrit complet

1472

Hostun ou Eymeux

ff. 1-5, Incipit uita sancti Pauli primi heremite condita a beato Iheronimo, incipit, “Inter multos sepe dubitatum est…quam imperatorum purpuratum cum regnis suis. EXPLICIT VITA SANCTI PAVLI”;

Jerome's Life of St. Paul the Hermit (d. ca. 345) was well known and circulated widely in the Middle Ages (Légendiers latins lists 233 MSS, not including the present manuscript). The short text follows the life of Paul the Hermit and ends with St. Anthony's visit to Paul in Thebes. (BHL 6596 = CPL 609) (See “Paul the First Hermit (Paul of Thebes)” in ODS; “Paolo di Tebe, eremita, santo” in Bibliotheca sanctorum, vol. 10, col. 270-80; AA. SS. Ian. I (1643), 602-09; PL 23.17-28).

ff. 5-30v, Incipit prologus Evagrii presbiteri in uitam sancti Antonii quam transtulit de Greco in Latinum, incipit, “Presbiter Evagrius Innocentio carissimo…ut totius corruptionis artifices. EXPLICIT Vita sancti Anthonii Egyptii”;

Considered the founder of the anchoritic monastic tradition, St. Anthony (251-356) is the best-known Eastern saint in the Western hagiographical tradition. Légendiers latins lists 233 MSS, not including the present manuscript, in which Evagrius's translation of Anthony's life appears. (BHL 609 = CPL 2059a/b = CCSL 170) (See “Antony of Egypt” in ODS; “Antonio, Abate, santo” in Bibliotheca sanctorum, vol. 2 col. 106-36; AA. SS. Ian. II (1643), 107-62; PL 73.125-70).

ff. 30v-42v, Incipit vita sancti Hylarionis, incipit, “Scripturus uitam beati Hylarionis habitatorem…plus illum locum deliquerat. EXPLICIT VITA SANCTI HILARIONIS”;

A disciple of St. Anthony, St. Hilarion (c. 291-371) became a hermit first in Gaza and then moved throughout the Mediterranean in search of solitude. Jerome's life of St. Hilarion is well attested. Légendiers latins lists 174 manuscripts containing the work, not including the present manuscript. (BHL 3879 = CPL 618) (See “Hilarion” in ODS; “Ilarione di Gaza, monaco, santo” in Bibliotheca sanctorum, vol. 7 col. 731-35; AA. SS. Oct. IX (1858), 16-59; PL 23.29-54).

ff. 42v-46, Incipit prefatio sancti Iheronimi in uita Malchi monachi, incipit, “Qui nauali prelio dimicaturi…mori non posse superari. EXPLICIT VITA CAPTIVI MONACHI”;

According to Jerome's Life of Malchus, Malchus (d. ca. 390) was a monk who was enslaved by Bedouins but later ran away and told his tale to Jerome. The narrative was very popular in the Middle Ages and survives in 165 manuscripts, not including the present manuscript, according to Légendiers latins. (BHL 5190 = CPL 619) (See “Malchus” in The Oxford Dictionary of Saints; “Malco, eremita, santo,” in Bibliotheca sanctorum, vol. 8, col. 585-87; AA. SS. Oct. IX (1869), pp. 59-69; PL 23.55-62).

ff. 46-75v, Incipit prefatio Anastasii episcopi in uita patriarche Iohannis Alexandrini episcopi dei, incipit, “Cogitante ac diu tacite solliciteque…et semper et in secula seculorum amen”;

A Latin translation made by Anastasius from the Greek text of Leontius, the life of St. John the Almsgiver (fl. 620) catalogues the patriarch's abundant generosity. The Latin text survives in 96 manuscripts according to Légendiers latins, not including the present manuscript. The copy in this manuscript lists 54 chapters but only includes 53 chapters with a blank space of about 10 lines on f. 75v where chapter 54 should have been written. (BHL 4388) (See “John the Almsgiver” in The Oxford Dictionary of Saints; “Giovanni l'Elemonsiniere, patriarca di Alessandria, santo” in Bibliotheca sanctorum, vol. 6 col. 750-57; AA. SS. Ian. II (1643), 495-535; PL 73.337-84).

ff. 75v-90v, [Prologue and Life of St. Basilius], incipit, “Dilectissimi non est indiciorum fideles filios…et semper et in secula seculorum amen”;

Basil the Great (ca. 330-79), bishop of Caesarea, was the first to codify monastic living in a Rule, which nearly all Eastern monastics still follow today. The Life of St. Basil found in this manuscript is listed in 76 manuscripts by Légendiers latins, not including the present manuscript. (BHL 1023) (See “Basil the Great” in ODS; “Basilio il Grande, vescovo di Cesarea, Dottore della Chiesa, santo” in Bibliotheca sanctorum vol. 2 col. 910-44; AA. SS. Iun. II (1752), 807-958).

ff. 90v-94v, Incipit uita sancti Ieronimi presbyteri, incipit, “Ieronimus presbiter Stridonie…annis octoginta et mensibus sex”;

Gennadius's (d. 496) Life of Jerome (ca. 341-420) chronicles the life of the famous biblical translator and commentator. Not including the present manuscript, the Life survives in 115 manuscripts according to Légendiers latins. (BHL 3869 = CPL 623) (See “Jerome (Hieronymus)” in ODS; “Girolamo, Dottore della Chiesa, santo” in Bibliotheca sanctorum, vol. 6, col. 1109-37; PL 22.175-84).

ff. 94v-98v, Incipit prologus Fortunati in uita sancti Hyllarii, incipit, “Domino sancto et beatissimo…celo gaudente. Explicit uita sancti Hylarii”;

The Life of St. Hilarius (ca. 315-68) by Venantius Fortunatus (ca. 530-ca. 600), narrates the life of the bishop of Poitiers and his tireless advocacy of orthodox Christianity against Arianism. The text was transmitted in 181 manuscripts in the Middle Ages, not including the present manuscript, according to Légendiers latins. (BHL 3885= CPL 1038) (See “Hilary” in ODS; “Ilario, vescovo di Poitiers, Dottore della Chiesa, santo” in Bibliotheca sanctorum, vol. 7 col. 719-27; AA. SS. Ian. I (1643), 782-802).

ff. 98v-127v, Incipit prefacio in uita beati Pachomii, incipit, “Domino uenerando michi in Christo…gloria in secula seculorum. Explicit uita beati Pachomii”;

Dionysius Exiguus's Latin translation of the Life of Pachomius (d. 346) survives in 36 manuscripts according to Légendiers latins, not including the present manuscript. Pachomius is the famous founder of Western cenobitic, i.e. communal, monasticism. (BHL 6410) (See “Pachomius” in ODS; “Pacomio, abate di Tabennesi, santo” in Bibliotheca sanctorum vol. 10 col. 10-21; PL 73.227-72).

ff. 127v-137v, Incipit uita beati Abrahamii et Marie neptis eius quam scripsit sanctus Effren, incipit, “Fratres mei cupio uobis enarrare…in secula seculorum amen. Explicit uita beati Abrahamii et Marie neptis eius”;

Attributed to the author Ephraem, the Life of Abraham Kindunaia and his niece Mary (6th century) details how Abraham, a native of Edessa in Mesopotamia, left his secular life behind on the eve of his wedding and became a hermit. Later, his orphaned niece, Mary, joined him. The text is transmitted in 33 manuscripts according to Légendiers latins, not including the present manuscript. (BHL 12) (See “Abraham Kidunaia” in ODS; “Abramo di Be(y)th Qidona, anacoreta, santo” in Bibliotheca sanctorum vol. 1 col. 113-15; AA. SS. Mart. II (1668), 433-44; PL 73.281-92 and 651-60).

ff. 137v-143, Incipit uita beati Symeonis, incipit, “Sanctus Symeon ex utero matris…deposicio eius .iiii. die Augusti. Explicit Vita beati Symeonis”;

Written by Anthony, a student of Simeon, the Life of Simeon (390-459) narrates the life of the famous hermit, who spent most of his life atop a column. The text was popular in the Middle Ages; Légendiers latins lists 64 manuscripts, not including the present manuscript. (BHL 7957) (See “Simeon Stylites” in ODS; “Simeone Stilita, l'Anziano, santo” in Bibliotheca sanctorum vol. 11 col. 1116-38; AA. SS. Ian. I (1643), 261-86).

ff. 143-144v, Incipit uita beati Frontonii hominis Dei, incipit, “Qui homo Dei et Christi…satisfactionem delicta donentur. Explicit vita beati Frontonii hominis Dei”;

Saint Frontonius, an abbot and later a hermit in Egypt, was not an especially popular saint in the Middle Ages but is probably best-known for the miracle of being provided food by camels in the desert. The anonymous Latin life was likely composed in the seventh century. Légendiers latins lists 14 manuscripts containing this text, not including this manuscript. (BHL 3192) (See “Frontone (Frontonio), abate in Egitto, santo” in Bibliotheca sanctorum, vol. 5 col. 1287-88; AA. SS. Apr. II (1738), 200-03; PL 73.428-32).

ff. 144v-148v, Incipit visio Forsei abbatis, incipit, “Fuit uir uite uenerabilis Forseus…radice amaritudinis generantur. Explicit uisio beati Forsei abbatis”;

An early Irish pilgrim, Saint Fursey (d. 650) first left Ireland for England, and then England for France. He is remembered for his visions of Heaven and Hell. The life and vision of St. Fursey is transmitted in 88 manuscripts according to Légendiers latins, not including the present manuscript. (BHL 3209) (See “Fursey” in ODS; “Fursea (gaelico: Fursa), abate di Lagny, santo” in Bibliotheca sanctorum, vol. 5 col. 1321-22; AA. SS. Ian. II (1734), pp. 35-55; MGH Scriptores rerum merov., 4.423-49).

ff. 148v-158, Incipit vita Zozime simul cum Marie heremite, incipit, “Fuit quidam senex in Palestine…de seculo migrauit ad Dominum. Explicit uita Zozime simul et Marie heremite”;

Mary of Egypt (5th century?) was a very popular saint throughout the Middle Ages. Initially a prostitute in Egypt, she later became a hermit, completely covered with hair, after a pilgrimage to Jerusalem. This version of the life exists in 40 manuscripts according to Légendiers latins, not including the present manuscript. (BHL 5417) (See “Mary of Egypt” in ODS; “Maria Egiziaca, santa” in Bibliotheca sanctorum vol. 8 col. 981-94; AA. SS. Apr. I (1675), 67-90).

ff. 158-163v, Incipit uita et actus Sancte Theodore, incipit, “In diebus Zenonis imperatoris…in secula seculorum amen. Explicit uita et miracula sancte Theodore.”

This anonymous text details the life of St. Theodora (later 5th century), who avoided marriage by entering a monastery and living as a man. While the topos of a virgin living as a man is a hagiographical commonplace, the Latin text of this life is rare and is only contained in three manuscripts according to Légendiers latins, not including this manuscript. (BHL 8070) (See “Teodora, penitente di Alessandria, santa” in Bibliotheca sanctorum, vol. 12 col. 220-21; AA. SS. Sept. III (1761), pp. 788-91).

ff. 163v-165, Incipit uita Beate Marine uirginis, incipit, “Efratus erat quidam secularis…uirginis multa facit mirabilia. Explicit uita et conuersatio beate Marine uirginis”;

St. Marina (5th century) joined her father, who wanted to spend his old age in a monastery, living as a man. Her life was translated into many medieval vernaculars, and the Latin version of her life was also circulated widely. Légendiers latins lists 95 copies of this text, not including the present manuscript. (BHL 5528) (See “Marina (Maria)-Marino, monaca, santa” in Bibliotheca sanctorum, vol. 8 col. 1165-70; AA. SS. Iul. IV (1725), pp. 278-88).

ff. 165-169, Incipit uita sancte Eufrosine uirginis, incipit, “Fuit in Alexandrina ciuitate…in secula seculorum. A.M.E.N. Explicit uite sanctorum patrum”;

St. Euphrosyne (5th century) was betrothed to a rich man by her father, but to escape the arranged marriage she lived as a eunuch in a monastery. The Latin version of the life only survives in six manuscripts according to Légendiers latins, not including this manuscript. (BHL 1640 (Castissima (=Euphrosyna)) (See “Eufrosina (Smaragdo) di Alessandria, vergine, santa” in Bibliotheca sanctorum, vol. 5 col. 175-76; AA. SS. Feb. II (1735), pp. 535-44; PL 73.643-52).

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290 x 210 mm

171 fol.

Parchemin

TextManuscripts. Les Enluminures

2025-10-05

Notice codicologique complète : https://www.textmanuscripts.com/medieval/collection-of-vitae-patrum-348123?inventorySearch=1&p=16

Nicolas Ruffini-Ronzani, « Collection de “Vitae Patrum” (Hostun ou Eymeux, 1472) », in GUARD : Guarantee Unpreserved Archives Remain Documented, Nicolas Ruffini-Ronzani et Sébastien de Valeriola (éds.), n° 0385, 2025, URL : https://guard.ulb.be/doku.php?id=notice:manuscrit:0385.