Abstract
The Royal Prayerbook contains a variety of entries aimed at staunching a flow of blood, three of which are related by a shared poetic motif. An examination of the elements in these texts suggests that all three are a meditation on a scene from the gospels, the healing of the woman with the issue of blood. This article argues these texts were compiled in a learned milieu, probably within a female or double monastic house; from an Insular centre, they moved to the Continent, perhaps as a consequence of the involvement of women in the mission movement.
Highlights
The Royal Prayerbook contains a variety of entries aimed at staunching a flow of blood, three of which are related by a shared poetic motif
Two other collections are included in this same group, the Royal Prayerbook (British Library, MS Royal 2.A.xx), and the Book of Nunnaminster (British Library, MS Harley 2965), as well as a third fragmentary collection known as the Harleian Prayerbook (British Library, MS Harley 7653), this is only seven folia and contains no gospel extracts
All four prayerbooks were most likely produced in western England and belong to the Mercian schriftprovinz; the Royal and Harleian prayerbooks have been more closely localized to the diocese of Worcester.[3]
Summary
The Royal Prayerbook contains a variety of entries aimed at staunching a flow of blood, three of which are related by a shared poetic motif. Contacta uestis obstruit fletu rigant(ibus) supplicis arent fluenta sanguinis: Per illorum quae siccata dominica labante conluno sta per d(omi)n(u)m n(ost)r(u)m. The touch of his clothes blocks the rivers of hot blood, by the moistening weeping of the supplicant the flows of blood dry up. + Riuos cruoris torridi contacta uestis obstruit fletu rigante supplicis arent fluenta sanguinis Beronice Libera me de sanguinibus d(eu)s d(eu)s salutis meae. AMICO CAPΔINOΡO/ΦΙΦΙΡΟΝ ΙΔΡΑCACΙΜΟ fodens magnifice contextu fundauit tumulum usugma d(omi)ne adiuua. While at first reading they may appear haphazard and confused, an effect increased by the presence of several corruptions (especially in A), I would argue that these are cohesive texts, with elements chosen carefully to reflect upon a single theme: the healing of the woman with the issue of blood
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