Bibliography
Eric
Graff s. xx–xxi
Works authored
Bracken, Damian, and Eric Graff, The Schaffhausen Adomnán, 2 vols, Cork: Cork University Press, 2008–2014.
abstract:
This is the first in a series of facsimiles of major Irish historical manuscripts. Each will be published with an interpretive commentary. This first book reproduces the earliest surviving copy of Adomnán's Vita Columbae, the Life of St Columba, dating from the late seventh century. Columba established one of the greatest Irish monastic and cultural foundations of the Middle Ages on the Island of Iona off the west coast of Scotland, in the 560s.
The monastery of Iona had close associations with the kings of the northern part of Ireland, Scotland, and northern England. It was the spiritual centre responsible for the conversion of Scotland and northern England to Christianity, and was the mother house of a great monastic federation that stretched from Lindisfarne, in the east of England, to Durrow, in the heart of Ireland. The Life was written by Adomnán, the ninth abbot of Iona, before 697, to mark the centenary of his patron's death. Like Columba, he was a member of the powerful Uí Néill (O'Neill) dynasty.
Adomnán's Life of St Columba has been described as perhaps the most sophisticated saint's life to be written in western Europe in the course of the seventh century. It bears witness to the scholarly and spiritual attainments of early Irish Christian culture. The manuscript reprinted in facsimile is one of the foremost achievements of that learned culture and has been preserved in the Stadtbibliothek, Schaffhausen, Switzerland since the eighteenth century.
Introduction-Damian Bracken; Report on the Codex: Schaffhausen, Stadtbibliothek, Generalia 1-Eric Graff; Schaffhausen, Stadtbibliothek, Generalia 1: The history of the manuscript-Jean-Michel Picard; The Schaffhausen manuscript and the composition of the Life of Columba-Mark Stansbury; Some orthographic features of the Schaffhausen manuscript- Anthony Harvey; A note on the Irish manuscripts Commission and the Schaffhausen manuscript of Adomnán's Vita Columbae- Deirdre McMahon; Index.
The monastery of Iona had close associations with the kings of the northern part of Ireland, Scotland, and northern England. It was the spiritual centre responsible for the conversion of Scotland and northern England to Christianity, and was the mother house of a great monastic federation that stretched from Lindisfarne, in the east of England, to Durrow, in the heart of Ireland. The Life was written by Adomnán, the ninth abbot of Iona, before 697, to mark the centenary of his patron's death. Like Columba, he was a member of the powerful Uí Néill (O'Neill) dynasty.
Adomnán's Life of St Columba has been described as perhaps the most sophisticated saint's life to be written in western Europe in the course of the seventh century. It bears witness to the scholarly and spiritual attainments of early Irish Christian culture. The manuscript reprinted in facsimile is one of the foremost achievements of that learned culture and has been preserved in the Stadtbibliothek, Schaffhausen, Switzerland since the eighteenth century.
Introduction-Damian Bracken; Report on the Codex: Schaffhausen, Stadtbibliothek, Generalia 1-Eric Graff; Schaffhausen, Stadtbibliothek, Generalia 1: The history of the manuscript-Jean-Michel Picard; The Schaffhausen manuscript and the composition of the Life of Columba-Mark Stansbury; Some orthographic features of the Schaffhausen manuscript- Anthony Harvey; A note on the Irish manuscripts Commission and the Schaffhausen manuscript of Adomnán's Vita Columbae- Deirdre McMahon; Index.
abstract:
This is the first in a series of facsimiles of major Irish historical manuscripts. Each will be published with an interpretive commentary. This first book reproduces the earliest surviving copy of Adomnán's Vita Columbae, the Life of St Columba, dating from the late seventh century. Columba established one of the greatest Irish monastic and cultural foundations of the Middle Ages on the Island of Iona off the west coast of Scotland, in the 560s.
The monastery of Iona had close associations with the kings of the northern part of Ireland, Scotland, and northern England. It was the spiritual centre responsible for the conversion of Scotland and northern England to Christianity, and was the mother house of a great monastic federation that stretched from Lindisfarne, in the east of England, to Durrow, in the heart of Ireland. The Life was written by Adomnán, the ninth abbot of Iona, before 697, to mark the centenary of his patron's death. Like Columba, he was a member of the powerful Uí Néill (O'Neill) dynasty.
Adomnán's Life of St Columba has been described as perhaps the most sophisticated saint's life to be written in western Europe in the course of the seventh century. It bears witness to the scholarly and spiritual attainments of early Irish Christian culture. The manuscript reprinted in facsimile is one of the foremost achievements of that learned culture and has been preserved in the Stadtbibliothek, Schaffhausen, Switzerland since the eighteenth century.
Introduction-Damian Bracken; Report on the Codex: Schaffhausen, Stadtbibliothek, Generalia 1-Eric Graff; Schaffhausen, Stadtbibliothek, Generalia 1: The history of the manuscript-Jean-Michel Picard; The Schaffhausen manuscript and the composition of the Life of Columba-Mark Stansbury; Some orthographic features of the Schaffhausen manuscript- Anthony Harvey; A note on the Irish manuscripts Commission and the Schaffhausen manuscript of Adomnán's Vita Columbae- Deirdre McMahon; Index.
The monastery of Iona had close associations with the kings of the northern part of Ireland, Scotland, and northern England. It was the spiritual centre responsible for the conversion of Scotland and northern England to Christianity, and was the mother house of a great monastic federation that stretched from Lindisfarne, in the east of England, to Durrow, in the heart of Ireland. The Life was written by Adomnán, the ninth abbot of Iona, before 697, to mark the centenary of his patron's death. Like Columba, he was a member of the powerful Uí Néill (O'Neill) dynasty.
Adomnán's Life of St Columba has been described as perhaps the most sophisticated saint's life to be written in western Europe in the course of the seventh century. It bears witness to the scholarly and spiritual attainments of early Irish Christian culture. The manuscript reprinted in facsimile is one of the foremost achievements of that learned culture and has been preserved in the Stadtbibliothek, Schaffhausen, Switzerland since the eighteenth century.
Introduction-Damian Bracken; Report on the Codex: Schaffhausen, Stadtbibliothek, Generalia 1-Eric Graff; Schaffhausen, Stadtbibliothek, Generalia 1: The history of the manuscript-Jean-Michel Picard; The Schaffhausen manuscript and the composition of the Life of Columba-Mark Stansbury; Some orthographic features of the Schaffhausen manuscript- Anthony Harvey; A note on the Irish manuscripts Commission and the Schaffhausen manuscript of Adomnán's Vita Columbae- Deirdre McMahon; Index.
Contributions to journals
Graff, Eric, “A primitive text of Periphyseon V rediscovered: the witness of Honorius Augustodunesis in Clavis physicae”, Recherches de Théologie et Philosophie Médiévales 69:2 (2002): 271–295.
abstract:
Book V of Eriugena’s Periphyseon presents new critical problems because of the lack of the Rheims manuscript, which contains the author’s own revisions. The text which has been called Versio prima in the first four books of Jeauneau’s new edition is lacking for the final volume. Working from a transcription of the second portion of the Clauis physicae, the epitome of the Periphyseon by Honorius Augustodunensis, the author reports that the unpublished Clauis II contains a text of Periphyseon V that is analogous to Versio prima. This article first compares the transcription from Clauis II to Lucentini’s notes on Honorius’ work, then it analyses the difference between Clauis II and Versio secunda in Periphyseon V. The relationship is found to be the same as that between the primitive text (Versio prima) of Periphyseon in books I-IV and Eriugena’s revised version (Versio secunda). Consequently, Clauis II should be recognized as an essential witness to the early text of Periphyseon V.
abstract:
Book V of Eriugena’s Periphyseon presents new critical problems because of the lack of the Rheims manuscript, which contains the author’s own revisions. The text which has been called Versio prima in the first four books of Jeauneau’s new edition is lacking for the final volume. Working from a transcription of the second portion of the Clauis physicae, the epitome of the Periphyseon by Honorius Augustodunensis, the author reports that the unpublished Clauis II contains a text of Periphyseon V that is analogous to Versio prima. This article first compares the transcription from Clauis II to Lucentini’s notes on Honorius’ work, then it analyses the difference between Clauis II and Versio secunda in Periphyseon V. The relationship is found to be the same as that between the primitive text (Versio prima) of Periphyseon in books I-IV and Eriugena’s revised version (Versio secunda). Consequently, Clauis II should be recognized as an essential witness to the early text of Periphyseon V.
Contributions to edited collections or authored works
Graff, Eric, “A note on the divisions of time in the Catalogue of the saints of Ireland”, in: Pádraic Moran, and Immo Warntjes (eds), Early medieval Ireland and Europe: chronology, contacts, scholarship. A Festschrift for Dáibhí Ó Cróinín, 14, Turnhout: Brepols, 2015. 99–117.
abstract:
The Catalogue of the Saints of Ireland has been a point of reference for scholars since its first printing by Ussher in 1639. It has been the locus classicus for many issues related to the identity of the early Irish church, including the paschal computus, the role of women in the church, the form of tonsure, the mass, and the traditions attending many of the major saints of the early period. Following Grosjean’s edition and study in 1955, however, the reputation of the work suffered as it was re-dated to the 9th or 10th century. Scholars almost uniformly dismissed the work afterward as a narrative about the early period told in the service of later political and ecclesial concerns. This article demonstrates that Grosjean’s study overlooked a key aspect of the text-its chronological structure- and that this structure depends on a detailed knowledge of the ‘Irish’ paschal computus. It therefore questions the grounds upon which Grosjean and others have disparaged the text, and asserts that at least the core of the work was written within the living memory of those who kept the ‘Irish’ Easter.
abstract:
The Catalogue of the Saints of Ireland has been a point of reference for scholars since its first printing by Ussher in 1639. It has been the locus classicus for many issues related to the identity of the early Irish church, including the paschal computus, the role of women in the church, the form of tonsure, the mass, and the traditions attending many of the major saints of the early period. Following Grosjean’s edition and study in 1955, however, the reputation of the work suffered as it was re-dated to the 9th or 10th century. Scholars almost uniformly dismissed the work afterward as a narrative about the early period told in the service of later political and ecclesial concerns. This article demonstrates that Grosjean’s study overlooked a key aspect of the text-its chronological structure- and that this structure depends on a detailed knowledge of the ‘Irish’ paschal computus. It therefore questions the grounds upon which Grosjean and others have disparaged the text, and asserts that at least the core of the work was written within the living memory of those who kept the ‘Irish’ Easter.
Graff, Eric, “The recension of two Sirmond texts: Disputatio Morini and De divisionibus temporum”, in: Immo Warntjes, and Dáibhí Ó Cróinín (eds), Computus and its cultural context in the Latin West, AD 300–1200: Proceedings of the 1st International Conference on the Science of Computus in Ireland and Europe, 5, Turnhout: Brepols, 2010. 112–142.
abstract:
This paper examines the tradition of the Sirmond computus, comparing Jones’ diagrammatic representations with new information from manuscript collations of Disputatio Morini and De diuisionibus temporum. These works represent two major components of the Sirmond compilation: the paschal letters collection and the texts used for teaching computus in the schools. By tracing their individual recensions, this paper aims to refine our understanding of the origin of these works and their places in the history of early medieval computistics.
abstract:
This paper examines the tradition of the Sirmond computus, comparing Jones’ diagrammatic representations with new information from manuscript collations of Disputatio Morini and De diuisionibus temporum. These works represent two major components of the Sirmond compilation: the paschal letters collection and the texts used for teaching computus in the schools. By tracing their individual recensions, this paper aims to refine our understanding of the origin of these works and their places in the history of early medieval computistics.
