The Bobbio Missal was copied in south-eastern Gaul around the end of the seventh and beginning of the eighth century. It contains a unique combination of a lectionary and a sacramentary, to which a plethora of canonical and non-canonical material was added. The Missal is therefore highly regarded by liturgists; but, additionally, medieval historians welcome the information to be derived from material attached to the codex which provides valuable data about the role and education of priests in Francia at that time, and indeed on their cultural and ideological background. The breadth of specialist knowledge provided by the team of scholars writing for this book enables the manuscript to be viewed as a whole, not as a narrow liturgical study. Collectively, the essays view the manuscript as physical object: they discuss the contents, they examine the language, and they look at the cultural context in which the codex was written.

The Bobbio Missal is one of the most important and interesting liturgical books surviving from the early middle ages. It is the best known example of the Gallican' type of missal, attesting therefore to the distinctive liturgical practices which were widespread in Merovingian and Frankish churches during the seventh and eighth centuries, before these began to tbe replaced by the Roman practices including use of Gregorian' missals in various forms during the period of Charlemagne's reforms. In the opinion of modern palaeographers, the Bobbio Missal was written somewhere in northern Italy in the mid-eighth century. Although it was long regarded as a witness to Irish liturgical practice, it is now considered as essentially Gallican, but incorporating various prayers of Gelasian origin. Palaeographically the manuscript (now Paris, Bibliotheque Nationale, lat. 13246) is of great interest, being written in an idiosyncratic mixture of uncial and minuscule, by an Italian scribe neither literate nor well-trained. HBS LVIII, HBSLXI

This volume studies local priests as central players in small communities of early medieval Europe. As clerics living among the laity, priests played a double role within their communities: that of local representatives of the Church and religious experts, and that of owners of land and other goods. By virtue of their membership of both the ecclesiastical and the secular world, they can be considered as ‘men in the middle’: people who brought politico-religious ideas and ideals to secular communities, and who linked the local to the supra-local via networks of landownerhsip. This book addresses both roles that local priests played by approaching them via their manuscripts, and via the charters that record transactions in which they were involved. Manuscripts once owned by local priests bear witness to their education and expertise, but also indicate how, for instance, ideals of the Carolingian reforms reached the lowest levels of early medieval society. The case-studies of collections of charters, on the other hand, show priests as active members of networks of the locally powerful in a variety of European regions. Notwithstanding many local variations, the contributions to this volume show that local priests as ‘men in the middle’ are a phenomenon shared by the early medieval world as a whole.

The Roman Catholic Good Friday liturgy includes a series of chants known today as the Improperia ("Reproaches") beginning with the following text: Popule meus, quid feci tibi? aut in quo contristavi te? responde mihi. Quia eduxi te de terra Egypti, parasti crucem Salvatori tuo ("My people, what have I done to you, or in what have I grieved you? Answer me. Because I led you out of the land of Egypt, you prepared a cross for your Savior"). The earliest witness to the chants is a Carolingian liturgical book from around 880, but it is agreed among scholars that their history extends back farther than this. Employing comparative analysis of Biblical exegesis, chant texts, and chant melodies, this study suggests that the initial chant verse, Micah 6:3-4a plus a Christianizing addendum ("My people... you prepared..."), originated in northwestern Italy between the end of the 4th century and the end of the 7th century and carried associations of the Last Judgment, the Passion, and Christian works, penitence, and forgiveness. Although previous scholarship has sometimes pointed to the Reproaches as a key text of Christian anti-Jewish history, it is clear that the initial three verses, the Popule meus verses, originally held allegorical rather than literal meanings. The fact that there are several preserved Popule meus chants across various liturgical repertoires and, moreover, several sets of Popule meus verses in a smaller subset of these repertoires--in northern Italy, southern France, and the Spanish March--bespeaks the pre-Carolingian origins of the Popule meus verses and raises the question of why the verses appear in the Carolingian liturgy when they do. This study proposes that the Popule meus verses were incorporated into the Carolingian liturgy at the Abbey of Saint-Denis under the abbacy of Charles the Bald (867-77). In the Adoration of the Cross ceremony adopted from Rome, paired with the Greek Trisagion, and carrying Gallican melody and meaning, the Carolingian Popule meus verses would have been an ecumenical declaration, as they spread, of the expediency of the crucified Christ and a penitent people, even in the face of impending political disintegration.

First full-length study of attitudes to abortion in the early medieval west. When a Spanish monk struggled to find the right words to convey his unjust expulsion from a monastery in a desperate petition to a sixth-century king, he likened himself to an aborted fetus. Centuries later, a ninth-century queenfound herself accused of abortion in an altogether more fleshly sense. Abortion haunts the written record across the early middle ages. Yet, the centuries after the fall of Rome remain very much the "dark ages" in the broader history of abortion. This book, the first to treat the subject in this period, tells the story of how individuals and communities, ecclesiastical and secular authorities, construed abortion as a social and moral problem across anumber of post-Roman societies, including Visigothic Spain, Merovingian Gaul, early Ireland, Anglo-Saxon England and the Carolingian empire. It argues early medieval authors and readers actively deliberated on abortion and a cluster of related questions, and that church tradition on abortion was an evolving practice. It sheds light on the neglected variety of responses to abortion generated by different social and intellectual practices, including church discipline, dispute settlement and strategies of political legitimation, and brings the history of abortion into conversation with key questions about gender, sexuality, Christianization, penance and law. Ranging across abortion miracles in hagiography, polemical letters in which churchmen likened rivals to fetuses flung from the womb of the church and uncomfortable imaginings of resurrected fetuses in theological speculation, this volume also illuminates the complex cultural significance of abortion in early medieval societies. Zubin Mistry is Lecturer in Early Medieval European History, University of Edinburgh.

This volume in honour of Mayke De Jong offers twenty-five essays focused upon the importance of religion to Frankish politics, a discourse to which De Jong herself has contributed greatly in her academic career. The prominent and internationally renowned contributors offer fresh perspectives on various themes such as the nature of royal authority, the definition of polity, unity and dissent, ideas of correction and discipline, the power of rhetoric and the rhetoric of power, and the diverse ways in which power was institutionalised and employed by lay and ecclesiastical authorities. As such, this volume offers a uniquely comprehensive and valuable contribution to the field of medieval history, in particular the study of the Frankish world in the eighth and ninth centuries.