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ENDNOTES 1. The best description of the Bewcastle Cross is in Richard Bailey and Rosemary Cramp, eds., Cumberland, Westmorland and Lancashire North-of-the-Sands (Corpus of Anglo-Saxon Stone Sculpture 2; London and Oxford: The British Academy and Oxford University Press, 1988), 19-22 and 61-72; a description of the Ruthwell Cross will be found in Éamonn Ó Carragáin, Ritual and the Rood: Liturgical Images and the Old English Poems of the “Dream of the Rood” Tradition (London and Toronto: the British Library and Toronto University Press, 2005). On the cultural background of the crosses, see Richard N. Bailey, England’s Earliest Sculptors (Publications of the Dictionary of Old English 2; Toronto: Toronto University Press, 1996), especially 42-44, 52-53, 61-70. 2. Two recent examples: Fred Orton, Ian Wood, and Clare Lees, Fragments of History: Rethinking the Ruthwell and Bewcastle Monuments (Manchester: University Press, 2007); Patrick W. Conner, “The Ruthwell Monument Runic Poem in a Tenth-Century Context,” Review of English Studies 59 (2008), 25-51. 3. The Elizabethan antiquarians are Reginald Bainbrigg, who wrote a Latin note on the Ruthwell Cross, and, separately, another on Bewcastle Cross for William Camden in 1599-1601, and Nicholas Roscarrock, who wrote Camden a note on the Bewcastle Cross in August 1607. See Ritual and the Rood, 13, 33. 4. See Jennifer O’Reilly, “The Art of Authority,” in After Rome, ed. Thomas Charles-Edwards, 140-89 (Oxford: Oxford University Press, 2003), at p. 153. 5. Tullio Veglianti, ed., Dizionario teologico sul Sangue di Cristo (Vatican City: Libreria Editrice Vaticana, 2007), 1167-75 :“Sangue dell’uva”; cf. Gen 2:9; Ps 1; Prov 3:18; Rev 2:7; 22:2. 6. Richard North, Heathen Gods in Old English Literature (Cambridge: Cambridge University Press, 1997), 267-96. 7. North, Heathen Gods, 290. 8. Bailey and Cramp, Cumberland, 65-66. 9. Bailey, England’s Earliest Sculptors, 66. 10. Bailey and Cramp, Cumberland, 69-70. 11. For the coins, see Anna Gannon, The Iconography of Early Anglo-Saxon Coinage: Sixth to Eighth Centuries (Oxford: Oxford University Press, 2003), 95-98. 12. Bailey, England’s Earliest Sculptors, 67; Ritual and the Rood, 41-42. 13. Ritual and the Rood, 46-47. 14. R. I. Page in Bailey and Cramp, Cumberland, 65. 15. Ritual and the Rood, 120-23. 16. Ibid., 186-87. 17. Ibid., 160-64. 18. Ibid., 160. 19. Bailey and Cramp, Cumberland, 65-66. 20. This north side originally received the slanting rays of the sun in the period just before and just after the Summer solstice when the sun would have appeared to rise a little to the north-east of the shaft. Nowadays the south wall of the nave of Bewcastle parish church, just north of the cross-shaft, prevents the setting sun from shining on the monument. 21. See Henri Quentin, ed., Les martyrologes historiques du moyen âge: Étude sur la formation du martyrologe romain (Paris: V. Lecoffre, 1908), 50, 52, 54, 55. 22. For an edition of the Old English text, and detailed commentary, see Ritual and the Rood, 79-80. 23. Ibid., 81-83, 225-28. 24. Ibid., 82. 25. On Christ’s blood as a symbol of kenosis, see Veglianti, Dizionario, 734-40: “Kenosi.” 26. For an edition of the Old English text, see Ritual and the Rood, 80-81. 27. Ibid., 4-7. 28. See especially Ps 24:7-10; Ps 119:19-29. 29. See James W. McKinnon, The Advent Project: The Later-Seventh-Century Creation of the Roman Mass Proper (Berkeley: University of California Press, 2000), 125-53. 30. Ritual and the Rood, 85-86. 31. The crucial figure in introducing the idea seems to have been Augustine. See Kim Power, Veiled Desire: Augustine on Women (New York: Continuum, 1996), 181-82, and note 71 on p. 293 for further references. 32. Homilies on the Gospels, tr. Lawrence T. Martin and David Hurst, 1 (Cistercian Studies Series 110; Kalamazoo: Cistercian Publications, 1991), 24, translating Bedae Venerabilis Opera, 2, Opera Homiletica: Bedae Venerabilis Homeliarum Evangelii Libri II, ed. D. Hurst (Corpus Christianorum, Series Latina [=CCSL] 122; Turnhout: Brepols, 1955), 17, lines 129-32; see also Bedae Venerabilis Opera, 3, Opera Exegetica, 3: In Lucae Evangelium Expositio, ed. D. Hurst (CCSL 120; Turnhout: Brepols, 1960), 33, lines 550-51. 33. Homilies on the Gospels, 1: 20, translating homily 1:3 (on Luke 1:26-38), CCSL 122, 14-15, lines 19-28. Bede provided a more extensive version of the same passage in his commentary on Luke: CCSL 120, 30, lines 432-9. In both passages Bede is adapting Gregory the Great, Homiliae in Evangelia, 34 (on Luke 15:1-10) lines 213-21, ed. Raymond Etaix (CCSL 141; Turnhout: Brepols, 1999), 307. For discussion of the tradition of seeing the incarnation as a heroic adventus, see Ritual and the Rood, 84-85, 106, and notes. It was Bede’s unobtrusive but original idea to transfer the passage from its original context (a discussion of archangels) to discussions of the annunciation narrative itself. 34. Ritual and the Rood, 245-47. 35. Ibid., 141-43. 36. René-Jean Hesbert, ed., Antiphonale Missarum Sextuplex (Brussels: Vromant, 1935; reprinted, Rome: Herder, 1967), Introit for the Nativity of John the Baptist (VIII Kalendas Iulias: 24 June), 134-35, No. 119. 37. Jerome’s interpretation sums up a rich and consistent tradition of Christian commentary on these verses. Following the New Testament itself (Acts 13:44-9, 2 Cor 6:1-2, Rev 7:13-17), Origen, Cyril of Alexandria, Gregory of Nyssa, Ambrose, and Jerome all interpret Isaiah ch. 49 as a prophecy of Christ’s incarnation and mission: they never refer the chapter to John the Baptist. For a wide-ranging survey, with translations from these authors, see R. L. Wilken, with A. Russell Christman and M. J. Hollerich, eds. and trans., Isaiah Interpreted by Early Christian and Medieval Commentators (The Church’s Bible; Grand Rapids: Eerdmans, 2007), 363-74. 38. Jerome, Liber Interpretationis Hebraicorum Nominum, ed. Paul de Legarde (CCSL 72; Turnhout: Brepols, 1959), 136, line 6: “Iohannan cui est gratia uel domini gratia.” 39. Apart from the Introit and Epistle for 24 June, discussed above, scriptural images that, for any Christian community, recall the visitation dominate the Masses for the Nativity of John the Baptist and for its Vigil (23 June): Luke 1:13-14 (Introit of vigil Mass); Jeremiah 1:4-10 (Epistle of vigil Mass), echoed in the Gradual of the day Mass, based on Jeremiah 1:4 and 1:9. 40. On the lection and the ceremony, see Ritual and the Rood, 127-28. In eighth-century Northumbria the “catechumens” are likely to have been infants, held in the arms of their godmothers. 41. Sancti Aurelii Augustini in Johannis Evangelium Tractatus CXXIV, ed. R. Willems (CCSL 36; Turnhout: Brepols, 1954), tr. 34, 9: p. 315, lines 6-8; trans. John W. Rettig, Tractates on the Gospel of John 28-54 (Fathers of the Church 88; Washington: Catholic University of America Press, 1990), 67. See also tr. 44, 2, ibid., p. 382, lines 3-24; trans. Rettig, 176. 42. Ritual and the Rood, 128-37. 43. Ibid., 131-32. 44. Bede, Homeliarum Evangelii, 2, 4 (CCSL 122), 210, lines 105-10; trans. Martin and Hurst, 2:37. 45. “Iam uobis conceptis prignans gloriatur Ecclesia”: see Ritual and the Rood, 137. 46. Sermon 25, 5 (CCSL 138:123), as translated by Jane Freeland and Agnes Conway, St. Leo the Great: Sermons (Fathers of the Church 93; Washington: Fathers of the Church, 1996), 103. See Ritual and the Rood, 139. 47. Ibid., 138. 48. Ambrose De Virginitate 4, 20 (PL 16:271); Ritual and the Rood, 136-37. 49. Ibid., 146-47. 50. Ibid., 143-46; Psalm 103:5. |
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