There are two other versions of this text, both probably by Aelfric: one in Latin, in MS Boulogne-sur-Mer 63 (ed. Leinbaugh 1980), and the other in OE, Belfour 9. The relative order of composition and relationship of these three versions is complex and perhaps unresolvable (see Godden 1985b, Leinbaugh 1994), but it seems likely that for lines 79 onwards of Lives of Saints 1, which are drawn almost entirely from Alcuin's De Animae Ratione, Aelfric primarily used not Alcuin's own text but the Latin adaptation of Alcuin which survives only as incorporated in the Boulogne sermon (and which is probably Aelfric's own work also), though there are occasional places where he seems to have drawn on Alcuin's own text, perhaps from memory. For convenience Alcuin is cited here as direct source, but the corresponding Boulogne text is cited (from the MS) in the comment field. For lines 1-79 the Boulogne sermon is probably a translation (by Aelfric) of the OE text in LS 1, rather than the other way round, and is therefore not cited here.
Cf. Boul. MS 15v25-8: Omnes enim catholici scriptores in hoc consentiunt quod anima a deo sit condita nec partem eam esse dei naturae; Quia si ex dei esset natura assumpta. peccare non posset;
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Cf. Boul. MS 15v19-22: Naturale denique homini est bonum amare; Quid est bonum. nisi deus qui solus summum bonum est sine quo bono nil boni quisquam habere poterit.
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Cf. Boul. MS 15v23-5: Et haec sola anima nobilis est quae illum amat a quo est quod est qui illam talem creauit ut in sensu ipsius imaginem. et similitudinem haberet inpressam. et digna dei esset habitatione;
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M2a
M
multiple source (one of two or more immediate sources cited for the passage)
Cf. Boul. MS 16r3-9: Triplex est enim animae ut philosophi volunt natura; Est in ea quaedam pars concupiscibilis. alia rationabilis. tertia irascibilis; Duas enim habent harum partes nobis cum bestiae et animalia communes id est concupiscentia et iram; Homo solus inter inrationabiles ratione uiget. consilio ualet. intellegentia antecellit; [The reading 'inrationabiles', for Alcuin's 'mortales' (see discussion in Leinbaugh 1994, 206-7), is perhaps an attempted correction of the variant 'rationabiles' found in at least one MS of Alcuin (see Curry 1966).]
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M2a
M
multiple source (one of two or more immediate sources cited for the passage)
Alcuin is probably the source for both Alfred and Aelfric here, but Aelfric's wording is very close to Alfred's and has probably been influenced by it.
Cf. Boul. MS 16r9-12: Concupiscentia data est homini ad cupiscenda quae sunt utilia. et quae sibi ad salutem proficiant sempiternam; Si uero corrumpitur. nascitur ex ea gastrimargia fornicatio. et philargiria.
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Cf. Boul. MS 16r12-15: Ira data est ad uitia cohibenda ne impiis id est peccatis homo seruiat dominis quia iuxta domini uocem qui facit peccatum seruus est peccati; Ex qua corrupta procedit tristitia. et accidia.
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Cf. Boul. MS 16r19-24: Habet igitur anima in sua natura ut diximus imaginem sanctae trinitatis. in eo quod intellegentiam uoluntatem: et memoriam habet; Una est enim anima quae mens dicitur. una uita. et una substantia. quae haec tria habet in se: sed haec tria non sunt tres uitae sed una uita; Nec tres substantiae sed una.
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Cf. Boul. MS 16r24-7: Quod uero anima uel mens uel uita. uel substantia dicitur. ad se ipsam dicitur; Quod uero memoria. uel intellegentia. uel uoluntas dicitur. ad aliquid relatiue dicitur.
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Cf. Boul. MS 16v1-3: ‘Intellego me’ intellegere uelle: et meminisse; Et uolo me intellegere. et meminisse. et uelle; Et minime intellegere: uel uelle. uel meminisse. ['Minime' for Alcuin's 'memini me' is a corruption which also occurs in the MS tradition of Alcuin (see Curry 1966), and may have affected the paraphrase at line 122. See Leinbaugh 1994, and Godden 2000 p. 164.] Cf too the close parallel in Catholic Homilies 1, 20.195-202.
Cf. Boul. MS 16v17-20: Tantae celeritatis ut uno temporis puncto caelum conlustret si uelit; Maria peruolat. terras et urbes peragret. omnia in conspectu sibi cogitando constituens.
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S1
S
single immediate source
1
certain
sicut enim qui romam vidit … ubi recondidit illam.
Cf. Boul. MS 16v20-17r1: Sed cum de roma cogitat. non eo momento de hierusalem potest cogitare; Uel cum de qualibet una re meditatur non potest eo momento de pluribus meditari. sed hoc unum illi tunc praesens est donec uel citius uel tardius haec cogitatio recedat et alia superueniat; At dei omnipotentis naturae et ineffabili cognitioni omnia simul sunt presentia. et semper presentia. et numquam recedentia; Et hoc est quod dicitur quod deus ubique totus est. quia quae sunt. uel fuerunt. uel quae futura sunt. simul omnia non semel sed semper presentia habet.
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Cf. Boul. MS 17r1-5: Anima namque corporis uita est anime uero uita deus est; Dum anima corpus deserit: moritur; Animae uero mors est. dum eam deus deserit dono suae gratiae. et ob magnitudine scelerum moritur meliore
sui parte.
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S1
S
single immediate source
1
certain
beatitudinem visionis et habitationis … in miseriam
Cf. Boul. MS 17r10-11: beatitudinem perdidit. aeternitatem perdere non potuit (but Boul. MS lacks the next clause from Alcuin, which probably influenced Aelfric's 'on þam ecum wytum'). Cf. too the very similar passage at Catholic Homilies 1, 1.161-5.
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Cf. Boul. MS 17r10-11: beatitudinem perdidit. aeternitatem perdere non potuit. Cf too Aelfric's earlier rendering of the same passage, Catholic Homilies 1, 1.161-5.
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S1
S
single immediate source
1
certain
animae pulchritudo virtus est et ejus deformitas vitium
Cf. Boul. MS 17r12-15: Cuius excellentiores uirtutes quattuor esse manifestum est; Id est prudentia quae deum intellegit amandum. et agenda uel non agenda discernit.
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M1a
M
multiple source (one of two or more immediate sources cited for the passage)
1
certain
a
and
quae est vera sapientia nisi deum intelligere amandum
Alcuin's dialogue on grammar offers a close parallel to Aelfric's wording but it has the air of a proverb (though no other instances with similar wording have been found). Not in Boulougne MS.
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Octo.vitiis is a composite homily drawing mainly on Aelfric's work, but Lives of Saints 1 is probably not its source for these lines since they include the Latin form of 'temperantia mater virtutum' which is not in LS 1. They perhaps come from a lost work by Aelfric. No earlier (or later, except at PL 202, 902) parallel for identifying temperance as the mother of virtues has been found (though 'discretio' is often so identified). The Latin form of the passage, in both LS1 and Octo.vitiis, suggests the use of a Latin source by Aelfric. There is no equivalent to lines 162-4 in Boulougne MS.
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Cf. Boul. MS 17r19-22: Haec est enim animae summa beatitudo. eum diligere a quo est. et socias suae beatitudinis diligere animas. et illis prodesse in quantum ualeat.
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Cf. Boul. MS 17r23-17v2: Anima est spiritus intellectualis. rationalis: semper inmota semper uiuens. bonae. maleque uoluntatis capax. sed <.> 'domini’ benignitate creatoris libero arbitrio nobilitata: sua uoluntate uitiata. dei gratia liberata in quibus ipse dominus uoluit. ad regendum motus carnis creata: inuisibilis. incorporalis: sine pondere. sine colore: circumscripta. in singulis suae carnis membris tota in qua est imago conditoris spiritaliter inpressa; Non habens in se potestatem exeundi de carne et redeundi iterum in eam sed eius arbitrio qui fecit eam carnique inmisit. [The absence of an OE rendering of 'in motu' may be due to the corruption 'inmota' preserved in Boulogne sermon.]
Cf. Boul. MS 17v6-18: Secundum officium operis sui uariis nunccupatur nominibus; Anima est dum uiuificat. dum contemplatur spiritus est. dum sentit sensus est. dum sapit animus est. dum intellegit mens est dum discernit ratio est: dum consentit uoluntas est. dum recordatur memoria est: non tamen haec diuidentur in substantia quia haec omnia una est anima; Inter spiritum et animam huius modi potest differentia esse quod omnis anima spiritus est. non tamen omnis spiritus anima; Sed et paulus apostolus mirabiliter discernit inter spiritum et mentem dicens psallam spiritu psallam et mente; Spiritu psallit qui rerum obscuras significationes non intellegens ore profert. psallit mente qui easdem significationes. mentis efficacia intellegit.
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Cf. Boul. MS 17v18: Regit enim anima corpus per quinque sensus. quasi de sede regalis culminis quam decet considerare diligentes quasi dominam quid cuique membro imperet faciendum.
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Edition:
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Cf. Boul. MS 17v18: Regit enim anima corpus per quinque sensus. quasi de sede regalis culminis quam decet considerare diligentes quasi dominam quid cuique membro imperet faciendum.
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Cf. Boul. MS 17v19-22: quam decet considerare diligentes quasi dominam quid cuique membro imperet faciendum; Quid cuique consentiat in desiderio suae naturae. ne quid indecens fiat in officio suae carnis alicubi.
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Similar wording, no source known. The reference to fish dying out of water in Temp. 10.8, not in Lives of Saints 1,matches the expansion of LS 1 54-5 in Boulogne sermon 14v16-17, 'quae sine aquis uiuere nequeunt'. This distinction between the soul and breath may just possibly have been prompted here by the reference in Alcuin, De animae ratione (PL 101, 645A), to the soul governing the body by means of light and air.
Cf. Boul. MS 17v28-18r2: Sepe etiam in tantum affectata erit qualibet cogitatione. ut quamuis apertos habeat oculos quae presto sunt non uidit. nec sonantem uocem intellegit. nec tangentem corpus sentit.
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Cf. Boul. MS 18r2-4: Modo corporis doloribus condolet. modo letitia hilarescit. modo cognita recogitat. modo incognita scire quaerit. alia uult. alia non uult
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Cf. Boul. MS 16v5-8: quicquid rerum uisibilium cognitarum uel incognitarum percipit: mox in se ipsa earum ineffabili celeritate format figuras. formatasque in suo thesauro memoriae recondit.
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M1a
M
multiple source (one of two or more immediate sources cited for the passage)
Cf. Boul. MS 18r4-7: Humane uero animae pulchritudo est et decus sapientiae studium: non illa quae in terrenis solet occupari negotiis: sed illa magis qua deus colitur. et amatur.
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M1a
M
multiple source (one of two or more immediate sources cited for the passage)
1
certain
a
and
sapientia enim huius mundi stultitia est apud deum
Cf. Boul. MS 18r8-11: Haec in uirgiliacis non inuenietur mendaciis. sed in euuangelii affluenter repperitur ueritate; De uera scilicet sapientia dicitur omnis sapientia a domino deo est.
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Cf. Boul. MS 18r11-13: Proinde omnis qui secundum deum sapiens est: beatus est; Unde in iob dicitur: Sapientia hominis est pietas: recedere autem a malo scientia.
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