bonæ litteræ: occasional writing from David Rundle, Renaissance scholar

A little more information about Tito Livio Frulovisi

Posted in Humanism by bonaelitterae on 14 May, 2012

I have broken my New Year’s resolution. At the start of 2012, I promised myself that I would have twelve months off reviewing. It was a commitment to enforced abstinence: I enjoy reviewing books, I like the challenge of both summarising and engaging with a work in the space of a thousand or 1,500 words. But it is time consuming: it does not involve just making the space to give the book sustained reading time (a challenge, as it is); it also requires research in itself — sample-checking the author’s primary evidence to gain a sense of trust, or otherwise, in the scholarship, reading those secondary works that have been central to the construction of their argument but which one has not yet had chance to read. And then you have to wonder how many people pay attention to your wise comments anyway.

So, I had good intentions to avoid all reviewing this year. It did not last long. The offer to write on a volume in which Cristina Cocco edits one of the comedies of Tito Livio Frulovisi had a double attraction: first, the text being printed was by an author with whom I have more than a passing acquaintance, having written about this wandering humanist in the English Historical Review and elsewhere. Second, it was for the The Medieval Review, an on-line project housed at Indiana University. Its website is not as elegant or as user-friendly as that the Reviews in History site of London’s IHR, which I have had cause to mention recently; but it is a worthy project and one which surely has the future on its side: for how long can print journals continue to justify taking up space with notices of individual volumes which often appear long after publication? I can see an ongoing purpose to hardcopy review articles, and to more combative debates aroused in response to a single work, but the shorter review is something to which the internet is best suited.

And so, reader, I succumbed to temptation. And now the review is available on-line. I will not repeat here what is freely viewable elsewhere on the web. But I do want to mention here two facts about Frulovisi one of which appeared in that review and another which seems not to have received recent scholarly attention.

The first is a discovery I made a while ago; I have alluded to it both in print in Studi umanistici piceni and on this website but not discussed it in full. It is the fact that the sole copy of Frulovisi’s comedies, a holograph manuscript which is now Cambridge: St John’s College, MS. C. 10, includes evidence of its early provenance. Alfonso Sammut tentatively attributed the manuscript to the library of Humfrey, duke of Gloucester, but knew of no corroboration of his assumption. In fact, using a UV light in the darkest corner of the college’s upper library, ten years ago, I was able to decipher an ownership note that had been remarkably succesfully removed by rewashing — and it was, indeed, the duke’s mark of ownership, recording that it was a gift of the author. As I have argued elsewhere, the fact that Frulovisi presented to his barbarian patronthis manuscript of comedies most written for performance before a Venetian audience — a manuscript itself produced in England — raises questions about perceived cultural distance within quattrocento Christendom.

The other piece of information is one that seems not to have been mentioned in recent discussions of Frulovisi and which, indeed, revises my own chronology of his time in England. It is the fact that we can state with some certainty the date of the humanist’s departure from London for Italy. In the collection of papers Mediceo avanti il principato of the Archivio di Stato of Florence which are now magnificently available on-line (and I have to thank Angelo de Scisciolo and Fabrizio Riccardelli for bringing this resource to my attention) there is a document written in an English script which is a letter of introduction from Henry VI for Frulovisi to Cosimo de’ Medici. It explains that Frulovisi at that point was returning to his homeland (in natale solum ire); the letter is dated 26th August 1440.

The letter mentions Frulovisi’s services to the king and to his uncle, that is to Humfrey, duke of Gloucester — suggesting (against the tendency of recent scholarship) that he was by no means persona non grata in Greenwich, but also implying that the humanist had gained the attention of Henry VI, which he had so clearly craved. The dating of the letter is also notable, not just because it post-dates Frulovisi’s final departure by at least year from what is usually credited; it is so close to the time of the departure of the papal collector, Pietro del Monte, from England, that one wonders whether they travelled together, despite the somewhat fraught relations between the two as revealed in del Monte’s letter-book. Finally, the letter ends with the monogram of Thomas Bekynton, then secretary to the king, and it raises the question of whether Bekynton himself conjured up the prose the described Cosimo as someone who loved lettered and well-behaved men (literatos et bene moratos viros) — or were the words put into his pen by Frulovisi himself? That opens up a broader discussion about the presence of humanist Latin in the English chancery, something on which I have been writing recently and about which I could discuss further now, if only the length of this short post had not already become as long as a book-review.

Duke Humfrey’s in Fashion

Posted in Humanism by bonaelitterae on 14 August, 2010

I must admit it had not occurred to me until my wife mentioned it yesterday that this October sees the 620th anniversary of the birth of Humfrey, duke of Gloucester. In my defence, the six centuries and one score years is not necessarily the most memorable occasion which requires celebrating but this autumn does see the Duke having his own little local renaissance.

First of all, on 10th and 11th September, there is going to be a small conference on Humfrey, at which I am speaking alongside such luminaries at Alessandra Petrina and Derek Pearsall.  Then, just under a month later, the Bodleian is having what it has dubbed ‘Duke Humfrey’s Night’ as a fund-raising event. One can sponsor an object or its conservation, though not one of the few Humfrey manuscripts now in the Library’s possession. The event is explicitly advertised as commemorating the anniversary of:

the birth of Humfrey, Duke of Gloucester, whose generous donation in the mid-15th century of a large collection of classical manuscripts transformed the original University Library established by Thomas Cobham, Bishop of Worcester, and led to the construction of the beautiful reading room now known as Duke Humfrey’s Library.

My eye was caught by the description of his ‘donation’ — in fact, at least four donations, with the two most significant being in 1439 and 1444, and with a total of about 300 books being given to the  University. The range of manuscripts included biblical commentaries, some scholastic texts, some legal works, a notable assortment of medical texts, some classical works, a few of them rare, and a smattering of new humanist writings. It is interesting to see, in Oxford, his gifts remembered for being a ‘collection of classical manuscripts’ — a partial recollection of the collection that perhaps says more about our generation’s interests than about his eclectic library. Humfrey is most celebrated for his patronage of humanists like Pier Candido Decembrio (though he claimed not to have received his dues from him) and Tito Livio Frulovisi, biographer of Henry V (though Tito Livio soon left the duke’s employ). It was via the Milanese Decembrio that Humfrey gained most of the rare classical works in his collection — refound texts like the Panegyrici latini. This, though, is in danger of overlooking the range of activities going on at his court around the duke, if not always with his close involvement. Then again, I can hardly complain about a concentration of interest in his ‘classical manuscripts’ — my own work, I suppose, is stoking that tradition. I must remember to make amends.

Another humanist manuscript worth buying

Posted in Auctions by bonaelitterae on 19 June, 2010

Considering how the vast majority of manuscripts are now in institutional hands , it is exciting whenever a codex, previously unknown or unavailable, appears on the market. This year has already provided one discovery thanks to an auction house. Now, there is another, to be sold at Sotheby’s in London on 6th July.

Few may share the tingling sensation that courses through me when seeing the images of this book, but let me try to convince you of its interest.  The first folio, I will admit, is distracting — a case of what might be called creative vandalism with the ill-advised addition of an over-heavy and over-colourful border in the eighteenth century. It detracts from the original understated illumination often seen in humanist manuscripts, in this case in a style of interlace placed on a gold background typical of north-east Italy. In this there is little that it is unusual, nor is its content — Hegesippus, De Excidio Iudaeorum, copied — a matter of great surprise. Similarly, that the book is signed by its scribe does not make it stand out from the hundreds that are likewise revealing of their parentage, but the identity of this scribe is what makes this most interesting. It is not that he is well-known: ‘Petrus Lomer’ signs only two manuscripts in public libraries, one in Verona and one in Padua. But he was not a native of either of those cities, and rather one of the northern European scribes who mastered littera antiqua. The Sotheby’s catalogue rightly notes that the illumination to the manuscript in the Capitolare in Verona [MS. CCXXXIV (221)] is English in origin; in fact (pace the catalogue), so are the simpler initials in the manuscript, also in a capitular library, that of Padua, which is a copy of Salutati’s De Seculo et Religione [MS. C 78]. But we can not infer from this, as the catalogue does, that Mr Lomer was in fact an Englishman. In the manuscript in Verona, a copy of Giles of Rome’s popular speculum prinicipis, the De Regimine Principum, the scribe adds a table of contents, ending it with the words ‘Petrus Lomer de Colorna Deo gratias Ave Maria’. The place-name has been mistranscribed twice, and never satisfactorily explained – Orbis Latinus does not help, but the most likely explanation is that it refers to Cologne. Such an origin would fit well with both the sound of the scribe’s surname and the aspect of his script, an accomplished humanist bookhand which tends to add spiky elements to enhance its calligraphy.

So, there was a scribe, probably of German origin, who (we already knew) was at work in England. We might ask how his manuscripts got to Italy — and the copy of Giles of Rome provides something of an answer to that question, though it has not before been noticed. In that manuscript, some of the chapter headings are rubricated not by the main scribe but by another hand which I can identify as Tito Livio Frulovisi, who was secretary to Humfrey, duke of Gloucester in the late 1430s (thus making the manuscript datable). His successor in that role was a humanist whom I have also had cause to mention before — Antonio Beccaria, translator of Plutarch, Athanasius and, indeed, Boccaccio. Beccaria spent about eight years or more in England and then returned to his hometown of Verona, where he became a member of the circle around Bishop Ermolao Barbaro. Is it too much to wonder whether Beccaria returned to Italy with one or both of the manuscripts that Lomer had copied in England?

Perhaps it is. My journeys in the crepuscular realm of manuscript provenance have taught me at least this: Ockham’s razor is a blunt instrument. The simple, the obvious, the logical is all too often just wrong. In the case of Lomer, the volume now on sale interestingly complicates the issue. As already mentioned, this manuscript was not illuminated in England: the catalogue suggests Padua, c. 1460 — while the dating is surely about right, the origin of the initials could equally be Verona. The dating is about twenty years later than the other two manuscripts:  if the initials are contemporaneous to the copying of the text, this would give us more information of the career of Lomer, suggesting he moved to Italy. If so, did he take his ‘English’ manuscripts with him? Or did he travel with Beccaria?

What, in fine, is exciting is that this does not answer questions but poses them. It complicates the information we have, and reminds us how little we know. The manuscript itself may answer some of the queries it sets: it would be interesting to know the quality of parchment used, which would help to ascertain its place of copying, and it would be immensely helpful to study the marginalia, the few examples of which displayed in the Sotheby’s catalogue enticingly suggest they are in a hand familiar to me. I say ‘would’ — the sale occurs while I am on honeymoon, and it is unlikely that I will be able to visit London before then. Nor do I think my future wife will be pleased if I make a bid for a manuscript that would mean re-mortgaging the house. So, will these mysteries be solved?

Nosey around Parker

Posted in Manuscripts by bonaelitterae on 3 November, 2009

A facetious title for an event which really should be celebrated: the ambitious project to digitise the manuscripts of the Parker Library of Corpus Christi College, Cambridge is now fully available on-line. As a click on the link will reveal, full access does not come without a price. Through the summer, the site has been teasing and tantalising us (those of us who get excited by such matters) with selected riches glistening for all to see. Now, any viewer can see for free complete manuscripts, but without zooming, and catalogue descriptions, but without bibliography or search facility. The other facilities are provided on subscription and any good university should be moving post-haste to sign up, if they have not already done so.

This site provides a resource the full potential for which will only become understood over time. The educational potential is immediately obvious, in  the possibilities of both on-line palaeography tutorials and transcription exercises. The quality of the images will be a joy to those whose attention centres on illuminations. The search facility provides the ability for researchers to find their own route through the collection, hunting, for instance, for annotations by the Archbishop-collector, Matthew Parker himself, or by provenance (though, as always, some ingenuity is required in defining the right terms for a search). What the site also makes accessible are texts which have never made it into print. Let me give one example from my own area of study: the dialogue, written in England by Pietro del Monte, De Vitiorum inter se Differentia, has never enjoyed a wide circulation, and most would say justifiably so. As I discuss elsewhere it is a derivative work, lifting most of its text from Poggio’s De Avaritia. But how it takes that text and how it was read in England, to where its audience was nearly completed confined, are themselves interesting issues. The learned eighteenth-century successor to del Monte as Bishop of Brescia, Angelo Maria Querini, put into print a small section of the work, and its preface has received a modern edition, but now, for the first time the full text is available — admittedly, in a derivative copy, written in an uneven, though legible, anglicana cursive, but one which shows signs of Parker’s own interest, marked in his characteristic red crayon.

In other cases, what is now available on-line adds to the methods in which we can engage with a text. The Life of Henry V by Tito Livio Frulovisi is a work which those of you who read closely this site will know has been a recent focus of my attentions. It was edited in 1716 by Thomas Hearne, and that printed volume is available from Mr Google. Hearne worked from a transcription collating two copies, one in the Cotton collection and the other a manuscript in ‘Biblioteca collegii sancti Benedicti, sive Corporis Christi’, that is MS. 285 in the Parker Library. It is, in fact,  the dedication manuscript of the work to Henry VI, written throughout in Frulovisi’s attractive littera antiqua script. I am an admirer of Hearne’s work but I know which version I will prefer to read in future.

In short, our bookshelves are changing. I still sit surrounded by wooden cases, which bow under the weight of hardback volumes. I would not want to give up the touch or the smell of that physical proximity. But new vistas for our libraries extend before us, as we can now complement what we have on the desk with what we view on screen. And what is on screen is not confined by the old economics of print circulation; there is a new age of manuscript culture.

These comments are only my first response to the potential of Parker on-line. Only over time will more become appreciated, as our own skills at ‘virtual discovery’ develop. But, for the time being, let me finish with a word to Christopher, Nigel and all those involved in the project: plurimas gratias vobis ago agamque.

Can we trust Wikipedia?

Posted in Blogography, Humanism by bonaelitterae on 5 October, 2008

The wickedness of Wikipedia is a common theme — the worry that students garner their information from the on-line encyclopedia, at the expense of ‘real’ work, undertaken surrounded by piles of printed tomes. We have all heard the urban myths of lecturers going on the internet to add intentionally false entries to Wikipedia so that they can catch their students if they plagiarise. Wikipedia is far from perfect, but should every good scholar ignore it completely?

First of all, let us not become protective of print encyclopedias, which often fall far below the level of extensive, unquestionable knowledge that we naively expect of them. I should know, I have edited an encyclopedia of the Renaissance. I would rate only two printed volumes: the Thames & Hudson Dictionary of the Italian Renaissance, edited by J. R. Hale, and the more recent and wide-ranging Oxford Dictionary of the Renaissance by Gordon Campbell. To warn students off a true-ready reliance on what they read in print, I am fond of quoting an example from another encyclopedia of the Renaissance, one which sits quietly on the open shelves of the Bodleian and which states: ‘Petrarch was the first man to use the Latin term humanismus.’ As there is no such word in Latin, as it is a German term invented in the early nineteenth century, and as Petrarch did not employ any word or phrase cognate with humanismus, this is utter nonsense. Piffle. Twaddle. Moonshine. Balderdash. Codswallop. And claptrap. In short, hard copy does not equal hard facts.

What, of course, printed reference works do claim is some sort of academic recommendation, supplemented by the reputation of a worthy publisher: thus, the lists of advisors that appear at the front of any volume (completed with university affiliations), a page or so after the imprimatur of the publisher. These may encourage confidence where none should exist, but they do at least demonstrate a link, however tenuous, with academia. Wikipedia lacks such a patena of respectability, presenting itself instead as the standard-bearer of on-line democracy, encouraging anybody to contribute. In those areas of life which attract attention on the internet, this can create clashes, ‘vandalism’ and repeated re-writings without necessarily any improvement in veracity — but, then, we are not interested in articles on Britney Spears or which is the best George Clooney film (Michael Clayton, by the way). Most of the articles of interest to a student of the Renaissance are not battlefields in the same way: a reader is more likely to be caught out by accidental error than caught in the crossfire between contributors reflected in an entry.

Wikipedia has developed its own rules of engagement for contributors, centring on providing a NPOV (a Neutral Point of View). But there is a curious result from this: Wikipedia is consciously, achingly non-hierarchical but it can certainly be deferential. For example, the discussion board for contributors about Machiavelli has one of them objecting to a sentence in the entry because it makes assertions ‘Without reference to a reliable academic source‘ [their italics]. As another contributor points out, there is much about Machiavelli which is controversial within academia, but there does seem to be a tendency in Wikiworld to seek external justification for what is said by reference to the supposedly impartial truth found in the writings of academics. It leaves little room to realise that even the driest historical monograph can hide bias, blindspots and mistakes behind its dour binding.

There is an added issue with Wikipedia which is worth mentioning: it is not one but several encyclopedias. It exists in all the major European languages, including Latin, but the text in each language can be separate from that in others. Sometimes, an article is simply translated but often that is not the case. This can create some oddities: the character Burckhardt celebrated as the archetypal Renaissance man, Leon Battista Alberti, has a stub of an entry in Latin with an external link — to his works in Italian; the corresponding Italian entry does not provide that link; and neither of these lead the reader to those Latin texts which are available on-line at the Biblioteca Italiana site. In other cases, if one only looked at the English entry, you would come away with only very limited information: for another humanist of the early quattrocento, Guarino da Verona, the most detailed articles are those in Italian and German. More generally, the rule for the reader should be that if you are interested in a subject, check the article in the range of languages listed in the left-hand bar of Wikipedia: even if you can not fully grasp the text, the links provided could lead you to more information than you could gain by only reading one version.

My own impression, having spent some time looking over a range of Renaissance articles on Wikipedia, is that the limitation most often is not as much inaccurate  as incomplete information. In the entries for Alberti, the English version has a list of works which is highly truncated — a reader would be in a dangerous land if they assumed that the article provided a sufficient base of knowledge. There may be a seemingly counter-intuitive principle in play: the more obscure a character, the more likely it is that the Wikipedia entry (if there is one) will present useful information. In some cases, of course, Wikipedia simply will not have any entry: I have recently sent off an article on an interesting humanist, Antonio Beccaria, who spent some years in England; he does not appear on the website. On the other hand, I have also written about the even less well-known Tito Livio Frulovisi, who does have a fairly good article — because (I admit it, gentle reader) I put it there. For the more recherché, if somebody has bothered to post an article, they are likely to have put some effort into doing it.

The inverse of this is that the better-known characters can not be as well served. So, Machiavelli himself has, in English, a long entry with a useful listing of his works. But the text makes some significant errors. For instance, looking at it this morning, I noticed it states that he considered The Prince his magnum opus. I can see how the contributor made this assumption — the famous letter to Vettori in which he describes his method of composition gives a sense of Machiavelli’s depth of engagement in the project at the time of writing — but it hardly fits with the fortunes of the text in his own lifetime: it circulated in manuscript, but, like the Discourses was only printed after his death. The only text that Machiavelli actively promoted himself by having it printed was one which we study much less nowadays, his Art of War. That work, and his History of Florence, hardly get a mention in this English Wikipedia article. A fuller treatment of his life, with some useful quotations, appears in Italian, though again attention is directed to a minority of his works.

If the guideline is, the bigger the name, the lower the value of the article, there’s another that can be added: names are better than things. Wikipedia is weaker talking about concepts than about characters. Take ‘civic humanism’, Hans Baron’s master-concept used to describe a tradition of Florentine republican justification: it does not appear in an article on its own, but instead the reader is re-directed to ‘classical republicanism’. This does not give much room to highlight the controversy which surrounds ‘civic humanism’. The wider concept of Renaissance humanism comes off even worse: the entry is hardly worth reading.

Yet, we should return to the comparison with print encyclopedias. Wikipedia’s sins are, in many ways, unoriginal: its weaknesses are the ones you could also find in most older encyclopedias. They too are often weakest on concepts, and least satisfying when they are talking about the most famous — and, so, most controversial — characters. What, of course, they often have lacked is the ability to develop. The future of reference works, as the Encyclopaedia Britannica knows, is on-line, where information can be added and corrected. A comparison between Britannica and Wikipedia suggests that, for our area, each has some advantages over the other: of the characters we have talked about, Machiavelli has a judicious article in Britannica, but most other humanists receive only a insubstantial summary. Even a significant figure like Leonardo Bruni is treated in this way, while Wikipedia gives more information (though it is, at present, skewed towards only a few of his works). In Britannica, the lesser humanists I mention are featured not at all. Where, of course, Wikipedia has a singular advantage is that it has the ability not just to be corrected: you can do the correcting.

So, if I should end by answering the question I set myself: of course we should not trust Wikipedia, just as we would not trust any other work or source. As historians, we trust nobody. But that does not mean we don’t use them and learn from them. The advice to students must be: read but read carefully. The advice to academics should be: if you don’t like something, change it. Admittedly, some entries might be beyond redemption but that is the case for a very few dealing poorly with concepts. Most are capable of improvement — and it is our job to do it. So, as I said, this morning the Machiavelli article talks erroneously of The Prince being his magnum opus. By this evening, I will make sure it does not anymore.

Which was the first Latin Life of Henry V?

Posted in Humanism by bonaelitterae on 18 September, 2008

I am about to upset the ghosts again. I have done so before when I described Humfrey, duke of Gloucester, as a book-lover but not a book-worm (a judgement I stand by, though I would express it with more subtlety now), or when I pointed out that Paul II, sometimes considered a humanist pope, in part because of his book-collecting, actually owed much of his library to the activities of one previous collector. On this occasion, the spirit who will be shaking his gory locks is far less distinguished than a royal or papal prince; it is the humanist, Tito Livio Frulovisi.

I have just seen the final set of proofs for an article coming out in the next issue of English Historical Review on Frulovisi’s most famous work, his Vita Henrici Quinti. Frulovisi – despite his resonant forenames — was hardly a great success in his own lifetime, but his Vita is remembered as the first posthumous biography of Henry V and, at a couple of removes, a source for Shakespeare’s play. The Vita was also, it is said, the source for another biography, called the Vita et Gesta Henrici Quinti, which was once thought to have been by Thomas of Elmham, and is now sometimes known as Ps-Elmham. Though this latter work was, like Frulovisi’s biography, edited and published by Thomas Hearne in the eighteenth century, it has not found much favour with historians: much longer than Frulovisi’s, it is considered simply more prolix, with little extra information, and in an overblown style which compares poorly to Frulovisi’s humanist Latin. Frulovisi, as secretary of Humfrey, duke of Gloucester, is thought to have been, in effect, ghost-writing the war memoirs of Henry V’s youngest brother, which the Ps-Elmham did little more than copy.

What I argue – what I hope I demonstrate – in my article is that the Vita et Gesta is actually the earlier of the two works, and provides Frulovisi’s main source. There are several reasons to reverse the usual chronology — to return, indeed, to the chronology which many pre-twentieth-century scholars considered to be the case — and they include matters of both structure and style. I do not intend to repeat the arguments in detail here, but the stylistic argument is that Frulovisi was converting the florid Latin into humanist diction, but not always being successful. I give in the article two extracts to show how this worked; examples could be drawn from most pages of the works. I will give you another brief example which I do not mention in English Historical Review. It comes from early on in the biographies, and relates to the revolt of Owen Glendower:

Ps-Elmham, Vita et Gesta, p. 10 Frulovisi, Vita, p. 4
quousque totam Wallie rebellionem sua virtute penitus exstirpavit et ipsam patriam, cum universis incolis suis, eidem patri suo subjectam restituit cum reliqua Wallia in deditionem patris reducta
excepto ipso Owanno, capitali rebelli, pre timore in loca deserta et latebrosas caveas, absque pugnancium fortitudine fugiente ibidemque vitam inhonorifice finiente preter Owanum quendam Wallicorum caput, qui propter metum et conscientiam facinoris in deserta loca et antra sine comitibus fugatus vitam inhoneste finivit
eius filius et heres isti principi Henrico post in regem coronato serviens ei familiaris extitit domestico famulatu. eius Owani Henrico postea regi famulatus est filius.
De hiis Wallie guerris, per multa annorum continuatis curricula, de obsidionibus, conflictibus, frequenti strage, discriminosis incomodis, fortuna et infortuniis, aliisque infinitis in eisdem contingentibus, idem expavescens calamus pauca ponit, quia ad veram et certam singulorum noticiam non pervenit. Et hoc de Wallicis bellis satis, quorum ad certam quoque singulorum notitiam non devenerunt.

Frulovisi’s phrasing is, as ever, more succinct but it retains many of the terms used in the Vita et Gesta, even when they are of dubious usage (see the repetition of famulatus, which the Vita et Gesta uses as a noun in the non-classical sense of ‘household’ while Frulovisi attempts to make it more classical by turning it into a past participle, but the verb from which it comes is of rare occurence in classical Latin). At other times, though, he strains to be different from that in the Vita et Gesta. Notice, for instance, that Ps-Elmham talks of Glendower hiding in gloomy caves — caveas — but Frulovisi, wanting to be different, uses antra, a term which is only to be found in poetry, not prose. My point is not that Frulovisi was a poor Latinist — humanist phrasing was in the making and mistakes were unavoidable — but that the verbal resonances are one sign that Frulovisi copied from the Vita et Gesta, rather than vice versa. The Vita et Gesta pays scant attention to the rules of classical phrasing — using guerra rather than bellum, say — and if it was following Frulovisi, it would have achieved the remarkable feat of stripping out all the humanist usages, and keeping those which were non-humanist. It makes more sense, I would contend, to see Frulovisi trying, and sometimes failing, to render the Vita et Gesta into ‘better’ Latin.

The best way to demonstrate the range of reasons why we should take Frulovisi’s work to be derivative of the much-derided Ps-Elmham would be to have a modern edition made of the work (there has not been one since the efforts of the redoutable Thomas Hearne in the early eighteenth century). If my article spurs renewed interest in the Vita et Gesta, that would be an achievement. But, you might ask, does it matter? Does the relative dating have any significance? The answer is yes, because, as I point out briefly in my article, it changes our view of the connexions between the different chronicles of the fifteenth century, and can also give us pause to reflect on the nature of political culture in the 1430s, when both these texts were written. It also raises a question mark over the usual perception of Humfrey as an engaged patron, supposedly directing ‘his’ scholars — an attitude which belittles those scholars’ own efforts, however unoriginal their works might have been. That is an issue which I will certainly be discussing again.

UPDATE: the article is now published and if you go to the page listing my publications, there is a free link to it on the Oxford University Press website.