Blog Post 2: The influence of Augustine on Medieval texts

Recently we studied the Harley 2253 manuscript as part of a module dedicated to studying the history of the production of literature. We used the Harley manuscript over the course of two classes to study the language and genre of older texts. The Harley manuscript is a fascinating work, which compiles a variety of forms and styles of literature such as secular love lyrics, contemporary political songs, religious lyrics, fabliaux, saints' lives in three distinct languages; Middle English, Anglo-Norman, and Latin. The compilation of manuscripts is a fascinating subject, and many scholars have dedicated significant time into discussing the arrangements of various manuscripts. The Beowulf manuscript, for example, is believed to have been a compilation of texts which all in some form deal with the theme of monstrosity. I found, in the snippets of Harley 2253 that I was given to analyse, that certain themes and ideas were present throughout the texts, interlinking them in a unique way. In this post, I wish to discuss the Augustinian influence on the Harley text.    St Augustine was an influential Christian theologian from the late fourth and early fifth centuries. One area his work would regularly encounter was that of the doctrine of original sin. He explained the depravity of mankind regularly in his writings, in particular emphasising the challenges of sexual desires. His work would play a major contributing factor in shaping the medieval attitude toward sexual relations. At around halfway down folio 59v of Harley 2253, a Latin phrase is quoted, stating "Momentaneum est quod delectat, Set eternum quod cruciat" (Harley 2253, 59v). This phrase is widely attributed to Augustine and is translated as "What allures is momentary, But what torments is eternal." It is in understanding that this is a quote of Augustine that one then begins to see the Augustinian influence on the text.   The Augustinian quote is both preceded and followed by two respective individual poems. The preceding poem is Carnal love is Folly. This poem is a meditation on sexual desires in Anglo Norman. The Augustinian influence on this poem is clear. The poem ends with the lines "Brief delit est lecherie, Mes santz fyn dure le torment" (Harley 2253, 59v) which is essentially a rephrasing of the Augustinian quote. The writer warns their readers against love entirely, paradoxically stating that one ought to avoid love in order to love well. This may be a defence of the idea of celibacy among the clergy, which had formally been introduced in the 12th century, and therefore was an established requirement of approximately two hundred years by the time of the production of the Harley manuscript. The tradition of celibacy, however, dates to Augustine himself, who opted to lead a celibate life upon his conversion to Christianity. Therefore, the compiler of the Harley manuscript has purposefully drawn upon Augustine to defend the tradition of celibacy, by placing the Augustinian lines directly after the poem which argues for celibacy.  The poem that follows the Augustinian lines is a middle English poem Earth upon Earth. Read independently, the poem would seem to have no apparent connection to Augustine. However, the poem does continue the theme of mortality that has been present throughout the preceding poems. In this poem, the word "erthe" is used to describe humanity, therefore likening man to that of the primal element. This reminds the reader of the fleeting nature of life, calling to mind biblical passages such as Genesis 3:19 which states "you are dust and to dust you shall return." This poem serves as the ultimate reminder of the inescapable nature of death, and when read directly after Carnal love is Folly and What Allures is Momentary, one is forced to consider the meaningless of a life wasted perusing temporary and fleeting pleasures.  In conclusion, the texts of folio 59v of the Harley 2253 manuscript are composed and arranged to invoke Augustinian philosophy in order to encourage the reader to consider their mortality and the meaninglessness of their lives without Christ.