Where professional scribes stood at writing-desks to work the orders of customers, and during the Late Middle Ages the praxis of writing was becoming not only confined to being generally a monastic or regal activity. īy the start of the 13th century, secular workshops developed, Recent studies follow the approach, that scriptoria developed in relative isolation, to the extent that paleographers are sometimes able to identify the product of each writing centre and to date it accordingly. The products of the monasteries provided a valuable medium of exchange.Ĭomparisons of characteristic regional, periodic as well as contextual styles of handwriting do reveal social and cultural connections among them, as new hands developed and were disseminated by travelling individuals, respectively what these individuals represented, and by the examples of manuscripts that passed from one cloister to another. The illuminators of manuscripts worked in collaboration with scribes in intricate varieties of interaction that preclude any simple understanding of monastic manuscript production. Sometimes a single monk would engage in all of these stages to prepare a manuscript. In the copying process, there was typically a division of labor among the monks who readied the parchment for copying by smoothing and chalking the surface, those who ruled the parchment and copied the text, and those who illuminated the text. Monks copied Jerome's Latin Vulgate Bible and the commentaries and letters of early Church Fathers for missionary purposes as well as for use within the monastery. When monastic institutions arose in the early 6th century (the first European monastic writing dates from 517), they defined European literary culture and selectively preserved the literary history of the West. ![]() This late 15th-century miniature of Jean Miélot (died 1472) depicts the author at work writing his compilation of the ''Miracles of Our Lady'', one of his many popular works.
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