LIFE OF HERLUIN, (VITA HERLUINI), by Gilbert Crispin (1045-1117)
Analysis of lines 8-20, page 8
Gilbert Crispin (1045-1117), the author of the possible foundation narrative or pseudo-hagiography - from the Greek, meaning ‘holy writing’ - Vita Herluini, as it was originally titled in Latin, was a theologian, monk at the Abbey of Bec, and ultimately the Abbot of Westminster (1085). Consequently, Crispin spent much of his life in the Abbey of Bec, alongside Herluin and later on, Lanfranc, providing the inspiration behind the text. The document is believed to be dated towards the end of Crispin’s life, likely after 1078 and the death of Anselm, the Abbot of Bec, after Herluin’s death in 1078. Around this period in medieval history, hagiographies were a popular method of promoting the lives of saints, but as stated by Salih, they were ‘amongst the earliest English literature’ and ‘continued to flourish in the early sixteenth century.’ However, as aforementioned, the life of Herluin can only be best described as a ‘pseudo-hagiography’; as Herluin was never canonised (despite Crispin’s writings). In the passage, on page 8, …show more content…
As described by Salih, ‘The saints were at once the superheroes and celebrities of medieval England,’ and with examples of his conversion of ‘religious enthusiasm’, miracles, visions from God and even his life as a hermit,
Analysis of lines 8-20, page 8
Gilbert Crispin (1045-1117), the author of the possible foundation narrative or pseudo-hagiography - from the Greek, meaning ‘holy writing’ - Vita Herluini, as it was originally titled in Latin, was a theologian, monk at the Abbey of Bec, and ultimately the Abbot of Westminster (1085). Consequently, Crispin spent much of his life in the Abbey of Bec, alongside Herluin and later on, Lanfranc, providing the inspiration behind the text. The document is believed to be dated towards the end of Crispin’s life, likely after 1078 and the death of Anselm, the Abbot of Bec, after Herluin’s death in 1078. Around this period in medieval history, hagiographies were a popular method of promoting the lives of saints, but as stated by Salih, they were ‘amongst the earliest English literature’ and ‘continued to flourish in the early sixteenth century.’ However, as aforementioned, the life of Herluin can only be best described as a ‘pseudo-hagiography’; as Herluin was never canonised (despite Crispin’s writings). In the passage, on page 8, …show more content…
As described by Salih, ‘The saints were at once the superheroes and celebrities of medieval England,’ and with examples of his conversion of ‘religious enthusiasm’, miracles, visions from God and even his life as a hermit,