Bibliographic Practices and the Preservation of Medieval Manuscript Fragments

中世纪手稿碎片的收集清楚地代表了一个非常不同的书目的做法，从整个手稿的集合。虽然完整的手稿被保存完好，因为他们可能是特别美丽或特别重要，手稿碎片被保存的原因不同。更多的时候，他们可以证明什么被丢弃了，而不是什么被保留了，因此，研究手稿碎片可以完善我们对特定文本在其手稿被分解时的生产和流行的知识。我打算把重点放在书目的做法（主要是在装订，并削减了手稿的装饰部分），以及如何看待这些做法，以增加我们的理解，他们在保存中世纪手稿碎片的作用。我将考虑中世纪和近代早期关于手稿及其碎片的想法，包括文本和身体之间的联系，以及道德对破碎手稿的归因，并评估这些观点是否对剩余的碎片产生了影响。我希望能够回答关于碎片和碎片学的本质的问题：现在可以用什么样的书目实践来解释过去的书目实践，或者，我们应该如何编目和管理手稿碎片？这项研究将主要包括对牛津大学图书馆的手稿碎片的分析，但也可能包括牛津大学其他图书馆的收藏。研究专家大卫·兰德尔在他题为《尼尔·克尔和英国研究碎片的传统》的演讲中说，人们倾向于认为，一个库存充足的装订商会根据手稿碎片来选择装订材料，基于技术上最适合他们装订的书，很少考虑他们使用的碎片的内容或出处。Rundle认为情况并非总是如此，并引用了基督教堂学院手稿收藏中1555年为Sarum Use装订的拉丁赞美诗集，其中使用了包含音乐符号的片段作为一个例子。我想进一步研究这种现象，考虑到碎片的使用得到了多少考虑。查看绑定中的pastedowns是一个开始这项调查的地方，但我很想寻找其他地方使用的片段。虽然我认为不太可能每一个片段都是根据其内容精心挑选的，但至少排除这一点是很有趣的，要弄清楚在博德利安的片段中有多大比例在后来的语境中具有文本相关性。这个问题涉及到手稿被分解后的价值，以及如果被分解后的手稿在新的语境中被有意义地使用，它们是否可以被称为过时。我还想看看手稿碎片可以揭示出什么，关于切割手稿以供展示的做法和动机。我将调查当代对这种做法的看法，以及什么样的道德判断已经附加到他们身上。德·哈梅尔指出，虽然重新利用手稿的某些部分可能不是“正确的”，但这至少是“一个和中世纪书籍历史一样古老的传统”。“如果销毁手稿和创作手稿一样古老，那么随着时间的推移，关于切割手稿的观点是如何变化的？在什么情况下这样做在道德上是可疑的？关于文本和身体的想法引起了我的兴趣;我想考虑这是否对书目实践产生了任何影响。使徒约翰写道，在耶稣道成肉身时，上帝的“道成了肉身”（约翰福音1：14），表达了文本和身体之间的联系。有中世纪的文献将基督被钉十字架时的身体与物理手稿联系起来。鉴于身体之间的界限模糊，特别是基督的身体，

AbstractA collection of medieval manuscript fragments clearly represents a very different set of bibliographic practices from a collection of whole manuscripts. Whereas whole manuscripts are kept intact because they might be particularly beautiful or particularly significant, manuscript fragments are preserved for different reasons. More often, they can demonstrate what was being discarded, rather than what was being kept, and for this reason, studying manuscript fragments can refine our knowledge of the production and popularity of particular texts at the time their manuscripts were broken up. I intend to focus on bibliographic practices (primarily in bookbinding, and cutting out the decorative parts of a manuscript), and how these practices were perceived, in order to increase our understanding of the roles they played in the preservation of medieval manuscript fragments. I will consider medieval and early modern ideas about manuscripts and their fragmentation, including the perceived link between texts and bodies, and the attribution of morality to breaking up manuscripts, and assess whether these views had an impact on the remaining corpus of fragments. I hope to approach answers to questions concerning the nature of fragments and fragmentology: what bibliographic practices could be used now to account for the bibliographic practices of the past, or, how should we catalogue and curate manuscript fragments? The study will mainly consist of an analysis of the manuscript fragments in the Bodleian library, but could incorporate collections from other Oxford libraries.Research QuestionsDavid Rundle, in his lecture entitled 'Neil Ker and the Tradition of Studying Fragments in the UK', said there is a tendency to assume that a well-stocked bookbinder would choose their binding materials, in terms of manuscript fragments, based on what was technologically most suitable for the book they were binding, with little thought given to the content or the provenance of the fragment they were using. Rundle suggests that this not always the case and cites the Latin set of hymns for Sarum Use bound in 1555 in the manuscript collection at Christ Church College that uses fragments containing musical notation in its flyleaves as one example. I would like to examine this phenomenon further, considering how much thought was given to the use of fragments. Looking at pastedowns in bindings is one place to start with this enquiry, but I would be keen to look for fragments used elsewhere. Although I think unlikely that every fragment was carefully chosen for its content, it would be interesting to at least rule this out, to work out what proportion of fragments at the Bodleian have a textual relevance in their later context. This question speaks to the value of manuscripts after they have been broken up, and whether they can be said to be obsolete if, after being broken up, they are meaningfully used in a new context.I also want to look at what manuscript fragments can reveal about the practice of, and motivations for, cutting up manuscripts for display. I would investigate the contemporary views about this practice, and what kind of moral judgements have been attached to them. De Hamel notes that while it may not be 'right' to repurpose parts of a manuscript, it is, at least, 'a tradition as old as the history of medieval books.' If manuscript destruction is as old as manuscript creation, then how have the views concerning cutting up manuscripts changed over time? At what point did it become morally dubious to do this?Ideas about texts and bodies interest me; I want to consider whether this had any impact on bibliographic practices. John the Apostle wrote that, at Jesus' incarnation, God's 'Word became flesh' (John 1:14), expressing a link between texts and bodies. There are medieval texts which link Christ's physical body at his crucifixion to physical manuscripts. Given this blurring of boundaries between bodies, particularly Christ's bo