Lollardy in Medieval Scotland?

Ploughing through the marginal annotations of the Bible from the country house (promising this will be the last post on this MS for the time being), I was struck by a short comment affixed to Ezekiel 33:6-7.  It was truncated by the modern binder, and currently reads:

no[ta] con[tra] lolla|

no[n] p[o]p[u]l[u]s t[erre sed]|


This is only a [revised with a suggestion from Laura Light] tentative transcription.  Abbreviations and truncation render expansions indecisive.   Other options are possible, and suggestions most welcome.

The biblical location is also of importance.  Ezekiel 33:6-7 discusses the watchman, who neglects to warn the people in the face of a looming threat.

I’m still working to fill in the gaps – both on the palaeography and the use of these verses in anti-Lollard polemics.  More to come soon.


3 Comments on “Lollardy in Medieval Scotland?”

  1. Farkas says:

    The second line could read “non populus tamen”, t’n could be tamen, t’m tantum. The last letter in line looks like n or m (compare the feet of the n in the first line). Typo in the last word (contraRio). But the inference from “speculator domus Israel” to “contra lollardos” is really intresting.

    • eyalpole says:


      I finally had the time to check the glossa ordinaria for this verse, and the results are encouraging. The interlinear gloss for ‘requiram’ is ‘non populus terre sed ego’ – referring to the punishment of the watchman that is handled by God, and not the people. This also appears in the letters of Adam of Marsh. The link with Lollardy is most interesting. If we take the common identification of the watchman with the church, then this argument is well founded in English history, primarily the execution of the Archbishop of Canterbury by the Rebels in 1381. This might supply an interesting terminus a quo for the note. More work ahead.

  2. […] manuscripts.  Currently, I am writing up the essay on Lollardy in medieval Scotland, based on the manuscript note of a few posts back.   Trying to establish how the Bible made its way from Oxford to Culross, I […]

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