I:
Psalter
Fols. 7r–76va, Psalter, with additional hymns, concluding with Te Deum.
[7r] Beatus uir qui non abiit... [76va] sedit in
gloria.
Fols. 76vb–77vb, the Athanasian Creed.
[76vb] Quicumque uult saluus esse... [77vb] saluus
esse non poterit.
Fols. 77vb–80v, litany and other prayers.
[77vb] Kyrieleison. Christe, Christe audi uos ...
[79vb] ... Dominus uobiscum, Et cetera. [80ra]
Oratio. Deus qui corda fidelium ... [80vb] ...
Oratio. Fidelium deus omnium conditor ... Per omnia secula
seculorum, Amen.
The book has been modified (saec. XIV) for
English use; see the additions to the litany on fol. 78r–v, esp. St
Edward and St Winifred. St Thomas is added after
St Francis on fol. 78v, probably
Thomas Becket rather than Aquinas.
II:
Dominican breviary
Fols. 1r–6v, English Dominican calendar (Jan.–Dec.).
Fols. 81r–242v, 276r–312r;
proprium de
tempore, defect; from the First Advent to the First Sunday after
Trinity, and from septuagesima in mensis Augusti to the 25th Sunday after Trinity.
[81r]
Notandum quod per ... [242v] ... [lectio] VIa
Ivit igitur Azael in occursum| [276r] [LXX .i.
mensis Augusti] |eius, homines secum munera ... [313ra] ...
ulterius repetanda.
Fols. 313ra–318v, Office for the dedication of a church.
[313ra] De officio dedicationis. Notandum quod in ...
terminentur cum alleluia.
Fols. 243r–275v, 319r–334v, 353r–v, 335r–352v, 354r–371r;
proprium de sanctis, defect; from the beginning up to
the office of Mary Magdalene, with a misplaced
leaf, fol. 353, at translatio B. Dominici,
and, after several missing gatherings, the end of commune
sanctorum.
[243r] In quacumque die ... [275vb] ... non es
confusus am|[ 319r]putare in femina ... [334vb] ... Ad
matutinum inuitatorium. Assunt dominici leta sollempnia [353r] laude
multiplici plaudat ... [353v] ... responsorium
nonum in odoris. [335r]
Ad laudes et ad alias ... [348vb]
Sancte Marie Magdalene ... [352v] ... et
capillis capitis sui | [354r] Yadum nomine qui iminente ...
[371r] ... fit officium in conuentu.
Fol. 371v, originally empty, with office for St Ursula added in a hand of saec. XIV.
[371v]
In festo sancte ursule martyris et uirginis ad uesperas
capitulum. Multe filie ...
The Dominican nature of part II is most clearly seen in the presence of totum duplex feasts of the order’s saints (see e.g. translatio B. Dominici on
fols. 3v, 334v and 335r–v; Peter the
Martyr on fols. 2v, 327ra–328va). The breviary itself is
generally Dominican, but it has been intended for use in
England, as can be seen from the calendar, with a number of
English feasts, which, however, cannot be found in the extant sanctoral cycle of the
breviary: 19.1. St Wulfstan, three lessons; 18.3.
St Edward, simplex; 20.3.
St Cuthbert, memoria; 19.5.
St Dunstan, three lessons; 26.5. St Augustine of Canterbury, nine lessons; 17.6. St Botulph, three lessons; 22.6. St Alban, three lessons; 23.6. St Ethelreda, memoria; 2.7. St Swithun, with the grade erased; 7.7. translation of St
Thomas Becket, totum
duplex; 16.11. St Edmund, nine lessons;
20.11. St Edmund king and martyr, totum duplex.
The calendar seems to allow a rather precise dating to the middle of the thirteenth century: the terminus
post quem is set by the inclusion (in the calendar) of St Edmund of Abingdon, archbishop of
Canterbury, canonised in 1247, while the calendar and the breviary proper ignore the Dominican
anniversary of the order’s buried members (7.7.), adopted in general councils
between 1263 and 1266, and St Richard Wych, bishop of Chichester
(3.4.), canonised in 1262, which provide rough termini ante quem (see Maliniemi 1944, 383–385).
The present manuscript has several additions, which provide information on the
binding together of parts I and II and the later provenance of the book. In the
early fourteenth century the book belonged to a
London Dominican (fol. 6r: ‘[5.11.] Dedicacio ecclesie fratrum predicatorum
londinensium totum duplex’; the hand also added the feast of St Thomas Aquinas 7.3. on fol. 2r, which seems
to date him: Thomas was canonized in 1323 and his feast was added to
the order’s calendar in 1326). The same hand or one much like it wrote
several additions to part I (see e.g. fols. 7v, 9r, 78va).
A hand of saec. XV has added Scandinavian feasts
(fol. 1v: ‘[4.2.] Ansgarii simplex’ and ‘[15.2.]
Sigfridi duplex’), and a different, if probably
not much later, hand a series of votive masses introduced in the diocese
of Turku in the late fifteenth
century (fol. 1v: ‘[23.2.] Missa votiva de trinitate’; fol. 3r: ‘[26.5.]
Missa votiva [de beata virgine]’; fol. 4v: ‘[26.8.] Missa votiva de angelis’; fol.
6r: ‘[20.11.] Missa votiva [de] omnibus sanctis’). The addition on fol. 5r of St
Wenceslaus (28.9.), three lessons, in a hand of
saec. XIV–XV (in Scandinavia the saint had a
feast only at Turku and Linköping, so
Malin 1925, 104), suggests that while only the votive masses
definitively situate the book there, the book may have been in the
diocese of Turku already earlier in the fifteenth
century.
Several other additions (see e.g, 80v, 347v–349r, 371r–v) testify to
the book’s regular use in the middle ages.