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Medieval Vellum Manuscript Leaf – IMMACULATE CONCEPTION Picture(s) and Description:
[Illuminated English Medieval Manuscript, in Latin] [Roman Catholicism] [Saint Andrew] [Mariology - Feast of the Immaculate Conception] [Feast of Saints Polycarp and Theodore] Single Vellum Leaf, Fugitive from a Breviarium Ecclesiastici Ordinis; England; Use of Leicester; almost assuredly of Croyland Abbey; first quarter of the fifteenth century (c. 1400 - 1425); bifoliar decimo (3½ inches by 5¼ inches - 9 cm by 13.5 cm); of Monastic use, on very fine vellum. In Good antiquarian condition, a single vellum leaf, fugitive from an exceptionally fine English Breviary; thirty lines, recto and verso, plus three lines (recto) and two lines (verso) of rubricated headlines, and one two-line addition at the bottom margin of the verso, being directions to the Celebrant, written in a fine Monastic Bastarda Bookhand, in brown ink, in heavily abbreviated Latin, with the responses written in red; eight large decorated initials, alternating in red and blue, with contrasting penwork filling the full height of the margins, both recto and verso. Inner margin just a trifle rough-edged from removal; faint edge toning, but with the vellum still bright and supple, and the text and decoration bright throughout. The decoration here is of the very highest order, with the initials worked in the painstaking fashion of Monastic manuscripts of the late fourteenth and very early fifteenth centuries, with the open initials wonderfully infilled. Of the Breviarium Ecclesiastici Ordinis, The Catholic Encyclopedia, Volume II (New York; 1907; Robert Appleton Company, publishers) notes: "...the word, "breviary," (Latin Breviarium), signifies in its primary acceptation an abridgment, or a compendium. It is often employed in this sense by Christian authors, e.g. Breviarium fidei, Breviarium in psalmos, Breviarium canonum, Breviarium regularum. In litugical language Breviary has a special meaning, indicating a book furnishing the regulations for the celebration of Mass or the canonical Office, and may be met with under the titles Breviarium Ecclesiastici Ordinis, or Breviarium Ecclesiæ Rominsæ (Romanæ). In the ninth century Alcuin uses the word to designate an office abridged or simplified for the use of the laity. Prudentius of Troyes, about the same period, composed a Breviarium Psalterii." The text opens with the final reading for the feast of Saints Polycarp and Theodore (December 7th), from the apocryphal Acts of Saint Andrew, beginning at, "Maximilla quaedam potentissima matronarum..." and closing with, "Egeales vero iratus contra populum disponebat tionem publicam facere et ad Cesarem accusationem contra Maximillam et populum destinare Sed dutn dinat in conspectu officii sui a diabolo arreptus est et iu medio foro civitatis volutatus exspiraoit." At the bottom of the recto begins the heading for the Feast of the Immaculate Conception, with the opening Prayer for the Collect and Responses contained on the verso, ending at the responsorium ad Matutinum tempore Quadragesima. Of Saints Polycarp and Theodore, even the Benedictine Book of the Saints, gives only a cryptic, single-sentence entry: "(December 7th) ; Date Unknown: Martyrs at Antioch, in Syria; so the ancient Registers; nothing more is known of them." Of Saint Andrew, The Catholic Encyclopedia, Volume I (New York; 1907; Robert Appleton Company, publishers) notes: The name "Andrew" (Gr., andreia, manhood, or valour), like other Greek names, appears to have been common among the Jews from the second or third century B.C. St. Andrew, the Apostle, son of Jonah, or John (Matthew 16:17; John 1:42), was born in Bethsaida of Galilee (John 1:44). He was brother of Simon (Peter) (Matthew 10:2; John 1:40). Both were fishermen (Matthew 4:18; Mark 1:16), and at the beginning of Our Lord's public life occupied the same house at Capharnaum (Mark 1:21, 29). From the fourth Gospel we learn that Andrew was a disciple of the Baptist, whose testimony first led him and John the Evangelist to follow Jesus (John 1:35-40). Andrew at once recognized Jesus as the Messias, and hastened to introduce Him to his brother, Peter, (John 1:41). Thenceforth the two brothers were disciples of Christ. On a subsequent occasion, prior to the final call to the apostolate, they were called to a closer companionship, and then they left all things to follow Jesus (Luke 5:11; Matthew 4:19-20; Mark 1:17-18). Finally Andrew was chosen to be one of the Twelve; and in the various lists of Apostles given in the New Testament (Matthew 10:2-4); Mark 3:16-19; Luke 6:14-16; Acts 1:13) he is always numbered among the first four. The only other explicit reference to him in the Synoptists occurs in Mark 13:3, where we are told he joined with Peter, James and John in putting the question that led to Our Lord's great eschatological discourse. In addition to this scanty information, we learn from the fourth Gospel that on the occasion of the miraculous feeding of the five thousand, it was Andrew who said: "There is a boy here who has five barley loaves and two fishes: but what are these among so many?" (John 6:8-9); and when, a few days before Our Lord's death, certain Greeks asked Philip that they might see Jesus, Philip referred the matter to Andrew as to one of greater authority, and then both told Christ (John 12:20-22). Like the majority of the Twelve, Andrew is not named in the Acts except in the list of the Apostles, where the order of the first four is Peter, John, James, Andrew; nor have the Epistles or the Apocalypse any mention of him. From what we know of the Apostles generally, we can, of course, supplement somewhat these few details. As one of the Twelve, Andrew was admitted to the closest familiarity with Our Lord during His public life; he was present at the Last Supper; beheld the risen Lord; witnessed the Ascension; shared in the graces and gifts of the first Pentecost, and helped, amid threats and persecution, to establish the Faith in Palestine. When the Apostles went forth to preach to the Nations, Andrew seems to have taken an important part, but unfortunately we have no certainty as to the extent or place of his labours. Eusebius (Church History III.1), relying, apparently, upon Origen, assigns Scythia as his mission field: Andras de [eilechen] ten Skythian; while St. Gregory of Nazianzus (Oration 33) mentions Epirus; St. Jerome (Ep. ad Marcell.) Achaia; and Theodoret (on Ps. cxvi) Hellas. Probably these various accounts are correct, for Nicephorus (H.E. II:39), relying upon early writers, states that Andrew preached in Cappadocia, Galatia, and Bithynia, then in the land of the anthropophagi and the Scythian deserts, afterwards in Byzantium itself, where he appointed St. Stachys as its first bishop, and finally in Thrace, Macedonia, Thessaly, and Achaia. It is generally agreed that he was crucified by order of the Roman Governor, Aegeas or Aegeates, at Patrae in Achaia, and that he was bound, not nailed, to the cross, in order to prolong his sufferings. The cross on which he suffered is commonly held to have been the decussate cross, now known as St. Andrew's, though the evidence for this view seems to be no older than the fourteenth century. His martyrdom took place during the reign of Nero, on 30 November, A.D. 60); and both the Latin and Greek Churches keep 30 November as his feast. St. Andrew's relics were translated from Patrae to Constantinople, and deposited in the church of the Apostles there, about A.D. 357. When Constantinople was taken by the French, in the beginning of the thirteenth century, Cardinal Peter of Capua brought the relics to Italy and placed them in the cathedral of Amalfi, where most of them still remain. St. Andrew is honoured as their chief patron by Russia and Scotland. Of the Feast of the Immaculate Conception, The Catholic Encyclopedia, Volume III (New York; 1907; Robert Appleton Company, publishers) notes: Although the mention is a departure from the natural chronological order, a word may also be said here about the feast of the Immaculate Conception. In the East we find it known to John of Euboea towards the close of the eighth century. It was then kept, as it still is in the Greek Church, on 9 December, but it is described by him as being only of partial observance. Nevertheless, about the year 1000, we find it included in the calendar of the Emperor Basil Porphyrogenitus, and it seems by that time to have become universally recognized in the East. The West, however, did not long lag behind. A curious trace may be found in the Irish "Calendar of Aengus" (c. 804), where the Conception of Our Lady is assigned to 3 May (see The Month, May, 1904, pp. 449-465). This probably had no liturgical significance, but Mr. Edmund Bishop has shown that in some Anglo-Saxon monasteries a real feast of the Conception was already kept upon 8 December before the year 1050 (Downside Review, 1886, pp. 107-119). At Naples, under Byzantine influence, the feast had long been known, and it appears in the famous Neapolitan marble calendar of the ninth century under the form Conceptio S. Annæ, being assigned, as among the Greeks, to 9 December. The general recognition of the feast in the West seems, however, to have been largely due to the influence of a certain tractate, "De Conceptione B. Mariæ", long attributed to St. Anselm, but really written by Eadmer, his disciple. At first only the Conception of Our Lady was spoken of, the question of the Immaculate Conception was raised somewhat later. For the feast of the Presentation of Our Lady (21 November), an early Eastern origin has also been claimed dating back to the Year 700 (see Vailhé, in ("Echos d'Orient", V, 193-201, etc.), but this cannot be accepted without fuller verification. For the other Marian festivals, e.g. the Visitation, the Rosary, etc., the reader must be referred to these separate articles. All are comparatively modern additions to the calendar. In all, a very nice fragment from a fine and brilliantly decorated early fifteenth century English Breviary, containing some of the most important readings from the Christian liturgy, in a brilliant state of preservation. We are pleased to present this outstanding Medieval manuscript leaf for consideration with no reserve, and to ship this item anywhere in the world, via insured and bonded carrier, at no additional cost. Residents of New York State are responsible for 8% Sales Tax.
