© Mary Beth Winn 2003
Hore beate
virginis Marie ad usum Sarum
By Mary Beth Winn, University at Albany,
S.U.N.Y.
Books
of Hours receive their name from the core text known as the Hours of the Virgin,
a series of prayers in honor of the Virgin Mary which are to be recited at each
of the canonical hours of the day.
Originally ancillary to the Divine Office used by the clergy, this
"Little Office" became the favorite prayerbook of lay persons and,
consequently, the medieval "best-seller." In addition to the Office of the Virgin, Books of Hours contained
as essential elements various texts extracted from the Breviary: the Calendar,
Penitential Psalms, Litany, Office of the Dead, and Suffrages to the
Saints. To these were invariably added
certain secondary texts: the four Gospel Lessons, the account of the Passion
according to John, the shorter Hours of the Cross and of the Holy Spirit, and
two popular prayers to the Virgin, "Obsecro te" and "O intemerata". These texts, almost always in Latin, were
printed in center page and illustrated by a conventionalized sequence of
pictures whose presence undoubtedly contributed to the popularity of the book. Indeed, the illustration which marks the
beginning of each section of text serves as an additional source for devotion
and meditation even as it functions as a "bookmark" for the text
(Wieck).
Because
they share these fundamental elements of text and illustration, Books of Hours
give an initial appearance of uniformity, yet they manifest enormous
variety. The specific responses used in
the Hours of the Virgin, as well as in other offices, differ according to the
liturgical use, that is, the diocese for which they are prepared. The responses for the use of Sarum
(Salisbury), for example, are not identical to those for the use of Rome. The length of the offices may also vary
according to the number of lessons included.
Differences occur as well in the order in which particular sections of
the Hours are presented. Most
importantly, various "accessory" texts -- prayers, devotional
readings, psalms, etc. -- can be added, often in the vernacular languages, and
illustrated by other programs of images.
So
popular were books of Hours that they constitute the largest single category of
illuminated manuscripts which now exists (Harthan) as well as a remarkable
corpus of roughly 1600 printed editions produced before 1530. From the mid-13th to the mid-16th century,
more books of Hours were produced, by hand and by press, than any other type of
book (Wieck). Despite centuries of loss
and destruction, thousands of them survive as testimony to their
popularity. As the development of printing
contributed to the spread of literacy, the demand for these prayer books increased,
and Parisian printers (Pigouchet, Kerver, Hardouyn, Vérard, and others) soon
became the acknowledged masters of the trade, producing 90% of the 15th and
16th century editions of Hours, for use of dioceses not only in France but in
England and elsewhere.
In
1901, Edgar Hoskins provided a catalogue of Sarum and York editions of Hours
which has since been updated by the revised Short-Title Catalogue of 1976. William Caxton issued ca. 1478 the earliest
known Hours for the use of Sarum, but other printers, both English (Wynkyn de
Worde, Pynson) and French (Jehannot, Pigouchet, Kerver, Poitevin, etc.), soon
followed his lead. Vérard published
more than 80 editions of Horae, but
only two were for the English diocese of Sarum. More than half the other editions were for Roman use, the rest
for French dioceses, with Paris prevailing over Poitiers, Rouen, and
others. Vérard's editions for Sarum
both appeared after 1500. The one that
interests us here is undated; the other is dated April 24, 1506. The undated
edition, no. 30 in Hoskins' chronological list, is sometimes assigned to the
year 1503 according to the beginning date of its almanach, but Macfarlane dates
it ca. 1505 based on the state of the woodcuts and the fact that by 1506 the
woodcut of the Nativity had been replaced.[1]
In addition to the Hours,
Vérard produced three other liturgical works for the use of Sarum: two missals
and a ritual (Manuale). One missal was published on June 29, 1504; the
other was printed for Vérard in Rouen by I. Huvyn and G. Bernard on April 27,
1508. The Manuale dates from 1505.
Vérard's editions for the English public also include several secular
works, which are translations of texts he had published earlier in French. Three of them date from 1503: the Art of
Good Lywyng, the Kalendar of Shyppars,
and Pierre Gringore's Castle of Labour. An undated Passion of Christ, probably
issued ca. 1508, is tentatively attributed to Vérard because of the
illustrations. Its engravings, copied
from a set designed by Urs Graf for a Strasbourg edition of the Ringmann
Passion, first appeared in the Contemplations
historiees sur la Passion which Vérard published on March
26, 1507/8. Although these editions all
date from the first decade of the sixteenth century, Vérard had solicited the
attention of the English king as early as 1493, by offering him deluxe copies
of several French editions. These
include a magnificent Boece de Consolation,
published in 1494, which contains a miniature of Vérard offering the book to
Henry VII. The king's privy purse expenses record payment to "Antony
Vérard" for a paper copy of the Ortus
sanitatis.[2] Whether or not the Parisian bookseller
travelled to England to conduct his affairs personally, Vérard's publications
reveal a clear interest in the English book-trade.
II.
This Edition
The
undated edition of Hours which Anthoine Vérard produced for the use of Sarum is
known from five copies. Three are printed
on vellum (now located at the Royal Library in Copenhagen, the Pierpont Morgan
Library in New York, and Harvard College Library in Cambridge, MA); two on
paper (British Library in London, Cambridge University Library). Four of the copies are incomplete, lacking
the first two leaves (or more), but in the Morgan copy, these two leaves are
blank. The edition consists of 170
leaves, organized into gatherings of 8 leaves (signatures b-x), except for the
first (signature a), which has 10. The
first and third leaves are numbered "i" and "iii" for
gatherings b-i, "i" and "ii" for gatherings k-x.[3] In the Copenhagen copy, the signature
"a v" (a 5) appears on what is now the third leaf but which was the
fifth of the original 10 leaves. The
abbreviation "Sa" for Sarum use appears in the signature line on
leaves 1 and 3 of quires f-i. A table
of contents is printed on fols. 166v-168, and the publisher's name appears
below the last line of the table, separated by a space, on fol. 168: "Pro
Antonio Verard." This statement
confirms what is known of Vérard's trade practices, namely that he was not
himself a printer, but rather a publisher and bookseller for whom at least a
dozen different printers worked, often using materials owned by Vérard.
The
Table of Contents, introduced by the heading "The contentis of thys
booke," occupies four pages at the end of the volume. While the texts contained in the book are
almost exclusively in Latin, the table lists them by titles in English,
sometimes followed by the corresponding Latin incipits (e.g. "A Prayer to
the Trinity. Auxiliatrix.").
Within the book itself, however, very few of the English titles are
repeated, so that it is difficult to identify the relevant text from the
table. The word "Auxiliatrix"
appears, for example, at the top of fol. 8v with no introduction in English to
identify it as the prayer to the Trinity.
The prayer which the table calls "To the crosse" begins in the
middle of fol. 100, with no title and no separation from the preceding text,
and only by its incipit "Sanctifica me" can the reader recognize
it. Even more difficult to identify are
texts that the table cites only in English, with no corresponding Latin:
"A prayer for diverse oures of the day" begins on fol. 11v simply as
"Hora prima." To judge from
the table, readers were expected to be at least minimally literate in
Latin. Thus, for example, they would be
able to correlate the text "Pro tentatione carnis" on fol. 11 with
the table's English title "Another for tentacion. of the
fleslhe." (The additional hurdles
of spelling and spacing will be discussed shortly.)
Although
the table lists texts in the order in which they appear in the book (with the
notable exception of the Gospels), it provides no folio numbers. Consequently, the reader can locate the
texts only by following the order indicated (and by reference to the
illustrations which serve as "bookmarks" to the main sections of the
book). In error, the Gospels ("The
foye gosepe.l.") are cited immediately following the calendar, which is in
fact where they usually appear in most books of Hours. In this edition, however, they are preceded
by daily prayers, introduced by rubrics in English. One can surmise that the table was copied from another edition
without verifying the actual contents of this book.
The
table prints at length (25 lines) the English rubrics for daily prayers that
occupy only ten leaves in the book (fols. 8v-18), but summarizes the lengthy
major section, the Hours of the Virgin (fols. 28-76v), in four lines:
"Matines of our lady...".
This apparent imbalance raises two important considerations concerning
both the printers' commercial interests and the readership of Books of Hours. A table of contents in English, printed at
the end of the book where clients were likely to glance, offered obvious
publicitary advantages for printers targeting an English market. The table emphasized the daily prayers,
however, not only because of the language, but because these prayers were
accessory texts whose presence distinguished this edition from others. Printers used tables of contents to
highlight distinctive texts or illustrations of their editions and thus,
hopefully, to attract potential purchasers.
By the early 1500's, most readers of such books would already be
familiar with the core texts, especially the Hours of the Virgin, and they
would therefore require no further details about them. They would probably be more interested in
what additional texts or unusual features this edition offered. One significant variant among the books, for
example, is the inclusion of other smaller Hours (of the Cross and of the Holy
Spirit) and their placement with respect to the Hours of the Virgin. Although the table neglects to mention the
Hours of the Holy Spirit (which are nonetheless included in this edition), it
indicates that the Hours of the Cross and of the Compassion appear within the
Hours of the Virgin ("the houres Wyth the houres of the pass.on of oure
lorde. And of the compassion of oure lady"). It should be noted that the Hours of the Cross are a shorter form
of the Hours of the Passion. The
terminology was imprecise, however, and although this edition uses the term
"Passion" (which we shall maintain), the Hours are in fact the
shorter form of the Cross. The Hours of
the Passion and of the Compassion follow the same sequence as the Hours of the
Virgin, except that they have no Lauds.
Each hour consists of versicles, responses, antiphons and prayers, but
there are no Psalms. In this edition,
as is evident from the table below, the Hours are "mixed", that is,
Matins of the Passion and of the Compassion follow Matins and Lauds of the
Virgin; Prime of the Passion and Compassion follow Prime of the Virgin, and so
on, through Compline.
Since
the liturgical use of these Hours is of Sarum, the edition employs English at
several important places: the table of contents, the rubrics (fols. 9-10,
15-17) for the daily devotions at the beginning of the book (prayers which are
themselves in Latin), a statement preceding the "ymage of pyte" (fol.
95), a brief prayer for the king (fol. 80), and four prayers toward the end
(fols. 112-113, 118-119v). Vérard was a
master of books of Hours, but his English editions represented linguistic and
typographical challenges. He must have
relied upon an earlier edition as his exemplar and/or hired an editor at least
somewhat proficient in the language.
What the undoubtedly less anglophone compositor may have understood from
the copy editor is another matter. To
begin with, the font used for this edition did not contain the letter
"k" or the lower-case "w", so he had to improvise spellings
through a combination of "lr" and "v v" with somewhat
puzzling results: "sylrnes" for "sickness" (fol. 16v),
"melrest" (fol. 112) for "meekest", "v vysedon" ("wisdom"),
"soro v ve" ("sorrow", fol. 119). Letters "i" and "y" were somewhat
interchangeable, and "u" could serve as vowel or consonant
("living" written as "lyuyng") unless of course it was
mistakenly inverted to produce an "n" ("For Way faringmeu",
fol. 16). English spelling was itself
not standardized in the early 1500's, and "frist" (fol. 9) could be
considered a standard variant of "first" rather than an accidental inversion
of letters. More troubling than the actual spelling, however, is the faulty
spacing which must have puzzled English readers then as now. A few examples will suffice: a rubric on
fol. 17 "for the lyuyng and deest" is repeated in the next line as
"For tehruyug and deest"; "o four" should read "of
our" (fol. 9v). In the table
itself, "tgesone" must be understood as "the son," (fol.
168) and the "prayer lateshe vvhea monlrof. Uyn/han" refers,
according to the text as cited by Hoskins, to a "prayer late shewed a monk
of Bynham." In general,
nevertheless, the English prayers (fols. 112-113, 118-119) are as well printed
by Vérard as in many English editions.
In
the Table of Contents below, references are to the folio numbers of the
Copenhagen copy; subjects of large woodcuts are indicated within brackets [ ]
and underlined in bold. For the
original text of the table, see fols. 166v-168.
1 [chalice] "Hore beate virginis marie ad usum Sarum"
1v almanach (1503-1520)
2 [anatomical man]
with texts in French on the humors that correspond to each of the four
elements: le colerique/ fire, le sanguin/air, le flegmatique/water, le
melencolique/earth. Each humor is
represented by a man with the animal to which he relates (lion, monkey, lamb, pig),
and a text indicates the appropriate zodiacal sign for bleeding each humor.
2v-8 Calendar (January to December,with
saints listed for every date and a text in Latin concerning each month).
8v-18 Daily Prayers in Latin, with English
rubrics (many are cited in the Table, fol. 166v-167): (e.g. fol. 9: "Wan
thou go est frist out of thy hous ..
...: Crux triumphalis").
18v-21v Gospel
Lessons
[Martyrdom of
John, 18v]
[Luke, 20]
[Matthew, 20v]
[Mark, 21v]
22-27 Passion
according to John
[Betrayal of Judas,
22]
27v [Tree
of Jesse] "Incipiunt
hore beate virginis marie secundum usum
Sarum"
28-76v Hours of the Virgin, with Hours of the Passion and of the Compassion of Our Lady
Matins, 28 [Annunciation]
Lauds, 33 [Visitation]
Suffrages[4]
to:
the
Trinity, 38v [Trinity – Te Deum]
the
Holy Spirit, 39v [Pentecost]
the
Cross, 40v [Arms of the Passion]
[Michael], 41v
[John the Baptist],
42v
Peter
& Paul, 43v [Peter]
[Andrew], 44v
[John the Evangelist],
45v
[Lawrence], 46v
[Stephen], 47v
[George],
48v
Thomas
of Canterbury, 49v [Benedict]
[Nicholas],
50v
[Mary Magdalene], 51v
[Katherine],
52v
[Margaret],
53v
All saints, 54v [Pentecost]
for Peace, 55
Matins,
Hours of the Cross, 56 [Crucifixion]
Matins, Hours of the Compassion, 57
Prime,
57v [Nativity]
Prime,
Hours of the Cross, 60v [Christ before Pilate]
Prime,
Hours of the Compassion, 61
Terce, 61v [Shepherds]
Terce,
Hours of the Cross, 63v [Christ carries cross]
Terce,
Hours of the Compassion, 64
Sexte, 64v
[Magi]
Sexte,
Hours of the Cross, 66v [Christ
nailed to cross]
Sexte,
Hours of the Compassion, 67
None, 67v [Presentation]
None,
Hours of the Cross, 69v [Crucifixion]
None,
Hours of the Compassion, 70
Vespers, 70v [Flight into Egypt]
Vespers,
Hours of the Cross, 72v [Deposition]
Vespers,
Hours of the Compassion, 73
Completorium, 73v [Death of the Virgin]
Completorium,
Hours of the Cross, 76 [Entombment]
Completorium,
Hours of the Compassion, 76v
77-80 Salve
Regina [Virgin in Glory]
80
God save the Kyng
80v
O intemerata [Apparition of the Virgin
82v
Obsecro te [Apparition
of the Virgin
86-89v Prayers
to
the
sacrament
the
Trinity
Christ
(two made by Henry VI), 88v
with Collects to
the 3 kings, 89
90-95 XV
Hours of the Passion: Domine Jesu ...
95-98 Prayers to the Pity of our Lord [Crucifixion]
- and to his five
wounds
98v-100 Prayer of St. Bernard: O Bone Jesu, O rex
gloriose
100 (To
the cross) Sanctifica me
100v-101 (To the proper angel) O sancte angele
101v-111 Prayers to the saints
[James the Greater],
101v
James
the Lesser, 102v
[Sebastian], 103
[Christopher],
104
George,
104v
[Martin], 105v
[Anthony], 106v
[Francis], 107v
[Anne], 108v
Barbara, 109
Eleven
thousand Virgins, 109v
[Apollonia],
110v
All
saints, 111
112-113v Two devout prayers in English to Jesus
- O
glorious Jesu
- O the
most sweetest
113v-115 Prayers to be said in the agony of death
115v-116 Prayers to the Father, Son, Holy Ghost
116v-117 (special prayer late shewed a monk of Bynham)
- Deus propitius, with a collect to saint Michael
117 Anthems
to saint Gabriel
117v to saint Raphael (but rubric reads
"Gabriel")
117v A
devout Blessing
118-119v Two prayers in English
- O Blessyd
Trinyte
- O Lord
God almygthy
120-126 Seven Penitential Psalms [David and Bathsheba]
- Domine ne in furore (Ps. 6)
- Beati quorum (Ps. 31), 120v
- Domine ne in furore (Ps. 37), 121v
- Miserere
mei Deus (Ps. 50), 122v
- Domine exaudi (Ps. 101), 123v
- De profundis (Ps. 129), 125
-
Domine exaudi (Ps. 142), 125
126-133v Fifteen Psalms, Litany, and Suffrages
133v-134 Verses of Saint Bernard
134 The
short prayers taught by our Lady to saint Brigitte
-
Jesu fili Dei ... Pater noster
134v-135 A prayer against thunder ...
- Titulus triumphalis ...
135v-155 Office of the Dead [Feast of Dives] (3 Hours)
-
Vespers: Placebo, 135v (6 Psalms)
- Matins: Dirige, 139v (3
Nocturns, each with 3 Psalms and 3 Lessons)
- Lauds: Exultabant, 150v (7 Psalms)
155v-164 Commendations
164 Prayer
to the Cross
164v-66v
Hours of the Holy Spirit [small Pentecost]
166v-168 Contents/ "Pro anthonio verard" (168)
168v Hore
intemerate diue virginis marie secundum usum. Sarum
[Christ
and Passion symbols:
Image of Pity]
V.
Illustrations and Type
Vérard's
edition of Hours for the use of Sarum is unusual not only because of its
liturgical use, as noted above, but also because of the size of type and the
illustrations. The type employed in
this edition is larger than normal for books of Hours and corresponds instead
to the size used in large-format service books, such as Missals or
Breviaries. The revised Short-Title
Catalogue proposes Wolfgang Hopyl as the printer of this edition, albeit with a
question mark. Hopyl often produced
service books for English use, and his large type, as found for exemple in his
Missal for the use of Sarum, printed in 1510 for Francis Byrckman, is almost
identical to the one used here.
However, the capital A
differs. Hopyl printed for Vérard a
Missal for the use of Paris, and several of the woodcuts used in this edition
of Hours are also found in a contemporary (ca. 1505-07) Dutch language edition
of the Golden Legend which Hopyl printed for Willem Houtmart of Brussels. Despite these connections, it is not certain
that Hopyl printed the Vérard Hours for Sarum.
Another possible printer is Martin Morin of Rouen whose type for an
undated Missal for Sarum use closely resembles that used by Vérard in this
edition of Hours.[5]
Here, the capital A appears to be
the same, but other capitals (P, T, G)
differ. The connection with both Morin
and Hopyl warrants further study, however, because Vérard's Art of
Good Lywyng prints on the verso of the title page a cut of saint George
which both printers also used. For now,
however, the edition of the Sarum Hours can be attributed with certainty only
to Vérard.[6]
The illustrations found
in this edition raise other questions.
The woodcuts of the saints (fols. 41v-52v and 101v-110v) and those used
for the Hours of the Passion (54v-76v) are again much larger than usual and are
not found in any other Vérard edition that I have seen. Most Books of Hours employ small images of
the saints, placed to the side of the text and measuring only a few lines high
(30 x 20 mm). Here instead Vérard has
used woodcuts measuring 92 x 69 mm and occupying nearly the full page. Most of the cuts depict a single figure
displaying emblems of his martyrdom and invariably standing on a base of grass
and plants. Investigation has revealed
that these cuts belong to, or are close copies of, a set used in an undated edition of prayers to the
saints produced by François Regnault ca. 1500.
“Libraire juré” of the University of Paris, Regnault had been a
bookseller in London in 1496 before establishing himself on the rue
Saint-Jacques in Paris at the sign of saint Claude. Printer and bookseller, he had commercial ties to Rouen and Caen,
cities that were highly involved with the English booktrade.
Most of Regnault's publications date from the
16th century. His edition of prayers to the saints has remained virtually
unrecorded, except by Claudin (II, 544-45),[7]
but two copies formerly in the Masson collection in Amiens now belong to the
Ecole Nationale des Beaux-Arts in Paris.
The title page describes the work in two lines of verse printed above an
image of saint Véronique:
S'ensuyvent
oraisons de plusieurs saincts et sainctes
Qui Jesuchrist aymerent de pensees non fainctes.
Similarly, the colophon records:
Cy
finissent plusieurs devotes oraisons
Dont
les saintz et sainctes requere devons.
The edition is neatly arranged with the
woodcut of the saint on the verso of the page, facing a prayer to that saint on
the recto, the text always printed within the 22-line limit of the
typeset. Each opening of the book
offers therefore a devotional image with a corresponding text.
The Regnault edition contains a set of 47 woodcuts, of which 27 represent male saints, 16 female saints, and 4 Mary and/or Christ (one of which is repeated). Books of Hours typically include suffrages to about 20 saints, and Vérard's edition uses only 16 male and 5 female figures from Regnault's set. A few peculiarities are worth noting. Regnault provided separate prayers to Peter and to Paul, with images of each. Books of Hours, on the other hand, usually address both saints together in a single prayer, and the typical illustration portrays the two saints side by side. Vérard retained the tradition of a single prayer but had then to choose one of the two available images. It is only Peter holding his keys who illustrates the text to "Peter and Paul" (fol. 43v). Similarly, the Sarum Hours include a prayer to saint Thomas of Canterbury whose English origin evidently precluded his presence in Regnault's collection of saints. To maintain the pattern, Vérard selected the woodcut of saint Benedict to serve as Thomas (fol. 49v). An antiphon addressed to another saint not included in Regnault's compilation, James the Lesser (Jacobus minor), remains unillustrated in the Hours (fol. 102). For all saints (fol. 54v), an image of Pentecost is used, from a different set of woodcuts. Although the Hours include a prayer to saint Barbara (fol. 109-110), who was depicted in Regnault's set, no illustration is provided for her prayer. Was the appropriate woodcut unavailable to Vérard?
That question applies also to the illustration of saint James the Greater. Whereas Regnault's woodcut portrays the saint standing alone against a blank field, the cut used by Vérard adds hills to the landscape, buildings at a distance to either side, and a kneeling pilgrim to the right (see the reproduction of fol. 101v. from the British Library copy). The pose and expression of saint James himself are closely copied from Regnault's cut, but the overall scene has been significantly altered. The use of this woodcut raises additional questions about Vérard's access to Regnault's set of woodcuts, and indeed about the origin, date, publication, and distribution of the set, but these questions require further investigation. For the illustration of the other saints, see the list in the Table of Contents above.
It is worth noting that,
in imitation perhaps of the Regnault edition, most of the woodcuts of the
saints appear on the verso of the page, with the corresponding prayers printed
in 4-5 lines below the image and on the facing page. The correspondence is, however, less perfect than in Regnault's
edition since the subject of the next saint is always announced on the recto
preceding the image. Thus, for example,
saint Michael is depicted on fol. 41v and his prayer printed on the facing
recto (fol. 42), but below the prayer and further accentuated by the blank
space surrounding it is the rubric announcing the prayer to saint John the
Baptist. In two of the vellum copies,
most woodcuts of the saints are surrounded by a gold frame which has been
painted by hand after the original woodcut borders have been erased. This frame highlights the saint’s portrayal
and again creates the devotional parallel of text and image found in the
Regnault edition. In a few cases,
however, the woodcut border has been maintained and painted, thus reducing the
prominence of the saint's image (e.g. fol. 107v).
The size of the
illustrations used for the Hours of the Passion is also particularly
noteworthy. Again, Vérard drew upon a
set of woodcuts used in an undated and seemingly unrecorded edition of the Nativité et Passion de Jesus
produced by François Regnault.[8] Very similar in format and design to the Oraisons, the Passion is illustrated by a set of woodcuts roughly equal in size
(91 x 70 mm) to those of the saints. As
noted earlier, both the Hours of the Passion and the Hours of the Compassion of
our Lady, are mixed with the Hours of the Virgin. The Hours of the Compassion are not illustrated, but the woodcuts
for the Hours of the Passion are interspersed with those for the Hours of the
Virgin. The following six scenes depict
the Passion: Christ before Pilate (Prime,
fol. 60v), Christ carrying the cross (Terce,
fol. 63v), Christ nailed to the cross (Sext,
fol. 66 v), Crucifixion (None, 69v),
Deposition (Vespers, fol. 72v),
Entombment (Compline, fol. 76). All except the crucifixion belong to
Regnault's set.[9] The Crucifixion is smaller than the others
(79 x 56 mm) and is similar to a woodcut of Pentecost (fol. 54v), also from a
different set.
A third set of 18
illustrations is used for the principal section of the book, the Hours of the
Virgin. Here, Vérard employed his own
set of large woodcuts (120 x 80), which were modeled upon the very famous sets
designed by Philippe Pigouchet for Hours produced by Simon Vostre.[10] These woodcuts, constituting Vérard's fifth
set, were in use from ca. 1503-1508.
Four of them are copied from Pigouchet's second set: the chalice which
appears on fol. 1 above the title "Hore beate virginis marie ad usum
Sarum", the anatomical man with explanatory text in French (fol. 2), the
Tree of Jesse (fol. 27v) to announce the Hours of the Virgin, and the Te Deum
(fol. 38v) for the prayer to the Trinity, after Lauds. The remaining 14 cuts are copied from
Pigouchet's first set. Saint John in
the cauldron of his martyrdom (fol. 18v) announces the four Gospel readings;
the Betrayal of Judas, the Passion story (fol. 22). The principal sections of the Hours of the Virgin are each marked
with a traditional image: Annunciation (Matins,
fol. 28), Visitation (Lauds, fol.
33), Nativity (Prime, fol. 57v.),
Shepherds in the Fields (Terce, fol.
61v), Magi (Sext, fol. 64v),
Presentation (None, fol. 67v), Flight
into Egypt (Vespers, fol. 70v), Death
of the Virgin (Compline, fol.
73v). The woodcut of Bathsheba (fol.
120) prefaces the Penitential Psalms, and Dives and Lazarus (fol. 135v), the
Office of the Dead which is announced below the cut with the words
"Sequntur Vigilie mortuorum."
The woodcut of the Arms of the Passion (a shield bearing a wounded heart
encircled by the crown of thorns, hanging on a cross, supported by two angels
and surrounded by instruments of the Passion) is used on fol. 40v for the
prayer to the Cross. The large cut of
the Crucifixion (fol. 95v) is used as an "Image of Pity" whereas a
smaller cut of the same subject is used on fol. 69v as noted above, for the
Hours of the Passion. The text
preceding the large Crucifixion specifies that they who devoutly say 5 Pater Nosters, 5 Aves, and a Credo before this image are granted
32,755 years of pardon; however, the "ymage of pyte" is described as
"these armes of Cristes passion" which suggests that the intended
woodcut was not the Crucifixion but the cut used on the last page of the book,
the "Man of Sorrows" with symbols of the Passion which is, in fact,
normally labeled an "imago pietatis."
Two smaller cuts from
Vérard's Grandes Heures are also found in this edition of Hours: the Virgin in
glory, used for the "Salve Regina" (fol. 77) and the Apparition of
the Virgin, illustrating both "O intemerata" (fol. 80v) and
"Obsecro te" (fol. 82v).
Small woodcuts of the Evangelists are also used at the beginning of the
Gospel readings of Luke, Matthew, and Mark (fols. 20-21v).
In addition to the large
images, this edition employs illustrated borders. A set of 12 cuts of the sibyls is used, three to a page, for the
outer margin, each cut measuring 67 x 41 mm.
By the late 15th century, the sibyls had become popular figures for
Books of Hours.[11] They are recognizable by the object each
holds in her hand, which corresponds to her prophecy concerning the life of
Christ. In some editions, the image of
each sibyl is accompanied by her name and her prophecy, in Latin or
French. Although there was often
confusion in identifying the sibyls, the standard depiction in French Books of
Hours establishes the name, object, and prophecy as follows:
Sibyl Persique
(lantern) The devil
crushed by a Virgin
Libique (candle) Jesus
filled with the Holy Spirit
Erythrée
(rose) Annunciation
Cumane (gold basin; Nativity
or the
wound in Christ's side)
Samienne (cradle) Nativity
Cimmérienne (horn) Virgin
nurses Christ
Européenne (sword) Flight
into Egypt
Tiburtine
(hand) Buffeting
of Christ
Agrippine (whip) Flagellation
Delphique (thorns) Crown
of thorns
Hellespontine
(cross) Crucifixion
Phrygienne (banner)
Resurrection
On two pages, borders
from Vérard's Grandes Heures appear instead (fols. 71, 72v).[12] These consist of three images separated by
lines of Latin text, the image at the top representing a figure of God or
Christ, while the two images below depict groups of praying figures. There is no apparent reason for the
substitution of these borders for the sibyls, and it seems surprising that, for
these two pages only, a different border was used.
In the lower margin,
scenes from the life of Christ or of the virtues defeating the vices are
displayed in a rectangular footpiece.
Only four scenes (49 x 78 mm) from the life of Christ are used, in a
very repetitive fashion: Nativity, Shepherds in the Fields, Massacre of the
Innocents, Crucifixion. The cuts (43 x
78) of the seven cardinal vices overcome by the corresponding virtues are
modeled upon a set by Vostre, but the two sets are distinguishable especially
by the placement of the French text within banderoles. In these woodcuts, virtues and vices are
represented by fully-clothed female figures, the virtues mounted on elegant
horses brandishing a spear against the vices, each of which is astride an
emblematic animal: lion (Pride), monkey (Avarice), goat (Lust), dog (Envy), pig
(Gluttony), bear (Anger), mule (Sloth).
The set first appears at Lauds
in the hours of the Virgin: Diligence
trebuche Paresse (fol. 33v), Charité
trebuche Envie (34r), Pascience trebuche Yre (35r), Humilité trebuche Orgueil (35v), Chasteté trebuche Luxure (36v), Sobriété trebuche Glotonnie (38r), Largesse
trebuche Avarice (56v).
Whenever the text is too
short to fill a page, additional horizontal cuts of grotesques are stacked
above the other footpieces to reduce the empty space (e.g. fols. 45v, 49,
52). The Gothic arches found at the top
of some full-page cuts occasionally constitute a separate block (fol. 53). Across the top and along the inner margins
of the pages, narrow borders of floral designs and grotesques are used.
Vérard was renowned for having at least a few copies
of his editions printed on vellum and then painted by hand, blurring the
distinction between manuscript and print.
He geared these deluxe "hybrid" books to a wealthy clientele
who appreciated the visual and tactile pleasures of colored images and vellum
leaves.
This edition
of Hours is no exception: its three vellum copies have all been illuminated, in
a nearly identical fashion. The
painting is not especially refined, and no copy bears a dedication text or
miniature, coat of arms or insignia which would indicate special preparation
for a specific client. The copies were
surely intended for sale rather than presentation. Although Vérard usually employed Parisian artists, some stylistic
features suggest that these Hours were instead illuminated in England, probably
in London: the white buildings with red roofs (e.g. fol. 101v), the style of
trees, and the rather pasty faces.[13] Since the
Hours of Sarum were destined for an overseas market, it seems plausible that
Vérard had them printed in France, then shipped undecorated to England. Given their close stylistic resemblance, the
three vellum copies were undoubtedly illuminated at the same workshop at the
same time.
In the Copenhagen copy, the painters follow the outlines of the woodcuts below, but occasionally eliminate some figures from the original design (fols. 63v, 64v; for comparison, see the woodcut on fol. 63v from the British Library copy). The paint does not always obscure their presence completely, as the digitalized images demonstrate.
Painting
also alters elements in the decor of the image. The grass at the bottom of the woodcuts is routinely painted over
and the open air transformed into the wall of a room, thereby moving the saint
indoors with sometimes bizarre results.
Saint Michael slays the dragon, for example, in front of a red curtain
with fringe (fol. 41v). Trees that had
only a few branches in the woodcut have been filled with leaves (fol.
42v). Elsewhere a window is covered
(fol. 60v) or a hill eliminated (fol. 76v).
For the image of saint Martin, the woodcut letters "Sancte
Marti" on the horse's caparison have been obscured by paint (fol.
105v). In the Copenhagen copy, the
large woodcuts, and the printed borders surrounding them, have been painted in
bright colors (as for example, fol. 63v).
On most pages with large woodcuts, however, the border cuts have been
erased, and an elaborate gold frame has been painted around the woodcut and the
text below. These frames vary somewhat,
with triangular, rectangular, or curved bases and columns of different colors,
but usually at the outer margin a gold vine extends in three places from the
top and sides, ending in a pompom or fruit (fol. 41v). The frame is not as wide as the original
border cuts, and oftentimes the printed borders show through the page from the
opposite side (fol. 54v or 60v, for example).
It should be noted that while the Harvard and Copenhagen copies are very
similar in their illumination, the gold frames are not always painted on the
same pages. For example, in the Harvard
copy the woodcut of Pentecost (fol. 54v) is surrounded by printed borders of
the sibyls which have been painted along with the main image, whereas the same
page in the Copenhagen copy has a gold frame in place of the printed
borders. The Morgan copy differs from
the other two in that no gold frames have been added; all the border cuts remain,
and those surrounding the full-page cuts have, like them, been painted. Thus while the vellum copies closely
resemble each other, they are not identical in terms of the illustration. As for the text, while it is essentially the
same in all copies, occasional hand-written notes or erasures distinguish the
copies, as we shall see.
The
Reform in England was undoubtedly responsible for some alterations and
deletions of both words and images in the various copies. In the Copenhagen copy, for example, the
figure of God in heaven has been scratched out (fols. 28, 47v), as has the
Trinity (fol. 38v). Similarly, the name
of saint Thomas, archbishop of Canterbury, has been deleted both from the
calendar (December, fol. 8) and before his prayer (fol. 49) although here a
later hand has written over the space "De Sancto Thoma Mart." The Harvard copy has been subjected to
similar treatment. In the calendar,
every mention of a pope ("pape" or "pa") has been erased
next to the name of the saint. All
references to Thomas have likewise been crossed out or scratched off, although
the printed rubric remains on fol. 49: "De sancto thoma. an." On the other hand, two names of female
saints have been added by hand to the litany on fol. 129, "Birgita"
above Katherina and "Elizabeth" above Margareta. The Morgan copy contains a handwritten note
on the front fly-leaf that attests to the anti-catholic sentiment which led to
the defacement of books as well as the "stripping of the altars"[14]
after 1530: "This Book was brought from West Court; it is a Papist Book as
I suppose and not to be made use of as is one or 2 more which I cannot
find." In this copy, too, the name
of Thomas has been erased (fol. 49), although the surrounding words remain:
"De sancto an.", leaving
only a smudge in its place. References
to the pope have been erased from the calendar. This copy has some curious deletions in the illustrations as
well. The painter has, for example,
eliminated the cross held by saint Margaret as well as the palm branch of saint
Lawrence.
Vérard's undated edition of the Hore ad
usum Sarum is remarkable for its use of two new sets of woodcuts to
illustrate, in a larger than normal format, the suffrages and the Hours of the
Passion. These new illustrations
reflect not only Vérard's constant engagement with visual images but also his
unfailing attention to innovation, even in the Horae which he had been producing for more than twenty years. Visually, the Copenhagen copy is more
brilliant in color than refined in quality; the painters adhere to the design
of the underlying woodcut rather than create a new miniature. Verbally, some English language errors are
noticeable. Yet this edition of Hours
for an English public attests to Vérard's acumen as publisher and bookseller,
revealing his interest in expanding his commercial enterprise outside of France
and his ability to adjust his editorial program to a new clientele. Most importantly, however, the deluxe copies
of this edition are characteristic of the work by which he achieved renown:
printed on vellum and illuminated by hand for wealthy clients, they are
quintessentially "pro Antonio Verard."
Adams, H.M.
Catalogue of Books printed on the continent of Europe, 1501-1600, in Cambridge Libraries. Cambridge, 1967.
Brunet, J.-C. Manuel du libraire et de
l'amateur de livres. Paris, 1864.
Catalogi
Bibliothecae Thottianae. Havniae:1795
Catalogus
Bibliothecae Harleianae.
London, 1744.
Catalogue
of Manuscripts and Early Printed Books from the Libraries of William Morris,
Richard Bennett, Bertram, Fourth Earl of Ashburnham, and Other Sources now
forming portion of the Library of J. Pierpont Morgan. London: Chiswick Press, 1907.
Claudin, A. Histoire de l'imprimerie en France au XVe et au XVIe siècle. Paris, 1900-1914; rpt. Nendeln, 1971.
Davies, Hugh William. A
Catalogue of a Collection of Early French Books in the Library of C. Fairfax-Murray
. London, 1910.
Delbecq, Jean Baptiste, Wilhelm Ludwig
Schreiber, Paul Heitz. Vervollständigte Holzschnittfolge der Passion
Delbecq-Schreiber
nach dem ersten Antwerpener Drücke des Adriaen van Berghen von 1500.
Strassburg, 1932.
Duffy, Eamon. The Stripping of the Altars: Traditional Religion in England 1400-1580. New Haven: Yale UP, 1992.
Harthan, John. The Book of Hours. New York, 1977.
Hind, Arthur M. An Introduction
to the History of Woodcut. New York, 1935. rpt. Dover, 1963.
Hoskins, Edgar. Horae Beatae Mariae Virginis or Sarum
and York Primers. London: Longman, Green, and Co., 1901.
Littlehales, Henry. The Prymer or Lay Folks' Prayer Book.
London: EETS, 1897.
Macfarlane,
John. Antoine Vérard. London: 1900; rpt. Geneva: Slatkine, 1971.
Mâle, Emile. L'Art religieux de la fin du Moyen Age en
France. Paris, 1922; rpt. 1969.
Molbech, Chr. Fortegnelse over de paa Pergament trykkede Boger i det store Kongelige
Bibliothek. Copenhagen, 1830, no.
19.
Monceaux, Henri. Les Le Rouge de Chablis. Paris, 1896.
Moreau, Brigitte. Inventaire chronologique des éditions parisiennes du XVIe siècle. Paris:
I (1501-1510), 1972.
Parke, H.W. Sibyls and Sibylline Prophecy in Classical Antiquity. London, 1988.
Renaissance Liturgical Imprints Census
(RELICS) http://mirlyn.lib.umich.edu
A Short-Title
Catalogue of books printed in England, Scotland, & Ireland, and of
English books printed abroad 1475-1640. First compiled
by A.W. Pollard and G.R. Redgrave; second edition, revised & enlarged, by
W.A. Jackson, F.S. Ferguson, K.A. Pantzer. London, The Bibliographical Society,
1976.
Wieck, Roger. Painted Prayers: The Book of Hours
in Medieval and Renaissance Art. New York: Braziller,
1997.
Wieck, Roger. Time Sanctified: The Book
of Hours in Medieval Art and Life.
Baltimore: The Walters Art Gallery, 1988.
Winn, Mary Beth. Anthoine Vérard, Parisian publisher, 1485-1512: Prologues, Poems, and Presentations. Geneva: Droz, 1997.
*
* * * *
Horae ad usum Sarum (Salisbury) ca. 1503 4°
Macfarlane 229=232.
26 l. (143 x 77 on page 219 x 153)
170
f. a
Refs: Brunet 134; Panzer vii, 504; Hoskins 30;
STC (2) 15901; Pollard p. 473; RELICS
7048; Molbech 19; Thott p. 144 no. 467; PML 590; Adams 1085; Moreau
I (1503): 76.
Copies:
Cambridge, MA, HarvUL, HEW 6.10.12
(vel; lacks ff. a1-a3) (ex: Thomas Caren,
H.E. Widener)
Cambridge UL
(lacks a1-4, a10, b1, b8, e4m,
r7-8)
Copenhagen,
RL
(vel; lacks ff. a1-a2) Perg.19 (ex Harley IV, 522)
London,
BL C.35.e.4
(lacks ff. a1-a4)
(Ex Rychard Croft; lib Wolstain Paston dono Frat. Ed.)
New
York, PML 590
(vel; E.10.D) (ex: De Roca, R. Bennett)
Notes: Description of contents by Erik Drigsdahl 2002
.
[1] See Macfarlane,
p. 132.
[2] For a discussion of
Vérard's books for the English king, see Winn,
Anthoine
Vérard, pp. 138-153.
[3] There are a few
inconsistencies: c1 is not signed, f1 is signed only f. In the Copenhagen copy,
some leaves have been numbered by hand: b4, k4, l2, m2.
[4] Littlehales refers to
these as "Memorials," each consisting of an Anthem, followed by its
versicle, response, and prayer (The Prymer, part II, p. lvi, n. 1).
[5] British Library, IC 43967; BMC VIII, p. 398 and pl. LXVIII; Harvard University,
Typ. Inc. 8781.5. I wish to thank
Ursula Baurmeister of the Bibliothèque Nationale de France for her generous
assistance with the identification of type.
Special thanks to Karen Skovgaard-Petersen of the Royal Library,
Copenhagen for proposing the digitalization of Vérard’s Sarum Hours. For their responses to questions related to
this edition, I am grateful to David Shaw and Des McTernan at the British
Library, Nicholas Smith at Cambridge University Library, Hope Mayo and William
Stoneman at the Houghton Library, Harvard University, John Bidwell at the
Pierpont Morgan Library, and Paul Needham at the Scheide Collection, Princeton
University. Thanks to Stephanie Rambaud
of the Bibliothèque Nationale de France for information about type and illustrations,
and to my colleague Martha Fleming for insights into Middle English.
[6] B. Moreau's attribution
to the printer Guillaume Le Rouge seems
based on the unreliable conclusions of Henri Monceaux and should be
disregarded. In his study, Les Le Rouge de Chablis (Paris, 1896),
Monceaux attributed numerous editions to Le Rouge, without sufficient
justification.
[7] Claudin reproduces four
of the woodcuts on p. 545.
[8] Again Claudin seems to be the only bibliographer to mention this book. It is listed in his table of printers (IV, 222) under the heading of François Regnault. He suggests that both the Oraisons and the Passion were printed by either J. Trepperel or Michel Le Noir.
[9] These woodcuts seem to be copies of a series of 50
illustrating the Life and Passion of Christ, printed at Antwerp by Hendrik
Eckert of Homburg in 1500, 1503, and 1510. For reproductions, see Jean Baptiste
Delbecq, Wilhelm Ludwig Schreiber, and Paul Heitz, Vervollständigte
holzschnittfolge der Passion Delbecq-Schreiber nach dem ersten Antwerpener
drucke des Adriaen van Berghen von 1500. Strassburg, 1932. Arthur M. Hind
provides one example in An Introduction to the History of Woodcut, II,
584, fig. 338.
[10] Useful descriptions of these illustrations, with
reproductions, are found in Hugh William Davies, A Catalogue of a Collection
of Early French Books in the Library of C. Fairfax-Murray (London, 1910),
I, 264-289 and II, 1077-1078.
[11] On the development of
this motif, see Emile Mâle, L'Art
religieux de la fin du Moyen Age en France (Paris, 1922; rpt. 1969),
253-77; H.W. Parke, Sibyls and Sibylline
Prophecy in Classical Antiquity (London, 1988).
[12] In the Harvard
copy, the printed border on fol. 72v has been erased and a gold frame painted
in its place. Although it is tempting
to interpret this as an effort to remove the irregular printed border, the
interpretation is weakened by the fact that fol. 71 retains the printed border
from the Grandes Heures.
[13] I am grateful to
Isabelle Delaunay of the Bibliothèque Nationale de France for these
observations.
[14] See the study by Eamon
Duffy, The Stripping of the Altars: Traditional Religion in England 1400-1580 (New Haven: Yale UP,
1992).