7
Secularization in Ancrene Wisse, Part 1: The ‘Pater noster’, ‘Credo’ and ‘Ave’
CHIYOKO INOSAKI
Among the seventeen extant manuscripts and extracts or fragments of Ancrene Wisse, thirteen include Part 1 (though three of these include only sections) while the remaining four exclude Part 1 completely.1 Parts 1 and 8 form what the author calls the ‘outer rule’, although Millett has argued that they are not in any way legislative, like a monastic rule.2 Part 1, the key chapter to understanding the whole work, demonstrates to anchorites the manner in which they should pray through the Hours and the Mass.3
The Latin quotations symbolize the authority of the instructor, or lector; they are supposed to be recited (segge) by an audience, or rather by a ‘user’, and they are usually indicated by the textual incipits for users to begin.4 When the three main prayers, ‘Pater noster’, ‘Credo’ and ‘Ave’ in Part 1 of the manuscripts are compared, it can be seen that the textual incipits of these three Latin prayers are not always exactly the same, even if they appear in similar contexts and retain the same functions as the others in their respective manuscripts. This paper will investigate the significance of these distinctions in the textual incipits of these three main Latin prayers in Part 1 of Ancrene Wisse, comparing the six manuscripts which include the complete texts of Part 1.5 Even such minor textual differences may provide clues for the analysis of the shifting nature of the audience and the manner of prayer at a very early stage in the history of prayer books.
The six manuscripts to be compared are:6
- Cambridge, Corpus Christi College, MS 402 (hereafter A)
- London, British Library, MS Cotton Cleopatra C.vi (hereafter C)
- London, British Library, MS Cotton Vitellius F.vii (hereafter F)
- London, British Library, MS Cotton Nero A.xiv (hereafter N)
- Oxford, Bodleian Library, MS Eng. Poet. A. I (hereafter V)
- Cambridge, Magdalene College, MS Pepys 2498 (hereafter P)7
These six manuscripts are located in Millett’s Stemma Codicum as follows: 8
Among these six manuscripts, A, C and F are closely related, occupying the earliest stage of textual development, between the 1230s and the later thirteenth century.9 N and V belong to a single derivative, genetically that next to the earliest, ranging from the 1240s to the end of the fourteenth century,10 while P shoots out a new branch, presumably to be dated to the later fourteenth century.11 There is a gap of at least one hundred years between the earliest group and the supposedly latest manuscript of these six, P or V, which provides for the possibility of significant change in any aspect of the manuscripts and, of course, even in the usage of Latin, the official ecclesiastical language.
Apart from the evidence of the immediate audience, the ‘three sisters’ in N, we find no clear identification of either audience or user in this manuscript. The other manuscripts modified the relevant part in N according to their respective readers.12 Manuscripts A and C provide evidence of a larger, scattered group of anchoresses.13 Each of the six manuscripts reveals varied kinds of anchoresses as seen in the preface of A as follows:14
Finally, some parts imply another type of audience: Parts 4 and 5 address a general audience concerning sins and confession, particularly in APV.16 These indications of immediate readers, however, are gradually surpassed by connotations of ‘potential’ general users and wider pastoral use as time passes.17
The Latin variants in the manuscripts fall into four main categories: variants with feminine forms; modification from ‘textual incipit’ to ‘title’; the Nicene vs the Apostles’ Creed; and variations in the wording of the Pater noster. Focusing on these changes, we encounter reflections of different kinds of audience and of gaps in time through the varied usages of prayers or textual incipits.
Variants with feminine forms
Several scholars, such as Ackerman and Dahood, Dobson and Millett, have noted that the Latin quotations in the Ancrene Wisse may have been modified by scribes or other authorities according to the audience or a particular agenda. In the following analysis, the text of A will provide the point of comparison with the Ancrene Wisse author’s original text, presenting as it does the authorial revisions of the original text. In the following examples the author has altered the Latin of the Vulgate to the feminine, or has used a liturgical version which had already been altered from the Vulgate, based on the gender of his audience. In some cases, the other manuscripts follow A; in others, the scribes have modified the phrasing in A, suggesting a shift in audience and gender.
A good example of the former case is the following Latin quotation from A: Saluos fac seruos tuos et ancillas tuas, Deus meus, sperantes in te (f. 6v.123).18 Millett notes that this quotation is ‘identified by Ackerman and Dahood 1984 … as a “versicle and response used with the Litany” (Salvos fac servos tuos et ancillas tuas: Deus meus sperantes in te [My God, save your servants and your handmaids, who put their hope in you])’.19 Dobson shows that it is based on Psalm 85: 2, salvum fac servum tuum, Deus meus, sperantem in te (My God, save your servant, who puts his hope in you), ‘used inter alia in the introduction to the Mass for Ash Wednesday (Sarum Missal, pp. 48–51), in which it is preceded by the Seven Penitential Psalms, Kyrie etc., Pater noster, and Et ne nos’.20 The example cited above comes just at the beginning of the litany in the anchoress’s devotions. Though the quotations are based on the Vulgate, it seems to have come directly from the liturgical text which had altered servum tuum to servos tuos et ancillas tuas, applying to both genders and plurality. The same variant is followed by all six manuscripts.
In the following two cases, however, not all the manuscripts show the same variation. The first case shows that only ‘ancillas’ is employed for the variants with feminine forms in the manuscripts A, [F]21, N, V:
Here, in the prayer said when going to bed, C and P include male servants (seruos tuos), as well as female. As mentioned above, this Latin quotation in Sarum Breviary (hereafter S.B.) II, 254 is a modification from Psalm 85: 2. In the prayer at the beginning of the litany, all the manuscripts repeat the phrase from S.B. II, 254, citing seruos tuos and ancillas tuas, but in the bedtime prayer, only the C and P manuscripts retain the same citation, and the other manuscripts s...