A Lost Mozarabic Liturgical Manuscript Rediscovered: New York, Hispanic Society of America, B2916, Olim Toledo, Biblioteca Capitular, 33.2

A LOST MOZARABIC LITURGICAL MANUSCRIPT REDISCOVERED: NEW YORK, HISPANIC SOCIETY OF AMERICA, B2916, OLIM TOLEDO, BIBLIOTECA CAPITULAR, 33.2 Bv SUSAN BOYNTON The manuscript sources of the Mozarabic or Old Hispanic liturgy have been thoroughly described and analyzed,1 with the exception of an early-eleventhcentury book of saints' offices that has been considered missing since the late nineteenth century from the Cathedral Archive of Toledo. In October 2001, I identified this lost book as manuscript B2916 in the library of the Hispanic Society of America in New York, where it has been since its acquisition by the Society's founder, Archer Huntington.2 HSA MS B2916 is the only codex of the Old Hispanic liturgy preserved outside Europe. This manuscript is a curious book, comprising the offices for the feasts of Saint Martin (November 11), Saint Emilianus or Millán (November 12), and the Assumption of the Virgin (August 15). The matins lessons of the first two offices consist of the entirety of, respectively, the Vitae of Martin by Sulpicius Severus and of San Millán by Braulio of Saragossa. Because the manuscript was in a private collection and has remained uncatalogued, it has gone unnoticed for the last century, a period that saw the maturation of modern study of the Mozarabic rite. The contents of the book were not unknown during this time, however, because some specialists have consulted the copy (today in the Biblioteca Nacional in Madrid) made in 1752 by the polymath Jesuit Andrés Marcos Burriel.3 Indeed, it was Clyde Brockett's remarkably accurate handmade copy of the Burriel 1 For a bibliography on the Mozarabic liturgy, see Marius Férotin, Le liber mozarabicus sacramentorum et les manuscrits mozarabes (1912; reprint, with a bibliography by Anthony Ward and Cuthbert Johnson, Rome, 1995), 43-90. 1 wish to express my gratitude to several people who have assisted me significantly in the preparation of this article: Elizabeth Valdez del Alamo and Constancio del Alamo, Michael Agnew and Sonia Agnew, and the staff of the library at the Hispanic Society of America as well as that of the Biblioteca Nacional in Madrid. The readers for Traditio made many helpful suggestions. 2 Abbreviations for libraries: AHN = Madrid, Archivo Histórico Nacional; AM = Silos, Archivo monástico; HSA = New York, Hispanic Society of America; RAH = Madrid, Real Academia de la Historia. 3 BN 13060, fols. 120-200. On the Burriel copy and its historical context, see the final section of this article. 190TRADITIO copy that made the identification of the manuscript possible, even at two removes.4 While the Burriel copy is useful, many important aspects of the original manuscript deserve notice. In this article I present the first fruits of my work on the rediscovered manuscript: a description of its contents, a discussion of the historical context in which it was produced, and its subsequent history. The manuscript is of considerable hagiographie and liturgical significance. Added chants and other annotations, unknown to the scholarly community, postdate the liturgical reform of the Iberian Peninsula at the end of the eleventh century, and thus illuminate the continued use of the manuscript in a changed liturgical context. Description of the Manuscript5 HSA B2916 is a small volume6 of undistinguished appearance, extensively water damaged, with few illuminated letters and no figurai decoration. The spine of the tooled leather binding is covered with a parchment label. The original paper flyleaves from the Toledo Cathedral Chapter library are intact, the first bearing the old shelfmark (29.26) along with the new one (Cajon. 33. Num. 2), as well as a short seventeenth-century description of the contents.7 Three closely related hands copied the text,8 but the variable quality and severe discoloration of the parchment make a conclusive paleographical analysis difficult. Several features of the book suggest that it was produced at the abbey of San Millán de la Cogolla in the Rioja. The office for the feast of San Millán, preserved here in an expanded form that is apparently unique, contains a proper prayer with a supplication to "our patron Saint Emilianus" (sanctum Emilianum patronum nostrum). Comparison with manuscripts known to have been produced in the abbey's scriptorium supports...