Bibliotheca Arnamagnæana - 01.06.1980, Page 70

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ed. A. Maliniemi, Zur Uberlieferung der lateinischen Olavuslegende = Annales Acad.
Scient. Fennicæ. B: 11, no. 7 (Helsinki 1920), p. 14; Oxford Bodi. MS Rawlinson C
440, f. 194r; Breviarium Arusiense 1519, - all with minor variants.
The secret, ‘Inscrutabilem secreti tui uirtutem’, the postcommunion,
‘Vitalis hostie uerbi caro facti’, and the communio, ‘Magna est gloria
eius’, are those of the St. Olav Mass in die; see ON, pp. 124, 372.
After the postcommunion follows the Gospel ‘Si quis vult post me
venire’ (Matth. 16, 24-28), the St. Olav Gospel in die of the Nidaros
books.4
To sum up: the small manuscript AM 98 I-II 8° proves a most
significant witness of liturgical history in Iceland. The main text of AM
98 I 8° contains what could be called the oldest identifiable layer of
Icelandic liturgical use. In faet, the greater part of the seventeen
masses written by the main hånd belong to the common heritage of the
medieval Church. Mass 9 and mass 15, however, reveal an unquestion-
able relationship with the Norwegian manual B, written c. 1250.
Both masses have been identified in English sources. Accordingly, the
English source in question must have reached Nidaros in the course of
the twelfth century. The adoption of mass 15 for the feast of St.
Thorlak in an early Icelandic manual also testifies to the authority of
this text tradition. Mass 2 and mass 12, which do not appear in the
Norwegian manuals, have been identified in English sources; it is
likely, nonetheless, that they formed part of the Norwegian manual B
tradition. All these texts represent the status quo before the introduc-
tion of the Nidaros Ordinary (ON), the influence of which can be
traced in Iceland from the second quarter of the thirteenth century on-
wards. The scribe of the marginal additions who wrote c. 1300 or
somewhat later, added texts from the Nidaros Ordinary. Of his seven
tracts, five are common while the St. Cuthbert tract, ‘Ignea in spera’,
and that of St. Benedict, ‘Domine non aspicias’, are characteristic of
the Nidaros use. Some of the sequences are those prescribed by the
Ordinary: ‘Post partum’, ‘Clare sanetorum’, ‘Unus amor’, and ‘Adest
nobis dies alma’. The latter three, and also ‘Virgini marie laudes’ have
been edited from Norwegian and Icelandic manuscripts with musical
4 For the St. Olav texts of the Scandinavian breviaries, see G. Storm, Monumenta
historica Norvegiæ (Kristiania 1880/ Oslo 1973), pp. 229 sqq.
.