# The Responsories of the Ordo representacionis Ade

Océane Boudeau

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[à paraître] Océane Boudeau, « The Responsories of the *Ordo representacionis Ade* », Western Institute Publications, Western Michigan University, « Early Drama, Art, and Music ».
## The Responsories of the *Ordo representacionis Ade*<fnref n="1" />

The close connection between the *Ordo representacionis Ade*<fnref n="2" /> and the liturgy is well-established: the *Ordo* opens with a reading from the beginning of Genesis and throughout the entire section which dramatizes the story of Adam and Eve and then that of Abel and Cain, seven responsories are inserted in the middle of the exchanges between the characters. At the beginning of the Procession of the Prophets, a second reading is mentioned: Quodvultdeus's sermon *Vos, inquam, convenio, o Judei*, long attributed to Saint Augustine. While not a central part of the play, the responsories nonetheless lend it a certain kind of authority. According to Steven Justice, the responsories represented a clerical reading of the Genesis story, while the vernacular play represented its translation for non-clerics.<fnref n="3" /> Indeed, the responsories and dialogue are semantically redundant, and the absence of the responsories would not detract from one's understanding of the *Ordo*. However, their presence, as well as that of the Latin section headings and stage directions—some of them very similar to ones found in other liturgical works—anchor the *Ordo representacionis Ade* in the clerical world.

A responsory is a melismatic chant which consists of two parts; the responsory itself performed by the choir followed by the verse sung by a soloist or a small group of soloists, and finally, a reprise of the responsory, which the choir sings in its entirety or in part, according to the schema R + V + R. In the *Ordo*, only the textual incipit of the responsories is given; the verse and the music are omitted. This particularity occurs in certain liturgical books intended for celebrants who, more in need of the readings and euchological formulas than of the antiphons or responsories, were content with the initial words of the chants. Clerics in charge of the performance of the music could refer to antiphonaries or graduals to find the melodies in their entirety. The following table summarizes the incipits as they are written in the Tours manuscript, preceded by indications regarding the performers of the responsories, most often the choir, corresponding to the usual practice.

<table><thead><tr><td>Placement in Tours 927</td><td>Incipit of the responsories</td></tr></thead><tbody><tr><td>f. 20v</td><td>Tunc incipiat l&lt;ectio&gt; In principio creavit Deus celum et terram. Qua finita, corus cantet R&lt;esponsorium&gt; Formavit igitur Dominus.</td></tr><tr><td>f. 21v</td><td>chorus cantet R&lt;esponsorium&gt; Tulit ergo Dominus hominem.</td></tr><tr><td>f. 21v</td><td>chorus cantet R&lt;esponsorium&gt; Dixit Dominus ad Adam.</td></tr><tr><td>f. 26v</td><td>Tunc incipiat chorus R&lt;esponsorium&gt; Dum deambularet.</td></tr><tr><td>f. 29r</td><td>Chorus cantet R&lt;esponsorium&gt; In sudore vultus tui.</td></tr><tr><td>f. 29v</td><td>(...) F&lt;igura&gt; manu eos [Adam et Eve] demonstrans versa facie contra paradisum, et eorum incipiet R&lt;esponsorium&gt; Ecce Adam</td></tr></tbody></table>

<footnote n="1">¹ This article was originally presented at the session about MS Tours 927 organized by Christophe Chaguinian at Kalamazoo (2013). The published version benefitted from the input of all the panelists, Catherine Bougy, Christophe Chaguinian and Mary Channen Caldwell. Christophe Chaguinian's edition of the *Jeu d'Adam* is currently in print.</footnote>

<footnote n="2">² In this chapter I will use the title given to the work in the manuscript rather than the modern title *Jeu d'Adam*.</footnote>

<footnote n="3">³ Justice, "Authority of Ritual."</footnote>
<table><tr><td></td><td>quasi unus.</td></tr><tr><td>f. 34v</td><td>chorus cantabit Ubi est Abel frater tuus.</td></tr><tr><td>f. 35r</td><td>Legatur in choro l&lt;ectio&gt; Vos, inquam, convenio, O Judei</td></tr></table>

With the exception of Quodvultdeus's sermon, the reading and the seven responsories are taken from the first four chapters of *Genesis*. The following table indicates the cited or adapted passages from *Genesis* for the first reading and for each of the responsories.

<table><thead><tr><th>Placement in Tours 927</th><th>Incipit of the reading and the responsory</th><th>Correspondance in the Bible</th></tr></thead><tbody><tr><td>f. 20v</td><td>Reading In principio creavit Deus<br>celum et terram.</td><td>Genesis 1.1</td></tr><tr><td>f. 20v</td><td>R. Formavit igitur Dominus.</td><td>Genesis 2.7</td></tr><tr><td>f. 21v</td><td>R. Tulit ergo Dominus hominem.</td><td>Genesis 2.15</td></tr><tr><td>f. 21v</td><td>R. Dixit Dominus ad Adam.</td><td>Genesis 2.16-17</td></tr><tr><td>f. 26v</td><td>R. Dum deambularet.</td><td>Genesis 3.8-10</td></tr><tr><td>f. 29r</td><td>R. In sudore vultus tui.</td><td>Genesis 3.17-19</td></tr><tr><td>f. 29v</td><td>R. Ecce Adam quasi unus.</td><td>Genesis 3.22</td></tr><tr><td>f. 34v</td><td>R. Ubi est Abel frater tuus.</td><td>Genesis 4.9-10</td></tr></tbody></table>

The two readings as well as the seven responsories can, of course, be found in liturgical books. Quodvultdeus's sermon was read at Christmastide, while the first reading and the seven responsories belonged to another point in the liturgical calendar, either Matins of Septuagesima or Sexagesima Sunday. The Sunday Matins service, sung at night, included three parts known as nocturns. Within these nocturns, the number of the responsories was not the same in monastic frameworks as in the liturgies of secular institutions (principally cathedrals or collegiate churches). In monasteries, monks recited four readings for each nocturn, also called "lessons", each one followed by a responsory, while the clergy of cathedrals and collegiate churches recited only three lessons and their responsories.

<table><thead><tr><th></th><th>Monastic / regular <i>cursus</i></th><th>Secular <i>cursus</i></th></tr></thead><tbody><tr><td>1<sup>st</sup> nocturn</td><td>Reading + responsory<br>Reading + responsory<br>Reading + responsory<br>Reading + responsory</td><td>Reading + responsory<br>Reading + responsory<br>Reading + responsory<br>Reading + responsory</td></tr><tr><td>2<sup>nd</sup> nocturn</td><td>Reading + responsory<br>Reading + responsory<br>Reading + responsory<br>Reading + responsory</td><td>Reading + responsory<br>Reading + responsory<br>Reading + responsory<br>Reading + responsory</td></tr><tr><td>3<sup>rd</sup> nocturn</td><td>Reading + responsory<br>Reading + responsory<br>Reading + responsory<br>Reading + responsory</td><td>Reading + responsory<br>Reading + responsory<br>Reading + responsory<br>Reading + responsory</td></tr></tbody></table>

The total number of responsories for Matins used in the monastic *cursus* therefore amounts to twelve but only to nine for the secular *cursus*. In some manuscripts
additional responsories, used as substitutes or for vespers and/or the Matins for weekday services, are also found.<fnref n="4" />

Septuagesima Sunday, nine Sundays before Easter, marked the beginning of a period of penitence which lasted until Easter Sunday itself. The reading from Genesis and the performance of responsories which were made up of excerpts of the Genesis text, thus took place, depending on the church, either on this Sunday or the following one, that of Sexuagesima, the 8th Sunday before Easter.

<table><tr><td>Sunday of Septuagesima</td></tr><tr><td>Sunday of Sexagesima</td></tr><tr><td>Sunday of Quinquagesima</td></tr><tr><td>Ash Wednesday (beginning of Lent)</td></tr><tr><td>1st Sunday of Lent (Quadragesima)</td></tr><tr><td>2nd Sunday of Lent</td></tr><tr><td>3rd Sunday of Lent</td></tr><tr><td>4th Sunday of Lent</td></tr><tr><td>Passion Sunday</td></tr><tr><td>Palm Sunday</td></tr><tr><td>Easter Sunday</td></tr></table>

From a liturgical point of view, the first reading and the seven responsories form a coherent unit. However, if one takes into account the prophecies of the Prophets, dramatic continuity is maintained throughout the *Ordo*, since the announcement of the coming of the Christ born of the Virgin, with both redeeming the sins of Adam and Eve and their children, correspond to the loss of paradise and the murder of Abel. In the context of the liturgical year, the Genesis texts were reserved for the Easter season, while the Procession of the Prophets belonged to Christmastide.<fnref n="5" /> The theologians Jean Beleth († 1185?) and Guillaume Durand († 1330) explain in their writings why the reading from Genesis should be done during Septuagesima:

> In addition, during Septuagesima, we experience anew the misfortune which we have inherited because of the sins of our ancestors. It is for this reason that we read the book of Genesis which recounts the expulsion of our earliest ancestors

<footnote n="4">⁴ For vespers, the brief responsory (Short Responsory) sung in monasteries was replaced in cathedrals by a Great Responsory that is, a large responsory taken from the Matins. With a few exceptions, the Matins for weekdays were shorter—fewer lessons and responsories—than those for Sundays.</footnote>

<footnote n="5">⁵ Tony Hunt also emphasizes the unity of the *Ordo representationis Ade*, but while he recognizes that the Procession of the Prophets anticipates the birth of the Christ, he connects this section of the composition to the feast of Pentacost. The passage with Abel and Cain represents, according to him, a prefiguration of the Passion and would therefore be connected with Easter (Hunt, "Unity of the Play of Adam," pp. 525-526). The Procession of the Prophets is found in F-R 384 (Y 110) (Cathedral of Rouen), F-LA 263 (Cathedral of Laon) and F-Pn lat. 1139 (used at the Saint-Martial de Limoges monastery).</footnote>
from paradise, and we also sing the responsory *In sudore vultus tui* and *Ecce Adam*.<fnref n="6" />

The beginning of this period of penitence was symbolized by the omission of the *Alleluia*, the subject of a particular ceremony which could be, according to one's location, the occasion of manifestations or joy, or contrarily, of sadness.<fnref n="7" />

The parallel between the Genesis story and the period of Lent reached its height with the ceremony of the expulsion of penitents from the church, one particularly widespread in the North of the Loire and in England, and which paralleled the eviction of Adam and Eve from paradise.<fnref n="8" /> This ceremony took place on Ash Wednesday, a little more than two weeks after the start of Seputagesima, with the penitents not being permitted to return before Holy Thursday. This ritual is described for the first time by Regino of Prüm († 915), in his Romano-germanic Pontifical written ca. 950-960.

### I. Rite of Entry of the Penitentials

On Ash Wednesday, all of the penitents who are beginning or who have already begun public penitence shall appear together in the presence of the local bishop, in front of the porch of the church, dressed in sackcloth, barefoot, eyes cast downward, thus expressing their guilt by their composure and mine. The deans shall be present, that is, the archpriests of the parishes, along with the witnesses, that is to say, the penitentiary priests. These penitentiaries shall carefully control the manner in which the penitents live. The bishop, according to the seriousness of the sin, shall impose an appropriate and progressive penance.

The bishop shall then introduce the penitents into the church, and with all of the clergy, shall recite for the remission of their sins the seven psalms of pentitence, while laying prostrate on the ground and shedding copious tears.

### II. Imposition of hands; aspersion with holy water; imposition of sackcloth and of ashes

Then, standing up, in accordance with that which the canons prescribe, the bishop will impose hands on the penitents, asperge them with holy water after having covered them with ashes. He will cover their heads with sackcloth and, with his voice stiffled with groaning, he shall announce to the penitents that they are to be expelled from the church because of their sins, just as Adam was expelled from Paradise (...)

### III. Expulsion of the penitents

<footnote n="6">⁶ "Preterea, quia in Septuagesima recolimus miseriam nostram quam propter peccata parentum nostrorum incurrimus, ideo librum Geneseos legimus ubi agitur de expulsione priorum parentum de paradyso, et de aliis de quo etiam cantamus responsorium: 'In sudore vultus tui' et illud 'Ecce Adam' etc." (Davril and Thibodeau, *Guillelmi Duranti*, vol. 6, p. 235).</footnote>

<footnote n="7">⁷ "Some churches deposit the Alleluia with great joy, others with moans and sighs: the first ones represent the redemption of the future; the others, the expulsion from paradise." ("Unde et quedam ecclesie deponunt Alleluya cum magno gaudio, alie cum gemitu et suspirio: illi representant futuram reparationem, isti de paradyso eiectionem.") (Davril and Thibodeau, *Guillelmi Duranti*, vol. 6, p. 232).</footnote>

<footnote n="8">⁸ Mansfield, *The Humiliation of Sinners*, pp. 92-95.</footnote>
Then, the bishop asks his attendants to expel the penitents from the church (...)
The clergy shall accompany the penitents while singing the following responsory:
"In sudore vultus tui vesceris pane tuo, etc."<fnref n="9" />

Thereafter, this text is found in various authors and in several pontificals,
liturgical books intended for the bishop. Notably this is the case for the pontifical of
Beauvais, adapted for use in Lisieux and copied in the second half of the 13th century (F-
B 138, f. 118r).<fnref n="10" /> In this book, in addition to the responsory *In sudore vultus tui* already
cited by Regino of Prüm in the Romano-germanic Pontifical, one finds the responsory
*Ecce Adam quasi unus*, also found in the *Ordo representacionis Ade*. The pontifical
preserved in Besançon also offers historiated initials representing the eviction of
penitents and their return on Holy Thursday. The parallels between this ceremony and
the *Ordo representacionis Ade* are obvious. The *Ordo* could thus be defined as a veritable
liturgical dramatization of the eviction of the penitents. This ceremony, just like the
Sunday of Septuagesima, could therefore have served as an ideal context for the
performance of a "recreational" *Ordo*.<fnref n="11" />

<figure><img src="image_2.png" /></figure>

Photograph CNRS-IRHT ©Bibliothèque municipale de Besançon, ms. 138, f. 117r: the historiated initial at the beginning of the prayer "Exaudi, domine, preces nostras...". The initial depicts the eviction of the penitents from the church at the beginning of Lent, with the bishop standing at the entrance of the church.

<footnote n="9">⁹ Vogel, *Le Pêcheur et la pénitence*, pp. 208-10.</footnote>

<footnote n="10">¹⁰ Mary C. Mansfield notes that this ceremony is present in about fifty pontificals written in the North of the Loire between 1150 and 1350 (*The Humiliation of Sinners*, p. 97).</footnote>

<footnote n="11">¹¹ The term "recreational liturgy" is used by Véronique Dominguez (*Jeu d'Adam*, back cover).</footnote>
<figure><img src="image_3.png" /></figure>

Photograph CNRS-IRHT ©Bibliothèque municipale de Besançon, ms. 138, f. 120r: historiated initial at the beginning of the prayer "Adesto supplicationibus nostris..." of Holy Thursday, depicting the return of the penitents to church.

The cleric responsible for copying the *Ordo representacionis Ade* did not consider it necessary to note the responsories in their entirety. For him—or for the performers of the *Ordo*—it sufficed to open a breviary or an antiphonary to refresh their memory. Through a consultation of such books, it is possible to uncover the different liturgical chants used in different religious institutions and, in so doing, to compare their contents with the responsories of the *Ordo*. The liturgical environment of the *Ordo* may have been the same as that of the manuscripts containing the seven responsories and these liturgical books may thus indicate the religious institutions where the *Ordo representacionis Ade* was performed and/or where it may have been copied.

Such a study has already been undertaken by Charles T. Downey; his conclusions, however, merit reexamination.<fnref n="12" /> Indeed, Downey concludes that one of the authors of the *Ordo* was Bernard Itier, a monk at Saint-Martial de Limoges. The writing of the manuscript could have been done, therefore, at Saint-Martial itself, in collaboration with another literate Anglo-Norman speaker, or during a monastic journey.<fnref n="13" /> Downey also

<footnote n="12">¹² Downey, "Ad imaginem suam".</footnote>

<footnote n="13">¹³ "On the basis of this manuscript survey, it is almost certain that the creator—or one of the creators—of the *Jeu d'Adam* was a monk or was familiar with the Adam responsories as they were sung in a monastery rather than in a cathedral or other nonmonastic church," and "A southern monk could have collaborated with a native speaker of Anglo-Norman who wrote the vernacular portion of the play (...). Such a collaboration may have occurred either at a southern monastery such as Saint-Martial, where the choir was presumably familiar with the proper responsories and verses, or while the monk author was in the north, where an Anglo-Norman audience for the play was at hand." (Downey, "Ad imaginem suam," pp. 361, 373).</footnote>
affirms that among the responsories for Septuagesima or Sexagesima, *In sudore vultus tui* and *Dixit dominus ad Adam* do not figure in the secular manuscripts, an assertion he tempers in a footnote in which he identifies thirteen (!) books in which the two responsories are, in fact, found.<fnref n="14" />

While the method of searching for the seven responsories of the *Ordo* in liturgical books may appear simple, the task is not easy, since the scribe of MS Tours 927 left only the incipits. It is, in fact, impossible to know which verse(s) was (were) sung with these responsories. Because the scribe only wrote the beginning of each responsory, with no musical indications, one cannot make comparisons with other manuscripts using textual or melodic variants. Although the Gregorian liturgical repertoire was in widespread use, a comparison of the texts and melodies shows that they were not completely standardized and one can find more or less significant differences from one manuscript to another. Indeed, the monks of Solesmes relied on these variants, but also on the choice of chants for a single feast in order to determine different families among the manuscripts<fnref n="15" />. The scribe of MS Tours 927 was, additionally, so concise that, for two responsories, the incipit given could correspond to two different chants. Thus, "In sudore vultus tui" could refer to *In sudore vultus tui vesceris pane tuo* (CAO 6937) or to *In sudore vultus tui vesceris panem donec* (CAO 6938) and "Dixit Dominus ad Adam" to *Dixit Dominus ad Adam: De ligno quod est in medio paradisi ne comedas: in qua hora comedis* (CAO 6470) or to *Dixit Dominus ad Adam: De ligno quod est in medio paradisi ne comedas: in quacumque die comederis* (CAO 6471).<fnref n="16" /> However, since all of these responsories were sung on the same feast, I have not taken these distinctions into account in this study; it would indeed be an impossible task given the nature of the copy of the *Ordo representacionis Ade*.

The task is rendered equally difficult by the reduced number of responsories written in the *Ordo*. The seven responsories were initially integrated into a longer series of nine or twelve responsories, but in the *Ordo representacionis Ade* there is no indication as to whether the seven responsories belonged to a monastic (12) or secular (9) series. Consultation of MS Tours 927 also does not reveal in which nocturn they were initially performed. In fact, while the *Ordo*, thanks to its first reading and to its seven responsories, makes reference to the Matins service, it does not divide the responsories into nocturns.

## The series of responsories

The series that included the seven responsories of the *Ordo representacionis Ade* was stable and contained a total of thirteen reponsories. The members of the clergy thus selected nine or twelve responsories among these in order to construct their Matins series. The following table indicates these thirteen responsories as well as the passages from Genesis to which they correspond. The order of presentation is that of the biblical text and the responsories in bold are those used in the *Ordo representacionis Ade*. For monks, only one responsory needed to be removed in order to produce a series of twelve. In most cases, it was the responsory *Igitur perfecti sunt celi* which was removed. On the other hand, for canons, the choices were more challenging, since they had to

<footnote n="14">¹⁴ Downey, "Ad imaginem suam," note 20, pp. 382-83.</footnote>

<footnote n="15">¹⁵ *Graduel romain*.</footnote>

<footnote n="16">¹⁶ The numbers are those of Hesbert, *Corpus Antiphonalium Officii*, and are abbreviated with the letters "CAO".</footnote>
eliminate four responsories. The combinations used in the secular *cursus* are therefore more varied than those of their monastic counterpart. The monastic or secular series nevertheless often possessed identical beginnings and endings: the two responsories from the beginning of Genesis, *In principio fecit Deus* and *In principio Deus creavit* and *Ubi est Abel frater tuus* to conclude. In order to facilitate the comparison of the series, I have assigned a number to each of the responsories:

<table><thead><tr><td>Number</td><td>Incipit of the responsory</td><td>Genesis</td></tr></thead><tbody><tr><td>1</td><td><i>In principio fecit Deus</i></td><td>Gen. 1:1 and Gen. 1:26</td></tr><tr><td>2</td><td><i>In principio deus creavit</i></td><td>Gen. 1:1-2 and Gen. 1:31</td></tr><tr><td>3</td><td><i>Igitur perfecti sunt celi</i></td><td>Gen. 2:1-2</td></tr><tr><td>4</td><td><b>Formavit igitur dominus</b></td><td>Gen. 2:7</td></tr><tr><td>5</td><td><i>Plantaverat autem dominus</i></td><td>Gen. 2:8</td></tr><tr><td>6</td><td><b>Tulit ergo dominus hominem</b></td><td>Gen. 2:15</td></tr><tr><td>7</td><td><b>Dixit Dominus ad Adam</b></td><td>Gen. 2:16-17</td></tr><tr><td>8</td><td><i>Dixit Dominus Deus non est</i></td><td>Gen. 2:18</td></tr><tr><td>9</td><td><i>Immisit dominus soporem in</i></td><td>Gen. 2:21-23</td></tr><tr><td>10</td><td><b>Dum (Cum) deambularet Dominus in</b></td><td>Gen. 3:8-10</td></tr><tr><td>11</td><td><b>In sudore vultus tui vesceris</b></td><td>Gen. 3:17-19</td></tr><tr><td>12</td><td><b>Ecce Adam quasi unus ex nobis</b></td><td>Gen. 3:22</td></tr><tr><td>13</td><td><b>Ubi est Abel frater tuus</b></td><td>Gen. 4:9-10</td></tr></tbody></table>

I have not included in this series two responsories only present in manuscripts originating in the South of France and which do not draw their texts from Genesis: *Simile est regnum celorum* and *Cum turba plurima conveniret* (CAO 6374).<fnref n="17" />

## Corpus

My study focused on a corpus of 102 manuscripts, principally of the secular *cursus* (eighty-three secular manuscripts and nineteen monastic manuscripts). In spite of the strong probability that the *Ordo representacionis Ade* was written for a secular establishment,<fnref n="18" /> I wanted to include a small number of monastic manuscripts in order to

<footnote n="17">¹⁷ The responsory *Simile est regnum celorum* is found in manuscripts from Bordeaux (F-BO 86), the monastery S'te Croix in Bordeaux (F-BO 87), the Cathedral of Marseille (F-Pn lat. 1090), Aix-en-Provence (F-Pn lat. 1038 and F-M Archives départementales des Bouches-du-Rhône, ms 4, G. 113-2 G. 1859), Carcassonne (F-Pn lat. 1035), Grasse (F-C 42), Oloron-Sainte-Marie (F-Pn lat. 1279), Toulouse (F-Pn lat. 1034), the monastery of Arles-sur-Tech (Diocese of Elne, near Perpignan) (F-NAR 166). *Cum turba plurima conveniret* is found in manuscripts from the Cathedral of Marseille (F-Pn lat. 1090), the monastery S'te Croix in Bordeaux (F-BO 87), the Cathedral of Avignon (F-A 191), Aix-en-Provence (F-Pn lat. 1038) and Oloron-Sainte-Marie (F-Pn lat. 1279).</footnote>

<footnote n="18">¹⁸ This is the opinion of C. Chaguinian which is based on the presence de 31 latins rondeaux among the 36 chants written in folios 8v-20r of MS Tours 927 and which are, for the majority, found in sources of secular origin. He similarly connects the liturgical pascal play written in folios 1r-8v to the realm of schools, which, in the course of the twelfth century, were moving from the monastic sphere to that of cathedrals and collegiate churches. See his chapter in this volume and "Origine institutionnelle et géographique du Jeu d'Adam".</footnote>
demonstrate that this series of responsories, probably monastic in origin, was much more stable in the manuscripts belonging to the monastic *cursus*. These manuscripts originated in religious institutions situated in regions whose spoken language belonged to the *langue d'oc* or *langue d'oïl* families. Although the author of the *Ordo* was quite probably a native of a *langue d'oïl*-speaking region,<fnref n="19" /> it seemed interesting to expand the corpus in order to emphasize that these chants were also used outside this area.

I considered only manuscripts prior to and including fourteenth century; that is to say, those which contain the closest possible liturgy to that known by the scribe of MS Tours 927. Although the evolution of the choice of chants, readings or of prayers was slow, this fact should not be ignored. Moreover, it is even difficult to confirm that the chants of a service written in a manuscript of the fifteenth century were those of the same service used by the same religious institution two centuries earlier. To the manuscripts indexed in the *Cantus*<fnref n="20" /> database as well as those already consulted by Charles T. Downey,<fnref n="21" /> I have added the books catalogued in the six volumes of Victor Leroquis, *Les Bréviaires manuscrits des bibliothèques publiques de France*. This work has the advantage of indicating the placement of the principal feast days in each manuscript, including, naturally, Septuagesima and Sexagasima.<fnref n="22" /> My corpus of manuscripts was then completed by Christian Meyer's *Catalogue des manuscrits notés du Moyen Âge conservés dans les bibliothèques publiques de France*–currently in the editing process, but whose rich website already allows researchers to analyze quickly the contents of various French libraries<fnref n="23" />–as well as by the bibliography contained in *The Responsories and Versicles of the Latin Office of the Dead* by Knud Ottosen and the databases housed on the *Cantus planus* website at the University of Regensburg, which present the manuscripts of French or British origin conserved in the libraries of Germany and the United Kingdom.<fnref n="24" /> Unfortunately I was not able to complete my research concerning the British manuscripts due to an inability to consult microfilm versions of these sources.

List of the monastic manuscripts consulted:

<table><thead><tr><td>Reference Number<sup>25</sup></td><td>Nature of manuscript</td><td>Origin</td><td>Date</td><td>Remarks</td></tr></thead><tbody><tr><td>F-AS 465 (cat. 893)</td><td>breviary</td><td>St Vaast of Arras (abbey)</td><td>14<sup>th</sup> century</td><td></td></tr></tbody></table>

<footnote n="19">¹⁹ Cf. Catherine Bougy's study in the present volume.</footnote>

<footnote n="20">²⁰ http://cantusdatabase.org/ (accessed February 27, 2014) overseen by Debra Lacoste (University of Waterloo, Canada).</footnote>

<footnote n="21">²¹ Downey, "Ad imaginem suam," pp. 373-79.</footnote>

<footnote n="22">²² The contents of this catalog is accessible on the website created by David Hiley of the University of Regensburg in Germany: http://www.uni-regensburg.de/Fakultaeten/phil_Fak_I/Musikwissenschaft/cantus/ (accessed February 27, 2014).</footnote>

<footnote n="23">²³ https://www.univ-nancy2.fr/MOYENAGE/UREEF/MUSICOLOGIE/CMN/indexcmn.htm (accessed February 27, 2014).</footnote>

<footnote n="24">²⁴ The URL of the site is given in note 22.</footnote>

<footnote n="25">²⁵ References to manuscripts follow the abbreviations of the RISM; http://www.rism.info/fr/sigla.html (accessed March 17, 2013).</footnote>
<table><tr><td>F-BO 87</td><td>breviary</td><td>S<sup>te</sup> Croix of Bordeaux</td><td>12<sup>th</sup> century</td><td></td></tr><tr><td>F-Conches 4</td><td>breviary</td><td>Conches</td><td>13<sup>th</sup> century</td><td></td></tr><tr><td>F-Conches 5</td><td>breviary</td><td>Conches</td><td>13<sup>th</sup> century</td><td></td></tr><tr><td>F-DOU 156</td><td>breviary</td><td>Anchin (abbey)</td><td>Second half 13<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 743</td><td>breviary</td><td>Use of S<sup>th</sup> Martial of Limoges (abbey)</td><td>11<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 796</td><td>breviary</td><td>Montiéramey (abbey near Troyes)</td><td>12<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-Pn lat. 1085</td><td>antiphonary</td><td>S<sup>th</sup> Martial of Limoges (chuch of S<sup>th</sup> Sauveur in the abbey)</td><td>after 960</td><td>Cantus</td></tr><tr><td>F-Pn lat. 11522</td><td>missal-breviary</td><td>Corbie</td><td>11<sup>th</sup>-12<sup>th</sup> centuries</td><td>Downey</td></tr><tr><td>F-Pn lat. 12044</td><td>antiphonary</td><td>S<sup>th</sup> Maur-des-Fossés</td><td>12<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-Pn lat. 12584</td><td>gradual-antiphonary</td><td>S<sup>th</sup> Maur-de-Glanfeuil</td><td>11<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 17296</td><td>antiphonary</td><td>S<sup>th</sup> Denis</td><td>12<sup>th</sup> century</td><td></td></tr><tr><td>F-Psg 1251</td><td>ordinary</td><td>Nantes</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-NAR 166</td><td>breviary</td><td>Clunisian abbey of Arles-sur-Tech (Diocese of Elne near Perpignan)</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-T 109</td><td>breviary</td><td>Montier-la-Celle (abbey near Troyes)</td><td>14<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-VAL 102 (95)</td><td>breviary</td><td>use of S<sup>th</sup> Amand (abbey, diocese of Tournai)</td><td>12<sup>th</sup> century</td><td></td></tr><tr><td>F-VAL 114</td><td>antiphonary</td><td>S<sup>th</sup> Amand (abbey, diocese of Tournai)</td><td>12<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-VENbm 268</td><td>breviary</td><td>Vendôme</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>GB-WO F.160</td><td>antiphonary</td><td>Worcester (cathedral-priory)</td><td>c. 1230</td><td>Cantus</td></tr></table>

List of the secular manuscripts consulted:

<table><thead><tr><td>Reference Number</td><td>Nature of manuscript</td><td>Origin</td><td>Date</td><td>Remarks</td></tr></thead><tbody><tr><td>F-A 126 (482)</td><td>breviary</td><td>Apt</td><td>14<sup>th</sup> century</td><td></td></tr></tbody></table>
<table><tr><td>F-A 127</td><td>breviary</td><td>Die</td><td>1<sup>st</sup> half or mid-14<sup>th</sup> century</td><td></td></tr><tr><td>F-A 191</td><td>antiphonary</td><td>Avignon (Cath.)</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-Al 44 (30)</td><td>unwritten antiphonary</td><td>Albi (Cath.)</td><td>c. 890</td><td>Cantus</td></tr><tr><td>F-AUT 151 A (S. 179)</td><td>antiphonary</td><td>Autun (Cath.)</td><td>13<sup>th</sup> -14<sup>th</sup> centuries</td><td>Downey</td></tr><tr><td>F-AU 54-55</td><td>breviary</td><td>Auxerre</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-B 66</td><td>breviary</td><td>use of Besançon (Cath.)</td><td>1<sup>st</sup> half 14<sup>th</sup> century</td><td></td></tr><tr><td>F-BEA 26</td><td>breviary</td><td>use of Notre-Dame de Beaune of Autun (Collegiate)</td><td>13<sup>th</sup> century</td><td></td></tr><tr><td>F-BO 86</td><td>breviary</td><td>Bordeaux</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-C 42 (L. 43)</td><td>breviary</td><td>Grasse</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-C 43 (L. 44)</td><td>breviary</td><td>Lyon (Cath.)</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-C 1261</td><td>breviary</td><td>Carpentras</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-CA 31 (35)</td><td>breviary</td><td>use of St Pierre of Lille (collegiate)</td><td>13<sup>th</sup> -14<sup>th</sup> centuries</td><td></td></tr><tr><td>F-CA 38 (40)</td><td>antiphonary</td><td>Cambrai (Cath.)</td><td>c. 1230</td><td>Downey</td></tr><tr><td>Caen, Archives départementales du Calvados (formerly Bibliothèque du chapitre de Bayeux, ms 73)</td><td>breviary</td><td>use of Bayeux</td><td>13<sup>th</sup> century</td><td></td></tr><tr><td>Caen, Archives départementales du Calvados (formerly Bibliothèque du chapitre de Bayeux, ms 121)<sup>26</sup></td><td>ordinary</td><td>Bayeux (Cath.)</td><td>13<sup>th</sup> century</td><td></td></tr><tr><td>F-CF 70 (A. 6 a)</td><td>breviary</td><td>Clermont-Ferrand</td><td>Beginning 14<sup>th</sup> century</td><td></td></tr><tr><td>F-CHUm 25 (20)</td><td>breviary</td><td>Langres</td><td>2<sup>nd</sup> half 13<sup>th</sup> and 15<sup>th</sup> centuries</td><td></td></tr><tr><td>F-CSM 2 (2)</td><td>breviary</td><td>Châlons-sur-Marne (Cath.)</td><td>end of 14<sup>th</sup> century</td><td></td></tr><tr><td>F-Dm 1665</td><td>breviary</td><td>St Etienne of Dijon</td><td>3<sup>rd</sup> quarter 13<sup>th</sup> cent.</td><td></td></tr><tr><td>F-DOU 164</td><td>breviary</td><td>St Waudru in Mons (Collegiate)</td><td>1<sup>st</sup> half or mid 14<sup>th</sup> century</td><td></td></tr></table>

<footnote n="26">26 Chevalier, *Ordinaire et coutumier*.</footnote>
<table><tr><td>F-E (198) 80</td><td>breviary</td><td>Chalon-sur-Saône (Cath. ?)</td><td>2<sup>nd</sup> half or end 13<sup>th</sup> century for this part</td><td></td></tr><tr><td>F-G 3511 (R. 8691)</td><td>breviary</td><td>use of Viviers (Cath.)</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-LA 257bis</td><td>breviary</td><td>Laon</td><td>13<sup>th</sup> century</td><td></td></tr><tr><td>F-LYm 524 (444)</td><td>breviary</td><td>Langres</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-M archives départementales des Bouches-du-Rhône, ms 4 (G. 113-2 G. 1859)</td><td>breviary</td><td>Aix-en-Provence</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-ME 461</td><td>breviary (destroyed)</td><td>Metz (cath.)</td><td>2<sup>nd</sup> half 13<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-Pn lat. 777</td><td>fragments of a breviary</td><td>Limoges</td><td>11<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 781</td><td>breviary</td><td>use of Limoges</td><td>12<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 1020</td><td>breviary</td><td>Orléans</td><td>c. 1230</td><td>Downey</td></tr><tr><td>F-Pn lat. 1023</td><td>"Philippe le Bel" breviary</td><td>Paris</td><td>End 13<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 1028</td><td>breviary</td><td>Sens (cath.)</td><td>13<sup>th</sup> -14<sup>th</sup> centuries</td><td>Downey</td></tr><tr><td>F-Pn lat. 1034</td><td>breviary</td><td>Toulouse</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 1035</td><td>breviary</td><td>Carcassonne</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 1038</td><td>breviary</td><td>Aix-en-Provence</td><td>Beginning or 1<sup>st</sup> half 14<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 1040</td><td>breviary</td><td>Arles</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 1052</td><td>"Charles V" breviary</td><td>Paris</td><td>2<sup>nd</sup> half 14<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 1090</td><td>antiphonary</td><td>Marseille (cath.)</td><td>after 1190</td><td>Cantus</td></tr><tr><td>F-Pn lat. 1091</td><td>breviary</td><td>use of Arles</td><td>13<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-T 1147</td><td>breviary</td><td>Troyes</td><td>13<sup>th</sup> century</td><td></td></tr><tr><td>F-T 1148</td><td>breviary</td><td>Troyes</td><td>13<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 1255</td><td>breviary</td><td>Bourges</td><td>13<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-Pn lat. 1259</td><td>breviary</td><td>Soissons</td><td>13<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 1269</td><td>breviary</td><td>Châlons-sur-Marne</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 1270</td><td>breviary</td><td>Évreux</td><td>1<sup>st</sup> half 14<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 1279</td><td>breviary</td><td>Oloron [Sainte-Marie]</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 1297</td><td>breviary</td><td>Chartres</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 10480</td><td>breviary</td><td>Senlis</td><td>13<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 10482</td><td>breviary</td><td>Melun</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 12035</td><td>breviary</td><td>Meaux</td><td>12<sup>th</sup>-13<sup>th</sup> centuries</td><td>Downey</td></tr><tr><td>F-Pn lat. 12036</td><td>antiphonary and diurnal</td><td>Salisbury</td><td>13<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 13231</td><td>breviary</td><td>Beauvais</td><td>13<sup>th</sup> century</td><td></td></tr></table>
<table><tr><td>F-Pn lat. 15181-15182</td><td>breviary</td><td>Paris (Cath.)</td><td>end 13<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-Pn lat. 16309</td><td>breviary</td><td>Saintes</td><td>end 13<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-Pn lat. 17991</td><td>breviary</td><td>Reims (Cath.)</td><td>11<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 17997</td><td>breviary</td><td>Thérouanne</td><td>2<sup>nd</sup> half or end 14<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn lat. 17999</td><td>breviary</td><td>Verdun</td><td>2<sup>nd</sup> half 13<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn nal. 1236</td><td>antiphonary</td><td>Nevers (church)</td><td>12<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-Pn nal. 1259</td><td>breviary</td><td>Soissons</td><td>13<sup>th</sup> century</td><td></td></tr><tr><td>F-Pn nal. 1236</td><td>antiphonary</td><td>Nevers</td><td>12<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-Pn nal. 1535</td><td>antiphonary</td><td>Sens (Cath.)</td><td>12<sup>th</sup>-13<sup>th</sup> centuries</td><td>Downey</td></tr><tr><td>F-Ps 180</td><td>breviary</td><td>Bayeux</td><td>2<sup>nd</sup> half 14<sup>th</sup> century</td><td></td></tr><tr><td>F-Psg 1251</td><td>ordinary</td><td>Nantes</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-Psg 2626 (BB. 1. 8° 13)</td><td>breviary</td><td>Rouen</td><td>13<sup>th</sup>-14<sup>th</sup> centuries</td><td></td></tr><tr><td>F-Psg 2640</td><td>breviary</td><td>Beauvais</td><td>2<sup>nd</sup> half or end 14<sup>th</sup> century</td><td></td></tr><tr><td>F-PO 25 (312)</td><td>breviary</td><td>Poitiers</td><td>2<sup>nd</sup> half or end 14<sup>th</sup> century</td><td></td></tr><tr><td>F-R 193 (A 575)</td><td>breviary</td><td>S<sup>t</sup> Laurent of Eu (Augustinians)</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-R 195 (Y. 95)</td><td>breviary</td><td>Rouen</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-R 216 (A. 545)</td><td>breviary</td><td>Champignolles (Diocese of Evreux)</td><td>13<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-R 384 (Y 110)</td><td>ordinary</td><td>Rouen (Cath.)</td><td>end 14<sup>th</sup> century</td><td></td></tr><tr><td>F-SEm 6</td><td>Book for the use of the precentor</td><td>Sens (Cath.)</td><td>c. 1250</td><td></td></tr><tr><td>F-SEm 31</td><td>breviary</td><td>Sens</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>F-SOI 106</td><td>breviary</td><td>Lisieux</td><td>2<sup>nd</sup> half 14<sup>th</sup> century</td><td></td></tr><tr><td>F-T 571</td><td>breviary</td><td>use S<sup>t</sup> Loup of Troyes</td><td>1<sup>st</sup> part 12<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-T 720</td><td>breviary</td><td>S<sup>t</sup> Loup of Troyes</td><td>13<sup>th</sup> century</td><td>Downey</td></tr><tr><td>F-T 1847</td><td>breviary</td><td>Troyes</td><td>2<sup>nd</sup> half or end 14<sup>th</sup> century</td><td></td></tr><tr><td>F-TOm 149</td><td>breviary</td><td>S<sup>t</sup> Martin of Tours</td><td>13<sup>th</sup>-14<sup>th</sup> centuries</td><td>Downey</td></tr><tr><td>F-TOm 150</td><td>breviary</td><td>use at S<sup>t</sup> Martin of Tours</td><td>14<sup>th</sup>-15<sup>th</sup> centuries</td><td></td></tr><tr><td>F-VALO 4</td><td>breviary</td><td>Coutances</td><td>14<sup>th</sup> century</td><td></td></tr><tr><td>GB-Cu Mm.ii.9</td><td>antiphonary</td><td>Barnwell (Augustinians of S<sup>t</sup> Gilles ?)</td><td>13<sup>th</sup> century</td><td>Cantus</td></tr></table>
<table><tr><td>GB-Lbl Stowe 12</td><td>breviary</td><td>Norwich (diocese)</td><td>1322-1325</td><td></td></tr><tr><td>GB-AB 20541 E</td><td></td><td>Wales (Diocese of S<sup>t</sup> David ?)</td><td>Middle 14<sup>th</sup> century</td><td>Cantus</td></tr></table>

## Results of the comparison

The following table inventories the monastic manuscripts in which one finds the seven responsories of the *Ordo*. Following the three columns, each of which represents one nocturn, are the supplementary responsories written either to substitute for the preceding ones or to be sung during Sunday vespers or the Matins of the weekdays which follow. Finally, the last column identifies the responsory (or responsories) which do not appear at all for these feasts in the manuscript. The numbers of the responsories written in the *Ordo* are underlined as well as identified in bold and in italics.
<table><thead><tr><th>Manuscripts</th><th>1<sup>st</sup> nocturn</th><th>2<sup>nd</sup> nocturn</th><th>3<sup>rd</sup> nocturn</th><th>Other responsori es<sup>27</sup></th><th>Resp. omitt ed</th></tr></thead><tbody><tr><td>F-VAL 102 (Saint-Amand)</td><td>1 2 3 4 6 8 9 7 10 11 12 13</td><td></td><td></td><td></td><td>5</td></tr><tr><td>F-VAL 114 (Saint-Amand)</td><td>1 2 3 4 6 8 9 7 10 11 12 13</td><td></td><td></td><td></td><td>5</td></tr><tr><td>F-DOU 156 (Anchin)</td><td>1 2 3 4 6 8 9 7 10 11 12 13</td><td></td><td></td><td></td><td>5</td></tr><tr><td>F-BO 87 (Bordeaux)</td><td>2 2 [sic] 4 3 6 8 9 7 10 11 12 Ø 13</td><td></td><td></td><td></td><td>1/5</td></tr><tr><td>F-Pn lat. 743 (Limoges)</td><td>1 2 4 5 6 8 9 7 10 11 12 3 13</td><td></td><td></td><td></td><td></td></tr><tr><td>F-Pn lat. 1085 (Limoges)</td><td>1 2 4 5 6 7 8 9 10 11 12 13</td><td></td><td></td><td></td><td>3</td></tr><tr><td>F-VENbm 268 (Vendôme)</td><td>1 2 4 5 6 8 9 7 10 11 12 13 3</td><td></td><td></td><td></td><td></td></tr><tr><td>F-Pn lat. 12584 (Saint-Maur-de-Glanfeuil)</td><td>1 2 4 5 6 8 9 7 10 11 12 13 3</td><td></td><td></td><td></td><td></td></tr><tr><td>F-Pn lat. 12044 (Saint-Maur-des-Fossés)</td><td>1 2 4 5 6 8 9 7 10 11 12 13</td><td></td><td></td><td></td><td>3</td></tr><tr><td>F-AS 465 (cat. 893) (St-Vaast d'Arras)</td><td>1 2 4 5 6 8 9 7 10 11 12 13</td><td></td><td></td><td></td><td>3</td></tr><tr><td>F-T 109 (Montier-la-Celle)</td><td>1 2 4 5 6 8 9 7 10 11 12 13</td><td></td><td></td><td></td><td>3</td></tr><tr><td>F-Pn lat. 11522 (Corbie)</td><td>1 2 4 6 5 7 8 9 10 11 12 13</td><td></td><td></td><td></td><td>3</td></tr><tr><td>GB-WO F.160 (Worcester)</td><td>1 2 4 6 5 7 8 9 10 11 12 13</td><td></td><td></td><td></td><td>3</td></tr><tr><td>F-Pn lat. 17296 (Saint-Denis)</td><td>1 2 4 6 5 8 9 7 10 11 12 13</td><td></td><td></td><td></td><td>3</td></tr></tbody></table>

The seven responsories of the *Ordo representacionis Ade* are extremely common in monastic books since out of the nineteen manuscripts examined, thirteen include them. At first glance, these observations support the conclusions of Charles T. Downey who attributed the copy of the Tours manuscript to the monks of Saint-Martial de Limoges. However, far from conclusive, it is logical that these seven responsories are found more frequently in books transmitting monastic *cursus* rather than in non-monastic manuscripts, unless the latter possess several supernumerary responsories. The comparison of two manuscripts originating in Limoges, the secular manuscript F-Pn lat. 781 and the monastic manuscript F-Pn lat. 743, illustrates this point (the responsories indicated in bold are always those of the *Ordo*):

<table><tbody><tr><td></td><td>F-Pn lat. 743<br>(monastic cursus)</td><td>F-Pn lat. 781<br>(secular cursus)</td></tr><tr><td rowspan="4">1<sup>st</sup> nocturn</td><td>In principio fecit Deus</td><td>In principio fecit Deus</td></tr><tr><td>In principio Deus creavit</td><td>In principio Deus creavit</td></tr><tr><td><strong>Formavit igitur Dominus</strong></td><td><strong>Formavit igitur Dominus</strong></td></tr><tr><td>Plantaverat autem Dominus</td><td></td></tr><tr><td rowspan="4">2<sup>nd</sup> nocturn</td><td><strong>Tulit ergo Dominus hominem</strong></td><td><strong>Tulit ergo Dominus hominem</strong></td></tr><tr><td>Dixit Dominus Deus non est</td><td>Dixit Dominus Deus non est</td></tr><tr><td>Immisit dominus soporem in</td><td>Immisit dominus soporem in</td></tr><tr><td><strong>Dixit Dominus ad Adam</strong></td><td></td></tr></tbody></table>

<footnote n="27">27 This is an extra Sunday responsory or is intended for vespers or weekdays.</footnote>
<table><tr><td rowspan="4">3<sup>rd</sup> nocturn</td><td><b>Dum deambularet Dominus in</b></td><td><b>Dum deambularet Dominus in</b></td></tr><tr><td><b>In sudore vultus tui vesceris</b></td><td><b>Ecce Adam quasi unus ex nobis</b></td></tr><tr><td><b>Ecce Adam quasi unus ex nobis</b></td><td><b>Ubi est Abel frater tuus</b></td></tr><tr><td><i>Igitur perfecti sunt celi et terra</i></td><td></td></tr><tr><td>Extra responsory</td><td><b>Ubi est Abel frater tuus</b></td><td></td></tr></table>

These two series are very similar, with the secular series simplifying the monastic series. For the first two nocturns, the secular manuscript takes the first three responsories of the monastic nocturn. For the last nocturn, only the first and the third responsories are maintained in the secular manuscript since the clergy prefered to end Matins with the responsory *Ubi est Abel frater tuus*, a supernumerary responsory in the monastic manuscript. Out of the thirteen responsories of the monastic service, one finds the seven of the *Ordo* quite easily, while the secular series, although quite close to that sung in the monastery of Saint-Martial in the same city, only includes five responsories of the *Ordo representacionis Ade*; the other two have been removed in the reorganization of the series for the secular *cursus*.

The eighty-three secular manuscripts consulted cover a wide territory. The unpredictable nature of the preservation of manuscripts means that the Atlantic zone is underrepresented:

Map 1: Localisation of the manuscripts originating in a secular institution<fnref n="28" />

<footnote n="28">²⁸ My thanks to Jasmine Boudeck for the two maps in this article.</footnote>
<figure><img src="image_4.png" /></figure>

Out of these eighty-three secular manuscripts, only sixteen (of which certain ones belong to the same tradition) include the seven responsories of the *Ordo*. These manuscripts come from great urban centers of the North (Laon, Meaux, Troyes and Sens), from Normandy (Coutances and Rouen), from the central zone (Autun, Clermont-Ferrand, Saintes and Bordeaux) as well as from the Southern territory (Carcassonne and Marseille):

<table><thead><tr><th>Manuscripts</th><th>1<sup>st</sup> nocturn</th><th>2<sup>nd</sup> nocturn</th><th>3<sup>rd</sup> nocturn</th><th>Other responsory</th><th>Resp. omitted</th></tr></thead><tbody><tr><td>F-Pn lat. 1035 (Carcassonne)</td><td>2 1 3</td><td><u>4</u> <u>6</u> 5</td><td>8 9 Ø</td><td><u>10/11/7/12/13</u></td><td></td></tr><tr><td>F-CF 70 (Clermont-Ferrand)</td><td>1 2 3</td><td><u>4</u> <u>6</u> 8</td><td>9 <u>7</u> <u>1</u><br><u>3</u></td><td><u>10/11/12</u></td><td>5</td></tr><tr><td>F-Pn lat. 1090 (Cath. of Marseille)</td><td>1 2 <u>4</u> 3</td><td><u>6</u> 5</td><td>8 9 <u>7</u></td><td><u>10/11/12/13</u></td><td></td></tr><tr><td>F-Pn lat. 16309 (Saintes)</td><td>1 2 <u>4</u> 3</td><td><u>6</u> 8</td><td>9 <u>7</u> <u>1</u><br><u>3</u></td><td><u>10/11/12/</u></td><td>5</td></tr><tr><td>F-BO 86 (Bordeaux)</td><td>1 2 <u>4</u> 3</td><td><u>6</u> 8</td><td>Ø 9 <u>1</u><br><u>2</u></td><td><u>10/11/13/7</u></td><td>5</td></tr></tbody></table>
<table><tr><td>F-Pn nal. 1535, F-SEm 6 and F-SEm 31 (Cath. of Sens)</td><td>1</td><td>2</td><td><u>4</u></td><td>5</td><td><u>6</u></td><td>8</td><td>9</td><td><u>1</u><br><u>0</u></td><td><u>1</u><br><u>3</u></td><td><u>7/11/12</u></td><td>3</td></tr><tr><td>F-Pn lat. 12035 (Meaux)</td><td>1</td><td>2</td><td><u>4</u></td><td><u>6</u></td><td>5</td><td>8</td><td>9</td><td><u>7</u></td><td><u>1</u><br><u>3</u></td><td><u>10/12/11</u></td><td>3</td></tr><tr><td>F-AUT 151 A (S. 179) and F-BEA 26 (Cath. of Autun)</td><td>2</td><td>1</td><td><u>4</u></td><td><u>6</u></td><td>5</td><td>8</td><td>9</td><td><u>1</u><br><u>0</u></td><td><u>7</u></td><td><u>11/12/13</u></td><td>3</td></tr><tr><td>F-VALO 4 (Coutances)</td><td>1</td><td>2</td><td><u>4</u></td><td><u>6</u></td><td>8</td><td>9</td><td>3</td><td><u>1</u><br><u>0</u></td><td><u>1</u><br><u>1</u></td><td><u>7/12/13</u></td><td>5</td></tr><tr><td>F-LA 257bis (Laon)</td><td>1</td><td>2</td><td><u>4</u></td><td><u>6</u></td><td>8</td><td>9</td><td><u>1</u><br><u>0</u></td><td>3</td><td><u>1</u><br><u>2</u></td><td><u>11/7/13</u></td><td>5</td></tr><tr><td>F-R 384 (Y 110) (Cath. of Rouen)</td><td>1</td><td>2</td><td>3</td><td><u>4</u></td><td>8</td><td>9</td><td><u>6</u></td><td><u>7</u></td><td><u>1</u><br><u>3</u></td><td><u>10/11/12</u></td><td>5</td></tr><tr><td>F-T 720<sup>29</sup> (S<sup>t</sup> Loup of Troyes, Augustinians) Septuagesima</td><td>2</td><td>1</td><td>3</td><td>8</td><td>9</td><td><u>1</u><br><u>0</u></td><td><u>7</u></td><td><u>1</u><br><u>1</u></td><td><u>1</u><br><u>2</u></td><td></td><td></td></tr><tr><td>F-T 720 (S<sup>t</sup> Loup of Troyes, Augustinians) Sexagesima</td><td>2</td><td>[1]<br>]</td><td>[3]</td><td><u>4</u></td><td>5</td><td><u>6</u></td><td><u>[7]</u><br><u>1</u></td><td><u>1</u><br><u>2</u></td><td><u>1</u><br><u>3</u></td><td></td><td></td></tr></table>

Ø = when a responsory not belonging to the series was chosen.

It is possible to distinguish certain cities according to their linguistic classification. If one places them on a map that indicates the boundaries of the *Langue d'Oc* and *Langue d'Oil* territories, Carcassonne, Marseille, Bordeaux and Clermont-Ferrand thus appear in the *Langue d'Oc* zone; the others belong to the *Langue d'Oil* zone:

<footnote n="29">²⁹ In manuscript F-T 720, the series is divided over Septuagesima and Sexagesima. For the latter feast, the scribe did not judge it necessary to indicate all of the responsories, the latter probably having been those already sung the week prior. For those responsories not written down by the scribe, I have indicated in brackets the chants performed at the same time on the day of Septuagesima.</footnote>
<figure><img src="image_5.png" /><figcaption>Map 2: Localisation of the secular institutions in which the seven responsories of the *Ordo representacionis Ade* were sung<fnref n="30" /></figcaption></figure>

In maintaining only the cities of the west of *Langue d'Oïl* where MS Tours 927 could have been written, namely, according to Catherine Bougy, "Normandie, Romanized Brittany, Maine, Anjou, Poitou and Saintonge,"<fnref n="31" /> only Coutances, Rouen and Saintes remain. The use of paper, probably originally from Spain, would favor Saintes but nothing prevents the paper from having made a long voyage before its use.

## Conclusions and perspectives

This study has shown that the seven responsories of the *Ordo representacionis Ade* are found in a significant number of monastic and secular institutions. Among the latter, Bordeaux, Saintes, Rouen and Coutances appear as cities likely to have been the

<footnote n="30">³⁰ The linguistic boundaries have been copied from Chaurand, *Nouvelle histoire de la langue française*, map 2, p. 37.</footnote>

<footnote n="31">³¹ Cf. Catherine Bougy's chapter in this volume.</footnote>
place of copying for the *Ordo*. To these possibilities, one can also add other secular British institutions whose manuscripts I was unfortunately not able to consult. However, the following lists these institutions, allowing, I hope, a courageous researcher to pursue an investigation on British soil:

<table><thead><tr><td>Reference Number</td><td>Nature of the manuscrit</td><td>Origin</td><td>Datate</td></tr></thead><tbody><tr><td>York, Minster, Add. 68</td><td>breviary</td><td>For the Diocese of York</td><td>Mid. 14<sup>th</sup> cent.</td></tr><tr><td>Exeter, University Library, 27</td><td>breviary</td><td>Aberdeen (Cath. ?)</td><td>14<sup>th</sup> century</td></tr><tr><td>Stonyhurst College, 40</td><td>breviary</td><td>Bath and Wells dioc.</td><td>14<sup>th</sup>-15<sup>th</sup> cent.</td></tr><tr><td>GB-Cu Mm.ii.9</td><td>antiphonaire</td><td>Barnwell (Abbey of St Gilles ?)</td><td>13<sup>th</sup> century</td></tr><tr><td>Canterbury, Cathedral, Add. 6</td><td>"Burnt Breviary"</td><td>Canterbury (Cath.-priory)</td><td>2<sup>nd</sup> half 14<sup>th</sup> century</td></tr><tr><td>Canterbury, Cathedral, Add.16</td><td>breviary</td><td>Canterbury (Cath.-priory or Christ Church)</td><td>14<sup>th</sup> century</td></tr><tr><td>Londons, BL, AR 155</td><td>?</td><td>Canterbury</td><td>11<sup>th</sup> century</td></tr><tr><td>Lbl Harley 2856</td><td>breviary</td><td>Canterbury</td><td>End 13<sup>th</sup> century</td></tr><tr><td>Edinburgh, National Library of Scotland, Adv.18.2.13.A</td><td>antiphonary</td><td>Chester-le-Street ? or North of England</td><td>End 13<sup>th</sup> century</td></tr><tr><td>Edinburgh, University Library, 26</td><td>breviary</td><td>Chichester (diocese)</td><td>Beginning 14<sup>th</sup> century</td></tr><tr><td>Edinburgh, National Library of Scotland, Adv.18.2.13B</td><td>breviary</td><td>Scotland (south)</td><td>13<sup>th</sup>-14<sup>th</sup> centuries</td></tr><tr><td>Cambridge, University, li. IV 20</td><td>breviary</td><td>Ely</td><td>1275</td></tr><tr><td>Lbl Add. 28598</td><td>breviary</td><td>Ely (diocese)</td><td>14<sup>th</sup> century</td></tr><tr><td>Cu Add.2602</td><td>antiphonary</td><td>Essex (Springfield Church)</td><td>13<sup>th</sup> century</td></tr><tr><td>Oxford, Bodleian Library, Barlow 41</td><td>?</td><td>Evesham</td><td>1275-1300</td></tr><tr><td>Hereford, Cathedral, sans cote</td><td>breviary</td><td>Hereford</td><td>13<sup>th</sup> century</td></tr><tr><td>Hereford, Cathedral, P.ix.7</td><td>breviary</td><td>Hereford</td><td>13<sup>th</sup> century</td></tr><tr><td>Worcester, Cathedral, no ref. number</td><td>breviary</td><td>Hereford</td><td>14<sup>th</sup> century</td></tr><tr><td>Cambridge, St. John's College, 146 (F. 9)</td><td>breviary</td><td>Lincoln (diocese) ?</td><td>14<sup>th</sup> century</td></tr><tr><td>Hereford, Cathedral, P.ix.6</td><td>breviary</td><td>Mordiford (Herefordshire)</td><td>End 13<sup>th</sup> century</td></tr><tr><td>GB-Lbl Add. 43405</td><td>breviary</td><td>Muchelney</td><td>End 13<sup>th</sup> century</td></tr><tr><td>Cu Add.3474-3475</td><td>breviary</td><td>Norwich (St George)</td><td>14<sup>th</sup> century</td></tr><tr><td>Cambridge, Clare College, Kk.iii.7</td><td>breviary</td><td>Norwich (diocese)</td><td>14<sup>th</sup> century</td></tr><tr><td> Labels Lansdowne 461</td><td>antiphonary</td><td>Norwich (diocese)</td><td>End 14<sup>th</sup> century</td></tr><tr><td>London, BL, HARL 3950</td><td>?</td><td>Norwich (Cathedral-priory)</td><td>1250-1350</td></tr></tbody></table>
<table><tr><td> Labels Add. 53259 Cambridge, Magdalene College Library, F 4 10</td><td>breviary</td><td> Penwortham Peterborough</td><td> 14<sup>th</sup> century 13<sup>th</sup> century</td></tr><tr><td> Longleat, Marquess of Bath, 10 London, BL, KING, S 2 B VI</td><td>breviary</td><td> Pinchbeck St Albans</td><td> 14<sup>th</sup> century ?</td></tr><tr><td> Labels Add. 36627</td><td>breviary</td><td> Southwark (St George)</td><td> 14<sup>th</sup> century</td></tr><tr><td> Oxford, Bodleian Library, Gough Ms. Lit. 18</td><td>?</td><td> Tynemouth</td><td> 1380-1400</td></tr><tr><td> Ob Gough missals 36</td><td>breviary</td><td> York</td><td> End 14<sup>th</sup> century</td></tr><tr><td> London, BL, HARL 1663</td><td>?</td><td> York</td><td> 14<sup>th</sup> century</td></tr><tr><td> Oxford, Bodleian Library, Laud. Misc. 84</td><td>?</td><td> York</td><td>?</td></tr><tr><td> London, Sion College, Arc.L.40.2/L. 1</td><td>breviary</td><td> York (diocese)</td><td> 14<sup>th</sup>-15<sup>th</sup> centuries</td></tr><tr><td> York, Minster Chapitre, XIV O. 9</td><td>breviary</td><td> York</td><td> 14<sup>th</sup> century</td></tr><tr><td> Dublin, Trinity College, 85 (B.3.11)</td><td>breviary</td><td> York</td><td> 14<sup>th</sup>-15<sup>th</sup> cent.</td></tr><tr><td> Labels Add. 37511</td><td>breviary without lessons</td><td> use of York ?</td><td> End 14<sup>th</sup> century</td></tr><tr><td> Winchester: Cambridge, Corpus Christi College, 163</td><td>?</td><td></td><td> 11<sup>th</sup> century</td></tr><tr><td> Cambridge, Corpus Christi College, 391</td><td>?</td><td> Worcester</td><td> 11<sup>th</sup> century</td></tr><tr><td> Cu Add. 3057</td><td>diurnal</td><td> Worcester (diocese)</td><td> 14<sup>th</sup> century</td></tr></table>

Several projects underway may also provide further evidence for this study, beginning with the *Catalogue des Manuscrits Notés conservés dans les bibliothèques publiques* compiled by Christian Meyer, which will perhaps allow us to highlight the presence of the antiphon *Ave stella matutina* in liturgical books other than those noted by Mary Channen Caldwell in this volume. Much hope also rests on a better knowledge of the ordinances which include more elaborate instructions than those typically found in other liturgical books. For certain important feasts, one can find precise descriptions of particular liturgical processions which appear only rarely in other manuscripts, such as the Procession of the Prophet described in the ordinary at the Cathedral of Rouen F-R 384 (Y 110). In addition to these various works, one can also hope that the *Fasti Ecclesiae Gallicanae* project directed by Hélène Millet will allow us to highlight certain documents referring to the performance of the *Ordo representacionis Ade*, or, at least, to a similar episode.
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