The scribe responsible for writing the main text.
A second hand made several corrections to the manuscript witness. Many punctuation marks were corrected or added with a darker ink.
The scribe used a different shape for punctus interrogativus and punctus elevatus. See the example on folio 158r line 39.
Possibly another hand made several corrections to the manuscript witness. This seems to be a different hand than the one that added punctuation marks. Corrections are made throughout the text, while the adding and correcting of punctuation marks stops after folio 158r.
No significant decoration. However, the Confessio text starts with a simple highlighted initial written with red ink.
The R-text is preserved in a manuscript that was originally from the
Benedictine abbey of Jumièges, and is now in the Bibliothèque Municipale in
Rouen (Ms 1391). The online catalogue of the BnF titles the codex as
The manuscript is dated by all recent editors to the eleventh century rather than the twelfth century as suggested by Ormont. The eleventh-century dating was first proposed by the Bollandist Hippolyte Delehaye in a letter to White in 1903. In 1904 the Bollandists published a list of hagiographical codices from Rouen. This time Patrick's Confessio is listed in the index and the dating of the manuscript is corrected. Today the eleventh-century date is widely accepted, meaning that the twelfth-century date provided by the online catalogue of the BnF is now considered outdated.
The codex is entitled Vitae sanctorum et S. Clementis Romani recognitiones and contains twenty-seven hagiographical texts. Unfortunately it was damaged by fire and only the beginning of Patrick's Confessio can be found on the last four folios. Roughly the first half (fol. 3 to fol. 83) is composed of two Pseudo-Clementine texts, the Clementis Romani recognitiones, or Clementine Recognitions, and the Epistola beati Clementis pape ad Jacobum, Clement’s second letter, also called the Letter to James. Both of these texts were originally written in Greek and translated into Latin by Rufinus of Aquileia.1 The second half of the codex is a collection of saints' lives. Bieler pointed out that the miracles of St Gertrude are in the collection what supports his theory of the arrival of the texts on the continent. However, there are also other local saint in the collection, such as St Vigor, bishop of Bayeux, who was educated in Arras and a student of St Vedast. These texts hint at the provenance of the codex. The area of north-eastern France, probably somewhere around Rouen, was proposed by Bieler.