By Rebecca Laroche with Hillary Nunn
In our June entry on the College of Physicians of Philadelphia Layfield manuscript, I introduced the pages written in Anne Layfield’s own hand, the devotional pages that begin the Layfield half of the book. These devotions were unusual for this collection which otherwise consisted of recipes but such pages commonly appear in recipe collections in general. A quick bibliographic Text Creation Partnership search reveals that these pages are copied directly out of Humphrey Moseley’s translation of Bishop Lancelot Andrewes’s (1555–1626) Latin writings, The Private Devotions of the Right Reverend Father in God Lancelot Andrewes, which by some bibliographic sources seems to be first published in the very small print duodecimo in 1647.
Lancelot Andrewes (1555–1626), overseer of the King James Bible Translation, was a highly regarded figure during the reigns of Elizabeth I and James I.
Bishop of the Church of England, he went with James I in 1617 to preach to the Scots about the importance of the Episcopacy. His works underwent many translations after his death, and it would seem that Anne Layfield had one of the earliest print translations of the “Horologe of Prayer,” taken from the first pages of Moseley’s translation.
Looking at the print text itself, it is clear why Layfield would copy out the extensive “Horologe” into her quarto notebook. In the duodecimo format, each page contains one or two passages, and the Horologe takes up 15 pages.
Layfield’s exquisite italic spread out over four pages allows the reader to see the entire prayer schema, which maps scripture onto diurnal cycles from morning through night, with the relevant biblical passages. Layfield’s format also puts the Biblical references in the margins, whereas the print text has them embedded within the devotions themselves. Layfield’s rearrangement of the knowledge increases the accessibility to the key points of each prayer, thus the print text helps us to see why this passage would be copied out even if Anne Layfield owned the book itself.
The other way that this relationship between manuscript and print illuminates the composition of the collection, moreover, is in the date it provides. Before now, we had only the date of Anne Layfield’s ownership inscription, 1640. If pages 240–236 are copied out in 1647, not only are they transcribed long after Layfield acquires the notebook held in Philadelphia, but they also are written three years after the death of Calybute Downing, the recorded compiler of the other half of the document. If Calybute Downing, therefore, had anything to do directly with the origins of the book, as the recipe entries that end “per me Cal. Downing” imply, then this later date would position the Downing half as being written before the majority of the entries in the do-si-do Layfield section or as being copied from an unknown earlier manuscript composed by Downing.
What is more, between Anne Layfield’s contributions to the collection in 1640 and in 1647, in late 1641 or early 1642 Calybute Downing published anonymously An Appeale to Everye Impartiall, Judicious and Godly Reader, arguing for a presbyterian reform of church organization, marking the side he would take in the emerging conflict. By the end of 1642, he had become chaplain in the Lord of Essex’s army for the Parliamentarian cause.
One can imagine that with growing tensions around the bishopric in Civil War England, publishing translations of the work of Andrewes, a man who in his lifetime was representative of the Episcopacy, would have a similar political import. In not only purchasing such a book, but also in copying it down in the later 1640s, Anne Layfield may be signifying her own position in the divide.
Throughout these explorations, we have been noting the various religio-political affiliations of the individuals connected to the Layfield-Downing Manuscript. Seemingly extraneous to the recipe book itself, these devotions add another layer to the text’s complexity, as they reveal the importance of the date of composition. Even as the book is dated 1640 by her, the devotional materials tell us that it was still in Anne Layfield’s possession late in the Civil War. These dates help mark its compilation across a time of religious conflict between at least two households that would come to position themselves relative to that conflict.
For more information on CPP 10a214 and other posts in this series, go here.
.P. E. McCullough, “Lancelot Andrewes,” Oxford Dictionary of National Biography [Online].
. Barbara Donagan, “Calybute Downing,” Oxford Dictionary of National Biography [Online].