Written in double columns with 47 linjes per column. Rubrics in red.
Fol. 4 is made up of strips of written parchment but it has not been possible to reconstruct the text properly. Fols 5-6 and 10 are cut crosswise and only the upper half of fol. 13 and the bottom half of fol. 14 are left. Lacunae appear between fols 5 and 6, after fols 12, 15 (thus the beginning of Katrínar saga is missing) and between fols 27 and 28 (the end of Margrétar saga is therefore lost) Fol. 28 is cut lengthwise and the second column is therefore missing.
Fols 12rb:15-12va:6 are written by another scribe. This hand is not as practiced as the first.
Fols 13ra-14rb are written by a thrid scribe. Unger ( Mariu1871 s. xxii ) finds that the hand is the same as the hand in AM 240 fol., fragment III and VII and AM 233 a and those two fragments presuably once belonged to the same manuscript.
The sagas about the female saints, fols. 15va-27vb are written in an Icelandic Gothic bookhand.
Fol. 1r, the first page of the manuscript consists of a full-page illustration of a man with a cross nimbus consisting of three crowns. He is draped in a simple fabric, holding an emblem with an Agnus Dei and surrounded by adoring saints: a man in a mitre, and a woman - both with halos. A weeping youth sits at the foot of the central figure. Two different interpretations of this frontispiece exist:
The first interpretation is given by Kålund ( KKKat). He interprets the central figure as John the Baptist. Kålund suggests that the man and woman are a bishop and a nun and that the weeping youth is a monk. The second interpretation is presented by Halldór Hermansson ( CCIsl7 s. 19-20 ). He interprets the central figure as Christ and argues that the Agnus Dei emblem of the illustration is the only feature found in medieval representations of John the Baptist, supporting his with the fact that the face is identical with a face of Christ in an Icelandic sketchbook (Fett, Fett1910plate 1 ). He, however, adds that Christ holding the emblem of the lamb is unparalleled. He writes that the composition of the picture is based on the iconography of the Crucifixion with the Virgin and St. John the Evangelist on each side of the cross and that the weeping youth could be the artist himself or, possibly, the man for whom the manuscript was written.
Hansen (pers.) however, does not not agree with that interpretation. She argues that John the Baptist was often represented with a cross nimbus and an Agnus Dei. Furthermore, she does not believe that the male saint left of John the Baptist could be John the Evangelist as he is dressed in a tunic and a cloak and wears a mitre. She suggests that the two saints could be the parents of John the Baptist, Elizabeth and Zechariah.
Only a few scribbles in the margina are found. At times these short notes are concerning the text (e.g. fol. 21v, left margin). Names of owners:
There are eleven AM-slips (a-k):
Written in Iceland, c. 1350-1360, s. XIV and s. XIV3/4. The dating is based on ONP's indices:
Árni Magnússon got the manuscript of various owners in the period 1704-27.
Catalogued 10. maí 2000 by EW-J.
The manuscript was lent to the Icelandic insitute of manuscriptst Handritastofnun in Reykjavík, .
„Bref Grims prests.“
„Uirduligum herra Runolfi Abba uerí | sendir Grmr Grimr prestr qvedio Guds sina ok sina sanna vínattu.“
„Þat lati ser soma oss at veíta. | almattigr ɢud. sa er med fedr ok heilugum anda. lifir | ok ʀikir um enda lausar alldir verallda. Amen.“
Unger, Postola sögur s. 849-852:5 (Fol. 1va-b), 873:2-885:6 (Fols 2ra-3vb), 925:10-931 (Fols 4ra-5vb) Ed. B
„Her byriar | vpp lifssgu hinar helguztu ok dyruztu drottningar. meyjar cy|lifrar. ok guds modir. fru sancte marie. hinar millduztu. nest Gudi“
„Dʀottníng hímíns ok iardar sæl | ok dyrdlig mær maria. modir |dr ottíns ihesu cristi.“
Unger, Maríu Saga s. 1-7:12
„Sialfum gudi til sæmdar ok hans signadur modir “
„þickia i ordi enn sannliga satt i g “
Unger, Maríu Saga s. 243-249 (Fols 11ra:39-12ra:30), 266-268 (Fols 7vb:46-8rb:12), 275-276 (Fol. 7vb:10-46), 291-297 (Fols 6vb:28-7vb:10), 302-306 (Fols 8va:30-9ra:41), 306-317 (Fols 9ra:42-10rb:22. Ed. 233) 325-331 (Fols 10ra:22-11ra:39. Ed. 233), 444-449 (Fols 12rb:13-vb. The beginning was used to fill aout a lacuna in the main source, AM 655 II 4to, thereafter ed. 233), 521-527 (Fol. 6ra-vb:27), 533-534 (Fol. 8va:4-30), 554-555 (Fol. 8rb:12-vb:4), 598-599 (Fol. 12ra:30-b:13)
„Her hefr vpp ok segher fra þui huerssu fa|nzst kross drottinns vars Jesu Christz ok fra þeim ufridi er | romueriar giordu kristnu folki um alla verolld“
„I þann tíma er lidit var fra higat burd christz .cc. vetra var Dioclecianus ke|isarí yfir heímí“
„til oþurftar mer.“
Unger, Heilagra manna søgur I s. 301-308:9 Ed. B
„Þꜳ er vm allan heím hafdi heilugh | kenníng gudligs sâds runnit med uaxandi | milldi krapta uerkanna“
„boð orð þín. En or sárum “
Unger, Heilagra manna søgur I s. 369-372:15 Ed. B. The manuscript was used to fill in a lacuna from the main source, Holm Perg 2 fol.
„Her byriar upp soghu sellar aughattu meyar “
„KVINcianus sikileyiar iarl. fretti goða siðu hei|lagrar agathe. meyiar.“
„at rikianda drotni uorum ihesu christo. er med feðr ok hel|gum anda lifir ok rikir einn guð um allar alldir uerallda amen.“
Unger, Heilagra manna søgur I s. 7-13
„prologus firir margreta sogu “
„SIðan er vór drottinn ihesus christus | hafdi til himins stigit til feðrs [?] síns almattigs | sendi hann postola sína“
„þa lypti sæl margret fæti“
Unger, Heilagra manna søgur I s. 474-481 Ed. B