This recently discovered text, apparently of the Premonstratensian constitutions, was written, probably in southern France, in about 1200, although considerable and significant alterations to it were made in another hand during the first half of the thirteenth century. Comparatively few customaries and other normative texts have survived from the early days of Prémontré and this work, if indeed it is associated with the order, would be a valuable addition to the corpus. But there are real problems with such a conclusion and in the introduction we are presented with a monastic detective story in which Colker's elegant and skilful forensic analysis assesses the evidence for and against a Premonstratensian provenance. There are strong arguments on both sides. The fact that this manuscript and that of a now-destroyed manuscript in Sigüenza (Spain) had striking textual similarities and both were headed ‘Incipiunt constitutiones ordinis Praemonstratensis’ is persuasive and there are some parallels between the Dublin text and early Premonstratensian practice. On the other hand there are also substantial differences in the organisational structure, liturgy, daily practice and, indeed, the vocabulary used between it and the so-called Premier statuts. Another possibility is that the constitutiones were intended for the Augustinian order of St-Ruf, but here again the differences are as pronounced as the similarities. Ultimately this detective story is frustrating. The evidence is meticulously presented, and in the end detective Colker concludes that the constitutions were intended neither for Prémontré nor the order of St-Ruf, but for an as yet unidentified Augustinian community (or communities) in France. Such a religious house, it is reasonably argued, was a substantial one, with a well- developed organisation with dependencies and resources: this is no proto-community just emerging onto the religious landscape. It provided both indoor and outdoor relief for the poor, it catered for the spiritual needs of lay society, sermons were preached to the people, nuptial masses performed, customary processions made on Palm Sunday in the city where the conventual church was situated, and perhaps buried the dead. But there the trail is abandoned: it is for other investigators to take it up and follow the clues to a conclusive identification. Another puzzle remains unsolved. Why was the text so altered within a relatively short time of its composition? Changes in liturgy and organisation are carefully laid out but no reasons or hypotheses for them offered. Was the text perhaps acquired by a different house from that for which it was initially intended, or was this speedy reordering the consequence of shifts in practice and structure within the one community? It goes without saying that the edition itself is of the highest standard and its production of the calibre always associated with this series.