Page 111. Hic incipiunt commendationes animarum.

Ps. 118. Beati immaculati: in quo datur perfecta doctrina ad beatitudinem consequendam.

In quo: Orat pro obseruantia mandatorum Dei.

Retribue: Orat pro auxilio gratie ad seruandum mandata.

Adhesit: Orat eleuari mente a terrenis, vt facilius seruet mandata Dei.

Page 112.

Legem pone: Orat sibi dari legem nouam, vt rectius tendat ad Deum. Et veniat: Orat pro remisso aduentu Filii Dei, per quem liberetur. Memor: Orat vt prospere dirigatur ad penitentiam et protegatur a molestis peccantium.

Portio mea: Orat vt non priuetur portione sua, que est Deus. Bonitatem: Gratias agit Deo, quod punit in ista vita, vt non priuetur portione sua alia†.

Manus tue: Laudat Deum, quod fecit eum capacem, scilicet ad imaginem suam.

Defecit: Orat pro festino ingressu in eternam hereditatem.

Ineternum: Orat quod Deus impleat promissiones sanctis factas. Quomodo: Agit gratias Deo, quod perfecit eum in virtutibus: et est oratio ad impetrandum donum charitatis et scientie.

Lucerna: Inflammatus et illuminatus promittit se firmiter seruaturum mandata Dei.

Iniquos: Promittit se detestari malos propter amorem diuine legis. Feci: Promittit se omni solicitudine studere ad obseruantiam mandatorum.

Mirabilia: Deplorat casum malorum et est oratio ad Deum : vt non sequatur exempla malorum.

Justus: Gaudet de dono diuine iusticie contra malos.

Clamaui: Orat vt non inualescant contra eum persecutiones.
Vide: Exponit Deo suam humilitatem, petens exaltavi.

Page 113.

Principes: Dicit se gratis persequit a principibus mundi.
Appropinquet: Petit et promittit Deo laudem perpetuam.

1

P. 108, li. 1. celte: The ghost-word 'celte,' from which our word celt (a stone or bronze axe) is derived, was originally a mis-copying of 'certe,' the reading of Codex Amiatinus and other early MSS. in Job xix. 24. Once admitted, 'celte' caught on and became universal in Latin Bibles and Breviaries (e.g. Br. ii. 665, in the servitium pro animabus, in commemoratione omnium fidelium). I have often looked up the 8th Lesson, Pelli meae, in MSS. and have found that the earlier they are the more likely they are to have 'certe.' A full account of this is in the N.E.D. ii. 215, under 'celt2.' The evidence for our actual word celtes or celtis, before it got into the Vulgate and Office of the Dead, is very slender, if there be any. (J.T. F.) Cf. Tracts of Clement Maydeston (H. B. S.), 16 n., 79*, 242b; F. Lucas Brugensis, Animadv.

(Antw. 1580); Manuel de Critique Verbal, M. Havet, 1911, par. 898; On Celtis 'a chisel,' F. C. Burkitt, Journ. Theol. Studies, 1916, xvii. 389-397.

P. 125, li. 7. Thomas, lord Darcy, denounced Thomas Cromwell at the Council table, held parley with Aske at the rising of the North, and unwillingly surrendered Pontefract Castle to the insurgents. He had opposed the divorce, and the dissolution of the monasteries. was betrayed and beheaded in 1537. (D. N. Biog.)

He

P. 126. The name ‘Oza' among the names attributed to God the Son, appears to refer to the acclamation ‘Hosanna,' Matt. xxi. 9, 15; Mark xi. 9, 10. Cf. Ps. xx. 9, cxviii. 25. Osanna occurs as a Yorkshire (female) name, and like Agla, Tetragrammaton, the Incommunicable Name YHVH (in a corrupt form), &c., is found in the charm or amulet discovered within the Ingleby Arncliffe crucifix. See Two Yorkshire Charms, &c., by Chr. W., in the Yorkshire Archaeological Journal, xvii. pp. 402-407 (1903).

'Vermis'; Cf. Ps. xxii. 6, commonly applied to the Christ. Also to Jacob, Isai. xli. 14.

Otheoticos: The initial 'O' may probably represent the Greek article, without its aspirate. The title meant 'Divine' and was accordingly spelt 'O theoticos' in 1517-18. Catholicon, 1497-8, gives 'hec theotica' = deitas; and 'theoticus, -a, -um, id est divinus.'

P. 161. A Devoute Oreyson.-I have long thought that the popularity of devotions to God, to Jesus, the Holy Name, Corpus Christi, the Sacred Wounds, Holy Cross, the Passion, &c., was due to a reaction against the excessive devotion to the Blessed Virgin, the Saints, Relics, &c., of earlier times. (J. T. F.)

P. 161, last line but one of text:-for crucyed, read crucyfyed. Y. (i.e. here, York Minster MS. xi. O. 28, lf. 170).

P. 162, stanza (2.), li. 4:-for 'presente,' Y. reads 'preserue.'

P. 162, stanza (5.), li. 6, Y. reads 'Be me† help.'·

P. 163. The heading to stanza (7.) in Y. is

Thot the aungelles.'

P. 163, stanza (10.), li. 2, Y. reads 'Denys, serueys' (not 'Geruis').

P. 163, same stanza, last line, Y. reads 'All martyrs praye' (for 'All pray').

1 Ed. cir. 1510. B. Mus. Bagford, 463, h. 1. 6 leaves of Litany. See Hoskins, Primers, Sarum York and Roman, no. 38, pp. 1, 14, 15. Cited as 'B.' in our notes, on pp. 92-98.

2 Ed. cir. 1516. York Minster, xi. O. 28. See Hoskins, no. 51, pp. 1, 19, 20, 130-1. Cited occasionally as '1516,' or '16.'

3 Ed. 1517(-18) Jan. St John's Coll. Cam., Ushaw, &c. See Hoskins, no. 52, pp. 1, 41. Cited frequently in our notes as '17,' ' 1517-18,' or 'Ebor. 17' and used also on pp. 21, 51 n., 136–8.

4 In the last sheets of Bernard and Cousin's Rouen quarto of 26 Jan., 1517-18, the pagination is inaccurate, "Fo. cliii," "Fo. cliiii," are twice repeated so that these numerals do double duty. Moreover "Fo. clix," and "Fo. clx" stand both for clv-clvi and for clxi-clxii, also.

5 The Ushaw copy, of the same edition, is in a neat modern binding, by Andrews, Durham. Leaves 111, 155-8, 160-2 are numbered 'cvii,' cliii-clv, clix, clx; the numbers 29-32, and 134-143 have dropped out in pagination. Register: A, B, C6; A, B, C, D, E-M3, No, O-R3, S4, T, V3, Y; so that there are really 174 leaves in the volume, inclusive of the 3 (un-numbered) preliminary sheets.

It appears as if the printer, when he paged or foliated the two concluding sheets (X and Y) instead of ascertaining the exact page with which sheet U ended, has

reckoned from the very beginning of the entire volume, without noticing that there were those three sheets at the beginning which had not entered into the foliation scheme of the main body of the volume. We find that, in the copy at St John's College, Cambridge, sheets R, S, T, U, X, Y contain pages numbered in a wild irresponsible manner, in this disordered fashion (to translate the gothic into arabic numerals) Fo. 123-5, 136, 126, 138, 129, 130 (in sig. R); 131, 142, 133, 144 (in S4); 145-152 (in T); 153, 154, 153, 154 (bis), 155, 156, 159, 160 (in U); 156, 160 (bis), 161-166; 167-174. So the number 'clxxiiii' upon the concluding leaf of the volume, while it tells the true number of leaves in the whole book, is properly the 150th leaf only of those which bear a numeral at their upper corner.

6 Ed. cir. 1532. York Minster, xv. R. 44. See Hoskins, no. 108, pp. xliv, 41. 7 Ed. 1536. Lincoln Cathedral. Our text. See Hoskins, no. 123, pp. 1, 46, 151–2. Cited when necessary in our notes as '36' or '1536.'

8 Ed. 1555. York Minster, x. P. 8. See Hoskins, no. 210, pp. 1, 72. We use this and the other Marian editions on pp. 25-31.

9 Ed. 1556. Emman. Coll. MSS. 4. 3. 25' al. 35. See Hoskins, no. 221, pp. 1, 76. 10 Ed. cir. 1556. (At Magd. Coll. Cam.) Pepys no. 136; and York Minster fragment bound up in vol. xi. O. 28. See Hoskins, no. 226, pp. 1, 77.

11 Ed. cir. 1556. York Minster fragment sig. C(8—2). See Hoskins, no. 230, pp. 1, 78. Not cited in our notes. It barely covers pp. 42-50 in our present edition.

A LIST OF SOME MSS.

Containing Prayers &c. connected with the Northern Province.

For students interested in liturgical MSS. relating to the Northern province the following references may perhaps be convenient. It will be seen at a glance that our debt to Dr James, the Provost of Eton, for his catalogues, produced so happily while he was at Cambridge, is immense.

The Fitzwilliam Missal, cir. 1470. Catalogue of MSS. in the Fitzwilliam Museum at Cambridge, by M. R. James, Litt.D., 1895, no. 34, pp. 87, 88.

A York Kalendar, bound with tables (solar, &c.), Catalogue of MSS. of Trin. Coll. Cant., 1901, by the same; ii. pp. 358–361.

York Missal, cir. 1460-80 (used by Dr Henderson). Dr James's Catal. of MSS. at Sidney Sussex Coll. Cam., 1895, pp. 16-18. (A. 2. 11, no. 33.) 'S. Rumalde' invoked in the Litany.

Psalter with Devotions, centuries xiii. & xiv., from Kirkham, ibid., pp. 19, 20. (A. 2. 14, no. 36.)

Diurnale from an Augustinian monastery (perhaps Carlisle), centuries xiii.-xiv. Offices of St Cuthbert and Corpus Christi. A memoria of Ric. Scrope, Abp added in cent. xv. Sid. Suss. Coll., pp. 44, 45. (A. 3. 17. no. 62.)

York Horae, described by Mr H. Littlehales, in 1897, as MS. W.,' as the property of Mrs Willett Cudwells, Lindfield, Haywards Heath, a MS. of xvth cent., in The Prymer or Lay Folk's Prayer Book, E.E.T.S., (O.S. 109), p. xli n.

York Horae, xvth cent. British Museum, Harl. MS. 1663, ibid., ii., as MS. 'H,' p. xl n.

York Horae, xyth cent. (cir. 1420) York Minster, 16 G. 5. (al. xvi. K. 6) as MS. 'M,' ibid. ii. p. xli n.

The Durham Prymer, xvth or xvith cent., cir. 1500, British Museum, MS. Harl. 1804, ibid. ii. p. xliii n.

Liber Precum, xyth cent., 'given by Lady Scrope to a monastery, probably in Yorkshire where St Honoratus of Lerins was held in veneration. Catal. of MSS. Clare College, Cambridge, 1905, MS. no. 5, pp. 7-11. See MS. n°. 6 for suffrage of T. of Lancaster, p. 13, ibid.

Manual which belonged to the Chapel of St Giles by Brunton in Swaledale, and subsequently to the Chantry of St Giles in the Chapel of St John, Evang. in Ravensworth Castle: contains Matutine Passionis Domini, &c. ?cir. 1425-30. But S. Osmunde, as well as Oswalde, Rumalde (not as Br. 933), Hilda invoked in its (York) Litany. British Museum MS. Harl. 2431.

Votive hours (for a week) of Holy Trinity, Name of Jesus, the Holy Ghost, Passion, Wisdom, and Compassio B. Marie V., for the days of the week. Or. ad B. Johannem de Bridlington. B. Mus. MS. Royal

2 A. 17.