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on the right hand of the man. The woman is given in the first place to the Church. She kisses the bridegroom's right foot, whether there is land in the dowry or not.

The “ Benedictio oculorum infirmorum ”p. 32* is stated to be “secundum Willelmum de Montibus, cancellarium Lincolniensem.”

The form for a Recluse is wholly different to that in the printed Office, and there is an address to the sick and dying in English, which will be found at p. 110*, and which has also been printed by Mr. Maskell, peculiar to this MS.

I insert here the Office for the Churching of Women from the Sarum Manual, which has been accidentally omitted in the text. It should come in at page 16*, between the Office for Baptism and that for Matrimony.

ORDO AD PURIFICANDUM MULIEREM POST PARTUM ANTE OSTIUM ECCLESIÆ.

Primo Sacerdos et ministri ejus dicant Psalmos sequentes :
Psalmus. Levavi oculos (cacao).
Psalmus. Beati omnes (cxxvii).
Gloria. Sicut erat.
Sequatur. Kyrie eleyson, Christe eleyson, Kyrie eleyson.
Pater noster. Et ne nos. Sed libera.
Domine, salvam fac ancillam tuam :

Deus meus, sperantem in te.
Esto ei, Domine, turris fortitudinis

A facie inimici.
Domine, exaudi orationem meam :

Et alamor meus ad te veniat.
Dominus vobiscum.

Et cum spiritu tuo. Oremus. Oratio.

Deus, qui hanc famulam tuam de pariendi periculo liberasti et eam in servitio tuo devotam esse fecisti ; concede, ut temporali curru fideliter peracto sub alis misericordiæ tuæ vitam perpetuam et quietam consequatur. Per Christum Dominum.

Tunc aspergatur mulier aqua benedicta : deinde inducat eam Sacerdos per manum dexteram in Ecclesiam dicens :

Ingredere in templum Dei, ut habeas vitam æternam et vivas in sæcula sæculorum. Amen.

Nota quod mulieres post prolem emissam, quandocunque Ecclesiam intrare voluerint acturæ gratias, purificari possunt, et nulla proinde peccati mole gravantur ; nec ecclesiarum aditus est cis denegandus, ne pana illis concerti videatur in culpam. Si tamen ex veneratione voluerint aliquamdiu abstinere, devotionem earum non credimus improbandam. De purifor catione post partum capitulo uno.

For an account of the Hereford Missal and Breviary I may refer to my reprint of the Missal of that Use.

The reader thus has the printed Manuals of the three Uses in as full a form as can be given. The remainder of the Appendix consists of various forms of the Manual offices, from the time of Egbert, Archbishop of York, to the beginning of the fifteenth century. These are mostly taken from Pontificals, a sufficient description of which will be found in the Preface to the Pontifical of Archbishop Bainbridge, shortly to be published by the Surtees Society. The only two MSS. which require special notice in this place are the “Rede Boke of Darbye” and the Missal of Archbishop Robert. The Welsh Manual used, which probably belonged to the Diocese of St. Asaph, has been described in the Preface to the second volume of the York Missal, pp. xiv.-xvii. (Surtees Society, vol. lx.)

THE REDE BOKE OF DARBYE. This is one of the MSS. in the Parker Library, Corpus Christi College, Cambridge.

It is a thick volume, about 7} in. by 5, with this note on an outside folio :

“ The Rede boke of Darbye in the Peake in Darbyshire. This booke was sumtime had in such reverence in Darbieshire, that it was commonly beleved that whosoever should sweare untruelie upon this booke should run madd."

It appears by the Paschal Table to have been written about the year A.D. 1061.

Its contents are:-Calendar and Paschal Tables ; Canon of the Mass (without rubrics); a great number of Masses ; the “Detestanda Exsecratio ;" Offices for Baptism, Marriage, and for the Sick and the Dead ; Ordeals; at the end are a number of Antiphons, Verses, and Responsories.

Unfortunately a very large part of the rubrics are wholly worn away.

The MS. is described in Wanley's edition of Hickes' Thesaurus, 149. It may be noticed that in the Canon in the first clause “pro rege nostro " is added. The second clause runs —

Memento, Domine, famulorum famularumque tuarum, omnis congregationis beatæ Dei genetricis semperque Virginis Mariæ, omniumque

propinquorum nostrorum et quorum eleemosynas suscepimus, seu quorum nomina super sanctum altare tuum scripta habentur, et qui nobis de propriis criminibus confessi fuerint, et omnium circumadstantium, et cetera.

In the clause “Communicantes," after “Damiani,” follow “Hilarii, Martini, Benedicti, Gregorii, Augustini, Amandi, Laurentii.”

After “Memento etiam” comes

Memento, quæso, Domine, et miserere mei, licet hæc sancta indigne tibi, sancte Pater, omnipotens æterne Deus, meis manibus offerantur sacrificia, qui nec invocare sanctum et venerabile nomen tuum dignus sum, sed quoniam in honore laudis et memoria gloriosissimi dilectique Filii tui Domini Dei nostri Jesu Christi offerantur, sicut incensum in conspectu divinæ majestatis tuæ cum odore suavitatis accendantur, Per Christum. (See Cardinal Bona, Rerum Liturgicarum ü., c. xi. 5, and c. xiv. 1.)

THE MISSAL OF ROBERT, ARCHBISHOP OF CANTERBURY,

A.D. 1050-1052. This splendid volume is preserved in the Public Library of Rouen, to which it was brought from the Monastery of Jumièges, of wbich the Archbishop had been Abbot.

It contains a Calendar, the Canon without rubrics, Masses, Offices for the Purification, Ash-Wednesday, and Holy Week, various minor benedictions, Offices for the Sick and the Dead, and those for the benediction of Monks and Nuns.

In the Canon the clause “ Memento mei quæso, et cetera,is found as in the “Rede Boke of Darbye, but preceding the clause “Memento etiam.”

It need hardly be said that any one who desires to study the various Offices chronologically, should commence with those in the Appendix, beginning at p. 127*, and end with those of the Three Uses.

I will add a few words upon the York Colours and the Editions of the Missal, of which I have said something in the Preface to the Reprint of the Missal. (Surtees Society, Vol. 59.)

A few months since Canon Simmons sent me some extracts on these two subjects from the volumes of York Wills and the Fabric Rolls of the Minster published by the Surtees Society. From these and from some other notices which further examina

tion of these volumes gave, a good deal of information has been gathered as to Colours, the results of wbich I subjoin, with a few of the more important notices. It will be seen also that evidence has been found of lost editions of the Missal and Processional.

COLOURS ACCORDING TO THE USE OF YORK.

RED. This was the colour for Doubles (except Feasts of S. Mary); but in Chapels and Chantries which had only two sets of vestments, it was used on all Festivals and Sundays.

Fabric Rolls, p. 300:

The altar of S. Paulinus and St. Chad in York Cathedral had in A.D. 1378 (inter alia) “Unum vestimentum pro Festis Duplicibus de rubeo sateyn pulverizato cum rosis albis de serico.”

So, too, the Boy-Bishop's cope on Innocents' Day was Red; pp. 229, 230, and see several other quotations given below.

WHITE This was the colour for all Feasts of S. Mary; but in case of an altar having no set of blue Vestinents, it might be used for all Sundays and Feasts of nine lections, not being Doubles.

Test. Ebor. Ü. 25.-Another holl vestements of white damask with iii, copes of white damaske ... for to serve on our Lady dayes in lovyng and worshippyng of hir.

Test. Ebor. ü. 157.–Also I bequeth unto the said church (Calverley) ü. sewtes of westimentes, one of qwbit for the Festes of our Lady, a noder of blake for Requiem.

16. 278. Lego sectam albi coloris ad deserviendum summo altari in in Eccl. Cath. in Festis B. M. V.

Fabric Rolls, 294. At the altar of S. Mary. the Virgin were, in 1360—

1. Secta de rubio et viridi colore de serico, pro Duplicibus Festis. 2. Una casula alba cum stola, &c., cum alba pro Dominicis diebus. 3. A set of baudekyn, also of white.

At the same altar in 1420, was also

Unum vestimentum cum (de) serico albo cum ü. tuellis pro diebus ferialibus.

i.e., At this altar Red was used for Double Feasts, White for all others, and it would seem also for Ferial days.

White was also used in Lent.

Fabric Rolls, 2754
Another vestement for Lent of white fustiane wt a read crosse.
Ibid., 276–
Aliud vestimentum album pro xla de fustian.
Ibid., 288—
Coopertura pro Quadragesima alba.

BLUE, not being Doubles, Was the colour for Sundays and Feasts of ix. Lections; but in case of an altar having only blue and green sets of Vestments, the blue would be the Festival colour and green the Ferial.

Fabric Rolls, - p. 300. At the altar of S. Paulinus and S. Chad was,

Unum vestimentum de inde camaka pro Dominicis diebus, et aliis Festis minoribus.

Ibid. p. 211. On the visit of Richard III. to York, in 1483, on the 29th of August; i.e., on the Feast of the Decollation of S. -John the Baptist, a Feast of ix. Lections but not a Double,

Rex honorifice receptus est cum processione et domino Decano et Canonicis cum omnibus ministris dictæ Ecclesiæ in capis sericis blodii .coloris.

Test. Ebor iv, 210, is found a legacy from the ornaments of a private chapel of

Vestimenti de sercenet blodii coloris, quo utitur Sacerdos in Festis principalibus.

See also below on Lenten colours.

In an Inventory taken in the reign of Edward VI. is found “a *vestement of blew with tunicles for funeral days;" but that In'ventory has no purple copes. Probably blue and purple reckoned . as the same colours.

GREEN.
This was the Ferial colour in summer; i.e., from Trinity to
Advent.

Test. Ebor. ii. 51.
Unum vestimentum viride pro æstate.

Fabric Rolls, 281. At the altar of S. Christopher, in 1477, were two sets of Vestments only (the Festival and the Ferial)

1. De rubio worsted.
2. Aliud viride vestimentum de burde Alexander.

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