The first of these as a distinct book contained the acts of the saints arranged for the yearly reading: 66 per anni totius circulum." 43 Durand's words are: "Legendarius vocatur liber ille, ubi agitur de vita et obitu confessorum, ut Hilarii, Martini, et aliorum confessorum, et legitur in festis eorum, dum tamen authenticatus sit." 44 The second contained the lections only from the Scriptures, and in another sense the epistles which were read at mass; 45 the third, the Sermologus, the sermons of the popes and other fathers; 46 the Passionarius, as its name imports, the passions of the martyrs; the Homiliarius, the homilies of the fathers; and lastly the Bibliotheca, the bible: "bibliorum liber, seu utrumque Testamentum, vetus et novum;"47 "Volumen ex omnibus libris veteris et novi Testamenti a Hieronymo compositum."

In the exchequer chamber of the cathedral of Exeter a noble manuscript legendà given by bishop Grandisson is still preserved.49 This is in two volumes, large folio, on vellum: the leaves not

foliated, neither is there a calendar. Both volumes have the bishop's autograph on the margin of the first page. In the first it has been partly destroyed by damp, and there can now only be read, "Ego, I.

. . istum, cum suo pari . . . anno consecrationis meæ .xxxix. In festo annuntiationis dominicæ, manu mea." But in the second we have it perfect : "Ego, I. de G. Exon. do ecclesiæ Exon. librum istum, cum pari suo manu mea.” 50

The title, if it may be so styled, of these volumes fully expresses their contents and completely answers to Lyndwood's description of the legenda: "Incipit legenda de usu Exoniensis ecclie, secundum ordinationem et abbreviationem Johīs de Grandissono epĩ. Et dividitur in tres partes. Prima pars: continet quidquid legitur de biblia. In qua fiunt saltus non mutato textu bibliæ. Ut quia omnia non possunt legi: saltem illa legantur quæ magis tempori correspondent. Secunda pars continet sermones et omelias quæ pertinent ad temporale cum lectionibus bē marie, et dedicationis ecclie: cum oct: et collacaconum quadragesimalium: necnon lectionum post primam in capitulo. Tertia pars in alio volumine continet lectiones proprias scorum, de quibus fit in usu Exoni, cum com scor et leč. de commemorationibus apostolorum petri et pauli et legenda quorundam: de quibus fit in ecclia exon. tantum. Dominica prima adventus dñi. lectio prima. Visio ysaie: filii amos," &c.51

Among the Lambeth

50 Another very interesting autograph of bishop Grandisson is in the Cotton MS. Claud. A. xj. fol. 161. See also Ellis,

manuscripts there is an

Original letters, 3rd series, 1. 18.

51 This legenda is being printed at the present time (1881).

English lectionary, not so full however as the above of bishop Grandisson, no. 86 in the catalogue of that collection. In the British museum there are several of various dates: the Lansdown MS. appendix xxiij, for example, which contains the lections of the canonical hours. In the same collection, no. 2889 though so called is not a lectionary; but an epistolarium, having only the epistles read at mass. This is a most noble manuscript, and in the middle, occupying four folios, is the full order of the service on some certain saints' days; i. e. the first words of the introit, epistle, gradual, &c. (as the case may be), gospel, offertory, and communion. At the end, whence possibly the mistake in the catalogue, are the lections of the office of the dead. These are a clear addition to the original book and begin, "Quando celebramus diem fratrum defunctorum."

The legenda of Salisbury use was printed in 1518, in folio: a copy is in the Bodleian library. The title is, "Legende totius anni tam de tempore quam de sanctis secundum ordinem Sarum;" and the colophon, "Legende festivitatum tam temporalium quam sanctorum per totum annum secundum ordinationem ecclesie Sarum," 52

52 In Gutch, Collectanea curiosa, vol. 2. no. x, is a short account of old English service books, written by Lewis, the editor of Wicklif's Testament, &c. I did not include it above, as I was extracting from those authors only usually appealed to. Of the value of it the reader may judge from the

fact that Lewis explains the legenda or lectionary to be the same as Capgrave's Legenda nova and the famous Golden legend.

A list of English service books drawn up in 1850 mentions a Sarum legenda, printed by Wynkyn de Worde in 1516. There is no such book. The

The antiphonarium, says Lyndwood, is so named from its containing the antiphons which were sung at the canonical hours, arranged properly under the respective hours and days. Such doubtless originally were the whole contents of the book, but as time went on it gradually collected other portions of the Divine Office, and we generally now find in the old antiphoners not only the antiphons but, as Lyndwood goes on to explain, the invitatories, hymns, responses, verses, and little chapters (capitula). Some copies have more, some less of these additions: the antiphonarium did not cease to be properly so called whether it contained them or omitted them.

A question may be raised how far parishes were bound under Winchelsey's constitution to provide the antiphonarium in its strict and more limited sense, or according to the full meaning which the gloss gives to the word. This, at any rate, is clear: the object was to enforce the proper supply of books which, whether in separate volumes under the titles of responsonarium and capitulare and hymnarium and the rest, or in one collected, should contain all things necessary as far as books were concerned to the due performance of divine worship.

Lyndwood's account of the complete antiphonarium, if we may so call it, is far more comprehensive than Durand's: and it would appear that in the intermediate century and a half the character of the book had continued progressively to change from its

original. Durand also explains why nevertheless it was still called by its old title: "Antiphonarius a digniori, videlicet ab antiphonis nomen sumpsit, quas beatus Ignatius patriarcha audivit per angelos decantari, cum tamen ibi sint responsoria atque versus." And he continues, as if to show us the impossibility of arriving at any distinct definition of the volume even in his time, "in plerisque tamen locis liber iste responsonarium, a responsoriis, quæ ibidem continentur, appellatur." 53

But a very important author who flourished four hundred years before Durand, viz. Amalarius bishop of Treves, testifies to the confusion of titles and alteration of contents in his age also. For it would appear not only that the antiphonaria of his diocese included the antiphons of the mass, but that the old division was still observed in some places. I confess I do not see clearly whether he does include the gradale in the antiphonarium. His words are: "Notandum est, volumen quod nos vocamus antiphonarium, tria habere nomina apud Romanos. Quod dicimus gradale, illi vocant cantatorium," (here I believe Amalarius is speaking of a totally distinct book though it was bound up in the volume with the other two parts,) "qui adhuc juxta morem antiquum apud illos in aliquibus ecclesiis in uno volumine continetur. Sequentem partem dividunt in duobus nominibus: pars quæ continet responsorios, vocatur responsoriale: et pars quæ continet antiphonas, vocatur antiphonarius." He continues, surely distinguishing the gradual: "Ego secutus sum nostrum usum, et posui mixtim responsoria et anti

53 Rationale, lib. vi. cap. 1. 24.