became a model for others, and his 'custom-book'' was wholly or partially followed in various parts of the kingdom, more particularly in the south of England'. USES. Upon this settlement of a model service-book for Eng- Irish Uses. land, an attempt was made to attain ritual uniformity in Ireland. There the varieties of Use seem to have been greater than in this country. Gilbert, Bishop of Limerick (1090), speaks of some of them as schismatical delusions. Probably this means that the Oriental calendar was retained, and the Uses, however various, had not borrowed much from Rome. And Gilbert had set himself to bring the Irish Church into exact conformity with the Roman; while his old friend Anselm, of Canterbury, was labouring to subject the English Church to the papal authority. This effort was continued in the next century by Malachy O'Morgair, who prevailed upon a 1 Brompton's Chron. (in Twysden's Scriptores x.) col. 977: Hic composuit librum ordinalem ecclesiastici officii quem Consuetudinarium vocant, quo fere tota nunc [circ. 1200] Anglia, Wallia et Hibernia utitur.' 2 Among the many foreigners who were appointed to bishoprics and abbacies was Thurstan, abbot of Glastonbury (1083). Simeon of Durham (Scriptores x. col. 212) relates his attempt to compel his monks to use a style of chanting invented by William of Fescamp. And the Anglo-Saxon Chronicle (Stevenson's translation, in Church Historians of England, Vol. II. p. 130) gives a piteous description of the tumult and bloodshed that ensued; for armed soldiers drove the monks from the chapter, and slew many of them in the church. It is supposed that this outrage drew the attention of Osmund to the varieties of use, and led him to revise the ritual upon the occasion 36 'Episcopis, presbyteris totius Hiberniæ, infimus præsulum Gillebertus Lunicensis in Christo salutem. Rogatu, necnon et præcepto multorum ex vobis, carissimi, canonicalem consuetudinem in dicendis horis et peragendo totius ecclesiastici ordinis officio scribere conatus sum, non præsumptivo, sed vestræ cupiens piissimæ servire jussioni; ut diversi et schismatici illi ordines, quibus Hibernia pene tota delusa est, uni Catholico et Romano cedant officio. Quid enim magis indecens aut schismaticum dici poterit, quam doctissimum unius ordinis in alterius ecclesia idiotam et laicum fieri?' Prolog. Gilberti Lunicensis Episc. De Usu Ecclesiastico. See Ussher, Religion of the Ancient Irish, chap. IV. (in Cambr. ed. of Answer to a Jesuit, p. 548.) Opp. IV. 274, ed. Elrington. USES. national synod, assembled at Holmpatrick (1148), to petition the Pope for palls for the Archbishops of Armagh and Cashel. And in 1152 the synod met at Kells to receive the papal legate Paparo, with four palls, for Armagh, Dublin, Cashel, and Tuam, and to adopt the Roman missal in its then improved state1 1 Mant, Hist. of the Church of Ireland, 1. pp. 4 sqq. APPENDIX. Names and description of the Service-Books used in the [A.D. 1000-1548.] MEDI- BOOKS. tioned in the tutions of 1. THE Church-Books used in the Anglo-Saxon period are enumerated in the 21st of the Canons called archbishop Ælfric's SERVICE (circ. 1006). 'Habebit etiam presbyter quilibet, priusquam ordinatus fuerit, arma ad opus spirituale pertinentia, videlicet codices Books mensacros, id est, psalterium, epistolarum librum, et librum evange- Canons of liorum, librum missalem, libros canticorum, librum manualem, Ælfric, seu enchiridion, gerim [= numerale, in Wilkins], passionalem, pœnitentialem, et lectionarium1? The books used in the AngloNorman period are enumerated among the things which the parishioners were bound to provide for the service of their church, in the fourth of the Constitutions of archbishop Winchelsey, published in a synod at Merton, (circ. 1300) ‘...legenda, anti- in the Constiphonarium, gradale, psalterium, troperium, ordinale, missale, ma- Winchelsey, nuale',...' In addition to these, Quivil, Bishop of Exeter (1287), had ordered 'venitare, hymnare, et collectare3. For the time immediately preceding the Reformation, we find these named in the preface to a Portiforium secundum usum Sarum (1544), as church-books which might be printed only by Richard Grafton and Edward Whitchurch :-'the Masse booke, the Graile, the and in the time of Hympnal, the Antyphoner, the Processyonall, the Manuel, the Henry VIII. Porteaus, and the Prymer both in latine and also in english1.' And the statute of 15495, which ordered the old church-books to be abolished and extinguished, described them under the names of 'Antiphoners, Missals, Grayles, Processionals, Manuals, Legends, Pies, Portuasses, Primers in Latin or English, Couchers, Journals, and Ordinals.' 1 Mansi, Concil. XIX. 700; Wilkins, 1. 252; Johnson's English Canons (ed. Ang.-Cath. Libr.) I. p. 394; cf. Thorpe's Ancient Laws, etc. II. 350, and for another list, Elfric's Pastoral Epistle, Ibid. 384. 2 Lyndwood, Provinciale, Lib. III. Tit. 27. p. 251. ed. 1679; Wil kins, II. 280; Johnson, II. p. 3 Synod. Exon. can. xii. Mansi, 4 Maskell, Mon. Rit. Vol. I. EVAL Legenda. MEDI- 2. The Legenda contained the Lections read at the Matin SERVICE- offices, whether taken from Scripture, homilies of the Fathers, BOOKS. or lives of the Saints1. This describes the complete book, which probably was more commonly used in the separate parts which are mentioned by Du Cange:-Legenda, or Legendarius, containing the Acts of the Saints; Lectionarius, containing the lections from Scripture, said to be compiled by Jerome; Sermologus, discourses of Popes and Fathers; Passionarius, the sufferings of the Martyrs read on their festivals; Homiliarius, homilies of the Fathers; and Bibliotheca, sometimes containing the four Gospels, sometimes the whole Bible. Antiphona. rium. Graduale Psalterium. Troperium, Ordinale. The Pie. 3. The Antiphonarium contained the Antiphons sung in the services of the Hours, arranged for the respective days and hours: it gradually collected other portions, the Invitatories, Hymns, Responses, Verses, Collects, and Little Chapters; i. e. the portions sung in the service of the Canonical Hours3. 4. The Gradale, or Graduale, was the 'Antiphonarium' for the service of High Mass, containing the portions to be sung by the Choir, so called from certain short phrases after the Epistle sung 'in gradibus1.' 5. The Psalterium, as a separate book according to the use of particular churches, contained the Book of Psalms divided into certain portions, so as to be sung through in the course of the week in the service of the Hours". 6. The Troperium contained the Sequences, and was required only when the Gradale did not contain them. These Tropi, or Sequentia, were verses sung before or after the Introit and Hymns, and sometimes in the middle of them. At the last revision of the Roman Missal under Pius the Fifth, all were removed, except four Sequences". 7. The Ordinale regulated the whole duty of the Canonical Hours, and was generally known about the fifteenth century as the Pica, or Pie. The Priest by referring to this might learn, ac 'Dissertation upon the Ancient 1 Lyndwood, p. 251. 2 Maskell, Dissertation, p. xxiii. 3 Lyndwood. Maskell, ibid. p. xxvi. Lyndwood. Maskell, p. xxxii. 5 Maskell (Dissert. p. xxxvi.) gives the arrangement of the Psalms from a Psalterium cum Hymnis ad usum insignis ecclesiæ Sarum et Eboracensis.' Lyndwood, p. 251. 7 Maskell, p. xxxvii. 8 In nomine sanctæ et individuæ Trinitatis. Incipit ordo bre MEDIEVAL SERVICE Missale. mentary. cording to the dominical letter, what festivals he was to observe, and the proper office appointed throughout the year, at least so far as any changes were required in the common office of the day1. BOOKS. 8. In the earlier ages of the Church the office of the Holy Communion was contained usually in four volumes, viz. the Antiphoner, the Lectionary, the Book of the Gospels, and the Sacramentary. This Antiphoner was afterwards called the Gradual; and this Lectionary was the Book of the Epistles read at Mass being otherwise named the Epistolarium, Comes, and Apostolus. The Evangelistarium, Evangeliarium, Textus, or Textevangelium, contained the portions appointed to be read from the Gospels: if the book contained all the four Gospels, it was called Evangelistarium plenarium. The Sacramentary, Liber Sacramentorum, some- The Sacratimes Liber Mysteriorum, known in its successive stages or editions as the Leonine, Gelasian and Gregorian, contained the rites and prayers relating to the 'Sacraments,' of the administration of Baptism, of reconciling penitents, of Marriage, of Orders, as well as of the Eucharist. Of the latter, it contained the prayers of the service, as distinguished from the Lections and portions sung by the choir. This volume was called the Missal perhaps in the eighth century. In later times this arrangement was simplified, and The Missal contained all that the priest required for the service of the Mass. The Ordinary and Canon, i. e. the fixed portion, was placed in the middle of the volume, preceded by the variable portions, the Introit, Collect, Epistle, Gospel, &c., for the Sundays from Advent to Easter: after the Canon followed these portions for the remaining Sundays of the year: and then the similar parts of the Service for Saints' days, beginning with St. Andrew, entitled, Proprium festivitatum Sanctorum; then the viarii seu portiforii secundum morem et consuetudinem ecclesiæ Sarum Anglicana: una cum ordinali suo: quod usitato vocabulo dicitur Pica sive directorium sacerdotum.' Breviar. Sar. fol. I. This word, denoting an Index or Table of Reference, is supposed to have been formed from the Greek Tívat, such Tables being written on a board or a framed sheet, and marked with the first letters only of the word, or at least so called for shortness, Pies. But these Tables were generally made with red initial letters; and so, from 1 Maskell, p. xli. The 'Con- 2 Du Cange, Glossarium, s. v. 'Lectionarius.' |