Oratio.

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"Interim autem innuit domnus metropolitanus archidiacono: et ipse descendens vadit extra chorum, ubi expectat qui ordinandus est: et accipiens vestimentum induat eum. Et finito gradali, domnus metropolitanus ascendit ad altare. Et archidiaconus adducit electum ad altare, ubi domnus metropolitanus stat. Et inclinat se idem electus pontifex ad terram, et dicit domnus metropolitanus :

"Clerus et plebs de civitate illa, cum adjacentibus parochiis suis, rogat sibi episcopum consecrari.

"Nunc autem a piissimo domino nostro Anglorum rege consentiente, clero et populo electus est venerabilis frater noster .N. in hoc opus.

"Oremus itaque pro eo, ut

"Et tunc schola incipiat litaniam; et inter alia dicat:

"Ut fratrem nostrum .N. electum pontificem, in vera religione conservare digneris: Te rogamus, audi nos.

"Episcopi vero interim prosternant se super stramenta coram altare, et ordinandus humilius post pontifices usque dum dicatur, Agnus Dei. Finita autem litania, elevet eum domnus metropolitanus incipiens hymnum Veni Creator. Quo cantato, ponat caput electi episcopi super altare. Et duo alii episcopi ponant et teneant evangelium super verticem ejus. Reliqui vero omnes qui adsunt episcopi manus super caput ejus ponant. Et domnus metropolitanus in

Cap. 14. But his statement must be somewhat corrected, for if this rite may not be traced up to the apostolic age, yet it has the practice of a very high antiquity to plead in its behalf. As the reader has already seen (note 21.) it was a part of the office in the pontifcal of Egbert: it is in the sacramentary of S. Gregory: and enjoined by the 2nd canon of the often-quoted council of Carthage: Episcopus cum ordinatur," are its words, "duo episcopi ponant et teneant evangeliorum codicem super caput et cervicem ejus: et uno super eum fundente benedictionem, reliqui omnes episcopi, qui adsunt, manibus suis caput ejus tangant."

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Palladius in his life of S. Chrysostom mentions it; where speaking of a consecration by heretics, he says, "Non horruerunt evangelium scelesto capiti imponere." And Menard in his notes to the passage in the sacramentary, cites S. Chrysostom himself, alluding to the practice. But I would add, earlier than all these above cited, the testimony of the author of the

*It will be observed that here the book of the Gospels is directed to be held by deacons: and the student should consult the observations of Habertus: though I

Apostolical Constitutions, where, speaking of the order of the consecration of a bishop, he says:

σιωπης γενομενης, εις των πρωτ των ἐπισκοπων ἁμα και δυσιν έτεροις, πλησιον του θυσιαστηρίου έστως, των λοιπων ἐπισκοπων και πρεσβυτερων σιωπῇ προσευχομε νων, των δε διακόνων τα θεια ευαγγελια επι της του χειροτονουμενου καφαλης ανεπτυγμένα και TEXOVTWV, λEYεTWπρоç Otov." Lib. τεχοντων,λεγετωπρος Θεον.” 8. cap. iv.*

It does not seem uncalled for, to add some of the mystical reasons which have been given for the observance of this very ancient rite. Peter Damian tells us: "Ponitur et evangelica pagina super caput illius recumbentis, ut verbo vitæ sentiat excedere rationem, et oculi ejus deficiant in eloquium Domini." Sermo. 1. de Dedicatione. Amalarius also, although, as Catalani remarks, he had been objecting to the reasonableness of the observance, yet immediately adds: "Potest tamen evangelii positio super caput, monere tenentes, ut quo Dominus idem evangelium firmet in corde ejus, de

scarcely suppose he will agree with that writer in the very sum mary condemnation which he passes on it. Pontif. Græc. p.

78.

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precentur, aut, ut moneant, eum, qui consecratur, recordari se amplius esse sub jugo Evangelii, quam foret." Lib. 2. cap. xiv. But all these must be referred to the judgment of S. Chrysostom; who, cited by Habertus, (p. 79.) has said: " Dum ordinantur sacerdotes, Evangelium capiti imponitur, quo discat ordinatus veram se accipere Evangelii tiaram: discat etiam, tametsi omnium sit caput, se tamen esse sub legibus, et quum omnibus dominetur, legis imperio subjici: cumque omnibus legem ponat, a lege gubernari.— Quod igitur Evangelium accipiat pontifex, significat eum esse sub potestate constitutum." Homil. de laude Erangelii.

Nor can I pass by, without remark, another matter which, there is undeniable evidence to prove, was connected with this placing of the Book of the Gospels upon the head of the new bishop. I shall extract the observations of Catalani. "Reliquum est, ut illud notemus, consuevisse olim cum Evangelii codex super caput imponeretur, ex occurrenti in prima pagina sacri textus sententia faustum infaustumque omen de futura episcopi administratione prænosci. Certe, in ordinatione Athanasii patriarchæ Constantinopolitani, tradit Pachimera lib. 2. cap. xv. verba illa occurrisse: Qui para

tus est diabolo, et angelis ejus. Quod improbis ejusdem patriarchæ actis comprobatum est, eamque ob causam sede illa depulsus. Contra, in consecratione Lanfranci Cantuariensis archiepiscopi apparuerunt verba: Date eleemosynam, et ecce omnia munda sunt vobis. Qui præsul in largiendo eleemosynas valde fuit insignis. Alia id generis exempla multa ecclesiastici scriptores produnt; ex quibus perperam quidam arbitrati sunt, ad inquirendas sortes evangelium in ordinatione episcoporum adhiberi consuevisse." Comment. in pontif. tom. 1. p. 196.

With respect to all this, the obvious wish is, that these statements as to the fact may be unfounded or at least that such a superstitious and objectionable practice was never recognized or allowed in this country. The case of Lanfranc, we must nevertheless confess, is unhappily supported by other examples: one, in the reign of Edward the Confessor, of Wulstan, bishop of Worcester: of whose consecration this circumstance is related; "Nec vero sine divino nutu credi fas est prognosticon hoc ei fuisse, Ecce vero Israelita, in quo dolus non est."" Vita S. Wistani. Anglia Sacra. tom. 2. p. 251. And another, the successor of Lanfranc: for Matthew Paris has told us of Arch