P. 86, 1. 68-71. There is no English anthem for compline in the York Manuscript. I have supplied it from the Cambridge MS. printed by Mr Maskell. 1. 72-8. The English "Recommendation" is also wanting in the York MS. Horæ, and it not being found in Mr Maskell's MS., I give it from the Primer of 1543, as printed by him in his preface. P. 87, 1. 49-56. It will be noticed that the York MS. has the Latin Antiphona ad completorium, and the Recommendatio, which last rubric or title I have supplied from the York Horæ of 1536. The other Latin titles within brackets are from the printed Hora in the York Minster Library described above, p. 348 (V). 1. 57-61. The verse, respond, and prayer were repeated at each hour, as appears from the printed editions, where we find the first words with an ut supra, except that of Rouen, 1536, which describes itself on the title-page as "sine require" (without any, see above), and gives them in full at each place. APP. I. THE MASS-YORK USE. The order of mass, p. 90-116, is taken from a vellum manuscript(1) of about A.D. 1425, in the York Minster Library (XVI, A. 9). It would not be within the scope of the E. E. T. S. to produce in detail the grounds of the opinion here advanced, and I cannot refer to any writer on these subjects who has made the same remark; but it appears to me in the first place that the York Use, as here given, and notwithstanding some later and easily recognized interpolations, was in the main the ancient Gregorian mass, according to the Roman rite of the eighth century; or rather that it was the use secundum ritum sacri palatii," (2) which with most absolute self-confidence was enforced by a high-handed exercise of royal supremacy in the dominions of (1) The MS. B of the York Missal, edited for the Surtees Society by Dr Henderson, which has been published since these extracts were printed. See post, p. 354. (2) This phrase is used by Leidradus, Archbishop of Lyons, in his Epistola ad Carolum Magnum. We have no evidence as to what may have been the earlier York use-whether it was that compiled for England by St Augustine, from those of Rome and Gaul, with, it may be, some British customs other than those to which he had been used ("moribus nostris contraria.”—Bed. H. E. II, 2)—or whether it was a Scottish use, introduced by missionaries from Iona-but, as elsewhere remarked with respect to the Gallican liturgy, we know that Charles did not altogether succeed in abolishing diocesan uses in Gaul; and it is not at all inconsistent with the suggestion in the text that some ancient usages may have survived at York, Charles the Great ;(1)—and further, that it was very probably introduced at York (2) by Archbishop Eanbald II, at the instance of his old master Alcuin, (3)-who, though established at the Frank court, had not (1) In confirmation of this I may quote the conclusions of the Abbé Duval in his Études Liturgiques in the Observateur Catholique 1859, Tome VII, 161: "Charlemagne à l'example de Pepin, son père, et à la prière du pape Etienne, réforma lui-même ou fit réformer par ses écrivains les anciennes liturgies de l'Eglise gallicane, en y introduisant des pièces nouvelles ou tirées des livres romains." (2) As regards the southern province it had been decreed about fifty years before this (A.D. 747), by a provincial council at Clovesho (Canon XIII), that the Roman model-"exemplar quod scriptum de Romana habemus ecclesia"-should be adhered to in all the offices of religion. St Osmund established the Sarum use in the eleventh century; and it would seem that there had been some intention of extending it beyond the Humber, in the latter part of the fifteenth century. Among other proofs may be mentioned a MS. of the Ebor Missal now in the Library of Sidney-Sussex College, Cambridge (MS. D of Dr Henderson's edition), which was apparently an attempt to assimilate the York use to that of Sarum. That it was abortive is evident from the fact that the changes introduced in it were not admitted in any of the editions of the Ebor Missal, when it came to be printed. There are sufficient grounds for supposing that Henry VIII, intended, even if he did not carry out his intention, that "the whole realm should have but one use." This was carried out in the reign of his son; and when the Book of Common Prayer was taken away in the time of Queen Mary, the convocation under Cardinal Pole in 1557 considered the question whether the Latin service books should not be "uniusmodi per totum regnum."-Cardwell, Synodalia, II, 453. (3) See Alcuin-Epist. LV, Opera, Migne, I, 224, and Epist. LXV, ib. 254. The following is one of the Orationes solemnes for Good Friday in the York Missal: "Oremus et pro Christianissimo Imperatore nostri; ut Deus et Dominus noster subditas illi faciat omnes barbaras nationes, et faciat sapere ea quæ recta sunt, atque contra inimicos catholicæ et apostolicæ Ecclesiæ triumphum largiatur victoriæ ad nostram perpetuam pacem."— York Missal, Henderson, I, 103-4. According to this form the kings of England, centuries before the times of our own Empress of India, were prayed for in the northern province as emperor. The old "imperatore," which is itself older than the "Holy Roman Empire" of Charles and his successors, was retained in the Sherborne missal (p. 206), but has been altered secunda manu into "rege" for the King of England, and this is the reading of the printed Sarum (ed. Burntisland, 326). "Imperatore" remains in the Roman Missal, though it may be a question what emperor is now prayed for at the Vatican. The clause shewn in italics (et faciat. . . . victoria) is found in neither Rome nor Sarum, and is very suggestive of the incessant wars of the Franks against the Saxons and other heathen tribes, which were professedly carried on, not merely for the conquest of "barbarous nations," who were dangerous neighbours, but also for their conversion to Christianity, and their submission to papal authority. See also the Missa contra Paganos in the Ebor MS. missals (ed. Henderson, II, 178), which is neither in the Roman, Sarum, or printed York missals. relinquished his place in the cathedral church(1)—and, very possibly, partly in deference to Alcuin's royal scholar, whose influence, at all events in secular matters, was acknowledged a few years later, in Britain, north of Humber, even if his paramount dominion was not formally recognized. (2) I follow the fashion of not retaining the medieval spelling of the Latin of the following extracts, though I had been very careful to do so in making my transcript some years ago, when I had undertaken to edit the York Missal, if the Surtees Society did not take it in hand. My friend Dr Henderson has now edited it for the society, and relieved me from my engagement, to my great satisfaction, and very much to the greater advantage of liturgical students. They have now within their reach the most complete edition of any provincial use which has hitherto been published-the only one where the variations of the order of mass and the canon in the printed editions and every known manuscript are shewn in parallel columns, and that contains a comparative calendar and index of fixed feasts, so necessary in the identification of uses. P. 94, 1. 3. Psalmus,—The name applied otherwise than to the Psalms of the Psalter, and we also find it used of the Creeds. P. 96, 1. 18-24. These two prayers are peculiar to this use. With the last compare that in the same place in the Mosarabic Liturgy: "Conforta me, Rex sanctorum summum tenens principatum; da sermonem rectum et benesonantem in os meum, ut placeam tibi et omnibus circumstantibus."(3) 1. 10. The following is the rubric which has been omitted in the text : "Sicuti evidens habeatur et plena cognitio, qualiter orationes quas collectas vocamus terminandæ sint; Prius notandum est, quod in eis quandoque dirigitur sermo ad Patrem: quandoque ad filium: quandoque ad Spiritum Sanctum : quandoque ad totam trinitatem. Sed quando ad patrem, iterum considerandum est, utrum ita dirigatur sermo ad Patrem, quod fiat mentio de filio et spiritu sancto, vel non. Et si in oratione, quæ ad patrem dirigitur, fiat mentio de filio, refert an fiat ante finalem partem, an in ipso fine; et secundum has diversitates variabitur finis. Si vero oratio dirigitur ad Patrem absque mentione filii et spiritus Sancti, finietur sic: Per Dominum nostrum Jesum Christum filium tuum: qui tecum vivit et regnat, in unitate spiritus sancti deus et cetera ut hic Concede nos famulos tuos [quæsumus, Domine, Deus].(4) Deus qui miro ordine. (5) Si vero de Spiritu Sancto fiat mentio, dicetur: In unitate ejusdem spiritus sancti deus, et cetera, ut hic Deus qui corda fidelium,(6) Ure igni (1) Note, ante, p. 326-7. (2) See Freeman, Norman Conquest, 1867, I, 39-40. Palgrave, I, 484. (3) Missale Mixtum, ab A. Lesleo, S. J., 219, 1. 78. (4) Collect, Lady-mass before Advent. (5) Collect, St Michael and all Angels. (6) Collect Mass of the Holy Spirit. Sancti Spiritus renes. (1) Si vero de Filio fiat mentio ante finalem partem, dicetur: Per eundem Dominum nostrum Jesum Christum, et cetera, ut hic, Deus qui de beatæ mariæ. (2) Largire nobis, clementissime. (3) Si vero in fine fit mentio de Filio, dicetur : Qui tecum vivit et regnat, ut potest videri in oratione de sancto stephano, cujus finis talis est, Qui novit etiam pro persecutoribus exorare dominum nostrum Christum filium tuum, Qui tecum, et cetera. (4) Item in oratione Deus qui salutis.(5) Si vero ad filium dirigatur oratio sine mentione Spiritus sancti, ut hic, Excita domine potentiam tuam et veni, (6) et similiter in orationibus de adventu domini, dicetur: Qui vivis et regnas cum Deo Patre [MS. patri] in unitate spiritus sancti deus. Si fiat mentio de spiritu sancto, dicetur: Qui cum patre et eodem spiritu sancto vivis et regnas, et cetera. orationes ad patrem, in quibus mentionem de Trinitate facimus, sic concludimus: In qua vivis et regnas deus, sicut in hiis orationibus, Omnipotens sempiterne deus qui dedisti,(7) Populum tuum, domine quæsumus. (8) Illas vero quas ad ipsam Trinitatem dirigimus sic finimus, Qui vivis et regnas Deus; similiter, Placeat tibi Sancta trinitas.(9) Item "Secundum autem Romanam ecclesiam(10) nullam orationem cum Per eum qui venturus est judicare concludimus, nisi quando fit exorcismus in quo diabolum per divinum judicium ut a creatura Dei recedat exorcizamus. Nam in aliis orationibus, quas cum Per Dom nrm concludimus, Patrem ut per amorem Filii sui nobis subveniat imploramus. In exorcismis autem diabolum per Dei judicium, ut aufugiat, increpamus, in quo judicio se scit diabolus potentissime damnandus, cujus timore judicii concutitur.” There is a shorter rule of a similar character, but without examples, in the Sarum Cautela Missæ.(11) (1) Collect, Missa contra tentationes carnis. (4) Collect, St Stephen. (5) Collect, Lady-mass in Epiphany-tide. (6) Collect, First Sunday in Advent. (7) Collect, Trinity Sunday. (8) I am unable to find the collect which is here referred to. There are two collects in the York Missal with this beginning, viz. those for the Saturday in the Lent Ember week (ed. Henderson, I, 59), and for the Thursday after the second Sunday in Lent (ib. p. 63)—but in neither of them is there any mention of the Trinity, nor do they end as here laid down. (9) Prayer said by priest after mass.-See ante, p. 117. This ends (similiter) in like manner as a collect, although itself not a collect in the sense of the rubric. (10) This mention of Rome and that above, p. 94, 1. 31, date back, if I am not wrong in my suggestion, p. 352, from the times when the Roman Ordo was established by law in the Frank dominions, and when as yet the principle of agreement with it was not taken for granted. (11) Miss. Sar., 651. See also Pupilla Oculi, f. xxii. and note, Maskell, A. E. L., p. 30-31. The Roman rule is given Rub, Gen., ix, 17. P. 96, 1. 21. Vicarius. The mention of the Vicar gives a local colour to the MS. and proves that it was intended for use in York Minster The printed editions read "diaconus." itself. P. 98, 1. 22. See note, p. 288, as to the use of the name offertory for the whole service until the secreta; p. 231-244, as to offerings of the laity, &c.; and p. 318-19 as to the place of the Bidding Prayers and sermon. 1. 29. This, the personal prayer of the priest-" ego,' ""meis"—with a distinct reference to the propitiatory character of the oblation, was adopted in the course of time, as an integral part of the service. Ives, Bishop of Chartres, towards the end of the eleventh century, pointed out in the Micrologus that the Roman Ordo appointed no prayer to be used between the Offertory and the Secreta. (1) P. 102, 1. 11-19. The substance of this rubric is to be found in a letter from Pope Pelagius II. to the bishops of Germany and Gaul, which Baronius ascribes to the year 590. Its genuineness was questioned by Cardinal Bona, for reasons which I need not discuss; and I only refer to it because Muratori in his dissertation De Rebus Liturgicis states it to have been a forgery of Pseudo-Isidore in the time of Charles the Great ;(2) and because this origin would account for its being found in the York Mass, if the circumstances of its introduction into this country are such as I have supposed. P. 106, 1. 12. Eugenius, the first of his name, was pope from 655— 658, and there has been no Eugenius the seventh. It will be observed that there are seven crosses from this place to the consecration of the chalice; but I am inclined to think that my other suggestion in the English is the more probable-and that "septem" refers to the seven words (line 2), "genetricis Dei et Domini nostri Jesu Christi," which may have been interpolated before the time of St Gregory, and which a rubric in the SidneySussex MS. directs the priest bowing down to address to her.(3) 1. 25. Alexander papa instituit. This rubric is not found in the printed editions of the York Missal, nor have I noticed it among the rubrics of the different uses printed by Martene, or elsewhere. It would seein, however, that it is at least as old as the time of Durandus. His commentary on this part of the Canon (1) "Romanus ordo nullam orationem instituit, post offerendam, ante secretam."-Microl. xi. See also what he says in the same chapter as to another prayer beginning, "Suscipe, Sancta Trinitas," which is now inserted in the Roman Missal, not being "ex aliquo ordine, sed ex ecclesiastica consuetudine." See also Bellarmine, De Missa, II, c. xvii. (2) Liturgia Romana Vetus, Venet., 1748, I, 66-7. (3) York Missal, Henderson, I, 182, MS. D: "Hic parum inclinatus dicat ad istam septem verba sequentia," |