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This was probably the original form according to which the British Church celebrated the Holy Eucharist. It doubtless provided Augustine with some particulars which he grafted upon the Roman, in compiling the Liturgy1 to be used in the Church of the Anglo-Saxons. The Norman invasion brought with it a nearer approximation to the ritual customs of Rome: but it did not seek to effect an entire conformity. And Bishop Osmund of Salisbury (1087), in framing his revised Liturgy,2 worked upon the forms which he found in use, with the full idea that each diocese had a certain independence, and that exact uniformity of ritual is not necessary in order to ensure agreement in Catholic truth. This famous Liturgy is given as presenting the Eucharistic Office which was used by the mediaval English Church, until the second year of the reign of Edward VI.3

Church Hist. (Bohn's ed.) III. 369.
See The Ancient Liturgies of the Gal-
lican Church, Burntisland edition, by
Rev. G. H. Forbes.

The few liturgical documents
which are extant seem to show that
the permission of Gregory the Great
(above, p. 3), to select an Office from
orthodox Liturgies, was acted upon
by Augustine. This would gradually
spread through the dioceses, receiv-
ing partial alterations perhaps in
each:
so that 'the Eucharistical
Offices of the Anglo-Saxon Church
may have been for many years dis-
tinguished from each other by very
important variations.' Maskell, An-
cient Liturgy, Pref. p. lvii.

2 The extent of Bishop Osmund's revision may be seen by comparing his Missal of the Use of Sarum with the Missal which belonged to Robert, Abbot of Jumièges and Archbishop of Canterbury (1050), which is preserved in the Public Library at Rouen.

3 See Maskell, Ancient Liturgy of the Church of England, where the Sarum Liturgy is compared_with those of the Use of Bangor, York, and Hereford, and also with the Ordinary and Canon of the Roman Church. See an Exposition of the Mass in Soames, Hist. Ref. Ed. VI. pp. 252—270.

The Anglo-
Saxon
Liturgy.

Y

Mi 088 Ecclesiæ Sarisb.

ORDINARIUM
MISSE

Introitus.

SECT. II.-Ordinarium et Canon Missæ, secundum Usum
Ecclesiæ Sarisburiensis.

Ad missam dicendam dum sacerdos induit se sacris vestibus dicat hymnum: Veni creator Spiritus. Emitte Spiritum tuum. Et renovabis faciem terræ.

Oratio. Deus cui omne cor patet et omnis voluntas loquitur, et quem nullum latet secretum : purifica per infusionem Sancti Spiritus cogitationes cordis nostri; ut perfecte te diligere et digne laudare mereamur. Per Christum. Deinde sequatur Antiph. Introibo ad altare. Ps. Judica me Deus. Deinde dicitur Antiph. Introibo ad altare Dei, ad Deum qui lætificat juventutem meam. Kyrie eleison. Christe eleison. Kyrie eleison. Pater noster. Ave Maria.

His finitis et Officio missæ inchoato, cum post Officium Gloria Patri incipitur: accedat sacerdos cum suis ministris ad gradum altaris, et dicat ipse confessionem, diacono assistente a dextris, et sub

1 In the medieval Church, Masses were distinguished according to the ceremonies which were used in them. Missa solemnis, alta, magna, was celebrated with the full attendance of ministers, deacon, subdeacon, acolytes, and with all the rubrical ceremonies. At the Missa publica, or communis, persons of either sex were permitted to attend. Missa privata, familiaris, peculiaris, specialis, singularis, was celebrated by the priest with only one attendant: as distinguished from High Mass, it was what is now called Plain or Low Mass; but as opposed to the Missa publica, it means that, whether people were present or not, the priest alone communicated. In the Missa solitaria a priest consecrated, and performed the service without any attendant: it was for a time not uncommon in monasteries, but was at length forbidden, and was always discountenanced in England. Missa votiva was said at the option of the priest, not agreeing with the Office of the day, though subject to certain rules: some votive Masses were fixed to be said at certain times, as the Missa pro defunctis on the second of November. Missa prasanctifi catorum was an imperfect Service, in

which no consecration was made, but the priest communicated of the oblation which had been consecrated on a previous day: in the Latin Church, this was limited to Good Friday. Missa sicca, if it was at any time permitted, was a part only of the Service, without consecration, and without communion: the Missa nautica, or navalis, was of this sort, and was allowed 'tempore navigationis, quando scilicet ob periculum effusionis non licebat celebrare.' See Maskell, Ancient Liturgy, ‘Addit. note,' pp. 146 sqq.

2 Officium, an Anthem varying with the day, or with the Mass, also called Introitus. For the First Sunday in Advent it was :-'Ad te levavi animam meam: Deus meus, in te confido, non erubescam, neque irrideant me inimici mei: etenim universi qui te expectant non confundentur. Ps. Vias tuas, Domine, demonstra mihi, et semitas tuas edoce me. Repetatur Officium: Ad te levavi. Et postea dicatur: Gloria Patri. Quo dicto iterum repetatur Officium ut prius.' Miss. Sar. col. 1. The triple repetition of the Antiphon seems to have been abolished at Rome about 1480.

diacono a sinistris, hoc modo incipiendo: Et ne nos. Sed libera. Confitemini domino quoniam bonus. Quoniam in sæculum misericordia ejus. Confiteor. Misereatur. Absolutionem.1 Deinde dicat sacerdos: Adjutorium nostrum in nomine Domini. Qui fecit cœlum et terram. Sit nomen Domini benedictum. Ex hoc, nunc, et usque in sæculum. Oremus.

Deinde finitis precibus, sacerdos deosculetur diaconum, et postea subdiaconum, ita dicens: Habete osculum pacis et dilectionis: ut apti sitis sacrosancto altari ad perficiendum officia divina.

His itaque peractis, ceroferarii candelabra cum cereis ad gradum altaris dimittant: deinde accedat sacerdos ad altare, et dicat in medio altaris tacita voce inclinatoque corpore et junctis manibus : Oremus. Aufer a nobis Domine cunctas iniquitates nostras: ut ad sancta Sanctorum puris mentibus mereamur introire. Per Christum. Tunc erigat se sacerdos et osculetur altare, et hoc in medio, et signet se in facie sua, ita dicens: In nomine Patris, et Filii, et Spiritus Sancti. Amen.

Deinde ponat diaconus thus in thuribulum, et dicat prius sacerdoti: Benedicite. Et sacerdos dicat: Dominus. Ab ipso sanctificetur in cujus honore cremabitur. In nomine Patris, etc. Tunc diaconus ei thuribulum tradens deosculetur manum ejus: et ipse sacerdos thurificet medium altaris, et utrumque cornu altaris, primo in dextera, secundo in sinistra parte, et interim in medio. Deinde ab ipso diacono ipse sacerdos thurificetar: et postea Textum ministerio subdiaconi sacerdos deosculetur.

Tunc accedant ministri ad altare ordinatim: primo ceroferarii duo pariter incedentes; deinde thuribularii; post subdiaconus; exinde diaconus; post eum sacerdos. . . . Quo facto sacerdos et sui ministri in sedibus paratis se recipiant, et expectent usque ad Gloria in excelsis, quod incipiatur semper in medio altaris quandocunque dicitur.

Gloria in excelsis Deo. Et in terra pax hominibus bonæ voluntatis. Laudamus te, Benedicimus te, Adoramus te, Glorificamus te. Gratias agimus tibi propter magnam gloriam tuam. Domine Deus, Rex cœlestis, Deus Pater omnipotens. Domine Fili unigenite Jesu Christe. Domine Deus, agnus Dei, Filius Patris. Qui tollis peccata mundi, miserere nobis. Qui tollis peccata mundi, suscipe deprecationem nostram. Qui sedes ad dexteram Patris, miserere nobis. Quoniam tu solus sanctus, Tu solus Dominus, Tu solus altissimus, Jesu Christe, cum Sancto Spiritu, in gloria Dei Patris. Amen.2

1 See above, p. 194.
polated (or farsed) with phrases in
2 This Hymn was sometimes inter- honour of the Virgin: e.g. Quo-

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Missa Ecclesia Sarisb.

Missa Ecclesiæ Sarisb.

Collecta.

Epistola.

Gradale.

Sequentia.

His peractis, factoque signaculo crucis in facie sua, vertat se sacerdos ad populum; elevatisque aliquantulum brachiis, junctisque manibus, dicat: Dominus vobiscum. Chorus respondeat: Et cum spiritu tuo. Et iterum revertat se sacerdos ad altare, et dicat: Oremus. Deinde dicitur Oratio. Et si aliqua memoria habenda est, iterum dicat sacerdos, Oremus, ut supra. Et quando sunt plures collectæ dicenda, tunc omnes orationes quæ sequuntur sub uno Per Dominum, et uno Oremus dicuntur: ita tamen quod septenarium numerum excedere non debeat secundum usum ecclesiæ Sar.1

Post introitum missæ unus ceroferariorum panem, vinum, et aquam, quæ ad Eucharistiæ ministrationem disponuntur, deferat: reliquus vero pelvim cum aqua et manutergio portet.

Incepta vero ultima oratione ante epistolam, subdiaconus per medium chori ad legendum Epistolam in pulpitum accedat.

Quando epistola legitur, duo pueri in superpelliceis facta inclinatione ad altare ante gradum chori in pulpitum per medium chori ad Gradale incipiendum se præparent, et suum versum cantandum. Dum versus gradalis canitur, duo de superiori gradu ad Alleluya cantandum cappas sericas se induant, et ad pulpitum per medium chori accedant. Sequatur Alleluya.

Finito Alleluya, sequatur Sequentia.2 In fine alleluia, vel se

niam tu solus sanctus: Mariam
Sanctificans. Tu solus Dominus:
Mariam gubernans. Tu solus altis-
simus: Mariam Coronans.' Maskell,
Anc. Lit. p. 26; Daniel, Thesaur.
Hymnolog. 11. p. 273. Other Church
Proses were treated in the same

way.

Notandum quod in omnibus dominicis et in festis cum regimine chori per totum annum, hoc generaliter observetur, ut ad missam tot dicantur collecta quot dicebantur ad matutinas, nisi in die Nativitatis Domini: ita tamen quod ad missam impar numerus ipsarum collectarum semper custodiatur; nisi in hebdomada Nativitatis Domini tantum.' Miss. Sar. col. 4. One common series of five collects for ordinary days was:-1. de die: 2. de S. Maria: 3. de omnibus Sanctis: 4. pro universali ecclesia: 5. pro pace. A series of seven collects for ferial days in Lent was:1. de die: 2. pro pœnitentibus: 3. de S. Maria: 4 de omnibus Sanctis:

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For

2 Sequentia, or Tractus, or Tropus, a Prose sung after Alleluya. the first Sunday in Advent it was:'Salus æterna, Indeficiens mundi vita; Lux sempiterna, Et redemptio vere nostra: Condolens humana perire sæcla Per tentantis numina : Non linquens excelsa Adiisti ima Propria clementia: Mox tua spontanea gratia assumens humana: Quæ fuerant perdita Omnia salvasti terrea: Ferens mundo gaudia: Tu animas et Corpora Nostra Christe expia: Ut possideas lucida Nosmet habiticula: Adventu primo justifica, In secundo nosque libera: Ut cum facta luce magna Judicabis omnia: Compti stola incorrupta Nosmet tua Subse

quentiæ, vel tractus, diaconus antequam accedat ad evangelium pronuntiandum thurificet medium altaris tantum.

Missa Ecclesia Sarisb.

Deinde accipiat textum, scilicet librum Evangeliorum, et humi- Evangelians se ad sacerdotem stantem coram altari, versa facie ad meridiem lium. ita dicat: Jube domne1 benedicere. Sacerdos respondeat: Dominus sit in corde tuo et ore tuo ad pronuntiandum sanctum evangelium Dei. In nomine Patris, et Filii, et Spiritus Sancti. Amen. Et sic procedat diaconus per medium chori, ipsum textum super sinistram manum solenniter gestando ad pulpitum2 accedat, thuribulario et ceroferario precedentibus. . . . Et semper legatur evangelium versus aquilonem. Cum autem inceperit evangelium, post Dominus vobiscum, faciat signum crucis super librum, deinde in sua fronte, et postea in pectore cum pollice. Evangelium Secundum N.

...

Finito evangelio, incipiat sacerdos in medio altaris:

Credo in unum Deum.

Sequatur: Dominus vobiscum. Et Oremus.

Credo.

rium.

Deinde dicitur Offertorium.3 Post Offertorium vero porrigat Oferto diaconus sacerdoti calicem cum patena et sacrificio; et osculetur manum ejus utraque vice. Ipse vero accipiens ab eo calicem diligenter ponat in loco suo debito super medium altare; et inclinato parumper elevet calicem utraque manu offerens sacrificium Domino, dicendo hanc orationem:

4

Suscipe, sancta Trinitas, hanc oblationem quam ego indignus peccator offero in honore tuo, beatæ Mariæ, et omnium sanctorum tuorum, pro peccatis et offensionibus meis, et pro salute vivorum et

quamur mox vestigia Quocunque visa.' The alliteration will be observed: indeed the Sequence appears to have originated in a prolongation of the last syllable of Alleluya, which was called neuma, or pneuma. 'Significat diutina protractio notarum ipsius halleluia gaudium coelestis patriæ, quod est absque fine. Et fit sine voce significativa, quia tale gaudium nulla lingua exprimere potest.' De Ploue, Tractatus Sacerdotalis, p. 256, Lugd. 1547.

1 Domnus, or Domna, was used in the Middle Ages as a title of respect; Dominus being in strictness applied to the Deity.

2 The high place, where the Gospel was read, was sometimes called the Jube from the preceding phrase. The

old Chancel-screen still existing in
some French churches is called the
Jubé.

3 The verse is so called, which
was sung just before the oblation of
the elements by the priest. And it
was at this time that anciently the
people made their offerings.' Mas-
kell, Ancient Liturgy, pp. 53 sq.
The Offertorium for the First Sunday
in Advent was :- -'Ad te, Domine,
levavi animam meam: Deus meus,
in te confido, non erubescam: neque
irrideant me inimici mei, etenim
universi qui te "expectant non con-
fundentur.'

4 For oblationem (Sarum and Hereford) the York Use has sacrificium, and the Roman immaculatam hostiam.

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