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Uses.

Irish Uses.

kingdom, more particularly in the south of England, and even on the Continent.1

About the same time an attempt was made to attain ritual uniformity in Ireland. There the varieties of Use seem to have been greater than in this country, and to have differed more completely from the Roman model, not only in such points as those before mentioned, the time of keeping Easter and the tonsure, but also in the Liturgy of S. Patrick, called Cursus Scotorum.2 The differences at least were regarded as so important that the Danes of Dublin, who were gradually converted about the early part of the eleventh century, received their bishops from England; and Gilbert, Bishop of Limerick (1090), speaks of some of the native Uses as schismatical delusions. This zealous prelate 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

1 It was used a good deal in France, and was long in use in the diocese of Lisbon: Arbuthnott Missal, Pref. pp. lix. sq. It was taken into Scotland by Herbert, bishop of Glasgow (1147-1164): ib. p. lxiii. It is remarkable that we do not hear of a Use of Canterbury. In France the force of national custom long maintained the Gallican Use against the centralizing tendency of the Court of Rome. But ultramontane influence at last prevailed with Pope Pius IX.; and the old Service Books of the French dioceses have (circa 1860) been changed for the entire Roman Ritual.

2 Lanigan's Ecclesiastical Hist. of Ireland, IV. p. 367, quoted in Preface to Arbuthnott Missal, p. vii.

3 Robertson, Church Hist. 11. p. 461.

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.

the papal authority. This effort was continued in the next century by Malachy O'Morgair, who prevailed upon a national synod, assembled at Holmpatrick (1148), to petition the Pope for palls1 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 state.2

The use of this ornament of communion with Rome cannot exerArchbishops seems to have been cise jurisdiction as Metropolitans ; introduced about the fifth or sixth they may not ordain clerks, or concentury from the East: Maskell, secrate bishops, or dedicate churches Mon. Rit. III. p. cxxxv. Since the (authorities in DuCange). This vesteighth century it has been steadily ment is made of the white wool of two employed by the Popes to extend lambs which have been offered and and support their authority, and to blessed on St. Agnes' day. See Dr. obtain revenues by the grant of it: F. G. Lee's Glossary, s. v. PALLIUM. ib. p. cxxxix. note. For, until the 2 Mant, Hist. of the Church of Pall is received, Archbishops in Ireland, I. PP. 4 sqq.

Uses.

UNIVERSITY OF

CALIFORNIA.

APPENDIX.

NAMES AND DESCRIPTION OF THE SERVICE-BOOKS
USED IN THE CHURCH OF ENGLAND BEFORE THE
REFORMATION.

Mediaeval
Service
Books.

Books men

Canons of

Elfric,

[A.D. 1000-1548.]

I. THE Church-Books used in the Anglo-Saxon period are enumerated in the 21st of the Canons called Archbishop Ælfric's (circ. 1006). Habebit etiam presbyter quilibet, priusquam orditioned in the natus fuerit, arma ad opus spirituale pertinentia, videlicet codices sacros, id est, psalterium, epistolarum librum, et librum evange liorum, librum missalem, libros canticorum, librum manualem, seu enchiridion, gerim1 [numerale, in Wilkins], passionalem, pœnitentialem, et lectionarium." The books used in the Anglo-Norman 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 stitutions of synod at Merton (circ. 1300): '... legenda, antiphonarium, gradale, psalterium, troperium, ordinale, missale, manuale,3

in the Con

Winchelsey,

and in the time of Henry VIII.

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addition to these, Quivil, Bishop of Exeter (1287), had ordered venitare, hymnare, et collectare.' 4 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 Hympnal, the Antyphoner, the Processyonall, the Manuel, the Porteaus, and the

1 The compotus, or calendar, with its calculations of Easter, &c. Arithmetic is rim-craft. Maitland, Dark Ages, p. 29; Thorpe, Biogr. Brit. Literaria, I. p. 71.

2 Mansi, Concil. XIX. 700; Wilkins, I. 252; Johnson's English Canons (ed. Ang.-Cath Libr.), I. p.

394; cf. Thorpe's Ancient Laws, II. 350, and for another list, Ælfric's Pastoral Epistle, ib. 384.

3 Lyndwood, Provinciale, Lib. III. Tit. 27, p. 251, ed. 1679; Wilkins, 11. 280; Johnson, II. p. 318.

4 Synod. Exon. can. xii. Mansi, XXIV. 800; Wilkins, II. 139.

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Prymer both in latine and also in english.' And the statute of 1549,2 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.' 3

Mediaeval

Service

Books.

2. The Legenda contained the Lections read at the Matin Legenda. offices, whether taken from Scripture, homilies of the Fathers, or lives of the Saints. 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.5

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 Hours.6

Antiphonarium.

4. The Gradale, Graduale, or Graile, was the 'Antiphonarium' Graduale. for the service of High Mass, containing the various Introits, Offertories, Communions, Graduals, Tracts, Sequences, and other parts of the Service to be sung by the choir, and was so called from certain short phrases after the Epistle, sung ‘in gradibus,’—not the steps of the Altar, but of the Pulpit, or Ambo, or Jubé, upon which they were sung."

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.8

6. The Troperium contained the

5

6

Psalterium.

Sequences, and was required Tropcrium.

Maskell, Dissertation, p. xxiii.

Lyndwood. Maskell, p. xxvi.

1 Maskell, Mon. Rit. vol. I. 'Dissert. on Service-Books,' p. xvii. 2 Stat. 3 and 4 Ed. VI. c. 1o. 7 Lyndwood. Maskell, p. xxxii. 3 For a full account of these old and Ancient Liturgy, Pref. p. viii. ; church-books, see Mr. Maskell's p. 38, note.

'Dissertation upon the Ancient 8 Maskell (Dissert. p. xxxvi.) gives Service-Books of the Church of the arrangement of the Psalms from England.' Monumenta Ritualia, a 'Psalterium cum Hymnis ad usum vol. 1. pp. xxii. sqq.

Lyndwood, p. 251.

insignis ecclesiæ Sarum et Ebora-
censis.'

Mediaeval

Service
Books.

Ordinale.

The Pie.

Missale.

The Sacramentary.

only when the Gradale did not contain them. The Tropus was a versicle sung before, and introducing the Introit. The Sequentia was a long anthem, or Prose, following the Gradual with its verse. Its origin was the prolongation of the last syllable of Alleluia in a lengthened strain or neuma. The anthem added to the Gradual was sometimes called a Tractus. The idea of the two anthems being, that the Gradual was attached to the preceding Epistle; and when several Epistles were read, each was followed by its Gradual; and then the Tract or the Sequence was introductory to the Gospel, which immediately followed. Notker, of St. Gall (circ. 900), either first introduced, or improved the Sequence. At the last revision of the Roman Missal under Pius the Fifth, all were removed, except four Sequences.2

7. The Ordinale regulated the whole duty of the Canonical Hours, and was generally known about the fifteenth century as the Pica, or Pie.3 The Priest by referring to this might learn, according 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 day. The Consuetudinarium was a distinct book, being strictly that 'in quo Consuetudines Conventuales et Monasticæ exaratæ sunt.'4

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, sometimes Liber Mysteriorum, known in its successive stages or editions as the Gelasian and Gregorian, contained the rites and

1 Neale's Dissertation 'De Sequentiis,' Essays on Liturgiology, p. 359.

2 Maskell, p. xxxvii.

8 In nomine sanctæ et individuæ Trinitatis. Incipit ordo breviarii seu portiforii secundum morem et consuetudinem ecclesiæ Sarum Anglicanæ : una cum ordinali suo: quod usitato vocabulo dicitur Pica sive di

rectorium sacerdotum.'
Sar. fol. I.

Breviar.

This word, denoting an Index or Table of Reference, is supposed to have been formed from the Greek πíva. Or, as these Tables were generally made with red initial letters, their name in Latin was Pica, from being party-coloured.

Maskell, p. xlvi.

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