quodam Iano homine perdito ac sacrilego nomen accepit. Ianus autem iste
dux quidam et princeps hominum paganorum fuit: quem imperiti homines
et rustici dum quasi regem metuunt, colere velut Deum coeperunt....
Diem ergo calendarum hodiernarum de nomine Iani, sicut iam dictum est,
nuncuparunt: atque ut ei homini divinos honores conferre cupiebant, et
finem unius anni et alterius initium deputarunt. Et quia apud illos
Ianuariae calendae unum annum implere, et alterum incipere dicebantur,
istum Ianum quasi in principio ac termino posuerunt, ut unum annum
implere, alterum incipere diceretur. Et hinc est, quod idolorum cultores
ipsi Iano duas facies figurarunt.... Hinc itaque est quod istis diebus
pagani homines perverso omnium rerum ordine obscenis deformitatibus
teguntur; ut tales utique se faciant qui colunt, qualis est iste qui
colitur. In istis enim diebus miseri homines, et, quod peius est, aliqui
baptizati, sumunt formas adulteras, species monstrosas, in quibus quidem
sunt quae primum pudenda, aut potius dolenda sunt. Quis enim sapiens
poterit credere, inveniri aliquos sanae mentis qui cervulum facientes, in
ferarum se velint habitum commutare? Alii vestiuntur pellibus pecudum;
alii assumunt capita bestiarum, gaudentes et exsultantes, si taliter se
in ferinas species transformaverint, ut homines non esse videantur....
Iamvero illud quale et quam turpe est, quod viri nati tunicis muliebribus
vestiuntur, et turpissima demum demutatione puellaribus figuris virile
robur effeminant, non erubescentes tunicis muliebribus inserere militares
lacertos: barbatas facies praeferunt, et videri feminae volunt....
Sunt enim qui calendis ianuariis auguria observant, ut focum de domo
sua, vel aliud quodcumque beneficium, cuicumque petenti non tribuant.
Diabolicas etiam strenas, et ab aliis accipiunt, et ipsi aliis tradunt.
Aliqui etiam rustici, mensulas in ista nocte quae praeteriit, plenas
multis rebus, quae ad manducandum sunt necessariae, componentes, tota
nocte sic compositas esse volunt, credentes quod hoc illis calendae
ianuariae praestare possint, ut per totum annum convivia illorum in tali
abundantia perseverent.... Qui enim aliquid de paganorum consuetudine in
istis diebus observare voluerint, timendum est ne eis nomen christianum
prodesse non possit. Et ideo sancti antiqui patres nostri considerantes
maximam partem hominum diebus istis gulae vel luxuriae deservire,
et ebrietatibus et sacrilegis saltationibus insanire, statuerunt
in universum mundum, ut per omnes Ecclesias publicum indiceretur
ieiunium.... Ieiunemus ergo, fratres carissimi, in istis diebus.... Qui
etiam in istis calendis stultis hominibus luxuriose ludentibus aliquam
humanitatem impenderit, peccati eorum participem se esse non dubitet.
XVIII. ?470-542. CAESARIUS OF ARLES?
[_Sermo Pseud.-Augustin._ cxxx in _P. L._ xxxix. 2003. The
authorship is generally taken to follow that of No. xvii,
although a Fleury MS. ascribes it to Bp. Sedatus of Besiers
†589.]
Sic enim fit ut stultae laetitiae causa, dum observantur calendarum dies
aut aliarum superstitionum vanitas, per licentiam ebrietatis et ludorum
turpem cantum, velut ad sacrificia sua daemones invitentur.... Quid
enim est tam demens quam virilem sexum in formam mulieris, turpi habitu
commutare? Quid tam demens quam deformare faciem, et vultus induere,
quos ipsi etiam daemones expavescunt? Quid tam demens quam incompositis
motibus et impudicis carminibus vitiorum laudes inverecunda delectatione
cantare? indui ferino habitu, et capreae aut cervo similem fieri, ut homo
ad imaginem Dei et similitudinem factus sacrificium daemonum fiat?...
Quicunque ergo in calendis ianuariis quibuscunque miseris hominibus
sacrilego ritu insanientibus, potius quam ludentibus, aliquam humanitatem
dederint, non hominibus, sed daemonibus se dedisse cognoscant. Et
ideo si in peccatis eorum participes esse non vultis, cervulum sive
iuvencam[703], aut alia quaelibet portenta, ante domos vestras venire non
permittatis.... Sunt enim aliqui, quod peius est, quos ita observatio
inimica subvertit, ut in diem calendarum si forte aut vicinis aut
peregrinantibus opus sit, etiam focum dare dissimulent. Multi praeterea
strenas et ipsi offerre, et ab aliis accipere solent. Ante omnia,
fratres, ad confundendam paganorum carnalem et luxuriosam laetitiam,
exceptis illis qui prae infirmitate abstinere non praevalent, omnes
auxiliante Deo ieiunemus; et pro illis miseris qui calendas istas, pro
gula et ebrietate, sacrilega consuetudine colunt, Deo, quantum possumus,
supplicemus.
XIX. 470-542. CAESARIUS OF ARLES?
[_Sermo Pseud.-Augustin._ 265, _De Christiano Nomine cum
Operibus non Christianis_, in _P. L._ xxxix. 2239.]
Licet credam quod illa infelix consuetudo ... iam ... fuerit ... sublata;
tamen, si adhuc agnoscatis aliquos illam sordidissimam turpitudinem de
hinnicula vel cervula exercere ... castigate.
XX. 470-542. CAESARIUS OF ARLES.
[Episcopi Cyprianus, Firminus et Viventius, _Vita S. Caesarii
Arelatensis_, i. 5. 42; _P. L._ lxvii. 1021.]
Predicationes ... contra calendarum quoque paganissimos ritus ... fecit.
XXI. †554. CHILDEBERT.
[_Constitutio Childeberti, De Abolendis Reliquiis Idolatriae_,
in Mansi, ix. 738; Boretius, i. 2.]
Noctes pervigiles cum ebrietate, scurrilitate, vel canticis, etiam in
ipsis sacris diebus, pascha, natale Domini, et reliquis festivitatibus,
vel adveniente die Dominico dansatrices per villas ambulare. Haec omnia,
unde Deus agnoscitur laedi, nullatenus fieri permittimus.
XXII. 567. COUNCIL OF TOURS.
[Maassen, i. 121; Mansi, ix. 803.]
c. 18. [De ieiuniis monachorum]
Quia inter natale Domini et epyfania omni die festivitates sunt,
idemque prandebunt excepto triduum illud, quod ad calcandam gentilium
consuetudinem patris nostri statuerunt, privatas in kalendis Ianuarii
fieri letanias, ut in ecclesia psalletur et ora octava in ipsis kalendis
circumcisionis missa Deo propitio celebretur.
c. 23. Enimvero quoniam cognovimus nonnullos inveniri sequipedes
erroris antiqui, qui Kalendas Ianuarii colunt, cum Ianus homo gentilis
fuerit, rex quidam, sed esse Deus non potuit; quisquis ergo unum Deum
Patrem regnantem cum Filio et Spiritu Sancto credit, non potest integer
Christianus dici, qui super hoc aliqua custodit.
XXIII. 572-574. MARTIN OF BRAGA.
[Martin von Bracara, _De Correctione Rusticorum_, ed. C. P.
Caspari, Christiania, 1883.]
c. 10. Similiter et ille error ignorantibus et rusticis hominibus
subrepit, ut Kalendas Ianuarias putent anni esse initium, quod omnino
falsissimum est. Nam, sicut scriptura dicit, viii. kal. Aprilis in ipso
aequinoctio initium primi anni est factum.
c. 11. ... Sine causa autem miser homo sibi istas praefigurationes ipse
facit, ut, quasi sicut in introitu anni satur est et laetus ex omnibus,
ita illi et in toto anno contingat. Observationes istae omnes paganorum
sunt per adinventiones daemonum exquisitae.
c. 16. ... Vulcanalia et Kalendas observare, menses ornare, lauros
ponere, pedem observare, effundere [in foco] super truncum frugem et
vinum, et panem in fontem mittere, quid est aliud nisi cultura diaboli?
XXIV. †560. MARTIN, BISHOP OF BRAGA.
[Quoted in the _Decretum Gratiani_, Pars ii, Causa 26, Quaestio
7, c. 13 (_C. I. Can._ ed. Friedberg, i. 1044), as from
‘Martinus Papa,’ or ‘Martinus Bracarensis’ [c. 74]. Mansi, ix.
857, gives the canon with a reference to _C. of Laodicea_,
c. 39, which is a more general decree against taking part
in Gentile feasts. Burchardus, x. 15, quotes it ‘ex decreto
Martialis papae.’ Martin of Braga ob. 580. His _Capitula_ are
collected from the councils of Braga and the Great Councils.
Caspari, _Martin von Bracara’s De Con. Rusticorum_, xl, thinks
that several of them, including c. 74, were his own additions.]
Non licet iniquas observationes agere calendarum, et otiis vacare
gentilibus, neque lauro aut viriditate arborum cingere domos: omnis enim
haec observatio paganismi est.
XXV. 573-603. COUNCIL OF AUXERRE.
[Maassen, i. 179.]
c. 1. Non licet kalendis Ianuarii vetolo aut cervolo facere vel streneas
diabolicas observare, sed in ipsa die sic omnia beneficia tribuantur,
sicut in reliquis diebus.
c. 5. Omnino inter supra dictis conditionibus pervigilias, quos in honore
domini Martini observant, omnimodis prohibite.
c. 11. Non licet vigilia paschae ante ora secunda noctis vigilias
perexpedire, quia ipsa nocte non licet post media nocte bibere, nec
natale Domini nec reliquas sollemnitates.
XXVI. 6th cent. ST. SAMSON, BISHOP OF DÔLE.
[Anonymi _Vita S. Samsonis_, ii. 13 (_Acta S. S. Iulii_, vi.
590).]
Nam cum quodam tempore in Resia insula praedicaret, veniente per annuam
vertiginem Kalenda Ianuaria, qua homines supradictae insulae hanc nequam
solemnem inepte iuxta patrum abominabilem consuetudinem prae ceteris
sane celebrare consueverant, ille providus spiritu ob duritiam eorum
mitigandam, convenire eos omnes in unum fecit, ut, Deo revelante, sermo
ad detestanda tam gravia mala sit. Tum hi omnes verum de eo amantes,
pravos ritus anathematizaverunt, ac verum iuxta praecepta tenus sine
suscipere spoponderunt. Ille nihilominus in Domino secundum Apostolos
gaudens, omnes parvulos qui per insulam illam ob hanc nefariam diem
discurrebant, vocavit ad se, eisque singulis per sobriam vocem mercedem
nummismunculi auro quod est mensura domuit, praecipiens in nomine Domini,
ne ulterius ab illis haec sacrilega consuetudo servaretur. Quod ita Deo
operante factum est, ut usque hodie ibidem spiritales ioci eius solide et
catholice remanserint.
XXVII. 588-659. ST. ELIGIUS OF ROUEN?
[_Sermo_ in _Vita Eligii_ of Audoënus of Rouen (_P. L._
lxxxvii. 524). According to E. Vacandard in _R. des Questions
historiques_, lxiv. 471, this is largely a compilation from the
sermons of St. Caesarius of Arles.]
Nullus in Kalendis Ianuarii nefanda et ridiculosa, vetulas aut cervulos,
aut iotticos[704] faciat, neque mensas supra noctem componat, neque
strenas aut bibitiones superfluas exerceat.
XXVIII. †636. ST. ISIDORE OF SEVILLE.
[_De Ecclesiasticis Officiis_, i. 41; _De Ieiunio Kalendarum
Ianuariarum_ (_P. L._ lxxxiii. 774). This is the chief source
of the similar passage in the ninth-century Pseudo-Alcuin, _De
Div. Offic._ c. 4 (_P. L._ ci. 1177).]
1. Ieiunium Kalendarum Ianuariarum propter errorem gentilitatis instituit
Ecclesia. Ianus enim quidam princeps paganorum fuit, a quo nomen mensis
Ianuarii nuncupatur, quem imperiti homines veluti Deum colentes, in
religione honoris posteris tradiderunt, diemque ipsam scenis et luxuriae
sacraverunt.
2. Tunc enim miseri homines, et, quod peius est, etiam fideles, sumentes
species monstruosas, in ferarum habitu transformantur: alii, femineo
gestu demutati, virilem vultum effeminant. Nonnulli etiam de fanatica
adhuc consuetudine quibusdam ipso die observationum auguriis profanantur;
perstrepunt omnia saltantium pedibus, tripudiantium plausibus, quodque
est turpius nefas, nexis inter se utriusque sexus choris, inops animi,
furens vino, turba miscetur.
3. Proinde ergo sancti Patres considerantes maximam partem generis
humani eodem die huiusmodi sacrilegiis ac luxuriis inservire, statuerunt
in universo mundo per omnes Ecclesias publicum ieiunium, per quod
agnoscerent homines in tantum se prave agere, ut pro eorum peccatis
necesse esset omnibus Ecclesiis ieiunare.
XXIX. †685. ST. ALDHELM.
[_Epist._ iii _in Eahfridum_ (_P. L._ lxxxix. 93).]
Et ubi pridem eiusdem nefandae natricis ermuli[705] cervulique cruda
fanis colebantur stoliditate in profanis, versa vice discipulorum
gurgustia (imo almae oraminum aedes) architecti ingenio fabre conduntur.
XXX. 692. QUINISEXTINE COUNCIL.
[_Conc. Quinisextinum_ or _in Trullo_, held at Constantinople,
_versio Latina_, c. 62 (Mansi, xi. 971).]
Kalendas quae dicuntur, et vota [Gk. βότα], et brumalia quae vocantur;
et qui in primo Martii mensis die fit conventum ex fidelium universitate
omnino tolli volumus: sed et publicas mulierum saltationes multam noxam
exitiumque afferentes: quin etiam eas, quae nomine eorum, qui falso
apud gentiles dii nominati sunt, vel nomine virorum ac mulierum fiunt,
saltationes ac mysteria more antiquo et a vita Christianorum alieno,
amandamus et expellimus; statuentes, ut nullus vir deinceps muliebri
veste induatur, vel mulier veste viro conveniente. Sed neque comicas
vel satyricas, vel tragicas personas induat; neque execrati Bacchi
nomen, uvam in torcularibus exprimentes, invocent; neque vinum in doliis
effundentes risum moveant, ignorantia vel vanitate ea, quae ab insaniae
impostura procedunt, exercentes.
XXXI. 714. GREGORY II.
[Gregorius II. _Capitulare datum episcopo et aliis in Bavariam
ablegatis_, c. 9 (Mansi, xii. 260).]
Ut incantationes, et fastidiationes, sive diversae observationes dierum
Kalendarum, quas error tradidit paganorum, prohibeantur.
XXXII. 731-741. GREGORY III.
[_Indicia_, c. 23 (_P. L._ lxxxix. 594). In _Epist._ 3 sent to
Germany on the return of Boniface from Rome in 739, Gregory
gives the more general direction ‘abstinete et prohibete
vosmetipsos ab omni cultu paganorum’ (_P. L._ lxxxix. 579).]
Si quis ... ut frater in honore Iovis vel Beli aut Iani, secundum
paganam consuetudinem, honorare praesumpserit, placuit secundum antiquam
constitutionem sex annos poeniteant. Humanius tres annos iudicaverunt.
XXXIII. †742. ST. BONIFACE (_alias_ WINFRID).
[Bonifatius, _Epistola_ xlix (_P. L._ lxxxix. 746). _Epistola_
xlii (Jaffé, _Monumenta Moguntina_), _Epistola_ 1 (Dümmler,
_Epistolae Merowingici et Karolini Aevi_, i. 301): cf. Kögel,
i. 28; Tille, _Y. ad C._ 88. The letter is _Ad Zachariam
Papam_.]
Quia carnales homines idiotae Alamanni, vel Bagoarii, vel Franci, si
iuxta Romanam urbem aliquid fieri viderint ex his peccatis quae nos
prohibemus, licitum et concessum a sacerdotibus esse putant; et dum nobis
improperium deputant, sibi scandalum vitae accipiunt. Sicut affirmant
se vidisse annis singulis in Romana urbe, et iuxta ecclesiam sancti
Petri, in die vel nocte quando Kalendae Ianuariae intrant, paganorum
consuetudine choros ducere per plateas, et acclamationes ritu gentilium,
et cantationes sacrilegas celebrare, et mensas illa die vel nocte dapibus
onerare, et nullum de domo sua vel ignem, vel ferramentum, vel aliquid
commodi vicino suo praestare velle. Dicunt quoque se ibi vidisse mulieres
pagano ritu phylacteria et ligaturas in brachiis et in cruribus ligatas
habere, et publice ad vendendum venales ad comparandum aliis offerre.
Quae omnia eo quod ibi a carnalibus et insipientibus videntur, nobis hic
improperium et impedimentum praedicationis et doctrinae faciunt.
XXXIV. †742. POPE ZACHARY.
[Zacharias Papa, _Epistola_ ii (_P. L._ lxxxix. 918),
_Epistola_ li (Dümmler, _Epist. Merow. et Karol. Aevi_, i.
301). Written _Ad Bonifatium_ in reply to No. xxxiii. The
_constitutio_ of Pope Gregory referred to appears to be No.
xxxii.]
De Kalendis vero Ianuariis, vel ceteris auguriis, vel phylacteriis,
et incantationibus, vel aliis diversis observationibus, quae gentili
more observari dixisti apud beatum Petrum apostolum, vel in urbe
Roma; hoc et nobis et omnibus Christianis detestabile et perniciosum
esse iudicamus.... Nam et sanctae recordationis praedecessoris atque
nutritoris nostri domini Gregorii papae constitutione omnia haec pie ac
fideliter amputata sunt et alia diversa quam plura.
XXXV. 743. COUNCIL OF ROME.
[Conc. Romanum, c. 9: Mansi, xii. 384. A slightly different
version, headed ‘Zacharias Papa in Conc. Rom. c. 9,’ is in
_Decretum Gratiani_, ii. 26. 7, c. 14 (_C. I. Can._ ed.
Friedberg, i. 1045). This seems to be a result of Nos. xxxiii,
xxxiv.]
Ut nullus Kalendas Ianuarias et broma ritu paganorum colere
praesumpserit, aut mensas cum dapibus in domibus praeparare, aut per
vicos et plateas cantiones et choreas ducere, quod maxima iniquitas est
coram Deo: anathema sit.
XXXVI. †750. PRIMINIUS.
[_Dicta Abbatis Priminii_, c. 22 (Caspari, _Kirchenhistorische
Anecdota_, i. 172). Priminius was a German contemporary of
Boniface.]
Nam Vulcanalia et Kalendas observare ... quid aliut nisi cultura diabuli
est?... Cervulos et vetulas in Kalendas vel aliud tempus nolite anbulare.
Viri vestes femineas, femine vestes virilis in ipsis Kalandis vel in alia
lusa quam plurima nolite vestire.
XXXVII. †766. EGBERT.
[_Penitentiale Egberti_, viii. 4 (Haddan and Stubbs, iii. 424).]
Kalendas Ianuarias secundum paganam causam honorare, si non desinit, v
annos poeniteat clericus, si laicus, iii annos poeniteat.
XXXVIII. †790-800. LOMBARD CAPITULARY.
[_Capit. Langobardicum_, c. 3; Boretius, i. 202; Gröber, _Zur
Volkskunde aus Concilbeschlüssen und Capitularien_ (1893), No.
11.]
De pravos homines qui brunaticus colunt et de hominibus suis subtus
maida[706] cerias incendunt et votos vovent: ad tale vero iniquitas eos
removere faciant unusquisque.
XXXIX. †_Eighth century._ HOMILIA DE SACRILEGIIS.
[C. P. Caspari, _Eine Augustin fälschlich beilegte Homilia de
Sacrilegiis_ (1886), § 17. Caspari (pp. 71, 73) assigns the
homily to a Frankish clerk, probably of the eighth century.
Later on (§§ 23-26) is another passage on the Kalends taken
from the pseud-Augustine, _Sermo_ cxxix, which is No. xvii,
above.]
Quicumque in kalendas ienuarias mensas panibus et aliis cybis ornat et
per noctem ponet et diem ipsum colit et [in eo] auguria aspicet vel arma
in campo ostendit et feclum[707] et cervulum et alias miserias vel lusa
[facit] quę in ipso die insipientes solent facere, vel qui in mense
februario hibernum credit expellere, vel qui in ipso mense dies spurcos
ostendit, [et qui in kalendis ianuariis] aliquid auguriatur, quod in ipso
anno futurum sit, non christianus, sed gentilis est.
XL. _Ninth century._ PSEUDO-THEODORE.
[_Penit. Pseudo-Theod._ c. xii (Wasserschleben, _ut infra_,
597; cf. Haddan and Stubbs, iii. 173). This _Penitential_,
quoted by Tille, _Y. and C._ 98, and others as Theodore’s,
and therefore English, is really a Frankish one, partly
based, but not so far as these sections are concerned, on the
genuine _Penitential_ of Theodore. I do not quote all the
many Penitentials which copy from each other, often _totidem
verbis_, prohibitions of the _Cervulus_ and _Vetula_. They
may be found in F. W. H. Wasserschleben, _Bussordnungen der
abendländ. Kirche_, 368, 382, 395, 414, 424, 428, 480, 517;
H. J. Schmitz, _Die Bussbücher und die Bussdisciplin der
Kirche_, 311, 379, 479, 633. On the general character of these
compilations and their filiation, see Schaff, vii. 371. Their
ultimate authority for the particular prohibition of _cervulus_
and _vetula_, under these names, is probably No. xxv.]
§ 19. Si quis in Kalendas ianuarii in cervolo aut vetula vadit, id
est, in ferarum habitus se communicant et vestiuntur pellibus pecudum,
et assumunt capita bestiarum: qui vero taliter in ferinas species se
transformant, iii annos poeniteant, quia hoc daemoniacum est.
§ 24. Qui ... kalendas Ianuarii, more paganorum, honorat, si clericus
est, v annos poeniteat, laicus iii annos poeniteat.
XLI. †915. REGINO OF PRÜM.
[Regino von Prüm, _De synodalibus causis et disciplina
ecclesiastica_ (ed. Wasserschleben, 1840), i. 304.]
Fecisti aliquid quod pagani faciunt in Kalendis januariis in cervulo vel
vetula tres annos poeniteas.
XLII. Before 1024. BURCHARDUS OF WORMS.
[_Collectio Decretorum_, xix. 5 (Grimm, iv. 1743; _P. L._ cxl.
960). The larger part of the book is from earlier Penitentials,
&c., but the long chapter from which these extracts are
taken appears to be based upon the writer’s own knowledge of
contemporary superstition. On the collection generally, cf. A.
Hauck, in _Sitzb. Akad. Leipzig, phil.-hist. Kl._, xlvi (1894),
65.]
Observasti Kalendas Ianuarias ritu paganorum, ut vel aliquid plus faceres
propter novum annum, quam antea vel post soleres facere, ita dico, ut
aut mensam tuam cum lapidibus vel epulis in domo tua praeparares eo
tempore, aut per vicos et per plateas cantores et choros duceres, aut
supra tectum domus tuae sederes ense tuo circumsignatus, ut ibi videres
et intelligeres, quid tibi in sequenti anno futurum esset? vel in
bivio sedisti supra taurinam cutem, ut et ibi futura tibi intelligeres?
vel si panes praedicta nocte coquere fecisti tuo nomine, ut, si bene
elevarentur et spissi et alti fierent, inde prosperitatem tuae vitae eo
anno praevideres?
Credidisti ut aliqua femina sit quae hoc facere possit, quod quaedam a
diabolo deceptae se affirmant necessario et ex praecepto facere debere,
id est, cum daemonum turba in similitudinem mulierum transformatam, quam
vulgaris stultitia holdam[708] vocat, certis noctibus equitare debere
super quasdam bestias, et in eorum se consortio annumeratam esse?
Fecisti quod quidam faciunt in Kalendis Ianuarii, i.e. in octava Natalis
Domini; qui ea sancta nocte filant, nent, consuunt, et omne opus
quodcunque incipere possunt, diabolo instigante propter novum annum
incipiunt?
Fecisti ut quaedam mulieres in quibusdam temporibus anni facere solent,
ut in domo tuo mensam praeparares, et tuos cibos et potum cum tribus
cultellis supra mensam poneres, ut si venissent tres illae sorores
quas antiqua posteritas et antiqua stultitia parcas nominavit, ibi
reficerentur; et tulisti divinae pietati potestatem suam et nomen suum,
et diabolo tradidisti, ita dico, ut crederes illas quas tu dicis esse
sorores tibi posse aut hic aut in futuro prodesse?
O
THE REGULARIS CONCORDIA OF ST. ETHELWOLD
[The following extracts are taken from the text printed by
W. S. Logemann in _Anglia_, xiii (1891), 365, from _Cotton
MS. Tiberius A. III_, †1020-1030. This MS. has Anglo-Saxon
glosses. Other MSS. are in _Cotton MS. Faustina B. III_, and
_Bodleian MS. Junius_, 52, ii. Earlier editions of the text are
in Reyner, _De Antiquitate Ordinis Benedictinorum in Anglia_,
App. iii. p. 77, and Dugdale, _Monasticum Anglicanum_, i.
xxvii. The literary history is discussed by W. S. Logemann
in _Anglia_, xv (1893), 20; M. Bateson, _Rules for Monks
and Canons_ in _English Hist. Review_, ix (1894), 700; and
F. Tupper, _History and Texts of the Benedictine Reform of
the Tenth Century_, in _Modern Language Notes_, viii. 344.
The _Prooemium_ of the document states that it was drawn up
by the bishops, abbots, and abbesses of England upon the
suggestion of King Edgar at a Council of Winchester, and that
certain additions were made to it by Dunstan. The traditional
ascription by Cotton’s librarian and others of the authorship
of the _Regularis Concordia_ to Dunstan is probably based on
this record of the revision which, as archbishop, he naturally
gave it. The actual author is thought by Dr. Logemann, and by
Dr. Stubbs (_Memorials of Dunstan_, R. S. cx) to have been
Ælfric, a monk, first of Abingdon and then of Winchester,
who became abbot of Cerne, and in 1005 of Eynsham, and was
a considerable writer in Anglo-Saxon. Dr. Logemann’s view
is based on a theory that the _Concordia_ is the ‘Regula
Aluricii, glossata Anglice’ which occurs amongst the titles of
some tracts once in the library of Christ Church, Canterbury
(_Anglia_, xv. 25). But the _Concordia_ is more likely to have
been the ‘Consuetudines de faciendo servitio divino per annum,
glossatae Anglice,’ which is in the same list, and in fact the
Canterbury copy is probably that in _Cotton MS. Faustina, B.
III_ (_E. H. R._ ix. 708). Perhaps the ‘Regula Aluricii’ was
a copy of the letter to the monks of Eynsham, which Ælfric
at some date after 1005 based upon the _Concordia_ and the
_De Ecclesiasticis Officiis_ of Amalarius of Metz. This is
printed, from _C. C. C. C. MS._ 265, by Miss Bateson, in Dean
Kitchin’s _Obedientiary Rolls of St. Swithin’s, Winchester_,
173 (_Hampshire Record Soc._). It omits the _Sepulchrum_ and
its _Visitatio_. In any case this letter makes it clear that
Ælfric was not the author of the _Concordia_, for he says
‘haec pauca de libro consuetudinum quem sanctus Aethelwoldus
Wintoniensis episcopus cum coepiscopis et abbatibus tempore
Eadgari felicissimi regis Anglorum undique collegit ac monachis
instituit observandum.’ The author, therefore, so far as there
was a single author, was Ethelwold, whom I take to be the
‘abbas quidam’ of the _Prooemium_. He became Abbot of Abingdon
about 954, and Bishop of Winchester in 963. In 965 Elfrida, who
is also mentioned in the _Prooemium_, became queen. The date
of the _Concordia_ probably falls, therefore, between 965 and
the death of Edgar in 975. There were Councils of Winchester in
969 and 975 (Wilkins, i. 247, 261): but the Council at which
the _Concordia_ was undertaken may be an earlier one, not
otherwise recorded. The _Concordia_ is said in the _Prooemium_
to have been based in part upon customs of Fleury and of Ghent.
It is worth pointing out that Ethelwold had already reformed
Abingdon after the model of Fleury, and that Dunstan, during
his banishment, had found refuge in St. Peter’s at Ghent
(Stephens-Hunt, _Hist. of the English Church_, i. 347, 349).
Miss Bateson suggests that another source is to be found in the
writings of an earlier Benedictine reformer, Benedict of Aniane
(_E. H. R._ ix. 700).]
_De Consuetudine Monachorum._
Prohemum Regularis Concordiae Anglicae Nationis Monachorum
Sanctimonialiumque Orditur.
[The _Prooemium_ opens with an account of the piety of King Edgar ‘abbate
quodam assiduo monente’ and the purification of the English monasteries.]
... Regulari itaque sancti patris Benedicti norma honestissime suscepta,
tam abbates perplurimi quam abbatissae cum sibi subiectis fratrum
sororumque collegiis sanctorum sequi vestigia una fide non tamen uno
consuetudinis usu certatim cum magna studuerunt hilaritate. Tali igitur
ac tanto studio praefatus rex magnopere delectatus arcana quaeque
diligenti cura examinans synoda le concilium Wintoniae fieri decrevit
... cunctosque ... monuit ut concordes aequali consuetudinis usu ...
nullo modo dissentiendo discordarent.... Huius praecellentissimi regis
sagaci monitu spiritualiter conpuncti non tantum episcopi verum etiam
abbates et abbatissae ... eius imperiis toto mentis conamine alacriter
obtemperantes, sanctique patroni nostri Gregorii documenta quibus beatum
Augustinum monere studuit, ut non solum Romanae verum etiam Galliarum
honestos ecclesiarum usus rudi Anglorum ecclesia decorando constitueret,
recolentes, accitis Floriacensibus beati Benedicti nec non praecipui
coenobii quod celebri Gent nuncupatur vocabulo monachis quaeque ex
dignis eorum moribus honesta colligentes, ... has morum consuetudines
ad vitae honestatem et regularis observantiae dulcedinem ... hoc exiguo
apposuerunt codicello.... Hoc etenim Dunstanus egregius huius patriae
archiepiscopus praesago afflatus spiritu ad corroborandum praefati
sinodalis conventus conciliabulum provide ac sapienter addidit, ut
videlicet.
[On Maundy Thursday] In qua missa sicut in sequentium dierum communicatio
prebetur tam fratribus quam cunctis fidelibus reservata nihilominus ea
die eucharistia quae sufficit ad communicandum cunctis altera die....
In die Parascevae agatur nocturna laus [i.e. the _Tenebrae_] sicut
supra dictum est. Post haec venientes ad primam discalceati omnes
incedant quousque crux adoretur. Eadem enim die hora nona abbas cum
fratribus accedat ad ecclesiam.... Postea legitur passio domini
nostri Ihesu Christi secundum Iohannem.... Post haec celebrentur
orationes.... Quibus expletis per ordinem statim preparetur crux ante
altare interposito spatio inter ipsam et altare sustentata hinc et
inde a duobus diaconibus. Tunc cantent.... Deferatur tunc ab ipsis
diaconibus ante altare, et eos acolitus cum pulvillo sequatur super
quem sancta crux ponatur.... Post haec vertentes se ad clerum nudata
cruce dicant antiphonam _Ecce lignum crucis_.... Ilico ea nudata veniat
abbas ante crucem sanctam ac tribus vicibus se prosternat cum omnibus
fratribus dexterioris chori scilicet senioribus et iunioribus et cum
magno cordis suspirio viiᵐ poenitentiae psalmos cum orationibus sanctae
cruci competentibus decantando peroret.... Et eam humiliter deosculans
surgat. Dehinc sinisterioris chori omnes fratres eadem mente devota
peragant. Nam salutata ab abbate vel omnibus cruce redeat ipse abbas
ad sedem suam usque dum omnis clerus ac populus hoc idem faciat. Nam
quia ea die depositionem corporis salvatoris nostri celebramus usum
quorundam religiosorum imitabilem ad fidem indocti vulgi ac neofitorum
corroborandam equiparando sequi si ita cui visum fuerit vel sibi
taliter placuerit hoc modo decrevimus. Sit autem in una parte altaris
qua vacuum fuerit quaedam assimilatio sepulchri velamenque quoddam in
gyro tensum quod dum sancta crux adorata fuerit deponatur hoc ordine.
Veniant diaconi qui prius portaverunt eam et involvant eam sindone in
loco ubi adorata est. Tunc reportent eam canentes antiphonas ... donec
veniant ad locum monumenti depositaque cruce ac si domini nostri Ihesu
Christi corpore sepulto dicant antiphonam.... In eodem loco sancta crux
cum omni reverentia custodiatur usque dominicae noctem resurrectionis.
Nocte vero ordinentur duo fratres aut tres aut plures si tanta fuerit
congregatio, qui ibidem psalmos decantando excubias fideles exerceant....
[The _Missa de Praesanctificatorum_ follows] ... Sabbato sancto hora nona
veniente abbate in ecclesiam cum fratribus novus ut supra dictum est
afferatur ignis. Posito vero cereo ante altare ex illo accendatur igne.
Quem diaconus more solito benedicens hanc orationem quasi voce legentis
proferens dicat....
In die sancto paschae ... eiusdem tempore noctis antequam matutinorum
signa moveantur sumant editui crucem et ponant in loco sibi congruo....
Dum tertia recitatur lectio quatuor fratres induant se, quorum unus alba
indutus ac si ad aliud agendum ingrediatur atque latenter sepulchri
locum adeat, ibique manu tenens palmam quietus sedeat. Dumque tertium
percelebratur responsorium residui tres succedant, omnes quidem cappis
induti turribula cum incensu manibus gestantes ac pedetemptim ad
similitudinem querentium quid veriant ante locum sepulchri. Aguntur enim
haec ad imitationem angeli sedentis in monumento atque mulierum cum
aromatibus venientium ut ungerent corpus Ihesu. Cum ergo ille residens
tres velut erraneos ac aliquid querentes viderit sibi adproximare
incipiat mediocri voce dulcisono cantare _Quem quaeritis_: quo decantato
fine tenus respondeant hi tres uno ore _Ihesum Nazarenum_. Quibus ille,
_Non est hic: surrexit sicut praedixerat. Ite nuntiate quia surrexit a
mortuis._ Cuius iussionis voce vertant se illi tres ad chorum dicentes
_Alleluia: resurrexit dominus_. Dicto hoc rursus ille residens velut
revocans illos dicat antiphonam _Venite et videte locum_: haec vero
dicens surgat et erigat velum ostendatque eis locum cruce nudatum sed
tantum linteamina posita quibus crux involuta erat. Quo viso deponant
turribula quae gestaverunt in eodem sepulchro sumantque linteum et
extendant contra clerum, ac veluti ostendentes quod surrexerit dominus,
etiam non sit illo involutus, hanc canant antiphonam, _Surrexit dominus
de sepulchro_, superponantque linteum altari. Finita antiphona Prior,
congaudens pro triumpho regis nostri quod devicta morte surrexit,
incipiat hymnum _Te deum laudamus_: quo incepto una pulsantur omnia signa.
P
THE DURHAM SEPULCHRUM
[From _A Description or Breife Declaration of all the Ancient
Monuments, Rites and Customes belonginge or beinge within the
Monastical Church of Durham before the Suppression_ (ed. J.
Raine, Surtees Soc. xv). This anonymous tract was written in
1593. A new edition is in course of preparation for the Surtees
Society.]
p. 9. THE QUIRE—THE PASSION.
Within the Abbye Church of Durham, uppon Good Friday theire was marvelous
solemne service, in the which service time, after the PASSION was sung,
two of the eldest Monkes did take a goodly large CRUCIFIX, all of gold,
of the picture of our Saviour Christ nailed uppon the crosse, lyinge
uppon a velvett cushion, havinge St. Cuthbert’s armes uppon it all
imbroydered with gold, bringinge that betwixt them uppon the said cushion
to the lowest greeces in the Quire; and there betwixt them did hold the
said picture of our Saviour, sittinge of every side, on ther knees, of
that, and then one of the said Monkes did rise and went a pretty way
from it, sittinge downe uppon his knees, with his shooes put of, and
verye reverently did creepe away uppon his knees unto the said Crosse,
and most reverently did kisse it. And after him the other Monke did so
likewise, and then they did sitt them downe on every side of the Crosse,
and holdinge it betwixt them, and after that the Prior came forth of his
stall, and did sitt him downe of his knees, with his shooes off, and in
like sort did creepe also unto the said Crosse, and all the Monkes after
him one after another, in the same order, and in the mean time all the
whole quire singinge an himne. The seruice beinge ended, the two Monkes
did carrye it to the SEPULCHRE with great reverence, which Sepulchre
was sett upp in the morninge, on the north side of the Quire, nigh to
the High Altar, before the service time; and there lay it within the
said SEPULCHRE with great devotion, with another picture of our Saviour
Christ, in whose breast they did enclose, with great reverence, the most
holy and blessed Sacrament of the Altar, senceinge it and prayinge unto
it upon theire knees, a great space, settinge two tapers lighted before
it, which tapers did burne unto Easter day in the morninge, that it was
taken forth.
THE QUIRE—THE RESURRECTION.
There was in the Abbye Church of Duresme verye solemne service uppon
Easter Day, betweene three and four of the clocke in the morninge, in
honour of the RESURRECTION, where two of the oldest Monkes of the
Quire came to the Sepulchre, being sett upp upon Good Friday, after the
Passion, all covered with red velvett and embrodered with gold, and
then did sence it, either Monke with a pair of silver sencers sittinge
on theire knees before the Sepulchre. Then they both rising came to the
Sepulchre, out of which, with great devotion and reverence, they tooke a
marvelous beautifull IMAGE of our SAVIOUR, representing the resurrection,
with a crosse in his hand, in the breast wherof was enclosed in bright
christall the holy Sacrament of the Altar, throughe the which christall
the Blessed Host was conspicuous to the behoulders. Then, after the
elevation of the said picture, carryed by the said two Monkes uppon a
faire velvett cushion, all embrodered, singinge the anthem of _Christus
resurgens_, they brought it to the High Altar, settinge that on the midst
therof, whereon it stood, the two Monkes kneelinge on theire knees before
the Altar, and senceing it all the time that the rest of the whole quire
was in singinge the foresaid anthem of _Christus resurgens_. The which
anthem beinge ended, the two Monkes tooke up the cushions and the picture
from the Altar, supportinge it betwixt them, proceeding, in procession,
from the High Altar to the south Quire dore, where there was four antient
Gentlemen, belonginge to the Prior, appointed to attend theire cominge,
holdinge upp a most rich CANNOPYE of purple velvett, tached round about
with redd silke and gold fringe; and at everye corner did stand one of
theise ancient Gentlemen, to beare it over the said image, with the Holy
Sacrament, carried by two Monkes round about the church, the whole quire
waitinge uppon it with goodly torches and great store of other lights,
all singinge, rejoyceinge, and praising God most devoutly, till they came
to the High Altar againe, whereon they did place the said image there to
remaine untill the Ascension day.
p. 26. THE SOUTH ALLEY OF THE LANTERN.
Over the [second of the iij Alters in that plage] was a merveylous
lyvelye and bewtiful Immage of the picture of our Ladie, so called the
LADY OF BOULTONE, which picture was maide to open with gymmers from her
breaste downdward. And within the said immage was wrowghte and pictured
the immage of our Saviour, merveylouse fynlie gilted, houldinge uppe his
handes, and houlding betwixt his handes a fair large CRUCIFIX OF CHRIST,
all of gold, the which crucifix was to be taiken fourthe every Good
Fridaie, and every man did crepe unto it that was in that church at that
daye. And ther after yt was houng upe againe within the said immage.
Q
THE SARUM SEPULCHRUM
[I give the various directions and rubrics referring to the
sepulchre from the _Consuetudinary_ (†1210), _Ordinal_ (†1270),
_Customary_ (first half of fourteenth century), _Processional_
(1508, &c.), _Missal_ (1526, &c.), and _Breviary_ (1531). The
printed sixteenth-century rubrics practically reproduce the
later _Ordinal_ of the middle of the fourteenth century.]
_The Depositio._
[From the _Processional_, with which the _Missal_ practically
agrees.]
Finitis vesperis, exuat sacerdos casulam, et sumens secum unum de
praelatis in superpelliceis discalceati reponant crucem cum corpore
dominico [scilicet in pixide, _Missal_] in sepulcrum incipiens ipse solus
hoc responsorium _Aestimatus sum_, genuflectendo cum socio suo, quo
incepto statim surgat. Similiter fiat in responsorio _Sepullo Domino_.
Chorus totum responsorium prosequatur cum suo versu, genuflectendo per
totum tempus usque ad finem servitii. Responsoria ut sic: _Aestimatus
sum_. Chorus prosequatur _cum descendentibus in lacum_.... Dum praedictum
responsorium canitur cum suo versu, praedicti duo sacerdotes thurificent
sepulcrum, quo facto et clauso ostio, incipiet idem sacerdos responsorium
_Sepulto Domino_.... Item praedicti duo sacerdotes dicant istas tres
antiphonas sequentes genuflectendo continue: _In pace.... In pace
factus est.... Caro mea...._ His finitis, et dictis prius orationibus
ad placitum secrete ab omnibus cum genuflexione, omnibus aliis ad
libitum recedentibus, ordine [non, _Missal_] servato, reinduat sacerdos
casulam, et eodem modo quo accessit in principio servitii, cum diacono et
subdiacono et ceteris ministris abscedat.
_The Sepulchre Light._
[From the _Consuetudinary_.]
In die parasceues post repositum corpus domini in sepulcro, duo cerei
dimidie libre ad minus in thesauraria tota die ante sepulcrum ardebunt.
In nocte sequente et exinde usque ad processionem quae fit in die pasche
ante matutinas, unus illorum tantum, magnum eciam cereum paschalem.
[From the _Processional_, with which the _Missal_ and
_Customary_ practically agree.]
Exinde [i.e. from the _Depositio_] continue ardebit unus cereus ad minus
ante sepulcrum usque ad processionem quae fit in Resurrectione Dominica
in die Paschae: ita tamen quod dum Psalmus _Benedictus_ canitur et cetera
quae sequuntur, in sequenti nocte extinguatur: similiter et extinguatur
in Vigilia Paschae, dum benedicitur novus ignis, usque accendatur cereus
paschalis.
_The Elevatio._
[From the _Consuetudinary_.]
In die pasche ante matutinas conueniant clerici ed ecclesiam accensis
cunctis cereis per ecclesiam: duo excellenciores presbiteri in
superpelliceis ad sepulchrum accedant prius incensato ostio sepulchri cum
magna ueneratione, corpus dominicum super altare deponant: deinde crucem
de sepulchro tollant, excellenciore presbitero inchoante antiphonam
_Christus resurgens_ et sic eant, per ostium australe presbiterii
incedentes, per medium chori regredientes, cum thuribulario et
ceroferariis precedentibus, ad altare sancti martini canentes praedictam
antiphonam cum uersu suo. Deinde dicto uersiculo _Surrexit dominus de
sepulchro_, et dicta oracione ab excellenciore sacerdote post debitam
campanarum pulsacionem inchoentur matutine.
[From the _Ordinal_.]
_In Die Pasche_
_Ad Processionem ante Matutinas_ conueniant omnes clerici ad ecclesiam
ac accendantur luminaria per ecclesiam. Episcopus uel decanus in
superpelliceo cum ceroferariis thuribulariis et clero in sepulcrum
accedant, et incensato prius sepulcro cum magna ueneracione corpus domini
assumant et super altare ponant. Iterum accipientes crucem de sepulcro
inchoet episcopus uel decanus Ant. _Christus resurgens._ Tunc omnes cum
gaudio genua flectant et ipsam crucem adorent, idipsum canentes cum ℣.
_Dicant nunc_. Tunc omnes campane in classicum pulsentur, et cum magna
ueneracione deportetur crux ad locum ubi prouisum sit, clero canente
predictam antiphonam. Quo facto dicat Sacerdos ℣. _Surrexit dominus de
sepulcro_. Or. _Deus qui pro nobis._ Que terminetur sic, _Per eundem
christum dominum nostrum_.
[From the _Breviary_, with which the _Processional_, although
less full, practically agrees.]
In die sancto Paschae ante Matutinas et ante campanarum pulsationem
conveniant Clerici ad ecclesiam, et accendantur luminaria per totam
ecclesiam. Tunc duo excellentiores Presbyteri in superpelliceis cum
duobus Ceroferariis, et duobus thuribulis, et clero ad sepulchrum
accedant: et incensato a praedictis duobus Presbyteris prius
sepulchro cum magna veneratione, videlicet genuflectendo, statim post
thurificationem corpus Dominicum super altare privatim deponant: iterum
accipientes crucem de sepulchro, choro et populo interim genuflectente
incipiat excellentior persona Ant. _Christus resurgens_. Et Chorus
prosequatur totam antiphonam sic, _ex mortuis ... Alleluya_. Et tunc
dum canitur Antiphona, eat processio per ostium australe presbyterii
incedens et per medium chori regrediens [per ostium presbyterii
australe incedendo per medium chori, et ingrediens, _Processional_]
cum praedicta cruce de sepulchro inter praedictos duos Sacerdotes
supereorum brachia venerabiliter portata, cum thuribulis et Ceroferariis
praecedentibus, per ostium presbyterii boreale exeundo, ad unum altare
ex parte boreali ecclesiae, Choro sequente, habitu non mutato, minoribus
[excellentioribus, _Processional_] praecedentibus: ita tamen quod
praedicti duo excellentiores in fine processionis subsequantur, corpore
Dominico super altare in pixide dimisso et sub Thesaurarii custodia [in
subthesaurarii custodia, _Processional_], qui illud statim in praedicta
pixide in tabernaculo deponat [dependat ut potest in ista statione
praecedente, _Processional_]: et tunc pulsentur omnes campanae in
classicum.
Finito Antiphona praedicta, sequatur a toto Choro
V. _Dicant nunc Iudei ... Alleluya._
Finita autem Antiphona cum suo Versu a toto Choro, dicat excellentior
persona in sua statione ad altare conversus hunc Versum.
V. _Surrexit Dominus de sepulchro._
R. _Qui pro nobis pependit in ligno. Alleluya._
_Oremus._
Oratio. _Deus, qui pro nobis.... Per Christum Dominum nostrum._
Et terminetur sub Dominicali tono ad processionem: nec praecedat nec
subsequatur _Dominus vobiscum_.
Finita Oratione omnes cum gaudio genuflectent ibidem et ipsam crucem
adorent, in primis digniores, et tunc secrete sine processione in chorum
redeant.
His itaque gestis discooperiantur ymagines et cruces per totam ecclesiam:
et interim pulsentur campanae, sicut in Festis principalibus, ad
Matutinas more solito.
_The Censing in Easter Week._
[From the _Customary_.]
Ad primas uesperas ... post inchoacionem antiphone super psalmum
_Magnificat_ procedat executor officii cum alio sacerdote ...
ad thurificandum altare.... In die tamen pasche et per ebdomadam
thurificetur sepulchrum domini post primam thurificacionem altaris,
scilicet antequam thurificator altaris circumeat.
_The Removal of the Sepulchre._
[From the _Customary_.]
Die ueneris in ebdomada pasche ante missam amoueatur sepulchrum.
R
THE DUBLIN QUEM QUAERITIS
[From _Bodleian MS._ 15,846 (_Rawlinson Liturg._ D. 4), f.
130, a Sarum processional written in the fourteenth century
and belonging in the fifteenth to the church of St. John
the Evangelist, Dublin. A less good text from _Dublin, Abp.
Marsh’s Library, MS._ V. 3, 2, 10, another fourteenth century
processional from the same church, is facsimiled by W. H.
Frere, _Winchester Troper_, pl. 26ᵇ, and printed therefrom
by Manly, i. xxii. I give all the important variants of this
version.]
[709]Finito iij ℟ᵒ cum suo ℣ et G_lo_ria p_at_ri uenient tres p_er_sone
in s_upe_rpell_iceis_ et i_n_ capis[709] s_er_icis capitib_us_ uelatis
quasi tres Marie querentes Ih_esu_m[710], si_n_gule portantes pixidem in
manib_us_ q_uas_i aromatib_us_, qua_rum_ prima ad ingressu_m_ chori usque
sepulcru_m_ procedat p_er_ se[711] quasi lamentando dicat:
Heu! pius pastor occiditur,
Quem nulla culpa infecit:
O mors lugenda!
Factoq_ue_ modico int_er_uallo, i_n_tret s_e_c_un_da M_a_ria
co_n_simili[712] modo et dicat:
Heu! nequam gens Iudaica,
Quam dira frendet uesania,
Plebs execranda!
Deinde iij Maria consimili m_od_o d_ica_t[713]:
Heu! uerus doctor obijt,
Qui uita_m_ f_un_ctis contulit:
O res plangenda!
Ad huc paululu_m_ procede_n_do prima Maria dicat[714]:
Heu! misere cur contigit[715]
Uidere mortem Saluatoris?
Deinde secunda Maria d_ica_t[716]:
Heu! Consolacio nostra,
Ut quid mortem sustinuit!
Tu_n_c[717] iij Maria:
Heu! Redempcio nostra,
Ut quid taliter agere uoluit!
Tu_n_c se co_n_iu_n_ga_n_t et procedant ad gradu_m_ cho_ri_ an_te_
altar_e_ si_mu_l[718] dice_n_tes:
Iam, iam, ecce, iam properemus ad tumulum
Unguentes[719] Delecti[720] corpus sanctissimum
[721]Dei_n_de proceda_n_t si_mi_l_iter_ p_ro_pe sepulchru_m_ et p_ri_ma
Maria d_ica_t p_er_ se
Condumentis aromatu_m_
Ungam_us_ corpus sanctissimu_m_
Quo preciosa[721].
Tu_n_c s_e_c_un_da Maria dicat p_er_ se:
Nardi uetet commixtio,
Ne putrescat in tumulo
Caro beata!
Deinde iij Maria [722]dicat per se[722]:
Sed nequimus hoc patrare sine adiutorio.
Quis nam saxum reuoluet[723] a monumenti ostio?
Facto int_er_uallo, ang_e_l_us_ nix_us_ sepulcru_m_ apparuit[724] eis et
dicat hoc modo:
Quem queritis ad sepulcrum, o Cristicole?
Deinde respo_n_deant tres Marie simul d_ice_nt_es_[725]:
Ih_esu_m Nazarenum crucifixum, o celicola!
Tu_n_c angelus dicet[726]:
Surrexit, non est hic, sicut dixit;
Uenite et uidete locum ubi positus fuerat.
Deinde p_re_d_i_c_t_e M_a_rie sepulcru_m_ intrent _et_[727] inclinantes
se _et_ prospicientes undiq_ue_ intra sepulcru_m_, alta uoce quasi
gaudentes[728] _et_ admirantes _et_ paru_m_ a sepulcro recedentes sim_u_l
dica_n_t[729]:
Alleluya! resurrexit Dominus!
Alleluya! resurrexit Dominus hodie!
Resurrexit potens, fortis, _Christus_, Filius Dei!
Deinde ang_e_l_us_ ad eas[730]:
Et euntes dicite discipulis eius et Petro quia surrexit.
In quo reu_er_tant ad angelum quasi mandatu_m_ suu_m_ ad imple_n_du_m_
parate simul dicentes[731]:
Eya! pergamus propere
Mandatum hoc perficere!
Int_er_im ueniant ad ingressu_m_ cho_ri_ due p_er_sone nude pedes sub
personis ap_osto_lo_rum_ Iohannis _et_ Pet_ri_ indute albis sine paruris
cu_m_ tunicis, quo_rum_ Ioh_ann_es amictus tunica alba palma_m_ in manu
gestans, Petrus uero rubea tunica indutus claues in manu ferens[732];
_et_ p_re_dicte mulieres de sepulcro reuertentes _et_ quasi de choro
simul exeuntes, dicat prima Maria [733]p_er_ se[733] sequentiam:
Victime paschali laudes
Immolant _Christ_iani.
Agnus redemit oues:
Christus innocens Patri
Reconsiliauit peccatores.
Mors et uita duello
Conflixere mirando:
Dux uite mortuis[734]
Regnat uiuus.
Tu_n_c obuiantes eis in medio chori predicti discipuli, interrogantes
simul dicant:
Dic nobis, Maria,
Quid uidisti in uia?
Tu_n_c p_ri_ma Maria respondeat quasi monstrando:
Sepulcrum _Christi_ uiuentis
Et gloriam uidi resurgentis.
Tu_n_c ij Maria r_espon_det si_mi_l_iter_[735] mo_n_strando:
Angelicos testes,
Sudarium et uestes.
Tunc iij[736] M_a_ria respondeat:
Surrexit _Christus_, spes nostra,
Precedet uos in Galileam.
Et sic p_ro_cedant sim_u_l ad ostium chori; int_er_im[737] currant duo
ad monumentu_m_; ueru_m_ptamen ille discip_u_l_u_s que_m_ diligebat
Ih_esus_ uenit p_ri_or ad monume_n_tu_m_, iuxta eu_a_ng_e_liu_m_:
‘Currebant au_tem_ duo sim_u_l _et_ ille alius discipulus p_re_cucurrit
cicius Petro _et_ uenit p_ri_or ad monume_n_tu_m_, non t_ame_n
introiuit.’ Uidentes discipuli p_re_d_ic_ti[738] sepulcru_m_ uacuu_m_
_et_ uerbis Marie credentes reu_er_ta_n_t se ad chorum dicentes[739]:
Credendum est magis soli Marie ueraci
Q_uam_ Iudeo_rum_ turbe fallaci!
Tunc audita[740] _Christ_i resurreccione, chorus p_ro_seq_ua_t_ur_ alta
uoce quasi gaude_n_tes _et_ exultantes s_ic_ dicentes[741]:
Scimus _Christu_m surrexisse
A mortuis uere.
Tu nobis, uictor Rex, miserere!
Qua fi_ni_ta, executor officii incipiat:
Te Deum laudamus.
[742]Tu_n_c receda_n_t s_a_n_ctae_ Mar_i_e ap_os_t_ol_i _et_ angelus[742].
S
THE AUREA MISSA OF TOURNAI
[Communicated from _Lille Bibl. Munic. MS._ 62 (sixteenth
century) by L. Deschamps de Pas to the _Annales
archéologiques_, xvii (1857), 167.]
Sequuntur ceremonie et modus observandus pro celebratione misse MISSUS
EST GABRIEL ANGELUS, &c., vulgariter dicte AUREE MISSE quolibet anno in
choro ecclesie Tornacensis decantande feria xᵃ ante festum nativitatis
Domini nostri Iesu-Christi, ex fundatione venerabilis viri magistri Petri
Cotrel, canonici dicti ecclesie Tornacensis et in eadem archidiaconi
Brugensis, de licentia et permissione dominorum suorum decani et capituli
predicte ecclesie Tomacensis.—Primo, feria tercia, post decantationem
vesperum, disponentur per carpentatorem ecclesie in sacrario chori
dicte ecclesie Tornacensis, in locis iam ad hoc ordinatis et sibi
oppositis, duo stallagia, propter hoc appropriata, que etiam ornabuntur
cortinis et pannis cericeis ad hoc ordinatis per casularium iam dicte
ecclesie, quorum alterum, videlicet quod erit de latere episcopi,
serviet ad recipiendam beatam virginem Mariam, et alterum stallagium
ab illo oratorio oppositum, quod erit de latere decani, serviat ad
recipiendum et recludendum Angelum.—Item similiter eodem die deputatus
ad descendendum die sequenti columbam, visitabit tabernaculum in altis
carolis dispositum, disponet cordas, et parabit instrumentum candelis
suis munitum, per quod descendet Spiritus Sanctus in specie columbe,
tempore decantationis ewangelii, prout postea dicetur, et erit sollicitus
descendere cordulam campanule, et illam disponere ad stallagium Angeli,
ad illam campanulam pulsandam suo tempore, die sequenti, prout post
dicetur.—Item in crastinum durantibus matutinis, magistri cantus erunt
solliciti quod duo iuvenes, habentes voces dulces et altas, preparentur
in thesauraria, hostio clauso, unus ad modum virginis seu regine, et
alter ad modum angeli, quibus providebitur de ornamentis et aliis
necessariis propter hoc per fundatorem datis et ordinatis.—Item post
decantationem septime lectionis matutinarum, accedent duo iuvenes,
Mariam videlicet et Angelum representantes, sic parati de predicta
thesauraria, ad chorum intrando per maius hostium dicti chori, duabus
thedis ardentibus precedentibus: Maria videlicet per latus domini
episcopi, in manibus portans horas pulchras, et Angelus per latus domini
decani, portans in manu dextra sceptrum argenteum deauratum, et sic
morose progredientur, cum suis magistris directoribus, usque ad summum
altare, ubi, genibus flexis, fundent ad Dominum orationem. Qua facta,
progredientur dicti iuvenes quilibet ad locum suum, Maria videlicet ad
stallagium, de parte episcopi preparatum, cum suo magistro directore, et
Angelus ad aliud stallagium de parte decani similiter preparatum, etiam
cum suo alio magistro directore, et ubique cortinis clausis. Coram quibus
stallagiis remanebunt predicte thede, ardentes usque ad finem misse.—Item
clerici thesaurarie, durantibus octava et nona lectionibus matutinarum,
preparabunt maius altare solemniter, ut in triplicibus festis, et
omnes candele circumquaque chorum sacrarum de rokemes, et in corona
nova existentes accendentur. Et clerici revestiarii providebunt quod
presbyter, dyaconus, subdiaconus, choriste, cum pueris revestitis, sint
parati, in fine hymni TE DEUM, pro missa decantanda, ita quod nulla sit
pausa inter finem dicti himpni TE DEUM et missam. Et in fine praedicte
misse sit paratus presbiter ebdomarius cantandi versum _Ora pro nobis_,
et deinde, _Deus in adiutorium_, de laudibus illas perficiendo per
chorum, et in fine psalmi _De profundis_ dicendi, in fine matutinarum,
more consueto, adiungetur collecta _Adiuva nos_ pro fundatore ultra
collectam ordinariam.—Item, cum celebrans accesserit ad maius altare,
pro incipienda missa, et ante _Confiteor_ immediate cortine circumquaque
oratorium Virginis solum aperientur, ipsa Virgine attente orante et ad
genua existente suo libro aperto, super pulvinari ad hoc ordinato, Angelo
adhuc semper clauso in suo stallagio remanente.—Item cum cantabitur
_Gloria in Excelsis Deo_ tunc cortine stallagii, in quo erit Angelus,
aperientur. In quo stallagio stabit dictus Angelus erectus, tenens in
manibus suis suum sceptrum argenteum, et nichil aliud faciens, quousque
fuerit tempus cantandi ewangelium, nec interim faciet Virgo aliquod
signum videndi dictum angelum, sed, submissis oculis, erit semper intenta
ad orationem.—Item cum appropinquarit tempus cantandi dictum ewangelium,
diaconus cum subdiacono, pueris cum candelis et cruce precedentibus,
progredientur ad locum in sacrario sibi preparatum, et cantabit
ewangelium _Missus est Gabriel_, et etiam cantabunt partes suas Maria et
Angelus, prout ordinatum et notatum est in libro ad hoc ordinato.—Item
cum Angelus cantabit hec verba ewangelii, _Ave, gratia plena, Dominus
tecum_, faciet tres ad Virginem salutationes; primo ad illud verbum
_Ave_, humiliabit se tam capite quam corpore, post morose se elevando; et
ad illa verba, _gratia plena_, faciet secundam humiliationem, flectendo
mediocriter genua sua, se postea relevando; et ad illa verba, _Dominus
tecum_, quae cantabit cum gravitate et morose, tunc faciet terciam
humiliationem ponendo genua usque ad terram et finita clausula assurget,
Virgine interim se non movente. Sed dum Maria virgo cantabit _Quomodo
fiet istud_, assurget et vertet modicum faciem suam ad Angelum cum
gravitate et modestia, non aliter se movendo. Et dum cantabit Angelus
_Spiritus Sanctus superveniet in te_, etc., tunc Angelus vertet faciem
suam versus columbam illam ostendendo, et subito descendet ex loco in
altis carolis ordinato, cum candelis in circuitu ipsius ardentibus, ante
stallagium sive oratorium Virginis, ubi remanebit, usque post ultimum
_Agnus Dei_, quo decantato, revertetur ad locum unde descenderat.—Item
magister cantus, qui erit in stallagio Angeli, sit valde sollicitus pro
propria vice pulsare campanam in altis carolis, respondente in initio
ewangelii, ut tunc ille qui illic erit ordinatus ad descendendum columbam
sit preadvisatus et preparet omnia necessaria et candelas accendat. Et
secunda vice sit valde sollicitus pulsare dictam campanulam, ita quod
precise ad illud verbum _Spiritus Sanctus_ descendat ad Virginem columbam
ornatam candelis accensis, et remaneat ubi descenderit, usque ad ultimum
_Agnus Dei_ decantatum, prout dictum est. Et tunc idem magister cantus
iterum pulsabit pro tercia vice eamdem campanulam, ut revertatur columba
unde descenderit. Et sit ille disponendus vel deputandus ad descendendum
dictam columbam bene preadvisatus de supra dicta triplici pulsatione et
quid quilibet significabit ne sit in aliquo defectus.—Item predicti,
diaconus, Maria, et Angelus complebunt totum ewangelium in eodem tono
prout cuilibet sibi competit, et ewangelio finito reponet se Maria ad
genua et orationem, et Angelus remanebit rectus, usque in finem misse,
hoc excepto, quod in elevatione corporis Christi ponet se ad genua.—Item
postea proficietur missa, Maria et Angelo in suis stallagiis usque in
fine permanentibus.—Item missa finita, post _Ite, missa est_, Maria
et Angelus descendent de suis stallagiis et revertentur cum reliquiis
et revestitis usque ad revestiarium predictum eorum, flambellis
precedentibus. In quo revestiario presbiter celebrans cum predictis
revestitis Maria et Angelo dicet psalmum _De profundis_, prout in choro
cum adiectione collecte _Adiuva_ pro fundatore.—Item fiet missa per
omnia, ut in die Annunciationis dominice cum sequentia sive prosa _Mittit
ad virginem_, cum organis et discantu prout in triplicibus.
T
SUBJECTS OF THE CYCLICAL MIRACLES
[This comparative table is based on that drawn up by Prof.
Hohlfeld in _Anglia_, xi. 241. The episodes are taken in their
scriptural order, which is not always that of the plays. I have
added the Cornish data, using O. P. R. to indicate the _Origo
Mundi_, _Passio Domini_, and _Resurrectio Domini_ of the older
text, and J. for William Jordan’s _Creation of the World_. I
have quoted Halliwell’s divisions of the _Ludus Coventriae_,
really a continuous text, for convenience sake.]
-------------------------------+--------------+--------------+----------+
_Episodes._ | _York._ | _Townley._ |_Chester._|
-------------------------------+--------------+--------------+----------+
1. Fall of Lucifer | i | i | i |
2. Creation and Fall of Man | ii-vi | i[744] | ii |
3. Cain and Abel | vii | ii | ii |
4. Wanderings of Cain | —— | —— | —— |
5. Death of Cain | —— | —— | —— |
6. Seth in Paradise and Death | —— | —— | —— |
of Adam | | | |
7. Enoch | —— | —— | —— |
8. Noah and the Flood | viii, ix | iii | iii |
9. Abraham and Melchisedec | —— | —— | iv |
10. Abraham and Isaac | x | iv | iv |
11. Jacob’s Blessing | —— | v[744] | —— |
12. Jacob’s Wanderings | —— | vi | —— |
13. Moses and the Exodus | xi | viii | —— |
14. Moses in the Wilderness | —— | vii | v |
15. Balaam | —— | —— | v |
16. David and the Rods | —— | —— | —— |
17. David and Bathsheba | —— | —— | —— |
18. Building of the Temple | —— | —— | —— |
19. Prophecy of Maximilla | —— | —— | —— |
20. Bridge over Cedron | —— | —— | —— |
21. _Prophetae_ | xii[746] | vii | —— |
22. Joachim and Anna | —— | —— | —— |
23. Mary in the Temple | —— | —— | —— |
24. Betrothal of Mary | —— | x[743] | —— |
25. Annunciation | xii | x | vi |
26. Salutation of Elizabeth | xii | xi | vi |
27. Suspicion of Joseph | xiii | x | vi |
28. Purgation of Mary | —— | —— | —— |
29. Augustus and Cyrenius | —— | ix | —— |
30. Nativity | xiv | —— | vi |
31. Conversion of Octavian | —— | —— | vi |
32. _Pastores_ | xv |xii, xiii[747]| vii |
33. Purification | xli[748] | xvii[749] | xi |
34. _Magi_ before Herod |xvi, xvii[744]| xiv | viii |
35. Offering of _Magi_ | xvii | xiv | ix |
36. Flight into Egypt | xviii | xv | x |
37. Massacre of Innocents | xix | xvi | x |
38. Death of Herod | —— | —— | —— |
39. Presentation in Temple | xx | xviii[746] | —— |
40. Baptism | xxi | xix | —— |
41. Temptation | xxii | —— | xii |
42. Marriage in Cana | [lost] | —— | —— |
43. Transfiguration | xxiii | —— | |
44. Woman in Adultery | xxiv | —— | xii |
45. Healing of Blind in Siloam | —— | —— | xiii |
46. Raising of Lazarus | xxiv | xxxi[745] | xiii |
47. Healing of Bartimaeus | —— | —— | —— |
48. Entry into Jerusalem | xxv | —— | xiv |
49. Cleansing of Temple | —— | —— | xiv |
50. Jesus in House of Simon | [lost] | xx[743] | xiv |
the Leper | | | |
51. Conspiracy of Jews | xxvi | xx | xiv |
52. Treachery of Judas | xxvi | xx | xiv |
53. Last Supper | xxvii | xx | xv |
54. Gethsemane | xxviii | xx | xv |
55. Jesus before Caiaphas | xxix | xxi | xvi |
56. Jesus before Pilate | xxx | —— | xvi |
57. Jesus before Herod | xxxi | —— | xvi |
58. Dream of Pilate’s Wife | xxx | —— | —— |
59. Remorse and Death of Judas | xxxii | xxxii[750] | —— |
60. Condemnation | xxxiii | xxii | xvi |
61. Cross Brought from Cedron | —— | —— | —— |
62. Bearing of the Cross | xxxiv | xxii | xvii |
63. Veronica | xxxiv | —— | —— |
64. Crucifixion | xxxv | xxiii | xvii |
65. Casting of Lots | xxxv | xxiii, xxiv | xvii |
66. _Planctus Mariae_ | xxxvi | xxiii | xvii |
[cf. p. 39] | | | |
67. Death of Jesus | xxxvi | xxiii | xvii |
68. Longinus | xxxvi | xxiii | xvii |
69. Descent from Cross | xxxvi | xxiii | xvii |
70. Burial | xxxvi | —— | —— |
71. Harrowing of Hell | xxxvii | xxv | xviii |
72. Release of Joseph and | —— | —— | —— |
Nicodemus | | | |
73. Setting of Watch | xxxviii | xxvi | xix |
74. Resurrection | xxxviii | xxvi | xix |
75. _Quem Quaeritis_ | xxxviii | xxvi | xix |
76. _Hortulanus_ | xxxix | xxvi | xix[751]|
77. _Peregrini_ | xl | xxvii | xx |
78. Incredulity of Thomas | xlii | xxviii | xx |
79. Death of Pilate | —— | —— | —— |
80. Veronica and Tiberius | —— | —— | —— |
81. Ascension | xliii | xxix | xxi |
82. Pentecost | xliv | [? lost] | xxii |
83. Death of Mary | xlv | —— | —— |
84. Burial of Mary | [lost] | —— | —— |
85. Apparition of Mary to | xlvi | —— | —— |
Thomas | | | |
86. Assumption and Coronation | xlvii[752] | —— | [lost] |
87. Signs of Judgement | —— | —— | xxiii |
[cf. p. 53] | | | |
88. Antichrist [cf. p. 62] | —— | —— | xxiv |
89. Doomsday | xlviii | xxx | xxv |
-------------------------------+--------------+--------------+----------+
-------------------------------+------------+----------------------------
_Episodes._ |_Ludus Cov._| _Cornwall._
-------------------------------+------------+----------------------------
1. Fall of Lucifer | i | O. 48[743]: J. 114-334.
2. Creation and Fall of Man | i, ii | O. 1-437: J. 1-113,
| | 335-1055.
3. Cain and Abel | iii | O. 438-633: J. 1056-1317.
4. Wanderings of Cain | —— | J. 1332-1393.
5. Death of Cain | iv | J. 1431-1726.
6. Seth in Paradise and Death | —— | O. 634-916: J. 1318-1331,
of Adam | | 1394-1430, 1727-2093,
| | 2146-2210.
7. Enoch | —— | J. 2094-2145.
8. Noah and the Flood | iv | O. 917-1258: J.
| | 2211-2530[745].
9. Abraham and Melchisedec | —— |
10. Abraham and Isaac | v | O. 1259-1394.
11. Jacob’s Blessing | —— |
12. Jacob’s Wanderings | —— |
13. Moses and the Exodus | vi | O. 1395-1714.
14. Moses in the Wilderness | vi | O. 1715-1898.
15. Balaam | —— |
16. David and the Rods | —— | O. 1899-2104.
17. David and Bathsheba | —— | O. 2105-2376.
18. Building of the Temple | —— | O. 2377-2628.
19. Prophecy of Maximilla | —— | O. 2629-2778.
20. Bridge over Cedron | —— | O. 2779-2824.
21. _Prophetae_ | vii |
22. Joachim and Anna | viii |
23. Mary in the Temple | ix |
24. Betrothal of Mary | x |
25. Annunciation | xi |
26. Salutation of Elizabeth | xiii |
27. Suspicion of Joseph | xii |
28. Purgation of Mary | xiv |
29. Augustus and Cyrenius | —— |
30. Nativity | xv |
31. Conversion of Octavian | —— |
32. _Pastores_ | xvi |
33. Purification | xviii |
34. _Magi_ before Herod | xvii |
35. Offering of _Magi_ | xvii |
36. Flight into Egypt | xix |
37. Massacre of Innocents | xix |
38. Death of Herod | xix |
39. Presentation in Temple | xx |
40. Baptism | xxi |
41. Temptation | xxii | P. 1-172.
42. Marriage in Cana | —— |
43. Transfiguration | |
44. Woman in Adultery | xxiii |
45. Healing of Blind in Siloam | —— |
46. Raising of Lazarus | xxiv |
47. Healing of Bartimaeus | —— | P. 393-454.
48. Entry into Jerusalem | xxvi | P. 173-330.
49. Cleansing of Temple | —— | P. 331-392.
50. Jesus in House of Simon | xxvii | P. 455-552.
the Leper | |
51. Conspiracy of Jews | xxv | P. 553-584.
52. Treachery of Judas | xxvii | P. 585-616.
53. Last Supper | xxvii | P. 617-930.
54. Gethsemane | xxviii | P. 931-1200.
55. Jesus before Caiaphas | xxx | P. 1200-1504.
56. Jesus before Pilate | xxx | P. 1567-1616.
57. Jesus before Herod | xxix, xxx | P. 1617-1816.
58. Dream of Pilate’s Wife | xxxi | P. 1907-1968, 2193-2212.
59. Remorse and Death of Judas | xxxii | P. 1505-1566.
60. Condemnation | xxxii | P. 1817-2533.
61. Cross Brought from Cedron | —— | P. 2534-2584.
62. Bearing of the Cross | xxxii | P. 2585-2662.
63. Veronica | xxxii | ——
64. Crucifixion | xxxii | P. 2663-2840.
65. Casting of Lots | —— | P. 2841-2860.
66. _Planctus Mariae_ | xxxii | P. 2925-2954.
[cf. p. 39] | |
67. Death of Jesus | xxxii | P. 2861-3098.
68. Longinus | xxxiv | P. 3003-3030.
69. Descent from Cross | xxxiv | P. 3099-3201.
70. Burial | xxxiv | P. 3202-3216.
71. Harrowing of Hell | xxxiii, | P. 3031-3078:
| xxxv | R. 97-306.
72. Release of Joseph and | —— | R. 1-96, 307-334, 625-662.
Nicodemus | |
73. Setting of Watch | xxxv | R. 335-422.
74. Resurrection | xxxv | R. 423-678.
75. _Quem Quaeritis_ | xxxvi | R. 679-834.
76. _Hortulanus_ | xxxvii | R. 835-892.
77. _Peregrini_ | xxxviii | R. 1231-1344.
78. Incredulity of Thomas | xxxviii | R. 893-1230, 1345-1586.
79. Death of Pilate | —— | R. 1587-2360.
80. Veronica and Tiberius | —— | R. 1587-2360.
81. Ascension | xxxix | R. 2361-2630.
82. Pentecost | xl |
83. Death of Mary | xli |
84. Burial of Mary | xli |
85. Apparition of Mary to | —— |
Thomas | |
86. Assumption and Coronation | xli |
87. Signs of Judgement | —— |
[cf. p. 53] | |
88. Antichrist [cf. p. 62] | —— |
89. Doomsday | xlii[753] |
-------------------------------+------------+----------------------------
U
INTERLUDIUM DE CLERICO ET PUELLA
[Printed by Wright and Halliwell, _Reliquiae Antiquae_ (1841),
i. 145, from an early fourteenth-century MS., then belonging to
the Rev. R. Yerburgh, of Sleaford. On the piece and its sources
in the Latin, French, and English _fabliaux_ of _Dame Siriz_,
cf. Ten Brink, i. 255; ii. 295; Jusserand, _Lit. Hist._ i. 446.
Ten Brink assigns the dramatic text, which is in the South
Northumbrian dialect, to the reign of Edward I (1272-1307).]
_Hic incipit Interludium de Clerico el Puella._
[Scene 1.]
_Clericus._ Damishel, reste wel.
_Puella._ Sir, welcum, by Saynt Michel!
_Clericus._ Wer esty sire, wer esty dame?
_Puella._ By Gode, es noner her at hame.
_Clericus._ Wel wor suilc a man to life,
That suilc a may mithe have to wyfe!
_Puella._ Do way, by Crist and Leonard,
No wily lufe, na clerc fayllard,
Na kepi herbherg, clerc, in huse no y flore
Bot his hers ly wit-uten dore.
Go forth thi way, god sire,
For her hastu losye al thi wile.
_Clericus._ Nu, nu, by Crist and by sant Jhon,
In al this land ne wis hi none,
Mayden, that hi luf mor than the,
Hif me mithe ever the bether be.
For the hy sory nicht and day,
Y may say, hay wayleuay!
Y luf the mar than mi lif,
Thu hates me mar than gayt dos chuief.
That es noute for mys-gilt,
Certhes, for thi luf ham hi spilt.
A, suythe mayden, reu ef me
That es ty luf, hand ay salbe.
For the luf of [the] y mod of efne;
Thu mend thi mode, and her my stevene.
_Puella._ By Crist of heven and sant Jone!
Clerc of scole ne kepi non;
For many god wymman haf thai don scam.
By Crist, thu michtis haf be at hame.
_Clericus._ Synt it nothir gat may be,
Jhesu Crist, by-tethy the,
And send neulit bot thar inne,
That thi be lesit of al my pyne.
_Puella._ Go nu, truan, go nu, go,
For mikel thu canstu of sory and wo.
[Scene 2.]
_Clericus._ God te blis, Mome Helwis.
_Mome Helwis._ Son, welcum, by san Dinis!
_Clericus._ Hic am comin to the, Mome,
Thu hel me noth, thu say me sone.
Hic am a clerc that hauntes scole,
Y hidy my lif wyt mikel dole;
Me wor lever to be dedh,
Than led the lif that hyc ledh,
For ay mayden with and schen,
Fayrer ho lond hawy non syen.
Tho hat mayden Malkyn, y wene;
Nu thu wost quam y mene,
Tho wonys at the tounes ende,
That suyt lif, so fayr and hende.
Bot if tho wil hir mod amende,
Neuly Crist my ded me send.
Men send me hyder, vyt uten fayle,
To haf thi help anty cunsayle.
Thar for amy cummen here,
That thu salt be my herand-bere,
To mac me and that mayden sayct,
And hi sal gef the of my nayct,
So that hever al thi lyf
Saltu be the better wyf.
So help me Crist! and hy may spede,
Rithe saltu haf thi mede.
_Mome Ellwis._ A, son, wat saystu? benedicite,
Lift hup thi hand, and blis the.
For it es boyt syn and scam,
That thu on me hafs layt thys blam.
For hic am an ald quyne and a lam.
Y led my lyf wit Godis love.
Wit my roc y me fede,
Cani do non othir dede,
Bot my pater noster and my crede,
Tho say Crist for missedede,
And my navy Mary,
For my scynne hic am sory,
And my de profundis,
For al that yn sin lys.
For cani me non othir think,
That wot Crist, of heven kync.
Ihesu Crist, of heven hey,
Gef that hay may heng hey,
And gef that by may se,
That thay be henge on a tre,
That this ley as leyit onne me.
For aly wymam (_sic_) ami on.
V
TERENTIUS ET DELUSOR
[I follow the text of P. de Winterfeld, _Hrotsvithae Opera_
(1902), xx; the piece was previously edited by C. Magnin in
_Bibliothèque de l’École des Chartes_, i (1840), 517; A. de
Montaiglon in _L’Amateur des Livres_ (1849); A. Riese, in
_Zeits. f. d. österreich. Gymn._ xviii. 442; R. Sabbadini
(1894). The only manuscript is _B. N. Lat. MS._ 8069 of
the late tenth or early eleventh century. Various scholars
have dated the poem from the seventh to the tenth century;
Winterfeld declares for the ninth. It might have been intended
as a prologue to a Terentian revival or to a mime. The homage
paid to the _vetus poeta_ by the _delusor_ in his asides rather
suggests the former; cf. Cloetta, i. 2; Creizenach, i. 8.]
[DELUSOR.]
Mitte recordari monimenta vetusta, Terenti;
cesses ulterius: vade, poeta vetus.
vade, poeta vetus, quia non tua carmina curo;
iam retice fabulas, dico, vetus veteres.
dico, vetus veteres iamiam depone camenas,
quae nil, credo, iuvant, pedere ni doceant.
tale decens carmen, quod sic volet ut valet istud;
qui cupit exemplum, captet hic egregium.
huc ego cum recubo, me taedia multa capescunt:
an sit prosaicum, nescio, an metricum.
dic mihi, dic, quid hoc est? an latras corde sinistro?
dic, vetus auctor, in hoc quae iacet utilitas?
_Nunc TERENTIUS exit foras audiens haec et ait_:
quis fuit, hercle, pudens, rogo, qui mihi tela lacessens
turbida contorsit? quis talia verba sonavit?
hic quibus externis scelerosus venit ab oris,
qui mihi tam durum iecit ridendo cachinnum?
quam graviter iaculo mea viscera laesit acuto!
hunc ubi repperiam, contemplor, et hunc ubi quaeram?
si mihi cum tantis nunc se offerat obvius iris,
debita iudicio persolvam dona librato.
_Ecce persona DELUSORIS praesentatur et hoc audiens inquit_:
quem rogitas ego sum: quid vis persolvere? cedo;
huc praesens adero, non dona probare recuso.
TERENTIUS.
tunc, sceleste, meas conrodis dente Camenas?
tu quis es? unde venis, temerarie latro? quid istis
vocibus et dictis procerum me, a! perdite, caedis?
tene, superbe, meas decuit corrumpere Musas?
PERSONA DELUSORIS.
si rogitas, quis sum, respondeo: te melior sum:
tu vetus atque senex, ego tyro valens adulescens;
tu sterilis truncus, ego fertilis arbor, opimus.
si taceas, vetule, lucrum tibi quaeris enorme.
TERENTIUS.
quis tibi sensus inest? numquid melior me es? ...
nunc, vetus atque senex quae fecero, fac adolescens.
si bonus arbor ades, qua fertilitate redundas?
cum sim truncus iners, fructu meliore redundo.
PERSONA _secum_.
nunc mihi vera sonat; set huic contraria dicam—
quid magis instigas? quid talia dicere certas?
haec sunt verba senum, qui cum post multa senescunt
tempora, tunc mentes in se capiunt pueriles.
TERENTIUS.
hactenus antiquis sapiens venerandus ab annis
inter et egregios ostentor et inter honestos.
sed mihi felicem sapientis tollis honorem,
qui mihi verba iacis et vis contendere verbis.
PERSONA.
si sapiens esses, non te mea verba cierent.
o bone vir, sapiens ut stultum ferre libenter,
obsecro, me sapias; tua me sapientia firmet.
TERENTIUS.
cur, furiose, tuis lacerasti carmina verbis?
me retinet pietas, quin haec manus arma cerebro
implicet ista tuo: pessumdare te miseresco.
PERSONA _secum_.
quam bene ridiculum mihi personat iste veternus.—
te retinet pietas? nam fas est credere, credo.
me, peto, ne tangas, ne sanguine tela putrescant.
TERENTIUS.
cur, rogo, me sequeris? cur me ludendo lacessis?
[PERSONA.]
sic fugit horrendum praecurrens damna leonem.
[TERENTIUS.]
vix ego pro superum teneor pietate deorum,
ad tua colla meam graviter lentescere palmam.
PERSONA.
vae tibi, pone minas: nescis quem certe minaris.
verba latrando, senex cum sis vetus, irrita profers.
i, rogo, ne vapules et, quod minitare, reportes;
nunc ego sum iuvenis: patiarne ego verba vetusti?
TERENTIUS.
o iuvenis, tumidae nimium ne crede iuventae:
saepe superba cadunt, et humillima saepe resurgunt.
o mihi si veteres essent in pectore vires,
de te supplicium caperem quam grande nefandum.
si mihi plura iacis et tali voce lacessis,
p....
W
REPRESENTATIONS OF MEDIAEVAL PLAYS
[I have attempted to bring together, under a topographical
arrangement, the records of such local plays of the mediaeval
type as I am acquainted with. Probably the number could
be increased by systematic search in local histories and
transactions of learned societies. But my list is a good deal
longer than those of L. T. Smith, _York Plays_, lxiv; Stoddard,
53; or Davidson, 219. For convenience I have also noted here
a few records of Corpus Christi processions, and of folk
‘ridings’ and other institutions. The following index-table
shows the geographical distribution of the plays. The names
italicized are those of places where plays have been reported
in error or are merely conjectural.]
INDEX.
BEDFORDSHIRE.
Dunstable, page 366.
BERKSHIRE.
Abingdon, 337.
Reading, 392.
Windsor, 396.
BUCKINGHAMSHIRE.
Wycombe, 398.
CAMBRIDGESHIRE.
Bassingbourne, 338.
Cambridge, 344.
CHESHIRE.
Chester, 348.
CORNWALL.
_Camborne_, 344.
_Penrhyn_, 390.
Per Ranzabulo, 390.
St. Just, 393.
DENBIGHSHIRE.
Wrexham, 398.
DEVONSHIRE.
Morebath, 384.
DORSETSHIRE.
Wimborne Minster, 396.
DURHAM.
Bishop Auckland, 342.
ESSEX.
Baddow, 338.
Billericay, 341.
Boreham, 342.
Braintree, 342.
Brentwood, 342.
Burnham, 343.
Chelmsford, 345.
Coggeshall, 357.
Colchester, 357.
Easterford, 367.
Hadleigh, 367.
Halstead, 367.
Hanningfield, 368.
Heybridge, 370.
High Easter, 370.
Kelvedon, 373.
Lanchire (?), 375.
Little Baddow, 379.
Malden, 384.
Manningtree, 384.
Nayland, 385.
Sabsford (?), 393.
Saffron Walden, 393.
Stapleford (?), 395.
Stoke-by-Nayland, 395.
Witham, 397.
Woodham Walter, 397.
Writtle, 398.
GLOUCESTERSHIRE.
_Bristol_, 342.
Tewkesbury, 396.
HAMPSHIRE.
Winchester, 396.
HEREFORDSHIRE.
_Hereford_, 368.
KENT.
Appledore, 337.
Bethersden, 338.
Brookland, 343.
Canterbury, 344.
Folkestone, 367.
Great Chart, 367.
Ham Street, 367.
Herne, 370.
High Halden, 370.
Hythe, 371.
Lydd, 383.
New Romney, 385.
Ruckinge, 393.
Stone, 396.
Wittersham, 397.
Wye, 398.
LANCASHIRE.
Lancaster, 375.
Preston, 392.
LEICESTERSHIRE.
Foston, 367.
Leicester, 376.
LINCOLNSHIRE.
Holbeach, 370.
Lincoln, 377.
Louth, 383.
Sleaford, 395.
MIDDLESEX.
London, 379.
Mile End, 384.
NORFOLK.
_Croxton_, 363.
Garboldisham, 367.
Harling, 368.
Kenninghall, 374.
King’s Lynn, 374.
Lopham, 383.
Middleton, 384.
Norwich, 386.
Shelfhanger, 393.
Wymondham, 398.
Yarmouth, 399.
NORTHAMPTONSHIRE.
Daventry, 363.
_Northampton_, 386.
NORTHUMBERLAND.
Newcastle, 385.
OXFORDSHIRE.
Fyfield, 367.
Idbury, 371.
Langley, 375.
Lyneham, 383.
Milton, 384.
Oxford, 389.
Shipton, 394.
SHROPSHIRE.
Shrewsbury, 394.
SOMERSETSHIRE.
Bath, 338.
Tintinhull, 396.
STAFFORDSHIRE.
Lichfield, 377.
SUFFOLK.
Boxford, 342.
_Bury St. Edmunds_, 343.
Bungay, 343.
Ipswich, 371.
Ixworth, 373.
Lavenham, 375.
Mildenhall, 384.
SURREY.
Hascombe, 368.
Kingston, 374.
SUSSEX.
Rye, 393.
WARWICKSHIRE.
Coleshill, 357.
Coventry, 357.
Maxstoke, 384.
Nuneaton, 389.
WESTMORELAND.
Kendal, 373.
WILTSHIRE.
Salisbury, 393.
WORCESTERSHIRE.
Worcester, 398.
YORKSHIRE.
Beverley, 338.
Hull, 370.
Leconfield, 375.
_Leeds_, 375.
_Wakefield_, 396.
_Woodkirk_, 398.
York, 399.
SCOTLAND.
Aberdeen, 330.
Edinburgh, 366.
IRELAND.
Dublin, 363.
Kilkenny, 374.
ABERDEEN, SCOTLAND.
I summarize the references to plays and pageants in the Burgh
Records[754].
_May 13, 1440._ Richard Kintor, abbot of Boneacord, was granted ‘unus
burgensis futurus faciendus’ (i.e. the fees on taking up the freedom),
‘pro expensis suis factis et faciendis in quodam ludo de ly Haliblude
ludendo apud ly Wyndmylhill.’
_Sept. 5, 1442._ ‘Thir craftes vndirwritten sal fynd yerly in the
offerand of our Lady at Candilmes thir personnes vnderwrittin; that is to
say,
The littistares sal fynd,
The empriour and twa doctoures, and alsmony honeste squiares as thai may.
The smythes and hammermen sal fynd,
The three kingis of Culane, and alsmony honeste squiares as thai may.
The talzoures sal fynd,
Our lady Sancte Bride, Sancte Helone, Joseph, and alsmony squiares as
thai may.
The skynnares sal fynd,
Two bischopes, four angeles, and alsmony honeste squiares as thai may.
The webstares and walkares sal fynd,
Symon and his disciples, and alsmony honeste squiares, etc.
The cordinares sal fynd,
The messyngear and Moyses, and alsmony honeste squiares, etc.
The fleschowares sal fynd,
Twa or four wodmen, and alsmony honest squiares, etc.
The brethir of the gilde sall fynd,
The knyghtes in harnace, and squiares honestely araiit, etc.
The baxsteiris sal fynd,
The menstralis, and alsmony honest squyares as thai may.’
_May 21, 1479._ Order for the alderman ‘to mak the expensis and costis of
the comon gude apon the arayment, and uthris necessaris, of the play to
be plait in the fest of Corpos Xristi nixttocum.’
_Feb. 1, 1484/5._ Order for all craftsmen to ‘beyr thare takyinis of
thare craft apon thare beristis, and thare best aray on Canddilmes day at
the Offerand.’
_Feb. 3, 1502/3._ Fine imposed upon certain websters, because ‘thai did
nocht it that accordit thame to do one Candilmese day, in the Passioun [?
Pr’ssioun, “Procession”],’ owing to a dispute as to precedence with the
tailors.
_Jan. 30, 1505/6._ Order for continuance of ‘the ald lovabile consuetud
and ryt of the burgh’ that the craftsmen ‘kepit and decorit the
procession one Candilmes day yerlie; ... and thai sale, in order to the
Offering in the Play, pass tua and ij togidr socialie; in the first
the flesshoris, barbouris, baxturis, cordinaris, skineris, couparis,
wrichtis, hat makars [and] bonat makars togidr, walcaris, litstaris,
wobstaris, tailyeouris, goldsmiths, blaksmithis and hammermen; and the
craftsmen sal furnyss the Pageants; the cordinaris, the Messing[er];
wobstaris and walcaris, Symeon; the smyths [and] goldsmiths, iij Kingis
of Cullane; the litstaris, the Emperour; the masons, the Thrie Knichtis;
the talyors, our Lady, Sanct Brid, and Sanct Elene; and the skynners, the
Tua Bischopis; and tua of ilke craft to pass with the pageant that thai
furnyss to keip thair geir.’
_May 28, 1507._ Order for precedence ‘in ale processiounis, baitht in
Candilmes play and utheris processionis.’
_Jan. 30, 1510/1._ The order of Jan. 30, 1505/6 repeated _verbatim_.
_Feb. 3, 1510/1._ Citizens fined ‘becauss thai passt not in the
procession of Candilmes day to decoir the samyn.’
_Feb. 5, 1523/4._ Johne Pill, tailor, to do penance, ‘for the disobeing
of David Anderson, bailze, becaus he refusit to pas in the Candilmess
processioun with his taikin and sing of his craft in the place lemit
to his craft, and in likewise for the mispersoning of the said Dauid
Andersoun, the merchandis of the said guid town, in calling of thame
Coffeis, and bidding of thame to tak the salt pork and herboiss in thair
handis.’
_May 22, 1531._ Order for the craftsmen to ‘keipe and decoir the
processioun on Corpus Cristi dais, and Candilmes day ... every craft with
thair awin baner.... And euery ane of the said craftis, in the Candilmes
processioun, sall furneiss thair pageane, conforme to the auld statut,
maid in the yeir of God jai vᶜ and x yeris....
The craftis ar chargit to furneiss thair panzeanis vnder writtin.
The flescharis, Sanct Bestian and his Tourmentouris.
The barbouris, Sanct Lowrance and his Tourmentouris.
The skynnaris, Sanct Stewin and his Tourmentouris.
The cordinaris, Sanct Martyne.
The tailzeouris, the Coronatioun of Our Lady.
Litstaris, Sanct Nicholes.
Wobstaris, walcaris, and bonet makaris, Sanct John.
Baxstaris, Sanct Georg.
Wrichtis, messonis, sclateris, and cuparis, The Resurrectioun.
The smithis and hemmirmen to furneiss The Bearmen of the Croce.’
_June 13, 1533._ A very similar order, but without the list of pageants,
and so worded as to extend the obligation of furnishing pageants to the
Corpus Christi, as well as the Candlemas procession:—‘The craftismen
... sall ... keip and decoir the processionis on XXi day and Candelmes
day ... euery craft with thair avin banar ... with thair pegane.... And
euery craft in the said processionis sall furneiss thair pegane and banar
honestlie as effers, conforme to the auld statut maid in the yeir of God
jaj vᶜ and tene yers.’
_June 21, 1538._ Dispute between goldsmiths and hammermen as to
precedence ‘in the processioun of Corpus Xri.’
_June 25, 1546._ Litsters ordered to ‘haue thar banar and Pagane, as
uther craftis of the said Burgh hes, ilk yeir, on Corpus Xhri day, and
Candilmess dayis processiounis.’
_June 4, 1553._ Disputes as to ordering of Corpus Christi procession.
_May 21, 1554._ Similar disputes. A ‘Pagane’ in procession mentioned.
_May 29, 1556._ Order for observance of statute as to Corpus Christi
procession.
The interpretation of these notices is not quite clear. Davidson,
220, seems to think that there was never more than a _mystère mimé_
at Candlemas. But the ‘play’ is mentioned in 1506, 1507, and 1510. I
conjecture that the Passion and Nativity cycles were not merged in
Aberdeen. The Passion (Haliblude play) was performed, perhaps only
occasionally, on Corpus Christi day; the Nativity annually, at Candlemas.
The ‘persones’ of 1442 and the ‘Pageants’ of 1505/6 are practically
identical, and would furnish a short play, with Moses and Octavian
to represent the _Prophetae_, a _Stella_, and a _Presentation in the
Temple_. But there was certainly also a procession in which the ‘honest
squiares’ of 1442 figured. This may have preceded the play, but it may
have been in some way introduced into it at ‘the offerand’ (of the
Virgin in the Temple, or of the Magi?). The pageants in the list of 1531
are such as cannot all have formed part of a connected cycle. But some
of them might come from the ‘Haliblude’ play, and I take it that this
list was meant for the Corpus Christi procession only, the Candlemas
procession being still regulated by the order of 1507.
_Bon Accord._
The Haliblude play of 1440 was directed by the Abbot of Bon Accord. This
was the Aberdeen name for the Lord of Misrule. There are many notices of
him.
_April 30, 1445._ Order ‘for letting and stanching of diuerse enormyteis
done in time bygane be the abbotis of this burgh, callit of bone acorde,
that in time to cum thai will giue na feis to na sic abbotis. Item, it is
sene speidful to thame that for the instant yher thai will haue na sic
abbot; but thai will that the alderman for the tyme, and a balyhe quhom
that he will tak til him, sall supple that faute.’
_August 17, 1491._ Dispute as to fee of ‘Abbat of Bonacord.’
_May 8, 1496._ Choice, ‘for vphaldin of the auld lovable consuetud,
honour, consolacioun, and pleasour of this burgh,’ of two ‘coniunctlie
abbotis and priour of Bonacord,’ with fee of five marks.
_Nov. 30, 1504._ All ‘personis burges nichtbours, and burgyes sonnys’ to
ride with ‘Abbot and Prior of Bonaccord’ on St. Nicholas day annually
when called on by them.
[In 1511 and 1515 this function of the Abbot has passed to the provost
and baillies.]
_May 16, 1507._ ‘All manere of youthis, burgeis and burges sonnys salbe
redy everie halyday to pass with the Abbat and Prior of Bonacord.’
_May 8, 1508._ ‘All personis that are abill within this burghe sall be
ready with thair arrayment maid in grene and yallow, bowis, arrowis,
brass, and all uther convenient thingis according thairto, to pass with
Robyne Huyd and Litile Johnne, all tymes convenient tharto, quhen thai be
requirit be the saidis Robyne and Litile Johnne.’
_Nov. 17, 1508._ Order for St. Nicholas riding ‘with Robert Huyid and
Litile Johne, quhilk was callit, in yers bipast, Abbat and Prior of
Bonacord.’
_April 13, 1523._ Choice of ‘Lordis of Bonaccord,’ young men ‘to rise and
obey to thame.’ They are also to be ‘Mastris of Artuilyery.’
_April 30, 1527._ Grant of ‘x marks of the fyrst fremen that hapynnis to
be frathinfurht’ to ‘the Lord of Bonnacord and his fellow.’
_Aug. 3, 1528._ Similar grant to ‘thair lovits, Jhone Ratray and Gilbert
Malisoun, thair Abbatis out of ressoun.’
_April 16, 1531._ One of those chosen to be ‘lords of Bonacord, to do
plesour and blythnes to the toune in this sessoun of symmir incumming’
protests against his appointment.
_Oct. 11, 1533._ Grant of fee to ‘lordis of Bonaccord.’
_April 30, 1535._ Order ‘that all the zoung abil men within this guid
[toune] haue thair grene cottis, and agit men honest cottis, efferand to
thame, and obey and decor the lordis of Bonaccord.’
_April 4, 1539._ ‘The lordis of Bonacordis desyr’ for their fee, and for
‘all the yong able men within this guid towne to conwey ws euery Sunday
and halyday, and wther neidfull tymes, aboulzeit as your M. has deuisit,
and agit men to meit us at the crabstane or kirkyard’ is granted.
_June 23, 1539._ Fee to ‘lordis of Bonacord.’
_April 17, 1541._ Similar fee ‘to help to the decoration and plesour to
be done be thaim to this guid towne.’
_April 17, 1542._ Similar fee.
_April 24, 1542._ ‘Alex. Kayn, accusit in gugment for his wyff ... for
the hawy strublens and vile mispersoning of Alex. Gray and Dauid Kintoir,
lordis of Bonacord, and thair company present with thame for the tyme,
sayand common beggaris and skafferis, thair meltyd was but small for all
thair cuttit out hoyss, with moy oder inurious wordis, unleful to be
expremit.’
_July 24, 1545._ Grant of ‘compositioun siluer’ as fee.
_April 20, 1548._ Similar fee.
_April 14, 1552._ ‘The said day, the counsell, all in ane voce, havand
respect and consideratioune that the lordis of Bonnacord in tymes bygane
hase maid our mony grit, sumpteous, and superfleous banketing induring
the tyme of thair regnn, and specialie in May, quhilks wes thocht nother
profitabill nor godlie, and did hurt to sundry young men that wer elekit
in the said office, becaus the last elekit did aye pretent to surmont in
thair predecessouris in thair ryetouss and sumpteous banketing, and the
causs principal and gud institutiounn thairof, quhilk wes in halding of
the gud toun in glaidnes and blythtnes, witht danssis, farsiis, playis,
and gamis, in tymes convenient, necleckit and abusit; and thairfor
ordinis that in tyme cummin all sic sumpteous banketing be laid doun
aluterlie except thre sobir and honest, vizt., upoun the senze day, the
first Sonday of May, and ane [ ] upoun Tuisday efter Pasche day, and na
honest man to pass to ony of thair banketis except on the said thre dais
allanerlie; and in ane place of the forsaid superfleouss banketing to be
had and maid yeirly to generall plais, or ane at the lest, with danssis
and gammes usit and wont; and quha souer refuisis to accept the said
office in tyme cumming, beand elekit thairto be the toun, to tyne his
fredome, priuelege, takis, and profit he hes or ma haf of the toun, and
neuer to be admittit frathinfurtht to office, honour, nor dingnete.’
_May 27, 1552._ Grant of fee, larger than usual, ‘be ressoune that thai
ar put to grytar coist this yeir nor utheris that bar office before thaim
hes bene put to, and that be ressoune of cummyng of the quenis grace, my
lord governor, and the maist of the lords and grit men of this realme,
presently to this toun.’
[1555. Parliament ‘statute and ordanit that in all tymes cumming na maner
of persoun be chosin Robert Hude nor Lytill Johne, Abbot of vnressoun,
Quenis of Maij, nor vtherwyse, nouther in Burgh nor to landwart in ony
tyme to cum, and gif ony Prouest, Baillies, counsall, and communitie,
chesis sic ane Personage as Robert Hude, Lytill Johne, Abbottis of
vnressoun, or Quenis of Maij within Burgh, the chesaris of sic sall tyne
thair fredome for the space of fyve zeiris, and vther wyse salbe punist
at the Quenis grace will, and the acceptar of sicklyke office salbe
banist furth of the Realme. And gif ony sic persounis sic as Robert Hude,
Lytill Johne, Abbottis of vnresson, Quenis of Maij, beis chosin outwith
Burgh and vthers landwart townis, the chesars sall pay to our Souerane
Lady x pundis, and thair persounis put in waird, thair to remane during
the Quenis grace plesoure. And gif ony wemen or vthers about simmer treis
singand makis perturbatioun to the Quenis liegis in the passage throw
Burrows and vthers landwart townis, the wemen perturbatouris for skafrie
of money or vtherwyse salbe takin handellit and put upon the Cukstulis of
everie Burgh or towne.’]
_May 4, 1562._ ‘John Kelo, belman, wes accusit in jugement for the
passing throw the rewis of the toune with the hand bell, be oppin voce,
to convene the haill communitie, or sa mony thairof as wald convene,
to pass to the wood to bring in symmer upoun the first Sonday of Maii,
contravinand the actis and statutis of the quenis grace, and lordis of
consell, eppeirandlie to raise tumult and ingener discord betuix the
craftismen and the fre burgessis of gild, and the saidis craftismen to
dissobey and adtempt aganis the superioris of the toun, gif it stuid in
thair power, as the saidis prowest and baillies ar informit, the said
Johnne hawing na command of the saidis prowest and baillies to do the
same; and inlykwyise, Alexander Burnat _alias_ Potter wes accusit for
passing throw the toun with ane swech, to the effect and occasioun aboun
wryttin.’
_May 14 and 18, 1565._ Several citizens disfranchised for disobeying the
proclamation made by ‘Johnne Kelo, belman,’ forbidding any persons ‘to
mak ony conventione, with taburne plaing, or pype, or fedill, or have
anseinges, to convene the quenis legis, in chusing of Robin Huid, Litill
Johnne, Abbot of Ressoune, Queyne of Maii, or sicklyk contraveyne the
statutis of parliament, or mak ony tumult, scism, or conventione.’
_Royal Entry._
The entertainment of Queen Margaret, wife of James IV, in May, 1511,
seems to have included some of the pageants from the Nativity cycle.
The following extract is from Dunbar’s _The Quenis Reception at
Aberdein_[755]:—
‘Ane fair processioun mett hir at the Port,
In a cap of gold and silk, full pleasantlie,
Syne at hir entrie, with many fair disport,
Ressauet hir on streittis lustilie;
Quhair first the salutatioun honorabilly
Of the sweitt Virgin, guidlie mycht be seine;
The sound of menstrallis blawing to the sky;
Be blyth and blisfull, burgh of Aberdein.
And syne thow gart the orient kingis thrie
Offer to Chryst, with benyng reuerence,
Gold, sence, and mir, with all humilitie,
Schawand him king with most magnificence;
Syne quhow the angill, with sword of violence,
Furth of the joy of paradice putt clein
Adame and Eve for innobedience;
Be blyth and blisfull, burgh of Aberdein.
And syne the Bruce, that euir was bold in stour,
Thow gart as roy cum rydand vnder croun,
Richt awfull, strang, and large of portratour,
As nobill, dreidfull, michtie campioun;
The [nobill Stewarts] syne, of great renoun,
Thow gart upspring, with branches new and greine,
Sa gloriouslie, quhill glaided all the toun:
Be blyth and blisfull, burgh of Aberdein.
Syne come thair four and twentie madinis ȝing,
All claid in greine of mervelous bewtie,
With hair detressit, as threidis of gold did hing,
With quhyt hattis all browderit rycht bravelie,
Playand on timberallis, and syngand rycht sweitlie;
That seimlie sort, in ordour weill besein,
Did meit the quein, hir saluand reverentlie:
Be blyth and blisfull, burgh of Aberdein.
The streittis war all hung with tapestrie,
Great was the press of peopill dwelt about,
And pleasant padgeanes playit prattelie;
The legeiss all did to thair lady loutt,
Quha was convoyed with ane royall routt
Off gryt barrounes and lustie ladyis [schene];
Welcum, our quein! the commoness gaif ane schout:
Be blyth and blisfull, burgh of Aberdein.
ABINGDON, BERKSHIRE.
Certain ‘jeweis de Abyndon’ were at Court at Xmas 1427 (Appendix E, viii).
A seventeenth-century account of the Hospital of Christ says that the
fraternity held their feast on May 3 (Holy Cross day), 1445, with
‘pageantes and playes and May games.’ They employed twelve minstrels[756].
APPLEDORE, KENT.
Appledore players were at New Romney in 1488.
BADDOW, ESSEX.
The Chelmsford (q.v.) wardrobe was hired by ‘children of Badow’ during
1564-6.
BASSINGBOURNE, CAMBRIDGESHIRE.
A play ‘of the holy martyr St. George’ was held in a field at
Bassingbourne on the feast of St. Margaret, July 20, 1511. The
churchwardens’ accounts for the play show, besides payments for
refreshments:—
‘First paid to the garnement man for garnements and propyrts and
playbooks, xxˢ.
To a minstrel and three waits of Cambridge....
Item ... for setting up the stages.
Item to John Beecher for painting of three Fanchoms and four Tormentors.
Item to Giles Ashwell for easement of his croft to play in, iˢ.
Item to John Hobarde, Brotherhood Priest, for the play book, iiˢ. viiiᵈ.’
Twenty-seven neighbouring villages contributed to these expenses[757].
BATH, SOMERSETSHIRE.
The accounts of St. Michael’s, Bath, for 1482, include ‘pro potatione le
players in recordacione [‘rehearsing’?] ludorum diversis vicibus,’ with
other expenditure on players and properties. As one item is ‘et Iohī
Fowler pro cariando le tymbe a cimiterio dicto tempore ludi,’ the play
was perhaps a _Quem quaeritis_[758].
Chaucer’s Wife of Bath, in her husband’s absence at London during Lent,
would make her ‘visitaciouns’—
‘To pleyes of miracles and mariages[759].’
BETHERSDEN, KENT.
The churchwardens’ accounts record _ludi beatae Christinae_, in 1522. St.
Christina’s day was July 24[760]. Bethersden players were at New Romney
in 1508.
BEVERLEY, YORKSHIRE.
A thirteenth-century _continuator_ of the _Vita_ of St. John of Beverley
records a recent (†1220) miracle done in the Minster:—
‘Contigit, ut tempore quodam aestivo intra saepta polyandri ecclesiae B.
Ioannis, ex parte aquilonari, larvatorum, ut assolet, et verbis et actu
fieret repraesentatio Dominicae resurrectionis. Confluebat ibi copiosa
utriusque sexus multitudo, variis inducta votis, delectationis videlicet,
seu admirationis causa, vel sancto proposito excitandae devotionis. Cum
vero, prae densa vulgi adstante corona, pluribus, et praecipue statura
pusillis, desideratus minime pateret accessus, introierunt plurimi in
ecclesiam; ut vel orarent, vel picturas inspicerent, vel per aliquod
genus recreationis et solatii pro hoc die taedium evitarent.’ Some
boys climbed into the _triforium_, in order that, through the windows,
‘liberius personarum et habitus et gestus respicerent, et earundem
dialogos auditu faciliori adverterent.’ One of these fell into the
church, but was miraculously preserved[761].
The Corpus Christi play is first mentioned in 1377. It was ‘antiqua
consuetudo’ in 1390, when an ‘ordinacio ludi Corporis Christi cum pena’
was entered in the Great Guild Book, requiring the crafts or ‘artes’ to
produce ‘ludos suos et pagentes’ under a penalty of 40_s._ The plays were
held annually, subject to an order by the oligarchical town council of
twelve _custodes_ or _gubernatores_ on St. Mark’s day. The _custodes_
‘governed’ the play, and met certain general expenses. In 1423 they paid
Master Thomas Bynham, a friar preacher, for writing ‘banis’; also the
waits (‘_spiculatores_’) who accompanied the ‘banis.’ In the same year
they gave a breakfast to the Earl of Northumberland. In 1460 they put
up a scaffold for their own use. Apparently the pageants and properties
belonged to them, for in 1391 they handed over to John of Arras, on
behalf of the ‘hairers,’ for his life and under surety, the necessaries
for the play of Paradise; ‘viz. j karre, viij hespis, xviij stapels,
ij visers, ij wenges angeli, j fir-sparr, j worme, ij paria caligarum
linearum, ij paria camisarum, j gladius.’ Otherwise the expenses were
met by the crafts, whose members paid a fixed levy towards the play,
the ‘serge’ or light maintained by the craft in some chapel, and the
wooden ‘castle’ erected at the procession of St. John of Beverley on
Monday in Rogation week. Thus the Barbers’ _Ordinances_ in 1414 require
their members to pay 2_s._ and a pound of wax on setting up shop, and
2_s._ on taking an apprentice. Certain fines also were in this company
appropriated to the same purposes. In 1469 journeymen cappers paid 8_d._
for any year when there was a play, and 6_d._ when there was not. The
town _Ordinances_ of 1467 contemplate annual payments by all craftsmen.
In 1449 the _custodes_ contributed 4_s._ to the Skinners’ play as ‘alms
of the community.’ If a craft failed to produce its play, the _custodes_
exacted the whole or a part of the fine of 40_s._ specified in the
_Ordinacio_ of 1390. They also levied other disciplinary fines; as on
John ‘cordewainer’ in 1423, for hindering the play, on Henry Cowper,
‘webster,’ in 1452, ‘quod nesciebat ludum suum’; on the alderman of the
‘paynetors,’ in 1520-1 ‘because their play was badly and confusedly
played, in contempt of the whole community, before many strangers’; and
so forth. The order of 1390 specified thirty-eight crafts to play; ‘viz.
mercers et drapers, tannatores, masons, skynners, taillors, goldsmyths,
smyths, plummers, bollers, turnors, girdelers, cutlers, latoners,
broche-makers, horners, sponers, ladilers, furburs, websters, walkers,
coverlid-wevers, cartwrightes, coupars, fletchers, bowers, cordewaners,
baksters, flesshewers, fysshers, chaundelers, barburs, vynters, sadilers,
rapers, hayrers, shipmen, glovers, and workmen.’ As elsewhere, changing
conditions of social life led to alterations in this list, and consequent
divisions and mergings of the plays. Thus in 1411 it seems to have been
felt as a grievance that certain well-to-do inhabitants of Beverley, who
belonged to no craft, escaped all charge for the plays, and it was agreed
that in future the ‘digniores villae’ should appoint four representatives
and contribute a play. In 1493 the Drapers formed a craft of their own
apart from the Mercers, and consequently a play was divided, the Drapers
taking ‘Demyng Pylate,’ and leaving to the Mercers ‘Blak Herod.’ On the
fly-leaf of the _Great Guild Book_ is a list of crafts and their plays,
dated by Mr. Leach †1520, which differs considerably from that of 1390.
It is as follows:—
‘Gubernacio Ludi _Corporis Christi_.
_Tylers_: the fallinge of Lucifer.
_Saddelers_: the makinge of the World.
_Walkers_: makinge of Adam and eve.
_Ropers_: the brekinge of the Comaundments of God.
_Crelers_: gravinge and Spynnynge.
_Glovers_: Cayn.
_Shermen_: Adam and Seth.
_Wattermen_: Noe Shipp.
_Bowers and Fletshers_: Abraham and Isaak.
_Musterdmakers and Chanlers_: Salutation of Our Lady.
_Husbandmen_: Bedleem.
_Vynteners_: Sheipherds.
_Goldsmyths_: Kyngs of Colan.
_Fyshers_: Symeon.
_Cowpers_: fleyinge to Egippe.
_Shomakers_: Children of Ysraell.
_Scryveners_: Disputacion in the Temple.
_Barbours_: Sent John Baptyste.
_Laborers_: the Pynnacle.
_The Mylners_: rasynge of Lazar.
_Skynners_: ierusalem.
_Bakers_: the Mawndy.
_Litsters_: prainge at the Mownte.
_Tailyours_: Slepinge Pilate.
_Marchaunts_ [i.e. _Mercers_]: Blak Herod.
_Drapers_: Demynge Pylate.
_Bocheours_: Scorgynge.
_Cutlers and Potters_: the Stedynynge.
_Wevers_: the Stanginge.
_Barkers_: the Takinge of the Crose.
_Cooks_: Haryinge of hell.
_Wrights_: the Resurrection.
_Gentylmen_: Castle of Emaut.
_Smyths_: Ascencion.
_Prestes_: Coronacion of Our Lady.
_Marchaunts_: Domesday.
The thirty-eight pageants of 1390 have become thirty-six in 1520. Besides
the ‘Gentylmen,’ dating from 1411, the ‘Prestes’ are noticeable. These
are probably the ‘clerus Gildae Corporis Christi,’ who in 1430 led the
Corpus Christi procession in which many of the crafts with their lights
took part. Procession and play, though on the same day, seem to have been
in 1430 quite distinct. The play lasted only one day, and was given in
1449 at six stations; viz. at the North Bar, by the Bull-ring, between
John Skipworth and Robert Couke in Highgate, at the Cross Bridge, at the
Fishmarket (now called Wednesday Market), at the Minster Bow, and at the
Beck. Poulson stated that the performances lasted into the reign of James
I. Mr. Leach could find no trace of them in the municipal archives after
1520[762]. But the _Ordinances_, dated 1555, of the Minstrels’ guild ‘of
our Lady of the read arke’ provide that certain forfeits shall go to the
‘comon place’ (which I take to be ‘common plays’) of Beverley.
A second craft-play appears in 1469, when a number of crafts, thirty-nine
in all, gave a Pater Noster play on the Sunday after St. Peter and
Vincula (August 1). Copies of the text (_registra_) were made for the
crafts. The stations were those of the Corpus Christi play. There
were eight ‘pagends’ named after the eight principal ‘lusores,’ viz.
‘Pryde: Invy: Ire: Avaryce: Sleweth (also called ‘Accidie’): Glotony:
Luxuria: Vicious.’ A number of crafts united to furnish each of these;
apparently the most important was that of ‘Vicious,’ provided by the
‘gentilmen, merchands, clerks and valets.’ Aldermen of the pageants were
appointed[763].
BILLERICAY, ESSEX.
The Chelmsford (q.v.) wardrobe was twice hired by men of ‘Beleryca,’ or
‘Belyrica’ during 1564-6.
BISHOP AUCKLAND, DURHAM.
The _lusores_ of ‘Auklande’ received a present from Durham Priory for
playing before Master Hyndley, at Christmas, 1539. (App. E, i.)
BOREHAM, ESSEX.
‘Casse of Boreham’ hired the Chelmsford (q.v.) wardrobe in 1566 and 1573,
and the ‘players of Boreham,’ at Twelfth Night, 1574.
BOXFORD, SUFFOLK.
A play appears in the churchwardens’ accounts for 1535[764].
BRAINTREE, ESSEX.
The churchwardens’ accounts of St. Michael’s include the following:—
‘_Anno 1523._ A Play of Sᵗ Swythyn, acted in the Church on a Wednesday,
for which was gathered 6: 14: 11½; Pᵈ at the said Play, 3: 1: 4; due to
the Church, 3: 13: 7½.
_Anno 1525._ There was a Play of Sᵗ Andrew acted in the Church the Sunday
before Relique Sunday; Rcᵈ, 8: 9: 6; Pd, 4: 9: 9; Due to the Church, 3:
19: 8.
_Anno 1529._ A Play in Halstead Church.
_Anno 1534._ A Play of Placidas _alias_ Sᵗ Eustace. Rᵈ, 14: 17: 6½; Pᵈ,
6: 13: 7½; due, 8: 2: 8½.
_Anno 1567._ Rᵈ of the Play money, 5: 0: 0.
_Anno 1570._ Recᵈ of the Play money, 9: 7: 7; and for letting the Playing
garments, 0: 1: 8.
_Anno 1571._ Rcᵈ for a Playbook, 20ᵈ; and for lending the Play gere, 8:
7ᵈ.
_Anno 1579._ For the Players Apparel, 50ˢ[765].’
Nicholas Udall was vicar of Braintree, 1533-1537. The plays were probably
in aid of the large expenditure on the fabric of the church between 1522
and 1535.
The Chelmsford (q.v.) play was given at Braintree in 1562.
BRENTWOOD, ESSEX.
‘Mr. Johnston of Brentwoode’ hired the Chelmsford (q.v.) wardrobe in 1566.
BRISTOL, GLOUCESTERSHIRE.
A town-clerk’s account of municipal customs, after describing the banquet
on St. Katharine’s Eve (Nov. 24), concludes:—
‘And then to depart, euery man home: the Maire, Shiref, and the
worshipfull men redy to receyue at theire dores Seynt Kateryns players,
makyng them to drynk at their dores, and rewardyng theym for theire
plays[766].’ Were these plays more than a ‘catterning’ _quête_ (vol. i.
p. 253)?
There is no mention of plays amongst the records, including several
craft-guild ordinances, in the _Little Red Book of Bristol_ (ed. W. B.
Bickley, 1901). But ‘the Shipwrights Pageannt’ was used at the reception
of Henry VII in 1486 (p. 175).
BROOKLAND, KENT.
Brookland players were at New Romney in 1494.
BUNGAY, SUFFOLK.
On the night after Corpus Christi day, June 16, 1514, certain persons
‘brake and threw down five pageants of the said inhabitants, that is
to saye, hevyn pagent, the pagent of all the world, Paradyse pagent,
Bethelem pagent, and helle pagent, the whyche wer ever wont tofore to be
caryed abowt the seyd town upon the seyd daye in the honor of the blissyd
Sacrement.’
The churchwardens’ accounts of St. Mary’s show payments in 1526 for
copying the game-book, and to Stephen Prewett, a Norwich priest, for his
labour in the matter.
The accounts of Holy Trinity show payments: in 1558, to a man riding to
Yarmouth for the ‘game gear,’ ‘to William Ellys for the interlude and
game booke, iiijᵈ,’ ‘for writing the partes, ijˢ’; in 1566, on occasion
of ‘the interlude in the churchyarde,’ for apparel borrowed from Lord
Surrey, ‘for visors,’ and ‘to Kelsaye, the vyce, for his pastyme before
the plaie, and after the playe, both daies, ijˢ.’ In 1577, a churchwarden
gave a receipt to his predecessor for ‘game pleyers gownes and coats,
that were made of certayne peces of olld copes.’ In 1591, 5_s._ was
received for ‘players cootes[767].’
BURNHAM, ESSEX.
‘Wᵐ Crayford of Burnam’ hired the Chelmsford (q.v.) wardrobe in 1568.
BURY ST. EDMUND’S, SUFFOLK.
The _Ordinances_ of the Weavers (1477) assign half of certain fines to
‘the sustentacione and mayntenaunce of the payent of the Assencione of
oure Lord God and of the yiftys of the Holy Gost, as yt hath be customed
of olde tyme owte of mynde yeerly to be had to the wurschepe of God,
amongge other payenttes in the processione in the feste of Corpus Xr̄i.’
Journeymen weavers are to pay ‘iiijᵈ’ yearly to the ‘payent’ and all
‘foreyne’ as well as ‘deyzin’ weavers are to be contributory to it[768].
It is not clear whether the ‘payent’ had a _ludus_ or was a dumb-show.
CAMBORNE, CORNWALL.
See Texts (i), _Cornish Plays_, _St. Meriasek_.
CAMBRIDGE, CAMBRIDGESHIRE.
William de Lenne and Isabel his wife, joining the guild of Corpus Christi
(†1350), spent half a mark ‘_in ludo Filiorum Israelis_[769].’
Warton says:—
‘The oldest notice I can recover of this sort of spectacle [Latin plays]
in an English University is in the fragment of an ancient accompt-roll
of the dissolved college of Michael-House in Cambridge; in which, under
1386, the following expense is entered: ‘Pro ly pallio brusdato et pro
sex larvis et barbis in comedia[770].’
CANTERBURY, KENT.
A Burghmote order (†1500) directed ‘a play called Corpus Christi play
... maintained and played at the costs of the Crafts and Mysteries,’
although ‘of late days it hath been left and laid apart,’ to be revived
at Michaelmas[771].
A book of the play of Abraham and Isaac, belonging to the ‘schaft’ or
parochial guild of St. Dunstan’s, lay in the keeping of the churchwardens
of that church from 1491 to 1520[772].
On Jan. 6, 1503, the corporation paid for a play of the _Three Kyngs of
Coleyn_ in the guildhall. The account mentions three ‘bests’ made of
hoops and laths and painted canvas, ‘heddyng of the Hensshemen,’ a castle
in the courthall, and a gilt star.
Annual accounts for ‘the pagent of St. Thomas’ on the day of his
martyrdom (Dec. 29), appear amongst the financial records of the
corporation from 1504-5 until ‘far on in the reign of Queen Elizabeth.’ I
select some items:—
‘1504-5.
Paied to Sampson Carpenter and hys man hewyng and squeryng of tymber
for the Pagent.
For makyng Sᵗ Thomas Carte with a peyer of whyles.
To iiij men to helpe to cary the Pagent.
For a newe myghter.
For two bagges of leder.
For payntyng of the awbe and the hedde.
For gunpowder.
For lynnen cloth bought for Sᵗ Thomas garment.
For forgyng and makyng the knyghts harnes.
For the hyre of a sworde.
For wasshynge of an albe and an amys.’
_In later years._
‘Pro le yettyng sanguynem.
Pro le payntyng capitis Sci Thomae.
For them that holpe to dress the Pagent and for standyng of the same
in the barne.
For a payer of new gloves for Seynt Thomas.
For payntyng of the hede and the Aungell of the pagent.
Paied to hym that turned the vyce.
Paied for wyre for the vyce of the Angell.
For 1 quarter of lambe and brede and drynke gevyn to the children
that played the knyghtes, and for them that holpe to convey
the Pagent abowte.
For a new leder bag for the blode.
For wasshyng of the albe and other clothys abowte the Auter, and
settyng on agayn the apparell.’
Until 1529 the pageant stood in the barn of St. Sepulchre’s convent;
thenceforward in the archbishop’s palace. In 1536-7 ‘Seynt Thomas’ became
‘Bysshop Bekket,’ and the show was suppressed, to be revived with some
added ‘gyaunts’ under Mary[773].
This pageant was probably a dumb-show of the martyrdom of Becket.
CHELMSFORD, ESSEX.
The Earl of Surrey rewarded the players of ‘Chemsford’ on Dec. 27, 1490
(Appendix E, vii).
The churchwardens’ accounts give minute details of a play held in 1562
and 1563. The following are the chief items:—
‘Inprms paid unto the Mynstrolls for the Show day and for the play day.