ANGLO-SAXON dJEG-MMl DISSERTATION PRESENTED TO THE BOARD OF UNIVERSITY STUDIES OF THE JOHNS HOPKINS UNIVERSITY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY FREDERICK TUPPER, Jr. PROFESSOR OF RHETORIC AND ENGLISH LITERATURE, UNIVERSITY OF VERMONT baltimore The Modern Language Association of America 1895 1 ANGLO-SAXON dJEGMMl DISSERTATION PRESENTED TO THE BOARD OF UNIVERSITY STUDIES OF THE JOHNS HOPKINS UNIVERSITY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY FREDERICK TUPPER, Jr. PROFESSOR OF RHETORIC AND ENGLISH LITERATURE, UNIVERSITY OF VERMONT BALTIMORE The Modern Language Association of America 1895 tf °¥ Congress JOHN MURPHY & CO., PRINTERS, BALTIMORE. [Reprinted from the Publications of the Modem Language Association of America, Vol. X, No. 2.] \ft £■£ f r* TO MY UNIVEESITY COMRADES JAMES PINCKNEY KINARD AND JOHN McLAEEN McBRYDE, Je. TABLE OF CONTENTS. PAGE Introduction , 1 Bibliography 2 Chapter I. The Anglo-Saxon Day 7 Classes of Day : I. Natural Day 10 II. Artificial Day 11 Horology Notes 12 Horology , 13 Kegulation of Time: [. Divisions of Night and Day 16 II. Anglo-Saxon Horologies 18 III. Length of Sunday 22 The Canonical Hours 25 Previous Treatment 28 Number and Symbolism 31 Uhta 36 Uhta in Middle English 39 Hancred 39 On jErne Morgen 42 1. Dsegred 44 2. Prime 46 Undern 50 1. Undern in Anglo-Saxon 51 (a) In Canonical Usage 53 (6) As a Meal-time 53 2. Undern in Middle English 54 Middaeg 60 V VI CONTENTS. PAGE. None 62 1. None in Anglo-Saxon 62 (a) As a Meal-time 63 (6) On Fast Days 64 2. None in Middle English... 65 ^Efen 69 As a Meal-time 72 Compline 74 Conticinium and Intempesta Nox 75 Chapter II. Rubrics to Anglo-Saxon Gospels 77 Introduction 77 Tables 80 Notes to the Rubrics 91 Midwinter 91 Yule and Yule Feast 95 On Cylda Maesse-dseg 97 Eighth Mass-day to Midwinter 97 12th Day 102 Septuagesima and Sexagesima 103 Candlemas 105 To Caput Jejunii 105 Friday in the "Cys-wucan" 106 Halgan Dseg 107 The Anglo-Saxon Lent 108 Myd-festene 110 Sunday, 5th Week in Lent Ill St. Gregory's Mass-day Ill Thursday before Easter Ill Langa Frige-dseg 112 Easter Even 113 Easter Day 114 Ofer Eastron be J?sere rode 118 Gang-days 119 Ascension 123 Pentecost 124 Ember Days 125 Midsummer 126 CONTENTS. Vll PAGE. St. Michael's Mass-day 127 All Saints' Mass 127 Advent 127 On Ssetern-dseg to JEw-fsestene, etc 128 To Cyric-halgungum 130 ANGLO-SAXON D^G-M^EL. (" Swa swa J>a geleafullas raederas hit gesetton, and eac gewisse dseg-mael us swa taecaft," Leechdoms, in, 256.) Introduction. I began my work upon this subject with a study of the Anglo-Saxon year ; but this, I was soon convinced, meant nothing less than a study of medieval astronomical science, and required far more leisure and aptitude than I possessed. I have, therefore, chosen to limit myself to particular portions of this broad subject. In my first chapter, I discuss the Anglo-Saxon day and the method of determining its divisions. To the mathemati- cal treatment, I regret that I am unable to bring the scientific sense that it demands ; but the results reached in my earliest pages are, I believe, accurate and, I hope, not without value. In the second part of this chapter, I make the Canonical Hours the basis of a detailed study of the Anglo-Saxon divisions of time, and seek to show what these divisions meant to clerk and layman. I use freely the Benedictine church offices, when they serve to fix the time of the hours ; and have been much assisted by the labors of students of ecclesiastical institutions like Fosbroke (British Monachism, 1 2 1843) and Bouterwek (Ccedmon's Biblische Dichtungen, 1854, Chap. viii). I am quite well convinced of the insufficient character of my study of the Middle-English Hours. Even this modest attempt to supplement work in the older field is much more than has yet been done; and my results here will, I doubt not, be confirmed by more thorough research. Lexicons con- tain much of the material that I have collected independently, but this fact does not diminish the worth of a tabulation of references, which, in their previous arrangement, could give but little help to the student of Anglo-Saxon Dseg-msel. The purpose of my second chapter is to present in Calendar form the Rubrics of the Anglo-Saxon Gospels ; to trace the history of the connection between text and date from the early days of the Church until our own time ; and, by a system of notes explanatory of the Rubrics, to discuss the Anglo-Saxon feasts and fasts. I mention necessary introductory details at the beginning of this chapter. I had in mind to discuss the Year, Seasons and Day in Anglo-Saxon poetry ; but I reserve this treatment on account of the length of my paper. A reference from my headings to Grein's Sprach^chatz will, however, put at command the necessary material. I have not deemed it necessary to swell my Bibliography with texts used for one or two references. These, and the Middle-English works employed, are sufficiently defined when mentioned in the body of the paper. The sources of much of my study of the Rubrics are given in the introduction to the second chapter. Bibliography. 1. Leo Allatius, Be Mensura Temporum. Coloniae Agrip- pinae, 1645. 2. B. Assmann, Angelsachsische Homilien und Heiligenleben, Grein, Bibliothek der A.-S. Prosa, in. Kassel, 1 889. ANGLO-SAXON VJ&Q-MML. 3 3. J. H. Blunt, Annotated Book of Common Prayer. New York, 1889. 4. K. W. Bouterwek, Ccedmons des Angelsachsen bihlische Dichtungen. Einleitung, i-ccxxni. Gutersloh, 1854. 5. K. W. Bouterwek, Calendcwide, i. e., Menologium Eccle- siae Anglo- Saxonicae Poeticum. Gutersloh, 1858. 6. K. W. Bouterwek, Screadunga (pp. 23-31, De Tempori- bus Anni). Eberfeld, 1858. 7. A. E. Brae, Chaucer's Astrolabe (pp. 90-101, " Essay on Chaucer's ' Prime ' "). London, 1870. 8. Edmund Brock, 13th Century Latin Description of Chi- lindre. Essays on Chaucer ', his Words and Works. Chaucer Society, 1868. 9. Marquis of Bute, Roman Breviary, published by Pius V. and Urban VIII. Edinburgh, 1879. 10. Oswald Cockayne, Narratiunculae Anglice Conscrip- tae. London, 1861 (cf. Baskerville, "Epistola Alexandri," Anglia, iv, 139-167). 11. Oswald Cockayne, Leechdoms, Wortcunning and Star- craft of Early England. 3 vols. Rolls Series, 1864-1866. 12. Oswald Cockayne, The Shrine. 1 London, 1864-1869. 13. Sir William Dugdale, Monasticon Anglicanum (i, xxvn sq., Regularis Concordia Anglicae Nationis Sancti- monaliumque; cf. Bibliography, sub. Logeman). London, 1846. 14. Gulielmus Durand, Rationale Divinorum Officiorum (1286). 2 E. Lauwermann, Venice, Valentine Press, 1589. 15. Elizabeth Elstob, English Saxon Homily on the Birth- day of St. Gregory. London, 1709 (see Thorpe, Homilies). 1 Missing from copy in Johns Hopkins University Library : Title-page, 17-32, 49-64, 81-96, 129-144, 161-176, 193. At the last moment I have availed myself of a complete copy in the G. P. Marsh Collection, Billings Library, University of Vermont. 2 "Adjectum fuit praeterea aliud Divinorum Officiorum Rationale ab Joanne Beletho, Theologo Parisiensi ab hinc (1589) fere quadringentis annis conscriptum" (Title-page). 8°, 375 double pages. Kebound, April, 1880. Borrowed from Harvard Library (Catalogue, in, 614). 4 FREDERICK TUPPER, JR. 16. Kev. J. Forshall and Sir F. Madden, Wycliffiie Versions of the Holy Bible. 4 vols. Oxford, 1850. 17. T. D. Fosbroke, British Monachism (pp. 28-38, "Dun- stan's Concord of Rules "). London, 1843. 18. Samuel Fox, Menologium seu Calendarium Poeticum. Leicester, 1830. 19. J. A. Giles, Complete Works of Beda. 6 vols. London, 1843. 20. C. W. Goodwin, IAfe of St. Guthlac. London, 1848. 21. C. W. M. Grein, JElfric de Vetere et Novo Testamento, Pentateuch, etc. Bibliothek der A.-8. Prosa, I. Kassel (1872), 1885. 22. Jacob Grimm, Teutonic Mythology (Trsl., 4th edition, by Stallybrass). 3 vols. London, 1882. 23. R. T. Hampson, Medii Aevi Kalendarium. 2 vols. London, 1841. 24. W. C. Hazlitt, Popular Antiquities of Great Britain (Brand). 3 vols. London, 1870. 25. George Hickes, Antiquae Literaturae Septentrionalis libri duo (seeWanley). 3 vols. London, 1705. 26. George Hickes, Letters between Dr. Hickes and a Popish Priest (Appendix, " De Officiis Diurnalibus et Nocturnali- bus;" translation by Wm. Elstob). London, 1705. 27. William Hone, Every Day Book. 2 vols. London, 1826. 28. John Johnson, Collection of Laws and Canons of the Church of England. Edited by Baron. Oxford, 1850. 29. J. M. Kemble, Saxons in England (Book I, Chap. xn). London, 1848. 30. F. Kluge, ByrhtferWs Handboc oder Enchiridion (cf. Wulker, Grundriss, in, 627 sq.). Anglia, vin, 293 sq. 31. Dr.Kurtz, Church History. Vol.i. Philadelphia, 1861. 32. John Lingard, History and Antiquities of the Anglo- Saxon Church. 2 vols. London, 1845. 33. H. Logeman, The Rule of St. Benet (Latin and Anglo- Saxon Interlinear Version.) E. E. T. Soc, 90, 1888. ANGLO-SAXON D^EG-MJEL. O 34. H. Logeman, Anglo-Saxonica Minora (MSS., Royal 2. B. V. and Tib. A., in, folio 52r°). Anglia, xn, 513. 35. W. S. Logeman, De Consuetudine Monachorum (Latin and Anglo-Saxon Interlinear Version ; cf. Dugdale, Con- cordia). Anglia, xin, 365-454. 36. Thomas Marshall, Quatuor D. N. Jesu Christi Evange- liorum Versiones perantique duae, etc. (pp. 508-538, Notes to Rubrics). 4to (J. H. Library). Amstelaedami, 1684. 37. Abbe Migne, Patrologia Latina and Patrologia Graeca (cited by number). 38. Thomas Miller, The Old English Version of Bede's Ecclesiastical History of the English People. 2 parts. E. E. T. Soc, 1890-1891. 39. R. Morris, Blickling Homilies of the 10th Century. E. E. T. Soc. (58-63-73), 1874-1880. 40. Arthur Napier, Wulfstan, Sammlung der ihm Zuge- schriebene Homilien, etc. Berlin, 1883. 41 . Arthur Napier, Altenglische Kleiniglceiten (MS. Caligula, A. 15, folio 140b). Anglia, xi, 7. 42. Simon Newcomb and Edw. S. Holden, Astronomy. New York, 1887. 43. H. W. Norman, Anglo-Saxon Version of the Hexameron of St. Basil, London, 1 849. 44. Francis Peck, Desiderata Curiosa. London, 1779. 45. Henry Petrie, Monumenta Historica Britannica (i, 1 00 sq. " Remarks on Chronology of Mediaeval Historians "), 1 848. 46. Ferdinand Piper, Kalendarien und Martyrologien der Angelsachsen. Berlin, 1862. 47. Reinhold Schmid, Die Gesetze der Angelsachsen. Leip- zig, 1858. 48. Arnold Schroer, De Consuetudine Monachorum, MS. Tib. A., in, lxv, folio 174a ("^Elfric's Extract" or "L. Fragment," Concordia, 170-257). Englische Studien, ix, 290. 49. Arnold Schroer, Die Angelsachsischen Prosabearbeitung der Benedictiner Regel. Bibliotheh der A.-S. Prosa, n. Kas- sel, 1885. 6 FREDERICK TUPPER, JR. 50. Arnold Schroer, Die Winteney Version der Regula S. Benedicti. Halle, 1888. 51. John Schilter, Thesaurus Antiquitatum Teutonicarum. Vol. i, Part ii, 63-69. Ulmae, 1728. 52. S. Seabury, Theory and Use of the Church Calendar in Measurement of Time. New York, 1872. 53. Walter W. Skeat, The Holy Gospels in Anglo-Saxon, Northumbrian and Old Mercian Versions. Cambridge, 1871- 1887. 54. Walter W. Skeat, Chaucer's Treatise on the Astrolabe. E. E. T. Soc., Extra Series, xvi, 1872. 55. Walter W. Skeat, lElfric's Lives of Saints, i. E. E. T. Soc., 76, 82, 1881. 56. William Smith and Samuel Cheatham, Dictionary of Christian A ntiquities (s. v. " Hours of Prayer " and " Letania "). London, 1875, 1880. 57. Sir Henry Spelman, Concilia, deer eta, leges, constitu- tions in re ecclesiarum orbis Britannice 1 (cf. Thorpe, Laws). London, 1639. 58. R. Stevenson, Rituale Ecclesiae Dunelmsis. Surtees Society, 1840. 59. Henry Sweet, King Alfred's West Saxon Version of Gregory's Pastoral Care. E. E. T. S., 1871-1882. 60. Henry Sweet, King Alfred's Orosius. E. E. T. S., 1883. 61. B. Thomson, Godcunde Lar and peowdom (" Benedic- tine Service;" cf. Bouterwek, Cosdmon, and Hickes, Letters). London, 1875. 62. B. Thorpe, Ancient Laws and Institutes of England. London, 1840. 63. B. Thorpe, Homilies of the Anglo-Saxon Church (iEl- fric). 2 vols. ^Elfric Society, London, 1862. 64. B. Thorpe, Anglo-Saxon Chronicle. 2 vols. Rolls Series, London, 1862. 65. Sharon Turner, History of Anglo-Saxons. 3 vols. London, 1836. 1 Borrowed from Harvard Library (Catalogue, in, 4668). ANGLO-SAXON D^G-M^L. 7 66. Humfred Wanley, Librorum Vet. Septentrionalium Catalogus (Hickes, Ant. Lit. Sept., in). Oxford, 1705. 67. Dr. Daniel Waterland, MS. Notes (made after 1720) in a copy of Somner's Dictionary (1659). 1 68. Thomas Wright, Treatises on Popular Science in the Middle Ages. London, 1841. 69. Thomas Wright, Homes of Other Days. . London, 1871. 70. Thomas Wright, Biographia Britunnica Liter aria, I. London, 1842. 71. Thomas Wright, Anglo-Saxon and Old English Vocabu- laries. Edited by E. P. Wiilker. 2 vols. London, 1883. 72. Thomas Wright and J. O. Halliwell, Reliquiae Antiquae. 2 vols. London, 1841. 73. J. Zupitza, Ein weiteres Bruchstuch der Regularis Con- cordia, MS. C. C. C. C, 201, S. 2. (Translation of Concordia, 617-753). Herrig, Archiv., lxxxiv. Chapter I. The Anglo-Saxon Day. In treating of the Anglo-Saxon day, its divisions and the time and significance of each, we have to deal with condi- tions very different from those that govern our calculations to-day. The following passage from Newcomb and Holden's Astronomy, p. 217, will prepare us for the discussion to follow : — " The division of the day into hours was, in ancient and medieval times, effected in a way very unlike that which we practice. Artificial time-keepers not being in general use, the two cardinal moments were sunrise or sunset, which marked the day as distinct from the night. . . . The interval between 1 1720 as a terminus a quo for the Notes is attested by Waterland's cita- tions from Johnson's Laws. This copy of Somner is now in the Library of Dr. J. W. Bright. 8 FREDERICK: TUPPER, JR. sunrise and sunset was divided into twelve equal parts called hours, and, as this interval varied with the season, the length of the hour varied also. The night, whether long or short, was divided into hours of the same character, only when the night hours were long those of the day were short, and vice versa. These variable hours were called temporary hours. At the time of the Equinoxes both the day and night hours were of the same length as those we use, namely, the 24th part of the day. These were, therefore, called equinoctial hours." The use of temporary hours among Jews, Greeks, and Romans is attested by many ancient writers cited by Leo Allatius in his learned treatise, De Mensura Temporum, Chap. rv. Among late Latin writers, Censorinus {De die nat, Chap, xxin, § 1 sq.) and Macrobius (Saturnaliorum, Lib. I, Chap, in, § 11) distinguish clearly between the Natural day of twelve temporary hours, beginning at sunrise and ending at sunset, and the Civil day of twenty-four hours, beginning at midnight. Now, is this true of Anglo-Saxon times ; are we to expect here also a distinction between Natural and Civil day, between temporary and equinoctial hours? This question can be linked with another : when was the Anglo-Saxon day beginning ? Answers are not far to seek. Bede, the prop of all Anglo- Saxon science, tells us in his De Temporum Batione, Chap. V (Migne's Pair. LaL, 90, p. 309) : "Dies definitio bifariam dividitur, hoc est vulgariter et proprie. Vulgum enim omnem diem solis praesentiam super terras appellat. Proprie autem dies xxiv horis, id est cir- cuitu solis totum orbis lustrantis irnpletur." iElfric, De Temporibus, a translation of Bede's Starcraft l (Wright, Pop. Science, 2 ; Cockayne, Leechdoms, in, 236) — henceforth quoted as Bede 2 — follows his master closely : "We hata}> senne dseg fram Sunnan upgange oj? sefen. ac swa J?eah is on bocum geteald to anum dagum fram J^sere Sun- 1 Upon the Relation of this work to its originals, see Reum, Anglia, x, 467 sq. ANGLO-SAXON T>MG-MML,. V nan upgange oft j?set heo eft becume ]?ser heo 8Br upstah — on baem fsece sind getealde feower and twenti tida." That remarkable potpourri, ByrhtferS's Handboc (Anglia, Vin, 317, 8), yields the following: " On twam wisum ys se dseg gecweden, naturaliter et vul- gariter, J?a3t ys gecyndlice and ceorlice ]?set ys bges dseges gecynd bset he hsebbe feower and twentig tida fram bsere sunnan upspringe j^set he eft up hyre leoman setywe. Vul- garis vel artificialis dies est \zdt bi|? ceorlisc dseg o'S'Se crseftlice fram J^sere sunnan anginne p>a?t heo to setle ga and eft cum mancynne to blisse." Here then is the most direct evidence that the Anglo-Saxon day, natural or artificial, began at sunrise. 1 Prime, which must be sung at sunrise, — " Primsang on bsere forman daeg tid ]?aet is be sunnan upgange," Bouterwek's Caedmons biblische Dichtungen, p. cxcvi — shows the eccle- siastical time of beginning the day. 2 The Anglo-Saxon usage does not correspond, therefore, to the Roman, nor to the sunset-beginning of the Hebrews, but to the one employed in the Saviour's lifetime, the Chaldaean and Persian (Bede, De Ratione Temporum, Chap, v, M. P. X., 90, p. 313). Durand's Rationale, vn, I, 16, p. 281, shows that, even in his day (1286), a sunrise-beginning was favored. All time-conditions were altered by the introduction of clocks (infra); but Chaucer mentions the "Day artificial," that lasted from " the sonne arysing til hit go to reste " {Astrolabe, Part n, 7). x The meaning of morgen in many places is corroborative evidence: Anglo-Saxon Chronicle, E. 1106, on J?e niht >e on mergen wses Cena Domini ; Leechdoms, ill, 6, and bonne oniht >onne Sumor gse> on tun on mergen ; Calendcwide, p. 16, 1. 218. In these cases the eras and mane mean- ings correspond. To mergen, eras is of frequent occurrence : Genesis, xix, 1; Exodus, vn, 15 (mane); vm, 10 (eras); Ex., ix, 5; xvn, 9; xxxn, 5 (eras), etc., etc. 2 That Nocturnalis Synaxis (Excerptions of Ecgbriht, 28, Thorpe, A. L., p. 328), .Matutinum (Benedictine Rule, Chap, xvi) and Uhtsang (Canons of JZlfric, 19, Thorpe, A. L., p. 444) precede Primsang, does not indicate the Koman midnight-beginning of the day, but the mere order of work of the monks, after leaving their beds. 10 FEEBEEICK TUPPEE, JE. We have seen that the Anglo-Saxon distinguished between Natural and Artificial day. As upon this distinction hangs the difference between the equal or equinoctial and the unequal or temporary hours, a detailed treatment of each class of day is necessary. I. Natural Day. The whole matter is put concisely by Bede, when he tells us (De Temporum Ratione, Chap, in, M. P. L., 90, p. 392) that, if we count the day from sunrise to sunset, it will con- tain more equinoctial hours in summer than in winter. This recognition of the Natural day for common use is confirmed in Bede 2 (Cockayne, Leechdoms, in, 260), and equinoctial hours are mentioned : De Temporum Ratione, Chap, xxxi, xxxin ; De Ratione Computus, Chap. II ; De Divisione Temporis, Chap. vtii ; Ecclesiastical History, I, 1 (Giles, p. 30, 1. 27). The Natural day is treated in a Book of Martyrs of King .ZElfred's reign (Cockayne) : Shrine, p. 69. March. Night, 12 hrs. Day, 12 hrs. " " 79. April. " 10 " " 14 " " " 99. June. " 6 " " 18 " " " 110. July. " 8 " " 16 " " " 124. August. " 10 " " 14 " " " 153. November. " 16 " "8 " This list is remarkably supplemented by ByrhtferS : B. 59, Anglia, vm, 305, 32. Jan. Night, 16 hrs. Day, 8 hrs. ".84, a a 311,5. May. u 8 " K 16 " " 86, u u 311,22. Aug. a 10 " U 14 " " 86, a a 311,27. Sept. a 12 « a 12 " " 87, a a 311,32. Oct. a 14 " a 10 " " 88, a (( 311,42. Dec. a 18 " u 6 " l 1 The hours of day and night in each month are given: Cotton Vitellius E., xviii ; Cotton, Titus D., xxvn (Hampson, Kalendarium, I, 422 sq., 435 sq). ANGLO-SAXON D^G-M^L. 11 Of course any systematic time-measurement (ByrhtferS, 115-120, Anglia, vin, 317-18) presupposes the use of the Natural day, but this will be treated later. 1 II. Artificial Day. The evidence that unequal hours were employed by the Anglo-Saxons is very conclusive. In the passage mentioned under the Natural day, Bede shows that the twelve hours of the Artificial day — the time from sunrise to sunset — are necessarily*unequal ; and the frequent mention of aequinoctiales horae argues for those of another order (Bede 2 , Cockayne, Leechdoms, ill, 236, 256). iElfric, who had translated portions of the De Temporibus (see Bede 2 ), and assented elsewhere in his works to Bede's astronomical teachings (Thorpe, Homilies, I, 100, "Se lareow Beda tity us mid miclum gesceade, etc.") clearly recognizes the Artificial division, Thorpe, Homilies, ii, 388, 14 : "An wsecce haefS J?reo tida, feower wseccan gefylle]? twelf tida, swa fela tida haef # seo niht." The writer of the JElfredian Metres had unequal hours in mind, when he departed thus from his original (iv, 18) : "Hwset J?u fseder weorcest sumorlange dagas swi|?e hate; \a&m winterdagum wundrum seeorta tida getiohhast." In Anglo-Saxon times, unequal hours had their support in the Hours of the Canons. Though these were strictly for " hooded men " or monks (cf. Opening of Benedictine service, and Byrhtferft, 123, Anglia, vin, 319, " gemearcode cnihtas "), there can be but little doubt that with them the laity were perfectly familiar. The Homily on the fifth Sunday in Quadragesima (Assmann, Grein's Biblioiheh der A.-S. Prosa, in, Chap, xii, p. 144) directs laymen who cannot attend daily 1 References to Chaucer are interesting here : Complaint of Mars, 1. 122. "A naturel day in derke, I let her dwelle;" Astrolabe, n, \ 7, 1. 12, cited Skeat's Note to above (Complete Works, i, p. 499), "The day naturel, that is to seyn 24 hours." 12 services to be present on Sundays and feast-days at Uhtsang and Mass and Evensong; and in the Blickling Homilies, p. 47, every Christian man is directed to cross himself seven times a day at the Canonical Hours. The Hours of the Canons are necessarily unequal. The gloss to Midday is always " sexta hora," and to None, " nona hora" {Benedictine Rule)-, in the Leechdoms, II, 116, 7, "to middes morgenes " is substituted for Undern, the day's third hour (Benedictine Rule; Bouterwek, Caedmon's biblische Dich- tungen, p. cxcvi ; Shrine, p. 79). Now, as Prime is necessarily at sunrise (supra), it is easy to see that, were equinoctial hours employed, on December 25th, when the sun rises at 8.20 a. m. and sets at 3.40 p. m. (Horology), Undern would not fall at mid-morning, but at 11.20 a. m. ; Midday ("sexta hora") at 2.20 p. m., and None, three hours later at the end of the evening twilight. The temporary hours are, without question, those in use (cf. Smith, Dictionary of Christian Antiquities, s. v. "Hours of Prayer"). I shall now present a scientific study of the data, given in connection with an Anglo-Saxon Horologium (MS. Cotton Tib. A., in, fol. 176, Leechdoms, in, 218 sq.). This will disclose the old method of marking time and will aid our consideration of the Artificial day and unequal hours. Horology Notes. 1 1. On account of the ancient error in the Calendar, Decem- ber 25th in the 10th Century, would be December 30th, according to corrected methods of calculation ; January 6th, January 11th, etc. 1 In connection with this attempt to " tell what hour o' th' day The clock does strike, by Algebra,'' I must acknowledge the generous assistance of my friend, Dr. Horace C. Kichards, of the University of Pennsylvania. For any Hudibras-like blunders, I am, of course, personally responsible. ANGLO-SAXON D^G-M^L. 13 es o a 02 <1 gO'* OS CM © fi 1C UJ ?D rH CO W CD . I I I I I I I PH-rHrHCNCNCMCNCC r-l CO i— I rH O CO i— i O0 CO lO CMCMlOCNCOrHrHCOlO-^CNrHia coeoco-^'^^r'^'^cococococN ooooooo t~COCOCOCOOS OlOO CM CM CO *0 CM rH I I I 1 I OS OS OS o o O CO .1 I I I I I P^COCO^tlTfliOiO^O rHOHNN CM iO CM lO CO I I I I I lO tJ< Tt< CO CO • I I I I I I I -o lO OOOOOOOOOOOOO V V V V o o o o o o £ © ® o a + Ir-COTt<'trtf^TtlTt tan d (h = hour-angle ; cj> = latitude ; d = declination), the time of sun- rise and sunset. As all glosses of Undern and None are " tertia hora " and si nona hora," and the Horology tells us that they are on equal sides of Midday (both having the same shadow), I have placed what I may term for convenience the "standard artificial" Undern at half-way between sunrise and Midday, the " standard artificial " None at half-way between Midday and sunset. 3. Although the Undern and None of the Horologium are too inaccurate for scientific purposes, they are useful in point- ing out the probability of unequal hours in the calculation. By the formula in Newcomb and Holden's Astronomy, p. 44, 2 - , cos.( — d) — sin a f , 1 , ,,. 2 i h = £*- r- i i when tan a = — (a = alti- ^ 2 cos $ cos d t m v tude ; 1 = height of gnomon ; m = shadow) > , I have dis- covered that the hours of the Horology approach far nearer to the " standard artificial " Undern and None, than to the equinoctial hours, 9 a. m. and 3 p. m. 4. The writer of the Horology knew so little of Astronomy that he gives us different lengths for the shadows at the two Equinoxes — an impossibility, of course. This in itself does not impeach the value of his measurements, for, as I have shown (1), March 21st was not really the Equinox at all. A passage from Bede, 2 Leechdoms, ill, 256, § 6, shows that other men of his day were farther from the truth than he : "Manigra manna cwyddung is ]>8et seo lenctenlice emniht gebyrige rihtlice on octava Kl. Aprilis, J?8et is on Marian Msesse dsege." sin ANGLO-SAXON DJEG-M^L. 15 5. The editor of Pope Gregory's Liber Sacramentorum shows by citing (M. P. L. 78, p. 447) sentences at the close of an Horology by Bede, that the arrangement of this was to suit the Canonical Hours, — whose inequality demands no further discussion. This is strong accumulative evidence to the truth of results otherwise obtained. 6. The following references to Bede may be useful in this connection. In the Libellus de Mensura Horologii (M. P. L. 90, pp. 951-954) the Horology is carefully pictured and described. For length of shadows during different months of the year, and in different parts of the world, compare "Glossae et Scholiae," M. P. L. 90, 447, cited by Hampson, M. A. Kal., Glossary, s. v. "Hora," and De Ratione Tem- porum, xxxin, p. 447. Various pictorial representations of the Horology will be found : M. P. L. 90, pp. 433-436. 7. A treatise on the length of the days of the year, MS. Harleian 941, 15th Century, printed in Reliquiae Antiquae, I, 318, has this heading : " Thys tretys was made at Oxynforde be the new Kalendre and proved in alle the Universyty." The latitude of Oxford is, however, 2° less than that of our Horology. Long after Anglo-Saxon times, the Artificial day and unequal hours were known and employed. Philip of Thaun (circa 1121) notes the two kinds of day (Li Cumpoz, Mall, Strassburg, 1873, p. 11, 1. 323, or Livre des Creatures, Wright's Popular Science, p. 25) ; Durand (1286) recognizes the tem- porary hours in his Rationale, v, 2, p. 138, but the 13th Century Latin Description of the Chilindre (p. 51) gives the best evi- dence of the persistence of the Artificial day ; I quote from Brock's translation : " When you wish to know the hours on any day, turn the style or indicator over the part of the month in which you are, and the shadow of the style will show you the hours passed, that is the 1*2 hours of the day, whether the day be longer or shorter." This proves, as Mr. Brock says, that the hours used are unequal hours. 16 Even in Chaucer's day, when artificial time-keepers were in general use, temporary hours were not altogether a thing of the past. Equal and unequal hours exist side by side in the Astrolabe (Brae, 90-101) : Astrolabe, n, 8. "To turn the howres inequales in howres equales — knowe the nombre of the degrees in the houris in- equales and departe hem by 15 and tak ther thin houris equales." Astrolabe, n, 10 is interesting in connection with the use of planetary hours in the Knight's Tale (cf. Skeat's Notes, Clarendon Press Ed.) : Understond wel that thise houres inequalis ben cleped houris of planetes, and understond wel that some tyme ben thei lengere by day [than] by nyht and som tyme the con- trarie. — Compare Skeat's Astrolabe, Preface lxi; n, § 7, p. 21. The Artificial day will attract further attention, when I come to speak of the Canonical Hours. Divisions of Night and Day. In an interesting essay, " Die A el teste Zeittheilung des indogermanischen Volkes " (Sammlung gemein. wissenschaft- licher Vortrage, xm Ser, Heft 296, Berlin, 1878), p. 44 (324), Dr. O. Schrader has discussed the Indogermanic habit of counting by nights, and the precedence given to night in many words, — e. g. raucapativa, NvxOrjfjbepov, etc. Since the Anglo-Saxons also employed this method of counting (Menology, 1. 25, nihtgerimes ; 1. 48, ymb feower niht, etc., etc.), and since, whatever might be true of the Christian English, the Natural day began at sunset with their forefathers (Tacitus, Germania, 11 : a Nox ducere diem vide- tur ; " compare Kluge, Etymologische Worterbuch, s. v. Abend, Fastabend, Sonnabend), I shall begin with the divisions of the night. Of these there are several Anglo-Saxon descriptions : (a). Bede, 2 Leechdoms, in, 242 (cf. Wright's Biographia Britannica Literaria, I, 86-87), " Seo niht hsefS seofon daBlas fram ]>8ere sunnan setlunge o$ hire upgang. An J>sera dsela is Crepusculum, ]>set is iEfengloma. 0)>er is Yesperum )?39t is ANGLO-SAXON BMG-MJEU 17 JEfen, p>onne se aefensteorra betwux p>9ere repsunge seteowa);. pridde is Conticinium J?onne ealle J?ing sweowiaft on hyra reste. FeorSa is Internpestum, pset is Midniht. Fifta is Gal- licinium, J?set is Hancred. Syxta is Matutimim vel Aurora, ]>ddt is Dsegred. Seofb'Sa is Diluculum, J^set is se 8er marien betweox fam Dsegrede and sunnan upgange" (Capitals my own). Compare the above with the original, Bede, De Tem- porum Eatione, vm, M. P. L., 90, 323. (b). ByrhtferS, Handboc, 124, Anglia, vm, 319, 26, shows that he knows his Bede : 1 Seo niht hafa^S seofon todselednyssa. Crepusculuni ys seo forme ];set ys iEfen-gloma, ofter ys Yesperum J;set ys iEfen o&Se Hrepsung, pridde Conticinium, J?set is Switima ofrSe Salnyssa timan, feorSe Iotempestivum, ]?3et ys Midniht o^e Unworclic tima, fifte Gallicinium J^set ys Hancred, |?on sceolon gode munecas arisan and gode singan, syxte Matutinum vel Aurora, pset ys Dsegred, J>on eac gewuniaft J?a syfre godes ];egnas mid mode and stefne god towurSian and benedictus dfls bliSelice up ahebban. Seo seoftrSe ys J?aBre nihte todseled- nyss Diluculum gecigeS J^set ys serne mergen betwux Dsegrede and J?8ere sunnan uppgange (I again capitalize). (c). Supplement to iElfric's Glossary, Wright- Wiilker, Vo- cabularies, i, col. 175 : Mane ^Ermyrgen Crepusculum Tweone leoht vel Deorcung Conticinium vel Gallicinium Hancred Intempesta Nox Midniht Maligna Lux vel D Libia Tweonul Leoht Diluculum Dsegred Aurora Dsegrirna Prima Prim Matutinum Uhten-tid Tertia Undern Sexta Middaeg Suprema Ofer-non o]>]>e geloten dseg Vesperum iEfen Serum Bed-tid. 1 This is natural as Byrhtferft had written a commentary upon Bede's scientific works: (Wiilker, Grundriss, p. 506). 2 18 FREDERICK TUPPER, JR. Under (c) I have included for convenience the divisions of the day. Of this Bede gives three main portions — if we can regard as genuine the tractate, De Divisione Temporis, M. P. L. 90, 656— and is closely followed by ByrhtferS, 123, Anglia, viii, 319, 21 : " Se dseg hsef-S J?reo todselednyssa. Seo forme hatte Mane, J?set ys .ZErne merigen, and seo ofter ys gecweden Meridies, and seo ]?ridde ys geciged Suppremum J^set ys on iEfen o&Se seo ytemeste tid." ' Each of the more important time-divisions given above will be discussed in connection with the Canonical Cursus. Anglo-Saxon Horologies. It is difficult to give briefly the long pedigree of the Hor- ology. Allatius, De Mensura Temporum, p. 33 sq., argues that it was known among the Hebrews, discusses the Clepsydra of the Greeks (cf. Aristophanes, A ves, 1695; Acharnians, 693; Vespae, 93; Aristotle, Poetics, 7, 11), and shows that water- clocks and sun-dials were known at Rome at the time of the first Punic War (Pliny, vn, Chap, lx), References to Yitru- vius, Petronius Arbiter and Censorinus, given by Beaupre* Bell, Archwologia, vi, 133, and by Gough, Archceologia, x, 173, show the antiquity of the Horology. 2 In a scholarly article, "Recherches sur les Horloges des Anciens" (1716), Histoire de L ^ Academic des Inscriptions, Vol. iv, p. 148, I/Abbe Sallier mentions — citing in each case his authority — the more important time-keepers of early Christian times; the sun-dials of Boethius and of Cassiodorus; 1 Their Anglo-Saxon names constitute the main interest that these hours have for us. The divisions and their Latin names were known long before Bede. Bede's list follows closely the spaces of time, given by Macrobius, Saturnaliorum, I, in, 12, and agrees, in all important particulars, with the hours of the ancients discussed by Lalamantius, "De Tempore," etc., in 1570 (Gronovius, Thesaurus Graecarum Antiquitatum, 1701, vol. 9, p. 1047). * Cf. " Galenus ueber Sonnen und Wasseruhren," N. Sauppe, Philologus, xxiii (1866), 448. ANGLO-SAXON DiEG-M^L. 19 the handsome clocks, sent by Paul 1st to Pepin le Bref, and by Haroun Alraschid to Charlemagne ; the great water-clock for the nightly hours, made by order of Pacificus, Archdeacon of Verona (d. 846) ; the golden horologe fashioned by Leon the Philosopher for the emperor, Theophilus ; and finally the wonderful mechanical invention of Gerbert, afterwards Pope Sylvester II. (circa 1000). In respect to time-markers, the Anglo-Saxons were not as fortunate as their neighbors. Of water-clocks and sand- glasses they probably knew little. Asser, in describing Alfred's famous candle-expedient (Wise, Ed., p. 67), tells us the straits of the king on cloudy days and on dark nights ; and the time-divisions enumerated (supra), and many pas- sages in prose and poetry show how entirely the monks and people relied upon the heavens as their guide (Boethius, 39, 13, Fox, 223, 34 ; Boethius, 4, Fox, 8, 3 ; Alfred's Metres, IV, 13 (Latin, v, 10); Blichling Homilies, 137, 29; 163, 28). However much the stars and the shadow of the human body 1 may have aided them, the sun-dial was the chief chronometer. In his medley of Latin and Saxon, ByrhtferS (Handboc, 114, Anglia, yin, 317) describes the dial or dseg-rnsel of his day; on the 6th leaf of the MS. Cott, Tiberius, C. VI, 11th Century, a figure is neatly drawn and named "Horolo- gium Solare " (W. H. Smyth, Archceologia, xxxiii, 10) ; but the Saxon remains in England help us most here. In the Journal of the British Archaeological Association, Vol. xxix (1873), p. 281, three Saxon dials are pictured and described : 1st. The dial at Kirkdale in Kydale in the North Riding. The writer in the Journal, Cuming, does not note that a hand- some plate of this was accompanied by an excellent article by Brooke (Archceologia, v, 188). The inscription upon this is so valuable a bit of Anglo-Saxon that I append it in toto : l I have discussed at length above an horology with a 6 ft. gnomon. In connection with this, I must refer to a pamphlet by Dr. Foerster, " Ueber Zeitmaase und ihre Verwaltung durch die Astronomie," Berlin, 1872, pp. 20-21 (Sammlung Wiss. Vortrage, I Ser., Heft 5). 20 " Orm • Gamal ■ suna • bohte • sanctus • Gregorius minster ■ ]?onne • hit-wes a3l to-brocan y tofalan. Chehitle j man (Htibner, from whom Earle translates, A. S. Literature, p. 49 : "y he hit let man ") newan from grunde Christe and Sanctus Gre- gorius in Eadward dagum cng. in Tosti daguni eorl." Under the dial. "And Haward me wroht and Brand pfs." Around radii of dial " ]?is is daeges s(se)l merca (to sunn) a Tillum (win)tere(s). 1 2nd. The dial on the south side of the old Saxon church at Bishopstone, Sussex (Compare Gentleman's Magazine, 1840, p. 496, cited by Cuming). Upon it is inscribed the name "Bad™." 3rd. Mural Solarium on south face of nave near porch of Bricet Church, Suffolk, 1096. Earle (loc. cit.) mentions, upon the authority of Htibner — not accessible to me — several dials with vernacular inscriptions in the North Riding of Yorkshire. Artificial time-keepers — i. e. clocks, in our sense of the word — were not introduced into England until the end of the 13th Century. With the fine-money of Ralph of Heng- ham, Chief-Justice of the King's Bench, a clock-tower was built near Westminster in 1288 (Archceologia, v, 416); MS. Cott. Galba E., IV, 14, fol. 103 (quoted Archceologia, xxxiii, 8), mentions among the items of expense at Canterbury Cathe- dral in 1292, " novum orologium magnum in ecclesia, pretium xxx li ;" the " engine of Richard de Wallingford, Abbot of St. Albans in 1326, which showed the fixed stars and planets, the ebbing and flowing of the sea, the hours and the minutes of the hours" was justly famous; but the oldest English clock-relic was made in 1340 by Peter Lightfoot, a monk of Glastonbury, for Adam de Sudbury, his abbot (Archwologia, xxxiii, 11-12). x The bracketed letters constitute a "very ingenious conjecture" by Mr. Manning of Godelming, cited by Brooke. I am disposed to accept his reading ; but Brooke's Chehitle is clearly a Saxon Mrs. Harris. ANGLO-SAXON VMG-MJZL,. 21 The artificial system of time in use among the Anglo-Saxons was derived from classical sources (cf. Lalamantius, Thes. Graec. Antiq., Vol. ix, 1047). It has been treated by Bede, De Temporum Ratione, Chap, in ; De Ratione Computus, II ; De Divisione Temporis, I; but the only Saxon description is by ByrhtferS (Handboc, 115-121, Anglla, vm, 317-31 8). I give his table : 564 Atoms make a Momentum (Styrung). 4 Momenta 2J Minuta 4 Puncti 6 Horae 4 Quadrantes " Minutum. " Punctus (Prica). " Hora (Tid). " Quadrans (FyrSlingJ " Dies (Daeg). Let us reduce this, for the sake of convenience, to our present standard : 376 Atoms 1 Ostentum 1 Momentum 1 Minutum == 6 Minutes. 1 Punctus (Prica) 1 =15 Minutes. 4 Puncti = 1 Hour. = 1 Minute. = 1 Minute. = 1J Minutes. The guardian of the horology, who, like the Traprjrpia of the Greeks, was supposed to announce the hours, was known by various names : " horarum receptor " (Du Cange's Glos- sarium s. v.), "horoscopus" or " daegmaelsceawere " (Wright- Wiilker, Vocabularies, 1, 188, 34 ; cf. note), and perhaps "circa" ('Concordia Regularise 1. 981, Logeman, Anglia, xin). The hours were announced by a bell ; Colloquy of JElfric, Wright- Wiilker, Vocabularies, I, 103 : Master — " Who awakes you at uhtsong ? " J As Bosworth-Toller shows in its excellent treatment of the word, a prica may be also the fifth part of an hour (cf. Leechdoms, in, 242, 7 ; in, 253, 17 ; Dietrich, Niedner's Zeitschrift, xxvi, 165). 22 FREDERICK TUPPER, JR. Discipulus — "Sometimes I hear the bell (cnyll), and get up ; sometimes my master arouses me roughly with a stick." "Canons of Northumbrian Priests" (950)/ 36, Thorpe, A X., p. 318, "Gif preost on gesetne timan tida ne ringe, etc;" "Canons under Edgar" (960), 45, Thorpe, A. L., p. 399, "And we lseraj? J?8et man on rihtne timan tida ringe j Schroer, Benedictine Rule, xliii, p. 67, 20, ]>8et beacn ];8es bellhrincges (signum) ; xlviii, p. 72, 8, Kubric, Be getacniendum tidum Godes weorces = Winteney Version, 97, Be fam godcundan tyde hu careful sceal beo j?eo bellringestre, )?at hig beon ariht geringde; xlviii, 72, 11, 14; Concordia (Anglia, xin), 1. 212, 218, 247, 256, 274, 360, 408, 592, 725, 964; Assmann, Homi- lies, xiv, 1. 106, Grein, Bibl. derA.-S. Prosa, in, p. 168. This will be discussed under None. Length of Sunday. 1 Both the seventh and first days of the week were rest-days under the old dispensation (Exodus, xn, 16), and the mean- ing of " Sabbatum " is, therefore, not a little confused in the early English monuments. Of the many examples that pre- sent themselves, I select a few from the Anglo-Saxon Gospels: Matt., xn, 8, — rod craft fiarov, — Vulgate, Sabbati, Corpus MS. restedseges, Hatton MS. restes-dayges, Lindisfarne Gloss, to sunna-da3 and to sseternes-dseg, wses ftsera Judea sunna-dseg ; Mark, XV, 42, — irapaaKevrj b ecrrt, wpocrdftftarov, — Vulg. Parasceve quod est ante Sabbatum ; Corp. Hat., J^aet is ser sseterdsege, Rushworth MS., Lind. Gl., ]?8et is fore sunna-daeg; Luke, xxiii, 54, — crdftftarov eTrefyacrice, — Vulg., Sabbatum illucescebat, Corp. Hat., sseterdseg onlyhte, Rush, Lind. Gl., sunnadseg inlixade (Rush, -ende) ; Luke, xxiii, 56, — to /xev craft ftarov, — Vulg., et quidem Sabbato, Corp. Hat., on ssetern- dseg, Rush, synna-dseg, Lind. GL, sunna-daeg. In Bede, Eccl. 1 Most of the material given in this discussion has been already printed by me in an Article upon " The Anglo-Saxon Sabbath," Nation, Vol. 56, No. 1448, March 30, 1893. ANGLO-SAXON D^EG-MJEL. 23 Hist, in, xiv (17), 208, 2, mention is made of "one of the rest-days that is now called Sunday. " This consideration of the regard paid to Sunday as a Jewish Sabbath will prepare us for the discussion to follow. Bede Be lemporum Ratione, vr, M. P. L., 90, 313, directs " that the English Sabbath, like the Jewish, be observed from evening to evening." The Anglo-Saxon laws are the chief testimony to this observance : compare Withred (697 A. D.), Thorpe, A. L., 17, Schmid, 16; Theodore, " Penitentiale," xvii, 6, Thorpe, A. L., 283 ; xxxviii, 8, Thorpe, A. L., 298. At a later day the Sabbath rest was extended to include the time between Saturday at None and Monday's dawn : compare Edgar's Laws, n, 5, Schmid, 188, Thorpe, A. L., 112; Canute, I, 14, Schmid, 262, Thorpe, A. L., 157. What was the reason for this change ? Lingard tells us (History of Anglo-Saxon Church, ed. 1845, I, 341) : "At a later period, some time before the reign of Edgar, though probably no change had taken place in the ecclesiastical computation, the freedom of the Sunday was enlarged in favor of the working population." This could be debated ; but another question presents itself. Why did Sunday receive honor in the Anglo-Saxon Church ? Two answers are ready from Anglo-Saxon churchmen : (1). iElfric, whose conservatism is well known, holds to the teaching of the Fathers (Homilies, n, 206, 30) : " Satur- day was called rest-day until Christ's passion. On that day Christ's body lay in the tomb, and he arose from death on Sunday, and this day is the day of rest to all Christian men, and holy, on account of Christ's resurrection. We must ever celebrate this day with spiritual honor," etc. (2). There were, however, other churchmen at this period who were not unaffected by the theories that had filtered into the Church a few centuries before (Alcuin, Lib. de Divinis Offieiis, xxvii, M. P. L., 101, § 487, p. 1226). One of these was the strong advocate of the Sunday observance in the col- lection of homilies classed under the name of Wulfstan. He agrees, of course, with the views of iElfric (xliv, 222, 28), 24 FREDERICK TUPPER, JR. but to him the Lord's resurrection was not the only thing that made Sunday a rest-day. The catalogue of Scriptural events that he gives shows the blending of the Jewish Sab- bath with the rest-day of the new dispensation : xliii, 210, 10, a On this day (sunnan-dseg) was Adam the first man created, and on this day Moses and his troop crossed the Red Sea dry-shod. On this day the Lord began to feed the people with manna, the heavenly meat. The Lord said : * Six days are given you to labor, but the seventh is the holy rest-day ; ' " xliii, 211, 11, "On Sunday was Christ baptized, and on the same day the Spirit descended upon his Apostles." The Wulfstan homilist follows the laws of his day in direct- ing that the holy Sunday be observed "frani non-tide J?ses sseterndseges o$ monandseges lihtincge" (xliii, 207, 10). Compare xliii, 205, 8 ; 208, 10 (the very words of Canute's law); 210,3,10; 211,10,15,18,28-29; 212,7; xliv (37), 219, 11, 25; 220, 1, 20; 222, 1, 14, 30; 225, 14, 27; xlv (38), 230, 10; l (35), 272, 14; lvii, 293, 2; 296, 30. He had other than legal reasons in favor of the correctness of this observance. Very strong proof is found in the testimony of Nial, the Scotch deacon (Wulfstan, xliii, 211, 27), who had enjoyed the exceptional privilege of a five-weeks' visit to Paradise, and had declared upon his return, " that God was violently opposed to any work between None, Saturday and Monday's dawn." Another homilist of 150 years later had even stronger support (Morris, Old English Homilies, 1st Ser., E. E. T. Soc, Vols. 29, 43, IV, p. 44 ; Early English Speci- mens, i ; in, A. 20, 80). The Lord is made to say : " Arise now, Paul, arise ; I grant rest, according to your request from Saturday at None until Monday's dawn, even until Domes- day." Sunday was doubtless strictly observed among the Anglo- Saxons. The Laws, in many places, forbid trading, hunting, travelling, marriage and executions upon the Lord's Day. We have besides a remarkable bit of evidence from the early eleventh-century Colloquy of jElfric, Wright-Wiilker, Vocabu- ANGLO-SAXON DJEG-MJEL. 25 laries, I, 92. The hunter is asked : " Did you hunt to-day?" He replies : " I did not because it is Sunday, but yesterday I hunted." The Canonical Hours. Bouterwek has devoted a chapter of his Ccedmon (Chap. vii, pp. clxxix-cxcii) to " Das Benediktiner Officium," and Fosbroke in his British Monachism, 3rd Ed., 1843, Chap. IV, p. 28 sq., has discussed in detail the Concordia Regularis (Constitutions of JEthelwold). 1 This does not preclude a treatment of the subject from a point of view, so different as my own. Consistently with the general object of my paper, the Canonical Hours will be viewed rather as divisions of the temporal day than as points of time, having no significance save as seasons of prayer, and deriving their only importance from the scriptural events they recalled. The history of the Canonical Hours in the early church has been fully traced (cf. Smith, Dictionary of Christian Antiqui- ties, s. v. " Hours of Prayer ") ; a few citations from the Fathers are all-sufficient to show their origin. Tertullian, " De Jejuniis," M. P. X., 2, Chap, x, p. 1007, mentions three Hours of Prayer, " tertia," " sexta " and " nona ; " Cyprian, M. P. £., 4, 559, and Clement of Alexandria, M. P. G., 2, 455, give the same number; Origen, "De Oratione," Chap. xii, M. P. 6r., 11, p. 457, names "sexta hora (Acts x, 9), mane (Ps. v, 4), vesperum (Ps. cxl, 2), and nocturnum (Mark, i, 35 ") ; Jerome, " Epistles," 22, M. P. Z., 22, p. 422, five, " tertia," " sexta," " nona," " diluculum " and " vesperum ; " but in "Epistle 30," loc. cit., 1119, he excludes " diluculum" in favor of " media nox ;" Apostolic Constitutions (end of 4th Century), Donaldson, Edinburgh, 1870, p. 247, differs from 1 In Modern Language Notes, June, 1893, 1 have endeavored to put beyond question the identity of these works ; and to show, by internal and external evidence, that iEthelwold was the author. 26 FREDERICK TUPPER, JR. Jerome in substituting " gallicinium " for " diluculum ; " in Benedictine Rule (c. 530), M. P. L., 66, the seven Hours, " rnatutinae, prima, tertia, sexta, nona, vesperum et comple- torium," are now firmly established, and the lists of Gregory the Great (d. 604), M. P. L., 78, p. 537, and of Chrodegang (d. 766), M. P. L., 88, 1066 (cited by Bouterwek, Ccedmon, clxxxv) are complete. iElfric recognizes the antiquity of the Hours, Pastoral Letter, 30, Thorpe, A. L., 456-457: "Four synods (in this case the four great Oecumenical Councils) appointed all the services which we have in God's ministry, at mass, at matins, and at all the Canonical Hours " (" To nisessan and to uhtsange and to eallum tidsangum "). With this short sketch of the Hours before us, we are better prepared to consider them in the Anglo-Saxon Church. I mention the main instances of their occurrence in church literature : 1. Excerptions of Ecgbert, xxvm, Thorpe, A. L., 328 : " Prima est nocturnalis synaxis ; secunda prima hora diei ; tertia ipsa est hora quam tertiam vocamus ; quarta vero sexta hora ; quinta nona hora est ; ' sexta autem synaxis vespera hora est ; ? septimam namque synaxim completorium vocita- mus." 2. Benedictine Rule, Chap, xvi : " Matutino (Gloss, 'iEfter- sangum ; ? Translation, ' D&egredsanguru '), Prima (Gloss and Trsl., ^Primsang'), Tertia (G. T., 'Undernsang'), Sexta (G. T., 'Middfiegsang'), Nona (G. T., 'Nonsang'), Vespera (G. T., 'JEfensang'), and Completorium (G. T., ' Nihtsang ')." l 3. Benedictine Service, Bouterwek, Ccedmon, cxciv, "iErest on a3rne morgen, and eft on undern-tid, and on midne daeg, and on non, and on sefen, and on foranniht, and on uhtantiman." Aerne morgen includes Dsegredsang and Primsang. 'The Translation (Grein, Bibl. der A. S. Prosa, n) is to be dated about 970 (cf. Article by the writer, Modern Language Notes, June, 1893), but the earliest MS. is of the first portion of the 11th Century. The Gloss (E. E. T. Soc, 90) is of the same age as the Translation. ANGLO-SAXON DJEG-M^L. 27 4. Blichling Homilies (c. 971), Morris, p. 47 : "iErest on serne niorgen, o]?re stye on undern, J>ridde si]^e on midne dseg, feorj^an si]?e on non, fiftan stye on sefen, sixtan stye on niht ser he rseste, seofttyan stye on uhtan." 5. Concordia Regularis {Constitutions of JEthelwold) — no collected account : — " Matutiha " ("iEftersang," " Dsegred- sang"), "Prim," "Undern/' " Middseg," "Non," "Vespe- runi" ("-ZEfen"), and " Completorium " (Logeman, 1. 413, " on ytemystre tide riht gesetre "). 6. Canons of ^Elfric, 19, Thorpe, A. L., p. 444 : " Uhtsang and primsang, undernsang and rniddsegsang, nonsang and sefensang and nihtsang seofttyan." 7. ^Elfric's Pastoral Letter, 31, Thorpe, A. L., p. 457 : " Se forma tidsang is uhtsang mid ]?am seftersang J?e J>arto gebyra^S, primsang, undernsang, middsegsang, nonsang, sefensang, niht- sang." For general notices of the Canonical Hours in the Anglo- Saxon Laws, compare Bouterwek, Cazdmon, clxxix sq. It is necessary to supplement the above list by a few cita- tions, showing that the Hours are rather services than divisions of time : Schroer, Benedictine Rule, 7, 28 ; 33, 1 ; xvin, 43, 11 ; 44, 17; xxx, 55, 18: " on gedafenum tiduni" ("horis compe- tentibus"); xxxvii, 61, 16-17, "mid heora j^ygene forhradian ]?a regolican tida" ("horas canonicas"); xliii, 67, 17, "to tidsange," Winteney Vers., " to Godes )?enunge," Latin, "Ad opus Dei." iElfric, Homilies, Thorpe, n, 160, 19 : "Sum munuc wees unstse"S3ig on Godes lofsangum, and ne mihte his tidsangas gestandan mid his gebroftrum." Wulfstan, Homilies, xxxv (30), p. 171, 14: "Mt seleum tidsange; lvi (42), p. 290, 17, "and Jm ahst to fyllene J?ine seofon tidsangas under (German, "unter") dseg and niht, ]>eet is, to selcan tidsange seofon pf nf . . . . and J?e fte his dseg- sang cunne, singe J?one, swa he oftost msege, and his credan ilome, etc." 28 FREDERICK TUPPER, JR. Previous Treatment of the Canonical Hours. I shall review, as briefly as possible, previous discussions of the Anglo-Saxon Hours. Spelman, Concilia, (1639), 577, 19, gives Latin equivalents of the Saxon names of the hours ; his translation of " Uht- sang" by "Cantus antelucanus" is interesting. The Benedic- tine Service was printed in an Appendix to Hiekes' Letters to a Popish Priest (1705), and received numerous explanatory notes from the hands of William Elstob. . His definitions of the Hours are suggestive, but not always correct : (1). On serne morgen — Early in the morning at break of day or the first hour (Prime) ; (2). Underntid — 3rd Hour — Verstegan's " afternoon " translation {Restitution of Decayed Intelligence, p. 234) is disproved ; (3). Middseg — Midday ; (4). Non — Hora nona (3 p. m.); (5). iEfen — Even (12th hour), so-called because it even'd the civil day; (6). Foranniht — probably 9 p. m. ; (7). Uhtan — Midnight (so-called because the twenty-four hours were run out). Elizabeth Elstob, Homily on the Birthday of St. Gregory (1709), p. 40, quotes from the Psalter of St. Augustine (see M. P. L., Xxxvn) the hymns for the different Hours. The Editor of Sir John Fortescue's work, The Difference between an Absolute and a Limited Monarchy (1714), p. 143, note, places Uhtsang at 3 a. m., iEfensang at 9 p. m., and Nihtsang at Midnight. Johnson's Canons of the English Church appeared in 1720; the following is his Cursus : Uhtsang — Mattins or Nocturns ; Prime Song — 7 o'clock ; Undernsong — 9 o'clock; Middaysong — 12 o'clock; Noonsong — 3 o'clock; Evensong — 6 o'clock ; Compline — 9 o'clock. Baron's Notes to his Edition of Johnson (1850) will be considered presently. Waterland, in his MS. Notes to Somner's Dictionary, availed himself of Johnson, but his lists of the Hours were drawn from the " Blickling MS.," ^Elfric's Canons, Wycliffe, Hugues, De Ecclesiae Mysteriis (12th Cent., M. P. X., clxxvii), Psalter ANGLO-SAXON D^EG-M^L. 29 of Gregory the Great (cf. Wanley, Catalogue, p. 172), etc. Peck's division of the Roman day and night {Desiderata Curiosa, 1779, Vol. I, 224) is at once so interesting and so minute, that — although it is not in every case applicable to Anglo-Saxon times — I shall follow it in detail : " Prima Vigilia — 1st Hour = Solis Occasus ; 2nd Hour = Crepusculum Vespertinum or Evening twilight; 3rd Hour = 'Oi/re; Service = Evensong. " Secunda Vigilia — 1st Part = Prima fax = Candle light ; 2nd Part = Prima Nox; 3rd Part = Concubi urn or Bed-time; 4th Part = Somnus Tempestivus ; 5th Part = Ad Mediam Noctem ; Service — Officium Completorium. "Tertia Vigilia— 1st Part = Media Nox ; 2nd Part = De Media Nocte; 3rd Part = Gallicinium = 2 a. m.; 4th Part = Conticinium (Cock now silent) ; Service — Officium Matuti- num Vesperum. " Quarta Vigilia — 1st Part = Hpcos, Diluculum or Dawn ; 2nd Part = Crepusculum Matutinum ; 3rd Part ='H&)? or Aurora — Morning light; 4th Part = Exortus Solis (6 a. m.); Service — Officium Horae Matutinae or Matins. " Hours of the Day — Mane Plenum (6-9) — Service = Primesong ; Tempns Antemeridianum = Forenoon (Under- noon is discussed ; see infra) ; Service == Terce ; Meridies (12-3)— 1st Part = Medius Dies; 2nd Part = De Meridie; Service = Officium Horae Sextae; Tempus Postmeridianum = Overnoon ; Service = Officium Horae Nonae." Hampson, M. A. Kalendarium, Glossary, s. v. " Hours," has given many useful references to the Canonical Services. Fosbroke's division of the Concordia services (Bjitish Monach- ism, p. 28 sq.) is as follows : (1). Unthsaug (sic) embraces Mattins and Lauds — Midnight to Primsang (6 a. m., Prime). (2). Duties from Primsang to Undersang (Tierce, about 9 a. m.). (3). Undersang to Middsegsang (Sext, about 12). (4). From Middsegsang to Nonsang (Nones, about 2 or 3 p. m.). (5). From Nonsang to iEfensang (Vespers, Lucernarium, about 4 p. m.). (6). From iEfensang to Nihtsang (Complin, 30 FREDERICK TTJPPER, JR. 2nd Vespers, 7 p. m.). Baron, in his excellent note to the 19th Canon ofiElfric (1850 Edition of Johnson's Collection of Laws and Canons, i, p. 393), defines the Equinoctial Hours thus : Uhtsang (Midnight) ; Lofsang =iEftersang or Dsegred- lice Lofsangas (2-3 a. m.) ; Primsang (6-7 a. m.); Undern- sang = Tertia (8-9 a. m.) ; Middaegsang = Sexta (11-12 a. ra.) ; Nonsang (2-3 p. m.) ; iEfensang (6-7 p. m.) ; Comple- torium (8-9 p. m). With Baron's divisions, my own, 1 in the main, correspond : Uhtsang, Lofsang and iEftersang, 2-6 a. m. ; Prime, 6 a.m.; Undern, 8-9 a. m. ; Middseg, 11-12 a. m. ; Non, 2-3 p. m. ; .ZEfen, 4-5 p. m. ; Completorium, 6 p. m. My Horology table shows, however, that Undern and None, being equally distant from 12 o'clock, were counted usually at 9 a. m. and 3 p. m. As JEfen is the 11th Hour, I have placed it from 4-5 p. m., and Completorium, the 12th hour at 6 p. m., but the services of these periods were doubtless later, probably at the time indicated by Baron. Durand, Rationale, V, 2, p. 138, tells us that "under Prime two hours were reckoned, the first and second (6-8 a. m.); under Terce, three (8-11 a. m.) ; under Sext or Midday, three, the sixth, seventh and eighth (11 a. m.-2 p. m.) ; under None, two (2 p. m.-4 p. m.); Vespers occupy the 11th (4-5 p. m.), and Comple- torium, the 12th (5-6 p. m.). But Durand is defining the so-called Canonical Spaces, — to be distinguished from the several hours. Compare Canonical Hours, Horstman's Lives of the Saints, E. E. T. Soc, 87, xxxvi, p. 225, 1. 217 sq. ; "York Hours of the Cross," E. E. T. S., 71 (1879), p. 82; Lay Folks Prayer Book, E. E. T. S., 105 (1895) ; Minor Poems of Vernon MS., E. E. T. $., 94 (1892), p. 37. At this point some reference to Canonical Hours on the Continent is necessary. The "Gebet and Tischreden" in Wackernagel's Altdeutsehe Predigten und Gebete, 1876, are from Basel MS., B. xr, 23, of 14th Century (p. 561 sq.) : 1 Let it be remembered that these are Equinoctial divisions and will vary with the seasons (cf. Horology, supra). ANGLO-SAXON D^EG-M^EL. 31 Rubrics, p. 561, " Zu metten zeit als unser herre gevangen wart;" p. 562, 1. 50, "Zu prime zit alz unser herre von gerihtes stunte ; " p. 563, 1. 90, " Zu tercie zit als unser herre mit ruten und mit geuscheln geschlagen wart ; " p. 565, 1. 140, "Zu sexte zit als unser herre sin cruze zu der marter trfig ; " p. 566, 1. 205, " Zu none zit alz unser herre stunt an dem cruze ; " p. 566, 1. 244, " Zu nonzit starb Jesus an dem crutz ; " p. 568, 1. 273, " Zu vesperzit als unser herre aber dem cruzte genomen wart;" p. 570, 1. 364, "Zu completenzit als unser herre in dz grap geleit wart." The Oxforder Benediktinerregel, Sievers, Halle, 1887 (Abdruck aus dem Tubinger Decanals programn), 1 contains numerous examples of the German names of the Hours. The French "Heures Canoniales" will be cited from time to time in connection with the several Hours. Number and Symbolism of the Canonical Hours. In the Roman Breviary, published by Pius V (1566), and revised by Clement VIII (1592) and Urban VIII (1623) (Marquis of Bute, 1879), the division of the ecclesiastical day is as follows (p. 235 sq.) : Mattins (subdivided into 1st, 2nd and 3rd ISTocturns), Lauds, Prime, Tierce, Sext, None, Vespers and Compline. It will be noticed that this gives eight divisions instead of seven, and that Mattins and Lauds are two distinct tides. Upon the relation of Mattins (Uhtsang) and Lauds (Dsegredsang) will rest much of the discussion to follow. That the Canonical Hours should be seven in number seemed to early churchmen attested by the scriptures (Hickes, Letters to a Popish Priest, Appendix) : David had said (Psalms, 119, 164): "Seven times a day do I praise Thee because of Thy righteous judgments." The gifts of the Holy Ghost were seven in number (Luke, xi, 26 ; Matt., xn, 45). 1 This version, Cod, Laud Misc., 237, Bodleian, is, like the " Winteney," a feminine one, traced by Sievers, p. ix, to the Eberbach circle of Nunneries, and bears the stamp of the 14th Century speech of South and Middle Nassau. 32 FREDERICK TUPPER, JR. A just man falleth seven times a day and riseth again (Proverbs, xxiv, 16). There were seven deadly sins (Prov- erbs, xxvi, 25), seven trumpets of Jericho (Joshua, vi), seven stars, seven churches, and seven golden candlesticks (Revela- tions, i). Each of these all-convincing arguments from example would be cited by ritualist or homilist. The reason for eight hours is given by Durand, Rationale, v, 1, p. 137 : " Esdras divided day into 1st, 3rd, 6th and 9th Hours, night into vespers, completorium, nocturns and dilu- culum (laudes rnatutinae)." The prompt observance of the Lauds at dawn, demanded by the Benedictine Rule (xvi), was in Durand's day complied with only by those who were blinded by a halo of apocryphal glory (compare Durand, v ; 4, 1, p. 152). Let us now consider the changes in the " septenarius sacra- tus numerus " occasioned by an imperfect conception of the relation between the midnight confessional and the morning Lauds. Gregory of Tours (540-594), Historia Franeorum, vin, par. 387, M. P. L., 71, p. 459: " Expergefactus vero circa medium noctis cum ad cursum reddendum surgerem." "Ad cursum reddendum " cannot be taken strictly as placing Midnight among the Canonical Hours, for Gregory, a reliable authority on account of his work, Be Cursibus Ecelesiastis, gives in his Vitae Patrum, par 1187, M. P. X., 71, p. 1043, an assured place to Matins. Chrodegang, M. P. P., 88, 1066, couples Matins with Diluculum and makes no mention of the Midnight Vigil. The Benedictine Rule (vin, XI, xvi) does not include Uht- sang or Vigils among the Canonical Hours, and therefore does not appear to observe with it the same strictness as with the. others. It could be shortened to insure a prompt beginning of the Matins at day-break ; and, in order that the monks might not be deprived of their meed of sleep, they were not compelled to rise promptly at Midnight (" ut modice amplius de media nocte pausentur "). ^Eftersang or Dsegredsang (Matutini) is, however, always a distinct Canonical Hour in ANGLO-SAXON D^G-M^L. 33 the Rule ; a collection of examples from both the Translation (Schroer, Bibliothek der A. S. Prosa, n) and the Gloss (Loge- man, E. E. T. Soc, 90) will show plainly the relation it bore to Uhtsang : (Translation). Uhta— ix, p. 33, 1. 7, uhtsang (" Winteney," 43, 19, utsang) j Vin, 32, 47, sefter j;am uhtsange (post vigilias) ; vin, 32, 20, se serest ]?ses uhtsanges ("Winteney/' 43, 12, |?ses uhtsanges time) = hora vigiliarum ; vnr, 32, 21, betwyh ]?8ern uhtsange and ];8ern dsegredsange — no lemma; ix, 33, 17, set J>a3m uht- sange (" Winteney," 45, 3, a3fter j?an uhtsangan) = in vigiliis; ix, 34, 3, se nihtlica uhtsang == vigilie nocturne ; x, 34, 5 (Rubric), Hu on Sumere seo nihtlice tid to healdenne sy (" Winteney," 45, 13, hu me sceall singe uhtsang on Sumer- liche time) = Nocturna laus, etc., etc. Dsegred — vin, p. 32, 1. 21, and J?sem dsegredsange — no lemma; vin, 33, 1, dsegredsange == matutini ; xi, 35, 23, dsegeredsang = matutinos ; xi, 36, 10, dsegredsanges = matu- tinorum solemnitas ; xin, 37, 5, dgegredsanges weor^Sung = matutinorum solempnitas, etc., etc. (Gloss). Uhta — vin, p. 37, 1. 8, setter uhtsange = post vigilias ; Vin, 37, 12, tid uhtsanga = hora vigiliarum; ix, 38, 15, aet uhtsangum = in vigiliis; ix, 39, 8, nihtlice uhtsangas = vigi- lie nocturne ; x, 40, 3, to nihtlicum uhtsangum = ad vigilias nocturnas. Compare xi, 40, 8 ; XV, 45, 14 ; xvi, 46, 9 ; xvn, 47, 1 ; xviii, 49, 7 ; xviii, 51, 7. ^Eftersang — vin, 37, 14, merigenlice lofsang = matutini ; xi, 41, 15, mergenlice lof= matutinos; xn, 42, 9, on mer- genlicum lofsangum — in matutinis ; xiii, 43, 1, seftersanga = matutinorum ; xvn, 47, 1, meriendlice lofsangas sefter- sanges = matutinis. Compare xiii, 44, 6; xv, 46, 5; xxxv, 66 y 13. With the above must be compared the glossed text of the Concordia Regularis (Anglia, xiii), whose author .ZEthelwold 3 34 FREDERICK TUPPER, JR. was the translator of the Benedictine Rule [Modern Language Notes, June, 1893) : Concordia, 1. 220, 449, 523, 933, Uhtsang = nocturna ; 1014, uhtsanglic = nocturnus ; 1. 449, 450, 528, 663, 904, 944, 974, seftersang = matutina ; 476, seftersingallice = matu- tinales; 243, to uhtlicum lofsangum = ad matutinales laudes; 388, 689, 870, dsegredsang = matutinus ; 507, dsegredlice lofu. In the other Anglo-Saxon lists of Canonical Hours, we have quite a different arrangement. In the Benedictine Service (Bouterwek's Cosdmon, I, clxxi) and the BlicMing Homilies, Uhtsang is one of the Hours (cf. the "nocturnalis synaxis" of Ecgbert), but Dsegredsang or JEftersang has become a part of the iEr-morgen service. In the Canons and Pastoral Letter of .ZElfric, Dsegredsang is united with Uhtsang as the "iEfter- sang ]>e f>arto gebyraS." In the last case, which is by far the more natural change (compare Bede's Ecclesiastical History, IV, vni, Miller's Ed., p. 284, 1. 9), Uhtsang assumes the meaning of Matins. In either case Uhtsang has risen to the dignity of a Canonical Hour, a position that it never held in the Benedictine Rule. The order of services in the Concordia is as follows : " Three orations, followed by Nocturns, to which were added its Lauds ; then the Matutinales Laudes were sung in the time between dawn and sunrise (in lucis crepusculo), Prime beginning with the light of day." Nothing, however, is said of an " early morning service," including Dsegred and Prime (Fosbroke, British Monachism, p. 29). The Concordia is closely followed by the monks mentioned in the glossed Colloquy of iElfric (Wright- Wulker, Vocabularies, i, 101) : " Manega ]>mgc ic dyde. on Jnsse niht J?a J>a cnylle ic gehyrde ic aras on minon bedde and eode to cyrcean and sang uhtsang (nocturnam) mid gebro]?rurn sefter ]?a we sungon be eallum halgum and dsegredlice lofsangas (matutinales laudes) sefter ]?ysum prim, etc." The order of services in all cases remained the same ; the difference between them was only one of name. ANGLO-SAXON D^EG-M^L. 35 To sum up, I have shown that Uhtsang or Nocturns, formerly only Vigils, became a separate Canonical Hour in the Anglo-Saxon Church, and that, although Uhta might include Nocturns and Dsegredsang, or iEr-morgen include Daegredsang and Prime, the strict number of Hours never exceeded seven. The Hours of the Canons were fraught with symbolism to the mediaeval monk. Not only was a special significance given to each period by some circumstance in the Saviour's passion, but the stages of the world and the periods of human life were represented by the Hours. iElfric, Homilies, II, 74, translating from Gregory's 19th Homily, M. P. X., 76, 1154 (Forster, " Ueber die Quellen von iElfrics Exegetischen Homiliae Catholicae," § 43, Anglia, xvi, 3), tells us, in connection with the Parable of the Vine- yard : " Eornostlice se ser-merigen waes fram Adam oft Noe, se undern fram Noe oft Abraham, se middaeg fram Abraham oft Moysen, se non fram Moyse oft Drihtnes to-cyme, seo endlyfte tid fram Drihtnes acennednysse oft ende J?ises mid- daneardes." Compare Durand, Rationale, v, 1, p. 137. iElfric continues (ii, 76) : " We magon eac ftas ylcan mis- licnyssa ftaera foresaedra tida to anum gehwylcum menu J>urh his ylda tidum todaelan. Witodlice ures andgites merigen is ure cildhad, ure cnihthad swylce undern-tid, on ]?am astihft ure geogoft, swa swa seo sunne deft ymbe ftaere ftriddan tide ; ure fulfremeda waestm swa swa middaBg, forftan fte on midne daBg bift seo sunne on ftam ufemestum ryne stigende swa swa se fulfremeda waestm bift on fulre strencfte }?eonde. Seo non-tid bift ure yld forftan fte on nontid asihft seo sunne, and ftses ealdigendan mannes maBgen bift wanigende. Seo endlyfte tid bift seo forwerode ealdnyss J>am deafte genealse- cende, swa swa seo sunne setlunge genealsehft on J?83S daeges geenduuge." This interpretation of the Parable is repeated in Kentish Sermons (Laud MS. 471), "Dominica in Sexagesima," 0. & Miscellany (E. E. T. S., 50, p. 34). Durand, Rationale^, 1, 36 FEEDERICK TUPPER, JR. 137, institutes the same comparison : (1). Infantia = Matutinae Laudes. (2). Pueritia = Prima. (3). Adolescentia = Tertia. (4). Juventus = Sexta. (5). Senectus = Nona. (6). Seni- um = Vesperae. (7). Decrepita Aetas = Completorium. Each Canonical division will now be considered in turn, and the introductory discussion supplemented by matter more appropriate to the consideration of the several hours than to a general view of the whole. Uhta. The etymology of the word Uhta, given by Elstob (Appen- dix to Hickes' Letters to a Popish Priest), is ingenious enough to deserve notice: "Gothic uhtwo and Runic otta (Norse) convince us that Uhta derived its name from the fact that the four and twenty hours were run out and the civil day was compleat." Elstob suggests also a connection with " uhtelun (sic), timebant, Mark, xi, 32, uht-tid being the dread time of night and full of horror." Grimm, Teutonic Mythology, Stalleybras, II, 747, regards the root as unexplained. Later scholars seem well-agreed over its history : Uhta, dawn ; Old Norse, 6tta; O. H. G., uhta; Gothic, uhtwo; uhteigs < Ger- manic type, un^twon << Idg. base, nqtun > Sanskrit, aktu (brilliance) ; Greek, aicrt? (beam) (Fick, Worterbuch der Indo- germanischen Sprache, 1876, VII, 9, V, 297 ; Kluge, Nominate Stammbildung, p. 140). 1 Grimm (loc. cit.) gives the time of Uhta : " The very first glimmer of dawn, or strictly speaking, that which precedes it, the latter end of night, is expressed by the Gothic uhtwo (Greek, evvv^pv), Mark, I, 35. " The Vulgate reads here " mane noctu valde," and the Anglo-Saxon versions, " swij?e ser." Spelman's translation of Uhtsang, " Antelucanus " (Concilia, 577) is correct, and true of all Saxon observance. 1 George Hempl, Modern Language Notes, November, 1891, derived N. H. G. nuchtern from ne-uoht-nar-in, the third element appearing in N. H. G. nahren. The use mentioned by Fick (loc. cit.) in M. H. G. supports this view (cf. Lexer, Mittelhochdeutsches Worterbuch, 1876, s. v. "Uht-weide"). ANGLO-SAXON D^G-M2EL. 37 JElfric's Vocabulary, Wright- Wiilker, 129, 32, gives— like JElfric's Canons and Pastoral Letter — Matutinuni as the Latin equivalent of Uhtgebed (cf. Wright- Wiilker, 175, 40). It is difficult to define closely the position of Uhta. In ecclesiastical usage, it varied at different seasons of the year (Benedictine Rule, Chap, vin) ; but it meant doubtless, to churchman and layman, the darkest portion of the night, the hour before the dawn (Wright- Wiilker, Vocabularies, 450, 3, Matutinum == Uht-tid sive beforan dsege; Beowulf, 126, Andreas, 235, 1390, Elene, 105, on uhtan mid serdsege; Satan, 404-406, 465, on uhtan ser dsegrede), the time asso- ciated in Anglo-Saxon poetry with "eald uhtscea];a" (Beowulf, 2271) and " ealdes uhtflogan " (Beowulf, 2760). One meaning that Uhta could never assume has been ascribed to it by Thorpe and Bouterwek. In iElfric's " Homily on the Assumption of St. John, the Apostle," Thorpe, I, 74, we are told that the Apostle " on Sunnan-uhtan serwacol (Thorpe, 'at sunrise, early rising ; ) to J^sere cyrcan com and j?am folce from hancred 0"S undern Godes gerihta Iserde and him maessan gesang." iElfric uses the expression, " sunnan-uhtan " again in his Pastoral Letter, 44 : "And ge sculon singan sunnan-uhtan and msesse-uhtan, etc." Wilkins, Leges Anglo- Saxonicae (1721), p. 161, renders this, "ad solis ortum et missae initium." Thorpe, A. L., 461, translates: "And ye should sing sunrise matins and mass matins." Bou- terwek's rendering (Ccedmon, clxxxii) is similar : "Und ihr sollt singen die Metten bei Sonnenaufgang und die Frlih- messe." There are many reasons why Sunnan-uhtan should not be rendered "sunrise." (1). Uhtsang must end at dawn, and the period, Uhta, always precedes the light. (2). The context in the Homily passage shows that Sunnan-uhtan can mean only Sunday morning before day (notice that the period precedes Hancred). Sweet, Anglo-Saxon Header, 14a/299, Gloss, 283, and Bright, Anglo-Saxon Reader, p. 213, Note to p. 84, 10-11, give the proper meaning. (3). John's action was so common 38 FREDERICK TUPPER, JR. among holy men that there can be little doubt of the time of these devotions. Bede tells us, Ecclesiastical History, in, x, Miller, p. 188, 7 : "Ssegdon J?sette }>a men ]?a hit cuSon J>set he oftost fram |?sere tide J?ses uhtlican lofsonges eft hluttorne dseg in gebedum astode awunade ." Id., rv, xxi, 318, 22 : " Symle gif hire hefigre untrymnesse ne bewere of ]?8ere tide uhtsanges o$ hluttorne daeg in cirican in halgum gebedum stod." Compare .ZElfric's Lives of the Saints, Skeat, xv, 95, Bright's Reader, 101, 13. (4) The use of "sunnandagum and msessedagum " (JSlickling Homilies, 47) makes clear the mean- ing of " Sunnan-uhtan and Maesse-uhtan ; " and a passage from Wulfstan's Homilies (Napier, lviii, p. 305, 1. 21) is conclusive : " Nagan lsewede men J;urh hsemed J>inge gif hi Godes miltse habban willa}> wifes gemanan sunnan-nihtum ne maesse-nihtum ne wodnes-nihtum ne frige-nihtum." Anglo- Saxon Chronicle, D. 1021, " Cristes maesse-uhtan " can mean only, "on Christmas before day." Thus the expressions " Sunnan-uhtan and Maesse-uhtan " are to be translated, " at Uhta on Sunday and Mass-days." 1 A very peculiar use of the word is found in the Leechdoms, II, 346 : " On gang J>e aweg, gang eft to ]?onne dseg and niht furjmm scade, on j?am ilean uhte gang serest to ciricean." It should be noted that this striking expression, "J;onne dseg and niht scade" (cf. Leechdoms, n, 116, 18; n, 356, 6), has a classical origin ; compare Durham Ritual, p. 36, 9 : " Deus qui diem discernis a nocte" (Gloss: "God'Sv — gesceadas fram nsehte"); Ibid., p. 182: "Qui separasti lucem a tenebris" (Gloss : " $v 3. gesceadest liht fram ftiostrum "). "iEr uhton " (Leechdoms, in, 20), rendered wrongly by Cockayne, "before sunrise," is equivalent to the Gothic "air uhtwon " (Mark, I, 35), and has the same meaning as " foran to uhtes" (Cockayne, Narratiunculae, p. 15). A few other instances of the word's occurrence may be cited : On the 24th Moon " on uhtan god mona blod lsetan " (Leech- x The times of mass are given in MS. Caligula, A. 15, fol. 140b, A. Napier, "Altenglische Kleinigkeiten," Anglia, xi, 7. ANGLO-SAXON D^G-M^L. 39 doms, in, 196, 4) ; "On uhtatide" (Bede's Ecclesiastical His- tory, Capit. 4, xiv, Miller, 18, 33), and "In uhttide se steorra aetywde se is cometa nemned " (Ibid., iv, xvi, Miller, 300, 1); Martyr Book, May 9 (Shrine, 83), J>onne ganga$ ]>a seofon steorras on uhtan upp and on aefen on setle. Uhta in Middle English. Uhta did not live long in the language, and, unlike many of the other Canonical Hours, it preserved to the last its original meaning. A few of the Bradley-Stratmann examples will show this : Orm is describing the vision of Joseph the Carpenter (1. 2483) : "And Godes engell comm him to Onn uhtenn J?8er he sleppte." And again (Ibid., 5381) : " His Crist ras upp off deej>e Onn uhtenntid to >ridde dseg." In Ancren Riwle, Morton, p. 20, Uhtsang 1 has the meaning of Nocturns. Hancred. In the Apostolic Constitutions, vin, 34, Cockcrowing is mentioned as one of the regular Hours of Prayer : "At Cock- crowing, because that hour brings the good news of the coming on of the day for the operations proper to light." In Anglo-Saxon days, it was still a time of devotion : Byrht- fer$, Handboc, 124, Anglia, vin, 319 : " Gallicinium J?8et ys Hancred J?on sceolon gode munecas arisan and gode singan ; " Life of St. Guthlac, by Felix of Croyland, Chap. VI, Goodwin, p. 42 : " Da gelamp hit sumre nihte J?a hit wses hancred and 1 It is possible that Oughtred (pr. 6t / -red), the name of an English divine, 1574-1660 (Encyclopedia Britannica, s. v.), may be derived from Uht-red (cf. Daeg-red) ; but the non-occurrence in literary English of the demanded form, and the changed meaning of Uhta make one hesitate. 40 FREDERICK TUPPER, JR, se eadiga wer, Guftlac, his uhtgebedum befeal, J?a wses he ssemninga mid leohte slsepe swefed ; " Reden der Seelen, 1. 66, Grein, i, p. 201 : " Sceal ic ]>e nihtes swa J?eah nede gesecan Synnum gesargod and eft sona fram ]?e Hweorfan on hancred J?onne halige men Lifiendum gode lofsang do3." The common meaning of Hancred is shown clearly in the iElfredian version of the Cura Pastoralis, Chap, lxxiii, Sweet, p. 458 : " Bses cocces fteaw is $set he micle hludor sing-S on uhtan ftonne on dsegred. Ac $onne hit nealseeS dsege 'Sonne sing^S he smalor and smicror." Compare with this Gregory's Latin, xxxix, M. P. L., 77, 124. Hancred usually indicates Gallicinium. " On Hancrede " translates the Vulgate "Galli Cantu" (Mark, xm, 35) j 1 and the word appears, Leechdoms, in, 266, in a connection that leaves but little doubt of its meaning : " Gif he (mona) }?onne sefter sunnan setlunge ontend byS, o\>]>e on middere niht, o]?]?e on hancrede, ne by^S he nsefre niwe geteald." Compare Bede's Ecclesiastical History, iv, xxiv, Miller, 338, 24, ymb honcred ; Anglo-Saxon Chronicle, D., Anno 795, betwux hancraede and dagunge; iElfric's Homilies, n, 334, 30, betwux hancrede; ii, 334, 35, ealle fta niht o3 hancred. The passage, Leech- doms, in, 6, presents a difficulty : "And J?onne oniht ];onne sumor on tun gay§ on mergen ];onne sceal se man wacyan ealle ];a niht J?e j?one drenc drin- can wille and ]?onne coccas crawan forman sySe ]?onne drince he sene, oJ?re srSe j?onne da3g and niht scade, }>riddan sr<5e }?onne sunne upga and reste hine syj?)?an." Cockayne takes " forman sy|>e " with " crawan ; " but the meaning of "first cockcrow" (infra) and coordination in the above passage show that the adverbial phrase qualifies " drince." Hancred, however, was not only in the morning before day. In the " Glosses " of Mone's Quellen und Forschungen, 1 Here the Lindisfarne MS. reads : " On uhte tide and on honcroed." ANGLO-SAXON D^G-M^L. 41 B. 4677, Galli-Cantu is glossed by " cwyld-setene," which is elsewhere the gloss of Conticiniam {infra, s. v.); and in the Vocabulary of JElfric, Wright- Wiilker, 175, 36, Hancred translates Gallicinium vel Conticinium, the last named being defined as the third division of the night (Beda, 2 and Byrht- ferS ; see supra). Now it is possible to regard Conticinium as occupying also a place in the early morning — the case, sometimes, in antiquity (Lalamantius, " De Tempore," Thes. Graeo. Ant., 1049) ; but it is more natural to suppose that it retained its early-night position (" cwyld-setene " could never have referred to a morning hour), and was the first of the three cock-crows mentioned, Leechdoms, n, 294, 5. 1 Conti- cinium is doubtless the hour referred to in the Historical Fragment, MS. Cott. Caligula A., xiv, Leechdoms, in, 424, where a miracle "embe forman hancred " is described. Symeon of Durham, who tells the same story (Arnold, Bolls Series, II, 8), puts the time at " intempesta noctis quiete," the dead of night. Later cock-crows are helpful here. Chaucer tells us the time of the third cock-crow (Reeve's Tale, A. 4233) : " Till that the thridde cok began to singe Aleyn wax wery in the dawenynge." Shakspere mentions a first cock-crow (Mid. Ws Dream, n, 1, 267; 1 Henry iv, n, 1, 20; Lear, in, iv, 121), probably at Midnight, a second cock-crow at 3 o'clock (Romeo and Juliet, IV, 4, 3 ; Macbeth, n, 3, 22 — Note in Variorum Ed.), and a morning cock-crow (Hamlet, I, 2, 218). Shakspere's cocks had been drilled in Tusser's barnyard — Five Hundred Pointes 1 In Matt., xiv, 25, where " embe >one feor>an hancred " renders " Quarta vigilia," the cock is supposed by the translator to crow at every watch ; cf. 0. E. Homilies, 2nd Ser., vi, Morris, E. E. T. Soc., 53, 39 : " On >is niht be^ feower niht wecches. Biforen even J>e belimpe'S to children. Midniht ... to frumberdlegges, hanecrau . . . >owuene men, morgewile to aide men." Compare Theocritus, Idyl., xxiv, Lang's Translation, 1892, p. 128, "The cocks were now but singing their third welcome to the earliest dawn." 42 FREDERICK TUPPER, JR. of Good Husbandrie, 74, Eng. Dialect Society, 21 (1878), p. 165 (cf. Hazlitt's Ed. of Brand's Popular Antiquities, n, 34). "At midnight, at three, and an hour near day They utter their language as well as they may." Compare Hazlitt, 1. c, for other examples. 1 The Anglo-Saxon Hancred may be properly regarded as the last portion of Uhta, and be placed roughly at about an hour before Dsegred or Dawn. On JErne Morgen. I. Dcegred. II. Prime. iEr-morgen may be regarded as extending from Dawn to Undern (Mid-morning). I have, therefore, included under it the two Canonical divisions of Dsegred and Prime. A number of examples of the rather generic term, iEr-morgen, are given : Anglo-Saxon Chronicle, A . 538, A., fram ser-mergenne o$ undern (B. morgenne, C. E. morgene, F. seran morgen) ; A . 678, E. selce morgen = F. 677, on seme morgen. Bede, Ecclesiastical History, I, xvni (34), Miller, 92, 3, on sermergen he ite3 hlo^e and on sefenne hereof dgelaft ; n, xi (14), 140, 12, from sermorgenne o$ aefen (Giles, 236, 10, a mane usque ad vesperam) ; v, VI (6), 402, 11, sona in aer- morgen (Giles, 176, 26, mane); v, ix (9), 410, 6, on sermorgen (Giles, 188, 14, mane). Notice the translator's preference for the compound form found in the Psalter and in a iElfred's Metres" (Bosworth-Toller, s. v.). 1 "De fust rooster-crow" of the Southern Negro (T. Nelson Page, In Ole Virginia, p. 84) falls, I am informed by a colored authority on the fowl- house, u at midnight," "de secon' " at "fo' day," "de third" at ''come day." The three Spanish cock-crows fall at midnight, day-break and sunset (H. Lang, "The Fowl in Spanish Proverb and Metaphor," Mod. Lang. Notes, May, 1887). ANGLO-SAXON D^G-M^L. 43 Anglo-Saxon Gospels, Matt., xx, 1, on serne merigen (cum diluculo) ; Mark, xvi, 9, on serne morgen (mane); John, xxi, 4, on serne mergen (mane autem jam facto). Old Testament, (Grein's Biblioihek der A.-S. Prosa, i), Gen., xix, 15, 27, Deut., xxviii, 67, on seme mergen (mane) ; Gen., xxi, 1 4, on serne morgen sona (mane) ; Ex., XII, 22, ser on morgen (usque mane) ; Numbers, xvii, 7, on serne mergen (sequenti die) ; Joshua, viii, 10, on serne mergen (diluculo) ; Job, I (l 5 ), on serne marigen (diluculo). iElfric's Homilies, I, 286, 32, Swa hra-Se swa heo (seo sunne) upasprencS on serne-merigen heo scinft on Hierusalem ; n, 72, 17; 74, 7; 126, 12; 138, 18; 348, 19; 446, 16, on serne- merigen; ii, 74, 17, se ser-merigen. iElfric's Lives of the Saints (Skeat), in, 341, fram serne marien ; vi, 70; x, 123; XI, 52 ; xi, 235 ; xxiii, 472, on serne mergen ; xn, 344, on serne msergen ; xv, 80, on serne merigen ; ^Elfric's Homily on the Booh of Judith, Assmann, Grein, Bibl, der A.-S. Prosa, ni, 113, 351, on serne mergen. Wulfstan's Homilies, vi (13, 14), Napier, 46, 14, ser on morgen (mane). Cockayne, Leechdoms, 1, 180 ; in, 92, 8, on serne mergen ; I, 224, Chap, cxi, on serne mergen J?onne seo sunne serest upgange. Grein's Sprachschatz contains many examples of ser-morgen and ser-dsege (s. v.). I shall now cite a number of the more general expressions for morning : Bede's Ecclesiastical History, ii, vi, Miller, 114, 28, sona on marne; ill, I, 154, 34, sona on morne; in, viii, 182, 28, ]?a hit ]?a wses on marne dseg geworden ; IV, in (3), 272, 2, on morne (Giles, in, 24, 20, mane) ; iv, viii (7), 284, 25 ; IV, xxv (24), 344, 17, on morgenne (mane). Anglo-Saxon Gospels, Mark, I, 35, ser (mane) ; Mark, xni, 35, on mergen (mane) ; Mark, xvi, 2, swyfte ser (valde mane) ; Luke, iv, 42, $a gewordenum dsege (facta autem die) ; John, xx, 1, on mergen ser hit leoht wsere (mane tenebris adhuc existentibus). 44 Old Testament, Gen., I, often, morgen; Gen., xxvin, 18, on mergen J?a he aras (surgens mane) ; Gen., xli, 8, on morgen (facto mane) ; xliv, 3, on morgen (orto mane) ; Ex., x, 13, on morgen (mane facto) ; Ex. xvi, 13, 21 ; xxxn, 6, on morgen (mane); Ex. xvi, 20, 0$ hit morgen wees (usque mane); Ex., xxin, 18, oft morgen (usque mane); Num., xvi, 8, on mergen. (The " eras " meaning is frequent in this work ; compare supra.) Blielding Homilies, 69, 28; 231, 36, on morgen; 235, 18, )?a se morgen geworden wses ; 201, 35 ; 203, 2 ; 207, 8, on morgenne; 207, 3, to morgne (to-morrow); 213, 22, morgen- dseg (morrow) ; 139, 18 ; 143, 2, morgenlican. ^Elfric's Homilies, I, 504, 19, 23; n, 172, 3, 188, 17, on merigen ; I, 572, 30, on merien; ii, 138, 17, on merigenlicere tide; n, 172, 17, on ]?sere nihte J?e se andaga on merigen wses; ii, 182, 33, oft merigen. Wulfstan's Homilies, xxix (25), Napier, 137, 11, and seo sunne forswyreft sona on morgen and se mona nsefft nane lihtincge. Cockayne, Leechdoms, in, 6, 5 ; in, 8, 3, etc., on mergen ; in, 44, often, on morgenne. I. Dcegred. It will be remembered that Bede 2 and Byrhtferft, in their lists of the nightly hours, regarded Dsegred as the sixth division, and that Byrhtferft connected with it the songs of praise of the monks. The Blickling homilist mentions the service at this hour (207, 35): "Ac on dsegred, si)?J?an hit frumlyhte hie ]>yder inwseron to ftam lofsangum gesatnnode." The significance of the service itself has been discussed (supra). In Anglo-Saxon times, as now, Dsegred was the time that husbandmen went to the fields (Colloquy of iElfric, 90, 13) (Arator) : " Eala leof )?earle ic deorfe ; ic ga ut on dsegred (diluculo), ]?ywende oxon to felda and jugie hig to syl" (Gloss). ANGLO-SAXON DJEG-M^L. 45 A few examples of the use of the word may be cited : Anglo-Saxon Gospels, Luke, xxiv, 1, swySe ser on dseg- red = diluculo profundo (opdpov (SaOeos) ; John, vin, 2, on dsegred (diluculo). Old Testament, Ex., vin, 20, on dsegred (diluculo) ; Ex., XIV, 23, on dsegred (vigilia matutina) ; Ex., xxix, 41, sefter J?sere dsegred-offrung (juxta ritum matutinae oblationis). Blichling Glosses, 64, 9 (B. H., p. 262) [ut-]gang dsegeredes : Exitus matutini. iElfric employs Dsegred in a simile (Lives of the Saints, v, 108): " Swa swa dsegred todrsef ft j?a dimlican >ystra And manna eagan onlyht J?e blinde wseron on niht." * Other examples of Dsegred will be found in the poets (cf. Grein's Sprachschatz). Dsegred has many equivalents. Aurora is translated ( Wright- "Wulker, Vocabularies, 175, 52) by Dseg-rima; and this expres- sion, common in poetry (cf. Grein), is found more than once in the prose : Anglo-Saxon Chronicle, E. 1122, ];83t fir hi seagon in ]>e dsei rime and lseste swa lange ]?e hit wses liht ofer eall ; Schroer, Ben. Rule, vin, 33, 1, upaspringenum dsegriman (" Winteney," 43, 15, J?onne )?ses dseges lyht ajynd) = incipi- ente luce; iElfric's Homilies, I, 442, 33, arisende dsegrima. Another word with the sense of Dsegred appears in the Shepherd's speech in the Colloquy of JElfric ( Wright- Wulker, Vocabularies, 91, 12), on forewerdne morgen (in primo mane) ic drife sceap mine to heora lsese. Cf. u Lihting " ( Wulfstan Homilies, supra sub " Length of Sunday "). Many Anglo-Saxon phrases convey the idea of dawn : Bede, Ecclesiastical History, in, I (2), Miller, 154, 34, son a on morne swa hit dagian ongau (Giles, 264, 11, incipiente diluculo) ; in, vi (8), 174, 11, J?a wses in )7sere seolfan nihte 1 Reum, Anglia, x, 482, says of such passages as this : " Weit oft sieht er (iElfric) sich in den Horn, und den Hlg. Lb. naturlich beeinfiusst durch die Sprache der Bibel und der Kirchenvater veranlasst Bilder und Beispiele einzuflechten." 46 FREDERICK TUPPER, JR. J>sem ytemsestan dsele J?8et is )?a hit dagian ongon (Giles, 174, 32, ipsa autem nocte in cujus ultima parte id est incipiente aurora); in, ix (11), 182, 28, )?a hit J?a wees on marne dseg geworden (Giles, 298, 24, mane facto) ; IV, x (8), 286, 24, }>onne dagunge tid cwome (Giles, in, 42, 21, adveniente dilu- culo) ; iv, x, 286, 26, ymb J>ses dseges upyrne (Giles, in, 42, 22, circa exortum diei) ; iv, xxiv, 340, 25, swi]?e ser in dagunge (Giles, in, 110, 3, primo diluculo); V, xin (12), 422, 28, in dagunge (Giles, in, 200, 28, diluculo) ; v, xvn (19), 462, 9, on dagunge (Giles, HI, 248, 28, illuscente die). iElfric's Lives of the Saints, xxi, 172, mid ]?am ]?e hit dagode ; xxiii, 489, mid J?am dsege. Bede, 2 Leechdoms, in, 206, 1, swylce hit ealle niht dagie. Crepusculum is glossed, Wright-Wii\ker's Vocabularies, 175, 34, by " tweone leoht vel deorcung," and in the Concordia, 475, 508, by "on leohtes J?eorcunge." Dsegred is the Morning Crepusculum in the technical sense used by Chaucer, Astrolabe, II, 6, Skeat, 20, " the spring of the dawyng and the ende of the evenynge, the which ben called the two Crepusculus." II. Prime. I have already shown that the Anglo-Saxons began their day at Prime or Sunrise (Benedictine Service, Bouterwek, Casdmon, cxcvi, on ]?sere forman dseg-tide, J?8et is be sunnan upgange). The sunrise-machinery of the poets has been treated by Gummere in his Anglo-Saxon Metaphor. A few prose examples are gleaned from Bede ? s Ecclesiastical History : I, xxi (23), 476, 6, o^er hiora (cometa) foreeode |?a sunnan on morgen J?onne heo upgangende wses, o^er on sefenne sefter fyligde J?onne heo on setl eode ; iv, in (3), 264, 22, from eastsuSdaele heofones j^set is from heanisse j;a3re winterlican sunnan upgonge (Giles, in, 18, 6, ab euro-austro, id est ab alto brumalis exortus) ; v, xin (12), 428, 24, su<5east on -Son rod or swa swa seo wintre sunne uppgongeft ; v, xin (12), 424, 20, ongen norSeast rodor swa sunnan upgong br<5 set middum sumere. ANGLO-SAXON D^G-MJEL. 47 ByrhtferS tells us something of the Prime service, Handboc, 123, Anglia, vni, 319 : "On j?am dsege ys seo forme tid prima gehaten, on J?aere sceolon gemearcode cnihtas geornlice to gode clypian and J?a six tida blrSelice wurSian mid sealmsange godes lof up ahebban. Swa se haliga wer, Ambrosius in dagum cwa}$, 1 Jam lucis orto sidere/ " etc. This is the hymn at Prime in the Benedictine Service (Bouterwek's Ccedmon, cc). In the Colloquy of JElfric ( Wright- Wulker, 101) the young monk says : " iEfter ];ysum prim and seofon sealmas and letania and capitos msessan. Numerous examples of Primsang present themselves : Bene- dictine Rule, Translation (Schroer), xvm, 40, 21, to primsange (prima hora) ; xvm, 42, 7, to primsange (ad primam) ; xlviii, 73, 9, fram primsange (a prima); lxviii, 115, 13, 14, On J^sere forman tide J?ses daeges, prima hora diei (cf. 115, 14, 15, on J^sere oftre tide, secunda hora diei) ; Gloss (Logeman), xv, 45, 16, prim (prima) ; xvi, 45, 6, primsanges (primae) ; xvi, 46, 13, primsang (prima) ; xvii, 47, 5 ; xxin, 105, 13, on )?a3re forman tide (prima hora); xvm, 49, 1, 3, set primsange (ad primam) ; xvm, 48, 14-15, on J>sere forman tide on sunnan- dsege (prima hora dominica) ; xlviii, 81, 12, fram primsange (a prima) ; Concordia (Logeman, Anglia, xni), 246, 248, 478, 509, 510, 667, 735, 912, 944, prim; 248, primsang. The " Oratio ad Primam" in the Durham Ritual is thus composed : (1). Deus qui ad principium hujus diei nos per- venire fecisti, etc., etc. (2). Domine Deus omnipotens qui nos in hanc horam matutinam secundam per nocturnas caligines pervenire fecisti. " Hora matutina secunda " implies, perhaps, that Uhtsang was " hora matutina prima ; " or else reference may be had to the two hours of which Prime was composed (Durand, Rationale, v, 2, p. 138). In connection with the hours beginning at Prime, I may refer to the daily life of the Virgin, Assmann, Grein, Bibl. der A.-S. Prosa, in, 127, Chap, x, Pseudo Matthaei Ev., line 341 (June 22) : "And heo (Maria) gesette hyre sylfre haligne regol swa J?set heo wolde beon fram J?9ere serestan tide ]?3es 48 FREDERICK TUPPER, JR. dseges on hyre halgum gebedum wuniende 0$ ]?8et ]?a ]?riddan tide and fram J?sere Jmddan tide 0$ iSa nigo]?an tide ymbe hyre webb geweorc. And eft fram j^sere nigoftan tide heo )?urh- wunode standende on hyre gebedum 0$ ]?set godes encgel hyre setywde." Prime in Middle English. 1 Prime has an interesting history. In the Ancren Riwle, p. 20, it appears in Canonical connection, but without its old " sunrise " meaning : " Prime i)>e winter erlice, i]?e sumor bivor deies;" p. 20 (Morris, Selections, ix, 311): "Also efter ]?e ancre cumplie [a'Set prime] vort mid-morwen ne don no }>ing, ne ne singen hware J?uruh hire silence muwe beon i-sturbed." Prime holds its place as a Canonical Hour in the Holy Rood, p. 223 (E. E. T. Soc, 46), and in the Lay Folks Mass Book, 86 (E. E. T. Soc, 71). Compare Horn, 977, bi pryme ; 857, primetide. Skeat, in his note to Piers Plowman, C. ix, 149, discusses the expression " hye prime," and shows that the Natural day (or day by the clock) is referred to. High Prime, Skeat believes, fell at 9 o'clock. Tyrwhit explains, in his note to Canterbury Tales, 1. 3904, that the Prime period was a fourth part of the day (6-9 a. m.) • and the long list of examples of the Chaucerian use of the expression, given by Skeat, Astro- labe, lxii, shows that Prime could be placed either at the beginning or end of this. In his Astrolabe Preface, lxi-lxii, Skeat discusses the passage in the Nonne Preestes Tale, B. 4377, where Chantic- leer's worth as a horologe is extolled • I defer to his article, and mention only the lines : " Caste up his eyen to the brighte so line That in the signe of Taurus hadde y-ronne Twenty degrees and oon, and somwhat more 1 Of the meaning of Prime we know, thanks to Skeat and Brae, a little more than when W. Carew Hazlitt explained it as Noon (cf. Lowell, " Library of Old Authors," Essays, Eiverside Press ed., 1892, 1, pp. 337-338). ANGLO-SAXON DMG-MML. 49 He knew by kynde and by noon other lore That it was Pryme, and crew with blisful stevene The sonne, he sayde, is clomben up on hevene Twenty (Forty) degrees and oon, and more y-wis." The most superficial reader can see that Prime could not now be six o'clock, as the sun, at this hour, at this dale, would not be far from the horizon. By far the best authority on Chaucer's Prime is Brae, who leaves in his excellent essay on that subject (Astrolabe, 90-101) very little else to be said. The opinion of Brae and Skeat that Prime had, usually, at this time, the meaning of 9 o'clock is confirmed by these lines from the King's Quair, v, xx (Rogers' Poetical Remains of James I, 1873, p. 69 ; Skeat's Specimens of Eng. Lit, 1394-1579, p. 386) : " Now hald thy grippis, quoth sche for thy time An houre and more it rynis over prime To count the hole, the half is nere away Spend wele, therefore, the remanant of the day." An hour or more over Prime or 9 o'clock causes half of the day to be " nere away." The three hours included in the Prime of this period — the Anglo-Saxon Prime included only a ipsa prima et secunda" — were called (Peck's Desiderata Ouriosa, I, 224 sq.) Mane Plenum and Spatium orationum primarum. When Prime acquired the meaning of 9 o'clock, it usurped the place of Undern (infra) as a meal hour ; compare Ship- man's Tale, B. 1396 : "And lat us dyne as sone as that ye may For, by my chilindre, it is prime of day." Prime in its earliest signification is not uncommon in later English poetry. Other examples may be added to those given in the Century Dictionary, sub " Prime," n, 2 : " Awake ; the morning shines and the fresh field Calls us ; we lose the prime," etc. (Paradise Lost, v, 20.) 4 50 " While day arises, that sweet hour of prime." (Ibid., v, 170.) " The season, prime for sweetest sents and airs." (Ibid., ix, 200; compare Newton's Note.) Tennyson-Turner employs the word in one of his best sonnets, " The Lattice at Sunrise " (Sharp's Sonnets of this Century, p. 233) : " Nightly and daily, like the flowing sea, His lustre pierceth through the midnight glooms ; And at prime hour, behold ! He follows me With golden shadows to my secret rooms." Undern. The word Undern is common to all the Teutonic dialects, Fick, Indogermanisches Worterbuch, vii, 34 : "An. Undern, Vormittag ; Goth. Undaurni-mats, Mittags- essen ; A. S. Undarn, Undern ; Ags. Undern ; Ahd. Untorn, Untarn; Mhd. Undern, Mittag, Mittags-essen." l Kluge, Etymologisches Worterbuch, s. v., " Morgen " assigns to Undaurns the meaning " Mittag." The single Gothic ex- ample, Undaurni-mats, translates the Greek apicrrov rj $ei7rvov (prandium aut coenam), so it is impossible to determine the exact meaning in that dialect. According to the Icelandic- English Dictionary of Cleasby and Vigfusson (1874), the word occurs five times in Old Norse — once in the sense of mid- afternoon, twice as mid-forenoon, and twice as a meal-time, and is not found in provincial Icelandic of to-day. In Scandi- navia (Ibid.) and in Bavaria (Schade, Altdeutsches Worterbuch, 1872, s. v.) the word is used to indicate a " middle-meal," taken either in the forenoon or in the evening. Before the word had passed out of German literary use, it lost its old "morning" meaning and was equivalent to Merenda or Nach- 1 Undern may possibly be connected with un-dyrne ("not dark") since it was the full morning hour. The forms of the word in other dialects rather sustain than oppose this view of its origin. ANGLO-SAXON DJSG-M^L. 51 mittags (Lexer, Mittelhochdeutsches Worterbuch, 1876, s. v.). The Century Dictionary shows that Undern means literally "the intervening time" (< Under = between) and gives two divisions of its use in provincial or obsolete English : (1). Nine o'clock in the morning; the period from nine o'clock to noon ; the canonical hour of terce. (2). Noon or afternoon ; also a noon-meal. With this necessary introduction, I can begin my study of Undern. Undern in Anglo-Saxon. Undern meant to the Anglo-Saxon the time midway between Sunrise and Midday, and was to the morning what None was to the afternoon (Horology). The " Martyr Book/' Shrine, 79, says, " On ]?a Jmddan tid dseges ftset is on undern," and the Benedictine service (Bouterwek, Ccedmon, ccxiv) gives a characteristically symbolical reason why Undern should be celebrated : " Undern is dseges jmddan tide J?onne is eac riht- lic J7Eet we to j^aere jmddan tide J>a halgan jnynesse geornlice heriai-u" Undern is always the gloss to Tertia Hora : Wright- Wiilker, Vocabularies, 175, 44; Benedictine Rule, Gloss, XV, 45, 16, undersang = tertia ; xvi, 46, 1 3, undernsanc = tertia; xvn, 47, 10, undersanges = tertie ; xvin, 48, 17, undern- sang = tertia ; xvin, 49, 8, to undernsange = ad tertiam ; xvin, 49, 14, set undernsange = tertiam ; xlviii, 82, 15, oft j?sere jmddan tide = usque ad tertiam ; Benedictine Rule, Translation, xvn, 41, 3, on undern = tercia; xvin, 42, 3-4, on undern = tercia ; xvin, 42, 5, on undern ; xvin, 42, 17, to undernsange = ad terciam ; xvin, 42, 22, on undern = ad tertiam ; xlviii, 73, 10, forneah an tid over undern = ad horam pene quartam — this shows the definiteness of Undern ; xlviii, 74, 4, an tid to underne = ad horam secundam ; xlviii, 74, 11, fram serrnorgen oft heane undern (" Win- teney," fram a3rne morgen oft heahne undern) = a mane usque ad terciam plenam ; " Winteney," xlviii, 99, 16, an tid toforan undern = hora secunda ; Concordia, Logeman, 52 FREDERICK TUPPER, JR. 314, 315, 329, 331, 554, 672, 953, Undern = tertia ; 57, Undersange (MS.) = tertia ; Anglo-Saxon Gospels, Matt., XX, 3, ymbe undern-tide (liatton, ymbe under-tid) = circa tertiam horam ; Mark, XV, 25, undern-tid (Hatton, under-tid) = ter- tia hora." Cockayne renders the "to middes morgenes" of Leechdoms, II, 116, 17, by 7 o'clock. "As the morning begins/ 7 he says, " at dawn and ends at Undern, our nine o'clock, the middle will be about seven on the average." The absolute incorrect- ness of his translation is shown, first by Ecclesiastical Institutes, xlv, Thorpe, A. L., 488, where Undern is replaced by Midde- morgenne, and secondly by the use of Mid-morrow for Undern in Middle English (infra). In Old Norse, " mrSsmorguns " is not a synonym of " undurn," but falls at Prim (Norges Gamle Love, JB. ii, i, 308, cited by Cleasby-Vigfusson, s. v. Undorn) ; cf. Jamieson's Scottish Dictionary, s. v. Undern. The Anglo-Saxon Undern had, therefore, a definite signifi- cation and, unlike the Undern of later English, could mean only " tertia hora " or " mid-morning." Grein and Heyne, misled probably by Germanic analogies, translate " undern- mael " (Beowulf, 1429) by " Mittag." Even Sweet's rendering (Anglo-Saxon Reader, Glossary to 14a/300, 20/178) " morn- ing" is far too indefinite. Bright, Anglo-Saxon Reader, Glossary, s. v., gives " mid-morning " as an equivalent. In Leechdoms, n, 184, 25, on sefenne ge on underlie, the " morn- ing" meaning might possibly be preferred, but in nearly every case " tertia hora " is its synonym. Other Anglo-Saxon examples sustain the above view : Anglo- Saxon Chronicle, A . 530, A. B. C. F., fulneah healfe tid over undern (E. under) ; A . 530, A. fram sermergenne o$ undern (cited supra); A . 1122, E. fram J?a undern dseies to ]>& swarte niht; Blickling Homilies — Morris's Glossary, s. v. : "the third hour in the morning, also the forenoon from nine to twelve" — 93, 22, set underne (wrongly translated, " at noon") ; 93, 36, ser underne (before the third hour); 93, 15, ofer undern (after the third hour); 47, 17, undern-tid (9 o'clock); 133, 27, undern- ANGLO-SAXON MXJ-AOEL. 53 tid (translated, " undern-time ") ; 155, 19; 201, 25, set J^sere J?riddan tide ; iElfric's Homilies, I, 74, undern ; I, 314, hit is undern-tid ; I, 504, 22, ane tyd ofer undern ; n, 74, eft on undern ; n, 76, Ure cnihthad swylce undern-tide on \>am unstihj? ure geogu)? swa swa seo sunne de]? ymbe ]?aere Jmddao tide (supra). Undern in Canonical Usage. — Undern was, among the Anglo- Saxons, the time of the morning mass (Fosbroke, British Monachism, p. 27) : Bede, Ecclesiastical History, IV, xxni, 38, 32, Fram undern tide, J?onne mon msessan oftost singe); ; iElfric's Homilies, ii, 358, 20, ymbe undern-tid, *§a 3a se bro*$or wses gewunod to msessigenne (Thorpe translates "ninth hour"); Colloquy of JElfric (Wright- Wulker, 101, 17), sy]>- J?an undertide and dydon msessa (MS.) be dsege ; Byrhtfer3, 126, Anglia, viii, 320, 4, Hwset ]?a halgan underntid arce- biscopas mid gehadedum ]?egnum kyrtenlice wynsumia'S and )?a sej?elan munecas J>sere tide lof mid kyrriole and engla lof- sange gewur$ia"3. There were reasons for an important service at Undern (Benedictine Service, Bouterwek, Cwdmon, ccxiv) : " On un- dern we sculon God herian for]?am on undern-timan Crist wees ]?urh j^sera Judea dom to dea);e fordemed and toweard )?8ere rode gelsed J?e he sr33an on J?rowode for ealles middan- eardes alysednysse. And eft setter his seriste on pentecostenes daeg com se halga gast on undern-timan ofer )?a apostolas." I may mention here the "ser underne" of Aldred's very important autograph memorandum in the Durham Ritual, Stevenson, p. 185. Undern as a. Meal-time. — Undern was the Anglo-Saxon breakfast hour. Wright- Wulker, Vocabularies, 281, 30, under- roete = prandium (sefemnete = coena) ; 479, 3, undern-mete = sub modio; Bede, Ecclesiastical History, in, iv (6), 164, 30, set his undernswaesendum (Giles, 280, 12, ad prandium) ; iElfred robs the epigrammatic Latin, "Prandite tamque apud inferos coenaturi," of all its force (Orosius, Sweet, n, v, 84, 30) : " Mid p&m ]>e he sprecend wses to his geferum set his 64 FREDERICK TUPPER, JR. underngereord ser he to J?sem gefeohte fore : ' Uton ne brucan pisses under metes swa J?a sculon ]?e heora gefen-giefl on helle gefeccean sculon.' " Pastoral Care, xliv, 322, 19, underngifl o$$e sefengifl (Gregory, xx, C, M. P. L., 77, 84, prandium aut coenam) ; Bliekling Homilies, 99, 2, heora underngereord u and sefengereordu hie mengdon togsedere ; Salomon and Saturn, Kemble, 193, 59, On xn mon)?um )>u scealt sillan ]?inutn J?eowan men, vn hund hlafa and xn hlafa buton morgen- metum and non-metum. We have (in the Leechdoms) far more direct evidence to the time of the first meal. One sufferer with a bad digestion is directed (n, 178, 1) to take "to undernes" bread broken in hot-water or peeled apples ; for another dyspeptic is pre- scribed (n, 194, 3) a very deadly diet of hard-boiled eggs, roots, lettuce, giblets, goose, etc. ; other more unpalatable doses are ordered (n, 18; n, 140, lxix ; II, 346, 4), and finally the invalid is to "take his constitutional" at that hour (n, 182). Quite a tort I quote in, 196, that the 26th Moon, " fram undertid o3 non nis na god mona blod Isetan." On fasting days the hungry faster was not allowed to com- pensate himself for the loss of breakfast (nndern-gereord) and dinner by gastronomic prowess at the evening meal (sefen-gifle or gyfel) (" Ecclesiastical Institutes," xxxvni, Thorpe, A. L., 486) : " On undern and on sefen " was the time of meals on Quadragesima Sundays (iElfric, Lives of Saints, xn, 2). Undern in Middle JEhglish. Two things must be noted in studying the later history of the Anglo-Saxon hours : I. As Canonical Hours they were rather comprehensive, including often the quarter of a day. This served to increase their vagueness and to prevent their names being limited defi- nitely to single hours. In the case of Prime and Undern the hours of early-morning and mid-morning service were not changed, but the names came to be applied rather to the end ANGLO-SAXON D^G-M^L. 55 than to the beginning of the " spatium orationis." How None was used for a division of time, two hours before the old " nona hora," will be considered later. II. The introduction of clocks into England during the 13th and 14th Centuries {supra sub Horologies) established " equinoctial " hours and caused the old temporary divisions to lose their meaning. This innovation did not affect Prime and Undern, which were not destined to live long in the language, as decidedly as it did None. The Middle English examples of Undern that I shall give are not, of course, exhaustive ; yet, in spite of their limited number, they will illustrate, I hope, the different stages in the word's history. Two questions must be discussed under Undern : A. The change of meaning in Undern itself. B. The connection of Undern with Undermele and Under- tide. A. (a). In religious poems and prose, scriptural events con- nect themselves immediately with certain hours and indicate their time. In Orm, 19458 (Holt, 1878, n, 374), the meaning is not uncertain : " Godes gast off hefine com I firen onnlicnesse Uppo the Laferrd Cristess hird An dagg at unndern time." The Gift of Tongues was at " hora tercia diei " (Acts, n, 15). In Aneren Riwle, 24, 426, it is equal, as in Anglo-Saxon usage, to Mid-morrow, and Ibid., 400, Under-tid is the time of the ascent to the cross (Mark, xv, 25, hora tertia). Holy Rood, p. 222 (E. E. T. Soc, 46), "at hondren day on eode J>e giwes grene ; Legend of St. Katharine, 1. 2940 (E. E. T. Soc, 80, p. 122) : " Fridei onont te under I >e dei and >e time J>. hire deore leofmon 56 FREDERICK TUPPER, JR. Jesuse ure loverd Leafde lif on rode f Fur hire and fur us alle." Latin — hora tercia, servans videlicet diem et horam. Lay Folk's Mass Book, 84 (E. E. 1. Soc, 71, 1879), tells of the cries of the Jews at the 3rd hour : "At the time of oundren J?ai gaii cry and call;" Ibid., p. 131, 1. 125 ("Vernon MS."), gives the time of travelers' masses : " In be morweninge gif fc>u may And gif J>ou may not do so I rede beo underne or fcm go Or elles be heig midday." William of Shoreham, Wright, p. 81 , names : " Thyse oures of the Canone at matyn-tyde by nygte — at prime — at ondre — atte syxte tyde — atte none — at evesange — at complyn ; Ibid., p. 84, " Crucyfige ! Crucifige ! Greddon hi at ondre " (tercia hora). In Cursor Mundi (A. D. 1320), 1. 16741, Undern has asumed the meaning of " midday : " " Be J?is was undren on ]?e dai J?at mirckend al )>e light (cf. Matt., xxvn, 45 ; Mark, xv, 33; Luke, xxiii, 44, " Erat autem fere hora sexta et tenebrae factae sunt," etc.). The " midday " meaning of Undern is common in the speech of Wycliffe. Contrast with William of Shoreharn's list (supra), the Canonical Hours in WyclmVs Rule of St. Francis (Matthew, E. E. T. Soc, 74, p. 41) : " But late lewid freris seie four and twenti pater nostris for matynes, for laudes five, for prime, tierce (9 a. m.), undren (12 m.) and noon (3 p. m.), for eche of hem seven pater nostris and for evensong twelve and for compleyn sevene " (Note). Many examples are found in the Wyclimte versions cf the New Testament (Forshall and Madden, 1850) : Matt., xx, 3, thridde our (A. S. undern) ; Mark, xv, 25, Forsoth it was the thridde our that men clepen undrun (Variants, p. 136, unduren, undren, underne); Mark, xv, 33, and the syxte our or mydday (Variants, p. 137, or undurne); Luke, xxiii, 44, Sothly it was almost the sixte ANGLO-SAXON D^G-M^L. 57 our (Variants, our or middai, hour or underne) ; John, IV, 7, Sothli the our was the syxte or undurn (Var., midday); Acts, II, 15, It is thridde our of the day or underne. In the South Undern retains its old meaning. As the passage from the Cursor Mundi indicates, the " midday " signification is doubtless one of the traces of the North in Wycliffe's work, or may indicate a Northern scribe. It is not surprising to find the word assuming before it disappeared from literature, the meaning " midday " in the very section where it was to have for centuries a signification unknown to the Anglo-Saxons. (b). In non-scriptural usage it is harder to find the time. Bradley-Stratmann gives several examples of the word's occur- rence, but I shall mention only instances that determine its meaning : Old English Miscellanies, 33 (E. E. T. Soc, 49), at undren and at midday also ; 56, 657, at )>on heye undarne (this has undoubtedly the "tercia plena" meaning of Ben. Rule, Trsl., XL viii, 74, 11, quoted supra — cf. high prime, Piers Plow- man, C. ix, 149, and "heie none," Holy Rood, 44, 308); Alexander, 5853 (E. E. T. Soc, Extra Ser. 47), myd over underne (Skeat's Note) ; Alliterative Poems, A. 512 (Morris, E. E. T. Soc, i; Gollancz, Pearl, 1891, stanza 43), aboute under: the Editor of Catholicon Anglicanum, s. v., Orendron and Gollancz, in his Edition de luxe, translate this as "Noon," but the sense of " third hour" is clear; Holy Rood, 721 (E. E. T. Soc, 46, 82), betwix ]>e underen and p>e prime; Chaucer, B. 4412, Till it was passed undern of the day : Morris, in his Clarendon Press Ed. of Prologue, etc, Glossary, s. v., assigns Undern in the last passage to 11 a. m. I prefer to think with Brae (Essay on Prime, Astrolabe) that it is synchronous with the 9 o'clock Pryme of B. 4387 (Skeat, Astrolabe, lxi). Tyrwhitt explains Chaucer, v. 8136 (Clerk's Tale) = E. 260, " the time of undurne of the same day," as the third hour of the day or 9 o'clock ; the original here has " hora prandii " from which we may, with reason, infer that Undern was in 58 FREDERICK TTJPPER, JR. Chaucer's day a meal-time. In v. 8857 (Tyrwhitt's Ed.) = E. 981, Undern translates "hora tertia." Thus, whatever may be true of the North, in the southerly counties, Undern retained to the end its Anglo-Saxon meaning. 1 A few words about the later history of Undern : Catholicon Anglicanum, p. 261, gives these definitions: " Orendron — Meridies ; Orendron-mete — Merenda ; To ete orendron-mete — Merendinare." The Promptorium Parvulorum definition will be discussed later. In the Collection of North Country Words, made by Ray in 1691 {Eng. Dialect Soc, xv, 1874), cited by Skeat, Etymologi- cal Dictionary, and by the Century, we find numerous cor- ruptions of Undern : u Aandorn sb. Merenda, an afternoon meal; Orndorns, afternoon drinking (Cumberland); Aunder or Oneder (Cheschire), Doundrins (Derby), Dondinner (York- shire) = afternoon drinking. Undern has thus acquired, in modern dialects, a meaning which, in literary English, it never assumed. B. Tyrwhitt, Glossary, is perplexed by the etymology of " under- meles," but refers to the passage cited by Peck, Desiderata Curiosa, Vol. I, vi, 36 (Ed. of 1777, I, p. 229 sq.), from the Town Book of Stamford, xvin, E. iv : " It is ordeyned that no person opyn their sack or let the corn to sale before the hour of ten of the clok, or else the undernone bell be rongyn." "Undertime," says Nares in his Glossary (London, 1876), " means Evening from Under and time, the inferior or under part of the day. It has no connection with Undern which, as we have seen, refers to an early hour before Noon." Skeat, Etym. Diet, Chaucer's Complete Works, Notes to Canterbury Tales, p. 315, claims that such a connection exists. X I cannot find the slightest authority for Skeat's statement (Chaucer's Complete Works, Notes to Canterbury Tales, p. 345 ; Glossary, s. v. Undern) that Undern meant sometimes 10.30 or 11 a. m., sometimes an afternoon hour. ANGLO-SAXON DJ3G-M^L. 59 The best argument against INares' position is one from ex- ample. I cite some instances already mentioned : Anglo-Saxon Gospels, Matt., xx, 3, Hatton MS., under-tid ; Mark, xv, 25, Corp. undern-tide, Hatton, under tid ; Ben. Service, Bouterwek, Ccedmon, ccxiy, undern-timan ; JBeoivulf, 1429, undern-mael ; Wright- Wiilker, Vocabularies, 101, 17, undertid ; 281, 30, under-mete; Orosius, II, v, 84, 30, undermetes ; Leechdoms, m, 196, 8, undertid; Concordia, 57, undersang; Ben. Rule, Gloss, xv, 45, 16, undersang. To continue into Middle Eng- lish the history of these forms : Ancren Riwle, 400, under-tid; Ritson, Metrical Romances, n, 251, Orpheus 73, undertyde (cited by Bradley-Stratmann) ; Boddeker, " Harleian MS. 2253," p. 184, Geistliche Lieder, n, 5, at under (9 o'clock); St. Katharine, 2940 {supra), onont te under ; All. Poems, A. 512 (supra), aboute under. The above list shows the identity of Under and its compounds with Undern — a clear case of ° phonetic decay." Under-mele was however to change its meaning. Trevisa (v, 173) translates Higden's Latin, " meridiano tempore" by " under-mele-tide ; " here the "Harleian MS. 2261" reads " in his meridien tynie." In Chaucer's well-known " under- meles and morweninges " (Wife of Bath's Tale, D. 875) an afternoon time is indicated, but the idea of repast is not neces- sarily present. That the name of the meal, however, was connected on certain occasions with the period of the day is shown very strikingly, Tale of Beryn, 226 (Chaucer Society, 2nd Ser., 17, 1876) : " Then al this aftyr-mete I hold it for the beste To sport and pley us, quod the hoost, eeche man as him leste." Ibid., 1. 388 : " They wissh and sett rigte as he bad each man with his frere And bigonne to talk of sportis and of chere pat they had the after-mete whils bey were out." The context shows that " after-mete " was the period between the Midday-meal and Supper. 60 FREDERICK TUPPER, JR. No very rigid laws can be applied to these hour-changes. An analogous case to the one that I am discussing presents itself. In many sections of America, certainly of the Southern States, Noon has the well-defined meaning of Midday, while Afternoon is used to cover the period between the 2nd and 3rd meals (roughly speaking, 3-7 p. m.). Just such a case is the one before us. Undern and Under-mele gradually became separated, the divergence being assisted by popular etymology 1 and by such reasons as I have given at the begin- ning of my treatment of the Middle English Undern. The difference in meaning is particularly striking in the Promp- torium Parvulorum (1450), Way, 1865, p. 511: " Underne (Undyre and Undermele), Submeridianum, Submesimbria, C. F. In Mesimbria; Undermele, Postmeridies, Postmesimbria, Merarium." It will aid my discussion of None to note here that these meanings of Under-mele and After-mete constitute a strong argument in favor of a meal at Midday. The later history of Under-mele has been traced by Nares. His examples (Glossary, s. v.) show that it was not an uncommon word in Elizabethan English, and that it then and later bore the meaning of Afternoon (Coles, Eng. Dic- tionary, 1677). Middazg. This Hour does not need much comment. In canonical use it was one of the less important services and is always the translation of Sexta hora or Meridies : Benedictine Rule, Gloss (Logeman), xv, 45, 16 ; xvi, 46, 14; xvm, 47, 10; xvm, 48, 17, 49, 9, 49, 14; xxm, 56, 13; xxxvin, 70, 11-12; xli, 73, 4; xlviii, 81, 15, middsegsang = sexta ; Translation (Schr5er), xvn, 41, 3 ; xvm, 42, 4, 17, 23; xxiv, 42, 23; xxiv, 49, 7; XLVin, 73, 11, middseg = sexta ; Concordia, Logeman, 371 (twice), 674, 687, 955, 956, midday = sexta. x If "Under" had aught of its old "between" meaning, it was natural that "undermele" should fall in the afternoon, between dinner and supper. ANGLO-SAXON DJEG-M^L. 61 In other texts it has the same meaning : Orosius, in, V, 104, niht o3 midne dseg (nox usque ad plurimam diei partem) ; IV, 7, 184, 28, niht o^ midne dseg (nocte multa lucem claram effulsus) ; Bede's Ecclesiastical History, n, xiii (16), 1*44, 12, set middum da3ge (Giles, n, 240, 3, die media); IV, viii (7), 284, 16, ]?on sunnan leoht br3 ast middan dsege (Giles, ill, 40, 4, sol meridianus); iv, xxxm (32), 384, 1, J?a hit wses foreweard middseges (Giles, in, 156, 8, immioente hora ipsius diei); v, VI (6), 402, 1, wses hit huhugu seo seoftrSe tid dseges, ftset is an tid ofer midne dseg (Giles, in, 176, 16, erat autem hora diei circiter septima) ; v, xiii (12), 430, 7, o"5]?e 3sere middseglican sun- nan sciman (Giles, nr, 206, 33, sive solis meridiani radiis). Anglo-Saxon Gospels, Matt., xxv, 5, ymbe ]>& sixtan tide ; Matt., xxviii, 45, frarn j^sere sixtan 0$ ];a nigo]?an tide; Mark., xv, 33, and on ]?sere sixtan tide ; Luke, xxin, 44, seo syxte tid; John, iv, 6, vn, 14, middseg; ix, 14, seo syxte tid. Old Testament (Grein, Bibl. der A.-8. Prosa, i), Gen., XL.ni, 16, to middes dseges, meridie; Deut., xxviii, 29, on midne dseg, in meridie; Blickling Homilies, 91, 28, on midne dseg; 145, 27, ser ]>aere syxtan tide )>8es dseges; JElfric, Homilies, I, 108, 18, 228, 14, frarn middsege o3 non ; I, 128, 12, ofer midne dseg ; iElfric, Lives of Saints, in, 341 ; xviii, 16, oft ofer midne dseg; in, 590, middeges (at mid- day); in, 595, oft middseg; Leechdoms, i, 180, Chap, lxxvii, to middan-dsege ; n, 28, 5, J>onne middseg sie ; n, 140, Chap. LXiv, on ]?reo tida, on undern, on middseg and on non ; II, 146, Chap, lxxii; in, 74, 6, on middel-dagum; ii, 288, 25, he seeal fsestan ofi midne dseg; in, 186, 5; 188, 22; 190, 20; 194, 24; 196, 4, syxtan tide; Wright- Wiilker, Voc, 175, 45, sexta, middseg ; 450, 5, middsegtid, meridies. The Benedictine Service, Bouterwek, Cazdmon, ccxvi, enjoins a service of praise at Midday " forSon to middes dseges Crist wses on rode a]?ened," etc. The connection of Midday with the meal-time of the Anglo- Saxons will be considered under the head of None. 62 FREDERICK TUPPER, JR. None. Peck, in his Desiderata Curiosa, i, 124 sq., regards Noon as a contraction of the Latin " novus dies " and argues from this that the Saxons began the Natural Day 1 at Midday. He has been followed, it is needless to say, by no later writer. The Anglo-Saxon None, etymologically our Noon, has always the meaning of " nona hora : " Benedictine Rule, Gloss, xv, 46, 5, none (Lat.) ; xv, 46, 14, nonsanc = nona ; xvn, 47, 10-11, nonsanges = none ; xviii, 49, 15, set nonsange = nonam ; xxin, 56, 14, to nonas = nona; xxxvin, 70, 12, nones = none; xli, 73, 7, o$ non = usque ad nonam ; XLI, 73, 1 5, to nonas = ad nonam ; xlviii, 81, 18; 82, 10; 82, 11-12, J?sere nontide = hore none; Translation, xvn, 41, 3; xviii, 42, 4; xxiv, 49, 7, 8, on non = nona ; xviii, 42, 18, to nonsange = ad nonam ; xvn, 42, 23, on non = ad nonam ; xlviii, 73, 14, sy se non geradod and sy gehringed ]?onne seo eahtofte tid br<5 healf agan ; xlviii, 74, 12, an tid ofer non = ad decimam plenam; Concordia, 378, 483, 567, 674, 732, 734, 737, non = nona; 833, tide nones = hora nona. Bede, Ecclesiastical History, iv, xiv, 296, 14, gefylledre nontide; Shrine, 80, 1, o$ $a nige- 'San tid ]?a3t is ]?onne non ; 85, 30, on fta nygeftan tide ]?3et is on 3one non. Anglo-Saxon Gospels, Matt., xxvii, 45; Luke, xxin, 44, o]> J?a nvgo)?an tide ; Matt., XX, 5, ymbe J?a sixtan and nigojmn tide ; xxvn, 46, and ymbe )?a nigo}>an tide ; Mark, xv, 33, o^> non-tide = usque in horam nonam ; xv, 34, to non -tid = hora nona; iElfric's Homilies, I, 216, j>a embe nontid ; I, 228, fram middsege oJ> non ; n, 74, se non fram Moyse o^ Dryhtnes to-cyme; n, 76, seo non-tid bi"3 ure yld forSan 3e on non-tide asyhft seo sunne and Sees ealdi- gendan mannes msegen bift wanigende (supra) ; II, 256, hwa3t fta, ymbe midne daeg wear<5 middaneard a^eostrod and seo 1 Let me emphasize here — as I have done in my first pages — the Saxon " Natural ." As distinguished from the classical idea, it is always connected with equal hours. ANGLO-SAXON D^G-MJ3L. 63 sunne, behydde hire hatan leoman o$ -Sa nigoiSan tide, "5e we non hataft (a reference to the Passion); Leechdoms, n, 140, Chap, lxiv, on non; n, 290, 7, to nones; 1 in, 186, 5, fram tide )?8ere syxtan o3 non god mona (4th Moon) blod lsetan ; in, 194, 3, o$ "Sa nigoben; in, 196, 4, 8, 0$ non; in, 196, 17, fram non-tide; Wright- Wiil ker, Vocabularies, 101, 19, we sungon non ; 175, 46, non = nona hora. The Benedictine Service gives the reason for worship at this hour (Bouterwek, Ckedmon, ccxvi) : " On nontiman we sculon God herian forJ?am on bone timan Crist gebsed for barn ]?e him deredon and srSftan his gast asende and on bone timan sculon geleaffulle men hi georne gebiddan " (cf. Bouterwek, cxc). None as a Meal-time. Wright, Homes of Other Days, 1871, p. 34, is inclined to consider None the meal-time, as Midday and not as one of the Canonical Hours. I shall take a very similar view of the Middle English None, but Wright's statement is certainly not true of the Anglo-Saxon dinner-hour. The Glosses help us in finding the time of the 2nd meal ; Wright- Wiilker, Vocabularies, 147, 30, Merenda = Non-mete ; 282, 13 ; 353, 28, Annona = Non-mete. Bells summoned the monks to their meals at None; Ben. Rule, Translation, XL viii, 98, 5 : " Sift-San hy J>one forman cnyll to none gehyren, gongen hy ealle from hyra weorce and don hy gearuwe bget hi magon to cirican bonne man eft cnylle. Donne eft sefter heora nongereorde (' Winteney/ 99, 20, non-mete = refectio) raeden hy eft heora bee oftfte hyra psalmas singan." The Concordia, 1. 374, commands, with even more definiteness that, at the first none bell (primum signum nonae), the monks should wash their hands and prepare themselves for the repast. In the x The adverbial phrases, "to nones/' "to middes daeges" (Gen., xliii, 16) are to be rendered, as the contexts show, "at noon," "at midday." "To sefenes" (Conf. Ecgberti, xxx, Th., A. L., 355) means undoubtedly "till evening" (for this and like phrases, compare Sievers-Cook, Old English Grammar, p. 178, | 320, Note). 64 FREDERICK TUPPER, JR. Colloquy of JElfric ( Wright- Wiilker, Voc, 103) the young monk places "the eating and drinking'*' after Middaysong, but in the Benedictine Rule, xli, it is directed that the times of meals vary with the seasons : " From Easter to Pentecost let the brothers refresh themselves at the sixth hour (Logernan, 65, 14, )?8es middseges gereord). During the Summer if the labors of the field do not hold them and the heat disturb them, let them fast even to None on Wednesday and Friday ; on other days let them take their meals at the 6th Hour. From the Ides of September let them ever refresh themselves at None (to nones gereorden).'* That the Anglo-Saxon drafters of the Concordia found such a variation of the meal-hour neces- sary is shown by their enjoining (1. 560) the monks to take " from Easter to Holyrood Day dinner at sext, followed by the meridien sleep; from Holyrood Day to Lent, on Wednes- days and Fridays in the Summer, and at all the fasts of the order, dinner at None."' According to Benedictine Rule, Chap, xxiv, 49, 7, an excommunicated person should receive his dinner alone after the dinner-time of the brothers, if the brothers at Midday, he at Noon, if the brothers at Noon, he at Evening. That Noon was the dinner hour of all classes is indicated by an interesting entry in the Chronicle (E. 1140) : " J?erefter in |;e Lengten J^estrede ]?e sunne and te daei abuton non-tid daies ]m men eten ]?set men lihtede candles to seten bi." None on Fast Days. Bede tells us (Feci Hist, in, 5, 162, 8) that, by the example of Bishop Aidan, it became the habit for all religious people to fast up to the ninth hour (to nones) on the fourth and six days l of the week except during fifty days after Easter. 1 That honor was paid to Wednesday and Friday by the Anglo-Saxons, the Laws give ample evidence : Bouterwek, Ccedmon, lv; Theodore, " Peni- tentiale," xvir, 6, Thorpe, A. L., p. 283; "Excerptions" of Ecgbert, 108, Thorpe, A. L., 335; "Constitutions" of Odo, Spelman, Concilia, p. 417, Johnson, 362; "Excerptions" of Ecgbert, xxxvi, Thorpe, 329; "Canons" of ^Elfric, 37, Thorpe, 450; Edgar's Laws, n, 5, Schmid, 188; Athelred, V, 17, Schmid, 224; vi, 24, Schmid, 230; Canute, I, 16, Schmid, 262; Athel- stan, v, 3, Schmid, 154 ; Leechdoms, ill, 224. ANGLO-SAXON D^G-MJEL. 65 Two of the MSS. of the " Confessionale " of Ecgbert, Arch- bishop of York, contain this interesting addendum (xxxvn, N. 6, Thorpe, A. L., 358) : " On fam serran dsege set geolum (y. = Bodl. Laud, F. 17, middan wintra) set none, srSftan msesse by$ gesungen heo gereordia^S Romani; Grecas to sefenne, )?onne sefen br3 gesungen and msesse, J?onne fo$ hi to mete." Wulfstan {Homilies, lv (la), 284, 28; xxix, (25), 136, 16; xvn (22), Sermo in XL, 102, 23) enjoins every healthy man to fast until None (to nones) on every Lenten day. Ecclesiastical Institutes, xxxix, Thorpe, A. L., 486, and the Sermon on the 3rd Sunday in Lent (Assmann, Grein, Bibl. der A. -8. Prosa, III, p. 140), unite in declaring that it is no fitting fast to take to meat as soon as one hears the none-bell (Sermon : " sona swa hy J?set belltacen gehyra^S J?sere nigo]>an tide, ]?set is seo non-tid ") ; but it is proper to postpone the meal until after evening-service (Sermon, " sefen j?enunge "). None in Middle English. Johnson, Note to Edgar's Canons (Baron's ed., p. 410), explains thus the change in the meaning of None: " The monks could not eat their dinner till they had said their noonsong, which was a service regularly to be said at three o'clock, but they probably anticipated their devotions and their dinner by saying their noondaysong immediately after their middaysong and presently falling on. But it may fairly be supposed that when Midday became the time of dining and saying noonsong it was for that reason called Noon by the monks." This is true in part. Ancren Riwle, p. 21, shows, however, that during a great part of the year the 2nd meal preceded Nones. Skeat, Etymological Dictionary, Kluge, Etymologisches Wor- terbuch, and the Century Dictionary claim that the time of the Church Service called Nones was altered and that the term came to be applied to Midday. My own view is this. The 5 66 FREDERICK TUPPER, JR. time of None became settled at midday, after the introduction of clock hours and a fixed time-standard, because the None- meal was eaten at 12 o'clock. My reasons for this opinion may be thus stated : 1. Even in Anglo-Saxon times the time of the 2nd meal was varying. The examples from the Benedictine Rule and the Concordia, given under None as a Meal-time, show this. 2. The Canonical Hour, Nones, retained its meaning of 9th Hour long after None had been applied to Midday. To sustain this by example : Layamon, v. 31733 (Madden, 1847, in, 276), indicates a " ninth hour " meaning : " J>a hit wes uppen non J?a sunne gan to nipen." Id., II, 163, v. 14039 (Bradley-Stratmann) ; n, 291, 17063 B.-s. are not determinative. "At midday and at none" of Old, English Miscellany, p. 50 B.-S., and of the Parable of Vineyard, Boddeker (MS. Harl. 2253), 185, 1, shows a reten- tion of the old signification. In the Lives of the Saints (c. 1300), 56, 217, 232 (Horstmann), the Canonical Nones retains its position : "& si]?]?e also prime and underne sij>]?e and middai and afterwardes non." Such is the case in the " York Hours of the Cross " (c. 1300) (Lay Folks Mass Book, E. E. T. Soc, 71, 86, 54) : "At the tyme of none Jesus gun cry He wytte his saul to his fader." And William of Shoreham (Wright, 1849, p. 86) connects the Hour with the death of Christ. Wycliffe always assigns to None the meaning of 9th Hour : Bide of St. Francis, p. 41 (supra); Matt., xx, 3, sixte hour and nynethe; Mark, xv, 33, til in to the nynthe hour, that is noon ; Luke, xxni, 44, to the nynthe hour (Variants, or none) ; Acts, hi, 1, at the nynthe our of preying; Acts, x, 3, nynthe hour or noon. Noon is applied to Midday early in the 14th Century, but Nones, the time of holy worship, is still the 9th hour in the Roman Breviary and the Anglican Hymnal. ANGLO-SAXON DJEG-M^L. 67 3. When None is applied to Midday it still remains the meal-hour. I trace rapidly its history. Very often None is a mere expletive : Guy of Warwick (E. E. T. Soc, Extr. Ser., 25-26), 1. 3342, till none ; 5928, longe or none ; Generydes, Wright, 180 (E. E. T. Soc., 55, 6), er it be none ; Athelstan, Reliq. Antiq., II, 90, or it be none ; n, 95, or none. In King Horn, however, None is the dinner-hour (1. 358) : "Gonu qua> heo sone And send him after none * * * * I. 368, Horn in halle fond he j?o Before \>e kyng on benche [Eed] wyn for to schenche Horn quaj? he so hende To bure nu \>\i wende After mete stille With Kymenhild to dwelle." We find in Concordia, 1. 484, J^aene non na fylige scence ; and the very expression None-chence is used as the name of donations to drink for workmen, Letter Book G., fol. rv (1354), Riley's Memorials of London, 265, Note 7 (cited Skeat's Note to Piers Plowman, ix, 158, Nuncheon). Another citation from Horn (1. 801) : " J>e King him makede a feste wi> his knigtes beste J>er cam in at non." At the end of the 13th Century, the very time of the introduction of clocks, None suffered change. The earliest undoubted example of a midday-meaning that I have dis- covered is from Horstmann, Lives of the Saints (1285-1300), 45, 402, 311 : " For >at is evene above J>in heved rigt at>e nones stounde Onunder )>ine fet evene it (the sun) is at midnigt onder >e grounde . . . And noon it is benethen us ! whane it is here midnist." Cf. Id., 27, 1469, 148 ; 39, 137, 264 : Morris is wrong, however, in assigning such a meaning to Specimens, I, 3a, 81 ; JK. 6a, b 255, etc. Ritson, Metrical Romances, n, 251, 73, points to a midday-meaning : "And lete him slepe tyl after none That the under-tyde was agane." (Yet under-tyd may be postmesimbria). Cursor Mundi, 16764: " Be Ms it was >e dai sun gane }>at comen was to none." The allusion is to Christ's death and the Canonical mean- ing is kept; but it is significant that in those texts (Cursor Mundi and Wycliffe), where Undern becomes Midday, None is the 9th Hour. The 12 o'clock None is still the dining hour; Piers Plow- man, C. 7, 429 ; 9, 146, Nones, the noon meal ; 9, 290, None; 3, 100, before None. Skeat (Id., E. E. T. Soc, 67) shows in his Note, p. 165, to 9, 146, " that the hour named None is what we now call noon, viz., 12 o'clock," and that we are to understand the "anchorites and hermites as having but one meal a day and that at Midday ? " In Chaucer the midday- meaning is fixed, Astrolabe, Part n, 4, 18 : "I mene from xi of the clokke biforn the hour of noon til on of the clok next folwyng." Yet in the pseudo-Chaucerian Tale of Beryn, C. Series, II, 17, 169, the pilgrims dine at this hour : "And sith bey droug to dynerward, as it droug to noon." l Undermele and aftermete (supra) bespeak a Midday dinner, and the Glosses tell the same story : Reliquiae Antiquae, I, 6, " Liber Festivalis," non-mete, merenda ; Promptorium Par- vulorum, p. 360, nun-mete, merenda, anticinium, receives a copious note from Way (Id., 360, IV, 3). The word "Noon- ing " that he cites is in itself a strong argument for the close connection between Noon and the Middle English meal-time 1 Although Wright, Homes of Other Days, p. 405, quotes largely from the lale of Beryn, he does not mention this very important line. It would perhaps interfere with his theory (p. 261) of an early breakfast, a 9 o'clock dinner, and a 5 p. m. supper. ANGLO-SAXON D^G-M^L. 69 (Way s. v. Bever; Hampson, M. A. Kalendarium, s. v.). The change in meaning is therefore to be looked for in the shifting of Nooning and Nuneheon to Midday. 1 JEfen. A good definition of the time of iEfen is found in Allit. Poems, A. 512 {E. E. T. Soc., 64) : "At the day of date of even-songe An oure byfore the sonne go doun." This allows for the change of the Artificial Day, and corres- ponds exactly to the definition of Durand, Rationale, v, ii, 138, 1 Noon or 12 o'clock was undoubtedly the meal-hour in 1475, according to " MS. Harl. 5086, fol. 86-90," The Babees Book, 129 (E. E. T. Soc, vol. 32 (1868), p. 5) : "At none Whenne that ye se youre lorde to mete shall go." The Ballads furnish the same evidence ; compare Gest of Hobyn Hode, Second Fytte, stanza 143 (Gummere, Old English Ballads, 1894, p. 21) : Id., stanza 156 : "So longe abode Kobyn fastinge Thre houres after the none." " Therefore he was fastinge Til it was past the none." Now what relation did the French Nonne bear to the English None, and what influence did the French hours exert upon those that we have been studying? Almost none. Godefroy's Dictionnaire (1888) s. v. Nonne, and the Indexes in the Publications of the Societe" des Anciens Textes Francais show that Nonne had originally the meaning of " ninth hour," but that it appears, in the sense of Midday, in late 15th Century texts. No French critic has as yet fixed the times of Froissart's hours ; but they furnish no difficulty. I mention them with the determining references: Prime or 6 o'clock (Chroniques, I, lxxxvii; I, ecu) ; Tiers or 9 o'clock (Chron., I, XL, et le quart jour jusques a heure de tierce; i, irvn; I, cclxx) ; Midi or Midday (i, ccxxxxi, Jusques a heure de midi) ; Grand Midi or Fully (Lat. plena) 12 o'clock (i, xcin, jusques a grand midi; cf. Chaucer's " Prime large," Brae's essay) ; Petite Nonne immediately follows Grand Midi (i, xeni) ; Haute Nonne or L' heure de Nonne, 2-3 o'clock (i, clxxv, 70 PREDEEICK TUPPER, JR. vesperae vero representant undecimani; v, III, 139, item in vespera, quia tunc incipit dies finire." 1 Many examples of the use of iEfen present themselves : Benedictine Rule, Gloss, xv, 45, 17, seftersang (mistake for asfensang) = vespera ; xvi, 46, 14 xvm, 50, 5, aefensanc = vespera; xvn, 47, 15, sefentidsanc = vespertina synaxis; xvm, 50, 18, sealmsanga sefensanga = psalmorum vesperti- norum ; xli, 73, 5, to sefenne = ad seram ; compare xxiv, 56, 14 ; xli, 74, 1 (twice) ; xlii, 74, 6 ; xlviii, 82, 2 ; Id., Translation, xni, 38, 15, sefensang = vespertina ; xvn, 41, 19, ]>a3S sefensanges lof = vespertina synaxis; xvm, 43, 7, se aefensang = vespera ; xvm, 43, 18, "Winteney," 57, 19, to J?am sefendreame = in vespera (cf. Grein, Sprachschatz, s. v. " dream ") ; xxiv, 49, 8, on sefen ; xxxix, 63, 16-17, to ]?am sefengifle = cenaturi; Concordia, 488, 500, 534, 592, 662, 675, La commenca grand assaut qui dura jusques a haute nonne (jusques aprls midi) ; environ heure de nonne; I, xxxix, entour heure de nonne ; I, cccvi, et commenca la bataille (a long battle) environ heure de tierce et dura jusques a haute nonne ; m, lviii, a un heure apres nonne) ; Basses Vespres or Before Vespers; Vespers or Evening (i, xxxv; I, xxxix, a basses ves- pres ; i, xlix, sur l'heure de souper ; I, ccxxxi, jusques aux vespres ; I, xxxvi, apres nonne sur les vespres; i, cclix, de vespres jusques a la nuit). Minuit, Point de jour, and Haut jour are mentioned frequently. Buchon (Chroniques de Froissart, 1835) puts Nonne at Midday, and Scheler (Oeuvres de Froissart, Brussels, 1870-1874, Glossaire, s. v. Nonne) doubts this but leaves the question undecided. As I have shown above the passages themselves settle the matter. In the Buke of John Mandeville, Roxburgh Club, 1889, p. 81, where the French text, MS. Harl. 4383, reads, "de tierce du jour jusques a basse none," the English translator (Egerton MS. 1982) gives, "fra undren of \>e day to it be passed none; " again, Id., p. 149, "du tierz de jour jusques a noune" is rendered by "fra undrun of be day til efter noone." The French Haute Nonne is not the original of High Noon (Holy Rood, 44, 308). Heah Undern is found in an Anglo- Saxon text (Ben. Rule, Transl., xlviii, 74, 11) as the translation of Tercia Plena ; and again, the French hour changed its meaning after the English. 1 How changed was the meaning of Evening in Shakspere's day, a rather unquotable passage from Komeo and Juliet (n, iv, 98 sq. ; cf. Notes, Vario- rum Ed.) proves. To give point to Mercutio's waggery, Evening must begin at noon-tide. As the Century Dictionary has shown, Evening retains this meaning until to-day in England and the Southern United States. ANGLO-SAXON M3G-M.EL. 71 930, 1017, sefen = vespera ; 388, 450, 711, 964, aefensanc = vespera; 1035, sefenlof — laus vespertinalis ; 400, 405, 723, 828 (MS., sefterrseding), aefenrseding = collatio. This hour of the day appears frequently in non-canonical usage : Bede's Ecclesiastical History, I, xvin, 92, 13 ; in, I, 156, 25 ; iv, in, 270, 35 ; iv, xxv, 346, 28 ; v, xxn, 476, 9, on sefenne; I, xvi, 84, 27, ser sefenne; in, vin, 180, 21, in sefentiid; iv, xxv, 346, 28, on sefenne J?sere neahte; v, vi, 402, 2, o3 sefen . . . . 3a hit sefen wses ; I, I, 26, 2, swa J?set oft on middre nihte geflit cymeft |;am behealdendum, hwae^er hit si J?e aefenglommung 3e on morgen deagung = Giles, I, I, Vol. II, 30, 29, utrum crepusculum adhuc permaneat vespertinum an jam advenerit matutinum (cf. Guthlac, 1265, fram sefen- glome); Anglo-Saxon Chronicle, D. E. F., 979, on sefentide; E. 1106, 1110, on aefen; E. 1106, aelce aefen .... sumne sefen; E. 1118, senes sefenes; " Confessionale Ecgberti," xxx, Thorpe, A. L., 355, to sefenes ; Dpistola Alexandri, Basker- ville, Anglia, iv, 1. 294, an tid to sefenes; 523, on sefen; 534-5, mid J?y hit sefenne neahlehte ; 537, on J>one sefen ; Anglo-Saxon Gospels, Matt., vin, 16, ]?a hit sefen wses = vespere autem facto ; Matt., xiv, 15, J>a hit wses sefen = ves- pere autem facto ; Matt., xvi, 2 ; Mark, xin, 35, on sefen ; Mark, xxv, 20, on pam sefenne; xxvin, 1, ]?am reste daeges sefenne; Mark, iv, 35, ]?onne sefen br<5; xv, 42, 3a sefen wses geworden ; Luke, xxiv, 29, sefenlaeoS = advesperascit ; Old Testament, Gen., I, 5, 8, 13, 19, 23, 31, and wses geworden sefen and mergen ; Ex., xii, 6 ; XII, 18 (twice) ; xvi, 13 ; xxix, 38, 41 ; Deut., xxvin, 67, on sefen ; Gen., xix, 1 ; Joshua, ii, 5, on aefnunge; Ex., xvi, 12, to sefen; Deut., xxvin, 67, sefenes; Blichling Homilies, 241, 27; 47, 18 ; 93, 3 ; 91, 34, sefen ; 245, 10, on sefenne ; .ZElfric's Homilies, I, 216, 25-26, ser sefenne; I, 452; n, 242, 22; n, 334, 34; n, 348, 18 ; ii, 266, on aefnunge ; n, 350, 4, on ]?am sefenne ; II, 370, 1, ]>isne sefen (Eve of Festival) ; iElfric's Lives of the Saints, in, 259; xxm, 440, 472, on sefen; in, 583, o3 sefen; xi, 43, 153, on aefnunge; xix, 87, o3 aefnunge; xv, 58, on 72 FREDERICK TUPPER, JR. sefentiman ; xni, 27, oft J^set hit sefnode ; xxin, 245, mid J?e ]>e hit sefnian wolde and seo sunne sah to setle ; xxin, 449, to sefen ; xxin, 533, gyrstan sefen ; Assmann, Pseudo Matthaei Evangelium (Grein, Bibl. der A.-S. Prosa, in, in, p. 123), Chap, x, 1. 225, oft ftset a3fen wses; in, 196; xvin, 24-25, series sefenes; Wulfstan, Homilies, xxx (26), p. 151, 16, forftam we us nyton witoft lif set sefen, ne we nyton ]?onne we to ure reste goft hwsefter we moton eft dseges gebidan ; Leechdorns, I, 256; n, 356;.n, 28, 5, on sefen ; I, 386, selce sefen; II, 190, 3, sefter sefen geweorc; n, 190, 18, J?onne he slapan wille on aefen; n, 26, 22, on sefenne; ill, 106, 10, twegen sticcan fulle a sefen, twegen a morgen (h sesnung, Schroer, Ben. Beg., 80, 5, should be read a sefuunge) ; in, 188, 22 [oft] asfen; in, 196, 17, oft sefen. The reasons for observing Evensong are many, we are in- formed by the Benedictine Service, Bouterwek, Ccedmon, cxc, CCXVIII : "On sefen we sculon God herian. On ]?one timan man offrode on J>sere ealdan se and mid recelsreocan on ]?ain temple J?set weofod georne weorftode Gode to iofe, and on sefen-timan ure dryhten offrode set his sefengereorde, and dselde his dis- cipulum, J>urh halig geryne, hlaf and win for his sylfes licha- man and for his agen blod. And on sefen-timan hit wses J?set Joseph Cristes lichaman of rode alinode. In the Evening the moon was created, and ever since in the Evening renews its age (Bede, 2 Leechdorns, in, 264, 25 ; Byrhtferft, 75, Anglia, vin, 309, 15). For example of iEfen and its compounds in Anglo-Saxon Poetry, compare Grein, Sprachschatz, and Bosworth Toller. ^Efen as a Meal-time. The Glosses give good evidence that the third meal-time of the Anglo-Saxons was the 11th hour: Wright-Wulker, Vocabularies, 147, 29, sefengereord = cena ; 281, 31, sefen- mete=cena; Benedictine Rule, Gloss, xxxix, 71, 1, sefen- ANGLO-SAXON D^EG-M^L. 73 ]?enunge = cenae j 71, 3, on sefen];enungum == coenaturis ; xli, 74, 4, 3efen)?enunge = cene (distinction made between Cena and Refectio) ; xlii, 74, 10, fram sefen];enunge = a cena; Id., Translation, xli, 66, 7, set fam gereorde; xlii, 66, 15, seo tid sefengereordes = tempus cenae; xxxix, 63, 16-17, to ]?arn aefengifle = cenaturis; Concordia, 1030, sefen- gereord = cenaturi (?) ; 1034, sefengereord = cena ; 1030, aefen];enung = cena = vesperum officium (823). Wright in Homes of Other Days, 34, regards the time of the evening-meal as uncertain. Benedictine Rule, Chap, xli, however, declares that it must end before dark, and very much the same rale was enjoined by the Concordia (cf. Fosbroke, British Monachism, p. 30). The supper-hour of the laity was doubtless at the same hour. Other texts mention this meal : Bede's Ecclesiastical History, in, vni, 184, 23, sefter his a^fengereorde ; Pastoral Care, xliv, 322, 19, underngiefl o]?]?e sefengiefl = prandium aut coenam (supra sub Undern); Blickling Homilies, 61, 26; 99, 22, sefen- gereordu; 73, 5; 142, 6, aet J?8ern sefengereordum (N. H. G. abendmahl). In the early illuminated MSS. dinner scenes are not un- common. JElfric's Version of Genesis, MS. Cotton Claudius, B. IV, fol. 36 (Wright's Homes, 34, Cut 14), represents Abra- ham's feast on the birth of his child. MS. Cotton Cleopatra, C. vni, fol. 15 (Id., 36, Cut 16), pictures " Psychomaehia prudentius ; " underneath the cut is written, " seo Gaines to hire sefengereordum sitt." Compare MS. Cott. Tiberius, C. IV, fol. 5 (Id., 35, Cut 15). In strict fasts only one meal a day was eaten ; compare Lives of the Saints, xx, 41 : " Be hire (St. iEthelthry tha) is awryten >set heo wel drohtnode To anum maele fsestnende butan hit freolsdseg wsere." Not only the examples of Saints but ecclesiastical institutes limited good churchmen to a single repast on fast-days; and this repast was at Yesper-tide, Eccl. Inst., xxxviii, Thorpe, 74 FREDERICK TUPPER, JR. A. L., 486 : ©set lengten faesten man sceal mid swfye healicre gymene healdan swa \dst J^ser nan dseg ne sy butan sunnan- dagum anum J?set senig man aeniges metes bruce ser ]?sere teoftan tide o&Se ]>8ere twelfte." Compare Eccl. Inst, xxxix-xl, A. L., 486 (Sab None). Compline. The numerous examples of the word in the Century and the Oxford Dictionaries place beyond question the time of the last service of the day. That Compline fell an hour after Evensong in the 13th Century we know from the testimony of Durand {Rationale, 164, v, x, 12): "Restat ultima hora ad quam pertinet completorium quod notat hymnus." Three centuries before this the "ultima hora canonica" of Concordia, 413, had been translated " on ytemystre tide riht gesetre." The canonical texts all agree in their rendering of Comple- torium : Benedictine Rule, Gloss, xvi, 46, 6, nihtsanges = completoriique ; xvn, 48, 15, nihtsang = completorium; xlii, 67, 9, nihtsang singan (compleant) ; xvin, 44, 5 ; xlii, 67, 11, nihtsanc = completorium ; Concordia, 407, 408, 409, 440, 448, 662, 677, 828, 865, 925, 986, 1024, completorium = nihtsang. Wright- Wulker, 207, 44, completorium = gefyl- ling-tide should be compared with Ben. Rule, Gloss, xlii, 75, 5, compleant = gefyllan. Completorium had, however, other Anglo-Saxon equiva- lents : Bede, Eccl. Hist, II, IX, 126, 31, ]?a eode he to his inne J>8er he hine restan wolde — wses foreweard niht; v, xin, 422, 28, In forewearde neaht ; iElfric, Homilies, n, 184, 26, o$ for$ nihtes ; Leechdoms, I, 88, On forannihte ; Blickling Homilies, 47, 19, completorium = sixtan stye on niht ser he rseste; Benedictine Service, Bouterwek, ccxviii, forannihtsang = completorium ; compare xvi, 46, 14; xvin, 51, 2; xm, 75, 6 ; Id., Translation, xvn, 41, 14, nihtsang, de completorio : " On foranniht we sculon God herian aer we to bedde gan and gemunan ]>set Crist on byrgene neah forannihte bebyrged weard " (cf . Mark, xv, 42, " et jam sero facto, etc." In Wright- Wulker, ANGLO-SAXON D^G-MiEL. 75 175, sero = bed-tid). When the young monk is asked (Wright- Wiilker, 102j, "hwaenne wylle ge syngan aefen o"33e nihtsang (completoriuni) ? " he does not help us much by his answer, "J?onne hit tyma brbV' The examples in the last paragraph indicate that the Anglo- Saxons retired at Completorium. That this was the procedure of the monks, Ben. Rule, xlii, indicates. Bouterwek, in his note on the word (Ccedmon, cxciii), shows that Compline was said in the dormitory and cites Chrodegang's Rule, xxiii, to prove that after it the greatest silence was to be observed. In the full description of the service, in the Concordia, we have further evidence that the friars sang the Compline before dark, and went early to their beds. Conticinium and Intempesta Nox. Although Conticinium and Intempesta Nox are not Canoni- cal Hours, no study of the Anglo-Saxon Day can be complete without an understanding of their position and meaning. Conticinium held a definite position as one of the divisions of the night. It is the time of the first Hancred (supra s. v.), the hour, " ]?onne ealle ];iug sweowiaft on hyra reste " (Bede, 2 Leechdoms, in, 240), and the period of the " first sleep : " Anglo-Saxon Chronicle, E. 1131, set J>e forme sleep; Daniel, 108, on frumslsepe; compare Du Cange, Glossarium and Gode- froy s. v. Primsomne. 1 Conticinium falls near the times mentioned in the Epistola Alexandri (Baskerville) : 1. 312, Da wses seo J?ridde tid J?sere nihte J?a wolde we us gerestan * 333, ]?a hit wses seo fifte tid ]?sere niht ]?a mynton we us gerestan. The glosses furnish us with translations of Conticinium : C Cwyltid Wright- Wiilker, 117, 9, Conticinium = I or I Gebedgiht. lr rhi8 recalls Shelley's, "the first sweet sleep of night" (Lines to an Indian Air). 76 FREDERICK TUPPER, JR. Wright- Wiilker, 211, 41, Conticinium = Cwyldtid vel Swegnes. Mone B. (Q. F.) 3747, Conticinium = Cwylseten. a a a 3743^ Conticinio = Cwylsetene. " " " 4677, Galli Cantu = Cwyldsetene. New Aldhelm *\ Glosses (Logeman, V Conticinio = Cwyldsene (cf. Note). Anglia, xin, 35), 205 J Grimm, Teutonic Mythology (Stallybrass), n, 739 notes : " Old Norse and Anglo-Saxon distinguish between two periods of the evening, an earlier, ' aptan/ ' sefen/ ' vespera ' and a later, l queld/ ' cwild/ ' condcmnim.' " Grimm derives " cwild " from " cwellan " and explains it rightly by the fall- ing or felling of the day or still better by a deadlike hush of night. His translation of "cwildrofu eodon on laSra last" (Ccedmon, 1. 151) by " (belluae) vesperi famosae ibant in ves- tigia malorum " seems however a little forced. The best definition or translation of the word is in the words of ByrhtferS, 124, Anglia, vni, 319: "Conticinium ys switima oSSe salnyssa timan " {supra). Bede, 2 Cockayne, Leechdoms, in, 240, puts Intempesta Nox as the fourth division of the night ; it is glossed by Midniht, Wright-Wulker, 175, and ByrhtferS, 124, Anglia, vin, 319, calls it " unworclic tima." It might also be characterized by an expression found in Bede's Eccl. Hist, n, vi, 114, 16, J^sere deahlan neahte = secretae noctis. The period is well described by Bede, De Orthographia (Giles, vi, 17): " Intem- pesta nox est media nox, quando quiescendum hinc utique dicta quia inopportuna est actioni vigilantiurn." Midnight holds an interesting place in Anglo-Saxon creeds ; compare ByrhtferS, Anglia, vin, 307, 10 : " Eac he cwseS ]?8Bt middaneard waere gesceapen on middere niht, J?set he eft sceal beon on middere niht toworpen and we gelyfaS J?set hit swa mseg beon forSam cwyde J?e god selmihtig cwseS on middere niht wses mycel hream geworden. Nu cymS se brydguma, ]?8et ys Crist, to dome." ANGLO-SAXON DJEG-M^L. 77 I give a few examples of the word in the prose texts : Bede's Eccl. Hist, n, ix, 128, 15, on midre niht (Giles, n, 224, 10, intempestae noctis silentio); in, 1, 156, 30, set middre neahte; iv, x, 286, 12, on midde neaht; iv, xxv, 346, 34, ofer midde neahte; Anglo-Saxon Gospels, Matt., xxv, 6, to middere niht; Mark, xiii, 35, on midre nihte; Old Testament, Ex. XI, 4, to middre nihte = media nocte ; Ex. XII, 29, to middre nihte = in noctis medio ; Judges, xvi, 3, to midre nihte = ad medium noctis ; iElfric's Homilies, I, 226, 28 ; II, 568, 3, 16, 17, 20, on midre niht; I, 246, 33; n, 518, 24, on middere niht ; n, 336, 2, on ];a3re briddan nihte middan ; Lives of the Saints, v, 469 ; xi, 120 ; XV, 60, on middere niht ; Vin, 131, on middre niht; XI, 44, oft midde niht. 1 Chapter II. The Rubrics to the Anglo-Saxon Gospels. pa \>e se hring ealles geares in weorftunge symbeldaga absedde eac swilce Btafum awrat and on bee gesette (Bede, Eccl. Hist, iv, xx, 314, 22). As I have already said in my general introduction, my aim in this chapter is to present in Calendar form the Rubrics of the Anglo-Saxon Gospels, and to trace, by a comparative study of other liturgies, the connection between text and date from the early days of the Church until our own time. The study is so attractive that I feared anticipation from the "inevitable German ;" and my apprehensions were in part 1 The other hours have been mentioned for the most part in connection with the Hours of the Canons ; yet a few occurrences remain to be noted : Anglo-Saxon Chronicle, D. E. 800, on )>sere oftre tid on niht; F. 809, on angynne ftare fifte tide ftas dagas ; A. B. D. 879, C. 880, ane tid dseges ; Eccl. Hist, in, xix, 240, 22, ymb J>a teogftan tid dseges (Giles, n, 380, 13, hora circiter decima diei; G. translates wrongly, "about 10 o'clock in the morning"); iv, xxxm, 382, 34, seo aftere tid dseges; Epistola Alexandri, Baskerville, 223, 269, seo eahto^e tid dseges; 253, 254, 488, 489, sio endlefte tid dseges. 78 FREDERICK TUPPER, JR. realized. In this case, however, the disturber of hopes was a scholar of the first half of the last century. When my work was in its present form, I discovered that a Calendar of Rubrics had been made with admirable correctness by Schilter {Thesau- rus Antiquitatum Teutonicarum, Ulmae, 1728, Vol. I, Part n, 63-69) from Marshall's Edition of the Gospels. As his work is accessible only to a few, and as his Tables do not trace the history of the Rubrics, the value of an independent tabulation is, however, not diminished. Hampson has printed (MediiAevi Kalendarium, i) a number of Anglo-Saxon Calendars and has discussed them at length, while Piper (Kalendarien ; see Bibliography) has studied the same subject most carefully. Marshall in his Notes to the Rubrics [Gospels, 1684, pp. 508-538) and Bouterwek in Calendcwide (Bibliography) have collected much valuable material. In my Notes I have gathered a few " screadunga," hitherto overlooked. Of these crumbs I need say no more, as the work of the annotator is explanatory of itself. To speak now of details. The Rubrics are contained in the Cambridge MS., Ii 2, 11, of the Gospels (A), which Skeat (Preface to Mark, vn) assigns to the locality of Exeter and dates about 1050 A. D. Into an older MS. (B) the Bodley NE. F., 3, 15 (now Bodley 441), a number of the A. Rubrics were inserted during the time of Archbishop Parker (Skeat, 1. c). A few both of A. and of B. Rubrics were omitted by Marshall — although he used both MSS. — and, therefore, have no place in Schilter's Calendar. The tables of lessons in the Lindisfarne MS. (Nero D. 4) — i. e., the prefatory Capitula — are "left obscure owing to the lack of prefixed numbers" (Skeat); text and date are never connected. These have been drawn upon in my Notes, when they can furnish help. Bouterwek printed this material in his Screadunga (1858), 1-4. Now, the key to the information furnished by my Tables. I explain first the abbreviations : C. = Liber Comitis of St. Jerome (Hieronymus), 420 A. D. (M. P. L., 30, 503- ANGLO-SAXON D^G-MiEL. 79 M8); 1 G. = Homilies of Gregory, 590 A. D. (M. P. Z., 76) ; B. = Homilies of Bede (Giles, Works of JBede f Y6l, v); A. = Homilies of ^Elfric (Thorpe, 2 vols.) ; Bl. Horn. = Blickling Homilies (Morris) ; K. = Old Kentish Sermons (K K T. Soc, 49 (1872), 26 ff.) ; W. = Sermons of Wycliffe (Thomas Arnold, Oxford, 1869, 3 vols.); O. G. = Old German Sermons (Wackernagel, Basel, 1876); S. Y. H. = Salisbury, York, and Hereford Usage (Sarum Missal in Eng- lish, London, 1868, Appendix B, p. 605, cited Blunt, Annotated Prayer Booh) ; P. E. = Protestant Episcopal ; R. = Roman ; E. = Eastern ; L. = Lutheran. The numbers to the right of G, B, O. G, W, above the line, indicate the number of the Homily or Sermon ; A. and Bl. Horn, are cited usually by number of Homily, sometimes by page; in other cases the dates furnish sufficient reference. When no text follows the letters cited, let it be understood that the text is that of the Anglo-Saxon Rubric. For the sake of clearness I explain in full two of the dates. Under January 1 the letters C; B 22 ; A., I, vi; etc., show that the text for New Year's Day in all of those liturgies is that of our Anglo-Saxon Rubric, Luke, n, 21 ; here the Luke, n, 15-21 of the P. E. service, as indicated in the Table, proves an exception. Again, under February 11, all liturgies have for Quadragesima Sunday the text of the Anglo-Saxon Halgan Dseg, Matt., iv, 1. A slight lack of correspondence is often indicated in the Table. It will thus be seen that my purpose is a far-reaching one : to show, by clear tabulation, the vitality of the Evangelarium, and the persistence of many of the earliest of Church lessons ; to explain how, after centuries of life, certain Gospels dis- appeared from the services of Feast and Fast ; and finally to give the proper historical value to Anglo-Saxon Rubric and to Modern text. If my statistics succeed in this, they will 1 Tnis is very important, as it contains the first arrangement of Gospels ; but it is hard to compare, as it reckons by fixed fasts, particularly after June 29th. 80 FREDERICK TUPPER, JR. seem to me an 'I%#u9, full of a suggestiveness far transcend- ing its literal meaning. Rubrics to the Anglo-Saxon Gospels. 1 Dec. 24.— Midwinter Mass-even, Matt., i, 1 8. C;B 5fl ;¥ a) ; E (Christmas Day). Dec. 25. — Midwinter Mass-night for the first Mass, Luke, ii, 1 . C ; G 8 ; B * In Galli Cantu Nat. Dom ; B 45 , In Aurora, Luke, n, 15; B 46 , Ad summam mis- sam, John, I, 21 ; A., I, ii; W 90 ; R, Midnight ; L. Dec. 26.— St. Stephen's Mass-day, Matt., xxin, 34. C ; W 9L ; RE; R. Dec. 27. — St. John the Evangelist's Mass-day, John, xxi, 19. C ; B 35 ; W 92 , John, xxi, 15 ; E ; P. E ; R. Dec. 28.— Cilda Ma3sse-da3g, Matt., n, 13. C; B 36 ; A., I, V, Matt., II, 1-15; E; P. E ; R. Dec. 31. — Mass-day of St. Sylvester and other Confessors, Mait., xxv, 14. C; G 9 , Matt., xxv, 14-30. Dec. 31. — Sunday between Midwinter's Mass-day and 12th Day, Luke, II, 33. W 94 , 6th day after Christmas ; R; L. Jan. 1. — 8th Mass-day to Midwinter, Luke, n, 21. C; B 22 ; A., I, vi; W 95 , New Year's Day; E; R; P. E, Luke, ii, 15-21 ; L. Jan. 5.— 12th Even, Matt., ii, 19. C; W 46 , Vigil of Epiphany. Jan. 6.— 12th Day, Matt., n, 1. C; G 10 ; B 37 (John, I, 29 ; Matt., ill, 13 ; Mark, I, 9 ; Luke, in, 21) ; A., I, vil ; K; W 97 ; O. G xv ; P. E ; R; L; Jan. 10.— Wednesday after 12th Day, Matt., in, 13. S. and H, Octave of Epiphany. Jan. 12.— Friday after 12th Day, Matt., rv, 12. Y; H. Jan. 12. — Friday, 1st Week after Epiphania Domini, John, VI, 27. 1 Easter has been placed at March 25. ANGLO-SAXON D^G-M^L. 81 Jan. 13. — Bys gebyraft on ]?one vin daBg Godes iEtywed- nysse, John, I, 29. C; B 23 (John, I, 29; Matt., in, 13 ; Mark, I, 9 ; Luke, in, 21) ; W 30 , Sunday in Octaves of Epiphany. Jan. 14. — Sunday, 2nd Week after Epiphany, John, n, 1. C; B 18 ; A., II, iv; K; W 33 ; P. E; R; L. Jan. 21. — 3rd Sunday after Epiphany, Matt., vn, 28. C, A., i, vin, W 34 , K, P. E, R, and L = Matt., villi Jan. 21.— St. Agnes's Mass, Matt., xm, 44. G 11 " 12 , Matt., xin, 41-52, xxv, 1. . Jan. 21. — Dys sceal on j;one Sunnandseg ]?e man belyis Passio gebyraft on Langa Frige-dseg, John, xviii, 1. C, B, and L = John, xvin, 1-xix, 42; W 180 , J., xvin ult. and xix; P. E, John, xix, 1-37. Mar. 24.— Easter Even, Matt., xxvin, 1. C; B 4 (Matt., xxvih, 1 ; Luke, xxrv, 1 ; John, xx, 1) ; W 181 ; R; E; P. E, Matt., xxvn, 57-66. Mar. 25.— Easter Day, Mark, xv, 47, xvi. C; G 21 , Matt, xvi, 1-17 ; A., I, xv, Matt., xxvi, 62 sq. ; W 46 , Matt., xxvin, 1 ; B and L, Mark, xvi, 1-7 ; P. E, John, xx, 1-10. Mar. 26.— 2nd Easter Day, Luke, xxiv, 13. C; G 28 ; A., II, xvi; W 182 ; P. E; R; L. Mar. 27.— 3rd Easter Day, Luke, xxiv, 36. C ; P. E ; R ; B 5 (Luke, xxiv, 36; John, xx, 19). Mar. 28.— Wednesday, Easter Week, John, xxi, 1 . C ; G u ; A., ii, xvn ; W 184 . Mar. 29.— Thursday, Easter Week, John, xx, 11. C; G 25 ; W 185 . Mar. 30.— Friday, Easter Week, Matt., xxvin, 16. C; B 6 ; W 186 . Mar. 31.— Saturday, Easter Week, John, xx, 1. G 23 ; W 187 . ANGLO-SAXON DJEG-M^L. 85 April 1. — Seven nights after Easter, John, xx, 19. C, Satur- day, Easter Week; G 26 , In Octavis Paschae; A., i, xvi ; W 47 ; P. E; E; L. April 4. — Wednesday, 2nd Easter Week, Matt., ix, 14; Matt., xxviii, 8. First text, W 191 ; second text, C, S, Y, H. April 8. — Sunday, two weeks after Easter, John, xvi, 16. C, Dom. ii post Oct. Pas. ; B 1 . April 8. — Sunday, fourteen nights after (uppan) Easter, John, x, 11. C; G 14 , John, x, 11-16; A., I, xvn; W 48 ; P. E; E; L. April 18. — Wednesday, 3rd week after Easter, John, in, 25. April 22. — Sunday, 4th week after Easter, John, xvi, 5. C, Dom. in post Oct. Pasch. ; B 2 , 3rd Sunday after Easter; W 50 ; P. E; E; L. April 22.— 4th Sunday after Easter, John, xvi, 23. B 3 ; W 51 , P. E, E, and L = 5th Sunday after Easter. April 25. — Wednesday, 4th week after Easter, John, xvn, 11. W 194 ; S; Y; H. April 27. — Friday, 4th week after Easter, John, xiii, 33. S; Y;H. April 28. — Mass of St. Yitalis, John, xv, 1. May 1. — Mass of Philip and James, John, xiv, 1. A., n, xiii (no part Gospel) ; W 103 ; P. E ; E. April 30-May 2.— To Gangdagon, Matt., vn, 7. April 30-May 1. — To Gangdagon ]?sege twegen dagas, Luke, XI, 5. B 7 , In Letania Majore et Minore (Luke, xi, 5 ; Matt., vn) ; B 66 , In Let. Maj., Luke, xi, 9; A., i, xix, Tuesday, Let. Maj., Luke, xi, 2; compare A., n, xxi, xxn, xxin, no text ; S. May 2. — On Wodnesdseg on j?aere Gang-wucan to J>am vigi- lian, John, xvn, 1. C; A., n, xxv; W 197 . May 3. — Thursday within Gang-week, Mark, xvi, 14. C ; G 29 , In Ascensio Domini; B 57 , Luke, xxrv, 44; O. G" v , John, in, 16; W 104 ; P. E; E; L. B6 FREDERICK TUPPER, JR:. May 6.— Sunday after "Ascensio Domini," John, xv, 26. C; W 52 ; RE; R; L. May 9. — Wednesday after "Ascensio Domini," John, xv, 7. May 12.- — Pentecost Mass-even, John, xiv, 15. C; B 9 , In festo S. Pent. ; P. E, Whit-sunday, John, XIV, 1 5- 31 ; W 199 , Vigil of Whit-sunday. May 1 3.— Pentecost Mass-day, John, xiv, 23. C ; G 30 ; W 53 ; R; L. May 14.— 2nd Mass-day in Pentecost, John, in, 16. C ; W 200 ; P. E; R. May 15.— Tuesday, Pentecost Week, John, x, 1. C;W 201 ; P. E; R. May 16. — Wednesday, Pentecost Week "to J?am ymbrene," Luke, ix, 1 2 ; John, vi, 44. Second text, C, W m . May 17.— Thursday, Pentecost Week, Luke, ix, 1. C ; W 203 . May 18.— Friday, Pentecost Week, Luke, v, 17. C; W 204 . May 18. — Friday, Pentecost Week " to fam ymbrene," Luke, xviii, 40. May 19. — Saturday, Pentecost Week " to ]?am ymbrene," Matt., xx, 19. $VEay, 19. — (3rd Thursday in Lent) and to Pentecost on Satur- day, Luke, iv, 38. C and W 205 , Trinity Eve. May 20. — (Over Easter " be ]>sere rode ") and 1st Sunday after Pentecost, John, in, 1. C; W 54 ; P. E; L; R, Matt., xxvin, 18 ; all but C, Trinity Sunday. May 23. — Wednesday after Pentecost, Luke, xx, 27. May 25. — Friday after Pentecost, Luke, xn, 11. C. May 27.— 2nd Sunday after Pentecost, Luke, xvi, 19. G 40 ; C; A.,i,xxiii; W 1 ; P.E; L; G 36 and R, Luke, xiv, 16-24. May 30.— 2nd Wednesday after Pentecost, Matt., v, 17. C ; W 207 , 1st Wednesday after Corpus Christi; S, Y and H, Wednesday after Trinity. June 1. — 2nd Friday after Pentecost, Luke, xvn, 1. Y. June 3. — 3rd Sunday after Pentecost, Luke, xiv, 16. G^and R, Luke, xv, 1-10; A., n, xxvi; W 2 ; P. E; L. ANGLO-SAXON MJG-M^L. 87 June 6. — Wednesday, 3rd Week after Pentecost, Matt., v, 25. W 209 , 3rd Wednesday after Corpus Christi. June 10. — 4th Sunday after Pentecost, Matt., v, 20; VII, 1 ; Luke, xv, 1. C; A., I, xxiv; W 3 ; P. E; R; L. All, Luke, xv, 1. June 15. — 4th Friday after Pentecost, Mark, xi, 11. Y. June 17. — 5th Sunday after Pentecost, Luke, xvi, 36. C ; W 4 ; P. E; L; A., n, xxix, Luke, viii, 1 ; R, Matt., v, 20. June 20. — Wednesday, 5th Week after Pentecost, Matt., xxi, 23. W 211 , 5th Wednesday after Trinity, Luke, viii, 22. June 22. — Friday, 5th Week after Pentecost, Matt., xvn, 10. S, 4th Wednesday after Trinity. June 23. — Midsummer Mass-even, Luke, I, 1. C, Vigil of St. John Baptist, Luke, I, 5; B 39 , W 105 , Bl. Horn., xiv, A., i, xxv = Nativity of St. John Baptist. June 24. — Midsummer Mass-day, Luke, i, 57. C, viii Kal. Jul; B 29 (Matt, xiv, 1; Mark, xvi, 14; Luke, IX, 7); B 32 ; W 106 ; E; P. E; E. June 24. — 6th Sunday after Pentecost, Luke, V, 1. C; B 10 ; W 6 ; P. E; L; R, Mark, vm, 1. June 27. — Wednesday, 6th Week after Pentecost, Matt., XI, 25. W 212 , Mark, x, 17. June 29.— Friday, 6th Week after Pentecost, Matt., x, 13. June 28. — St. Peter's Mass-even, John, xxi, 15. C, B 26 , and W 107 , Vigils of Peter and Paul. June 29. — St. Peter's Mass-day, Mark, viii, 27; Matt., xvi, 13. C, A., i, xxvi, E, P. E, and R, Matt., xvi, 13; B 27 (Matt., xvi, 13; Mark, vm, 27; Luke, ix, 8). June 30 (29).— St. Paul's Mass-day (and St. Benedict's), Matt., xix, 27. A., i, xxvii. July 1.— 7th Week after Pentecost, Matt., v, 20. W 6 ; P. E; R, Matt., vn, 15. 88 FREDERICK TUPPER, JR. July 4. — Wednesday, 7th Week after Pentecost, Mark, x, 17. S; Y; H; W 213 , Matt., xn. July 6. — Friday, 7th Week after Pentecost, Mark, v, 1. Y;H. July 6.— In Qctavas Petri et Pauli, Matt., xiv, 22. W 110 . July 8. — 8th Week after Pentecost, Matt., xv, 32 ; Mark, vm, 1. Both texts, B 11 ; second text,W 7 , P. E, and L. July 11. — Wednesday, 8th Week after Pentecost, Matt., xvi, 1. Y, 7th Wednesday after Trinity. July 13. — Friday, 8th Week after Pentecost, Matt., xn, 1. Y;H. July 15. — 9th Week after Pentecost, Matt., vn, 15. A., n, xxx; W 8 ; P. E; L. July 18. — Wednesday, 9th Week after Pentecost, Mark, ix, 38. S; Y; H; W 214 , 8th Wednesday after Trinity. July 20. — Friday, 9th Week after Pentecost, Matt., xxm, 13. Y; H. July 22.— 10th Week after Pentecost, Luke, xvi, 10. W 215 , S, Y, and H, 9th Wednesday after Trinity. July 27.— Friday, 10th Week after Pentecost, Luke, xi, 37. July 29. — 11th Week after Pentecost, Luke, xvin, 10; xix, 41. First text, O. G xxxvm ; second text, A., I, xxvin, W 10 , P. E, and L; K, Mark, vn, 31. Aug. 1. — Wednesday, 11th Week after Pentecost, Luke, xxi, 20. Y; H. Aug. 3. — Friday, 11th Week after Pentecost, Luke, xxi, 34. Y;H. Aug. 8. — Wednesday, 12th Week after Pentecost, Matt., xn, 30. H. JLug. 10.— Friday, 12th Week after Pentecost, Mark, xn, 28. Aug. 10. — St. Lawrence's Massday, Matt., xvi, 24. Aug. 12.— 13th Week after Pentecost, Mark, vn, 31. C, 2nd Sunday after St. Lawrence; B 38 ; W 12 ; P. E; L; K, Luke, xvn, .11. ANGLO-SAXON DJ3G-MJEL. 89 Aug. 15. — Assumption of Virgin Mary (and Saturdays "be Maria"), Luke, X, 38. C; A., n, xxxiv; W 114 ; O. G. vm ; R. Aug. 19.— 14th Week after Pentecost, Luke, x, 23. C, 3rd Sunday after St. Lawrence; O. G. XIX ; W 13 ; P. E; L; B 12 , Matt., xv; R ? Matt., vi, 24-33. Aug, 22. — Wednesday, 14th Week after Pentecost, Matt., xii, 14. W 218 , 13th Wednesday after Trinity; S; Y;H. Aug. 28. — Mass of St. Augustine and St. Hermes, Luke, xiv, 25. Aug. 29. — " Innan hserfeste " at St. John's Mass, Mark, vi, 17. W 116 , Beheading of St. John Baptist. Aug. 29. — Wednesday, 15th Week after Pentecost, Mark, i, 40. Sept. 2. — 16th Week after Pentecost, Luke, xvn, 11. A., II, xxxvi. Sept. 2.— 16th Sunday after Pentecost, Matt., vi, 24. W 19 ; P. E; L; R, Luke, xiv, 1-11. Sept. 5. — Wednesday, 1 6th Week after Pentecost (and Friday in " Cys-wucan "), Matt., v, 31, 43. Sept. 9. — 17th Sunday after Pentecost, Luke, vii, 11. B 14 ; A., I, xxxni ; W 16 ; P. E; L; R, Matt., xxii, 35. Sept. 12. — Wednesday at the Fast before Harvest Equinox, Matt., xvn, 14. Sept. 12. — To the Embers within Harvest on Wednesday, Mark, ix, 17. W 230 . Sept. 14. — -To the Embers within Harvest on Friday, Luke, vn, 36. G^W 231 . Sept. 1 5. — To the Embers within Harvest on Saturday, Luke, xin, 6. G 31 ;W 232 . Sept. 20.— St. Matthew's Mass-even, Matt, ix, 9. B 30 (Matt., ix, 9 ; Mark, n, 14; Luke, v, 27), A., n, xxxvn; W 119 , Vigil, Luke, v, 27; W 120 , Mass-day; E; P. E; R. 90 .FREDERICK TUPPER, JR. Sept. 23.— 19th Week after Pentecost, Luke, xiv, 1. P. E; W 15 and L, Matt., xxn, 34-46 ; E, Matt., xxn, 1-14. Sept. 29.— St. Michael's Mass-day, Matt., xviii, 1. A., I, xxxrv, p. 510 ; W 121 ; P. E ; K. Sept. 30. — Sunday, 20th Week after Pentecost, Matt., IX, 1. W 19 ; P. E; L; E, John, iv, 46. Oct. 7. — After Pentecost on 21st Week on Sunday, John, iv, 46. A., i, xxxv, W 20 , P. E, and L, Matt., xxn, 1 j E, Matt., xviii, 23-35. Oct. 19. — Friday, 22nd Week after Pentecost, Matt., vin, 14. Y. Oct. 21.— 23rd Week after Pentecost, Matt., xviii, 23 ; xxn, 15. W 22 , P. E, and L, Matt., xviii, 23; E, Matt., ix, 18-26. Nov. 1. — All Saints' Mass, Matt., v, 1. A., i, xxxvi, p. 548 . W i23. p. E ; E. Nov. 4. — Sunday, 25th Week after Pentecost, Matt., ix, 18. W 24 ; P. E; L. Nov. 25. — Four weeks before Midwinter (and Palm Sunday), Luke, xix, 29. Nov. 25. — Four weeks before Midwinter, Mark, xi, 1 ; Matt., xxr, 1. W 26 , S, Y, and P. E, 1st Sunday in Advent, Matt., xxi, 1 ; O. G. LIIX , E, and L, Luke, xxi, 25. Nov. 29. — St. Andrew's Mass-even, John, i, 35. W 86 , John, I, 29. Nov. 30.— St. Andrew's Mass-day, Matt., iv, 18. G 5 ; A., I, xxxvin ; W 87 ; E; P. E ; B 34 , John, I, 29. Dec. 5. — Wednesday, 3rd Week before Midwinter, Matt., in, 1. Y and H, Wednesday before Christmas; W 125 , 1st Friday in Advent. Dec. 7. — Three weeks before Midwinter on Friday, John, I, 15. B 49 ; S; Y; W 127 , 2nd Friday in Advent. Dec. 16.— Week before Midwinter, Matt., xi, 2. G 6 , P. E, and L, 3rd Sunday in Advent. ANGLO-SAXON D^G-M^L. 91; Dec. 1 9. — Wednesday to the Embers before Midwinter, Luke, I, 26. W 128 , 3rd Wednesday in Advent, Luke, I, 39. Dec. 21. — Friday to the same Fast, Luke, I, 39. Dec. 22. — Bis gebyraft on Sseterndseg to sewfsestene aer myd- dan-wintra, Luke, in, 1. G 20 , Sabbato Quat. Temp, ante Nat. Christi. Dec. 23. — Sunday before Midwinter, John, I, 19. C, Week before*Nat. Domini; G 7 , W 29 , P. E, and L, 4th Sunday in Advent ; R, Luke, Hi, 1-6. General Rubrics. . Mass of one Apostle, Luke, x, 1. A., n, XL, no text ; Durham Ritual, 81, Vigils, no text. . Apostles' Mass-days, John, xv, 12. A., n, xli, In Natale Plurimorum Apostolorum, Luke, x, 1. . A Confessor's Mass-day, Matt., x, 26. A., n, xliii, In Natale unius Confessoris, no text; D. R, 188, 15, no text. . Mass-day of Many Confessors, Luke, xn, 35 ; Matt., xxiv, 42. First text, W 82 . . A Martyr's Mass-day, Matt., x, 37. D. R, 84, "In vigilia unius Martyris." . Mass-day of Many Martyrs, Matt., x, 16. A., n, xlii; D. R, 92-162, no text. . Women Saints' Mass-day, Matt., xxv, 1. A., n, xliv, In Natale SS. Virginum, no text. Midwinter. I have followed Bouterwek (Ccelendcivide) in beginning my Notes to the Rubrics at Midwinter, because that was regarded by many of the Anglo-Saxons as the proper beginning of the year, and because it serves to introduce other dates, — 8th Mass-day to Midwinter, 12th Even, 12th Day, etc. — that would not otherwise be understood. 92 FREDERICK TUPPER, JR. Bede, De Temporum Batione, xv (M. P. L., 90, 356 ; Giles, VI, 178), tells us: "Incipiebant (i. e., antiqui Anglorum populi) autem annum ab octavo Calendarum Januariarum die ubi nunc Natale Domini celebramus. Et ipsam noctem nunc nobis sacrosanctam, tunc gentili vocabulo Modranicht, id est, matrum noctem appellabant ob causam, ut suspicamur, cere- moniarum quas in eo pervigiles agebant." This has caused much discussion. Hickes, Antiquae IAtt. SeptenL, etc., I, 309, would explain Moedrenicht or Modre- nicht as " parens aliarum noctium." Grimm, Teutonic My- thology (Stallybrass), I, 753, accepts Bede's explanation, but suggests in a note that "modre nicht" may be "muntere nacht/' watchful night. Bouterwek (Ccedmon, Glossary s. v. Niht) shares Hickes' view that the night received its name, because with it the nights (days) of the New Year began. Kluge, Etymologisches Worterbuch, s. v. " Weihen " renders it "der Mutter Nachte;" and Mogk, "Mythologies § 84, Paul's Grundriss, I, 1126, says of the word : " Ein Wort das auf die Verehrung der Matronae romisch-germanischer Inschriften der altn. dlsar hinweist : es sind die Nachte die den weib- lichen Schutzgeistern den Seelen Verstorbener geweiht sind." Elton, Origins of English History (1890), 257, 272, cites many references to the Germanic "Mothers" myth, but thinks that Modrenicht was so called because the women took part in a nocturnal watch. This is on a par with Turner's sugges- tion, History of Anglo-Saxons (1836), I, 233, that the night received its name from the worship of the Sun as a female divinity. The list of etymologies is full enough. I shall only call to mind, in this connection, the mysterious " Mothers " of Goethe's Faust (n, 5) and their classical origin (Taylor, Ed., 1890, ii, 350). I shall consider the beginnings of the Anglo-Saxon Year under 8tb Mass-day to Midwinter. The name Midwinter cannot properly be understood without a discussion of the dates that marked the beginning of the seasons. Ccelendcwide, The Martyr Booh (Shrine; Wanley's ANGLO-SAXON D^G-M^L. 93 Catalogue, 105-109), and ByrhtferS, Anglia, viii, 312, divide them thus : 7th of February. Beginning of Spring. 9th " May. " " Summer. 7th " August. " " Autumn. 7th " November. " " Winter. Elene, 1226, does not intend a different date : " Wses ]>a lencten agan Butan VI nihtum. ser Sumeres cyme On Maias Kalendas." This apparent discrepancy is easily explained. Kalendae is used broadly (" Penitentiale Ecgberti," Add. 21, Thorpe, A. L., 391) and implies here V Nonas (Cmlendcwide, 84). Kal. Cod. Cott. Titus, D. xxvn, and Vitellius, E. xvii (cited by Piper, Kalendarien, p. 74) prove, by the two dates given for the beginning of the seasons, that the Spanish method (Isidor, De Natura Rerum, c. 7, § 5) and the Julian one were both well known. Durand, Rationale, viii, 3, 21, p. 311, is a witness to the Spanish use in his day : " Festum dementis (Nov. 25) Hyems caput est Orientis Cedit Hyems retro, cathedrato sermone Petri (Feb. 22), Perfugat Urbanus (May 25), aestate Symphorianus (Aug. 25)." For discussion of the Calendars, compare Piper, Id., 84. A few words now upon the times of Solstices and Equi- noxes. Midwinter (Dec. 25) and Midsummer (June 24) were regarded by many as the Solstices; by these followers of Roman custom the Equinoxes were placed at March 25th and September 24th. iElfric adheres to this, in his Homily on St. John the Baptist's Day (June 24), Thorpe, I, 356, translated directly from the 287th Homily of St. Augustine (Forster, Anglia, xvi, has overlooked this connection) : " Nis butan getacnunge j>set J?8es bydeles acennednys on ^sere tide wses gefremod $e se woroldlica dseg wanigende br8 and on Dryhtnes gebyrd-tide weaxende br$." The Booh of Martyrs (Shrine, 95, 22; Wanley's Catalogue, 107) gives under June 24th " solstitia ftset is on ure gefteode, sungihte." Bouterwek, Cadendcwide, 37, shows that "solstitium hiemale secundum quosdam" is mentioned in the Ephemeris of Bede under December 24th ; compare Bede, De Temporibus, VII (M. P. L., 90, 283; Giles, VI, 126): " Solstitia et Aequinoctia bina putantur vni Kalendas Januarii et Julii, Aprelisque et Octo- bris." Bede 2 , Leechdoms, in, 257, tells us, however, "upon the authority of Easterns and Egyptians and all men best acquainted with Arithmetic, that the Lenten Equinox is upon xn Kal. Aprilis, St. Benedict's Mass-day, and that the other three tides are adjusted by this." Byrbtferth, Anglia, VIII, 299, 15; 311, 28, and the Horologium (supra) follow the modern method (cf., however, Byrhtferft, 84, Anglia, vin, 311, 8). Piper, Kalendarien, 83, shows how much other Calendars and Menologies varied in this respect. Solstices and Equinoxes subdivided each season into two divisions : Anglo-Saxon Chronicle, 895, A. on foran winter, B. C. on forewerdne winter; 913, B. C. on foreweardne sumor, on ufeweardne hserfest. Bass o)>re geare on ufan midne winter and j?y ilcan geare foran to middan wintra; 923, A. on ufan hserfest. Length of Midwinter. — Passages from the Anglo-Saxon Chronicle show that this was a period of some duration : C. 1016, Innan J?aere midwintres tide . . . . ];a sefter j?at tide; D. 1053, Hit wses se micla wind on Thomes msesse niht and eac [eall] J?a midewinter. It closed legally on 12th Day : iElfred, V, 43, Schmid, 96, Eallum frrSum mannum $as dagas sien forgiefene butan J?eowum mannum and esne wyrhtum xn dagas on Gehhol ; Leechdoms, ill, 164, her se£$ ymb drihtnes gebyrd, ymb J?a xn niht of his tide. But the Christmas Season seems to have lasted twenty days : Anglo-Saxon Chronicle, 878, on midne winter ofer twelftan niht; iElfric's Canons, xxxvi, Thorpe, A. L., 450, and fseste selce man twelf monaft selcne Frigedseg buton fram Eastron oft Pentecosten, and eft fram middan wintra oft seofon niht ofer twelftan daeg ; Canute, I, ANGLO-SAXON D^G-M^L. 95 16, 1, Schrnid, 264, "and ne J>earf man na fsesten .... of middan wintra o"S octabas Epiphaniae, J?8et is seofon niht ofer twelftan msesse-dseg; compare iEthelred, v, 18, Schmid, 224; VI, 25, Schmid, 230. Joannes Belethus, writing at Paris in 1160 (Durand, p. 338, c. 56), calls the time between Christmas and the Octaves of Epiphany "tempus gaudii, tempus regressionis." The Anglo- Saxons could have used fittingly the same expression. The Midwinter time could, however, be confined to a week, ^thelred, v, 98, where Schmid's text (p. 224) reads, "oS octabas Epiphanie," D, MS. C. C. 201 has, "xim niht ofer midde wintres tide." All difficulty is removed if we suppose Midwinter to end at the close of Yule-week. Yule and Yule Feast. In Anglo-Saxon texts Geol or Gehhol is often used for the date of the Nativity: Shrine, 29, 26, aerestan Geoheldseig; 82, 11, ser Geolum ; 47, 13, on }>one eahtej?an Geoheldseig ; 144, 14, se serysta dseg in natale domini, ]>set is serysta Geohhel- dseg; Bede, Eccl. Hist, iv, xxi (19), 318, 17, ]>y twelftan dege ofer Geochol (Giles, in, p. 84, 28, Epiphaniae) ; Laws of Alfred, v, 5, Th., A. L., 29, Schmid, 74, Gehhol (Cod. B, C. C. 383 (19, 2), H, Textus Roifensis, Geol, but on margin of H, Geohhol); Id., v, 43, Th., A L., 40, Schmid, 96, Gehhol (H. Gehhel). The Century Dictionary s. v. Yule is wrong in regarding the variants of Geol as mere blunders. The etymology of Geol has never been definitely settled. Of the dozen etymologies, varying in degrees of improba- bility, I name the most important. Miss Elstob (Homily on Gregory, p. 29, Appendix) " follows the best antiquarians of her time in deriving it from ol(ale). I in Iol, Iul (Cimbri) as ge and gi in Gehol are premised to make it emphatic." She might have added that i or ge will serve as an ale-multi- plicative. Hazlitt, Popular Antiquities, I, 156, cites several of the old explanations of the word, all of them on a par with 96 FREDERICK TUPPER, JR. that given by Spelman, Glossary s. v. Gula. Grimm, Teutonic Mythology, 617-624, 702, although he regarded Gothic Iiuleis as a cognate, was inclined to connect Gehhol with Gehweol (wheel), it being long the custom to roll a wheel at the time of the Summer Solstice to signify that the Sun had reached the highest place of his circle (Durand, Rationale, vn, 14 ; Belethus, p. 365, c. 17). This is to be compared with an explanation of the Saxons themselves ; Bede, De Temporum Batione, xv (M. P. L., 90, 356; Giles, vi, 178): "Menses Giuli a conversione solis in auctum diei, quia unus eorum prse- cedit, alius subsequitur, nomina accipiunt" (compare Shrine, 153, 23-26; Ccelendcwide, 220-221, Bouterwek's Notes). Fick, Indogermanisches Worterbuch, vn, 245, connects Yule with A.-S. gylan, Icelandic yla, Germanic jolen, johlen ; the Gothic jiuleis seems to me to be the crux here, but it is not, like the other etymologies, an absurdity and is quoted with approval by Kluge, Nominale Stammbildung, § 74, p. 35, and by Skeat, Etymological Dictionary s. v. Yule. Yet another etymology has been recently discussed by Mogk, Paul's Grun- driss, I, 1125: "Altn. jol, urnord, Jul, hangt vielmehr sprachlich zusammen mid Ags. geohhol (Kluge, Englische Studien, IX, 311) das auf urgerm. jehwela zuriickgeht und dasselbe wie lat. joculus ist (Bugge, Ark. f. n. Fit., IV, 135)." Descriptions of Midwinter festivities among the heathen Saxons will be found : Atkinson's Glossary of Cleveland Dia- lect, 1868, s. v. Yule Cake; Hazlitt's Popular Antiquities, 1. c. ; Grimm, Teutonic Mythology, 15, 215, 702, 1240; Gummere, Germanic Origins, 402 ; Cleasby-Vigfusson, Icelandic Dic- tionary, s. v. Jol ; Century Dictionary, s. v. Yule ; Mogk, 1. c. Mogk points out that to the early Germans "every day of Yule was full of importance for weather and fate, every dream was fulfilled : " traces of this superstition are found among the Anglo-Saxons, Leechdoms, in, 162, 24, 166, 16. Con- cordia, 490, gives at some length the Midwinter monkish observances; and the Anglo-Saxon Laws show the layman's regard for Christmas-tide (Schmid's Index). ANGLO-SAXON D^G-M^L. 97 It is not necessary to add any examples of Midwinter or of its synonyms, Christmas and the Nativity, to those cited by Bouterwek, Cazlendcwide, 38. On Cylda Mcesse-dceg \ Marshall's Note to the Rubric (Gospels, p. 522) is gram- matical : " Hie obiter notent Grammatici Cild in hoc versiculo usurpari pluraliter pro Pueros." I may supplement this, and call attention to MS. Cotton, Tiberius A., in, fol. 30b (Leechdoms, in, 185), where the natural gender of "cild" is so clearly masculine, that the word is opposed to " mseden " in about thirty cases : " Mona se o3er on eallum J>ingum to nytlic ys byegan .... cild acenned wis, milde, jeap, gesselig ; mseden eallswa." In Ben. Rule, Gloss, 115, 14; 106, 11, Cildra = Pueri ; compare Bos worth -Toller, s. v. Cild. The day is mentioned elsewhere in Anglo-Saxon : Durham Ritual, p. 47, In Natale Innocentium ; iElfric's Homilies, I, V ; Concordia, 521, betwyx cilda-msesse-dsege (innocentium festivitatem et Octabas Domini) ; Anglo-Saxon Chronicle, A. 963, on Cildamsessedseg ; C. D. 1065, E. 1066, on Cilda- msessedseig. Eighth Mass-day to Midwinter. Apart from its importance as the Octaves of the Nativity and the time of the Circumcision of the Lord, this date is worthy of consideration as the proper beginning of the Anglo- Saxon Civil Year. The Anglo-Saxon Year had no less than five acknowledged beginnings : I. Advent. II. Christmas. III. 8th Mass-day to Midwinter. IY. Yernal Equinox (March 21st). V. Easter — Beginning of Lunar Year, 7 98 FREDERICK TUPPER, JR. L Although the beginning of the Church Year was not placed definitely at the opening of Advent until after the Conquest (Piper, Kalendarien, 89), iElfric (Homilies, I, 98) can speak of the season thus (Thorpe's Translation) : " Some of our service-books begin at the Lord's Advent, but not on that account is that the beginning of the year, nor is it with any reason placed on this day ; though our calendars, in this place, repeat it." II. According to Bede (cited supra) the heathen English began their year at Mid-winter; and their Christian descendants followed their example; compare Shrine, 29, 26, on J;one forman dseig in geare, "Sset is on ftone serestan geoheldseig, eall Cristes folc wurSiaft Cristes acennednesse. The Anglo-Saxon Horology (supra) begins at Christmas, and iElfric's Homilies open with the Nativity. The Anglo-Saxon Chronicle often begins the year at Christ- mas. In the case of many of the Annals, it is extremely difficult to decide when their year opens, but the following years show, both by context and order of the entries, unmis- takable signs of a midwinter beginning : A . 763, 827, 878, 891 (change of hands in A makes this Annal doubtful), 913 B. C. (Bses o"Sre geare on ufan midne winter and ]>y ilcan geare foran to middan wintra), 963 A., 1009-1010 (doubtful, but point to Easter beginning), 1012 D. E. F., 1014 C. D. E. F., 1039 E., 1043-1053 (the most confused place in the Chronicle, but C. differs from other MSS. in beginning at Easter), 1045-1048 (D. E. F.), 1053 D., 1063 D., 1066 E., 1078 D., 1070-1090 E. (these " Wulfstan Annals " open at Easter), E. 1091, 1094-1096 (January 1st is here called " gearesdseg "), 1097 sq. (all Peterborough Annals (E.) begin at Christmas). The above represents more definite results than have before been obtained, but the chronology of the Annals has been discussed in the Monumenta Historica Britan- nica (1848), by Sir T. D. Hardy, "Chapter on the Chronology ANGLO-SAXON D2EG-M.3BL. Vd of Mediaeval Historians ; " by the anonymous author of the Dissection of the Saxon Chronicle, 1830, who drew largely from St. Allais' L'Art de Verifier les Dates (Paris, 1818); and by Earle in the Introduction to his Edition of the Chronicle. In his excellent essay Hardy notices — though this was done a century earlier in the MS. Notes of Waterland — that Florence of Worcester, William of Malmesbury, and Henry of Hunt- ingdon all employ a Christmas year-beginning. III. Coelendcwide begins the year on January 1st (1. 3-7) : " On \y eahteoj^an dseg Hselend gehaten heofonrices weard. Swa -3a sylfan tiid side herigeas folc unmsete, habbaft foreweard gear forSy se kalend us cyme$ gefuncged," etc. January 1st is recognized once in the Chronicle as the begin- ning of the year (1096) ; and its right to that place is elsewhere firmly established : Shrine, 47, 10, "On "Sone eahteftan geohhel dseg br3 J?ses monies fruma |?e man nemneft januarius );a3t is on ure je^eode se seftera jeola J?set bi3 se seresta geares monaft mid romwarum and mid us ; n ByrhtferS, Anglia, viii, 305, 28 : "xErest we willa3 fon on Januarium forSon he ys heafod- hebba and eac }?8es geares geendung. Swa be him cwseS sum gejmngen wita, ( Januarius dictus est quod limes et janua anni'" (this remarkable etymology is found in Bede's De lemporum Batione, xn, M. P. L., 90, 331, doubtless Byrht- ferS's source). As the first day of the year, January 1st was the time of prognostications ; compare " Prophezeiung aus dem 1 Januar fur das Jahr," Anglia, xi, 369 (Vespasian D. 14, fol. 75b), "Donne forme geares 1 daeig by^S Sunendseg," etc. A devout Churchman like .ZElfric acknowledges under pro- test this beginning of the year {Homilies, I, 98) : " We have 1 Cl Horstman, Lives of Saints, E. E. T. Soc, 87, p. 177, \ 28, 1. 5: " The furste feste >at in the gere comes we cleopieg geres dai Ase ore loverd was circumciset," etc. Cf. Orm, 4154, 4220, cited by Bouterwek, Ccelendcwide, 18. 100 FREDERICK TUPPER, JR, often heard that men call this day the day of the year (jeares- dseg), as if this day were first in the circuit of the year ; but we find no explanation in Christian books why this day is accounted the beginning of the year. . . . Now our calendar begins, according to the Roman institution on this day, not for any religious reason, but from old custom." As an example of the same feeling to-day, I quote from the Anno- tated Prayer Book, p. 257; the Saxon Homilist of the 10th and the Anglican Prelate of the 19th Century use almost the same words : " January 1st was never in any way connected with the opening of the Christian year, and the religious observance of the day has never received any sanction from the Church except as the Octave of Christmas and the Feast of the Circumcision " (see Waterland's MS.). Severe penalties were inflicted upon those who celebrated this day (Theodore, "Penitentiale" (673), xxvn, 19, Thorpe, A. X., 293) ; yet as ByrthferS said (Anglia, vin, 305, 31) : " De Januario. Se forma daeg and eall se inonS ys gehalgod mid Cristes gebyrd-tide." IV. iElfric tells us (Homilies, I, 98) : " J?a ealdan Roniani on haeSenum dagum ongunnon J?ses geares ymbryne on ftysum daege (January 1st) ; and $a Ebreiscan leoda on lenctenlicere emnihte; $a Greciscan on sumerlicum sunstede; and J?a Egyp- tiscan 'Seoda ongunnon heora geares getel on hserfeste. . . . Rihtlicost br3 geSuht J?aet ]?ses geares anginn on 'Sam dsege sy gehsefd, J?e se iElmihtiga scyppend sunnan and monan and steorran and ealra tida anginn gesette; J>set is on ]?am dsege j?e ]?8et Ebreisc folc heora geares getel onginnaS." iElfric is here drawing directly from Beda, De Temporibus, ix, M. P. L. y 90, 284, and De Temporum Ratione, vi, M. P. L., 90, 317; compare Bede 2 , iv, Leechdoms, in, 246 (Forster, Anglia, xvi, 30). In MS. Cotton, Caligula A., xv, fol. 126b, Leechdoms, in, 153, the physician commences his series "on the month of March which men call Hlyda, since it is the beginning, after ANGLO-SAXON D^G-M^L. 101 right reckoning, of all the year and the Almighty God on that month created all creation." Ember days were reckoned from March ("Dialogus" of Ecgbert, xvi, Thorpe, A. L., 324); November is glossed by " ]?ses nygej?an monies " {Ben. Rule, Gloss, x, 39, 10) ; and Bede, Eccl Hist, iv, V (5), 278, 5, places Easter " sefter J?sem feowerteog^an monan J»a3S serestan monies (mensis primi)." Other Anglo-Saxon writers mention the Equinox in con- nection with the Creation • compare ByrhtferS, Anglia, vin, 309, 40; 310, 5; Shrine, 62-64; Hexameron (Norman), 8, 12 ; Bouterwek, Ccelendcwide, 22, and Ccedmon, lviii, lx. 1 Durand, Rationale, viii, 32, p. 309, speaks of the honor paid by certain moderns to "primus dies seculi" (March 18th), and Chaucer refers to the belief in "Nonne Preestes Tale," B. 367 : " Whan that the month in which the world bigan That highte March whan God first maked man Was complet," etc. Some of the Chronicle Annals begin at Easter (supra), but the annalist may have in mind the Vernal Equinox. Water- land, MS. Notes, Earle and the Dissector of the Chronicle make the mistake of mentioning Lady Day (March 25th) as the beginning of the year. This had no such honor until the end of the 13th Century (compare Durand, Rationale, viii, 32, p. 309 ; St. Allais, U Art de Verifier les Dates, I, 17) ; and 1 Anglo-Saxon poetry uses the Spring-beginning ; compare Beowulf, 1133 : " winter yfte beleac is-gebinde, oft "Sat ofter com gear in geardas, swa nu gyt deft >a >>e syngales sele bewitiaft wuldor-torhtan weder. J>a waes winter scacen faeger foldan bearm." The passage has occasioned much grammatical discussion. I differ with Heyne (Heyne-Socin Ed.) and regard "weder" as nominative and "sele" as objective ; but, in any case, the year is represented as beginning in the Spring. Again, the cuckoo, called "sumeres weard" (Seefahrer, 53), "announces the year" (Guthlac, 716), It is needless to say that cuckoos do not sing in January, any more than English nightingales in July. 102 Frederick: tupper, jr. its new importance was doubtless due to the increased rever- ence for the Virgin so striking at that time (Waterton's Pietas Mariana Britannica (1879), 13, 130). V. Many of the Annals in the Anglo-Saxon Chronicle begin at Easter {supra). The annalist may have had in mind the Vernal Equinox, but it was more probably on account of Easter's position as first day of the lunar year. A few refer- ences will show Easter's importance in this regard : Bede, De Temporum Ratione, xi, M. P. L., 90, 341 ; ByrhtferS, Anglia, viii, 309, 32; 322, 37; 329, 40; 330, 18, Easter dseg wses se forman dseg on J?sere ealdan se; Bede 2 , Leechdoms, in, 248, 21, on sumum jeare br$ se mona twelf srSon geni- wod fram |?sere halgan eastertide o'S eft eastron and on sumum geare he br<5 j?reottyne srSon geedniwod. 1 See Hampson, M, A. Kal, ii, 417. 12th Day. There is little to be added to the Notes of Marshall and Bouterwek. The Feast of the Epiphany had many names in the Anglo-Saxon Church : Shrine, 48, 4, ];one halgan dseg set drihtnes setywnesse j?set is se drihtnes halga twelfta dseg, drihtnes fullwihtes dseg; Ccelendcwide, 11, fulwihttid, twelfta dseg ; .ZElfric, Homilies, I, 104 ; n, 36, swutelung-dseg ; Con- cordia, 531, Epiphania is glossed by setywincge ; Durham Ritual, p. 2, bseddseg; A.-S. Chronicle, E. 1118, on J?sere 1 Bede, De Temporum Ratione, xv, M. P. L., 90, 336, tells us of Embo- lismus or year of 13 months. When this occurred, an extra or Intercalary month, Thrilidi, was assigned to the summer. This has been discussed by Hickes, Ling. Vett. Sept., I, 216. A representation of the signs of the 13 Anglo-Saxon months on the porch of St. Margaret's Church, York, is described at length by Fowler, Archceologia, xliv (1871), 146 sq. We have doubtless a reference to this year in the difficult passage, Percy Folio MS., Hales' Ed., i, 26 : " But how many merry monthes be in the yeere, There are 13 in May (I say ?), The Midsummer Moone (Thrilidi ?) is the Merryest of all, Next to the merry month of May." ANGLO-SAXON D^G-M^L. 103 wucan Theophanie. The honor done to Epiphany by the noble saint Etheldreda shows its importance in the Anglo- Saxon Church (Bede, Eccl. Hist, iv, xxi, 318, 15) : "And seldom in hatum baftum heo banian wolde butan ];am hyhstan symbelnessurn and tidum set Eastran, and set Pentecosten and J>y twelftan dege ofer Geochol." Truly, days of rejoicing ! Compare Grimm, Teutonic Mythology (Epiphania, Bethphania, Perchentag) ; Piper, Kalendarien, 93 ; Hazlitt, Popular An- tiquities, I, 13-19; Hampson, M. A. K., Glossary, s. v.; Ann. Prayer Book, 257. Septuagesima and Sexagesima. R. Matt., xx, 1. On J?one Sunnandseg J?e man belydS Alleluia. R. Mark, IV, 3. On }?sere wucan sefter j?am J?e man belyc<5 Alleluia. These Rubrics do not appear in Marshall, and therefore are not discussed by him, nor given by Schilter. They pre- sent, however, no difficulty. In his Homily upon Septuagesima (ii, 84 sq.), JElfric tells us, upon the authority of Amalarius (De JEoclesiasticis Officiis, M. P. L., 90, 993; compare Anglia, xvi, 48), "why the holy congregation omits in God's Church, l Hallelujah' and ( Gloria in Excelsis Deo/ from this present day (Septuagesima) until the holy Easter-tide." Over the interminable "whys" we need not linger. Two Cotton MBS., Titus D. 27, iv, and Caligula A., xv, fol. 126, give rules " De Alleluia die invenienda." These were mentioned by Wanley, Catalogue, 248, 234; remarked by Hampson, Kalendarium, s. v. Septuagesima; and the second has been printed by Cockayne, Leechdoms, in, 227 : "On KL' Jan. ofer xvi'Kl. Febr. loca hwser J>u hsebbe x nihta eald monan, ofer ]?set J^one sunnan-dseg beluc Alleluia." Cockayne's translation, " Observe the Sunday. Hallelujah ! " shows how completely he missed the point. By subjecting 104 FREDERICK TUPPERj JR. the rule to proof we obtain January 21st, the Septuagesima of our year (see Tables). ByrhtferS's rules for finding Sep- tuagesima (Anglia, vm, 324, 31 ; 329, 2) are very similar. Durand, Rationale, v, 6, 7, p. 165, tells us: "Alleluia was sung from Octaves of Epiphany to Septuagesima, and omitted until Pascha; from Pascha (Easter) to Pentecost Duplex Alleluia was chanted. It was included in the services from Pentecost to Advent and, like the Gloria in Excelsis, was omitted during the Advent season ,y " (compare Rationale, V, 4, 4-6, p. 152; vi, 24, 18-19, p. 192; vi, 85, 4, p. 243; VI, 95, 1, p. 255; vi, 97, 5, p. 257; Belethus, p. 345; Kurtz, Church History (1861), I, Chap. 56, p. 219). In Benedictine Rule, xv, Alleluia is omitted only from Quadragesimal services ; and nothing is said of this chant in the enumeration of Septua- gesimal offices, Concordia, iv, 1. 557. The custom indicated by the Rubrics persisted, however, in the English Church ; Horstman, Lives of the Saints, 63, 411, p. 443: "From J?at men loke Alleluia ; for to com Ester-day ; " compare Morris, Old English Homilies, x (E. E. T. Soc, 53, p. 53). A Septua- gesima ceremony of the Mediaeval Church was the " burial of Alleluia " (Hone's Everyday Booh, I, 100). The correspondences between the Anglo-Saxon Rubrics for the days under discussion and the Gospels for Septuagesima and Sexagesima in other Churches are striking (Tables). A passage from the Anglo-Saxon Chronicle, E. 1127, Thorpe, p. 378, is interesting in this connection: "J?set wees J?es Sunendaies J?aet man singaft i Exurge quare o D.' " The chant mentioned is the Introit for Sexagesima Sunday (Sarum Missal, 1868, p. 49; Nicolas, Chronology of History, 1833, p. 115). During the Septuagesimal season, all oaths and ordeals were forbidden among the Anglo-Saxons: Canute, 16, Thorpe, J.. L., 158; Wulfstan, Homilies, xlhi, p. 208. Marriages were included in the interdict : iEthelred, vi, 25, Thorpe, A. L., 137, Schmid, 230 ; v, 18, Schmid, 224. ANGLO-SAXON D^G-M^L. 105 Postquam impleti sunt dies Purgationis Mariae (R. Luke, ii, 1). "And ]?38s embe ane niht ftset we Marian msessan healdaft cyninges modor, forftam heo Crist on J?am clsege beam wealdendes brohte to temple." [Cadendcwide, 19.) A few references to this day (Candlemas) may be useful. In Concordia, 1. 542, the services at this feast are described in detail ; compare Id. 484, oj? ciricgange sea. marian (usque ad purificationem sancte Marie). The day is mentioned often in the Chronicle, — I supplement Bouterwek's examples : C. D. E. 1014, to Candelmsessan ; B. 1043 (C. 1044), x nihtum asr Candelmaassan ; D. 1078; E. 1091, 1094, 1101, 1116, 1121, 1123, 1124-1127, 1140. It is found in the Laws : ^Ethelred, vin, 12, Thorpe, A. L., 146, Schmid, 244, leoht-scot gelseste man to Candelrnsessan ; Anhang, in, 4 pr., Schmid, 374, of Candel-msesse oft Eastran (3 days work of Gebur) ; Canute, I, 12, Schmid, 263, Leoht-gesceot .... to J?8em Sanctam Mariam clsensung (Codex Colbertinus reads, in vigilia S. Mariae in Augusto, i. e. Ascension of Mary on August 15th); compare Schmid, Glossary s. v. L§oht-gesceot. To Caput Jejunii on Wodnes-dceg. This is the Eubric to Matt., vi, 16; and the day is men- tioned often in canonical texts : Benedictine Rule, Gloss., XV, 45, 12 ; xlviii, 82, 8, anginn lsencten fsesten (caput quadra- gesime); xli, 73, 15, oft andgin fsestenes (capud quadragesi- mae) ; Id., Translation, xv, 39, 16; xli, 66, 14, oft lenctenes anginne (in caput quadragesime) ; xlviii, 74, 3, oft lencten- fsesten = " Winteney," oft lenten (ad caput quadragesime) ; xlviii, 74, 17, onforan lencten = " Winteney/' 99, 25, on forme lentenes deige (in capite quadragesime) ; Concordia, 440, in heafod lencten fsestenes (in caput quadragesimae) ; 106 FREDERICK TUPPER, JR. 540, oJ> heafud lenctenes; 564, 566, 597, fram heafde faestenes on ]?am feorSa weorcdsege ; 1030, heafde on lencten. From these examples, one can see how completely Bosworth-Toller is mistaken when it mentions, " heafod-lencten-fsesten-es. n, the chief Lent-fast." The word is, of course, a literal trans- lation of Caput Jejunii j and the form cited is to be regarded as a "crude form," to adopt Logeman nomenclature (Ben. Rule, Introduction, xxxix) ; cf. angin lsencten-fsesten (supra). iElfric, Lives of Saints, xn, p. 260, gives us interesting information in regard to the Anglo-Saxon Ash-Wednesday : " pis spel gebyraft seofon niht ser lenctene On "Sysse wucan on Wodnesdseg swa swa ge sylfe witon Is Caput Jejunii \>set is on Englisc heafod lenctenes-fsestenes. . . . Nu ne beoft na feowertig daga On urum lenctenlicum faestene gefylled Buton we fseston >serforan to >as feower dagas . ' Wodnesdseg and Juinres-daeg and frige-dseg and sseternes-dseg. Swa swa hit gefyrn geset, wses >eah fte we hit eow nu secgan. On )>one Wodnes-dseg, wide geond eorftan Sacerdas bletsiaft, swa swa hit geset is Clsene axan on cyrcan." Lent proper, therefore, began with Quadragesima Sunday. A few other references present themselves : Canons of Edgar, I, Thorpe, J.. L., 405, on J?one wodnesdseg J?e we hata^ caput jejunii; Wulfstan, Homilies, xvn (22), 104, 9, on wodnesdaeg J?e by3 caput jejunii ; Eccl. Inst, Thorpe, A. L., 310, capite jejunii, capite quadragesime ; Durham Ritual, 5, 6, 8. Com- pare Kurtz, Church History, I, § 36, p. 21 9 ; Annotated Prayer Book, p. 266. Friday in the "Cys-wucan." The gospel for the day corresponds to the gospel for Friday in Quinquagesima in the Liber Comitis of Jerome and in the Sermons of Wycliffe. Marshall (Notes, p. 523) has given correctly the meaning of the Rubric, " die Veneris illo, qui statim sequitur diem Cinerum ; " but from his citations of Spelman's Concilia, he omits Eccl. Inst, XL (Spelman, 610; ANGLO-SAXON DJ3G-MLEL. 107 Johnson, 476, Thorpe, A. L., 486-487), which seems much to the point : "At this tide there should be abstinence from all delicacies, and soberly and chastely we should live. If any at this holy tide can forego cheese and eggs and fish and wine, it is a strict fast/' etc., etc. Joannes Belethus, p. 360, tells us that, in his day (1147), eggs, cheese and milk were pro- hibited, but that (as in Saxon times) the enjoyment of these was permitted by St. Benedict. Compare here Bosworth- Toller's Note s. v. " Cys-wucan." Butter-week in the early Church (Kurtz, Church History, I, 359, Par. 56, § 7) was the precursor of the Anglo-Saxon Cheese-week — the last week that cheese could be eaten before Lent began. Halgan Dceg. Halgan Dseg is Quadragesima Sunday. (1). Marshall (p. 522) makes this general statement : " In citeriorum seculorum Rubricis quas vidi omnibus Evangelii paragraphus assignatur Dominicae primae Quadragesimali." Quadragesima is in fact the only day to which this reading, Matt., iv, 1, could with propriety be assigned, and a refer- ence to my Tables will prove the truth of Marshall's obser- vation. (2). Marshall cites Spelman's Concilia, p. 610 (Thorpe, A. L., 484), " on ]?8ere nihstan wucan ser halgan niht." The context shows that " halgan niht " is Quadragesima Sunday. Marshall's arguments from example may be supplemented. (3). Halgan Dseg appears as a variant of Quadragesima. The MSS. (Wulfstan, Homilies, xxm (47), 117, 14) differ widely : B. (C. C. C. C. S. 14) we forbeodaft ordal and aSas .... fram Septuagesima o^S fiftene niht ofer Eastran ; K. (Cott. Tib. A., in) and for feowertinum nihtum ser haligan dsege; C. (C. C. C. C. S. 18) fram aer halgan dsege, etc. Like so much of Wulfstan, this passage is taken directly from the Laws (Canute, Schmid, I, 264), and fram Septuagesima o3 XV nihton ofer Eastron. 108 FREDERICK TUPPER, JR. (4). Wanley, Catalogue, 234, mentions a rule, "De Inveni- endo die Sancto" (Caligula A., xv, fol. 127); and again, p, 284, " Regula ad inveniendum diem qui dicitur Alleluia, sicut et Diem Sanctum et Diem Paschatis " (Titus D., 27, iv). The first of these has been printed, Cockayne, Leechdoms, in, 227 : " On Februarius ofer vn id febr. loca hwaer Jrn finde tweigra nihta ealde monan ; ofer j?8et on ];one sunnan-dseg br<5 halga dseg." Cockayne renders this wrongly, " the next Sunday will be a holy day." If the rule is applied, the date discovered, February 11th, will be found to correspond to the Quadra- gesima Sunday of our arbitrary year (Tables). The rule given by ByrhtferS (Anglia, vin, 329, 13) for finding the First Sunday in Lent should be compared with the one that I have cited. The Anglo-Saxon Lent iElfric discusses in his Homily on Quadragesima (i, 178) the Lenten " tithing days " — he is translating from Gregory's 16th Homily (M. P. L., 76, 1137, par. 1494): "Why is this fast computed for forty days ? In every year there are reckoned three hundred and sixty-five days ; now, if we tithe these yearly days, then will there be six and thirty tithing days (teoSing-dagas), and from this day to the holy Easter- day are two and forty days : take then the six Sundays from that number, then there will be six and thirty days of the year's tithing-days reckoned for our abstinence." Compare Blichling Homilies, 35, 17; Lives of the Saints, xn, 1; Wulf- stan, Homilies, xvn (22), " Sermo in XL," p. 102, 19; lv (la), 283, 28. The addition of four days to the Lenten fast was made after the death of Gregory or, as some say, by Gregory him- self (M. P. L., 78, 307, "In Greg. Lib. Sac. Notae," 31 6; Annotated Prayer Book, 266), and is described by iElfric, Lives of the Saints, xn (cited supra). Benedict (c. 530 A. D.) understood, therefore, by Caput Quadragesimae, Quadragesima Sunday; his 10th Century glossator and translator would ANGLO-SAXON D^G-M^L. 109 regard it as the day of Ashes. iElfric, always orthodoxy itself, seems hardly to have regarded these four additional days as a part of Lent proper, but to have placed Quinqua- gesiraa Sunday " seofon niht ser lenctene." Since " lengtene " begins, therefore, on Quadragesima Sunday (ByrhtferS, 147, Anglia, viii, 324, 32), and since Sunday is not a fast-day, R. Matt., xxv, 31, Monandseg se forman fsestendseg is perfectly correct (compare " Capitula secundum Lucain," Lindisfarne MS., Cott., Nero D., 4, fol. 129b, col. 1, Skeat, 1, "xlgisima feria n") ; otherwise we must suppose with Marshall that the Rubric is used in a broad sense like R. Mark, ix, 2, on ssetern- dseg on j?sere forman fsestenwucan. Lent is mentioned frequently in Anglo-Saxon texts : Bede, Eccl. Hist, in, vi, 172, 6, J>set feowertiglecan fsestan ser Eas- trum ; in, xvn, 230, 9, " alle tid J?ses feowertiglecan fsestenes ser Eastrum ; Ben. Rule, Translation, xli, 66, 5, over eallenc- ten = in quadragesima ; xlii, 67, 3, on fsestendagas = dies jejunii ; xlviii, 74, 10, on lenctenfsesten = in quadragesime diebus; 74, 12, on J?am fsestendagum = in quibus diebus quadragesime; xlix, 76, 5, on lencten fsestenne = istis diebus quadragesime; Anglo-Saxon Chronicle, E. 1048, on lengtene and ]?ses sylfan lentenes; D. 1071 (E. 1070), on lengten ; E. 1088, innan J?am lengtene; 1092, to J>am lsengtene; 1106, onforan lsengtene .... on J?sere forman lsengten wucan; 1110, to foran lsengtene; 1122, 1127, on J;one lenten tyde; 1127, eall J?a3t lenten tid ; Wulfstan, Homilies, lviii, 305, 21 ; xvn (22), "Sermo in XL," 102, 12; Assmann, Grein's Bibl. der A.-S. Prosa, in, XL, 140 (Ermahnung zu Christlichem Leben — Larspell S. Dominica, in in xl). Marshall's Note on " Clean Lent n may be reinforced by examples : Wulfstan, Homilies, lv (la), 284, 18, M. ]?. 1. eow eallum is cu$ J?aBt f>es gearlica ymbrene us gebring^ efne nu J?a clsenan tid lencten- lices fsestenes ; 284, 29, mid clsenum fsestene and mid clsenum gej^ance; 285, 31, on Jnsum clsenum timan; compare Bliekling Homilies, 39, 1 ; Hampson, M. A, Kalendarium s. v. " Clean Lent." 110 FREDEKICK TUPPEE, JR. The Anglo-Saxon Lenten Laws were very strict. Lent- breech (lencten-bryce) of any sort must be doubly atoned (JElfred, 5, § 5, Thorpe-, A £., 29, Schmid, 74; Id., 40, Th., 39, Schm., 93-94; Canute, 48, Th., 173, Sch., 298); anyone who in Lent gave out holy law to the people without leave must pay a " bot " of cxx shillings (1. c.) ; and ordeals and oaths were not permitted at this time (Canute, 1, 17, Th., 158, Schm., 264). Church canons were equally severe : "Excerp- tions " of Ecgbert, cviii, Thorpe, A. L., 335, " qui in Quadra- gesima ante Pascha, I annum poeniteat, nupserit" (the scribe inserts not without humor, u cum propria conjuge ") ; Eccl. Inst, xxin, Th., 487, contains another such injunction ; Id., xxxvn, Th., 486, xli, Th., 487, treat particularly of the details of the fast (cf. Bede, Eccl. Hist, in, xvn, 238, 29 ; in, xx, 246, 34; v, n, 388, 8); Id., xxxvi, Th., 484, pre- scribes the time of confession (the Lent Shrift is given in MBS., Royal 2 B. V., and Cott., Tib. A., in, fol. 52 ro , printed by H. Logeman, "Anglo-Saxonica Minora," Anglia, xn, 513) ; Id., xli, xliv, Th., 487, direct frequent communion at this season. Myd-fcestene. The perfect sequence of the Myd-fsestene and Myd-lentene Rubrics proves the identity of the two seasons. The generic name (fsesten) is here, as elsewhere, adapted to the greatest of yearly fasts ; compare German Mittfasten. Homilies, " In Media Quadragesima," are cited frequently by Wanley ; and iElfric, Homilies, I, xn, and Lives of the Saints, xni, are devoted to this Sunday. The day is men- tioned, Anglo-Saxon Chronicle, E. 1047, Her on J?isum geare wses mycel gemot on Lundene to mid-festene = C. 1050, to mid-lencten ; E. 1055, VII nihton ser midlenctene (Witena gemot) ; E. 1093, to midlengtene. Mid-lenten was sometimes called "Laetare Hierusalem" (Spelman, Glossary s. v.); some- times " Dominica Refectionis " or " Refreshment Sundav " ANGLO-SAXON DJEG-M^L. Ill (Hazlitt, Popular Antiquities, I, 65); and, in the French Church, Mi Car6me {Ann. Prayer Booh, 272). Sunday, 5th Week in Lent In his Homily upon this Sunday {Homilies, n, xiii, 224), iElfric tells us : " This tide from this present day until the holy Easter-tide is called Christ's Passion Tide (Cristes Browung-Tid), and all God's ministers in the holy church with their church-services honor and in remembrance hold his passion, through which we were all redeemed. Our books also say, that we should hold these fourteen days with great earnestness, on account of the approach of the holy passion and honorable resurrection of our Saviour. On these days we omit in our responses ' Gloria Patri' on account of our lament for the holy passion, unless some high festival-day occur during them." St. Gregory's Mass-day. Bouterwek's Note to Ccelendcwide, 37, needs but little sup- plement. Gregory's day appears in iElfric's Homilies, n, ix (cf. Elstob's English Saxon Homily), in Bede's Latin Poetical Calendar, and in Cod. Cot. Tit. D., xxvn, but is omitted in Bede's Homilies, and in iElfric's Lives of the Saints (Piper, Kalendarien, 71-75). Thursday before Easier. This day was greatly honored as the time of the Lord's Supper: Anglo-Saxon Chronicle, E. 1106, on J?a niht ]?e on morgen was Cena Domini, ];get is se ]mnres-dseg toforan Eas- tran; Concordia, 597, oj? to gereorde drihtnes = usque ad cenam domini; 633, on J?am fiftan dsege se ]>e eac gereord drihtnes ys gecweden ; 563, 667. On Ceua Domini penitents were received again into the fold of the Church and com- 112 FREDERICK TITPPER, JR. munion was administered (Wulfstan, Homilies, xvn (22), 104, 12; xxxn (28), 153, 6; lvi (42), 289, 24). At this time began the " three silent days : " iElfric, Homi- lies, i, 219, Circlice 'Sea was forbeodaft to secgenne senig spel on J?am J?rym swig-dagum ; n, 262, Ne mot nan man secgan spel on J?am J?rym swig-dagum; compare iElfric's Homily, "In Cena Domini et v Feria et Sabbato Sancto" (Thorpe, A. L., x, 464; Soames, Anglo-Saxon Church, 1835, 310). The " silent days " have been discussed by Bouterwek (Cced- mon, clviii, clix) ; but one or two other references are useful in this connection. Stillness and due silence during the three days before Easter are enjoined by the Concordia, 630 sq. — at this place Zupitza's L. Fragment (Herrig's Archiv, lxxxiv) reads " swig-uhtan." In Old English Homilies, 2nd Ser., xvn (Morris, E. E. T. Soc, 53, 101 ; cf. Morris's Specimens, I, IV, 11), 12th Century popular etymology — there so luxuriant — explains the purport of this " silence : " "Bitwenen his J?row- enge and his ariste he lai on his sepulcre and swiede and for J?at ben ]?e j?re dage biforen estre cleped swidages." Id., xvi, p. 96 (Specimens, vi, b. 84), swimesse means a " mass with- out music." Id., xvi, 98, tells the befitting duties on the three days, "A shereftursdai 1 to absoluciun. a lange-fridai to holi cruche. an ester even to procession [abuten }>e fanstone]." Langa Frige-dag. Marshall institutes an interesting comparison between the names given by different nations to this day : Germ., Karfrei- tag, Gute Freitag, Still Freitag ; French, Le grand Vendredi, Vendredi sanct or ore* ; English, Good Friday. The Scandi- 1 Sherethursday long kept its name in the English Church : Horstmann's Lives of the Saints, 36, 360 ; 39, 220, 223, 244 ; 60, 25, On schere }>ores-day ; Sir T. Malory (Caxton Eeprint), 719, 32, On sherthursdaye. From the command contained in John XIII, 34, the Gospel for the day ("man- datum novum"), another name of the day, Maundy Thursday, was derived (Skeat, Etym. Diet. s. v.; Hazlitt, Popular Antiquities, I, 83-85), ANGLO-SAXON DJEG-M^JL. 113 navian Dations still speak of Langfredag (Danish-English Dictionary, Ferrall and Repp, Copenhagen, 1845). Langa Frige-dseg is not a hapaxlegomenon in Anglo-Saxon : Canons of JElfric, 36, Thorpe, A. L. y 449, "Man ne mot hal- gian husel on langa frige-dseg for]?an ]>e Crist J>rowode on ];one daeg for us" (cf. Notes of Johnson and Baron, p. 407) ; Anglo- Saxon Chronicle, E. 1137, "On his time |?e Judeiss of Norwic bohtonan Cristenan cild beforen Eastren and pinidon him alle ]>e ilee pining j?e ure Drihten was pined and on langfridai him on rode hengen," etc. ; Concordia, 633, langun frige (MS.) daeges J;rowunge = excepta Parasceve passione ; 734, No gloss to In die Parasceve (cf. L. Fragment). The word persisted for a short time in Middle English : Morris, 0. E. Homilies, 2nd Ser., 95, 9, on lange fridai ; Id., 99, 28-29, a lange fridai (supra). Marshall derives the name from the longa oratio or lang gebed — a very probable etymology : Following the very unsafe guidance of the "swig-dagum" etymologist, one would conjec- ture that " langa " referred to the weary hours of the Cruci- fixion (compare Horstmann, Lives of the Saints, 36, 366, p. 229, A gode-friday al ]>e longue day). In the Shrine Good Friday is placed on the same day as the Annunciation of Mary (March 25th), — a date often chosen for the day in Anglo-Saxon Calendars (Piper, Kalendarien, 71). The martyrologist had in mind the supposed duration of Christ's life (Shrine, 67), "]?a sefter twa and ^ritigum geara and sefter 3rym monSum wses Crist ahangen on rode on J?one ylcan dseg," etc. See the excellent note on Good Friday, Ann. Prayer Book, 284 ; Hampson, M. A. Kal. s. v. Easter Even. The day was an important one in the Anglo-Saxon Church and is mentioned often in their writings : Anglo-Saxon Chroni- cle, E. 1047, on Easter sefen ; E. 1097, o3 'Set Easter sefen ; Canute, Laws, 1, 12, Schmid, 262, and leoht-gesceot J?riwa on geare, serest on Easter sefen; Bede, Eccl. Hist, v, vn, 404, 27, 8 114 FREDERICK TUPPER, JR. wses J>y halgan dsege ]?ses Easterlican reste-dseges. The Latin name for the day was Sabbatum Sanctum. Aldred's glosses in the Lindisfarne Gospels and the Durham Ritual are interest- ing : Cap. sec. Marcum, Skeat, 5, Sabbato Sancto mane = se seternes dseg halig arlig; 1 Durham Ritual, p. 29, Sabbato Sancto mane = 'Se sseternes dseg halig arlig ; compare Con- cordia, 833, Sabbato Sancto = on reste haligum. Under this Rubric, the Harrowing of Hell tradition must be mentioned. The account in the Martyr Booh sub March 26 (Shrine, 68), does not verge from the beaten track. In his note to this passage, Cockayne says that the Harrowing of Hell is a very ancient expansion of the text of Matt., xxviii, 52, and cites Chrysostom, " Horn, n in Pascha ; " Augus- tine, Sermons, xxxix, 5 (2nd Easter Sunday), etc. The best Anglo-Saxon Version of the Legend is naturally the Apocry- phal Gospel of Nicodemus (Thwaites, Heptateuchus, etc, 1698; Bright, A.-S. Reader, 129, Selection, xix, Notes, p. 219). Compare Ann. Prayer Booh, 287. Easter Day. The Menologist (Ccelendcwide, 56) ushers in Easter thus : "Aprelis monaft on J?am oftust cym<5 seo msere tid mannum to frofre Drihtnes serist ftsenne dream gerist wel wide gehwser swa se witega sang." The movable character of the feast is then poetized. Bouter- wek's Note upon this is very short and leaves much to be said. So much has been written about the different times of Easter that I shall consider this but briefly. For a scientific discus- sion of the Easter question, see Butcher's Ecclesiastical Calen- dar, London, 1871 ; for references useful in the Anglo-Saxon 1 This date can have no reference to " Sseternes dseg ser halgan dseg," R. Mark, vi, 45, as Skeat intimates, Mark, Introd., xxiii. It is noteworthy, however, that none of the Mark lessons are assigned to Sabbatum Sanctum (Easter JEfen) in the other versions of the Gospels or, for that matter, in any other Eubrics that I have seen (compare Tables). ANGLO-SAXON D^G-M^L. 115 field, compare Bede's Eccl. Hist, (often) ; Bede's Be Temporibus, xin-xv, M. P. L., 90, 286-287, Giles, vi, 129; Theodore, "Penitentiale," xxx, 4, Thorpe, A. L., 295; Synodus Pha- rensis (Whitby, 664), Spelman, Concilia, 144; Lingard's Anglo-Saxon Church (1845), I, 50. The definite Easter rules, appearing in Anglo-Saxon texts, have, however, been rarely cited. I may mention a few of these : MS. Cott., Caligula A., xv, fol. 126a, Leechdoms, in, 226: "On Marti ofer xn, Kl. Aprl. loca hwaer Jni finde xiii nihta ealdne monan ofer J?8et se niesta sunnandseg br$ eastor dseg ; " MS. Cott., Titus D., xxvii, fol. 54b, cited by Hampson, M. A. Kal., I, 101 ; Hexameron (Norman), vn, p. 12, "And ne beoft nsefre Eastron ser se dseg cume ftset 'Sset leoht hsebbe $a "Seostru oferswifted, $set is ftset se dseg beo lengra 3onne seo niht." Compare ByrhtferS, Anglia, vm, 309, 37; 310, 40; 322, 30; 324, 34. Bouterwek, Ccedmon, xcv, has discussed at length the connection between Easter and Eastre, a heathen Goddess, mentioned by Bede, De Temporum Ratione, Chap. xv. In O. E. Homilies (Morris), 2nd Ser., 97, 99, the popular ety- mologist, to whose mind consistency was never a bugbear, tells us : " ]?is dai is cleped estrene dai J?at is aristes dai ; " ")>is dai is cleped estre dai, J?at is estene dai and te este (dainty) is husel " (" hu-sel = how good "). For a safer ety- mology, compare Skeat, Etym, Diet. s. v. " Easter ; " Kluge, Etym. Worth, s. v. "Ostern." Bouterwek, 1. c, has mentioned Gospel examples of the word . A num ber from other sources may be useful : Bede, Eccl. Hist, ii, ii (2), 98, 19, ne woldon Eastron healdan in heora tid; ii, ii (2), 102, 11, rihte Eastron; n, in (4), 106, 31, J?a symbelnesse Eastrana and J?one dseg ]?sere drihtenlican aeriste ; ii, in (4), 108, 3, in gehealde rihtra Eastrana ; n, vin (9), 122, 14, \y serestan Eastordsege ; n, vm (9), 122, 26, J?sere ilean neahte j^sere halgan Eastrena ; in, iv, 164, 129; in, xrv, 206, 1; 206, 20, 22, on ]?ara Eastra msersunge; in, xviii (26), 240, 4, in J?sere Easterlican symbelnesse; com- pare in, xx, 246, 34; v, vi (7), 404, 27; v, xvi, 446, 25; 116 V, xvi, 454, 24; v, xvn, 456, 21; v, xix, 468-470; v,xx, 472, 8 ; v, xx, 474, 1; Anglo-Saxon Chronicle, 627, 641, 878 (C. 879), 1053, on Eastron ; E. 639, Ercenbriht aerest Eng- liscra cininga, he gesette Eastor fsesten; 853, 872, A. 917 (B. C. D. 914), C. 979, C. D. E. 1010, ofer Eastron; A. 716, J?aet hie Eastron on ryht healdan = D. E. on rihtum Eas- trum; D. E. 774, on Eastertid; A. D. E. 878 (C. 879), C. 1053, on Eastran; A. C. 892 (B. 891), ofer Eastran ymbe gang-dagas o}?J>e aer ; A. 921, foran to Eastron ; C. D. E. 1012; C. D. E. 1016, toforan fam Eastron; C. 1012, waes Easter daeg on Sam datarum Idus Aprilis = F. J?a waeran Eastran Id. April ; C. D. 1016, on Sone sunnan efen Octab. Pasce ]?a waes xm Kl. Mai; C. D. 1043 (E. F. 1042), on forrnan Easter daeig . . . . C. E. J>a waeron Eastron on ni Non. April; E. 1061, innan )?aere Easter wucan on xiiii Kal. Mai; C. D. 1066, to J?arn Eastron — ]?a wseron efter J?am middanwinter and waeron ]?a Eastran on j?one daeg xvi Kal. Mai; E. 1086, 1087, 1096, to J?am Eastron; D. 1067, on ]?isan Eastron, }?a waeron Eastren on x Kal. April ; E. 1095, on )?isum geare waeron Eastron on viii Kal. April., and ]?a uppan Eastron; 1097, J?a togeanes Eastron; 1116, aefter Eas- tron; 1122, on Pasches; 1123, eall Eastren-tyde ; 1125, on Eastran daei ; 1127, an to Eastren; 1130, aefter Easterne; 1100, 1104, 1105, 1107, 1109, 1110, 1111, 1113, 1116, to Eastron (the plural in these examples is the ordinary Anglo- Saxon use ; cf. Bouterwek, Id., xcvi) ; Benedict. Rule, Gloss, Viii, 37, 5; xli, 73, 16, o$ Eastran = usque in Pascha; vm, 37, 10; xv, 45, 18, fram Eastran = a Pascha; xv, 45, 10; xli, 73, 4, fram J?aere haligan Eastran = a sancto Pascha ; Id., Translation, vn, 32, 10, o]> Eastron (" Winteney," fort Eastron); vn, 32, 19; x, 34, 7; xv, 39, 14, 21, 22; xlviii, 73, 8, from Eastron = a Pascha ; xli, 65, 13, fram ]?am halgan Eastrun o$ pentecosten; xlix, 77, 11, }>ara Eastrona (" Winteney," 103, 3, ]?a Eastre tid) ; Blichliny Homilies, 35, 31, Easterlican; 35, 34, Easterdagas ; 67, 24; 71, 24, Eas- trum ; 83, 7, Eastor lie; iElfric, Homilies, I, 178, 23, o$ Sone ANGLO-SAXON DJEG-MJEL. 117 halgan Easter dseg; I, 182, 3, seo halige Easter-tid; I, 216, 33, on J?one Easterlican sunnan-daeg; I, 296, 20, fram ftaere halgan Easter-tide ; I, 310, 22, fram -Sam halgan Easterlican daege; n, 30, 5; 40, 11; 156, 14, on Easter-tide; n, 30, 33; 84, 29, ser Eastron ; II, 32, 14, on J?am ^riddan Easterlicum dsege (Easter Tuesday) ; n, 30, 36, on fam Easter daege ; n, 84, 21, o$ ]?a halgan Easter-tide; n, 84, 30, on |?am saternes- dages j?aere Easterlican wucan ; n, 88, 5, his heofonlican Easter-tide; II, 278, 17, Crist is ure Easter-tide; n, 156, 14; 242, 21; 252, 10; 260, 6; 278, 13; 282, 31; 380, 28; JElfric, " Homily upon John, xi, 47-54," Assmann, Grein, Bibl. der A.-S. Prosa, in, p. 67, 1. 60, Hyt waes j>a gehende heora Easter-tide, and hi woldon habban J?one halgan Easter- da3g geblodegodne welhreowlice mid J?aes ha3lendes blod ; Ass- mann, Id., 152, 13, aer 'Sam symbeldaege )?aera Eastrona. The verb, "beon ge-eastrode " (Wulfstan, Homilies, xxin, 117, 14, K (Tib. A., in)), has not been noticed by Bosworth-Toller. The Passover of the Old Dispensation and the Easter of the New were closely related in the eyes of Anglo-Saxon Churchmen. Pascha is glossed by Easter; "it was their Easter," iElfric tells us in his Homily upon John, xi, 47 sq. (supra). In his Homilies, n, 282 (cited by Bouterwek, Ccelendcwide, p. 23), he calls Pascha Faereld ; compare Id., I, 310; ii, 266, 18. ByrhtferS, 134, Anglia, vm, 322, 1, says, " Pascha is ebreisc nama y he getacnaft ofer faereld," and, after giving a description of the Paschal feast, concludes, "Id est transitus Domini, hyt is witodlice Godes faereld." It is interesting to compare Old Testament passages : Ex., xn, 21, offria^ Phase }>aet ys faereld ; Ex., xi, 27, hit ys Godes faereldes onrung = victima transitus Domini est; Lev., xxin, 5, on J?am feowerteoftan daege J>aes forman monies (March) on aefen br§ drihtnes faereld (Phase Domini est) ; Joshua, V, 5,10. The regard paid to Easter in Anglo-Saxon times is evinced by Concordia, v, 832-892, where the Easter-service is given in full ; by iElfric's Homilies, I, xv, n, xv, and by Blickling 118 FREDERICK TUPPER, JR. Homilies y vn; by the Durham Ritual, pp. 24, 177; by Byrht- ferft, Anglia, vin, 323, 330, 8 ; and by the Martyr Booh, Shrine, p. 67. For the many civil and ecclesiastical Easter laws, compare the Indexes of Thorpe and Schmid, and Andrews's excellent Monograph, The Old English Manor. Ofer Eastron be \mre rode. Marshall quotes from iEthel wold's De Consuetudine Mona- chorum (Englische Studien, ix, 296) : "Singan hi J?one antemp be )>sere halgan rode and J?ser sefter senne be sancta Mariam." This will be found in the original * of the De Cons. Mon., the Concordia, 1. 240. A passage from Concordia, 348, is even more to the point : " Post sextam eant ad mensam hoc semper attendendum ut sexta feria de Cruce, Sabbato de Sancta Maria, nisi festiva aliqua die evenerit, missa celebretur principalis " (" On syxtan worcdage be J?aere rode, on saternes dseg be Sea. Marian"). This explains also E,. Luke, x, 38, " Sseterndagum be Maria." 2 Turner, History of the Anglo-Saxons, 1828, in, Book x, p. 500, and Lingard, History of Anglo-Saxon Church, 1845, I, 422, Notes, have debated the idolatry of cross-worship in the Anglo-Saxon Church, and Bouterwek, Cmdmon, clxv sq., has discussed it at some length. Space does not permit me to con- sider the question ; but a few references, not as yet mentioned, may aid future students of Rood-worship : Concordia, 1. 766 1 This has been discussed by me, Mod. Lang. Notes, June, 1893. *Sarum Missal, Appendix E, p. 614: " The reasons assigned at the begin- ning of this Mass (p. 521) for the origin of Saturday in commemoration of our Lady are : 1st. That at Constantinople the veil before her image was drawn aside every Friday evening at Vespers, and replaced at the same hour the following night; 2nd. That, when all the disciples forsook our Lord and fled, she only who had borne him without pain and knew that he was God, remained ; 3rd. Because the Sabbath is a day of rest and she is the door of Heaven ; 4th. Because the Feast of the Mother should follow that of the Son ; 5th. For that on the day our Lord rested from labor the Service should be more joyous." For other references to " The Saturday," see Waterton, Pietas Mariana Britannica, 1879, p. 141. ANGLO-SAXON D^G-M^L. 119 sq., the full service described (cf. Durand, Rationale, VI, 77, 21, p. 229); 182, 242, 284 sq., 385, 665, 735, 833, 870, 895; Durham Ritual, p. 93, ad crucem salutandam; p. 150, Antifo' ad crucem; JElfric's Homilies, I, 588, 16; 610, 10; II, 240, 23 ; 306, 21 (discussed by Bouterwek, 1. c.) ; Blielding Homi- lies, 97, 10, " forJ>on we sceolan weorSian J>set halige sigetacen Cristes rode and a?fter fylgeon and biddon ure synna forgif- nessa ealle set somne;" 27, 27; 33, 11; 47, 11-16; 90, 21; 191, 5; Assmann, Homilies, xiv, Grein, in, 164, "for)?am we sculan weorSian Cristes rode and biddan ure synna forgifnessa ealle set somne;" xv, 175, 1. 169; 197, 214; xvn, 194, 34; Wulfstan, Homilies, 227, 8; Shrine, p. 67 ; Anglo-Saxon Chronicle, 885, u He (Marinus) sende him (JElfred) micla gifa and )?sere rode dsel J?e Crist on )?rowode "= B. 883, Marinus sende lignum Domini JElfredi cinge ; " E. 1070, " ac hi (the outlaws of Hereward) rohton na }>ing gedon into ]?e mynstre clumben upp to ]>e halge rode namen ]?a J?e kynehelm of ure Drihtnes heafod." Gang-days. The Gang-days Rubrics (see Tables) present some difficul- ties. Neither Marshall (Notes, 525) nor Bouterwek (Note to Cadendewide, 71-75) makes clear the connection existing between the Gang-days and the Major and Minor Litanies ; but Piper's Table of Calendars is helpful. My purpose is threefold : — I. To trace briefly the early history of the Major and Minor Litanies. II. To show that the Major Litany, contrary to the Roman custom, was placed on the Gang-days by the Anglo-Saxons of the 10th Century. III. To prove, contra Bouterwek, that the Gang-days always fell in the week of the Ascension. I. Durand, Rationale, vi, 102, 8, describes, upon the authority of Paul the Deacon {De Gestis Langobardorum, in, 24, M. P. L., 95), the institution of the Major Litany : " The Major is in the feast of St. Mark (April 25th), and was created by the 120 FREDERICK TUPPER, JR. blessed Gregory after a plague, the groin swelling." Durand then explains the three names of the Litany, the Gregorian, Cruces Nigrae and Septiform {Concordia, 847, includes in its service the Letanie Septene). Compare Notes to Gregory's Liber Sacramentorum, 393, M. P. L., 78, 385 ; " In Ordinem Romanum Commentarius," xcvn, Id., 908 ; cxv, Id., 916 ; Glossaries of Spelman and Du Cange, s. v. "The Minor Litany," says Durand, Rationale, vi, 102, 4, "which is called also Rogations and Processions, was made for the three days before Ascension by Mamertus, Bishop of Vienna, who, on account of the plague of wolves and wild animals and the severe earthquakes, declared a three days fast and instituted Litanies. It is called Minor because it was established by a minor person, a simple bishop, in a minor place, Vienna. The other is called Major because it was established at a greater place, Rome, by a greater man, Gregory, and for a great and severe sickness." Compare the copious references, given by Du Cange s. v. " Rogationes," and by Spelman s. v. " Perambulatio." That the Major and Minor Litanies early came into con- flict in England is shown by the 16th Canon of the Council of Clovesho (747), Spelman, Concilia, 249. This is given by Bouterwek in his Ccelendcwide Note, and is discussed by Piper, Kalendarien, p. 42 ; but I insert a part of it, as necessary to my subsequent discussion : "Ut Letaniae, i. e. Rogationes a clero omnique populo his diebus cum magna reverentia agant- ur, i. e. die septimo Kalendarum Maiarum (April 25th) juxta ritum Romanae ecclesiae, quae et Letania Major apud earn vocatur. Et item quoque secundum morem priorum nostro- rum tres dies ante Ascensionem Domini in caelos .... venerentur." Du Cange's references s. v. "Letania Romania" and " Letania Gallicana " show how correct the Canon was in its distinction between the uses of the two churches. . II. The question now arises. Was the Letania Romana or the Letania Gallicana of Mamertus the major prayer-service ANGLO-SAXON B^G-M^EL. 121 among the Anglo-Saxons? In BeoVs Homilies and in his Poetical Calendar (Piper, 72, 76) the Major Litany is placed, in strict accordance with Roman custom, upon St. Mark's Day (April 25) — and these were written many years before Clovesho. Yet the Gallic custom ("secundum morem priorum nostrorum ") of observing the Major Litany in Gang- week was certainly dominant in the time of iElfric. Feria Secunda Litania Majore (Rubric, Homilies, II, xxi, p. 314), In Litania Majore Feria Tertia (Rubric, n, xxn, p. 332), In Letania Majore Feria Quarta (Rubr., n, xxv, p. 360) indicate the three days before Ascension. -ZElfric tells us in the last men- tioned Homily, that " to-day (Wednesday, Greater Litany) is the vigil of the great festival, which will be to-morrow (cf. R. John, xvn, 1, Wodnesdseg, Gang-wucan to ]?am Yigilian), because on that clay Jesus, after his resurrection, ascended to his Heavenly Father." In Homilies, I, xviii, p. 244, he attri- butes to Mamertus the establishment of the Greater Litany, and again, when, in his Homily on St. Gregory (Thorpe, II, ix ; Elstob's English-Saxon Homily, 26-27 ; Bright, Anglo- Saxon Reader, 90), he describes (p. 126) the establishment of the sevenfold Litany, he links it with no service in his own church. Hampson remarked (M. A, Kalendarium, I, 227) this peculiar usage. Wanley cites in his Catalogue (see Index) many Major Litany Homilies on the Gang-days. An extract from one of these shows the close allegiance to Gallic usage (S. 5, xxxix, 422, "Serrno in Letania Majore," Wanley, p. 119): "M. p. 1. cwse'S se halga lareow hwset we gemnnan magon J?set we oft gehyrdon secgan J?set wise men fturh haliges Gastes gyfe gesetton us j?as halgan Gang-dagas, J?ry to fsestenne and on to gangenne ure sawle to j?earfe." Another piece of evidence to the close connection between Litania Major and Gang-days is that MS. S. 14, xlv, 219, Wanley, 135, gives "Alius sermo Feria in in Rogationibus " as the Rubric of a sermon, which is elsewhere (S. 5, xxxviii, 412, Wanley, 119) assigned to "Major Letania, Feria in." Bliohling Homily, ix (p. 104), 122 FREDERICK TUPPER, JR. which has the Rubric, "Crist se Goldbloma," is found with Rubric, '< In Letania Majore, Feria Tertia" in MS. CCC. S. 9, h. 33 (Morris, Introduction to Blickling Homilies, p. xn). The Gang-day Homilies of the Vercelli MS. ( Wulker, Grun- driss, p. 489) show the same usage ; but no clue to date is given by iElfric's Lives of the Saints, Rubric to xvn, Sermo in Laetania Majore. ByrhtferS, JElfric's contemporary, has doubtless the Major Litany in mind when he says (172, Anglia, viii, 329, 21) : "On morgen byS se forman gang-dseg. J?a dagas synt gehaten Letaniarum dies on grecisc and on lyden rogacio- num and on englisc ben-dagas." The Roman observance was by no means uncommon ; with the exception of the 10th Century, it was the prevailing usage in the Saxon Church. We are told in Coelendewide, 1. 70 : " ftaet embe nihtgontyne niht[gerimes] "Sees fte Easter-monaft to us cyme's ftset man reliquias rseran onginne'S halig[ra] gehyrste )>set is healic dseg ben-tiid bremu." The dates in these lines have proved a crux to scholars (see Grein, Germania, x, 422 ; Paul u. Braune Beitraege, x, 517 J Holthausen, Mittheilungen (Anglia, December, 1892), in, viii, 239). Bouterwek makes a happy reference to Durham Ritual, p. 36, " Hi sunt capitulae in Letania Majore ]?set is on fif dagas," but his inference that the " five days " (April 20-25) were Gang-days is not warranted (infra). The Martyr Book, which, as Cockayne claims (Shrine, p. 44) and Wulker is inclined to think (Grundriss, p. 451), is of the age of iElfred, shows the Roman custom (Shrine, 74) : " On ];one fif and twentegftan dseg ftses monies (April 25th) brcS seo tid on Rome and on eallum jodes ciricum, seo is nemned Laetania Majora, )>8et is ]?onne micelra bena dseg," etc. The Minor Litany also is recognized, Shrine, 79 (May 3rd) : " hwi- lum ser hwilum sefter beo$ |>a |?ry dagas on )>eem godes ciricum, and cristes folc msersiaft Letanias." These quotations from the Shrine were translated by Hampson (M. A. Kalendarium, I, 227) directly from MS. Julius A., x, fol. 86b. ANGLO-SAXON D^SG-M^L. 123 In the Calendar in MS. Cott., Titus D., xxvn (Piper, 76; Hampson, I, 438), composed certainly after 1012 A. D., as it contains under April 19th the name of St. Alphegius, who died in that year, Letania Major is placed on April 25th. This is the case in later Chronicle entries : A . 1066 (Th., 336), on ];one sefen Letania Majore J?e is vin Kalendas Mai ; E. 1109, and wses se forma Easter dseg on Letania Major (a fixed date). Compare Hampson, Glossary s. v. Litania; Piper, Kalendarien, p. 90 ; Hazlitt, Popular Antiquities, I, 109. III. I have already noted the error of Bouterwek's belief (Ccelend- ewide, p. 24) that the Gang- week immediately preceded St. Mark's day. ByrhtferS's words (147, Anglia, vin, 324, 35) apply perfectly to the days before the Ascension. "Se mona in gangdagum ne mseg beon jungra J>onne an and twentig ne yldra J?onne nigon and twentig . . . Gangdagas ne magon nsefre beon ser v Kl. Mai ne sefter pridie ix KaL Junii." The Martyr Book, Shrine, 79, sub May 3rd, keeps the Gang-days perfectly distinct from its Litania Major of April 25 ; and " ]?a fif dagas " of the Durham Ritual (supra) has nothing to do with the Gang-days. " To Gangdagon J?sege l twegen dagas " (R. Luke, xi, 5) refer to Monday and Tuesday of Ascension week. Gang-days are mentioned in the Anglo-Saxon Chronicle : A . 913, 921, 922, 1016, 1063, «a gangdagas (cited by Bouter- wek) ; A. 913, 922, betweox gangdagum and middan sumera ; 1016, to J>am gangdagum after middan sumera (a mistake, Thorpe, p. 280). Compare Indexes in Thorpe, A. L. and in Schmid, Gesetze, and Annotated Prayer Book, 296-298. Ascension. In connection with this day the Eubrics, " On Wednesday in Gang-week at the Vigils" (R. John, xvn, 1) and " Thurs- day in Gang-week " (R. Mark, xvi, 4) must be mentioned. 1 " J^ege" is a rare but legitimate form (cf. John xn, 14, where the Hatton MS. reads ")>a"). See Kluge, PauPs Grundriss I, 902, \ 122. 124 FREDEKICK TUPPER, JR. The Durham Ritual, p. 127, mentions the Service, " De Ascen- sione ; " the Martyr Book, Shrine, 80, places under May 5th. "se dseg |?e ure Dryhten to heofonum astag;" and iElfric writes a Homily for the day (i, xxi, p. 294). Ascension Day was sometimes known as Holy Thursday : iElfred, v, 5, Schmid, Gesetze, 74, "se J?e stalaft on Sunnan-niht ofrSe on Gehhol o$$e on Eastron oft-Se on J>one Halgan punresdseg . . . twybote swa on Lencten fsesten." In Blickling Homilies, xi, 155, the Rubric, "On J?a Halgan punresdseg" is written in a later hand. Pentecost. ByrhtferS gives definite rules for finding Pentecost: 147 Anglia, vin, 324, 36, " Se mona on pentecosten ne mseg beon jungra J?on fif nihta ne yldra p>on endlufon. pentecosten ne mseg beon ser VI Id. Mai ne sefter Idus Junii." Cf. Id., 84, Anglia, vm, 311, 15; 172-173, Id., 329, 26. MS. Cott., Titus D., xxvii (Hampson, I, 439 ; Piper, p. 76), assigns the "Prima Pentecostes " to May 15th and " Ultima Pentecostes " to June 13th — an error, of course, as Pentecost can fall upon May 10th. The Martyr Booh {Shrine, 85, 3 ; Wanley, Cata- logue, 107) places " se micla dseg 3e is nemned Pentecosten " under May 15th. .ZElfric, Homilies, I, 310, draws from Beda's Pentecost Homily {Anglia, xvi, 20) an explanation of the significance of the day in the Old and New Dispensations. Compare Bliekling Homilies, 133, 11. The day is often mentioned in the Chronicle: A. B. C. E. 626, on J?one halgan sefen Pentecostes; A. 972, on Pente costenes msesse-dseg ; D. 1067, on Hwitan Sunnan-dseg j 1 E. 1 In an excellent article on " Lok Sounday," Harvard Studies and Notes in Philology and Literature, 1892, pp. 88-108, Professor John M. Manly has discussed exhaustively the Saxon Whitsunday. Id., Note 4, page 107, may be supplemented by a reference to the Mark Capitula in the " Lindisfarne MS.," Skeat, Gospel ace. to St. Mark, 5, " Post Pentecosten in jejunium feria, hi . . . feria vi de albas Paschae -' = sefter fifteig dseg fsestern wodnes-dsege . . . frige-dseg of ftsem hwitum eostres ." See Baron, Guardian, Aug. 17th, 1859 ; Earle, Anglo-Saxon Chronicle, Note to page 347. ANGLO-SAXON BiEG-M^L. 125 1086, to }>am Pentecosten ; E. 1087, on Pentecosten ; 1099, 1100, 1102, on Pentecosten msessan wucan ; 1104, $ises geares wses se forma Pentecostes daeg on Nonas Jun. 1107, 1108, 1109, 1110, 1111, 1113, 1121, 1123, ofer Pentecoste wuce. For service at Pentecost, compare Concordia, viii, Durham Ritual, 127 ; for Pentecost laws, Edgar, n, 3, Schmid, 186 ; ^Ethelred,v, 11, Schmid, 222; vi, 17, Schmid, 230; vni, 9, Schm., 244 ; Canute, I, 8, Schm., 258 ; 1, 16, § 1, Schm., 264. Ember Days. Baron (Johnson's Laws and Canons, 173-180) has made a careful study of these periods of fasting in the Anglo-Saxon Church. The etymology of " Ember " has long since been made clear (compare Century and New English Dictionaries); but Lingard, Anglo-Saxon Church, 1845, I, 427, believed that " ymbren " denoted some part of the service of the day, proba- bly the circuit or public procession made at that time. Ymbren, however, often occurs in the sense of "year's course" (iElfric, Homilies, I, 104, 18, eft ymbe geara ymbrynum ; n, 84, 24; 98, 20; 182, 26, etc.; compare Marshall, p. 528); and we are told of the Quatuor Tempora by Leo (442 A. D.), cited by Baron, Id., 176 : " ita per totius anni circulum distributa sunt." The position of the Ember Days changed within Anglo- Saxon times. According to the " Penitentiale " of Ecgbert, Add. 21, Thorpe, .4. L., 391, "J?a riht ymbren dagas" fell "on Kl. Martii on J?gere forman wucan and Kal. Julii on J>8ere afteran wucan and on Kal. Septembri on ]?sere J?riddan wucan and on Kal. Decembri on ]?a nehstan wucan 8er Cristes rnsessan." This was the Gregorian arrangement, Liber Sacra- mentorum, 106, 400, M. P. £., 78, 118, 391 (cf. JEthelred, vi, 23, and ymbren and fsesten swa swa Scs. Gregorius Angelcynne sylf hit gedihte). This arrangement was adhered to by Calen- dar Cott. Vitellius E. xvin of the 11th Century (Hampson, M. A. Kal., i, 422 sq., Glossary, s. v. Ember Days). In the "Dialogus" of Ecgbert (Baron, Id., 180) and in our Rubrics, 126 FREDERICK TUPPER, JR. the Ember Weeks were the First Week in Lent, Pentecost Week, the Week before Harvest Equinox, and the Week before Midwinter. They were established at their present position by the Council of Placentia (1095 A. D.) (N. E. Diet s. v. ; Ann. Prayer Booh, 236, 248, 270, 673). The Ember Days were always on Wednesdays, Fridays and Saturdays ; compare ByrhtferS, 88, Anglia, vm, 311, 38 ; 90, Id., 312, 13. The Concordia, 584, 1036, gives the service at these times; and the Laws direct, on the Ember Days, fasting (Canute, I, 16, Schmid, 262), forbid oaths and ordeals (iEthelred, v, 18, Schm., 224; vi, 25, Schm., 230; Canute, i, 17, Schm., 264), and make the four Wednesdays prominent among the days of rejoicing for "theow-men" and freemen (iElfred, 43, Schm., 96). Midsummer. " Bsenne wuldres $egn ymb ftreotyne J^eodnes dyrling Johannes in geardagan wearS acenned tyn nihtum eac we $a tide healdaft on midne suinor." (Ccelendcwide, 1. 115). Bouterwek's long note to this passage renders mine short. Hickes, Ant. Lit. Sept., I, 219, cites from the Martyr Book this passage (Shrine, 95, 4): "On }>one feower and twentej J>an dseg J?8es monies bi$ See. Johannes acennes ]?ses fulweres, se wses acenned sex monSum ser Crist and Gabriel se heah engel bodade acennesse and ssegde his feeder his noman ser )>on he acenned wsere." St. Augustine's pretty symbolism in iElfric's Homily upon this day (i, xxv, p. 356) has already been noted. Midsummer is mentioned frequently in the Chronicle: A. 898, »r middum sumera; B. C. 916, A. 920, 922, foran to middan sumera; B. 918, xn nihtum ser middan sumera (C. inserts pridie Id Junii) ; A. 922, xn nihtum ser middan sumera; C. D. E. 1006, ofer J?one midne sumor; C. D. E. 1016, sefter middan sumera; C. D. 1040, foran to middan ANGLO-SAXON D^G-MJSL. 127 sumera (E. 1039, vn nihtum ser middan suniera) ; C. 1056, Vin nihton (D. eh tan nihte) ser middan sumera; E. 1131, and J?8Br wunode eall to mid sumer daei and j?es ofter daies after, S. Johannis messedai; D. 1068; E. 1097, 1101, 1114. For discussions of Midsummer, compare Belethus, Chap. 137, p. 365; Grimm, Teutonic Mythology, 617-624, 757; Hazlitt, Popular Antiquities, 1, 169-] 87 ; Gummere, Germanic Origins, p. 402 ; Annotated Prayer Book, St. John Baptist's Day. St. Michael's Mass Pay. For a list of MSS. containing homilies for this day, compare Morris, Blickling Homilies, Introduction, xv. Just as Rome- penny was exacted at Peter's Mass (Andrews's Old English Manor), so " pecunia eleemosinae " was exacted in this time (^thelred, vn, 7, Schni., 241 ; Anhang, in, § 4, Schm., 374). 1 A three days fast was also enjoined (iEthelred, vn, 7, Schm., 240). All Saints' Mass. "And J>y ylcan dsege ealra we healdaft Sancta symbel $ara %e sift oftfte ser Worhtan in worulde willan drihtnes." (Coslendcwide, 1. 199). Compare Bede, Latin Poetical Calendar (Piper) ; Martyr Book (Shrine, 144 ; Wanley, Catalogue, p. 108), ealra halgena tid ; iElfric, Homilies, I, 359 ; Leechdoms, ni, 155, All Hallows an unfavorable time for blood-letting ; Laws, Schmid, Index. Advent. The " Before Midwinter " Rubrics will fall, of course, under this head. A rule for determining the beginning of Advent is given in MS. Cott., Cal. A., xv, fol. 126a, Leechdoms, in, 226 : 1 The enumeration of Church Dues, MS. Tiberius A. in, fol. 89a., has been printed by Cockayne, Shrine, p. 208. 128 FREDERICK TUPPER, JR. "iElce jeare J?onne )?u scyle witan hwylce dsege man scyle weorSian, and healdan J?one halgan sunnan daeg, adventum doraini, warna J>e J>anne J?set ]?u hit naht ser v, Kal. Decemb ? (Nov. 27) ne naht sefter ill, Nonas J>ises sylfes monies (Dec. 3) ne healde ; ac on J>ison seofan dagum J>u scealt healdan butan selcere tweonuDge }>one da3g and )?one tokyme mid ealre arwurSnesse." JElfric says of the season [Homilies, I, 600) : " ]?eos tid oft midne winter is gecweden, adventus domini, J?set is drihtnes to-cyme. His to-cyme is his menniscnys. . . . Nu stent se gewuna on Godes gelaftunge, ]?aet ealle Godes fteowan on cyrclicum ftenungum, segfter ge on halgum raedin- gum ge on gedremum lofsangum, ftsere witegena gyddunga singallice on f>yssere tide reccaft." At this time the Laws forbid ordeals and oaths (iEthelred, v, 18, Schm id, 224 ; Wulfstan, xxin (47), 117, 15), and "wifunga" (^Ethelred, VI, 25, Schm., 230; Canute, i, 17, Schm., 264). Compare Durham Ritual, 127, "De Adventu Domini;" Concordia, 487, on to-cyme Drihtnes = In Adventu Domini ; Capitula in Lindisfarne MS.; Ann. Prayer Book, 116, 245-249, 592. On Saitei^n-daig to JEw-fastene air Middan-wintra, R. Luke, in, 1. Marshall's translation (p. 532), "Sabbato Quatuor Tem- porum Adventus " is not strictly correct and his note shows how much the Rubric perplexed him : u ^Ew Saxonibus nos- tris significabat jejuni um-nuptias. . . . An vero haec feria esurialis dicta fuerit JEw-fsesten quod fortasse seculis illis remotioribus aeque ac quibusdam citerioribus prohibitum fuisset majoribus nostris celebrare nuptias sub banc Jejunii solemnitatem, definiant alii quibus copia librorum otiumque eos versandi suppetunt." Blessed with the " greater supply of books," Bosworth explains " aew-fsesten " as " a fixed or legal fast" (Gospels, p. 578 ; Bosworth-Toller, s. v.). Are JEw-fa3sten and iE-fsesten identical ? M means both "law" and "marriage" (Bosworth-Toller, s. v.); and iEw ANGLO-SAXON D^EG-M^L. 129 appears with the meaning "law," Ine, Prosemium, 1 (Thorpe, A. L., 45). In the place cited other MSS. read sewe and ae (cf. O. Frs., &, §, ewe; O. H. G., ewa, eha, £a). Schmid, Glossar, s. v. .ZEwe regards ^w as a plural form of JE. In any case, it is clear that we may regard iEw-fsesten as a variant of iE-fsesten and not as a "jejunium-nuptiae." The .iE-festene are thus described by Ecgbert, " Confes- sionale," 37, Thorpe, A. L., 358 : " Breo ce-fcestenu (legitima jejunia) syndon on geare; an ofer eall folc, swa J>set XL nihta fora*n to Eastron, J?onne we }>one teoSan sceat J^ses geares lysaft ; and pcet xl nihta azr ic^eolum, J?onne gebiddeft hine eall J?aet werod fore, and orationes rseda^, and ]?set XL nihta ofer Pente- costen." Another description will be found, " Capitula " of Theodore, Thorpe, A. L., 309. These fasts are elsewhere referred to : " Penitentiale " of Ecgbert, Add. 21, Thorpe, A. L., 391, fa3ste XL daga, butan |?am se-fsestenum (exceptis legitimis jejuniis) and lengten fasten ; " Confessionale " of Ecgbert, xxix, Thorpe, A. L., 355, gif wif dry-crseft and galdor and unlibban wyrce, fseste xn mona^ o&3e in ge-fses- tenu o3$e XL nihta ; Id., xxx. The word iE-fsesten is used with a broader meaning, "Penitentiale " of Ecgbert, Add., I, Thorpe, A. L., 390, and aa hwile ]>e he lifige, fseste Wodnes- dagum and Frige-dagum and ]?a j?reo or&re se-faestenu forga fleesc. In the Notes to Gregory's Liber Sacramentorum, M. P. L., 78, § 445, p. 433, the three Quadragesimas or " legitima jejunia" are discussed at length, and their observance among the Gauls of the Sixth Century proved. Bede mentions them, Eccl. Hist, in, xix, 244, 22 ; iv, xxxi, 376, 9. If iEw-fsestene is the Winter Quadragesima, to what Satur- day in the fast does our Rubric apply ? Without doubt, to the Saturday immediately before Midwinter. (1). In Calendar, Cott. Vitellius, E. xvin, printed by Hampson, M. A. KaL, I, 433, "Mense December in proximo Sabbato ante vigilia Natale Domini celebratio." (2). Of all the Ember Days in the year, this alone has received no gospel. (3). The gospel for the Saturday of iEw-faastene before Midwinter corresponds to the 9 130 FREDERICK TUPPER, JR. text of Gregory's Homily " In Sabbato Quat. Temp, ante Nat. Christi" (Tables). To Cyric-halgungum. R. John, x, 22. Marshall, p. 533 and Piper, Kalendarien, 107, show that each cloister had its Wake day. Church-hallowings are men- tioned frequently in Anglo-Saxon writings : iEthelwold, " De Consuetudine Monachorum," Engl. Stud., IX, 296, singan hi be J>8ere cyric-halgung ; Concordia, 546, 620 ; iElfric, Homi- lies, II, 574; Martyr Booh {Shrine, 136, 4 ; Wanley, Catalogue, 109), on )>one xxviiii dseg j?ses monies (September) br3 See. Michael Cirican gehalgung ; Anglo-Saxon Chronicle, 1065 (Thorpe, 332), and Edward Kinge com to Westmynstre to ]?am middanwintre and seo Cyrc-halgung was on Cilda-msesse- daeg and he forSferde on Twelftan iEfen ; Wright- Wulker, Vocabularies, 484, 13, Scenophegia, tabernaculorum dedicatio; 484, 16, Encenie, nove dedicationis (compare Belethus, c. 134, p. 364, Scenophegia, ante fixionem tabernaculorum in Septem- bri ; Encenia, dedicatio in Decembri). Bede, Eccl Hist, in, xvn, 232, 3, tells us of Cedd : " He said it was the habit of those from whom he learnt the rule of monastic discipline, to hallow first to the Lord, by prayer and fasting, the new sites which they received for the erection of monastery or church." Wulfstan, Homilies, liv, 277, 10, thus addresses his flock : " Leo fan men ic wille eow nu cy$an ymbe cyric niaersunge }>a3t ge J?e geornor understandan magan hu man cirican weor)?ian scyle ]>e gode sylfum to lofe and to wurSmynte gehalgod br3." Such advice was necessary, to judge from iEl- fric, Lives of the Saints, xxi, 313 : " Sume men eac drincaft aet deadra manna lice Ofer ealle J>a niht swifte unrihtlice And gremiaft god mid heora gegaf-spraece J>onne nan gebeorscipe, ne gebyraft aet lice Ac halige gebedu J>ser gebyriaft swifter." ANGLO-SAXON D^G-M^L. 131 This must have been equally true of Church-wakes to make necessary Canons of Edgar, 28, Thorpe, A. L., 397, " and we lara^S J>set man set ciric-wseccan swrSe gedreoh si, and georne gebidde and senig gedrince and senig unnit j?ar ne dreoge." Useful references are: Spelman, Glossary, s. v. Wak, "Haec eadem sunt quae apud Ethnicos Paganalia dicuntur;" Hamp- son, M. A. KaL, I, 351 sq. ; Glossary, s. v. Wake; Bouterwek, Ccelendcwide s. " Michaheles ; " Hazlitt, Popular Antiquities, II, 1 . A stanza from a song of the German Steiermarker ( Chronik der Zeit (1892), Heft, xvn) will show how such an anniver- sary is celebrated in our own day : " Und kimmt halt der Kirta Da geh'n wir zum Tanz Da wixt sie sich z'samma. Kecht nett auf'n Glanz." Note. — With the exception of a few recent references, my work has been in its present form since May, 1893 ; but publication has been delayed by unavoidable circumstances. Frederick Tupper, Jr. LIFE. I was born at Charleston, S. C, and received my early training at the High School and the College of that city. At the com- pletion of my undergraduate work, in 1890, I entered the Johns Hopkins University. English was selected as my major subject ; and, during the second year of my residence, a University Scholarship and a Fellowship in my chosen department were awarded me. My studies, main and subsidiary, have been under Professors Bright and Browne, — Adams and Emmott, — Gilder- sleeve, Wood, and Elliott. To all these gentlemen, I give sincere thanks for the kindnesses that I have received at their hands ; and to Dr. Bright, in particular, I desire to express my warmest appreciation of the interest that he has taken in my career and of the impetus that he has given to my work. Frederick Tupper, Jr. Johns Hopkins University, May 1, 1893. LIBRARY OF CONGRESS 022 008 902 2