Vespers of the Departed, and All Souls' Day. 127

The priest alone standing:

Let us pray.

O God, the Creator and Redeemer of all them that believe, grant unto the fouls of the faithful departed remiffion of all their fins, that through devout fupplications they may obtain the pardon they have defired. Who with the Father and the Holy Ghost livest and reignest God for ever and ever. Amen.

W. (In monotone) May they rest in peace.
R. Amen.

ARTICLE III.

COMMEMORATION OF ALL SOULS' DAY.

430.

HE commemoration of All Souls' Day begins with Vefpers of the

November immediatelyt after Evensong of All Saints' Day, unless it be Saturday, in which case the commemoration of All Souls begins with Vefpers of the Departed faid after Evensong on Sunday; the Mass of All Souls being transferred from Sunday to Monday.

The altar frontal fhould be black or Lenten red," and fhould, if poffible, be put on before the Evenfong of All Saints' Day underneath x the festive red. The festive red frontal can then be removed at the end of the All Saints' fervice, leaving the other for the Offices of the Departed.

431. The ceremonial at the Mass on All Souls' Day will be the fame as at a funeral given above in Nos. 418 to 424, excepting the cenfings of the corpfe. The Introit and Gradual are also the same, but the Tract is as follows, and is fung by four clerks standing ad gradum chori. All four. "Out of the deep have I called unto Thee, O Lord:

Two alone. "Lord, hear my voice.

The other two. "O let thine ears confider well the voice of my complaint.

First Two. "If Thou, Lord, wilt be extreme to mark what is done amiss: O Lord, who may abide it?

Second two. "For there is mercy with Thee:

All four. "Therefore fhalt thou be feared, O Lord."

N.B.-Evensong on All Souls' Day is the ordinary ferial service, there being no fecond Vefpers of the day.

"Finitis his Vefperis (Omnium Sanctorum) ftatim incipiantur feftive Vesperæ mortuorum."-Breviarum Sarum. u See No. 415. "Sous le devant d'autel de la couleur du jour on en met un noir, fi on peut le faire commodément."-Le Vavaffeur, vol. ii. p. 182.

CHAPTER VII.

ADDITIONAL NOTES.

432.

HE English "Ufes" order a folemn Proceffion before High Mass on every Sunday throughout the year, and on nearly all festivals. On double Feasts the water for fprinkling was blessed in some side chapel privately, apparently while Terce was being faid in the quire. Directly Terce was ended the sprinkling of the high altar and choir was performed and the proceffion started. On its return to the quire the Introit (or Officium, as it is termed in the Sarum books) would probably begin at once, while the celebrant went to the facrifty to exchange his cope for a chafuble.

On ordinary Sundays, however, the water was blessed in the midst of quire before Terce. Then, on the return of the proceffion, Terce was faid while the celebrant went to the facrifty, the Introit not being commenced till Terce was ended.

433. Poffibly after the times of Edward VI, when the old service was restored in the reign of Queen Mary, a custom of anticipating the "Hours" was growing up, which may account for the fact that in a Proceffionale in the University Library at Cambridge, printed in A.D. 1555, "Sext" feems throughout to be substituted for "Terce,” as the Office to be faid before Mafs.

434. The following are extracts from a MS. Miffal of the fourteenth century, and from a printed Proceffional of the fixteenth century, both in the University Library at Cambridge :

From the Miffal: "Si fuerit duplex Feftum extra chorum fiat benedictio falis et aquæ ante aliquod altare, et tertiâ dictâ spergatur aqua. In aliis vero dominicis in choro benedicatur et ante tertiam fpergatur. Nifi in dominicâ palmarum," &c.

435. From the Proceffional printed in A.D. 1530, by Prevost at Paris, “fo. iïïï”:—“Si fuerit duplex feftum in dominica extra chorum fiat benedictio falis et aquæ privatim ante aliquod altare et hora iii cantata afpergat. In aliis vero dominicis in choro benedicatur et ante iiiam" (tertiam) "afpergatur nifi in dominica Ramis Palmarum," &c.

“fo. v." "Deinde eat proceffio hoc ordine. In primis procedat minister virgam manu geftans locum faciens proceffioni. Deinde puer in superpellicio aquam benedictam geftans. Deinde acolitus crucem ferens et poft ipfum duo ceroferarii pariter incedentes. Deinde thuribu" (thuribularius). "Poft eum Subdyaconus. Deinde Dyaconus, omnes albis cum amictibus induti, abfque tunicis vel cafulis; et poft Dyaco. eat facerdos in fimili habitu cum cappa ferica. Deinde fequantur pueri et clerici de

ii forma, habitu non mutato, non bini et bini fed ex duabus partibus juxta ordinem quo difponuntur in choro."

"fo. ix." "In die natalis Domini, quacumque feriam attigerit dicta iii hora proceffio per medium chori exeat per oftium occidentale circumeundo choro. In primis facriftæ virgas in manibus geftantes. Deinde puer cum aqua benedicta. Deinde tres cruces a tribus acolitis deferentibus, albis cum amictibus indutis. Deinde duo ceroferarii. Deinde thuribula. in fimili habitu. Deinde Subdyaconus et Dyaconus dalmatica et tunica induti, textum uterque deferens. Poft Dyaconum eat Sacerdos in cappa ferica: choro itaque fequente in cappis fericis. In primis pueri. Deinde clerici de fecunda forma et clerici de fuperiori gradu juxta ordinem," &c.

436. In the Paris rite, after the holy water and the candle-bearers came the boys of the choir, after them the cross-bearer, fub-deacon, deacon, celebrant, and then choir men, followed by the clergy. The fame order was followed in the proceffions after Vefpers, except that holy water was not carried, and there was neither deacon nor fubdeacon.

This and other customs of the diocese of Paris which are alluded to in this book are gathered from the Manuel des Cérémonies felon le rite de l'Eglife de Paris, published in A.D. 1846, with a fhort preface by Monseigneur Affré, Archbishop of Paris, enjoining the use of the book in his diocese.

437. It should be observed that occafionally, e. g. on Christmas Day, three proceffional croffes were used, but this was prefumably only in one or two churches, poffibly not anywhere except at the cathedral, and has not been suggested in this book.

438. Two and poffibly three cenfers were occafionally in ufe. The rubric in the Miffal concerning the entrance during the Introit has the plural "thuribularii," according to the Burntifland reprint, A.D. 1861. But in the fame book the rubric at the Offertory seems to imply that only when the bishop is celebrating are two cenfers used. This rubric is, "Si Epifcopus celebraverit et duplex feftum fuerit duo pueri venient cum thuribulis," &c. In the fame book the rubric before the gospel on Advent Sunday contemplates only one cenfer in use. The words of the rubric are, "ceroferariis diacono affiftentibus, uno a dextris et reliquo a finiftris et ad eum converfis: thuribularius vero ftet poft diaconum ad eum converfus." Judging from the analogy of French rites, it is probable that one thurifer carried the cenfer, the other carried the incense-boat when only one cenfer was in ufe; thus, in the Paris Manual mentioned above is the following at p. 389, "Dans les églifes où deux thuriféraires fervent à la Meffe folennelle, le fecond porte la navette, et la présente au diacre chaque fois qu'on bénit l'encens." Alfo at p. 388, "Le premier thuriféraire fert feul à la Meffe jufqu'à l'Agnus Dei.” Alfo at p. 390, "Quand il y a encenfement à la preface, les deux thuriféraires encenfent chacun un côté du chœur."

K

439. It is not uncommon in the Roman rite to appoint a special perfon to attend to the birettas. Père Le Vavaffeur, who has written a most exhaustive work on Ritual, entitled Cérémonial felon le rit Romain d'après J. Baldefchi et l'Abbé Favrel, fays in vol. i. p. 405, Fourth Edition, A.D. 1871, "Pour recevoir les barrettes, voici comment le Cérémoniaire ou le clerc défigné pour le faire peut f'y prendre," &c. This Cérémonial by Le Vavaffeur, which has the imprimatur of the Archbishops of Toulouse and Bourges, and many other bishops in France, is the work which has been fo largely quoted in this book.

440. No fuch perfon as the ceremoniarius is mentioned in any English authorities to which the writer has had accefs. There was, however, in old English times, a functionary spoken of in rubrics and manuals as "The Acolyte," who is not to be confounded with the two boys now commonly called acolytes, who in Sarum books are always defcribed as Ceroferarii. The Acolitus may very poffibly be reprefented by the parish clerk of the prefent day, and in this book is distinguished by the title "The Clerk."

441. It is neceffary here to allude to the books carried in proceffion. At Sarum Cathedral and other wealthy churches, befides the Textus, or Evangeliarium, which contained the whole of the four Gospels, they used a book containing fimply the felections from the Gospels read at Mass in the course of the year. This latter was carried by the fub-deacon, the Teftament (i.e. Textus) was carried by the deacon. A good deal of confusion is occafioned by the ritual varying fomewhat according to whether the Textus proper, or only the book of selected Gospels, or both together, were in ufe. In this ceremonial it has been affumed that the latter only would be used. For further particulars on this fomewhat intricate fubject, fee Dr. Rock's Church of our Fathers, vol. i. p. 306, also vol. iv. p. 31, and pp. 190-192; also the general rubrics at the commencement of the Sarum Miffal in English, p. liii, published by the Church Prefs Company.

442. Before the proceffion the priest and his attendants, as well as all the choir, would go from the veftry to the midst of the quire in front of the high altar by the most direct route; but after the proceffion, when the priest and deacons come to the altar during the singing of the Introit, it will be defirable for them (if the structure of the church allows it) to come from the vestry so as to enter the quire through the weft gates. This is the custom at Lyons and at Rome. Befides allowing more time for the celebrant to fay the 43rd Pfalm, &c., it is more dignified. The veffels brought in by the clerk will be brought by the fame route. The "oftium prefbyteri," at which the candle-bearers met the clerk bringing the vessels, does not of course necessarily mean the gate at the weft of the quire, but may mean a gate from the fide aisle, eaft of the quire ftalls, which however in Sarum Cathedral would be quite far enough from the altar to allow of what Dr. Rock calls "a little proceffion."

443. It will be observed that in this ceremonial it has been affumed that the priest will commence his Mafs at the epistle fide of the altar. This is not the place to enter into a long differtation on the north fide controversy, but it is a fact that, according to the laft interpretation of the Church's law by the civil power, the priest who commences the celebration at the northern part of the weft fide of the altar, is every whit as difobedient to the ruling of the Privy Council as he who begins at the Southern part of the west fide, which is the proper ritual position. If the writer may venture an opinion on the law of the Church as expressed in the rubric of the prefent Prayer-book, he would fay that he believes that it has been conclufively shown that the rubric in question was intended to apply to priests ministering at an altar placed lengthwife in the chancel or "body of the church," when they would ftand on the north fide, facing fouth. If this be fo, it seems only reasonable that when the altar is permitted to stand in its old pofition against the east wall, the priest also should be permitted to stand in his old position. In any cafe the choice would appear to lie between a position on the north (be it "fide" or be it "end") of the altar facing fouth, or a pofition facing east on the fouthern or right hand part of the west side.

The following is the rubric in the Sarum Miffal on the fubject: "Sciendem eft autem quod quicquid a facerdote dicitur ante Epistolam, in dextro cornu altaris expleatur; præter inceptionem Gloria in excelfis. Similiter fiat poft perceptionem facramenti. Cætera omnia in medio altaris expleantur, nifi forte diaconus defuerit. Tunc enim in finiftro cornu altaris legatur Evangelium."-Miffale, p. 589.

The rubric in the Prayer-book is: "The table, at the Communiontime, having a fair white linen cloth upon it, shall stand in the body of the church or in the chancel, where Morning and Evening Prayer are appointed to be faid, and the priest standing at the north fide of the table fhall," &c.

Surely this cannot mean that the priest is to commence the service "in finiftro cornu," where the Gospel is read, instead of "in dextro cornu," while the table is to ftand where the old altar ftood. Rather the meaning must be that the table is to stand in the aisle of church or chancel with its ends east and west, and whereas formerly one fide was close against the east wall while now both fides are acceffible, of the two the priest is to select the north. This novel pofition of the "Lord's Board" has however been given up by the universal consent of the whole Anglican Church, clergy and laity, and we have everywhere reverted to the ancient practice. But the "ancient practice" (in the absence of any decree of the Church on the subject) muft include the ancient position of the priest as well as the ancient pofition of the altar.

444. It was not the custom for the priest to genuflect while standing at the altar to offer the Euchariftic facrifice; and others ftanding round about made acts of reverence fimilar to those made by the priest. All the English Miffals which give any direction on the subject, order an