^{page 196 note a} See Flete's manuscript in the chapter library, fol. 18, and Sporley's manuscript in the British Museum, Cotton, Claud. A. viii. fol. 28 verso. Dart reproduces these. (Westmonasterium, London, 1725, vol. i. book ii. chap. iv. p. 48Google Scholar.) As to William Sudbery, see Dart also. (Vol. ii. p. xxviii. “William Sudbury, Monk of Westminster, who wrote of the Properties of the Saints.”)

^{page 198 note a} Chronicon Abbatiae de Evesham, Bolls Series, 1863, p. 296Google Scholar.

^{page 198 note b} Linas, Charles de, Rapport sur les anciens vêtements sacerdotaux, Paris, 1857, pp. 8 and 23Google Scholar.

^{page 198 note c} See Rock, Daniel, Textile Fabrics, London, 1870, Introduction, p. IviiGoogle Scholar. “Plain crimson silken webs from Bagdad won for themselves the name of baudekins.”

^{page 199 note a} Bock, Fr., Geschichte der liturgischen Gewänder, Bonn, 1866,Google Scholar Bd. ii., S. 141. The inventory taken in 1387, only one year before this.

^{page 199 note b} Lives of Edward the Confessor, Rolls Series, 1858. Bd. Luard, H. R., pp. 16, 122, 172, 276, 373Google Scholar. The story is more shortly told in Freeman's, E. A.History of the Norman Conquest, chap. x. and chap. xi. Oxford, 1877, 3rd ed., vol. ii. p. 519Google Scholar, vol. iii. p. 34.

^{page 199 note c} Church, A. H., Precious Stones, London, 1883, p. 102Google Scholar.

^{page 200 note a} Widmore, Richard, History of the Church of St. Peter, Westminster, London, 1751, p. 113Google Scholar. The late Dean of Westminster reads this condition of the letters patent otherwise. “He had a ring, which he confided to St. Edward's Shrine when he was not out of England.” (Stanley, A. P., Historical Memorials of Westminster Abbey, chap, iii., London, 1869Google Scholar. Third ed. p. 149.) The letters iatent must speak for themselves.

^{page 200 note b} Taylor, Arthur, Glory of Regality, London, 1820, p. 76Google Scholar.

^{page 200 note c} Maskell, William, Monumenta Ritualia Ecclesiae Anglicanae, London, 1847, vol. iii. p. 116Google Scholar.

^{page 201 note a} Rock, Daniel, Textile Fabrics, Introd. p. xxxvGoogle Scholar. Rot. Cancel. 56 Hen. III. Compos. Will, de Glouc.

^{page 201 note b} Green is not often found as the liturgical colour for vigils. In a book of Franciscan origin (Liber fam. cleric. Venetiis, 1550, fo. 229)Google Scholar I find: Vigilia nativitatis domini: paramenta viridia: vel cancecoloris.

^{page 201 note c} Blue was also the colour for Michaelmas at Wells (Lambeth Palace Library, No. 729,) in the Crusaders' sequence at Jerusalem in 1100 (Beliquary, Oct. 1887, p. 194)Google Scholar, and at Toul, (Missale ad usum Ecclesiae et Dioecesis Tullensis, Tulli Lencorum, 1630. Rub. gen. de coloribus, par. xviii.)Google Scholar

^{page 202 note a} Hope, W. H. St. John, Transactions of St. Paul's Ecclesiological Society, 1887, vol. ii. part ii. p. 80Google Scholar.

^{page 202 note b} Rymer, Thomas, Foedera, Londoni, 1818, vol. ii. pars i. p. 204Google Scholar, “Un anel d'or, od un saphir; le quel seint Dunstan forga de ses mayns.”

^{page 202 note c} Liber quotidianus contrarotulatorum Garderobe anno regni R. Edw. I. xxviii.⁰. Th e original MS. is in the Library of our Society. At p. 280 it has: “Unus anuhis anri cum sajshiro qui fuit de fabrica sancti Dunstani nt credebatur.”

^{page 202 note d} Dugdale, William, Monasticon Anglicum, Lond. 1817. Vol. i., p. 516Google Scholar.

^{page 202 note e} Grlaston, Johann., Chronica, ed. Hearne, Thos., Oxon. 1726, pp. 116, 131, and 145Google Scholar. Dr. Stubbs, (Memorials of St. Dunstan, 1874. Rolls Series, Introduction, p. ciii.)Google Scholar speaks of “the bells that were known at Canterbury as his own work.”

^{page 204 note a} See pars v. cap. j.

^{page 205 note a} British Museum, MS. Otho C. xi. f. 30 b. Most of these rules are printed in my Notes on the History of the Liturgical Colours. Lond. 1882Google Scholar.

^{page 206 note a} Walcott, Mackenzie E. C., Transactions of the London and Middlesex Archaeological Society, 1875, vol. iv. p. 348Google Scholar.

^{page 206 note b} It may be well to add that Mr. Mackenzie Walcott has also printed some notes on this present inventory in the Transactions of the same society, 1881, vol. v. p. 424Google Scholar.

^{page 207 note a} Widmore, , op. cit. p. 134Google Scholar.

^{page 207 note b} Rock, Daniel, Textile Fabrics, Introduction, p. xliGoogle Scholar.

^{page 207 note c} British Museum, Harl. MS. 3897, fol. 58.

^{page 207 note d} Archaeologia, 1887, vol. 1. p. 509Google Scholar.

^{page 207 note e} Rotuli Parliamentorum, vol. iv. p. 237Google Scholar.

^{page 208 note a} Dart, , op. cit. Book I, p. 31Google Scholar, in a list of gifts made to his church of Westminster.

^{page 208 note b} Widmore, , op. cit. Appendix, p. 188Google Scholar.

^{page 209 note a} Widmore, , op. cit. p. 93Google Scholar. Cf. Inventory 1540, p. 313, “Seynte Peter's Cope.”

^{page 209 note b} Dart, , op. cit. Book I, chap. iii. p. 26Google Scholar.

^{page 210 note a} Widmore, , op. cit. p. 78Google Scholar.

^{page 210 note b} i. e. France ancient and England quarterly.

^{page 211 note a} See note to this entry in the Inventory.

^{page 213 note a} Vestibulirm: Vestiarium, sacristia. See Ducange. It is at the end of the south transept.

^{page 213 note b} Here follows in handwriting of sixteenth century: “Roberte Applegate.”

^{page 213 note c} Tissue was a cloth of gold. A blue cloth of gold was for St. Edward's Day at Michaelmas (Oct. 13). See also the Inventory of 1540, p. 333, where “iiij Copes of Turkey satten” are assigned to this day; but the colour is not given; amongst the curtains there is “a nother payr of grene sarsenet for Seynt Edwards dayes.” (p. 342) And (p. 331) amongst the vestments, a set “straked with yellowe and red…for seynt Edwards consuets;” and another set “withoute stoll and phanam of blew satten with half monys and starys servyngfor the Utas of Seynt Edward.”

^{page 213 note d} See pars v. cap. iij. below.

Cf. the Inventory of 1540, p. 313, “the other calledde the cope with the aungelles of perle and the iij other callede the Jessys with ij tunycles:” and, p. 333, “a Cope of blewe velvett rychely embrotherd with a Jesse the ymages of the Jesse beyng’ garnysshed with perle.” A lesson from cap. iii. of St. Luke recounting the tree of Jesse, was read in many rites at the mattins of Twelfth Day, of which St. Edward's Day at Christmas is the eve. There is an engraving of a Jesse frontal in Bock, Geschichte der liturg. Gewänder, Bd. III., Tafel i. Fig. 2. Amongst the chasubles at St. Paul's London in 1245, there was: “Jesse quam dedit Rex in dedicatione ecclesiae” (Archaeologia, 1887, vol. l. p. 484)Google Scholar and a cope, red, bene breudata Jesse (p. 476)Google Scholar. Among the red vestments at York, soon after 1500, there was: una secta de historia Jesse [et aquilis, sine albis] (York Fabric Rolls, Surtees Society, 1859, p. 233)Google Scholar. See below, pars vj. cap. j.

^{page 213 note e} Probably a blue stuff powdered with mills. In the Inventory of 1540 (p. 329) two sets of vestments, one of blue velvet the other of green, were embrodered with antelopes and “mylles,” in one case of gold.

^{page 213 note f} The kerchure is clearly the amictus. It is to be worn with the rochet and surplice.

^{page 214 note a} The “crose” is here the pastoral staff. None of the tombs of the abbots of Westminster shows a pectoral cross hanging round the neck; and among the ornaments particular to the abbot described at length in the first part of the inventory there is no pectoral cross. It is not in the list of pontifical ornaments given by William Boys, who was abbot of Evesham from 1345 to 1367, to his church, (Chron. Abb. de Evesham, Rolls Series, 1863, p. 296)Google Scholar nor among the ornaments of the abbot enumerated in the Custom Book of St. Mary's abbey, York, belonging to St. John's College, Cambridge, D. 27, which Dan Francis Gasquet had the kindness to point out to me. See also Promptuarium Parvulorum, sub voce Croce of a byschope. Andreas du Saussay speaks warmly against the assumption of a pectoral cross by abbots. “Contra ius omne igitur agunt abbates, quicumque hoc insigne sacri pectoralis sibi arrogant utendum.” (Panoplia Episcopalis, Lib. iv. Lut. Paris. 1646, p. 328.)Google Scholar There is evidence that the episcopal pectoral cross was little known during the middle ages. (See Bona, , de rebus lit. Lib. i. cap. xxivGoogle Scholar. § x. ed. Sala.)

^{page 214 note b} The pontifical rings. In the list of pontifical ornaments at Evesham (see above) the rings are spoken of in the plural: “una bona mitra cum baculo pastorali, annulis,” etc., and on effigies there are often more than one. At the burial of Thomas Savage, archbishop of York, xvjd. were paid “for a pontificall put upon my lorde's fynger in tym of sering.” (Testamenta Eboracensia, Surtees Society, 1868, vol. iv. p. 319.)Google Scholar See also the entry in Henry VIII's Jewel Book: “Item one ringe of golde called a pontificall having an egle standing, in his breste a small rubie poiz j quarter dj oz. Item fouer ringes of silver called pontificalles,” (MS. exxix. in the Library of our Society, fo. 144 b.)

^{page 214 note c} The only difference between dalmatic and tunicle here allowed is that the former has shorter sleeves than the latter. In the inventory itself tunicle is throughout used for the ornament of either epistler or gospeller. See also below, pars vj. cap. xvij. § 5.

^{page 214 note d} “tukk up hys cole,” (cowl), that is, so to arrange the habit that it did not show. The rubrics of several orders speak of this necessary adjusting of the dress: “Vestes communes sub ecclesiasticis ita aptandae sunt, ne gibbus aliquis appareat in humeris Canonicorum.” (Calendarium Regula et Ordinariurn Regularium Congreg. S. Salvatoris 0. S. Aug. Romae, Ant. Blad. 1549.)Google Scholar Nearly the same words are in the general rubrics of the mass-book of the Black-friars, (Misaale Predicatorum, Venetiis, , de Giunta, L. A., 1504)Google Scholar and of the White-friars, , (Missale antique professionis Regularium beatissime Dei genitricis semperque virginis Marie de Monte Carmelo, Venetiis, apud Iuntas, 1574)Google Scholar.

^{page 214 note e} Evidently some kind of foot gear, most likely the stocking; the word is cognate to the French sabot. There were two pairs of “sabbatones” in archbishop Bowet's Inventory. (Testam. Ebor. Surtees Soc. vol. iii. p. 76Google Scholar).

^{page 215 note a} According to abbot Ware's, Consuetudinary (British Museum, Otho, c. xi. f. 30 b.)Google Scholar the for the vestments at Westminster was to be white from Advent to Candlemas, a rule which responds with the direction above. The preface, Quia per incarnati verbi mysterium, according to Westminster use, in abbot Nicholas Litlyngton's book, preserved in the Chapter library, responds word for word with that in the old Sarum and modern Roman mass-books.

^{page 215 note b} “Homo nascitur ad laborem et avis ad volatum”. Job, v. 7.

^{page 215 note c} Or movent.

^{page 220 note a} The usual meaning of monile is a necklace. In the middle ages it seems to be used of any gemmed adornment. The Inventory of 1540 (p. 317) speaks of the jewelled and enamelled plates of gold at the back of the gloves as “monyals.”

^{page 220 note b} Perilla I have been unable to find in any dictionary. It has been suggested that it means a bead or a seed pearl. It may be, I think, any small precious stone. See pars iij. cap. vii. “contexta cxim…perillis albis et rubeis,” and cap. xx. “perillis diversorum colorum.”

^{page 220 note c} Cf. Inventory of 1540, p. 318: “The best Myter of gold garnysshed with perleys and precious stones lacking a flowre and a stone therein and a lytle leaf of gold on the rybo thereof and haveyng ji labels perteyning to the same garnysshyd with viij gret stonys and perles and viij pendant bells of gold iiij^xx vj unces.”

^{page 220 note d} Cf.“the second Myter of sylver and gylt garnysshed with white roses,” of the Inventory of 1540, p. 318Google Scholar.

^{page 220 note a} Was this the mitre given by Henry III. ? (Dart, , op. cit. Book i. chap. iii. p. 26.)Google Scholar

^{page 221 note a} Cf. Inventory of 1540, p. 318: “The vj myter for Seynt Nycholas bysshoppe the grounde therof of whyte sylk garnysshed complete with fllowres gret and small of sylver and gylte and stones complete in them with the scripture Ora pro nobis Sancte Nicholai embrodered theron in peril the sydes sylver and gylt and the toppys of sylver and gylt and enamelyd with ij labelles of the same and garnysshed in lyk maner and with viij long bells of sylver and gylt weying all together xxiij unces.”

^{page 221 note b} Saint John the Evangelist and Saint Edward are naturally joined together in accordance with the legend of the ring.

^{page 221 note c} Thomas Henle, abbot from 1333 to 1344. “Dedit autem predictus abbas tinum baculum pastoralem continentem in curvitate salutacionem beate marie virginis cum uno angelo ex utraque parte existente.” (Flete MS. fol. 46.)

^{page 221 note d} Cf. Inventory of 1540, p. 318: “The best Crosse Staff of sylver gylt withe the Salutacon thereon lackynge an ymage and a pelycan cxlviij unces.”

^{page 221 note e} This word has been re-written.

^{page 222 note a} Cf. Inventory of 1540, p. 319: “The thyrd Crose for Seynt bycholas bysshoppe the hed thereof sylver and gylt garnysshed with great perles and stonys haveyng therof an ymage of Seynt Peter and an other of Seynt Edward of sylver and gylt, lacking vij stonys and perlys the staff therof round of coper and tymber weying all tog-ether Ix. unces.”

^{page 222 note b} Seroteca, ciroteca, chirotheca.

^{page 222 note c} The gloves of William of Wykeham, preserved at New College, Oxford, are of silk, like modern silk gloves, red in colour, on their backs a circle with rays coming out of it; very likely of much the same character as the fourth pair described in this chapter. This circle is spoken of by Innocent III. (de sacro altaris mysterio, lib. I., cap. Ivi. Sylvae-Ducum 1846, p. 75). “Chirotheca circulum aureum desuper habet.” In archbishop Bowet's Inventory (he died 1423) there was a pair “cirothecarum de coton, browdid [embroidered]xs cum ratione Auxilinm meum a Domino,” (See articles by Mgr. X. Montault, Barbier de, Bulletin monumental, 1876 and 1877.)Google Scholar

^{page 222 note d} Cheuerelle, ceddare (cheueler lether, P). See Promptorium Parcuculorum, Camden Society, 1865, p. 73Google Scholar. Cheverel was thus a material for gloves in the fourteenth century as well as in Elizabethan times. See Twelfth Night, III. i. 13. I should not have thought the item worth noting, but Mr. Mackenzie Walcott seems puzzled over it, and speaks of the river Cherwell at Oxford, as “famous for the dressing of leather.” (Transactions of the London and Middlesex Archaeological Society, 1881 vol. v. p. 440.)Google Scholar Surely chevrel is chevreau, a kid; and I believe chevrel gloves are sold under this name in English shops to this day.

^{page 223 note a} This is a versicle and response. V. Ora pro nobis beate Nicholae. R. Ut digni efficianmr promissionibus Christi.

^{page 223 note b} This is the famous ring taken from the body of St. Edward when he was enshrined. We may note the feeling of doubt expressed in dicitur.

None of these rings corresponds with the rings described in the Inventory of 1540, p. 320.

^{page 223 note c} In the middle ages, sapphires of other colours than blue were certainly known. At Canterbury there were several black sapphires among the pontifical rings and jewels. (Dart, J., History and Antiquities of the Cathedral Church of Canterbury, London, 1726, Appendix, p. xiii.)Google Scholar The stone of one of the rings of William of Wykeham preserved at New College, Oxford, answers to the description of a saphicus citrinus. It is a very large stone, of a pale greenish colour, verging upon yellow. “Un saphir citrin” was amongst the jewels of the Duke of Berry in 1416. (Laborde, Léon de, Glossaire français du moyen age, Paris, 1872,Google Scholarsub voce Cabochon, p. 181.) At Canterbury (Dart, loc. cit.) there was “annulus cum saphiro quadrato aquoso,” and Edward I. had: “anulus auri cum saphiro crescenti qui fuit N. quondam Sarum episcopi, etc.” (Liber quolid. Contrarotulatoris Garderobae anno regni R. Edward I. xxviii.⁰ p. 278, MS. in Library of our Society) and which is again found in the goods of Piers Gaveston. (Rymer, T., Foedera, Lond. 1818, vol. ii. pars i. p. 203.)Google Scholar Was this allied to the star sapphire? The pontifical ring was often adorned with a sapphire, because this gem was supposed to quench the flame of concupiscence in its wearer.

^{page 223 note d} Cf. the Inventory of 1540, p. 324: “Oon good graye amyes not moche worne. An other greye amyse which is well worne and lately repaired.”

^{page 224 note a} Here and there in the manuscript it seems doubtful whether the scribe have written dyaspyn or dyaspyu. Red and white suits of vestments of the same pattern are described in pars vi. cap. xvi. Fischbach (Omamente der Gewebe, English ed. 21) reproduces a diasprum, a Byzantine fabric of the thirteenth century, the birds with heads and feet golden in a greenish ground. At Canterbury (Dart, , op. cit. p. xvii.)Google Scholar there was: “Oasula rubea de Antioche cum avibus in capite et pedibus deauratis.”

^{page 224 note b} An example of this treatment may be seen in Fischbach, 105 A, which he attributes to Lucca, thirteenth and fourteenth centuries.

^{page 225 note a} Five pairs of dalmatics are described in the Inventory of 1540, but they do not correspond with those in chapter viii. above.

^{page 225 note b} Sotulares; sutalares, subtalares, probably a stocking, the inner of the two sets of footornaments. See Maori, , Hierolexicon, sub voce; andGoogle ScholarBock, F., Geschichte der liturgischen Gewänder, Bonn, 1866.Google Scholar Bd. ii., S. 2, “die Pontifical-Strümpfe.” There are many drawings of medieval buskins in Charles de Linas, , Anciens Vêtements Sacerdotaux, Paris, 1860Google Scholar, troisième série, where the subject is considered from a comparative point of view. Bishop Waynflete's stockings and buskins, of large size, are preserved at Magdalen College, Oxford.

^{page 225 note c} Cf. Fischbach, 56 B. and 135, designs of vines and grapes.

^{page 225 note d} I cannot precisely identify any of the crosses in this chapter with those described on p. 323 of the Inventory of 1540.

^{page 226 note a} This paragraph is erased, and a mark made in the margin against the first line, with a corresponding one against the last added entry.

^{page 226 note b} Israel appears to be any engraved stone or gem, as a cameo. There was one belonging to Piers Gavesfcon: “Un camaeu en or, de Israel.” (Rymer, Th., Foedera, Lond. 1818. Vol. ii. pars i. p. 204)Google Scholar And among the relics at St. Paul's: “Quidam Lapis de Israell, exprimens Majestatem Dei, albi coloris,” etc. (Dugdale, , History of St. Paul's Cathedral in London, Lond. 1818. Ed. Ellis, . Appendix, p. 338.)Google Scholar

^{page 226 note c} There were four cross staffs of wood in 1540, covered with silver, two gilt and two white, p. 320.

^{page 226 note d} See Appendix iv. Cf. in Inventory of 1540, p. 317: “A Nooster for the Sacrament of curios work of sylver and gylt haveyng a berall in it cxliiij unces.”

^{page 226 note e} “ij Angells of sylver and gylte holdyng ij candelstyckks, cev unces.” (Invent. 1540, p. 317.)

^{page 226 note f} In 1540 there were over a hundred banners “of dyvers sortts to hang aboute the churche. iiij gret banners to stand afore the Revestryc in the Rogacyon Weke.” (p. 347.)

^{page 226 note g} The appearance of the image of a Roman emperor at Westminster is noteworthy, for the emperor was held to have no rights in the isle of Britain. Edward III. was Imperial Vicar; and he and the emperor (Lewis of Bavaria) had married sisters. Richard earl of Cornwall, brother to Henry III., was king of the Romans.

^{page 227 note a} Hanonia: Hainault: Philippa of Hainault was wife to Edward III. The new arms of England are the arms of France and England assumed by Edward III.

^{page 227 note b} The appearance of the Roman emperor may again be noticed. The banner is given by Richard II. who married Anne, daughter of the emperor. The arms of the empire are the first of those on the wall arcade of the north aisle of the nave. The arms of France ancient are next.

^{page 227 note c} There were three pairs of silver gilt censers in 1540 (p. 317).

^{page 227 note d} A See Appendix IV.

^{page 227 note e} There was only one ship for incense in 1540 (p. 320), which could possibly represent one of these, as the second (p. 322) had the arms of Eslyp [Islip] on the lids: “a lytle dog of sylver” is spoken of under each entry, for the hand or hasp; was it at the pointed end of the lid, by which the lid could be raised?

^{page 228 note a} There was only one holy water vat in 1540 (p. 320): “A Haly water Pott with a bayle and a spryngcle all of sylver parcell gylt the spryngcle fylled with burstyls complete, iiij^xx xvj unces.”

^{page 228 note b} There are only four pair of candlesticks of silver in the Inventory of 1540 (p. 317). According to Dart, (op. cit. Bk. 1. chap. iii. p. 26Google Scholar, see also vol. ii. p. 4) Henry III. gave a circle of silver for wax candles in the 28th year of his reign.

^{page 228 note c} This must be “a goodly fronte ffor beneth of grene satten garnysshyd with gold of dyvers Kyngs and bysshops with scouchyns with lyons at both the ends.” (Inventory, 1540, p. 325.)

^{page 228 note d} The same also: “An Awlter clothe for benethe of gold nedyll work with the Birth of o^r Lord and Soynt Edwards story with ij addycons at the end of nedyll work garnyshed with perlys.” (Inventory, 1540, p. 325.) From the life of St. Edward being embroidered on this frontal, it was very likely opus Anglicanum. Was it the famous frontal given by Henry III. about 1271? (Rock, , Textile Fabrics Introduction, p. xxxv.)Google Scholar

^{page 229 note a} Cf. “The Vigyll ffrontal of grene cadas.” Invent. 1540, p. 326. “[Sold] ij grene copes of bawdkyn servyng for the Vigyll of Easter and Pentecost”, (p. 334) “oon albe of grene velvett embrothered with sterrys for the Prior in Principal Vigills (erased)” (p. 337). Green was clearly the colour at Westminster for principal vigils.

^{page 229 note b} Cf. Inventory of 1540, p. 326: “Another for benethe for the day of y^e Bpiphanye of whyte wyth starrys.”

^{page 229 note c} No doubt of a suit with the ridells described below (cap. v.)

^{page 229 note d} A Cf. “A nother of blewe velvett with ffloure de lyces and lypards. A frontell belonging to the same.” (Inventory, 1540, p. 326.)

^{page 229 note e} The arms of England. Very likely opus Anglicanum.

^{page 229 note f} The swan…this majestic creature was a favourite with Sicilians.” (Rock, Daniel, Textile Fabrics, Lond. 1870, p. lxix. of Introduction.)Google Scholar

^{page 229 note g} Cf. “A nother of blewe with angells for Mygelmas day.” (Inventory, 1540, p. 326.) Archangels are, however, very common in this Inventory of 1388 upon all colours.

^{page 229 note h} Tawny, as the colour for Lent, should be noted.

^{page 230 note a} Cf. among the Lent Stuff of the Inventory of 1540 (p. 327): “A yellowe awter clothe with the iiij Evaungelysts.”

^{page 230 note b} See above Chapter j. § x.

^{page 230 note c} Palla allaris is the usual medieval name for the linen covering of the altar.

^{page 230 note d} Togilla, a towel. See Promp. Parv. 498. In 1540 there were eight cloths of linen (p. 342).

^{page 230 note e} Norfolk work is no doubt worsted.

^{page 230 note f} Custodibus: these are the costers to the altar, side-curtains.

^{page 231 note a} The arms of Richard de Bynteworth, bishop of London in 1338-39, were, Gules, five lions rampant in cross or.

^{page 231 note b} In 1540 there were eight pairs of curtains; green for St. Edward's days, blue for Michaelmas, and crimson for cotidians (p. 342).

^{page 231 note c} White was used at funerals at this time. Otto de Grrandison in 1358, willed that “only a white cloth with a red cross” should be laid over his body at his funeral. (Dugdale, , Baronage of England, Lond. 1676. Vol. ii. p. 18.)Google Scholar

^{page 231 note d} Word elided.

^{page 231 note e} This is clearly a ministerial chalice with two handles, such as was common before Communion i n both kinds was restricted to the celebrant, or his immediate ministers. See the drawings in Smith and Cheetham's Dictionary of Christian Antiquities, s. v. chalice. I cannot identify this chalice in the Inventory of 1540. The spoons may have been used for either straining the wine or for adding a small quantity of water to the wine in the chalice. It is less likely that they -were used for Communion by intinction.

^{page 232 note a} Of. the Inventory of 1540, p. 321: “The best Chales with a Patent of sylver and gylt the Patent haveying the ymage of the Father in the myddyst enamyled and over the ffoot of the same chales the ymages of ye Crucifix Marye and John with thes ij letters N and L crownyd and enamyld, lxxij unces. The second chales with a patent of sylver and gylt with the fygure of Cryst syttyng in the Dowme in the myddyst of the patent with thys scripture about the same Ego solus ab eterno creo cuncta liij unces…the iiij^th chales with the patent of sylver and gylt perteynyngto Seynt Blase altar the foote of the same chales being round and haveyng the ymage of Chryst enamylyd on the same with the ymage of the Dowme in the myddyst of the patent enamyled with N and L crownyd at the foot of the same dowme, xxiiij unces.” Nicholas Lytlyngton often has his initials crowned; they may be seen thus in his mass book in the chapter library and his gifts to the frater. (Flete's MS. Chronicon, chapter library.)

^{page 232 note b} There were two Roberts priors of Westminster; one about 1202, and the other apparently before Richard de Berkyng.

^{page 232 note c} There were also two Helias or Elyas priors, one in abbot Gervase'xs time, the other in abbot Ware's time.

^{page 232 note d} Possibly the initials of the givers of the chalice. John de Mordon aud Richard Excetere are spoken of elsewhere as benefactors. (Pars iij. cap. viij. § iij. and pars iv. cap. x.)

^{page 232 note e} In a later hand, over an erasure.

^{page 232 note f} Cf. Inventory of 1540, p. 322: “ij Patentes for oblacyons of sylver and gylt with Jhns crowned in the myddes of eyther of the patentes xii. unces.”

^{page 233 note a} This word has been much tampered with.

^{page 233 note b} Here blue is the quotidian colour.

^{page 233 note c} This would seem to be the corporas case described in the Inventory of 1540, p. 341: “The iij^ile of the ymago of our Lady and saynte John Baptiste and saynte John evangeliste on the ooii syde and the crucifix on the other syde of clothe of gold garnyshed with perles.”

There are also nine corporas cases in the Inventory of 1540, but this is the only one which I can identify.

^{page 233 note d} This still happily exists in the chapter library. It is spoken of in the Inventory of 1540, p. 343.

^{page 233 note e} William Curtlynton was abbot from 1315 to 1333.

^{page 234 note a} A mass-book without epistles and gospels would be most likely a sacramentary.

^{page 234 note b} Cf. Inventory of 1540, p. 343: “a Gospell Booke cotidyan for the high awlter, ij⁰ folio in via alii autem.” These are words from the Gospel for the first Wednesday in Advent, Westminster use. (Matth. xxi. 1-9.) Principium was the gospel for the first Sunday, as at Hereford, and among the Cistercians and others. “A Pystle Booke cotidian ij folio mansuetus emisit.”

^{page 234 note c} Cf. “A Pontificall with a coveryng of clothe of golde and a claspe of sylver ij⁰ folio Dominum carnem. A nother Boke of Coronacyons of Kyngs ij⁰ folio quia non erat.” Invent. 1540, p. 344.

^{page 234 note d} The first of these is in all likelihood the one described as “a Collector for Collects and chapters servyng for o^r father Abbott of Abbott Lytlyngton's gyffte for Principall ffeasts withoute claspys covered with olde bawdekyn. a Collector for the Prior when he dothe servys ij⁰ folio exita diie with ij claspes of sylver and gylt.” (Invent. 1540, p. 344.) Excita domine are the first words of several of the Advent collects, Westminster use; it may have been that for the fourth Sunday in Advent.

^{page 234 note e} There can be no doubt that these two books are described in the Inventory of 1540 (p. 1344): “A Sauter for the Kynge somtyme callyd Kynge Henry the iij^de with the Apocalyppes in the end ij^e folio Super Sion haveing clasps of sylver. a nother Sauter with dyvers ymages affter the Calender ij^e folio tune loquetur.” Super Sion: ps. ii. 6. tune loquetur: ps. ii. 5. The latter of these psalters answers in its description to a psalter in the British Museum (2. A. xvij), and the Calendar of which would point to Westminster.

^{page 234 note f} Cf. “a nother Boke for Holy Water for Sondays ij⁰ folio benedicere et sanctificare. (Invent. 1540, p. 344). The office for blessing holy water will be found in abbot Lytlyngton's book immediately after the calendar, and it corresponds closely with that of Sarum. The words “benedicere et sanctificare” are to be found in the second collect.

^{page 234 note g} “The ceremonies at Westminster on Easter Even differed in some points from those at Rome or Sarum, but they had much more likeness to those of the latter; while the ceremonies at Monte Cassino in 1515 were closely akin to those at Rome. (Missale Monasticuin secundum ritum et rituin Casinensis congregationis alias Sancte Justine, Venetiis, de Griuntis, 1515.)Google Scholar

^{page 234 note h} Cf. “A nother to bless the pascall folio secundo Iudas Scaryott with Lessons for Ester and Whitsontyd and a nother Quere for the same feasts ij⁰ folio ilium est qui.” (Invent 1540, p. 344.) The Westminster text of Exultet corresponds with that of Sarum at the end.

^{page 235 note a} Cf. Inventory of 1540, p. 344: “A nother booke of Pystles with ymages in begynnyng ij⁰ folio Sibi Populum.” (Perhaps from Ep. ad Titum, ii. 14, the first mass of Christmas.)

^{page 235 note b} Cf. the Inventory of 1540, p. 323. There were only two texts in the later inventory. At Canterbury in 1315 the books were also arranged in a chapter separate from the texts. Several of the latter are described as sine libro, and, although a textus is usually a copy of the Gospels, yet one of those at Canterbury contained a psalter of St. Thomas. (Dart, J., The History and Antiquities of the Cathedral Church of Canterbury, Lond. 1726. Appendix, p. xvii.)Google Scholar At Durham, “the Gospeller did carrye a marvelous Faire Booke, wh. had the Epistles and Gospells in it, and did lay it on the Altar, the which booke had on the outside of the coveringe the picture of our Saviour Christ, all of silver, of goldsmiths worke, all parcell gilt, verye fine to behould: which booke did serve for the PAX in the masse.” (Rites of Durham, Surtees Society, No. 15, p. 7.)

^{page 235 note c} Mocys, moyces, the clasp of a cope. In this case, very likely, they are the clasps of the book. “Una capa…Sancto Andrea in le moyce.” (Fabric Rolls of York Minster, Surtees Soc. 1859, p. 228.)Google Scholar

^{page 236 note a} In the Inventory of 1540 there were “ij Paxes of sylver and gylte, one of them belongyng to the lady Margarett's Awlter, haveying theron the fygure of the Trinitie and portculles enamyled, the other haveynge theron graved the fygure of Cryste appon the Crose with Mary and John xi. unces” (p. 319). The portcullis on the first of these would make it in all likelihood later than 1388, and the other pax bredes described were enamelled, not graven, nor were they of copper.

^{page 236 note b} Representations of the pax brede have often a handle at the back, by which the instrument could be carried and presented.

^{page 236 note c} Cf. “one aulter Bason gilt w^th a roose in the bottome and therin graven S^t. pete r and S^t.Paul l poz. xxx. oz. di.” (Inventory of the King's Jewel-house 1547Google Scholar. MS. cxxix. penes Soc. Ant. Lond. fol. 117.)

^{page 236 note d} See Appendix iv. in the Inventory of 1540 (p. 320): “A Basyn of sylver and gylt with the ymage of the Trinitie in the myddyst enamyled with vj scochons of sylver and gylt enamyled apon the edge. An other Basyn of sylver and gylt with or Lady syttyng in the myddyste enamelyd with iiij scoucheons of sylver and gylt enamelyd apon the edge Ixxvj unces.” It may be noted that the altar basons often occur in pairs.

^{page 237 note a} The ursioli or phialae are what we now a days call cruets, in which the wine and water were taken to the chalice and therein mixed.

^{page 237 note b} Mr. W. H. St. John Hope points out to me thai fistula here may mean a spout (See Spowte, , Prompt. Parv.Google Scholar, and drawing of a medieval altar cruet in Specimens of Ancient Church Plate, Parker, Oxford, 1845.)Google Scholar and in support of his view I have noticed that at York soon after 1500 there was: “alia phiala argentea…cum ij le Spowtes.” (Fabric Rolls of York Minster, Surtees Soc. 1859, p. 216.)Google Scholar Ordinarily, in liturgical language, the fistula is a tube or reed by means of which the contents of the chalice were received. When the Pope celebrated pontifically, both he and his ministers received in this manner. See the drawing of the Communion of the Pope in Angelo Rocca. (Opera omnia, Romae, 1719, t. i. p. 14.)Google Scholar This mode of receiving the Communion was once widely spread, and persisted in some French monasteries long after the Lutheran Reformation. (Saussay, A. du, Panoplia sacerdotalis, Pars I. Lib. viii. § xii. Lut. Paris, 1653, p. 244.)Google Scholar

^{page 237 note c} The ampullae are for the holy oils; the largest and most important for the crisma or cream, compounded of oil and balm; the two others, olcum sanctum and oleum infirmorum are of simple oil. All three are blessed by the bishop on the Thursday before Easter. Cf. Inventory of 1540 (p. 324): “An other pott with hys cover of sylver and gylt haveyng in them Holy Oyle and creme with ther stekes in them weying all together, oyle and all, lxxj unces.” The stekes are perhaps the rods by means of which the oils were applied to the surface of the body. Such for the oleum infirmorum at the death-bed of abbot Islip may be seen figured in the Islip Roll, reproduced in Vetusta Monumenta, Lond. 1815, vol. ivGoogle Scholar.

^{page 237 note d} Pro oblacione facienda. At Westminster it may be noted that the chalice was prepared while the priest was vesting. After the priest had taken the stole, and before he had taken the chasuble, he mixed waterwith the wine in the chalice. (See abbot Lytlyngton's mass-book in the chapter library.) I have found a custom exactly like this in only one other church, that of St. Martin at Ainay, Lyons, also a Benedictine house. (Missale secundum usum monasterii Sancti Martini Athanaci, 1531Google Scholar. Tractatus pro eruditione sacerdotum.) Of course the custom of preparing the elements before mass began was very widely spread in the middle ages.

^{page 238 note a} The pyx was commonly used for the reservation of the Eucharist, but it was also used for carrying the bread to the altar. At York soon after 1500, there were: “Una pixis argenti…pro pane portanda diebus ferialibus, pond, x unc. di…. Una pixis argenti deaurati cum rotundo nodo pro pane portanda ad summum altare in festis duplicibus, pond. j. lb.” (Fabric Rolls of York Minster, Surtees Soc. 1859, p. 221.)Google Scholar In the Inventory of 1540, p. 322, there is: “A box for Synging bred of sylver whyte, ij unces di.”

^{page 238 note a} Cf. “Unum pomum decupro superauratum ad calefaciendummanus.” (Lichfield Sacrist's Roll, 1345. Ed. Cox, and Hope, Google Scholar. InJournalof the Derbyshire Archaeological and Natural History Society, iv. 109.)Google Scholar Amongst the instrumenta of the Coronation of the Roman emperor were these poma. One is still kept in the sacristy of St. Peter's at Rome, and another is in the treasury at Halberstadt. (Bock, F., Kleinodien des heil. röm. Reiches, § 117, and Taf. xx. Pig. 28.)Google Scholar

^{page 238 note c} The appendages may be the iron to be heated, and then encased in metal, which was again put inside the perforated pila. “Item one warminge ball of silver with a pece of iron in it, poiz together vj oz.” (Henry VIII's Jewel Book, MS. cxxix., fo. 139, in the library of our Society.)

^{page 238 note d} Several instances of the litargical fan in this country are given in a paper by Mr. Albert Way. (Archaeological Journal, 1848, vol. v. p. 201.)Google Scholar

^{page 238 note e} The super altar was a small portable altar. Jasper was a favourite material for them. In a commission from Christopher Bainbridge, archbishop of York from 1508 to 1514, a suffragan is allowed to bless altars, “necnon viatica seu portatilia quae superaltaria vulgariter nuncupamus.” (Liber Pontificalis Chr. Bainbridge, Surtees Soc. Ed. Dr. Henderson, , 1875Google Scholar, Preface, p. v.) Almost the same words are to be seen in the commission of bishop Yesey of Exeter in 1521. (Liber Pontificalis of Edmund Lacy Bishop of Exeter, Ed. Barnes, Tlalph, Exeter, 1847Google Scholar. Glossary sub v. altare portatile.) The gradin upon which the candlesticks and cross are set on the altar in modern times was unknown in the fourteenth century.

^{page 239 note a} The abbot of Westminster combed his hair before washing hands, as preparation for mass. (Consuetudinary, fo. 29.) The comb was also used by English bishops. “Caligis et sandaliis impositis, pontifex prius quam sibi amictum imponat, caput pectinet, manus et faciem lavet.” (Liber Pontificalis Chr. Bainbridge, Surtees Soc. 1875, p. 3.)Google Scholar In 1245 there was a silver gilt comb, six ivory, and ten other combs at St. Paul's. (See Dr. Simpson, W. Sparrow, Archaeologia, 1887, vol. 1. pp. 458Google Scholar and 472.)

At Westminster the presence of combs is noteworthy because they were part of the instrumenta of a coronation. Amongst the Regalia at Westminster, destroyed by the rebels in 1649, was “one old combe of home, worth nothing.” (Archaeologia, 1806, vol. xv. p. 289.)Google Scholar In the Inventory of 1540 (p. 345) was “A combe of yvory servyng for prestes when yoi fyrst say masse,” though, 1 fear, I cannot exactly understand the note which the editor adds: “This important entry shows the use of the comb so often mentioned in inventories and occasionally found in tombs.”

^{page 239 note b} The sudarium has here plainly the same office that the velum subdiaconale fulfils in the modern ceremonial. It may be noteworthy that this inventory gives no description of an ornament that can ba identified with the modern silk cahlice veil. In 1540 there were no less than thirteen sudaryes (p. 343).

^{page 240 note a} Possibly a representation of the Holy Trinity.

^{page 240 note b} Probably the crest or badge of some unknown donor or patron.

^{page 240 note c} These words written over an erasure.

^{page 240 note d} There were two “cheyres,” and three cloths for the same in the Inventory of 1540 (p. 349), and: “a gret blewe clothe with Kyngs on horsse bake for Saynt Nicholas cheyre” (p. 328). In the South Kensington Collection, No. 8589, is a “piece of silk and linen Tissue…crowned kings on horseback amid foliage, each holding on his wrist a hawk, and having a small dog on the crupper of his saddle. Sicilian, early 13th century.” (Rock, Daniel, Textile Fabrics, Lond. 1870, p. 223Google Scholar. See also Introduction, p. lxviii.) See also below, Pars vj. cap. iij.

^{page 241 note a} A good representation of a white Lenten veil in medio divisum at the moment of consecration may be seen in Bock, F., Geschichte der liturgischen Gewänder des Mittelalters, Bonn, 1871.Google Scholar Bd. iii. Taf viii. When I was at Toledo in 1884, the Lenten veil there was raised, not divided, in the middle at the consecration.

^{page 241 note b} There is nothing in the Lent stuffs of the Inventory of 1540 (pp. 327 and 345) which I can identify except the “ij clothes for Peter and Paule: a gret clothe paynted for the crucifix over the highe awlter.”

^{page 241 note c} Cf.Vetusta Monumenta, Lond. 1815, vol. iv. plate xviiiGoogle Scholar. for the crucifix, SS. Peter and Paul from the Islip Eoll in the library of our Society.

^{page 241 note d} The language here seems very precise, that the albs were of silk, with embroidered apparels. Was the long vestment itself of silk, and not of linen?

^{page 241 note e} See Paris vj. cap. ij. § 3 for the copes made of the cloths taken from the body of St. Edward.

^{page 242 note a} InFischbach's, F.Ornament of Textile FabricsGoogle Scholar(English Edition), there is a green fabric with two leopards, in double circles, facing each other with the Persian sacred tree between them (4, A.) The author refers the stuff to Antiooh between the tenth and twelfth centuries. Charles de Linas gives a plate of a red stuff with two leopards in double circles, but not the same design. (Ancient; Viitements Sacerdotaux, Paris, 1860, against p. 17.) It is not an uncommon deviceGoogle Scholar.

^{page 243 note a} The original paragraph has been erased, and these words written in its place.

^{page 244 note a} i. e. a bad match.

^{page 244 note b} Auglice, baboons. Bock notes the frequency with which beasts were made to fight each other in the Italian designs of the end of the fourteenth century. (Geschichte der lit. Gew. i. 67Google Scholar.)

^{page 245 note a} Cf. in Inventory of 1540, p. 337: “A nother albe haveyng wrought on the perles a egle a gryffen a holly lambe and a lyon with dyvers other beasts.”

^{page 247 note a} Cf. Fischbach, 100. A.

^{page 247 note b} Cf. Fischbach, 96. B.

^{page 247 note c} Was the man holding a fish, a fisherman bringing a tithe salmon to the sacrist, Osbert? For account of the tithe of salmon see Dart, , op. cit. Book iiGoogle Scholar. chap. iv. p. 48, and Sporley and Flete's MSS.

^{page 248 note a} This must have lasted till the Dissolution. “Oon albe with white parells of nedle worke haveynge the armys of Iherusalem of Seynt Peter and Paule and Seynte Edwarde on both sydes of lyke work with stoll and phanam.” (Invent. 1540, p. 338.)

^{page 248 note b} The same with the following: “A nother albe with parells of whyte embrothered on the oon syd with the ymages of or Lady and ij of the Apostells and on the other syd the ymages of Seynt Thomas thappostell with ij other apostells.” (Invent. 1540, p. 338.)

^{page 248 note c} “Oon albe with parells of blew velvett the ymages of or Lady Saynt Anno Saynt Katheryn Seynt Margarett with a vyne and lybards hedds on the oon syde and Seynt Peter Seynt Paule and Seynt Xpofer on the other syd with stoll and phanam to the same.

^{page 248 note d} “a nother albe with parells of blewe velvet haveyng the coronacion of o^r Lady Seynt Peter and Paule in tabernacles on the oon syd and y^e salutacion of or Lady Seynt John the Bwangelist and Seynt Edward in lyk wyse on the other syde with stoll and phanam.” (Invent. 1540, p. 337.)

^{page 249 note a} Bock gives a reproduction of a red stuff, showing monsters with women's heads (Geschichte der liturg. Gewänder, Bonn, 1859,Google Scholar Bd. I. Taf. vi. in Liefer, ii. See also p. 177) of which Dr. Rock gives a full description( Textile Fabrics, Lond. 1870, p. 157)Google ScholarPubMed as No. 8239 in the South Kensington collection.

^{page 249 note b} Cf. Inventory of 1540, p. 337: “A nother albe with parells of blew haveyng Saynt John the Ewangelist and Seynt Jamys on every syde.”

^{page 249 note c} John Stowe was elected archdeacon in 1388.

^{page 250 note a} These crosses of ermine are an heraldic charge.

^{page 250 note b} This also survived: “An other albe with parells haveyng on the oon syd the armys of England and Seynt Bdmond and Seynt Edward and on the other syde the armys of Warwyke and Spencer, and of the Erie of Oxfford.” (Invent. 1540, p. 337.) The arms of Spencer are not, however, those of Warren.

^{page 251 note a} Cf. Inventory, 1540 (p. 337): “A neither albe with grene perles haveyng theron a preests lied with divers pleynsong nottes”; (p. 338), “ij other albe s…haveyng on prfests hedd.”

The arms of Hereford were those of De Bohirn: Azure, a bend argent, cotised or, between six lioncels rampant gold. This may partly explain the arms on the first set of albs in this chapter.

^{page 251 note b} “viij other albys with parells of bawdekyn and nedyll worke together of dyvers collors serveynge only for Saynte Dunstan's daye.” (Invent. 1540, p. 338.)

^{page 252 note a} Cf. the frontal and ridells of this material (pars iij. capp. j and v.) given by Simon Langham as well as with the copes and other vestments (pars vj. cap. x.).

^{page 252 note b} See Appendix IV.

^{page 252 note c} Possibly for Michaelmas, as blue was the colour at Westminster for this feast. Cf. “a nother albe with parells of blew damaske garnysshed with angelles of gold and this ij letters R and C. of Dan Robert Callowys gyffte.” (Inventory, 1540, p. 337.)

^{page 254 note a} The numerals originally were ij and iij.

^{page 255 note a} Eleanor of Castile, wife of Edward I. Apparently in a set with these albs there are a green cope, a chasuble, and two tunicles, also with the arms of England and Spain, likewise said to be “assigned” for queen Eleanor (Minus Registrum, ca. vij.) and a pair of green cloths with the same arms (pars vij. ca. v.) for the same queen. Were these ornaments worn at her obits? Mr. Hope, W. H St. John (Transactions of the St. Paul's Ecclesiological Society, 1889, vol. ii. p. 256)Google Scholar has shown that, though black was the usual English colour for obits both in the rules and in practice, yet there are instances of green being for used for obits; in one case, the green vestments were bequeathed for this purpose by a bishop. I have in my possession one or two rare liturgical books, printed in Italy, in which green is given as a permissible alternative to black in the office of the dead: “pluviale nigrum vel viride.” (Liber Sacerdotalis,Venetiis, , 1537, fo. 183Google Scholar, and Liber Fam. Glericorum, Venetiis, , 1550, fo. 94 b.Google Scholar)

^{page 256 note a} It may be noted that there were “v copys of nedyll worke one of them callede Seynte Peter's cope lynede with crymson satten, etc.” in the Inventory of 1540, p. 313. For a note of the delivery of these five copes, St. Peter's, of angels, and the three Jesses into the king's hands, see Archaeologia, 1871. xliii. 246Google Scholar.

^{page 257 note a} This word is written over an erasure.

^{page 257 note b} Certain cloths, as well as the ring spoken of above (Pars j. cap.iv.) were taken from the body of St. Edward when he was enshrined in 1163. These three copes are made of these cloths; bnt in monastic Westminster copes can hardly be said to be “vestments for the holiest worship of the sanctuary.” (Freeman, E. A., History of the Norman Conquest, chap. xi. Oxford, 1877, 3rd. ed., vol. iij., p. 34.)Google Scholar

^{page 257 note c} The coronation pallium of the kings of England appears to have been woven with golden eagles down to the time of the destruction of the coronation instrumenta by the rebels in 1649. (Liber regalis, Roxburgh Club, 1870, p. 16Google Scholar. Rutland Papers, Camderi Society, 1842, p. 18Google Scholar. Taylor, , Glory of Regality, Lond. 1820, p. 79.)Google Scholar

^{page 257 note d} For the arms of England and Castile, the latter being gules, a triple towered castle or.

Cf. in the Inventory of 1540 (p. 331): “A cape of red taffeta a chezebelle ij tunycles with stolles and phanams garnyshedwith castells andlyons of brodery work ffor the Apostelles consuetts.” See also p. 330; see also last item in this chapter.

^{page 257 note e} The arms of England.

^{page 258 note a} See above, pars vj. cap. ij. § 10.

^{page 258 note b} See above, the note to the vernacular directions at beginning of the inventory.

^{page 258 note c} Fleurs-de-lys and castles, the arms of Prance and Castile. Cf. No. 8592 in the South Kensington collection: “a piece of silk Damask; ground, red; pattern, the Castle of Castile and fleur-de-lis, both in yellow. Spanish, thirteenth century.” (Rock, Daniel, Textile Fabrics, Lond. 1870, p. 225.)Google Scholar

^{page 258 note d} Quadrangulis, lozenges.

^{page 258 note e} See above, note to Pars iij. cap. xxij.

^{page 259 note a} The arms of England.

^{page 259 note b} The arms of John of Eltham on his effigy in Westminster Abbey consist of the three lions of England within a bordure charged with the fleurs de lys of France. The design of the cope is thus a mere reproduction of the former owner's arms.

^{page 259 note c} Cf. in Invent, of 1540 (p. 333): “[Sold] ij Copes of blewe velvett oon of them beynge garnysshed with brothered sterrys of gold the other withthys letter M crownyd of gold the orpheus of crymsyn velvett with bells of gold.” Is the letter M the initial of Mary Bohun, wife of Henry of Bolingbroke, and are the swans the Bohun swans?

^{page 259 note d} William of Colchester was elected abbot in 1386, and was abbot at the time of the making-of this inventory.

^{page 260 note a} In Chron. Johannis Flete (penes Dec. et Cap. Westmon.) we are told of Richard Berkyng in 1238: “predictus Abbas in capitnlo coram toto conventu dedit ecclesie Westmonaster' duas capas virides brudatas unde una cum armis antiquis Anglie et nodis intermixtis quas emerat sumptibus suis propriis ad Dei laudem et ecclesie.” Above he says: “Duas eciam cortinas sive dorsalia chori de historia Domini Salvatoris et beati Regis Edwardi sumptibus propriis et expensis fieri procuravit ac eidem ecclesie dedit et reliquit.”

^{page 261 note a} Cf. the frontal above (pars iij. cap. 1. § ix.) given by Simon Langham and the albs (pars cap. j.) all of the same stuff. See also the ridells (pars iij. cap. v. § j.) In the Inventory of 1540 (p. 330) are “iiij copys a chezabull ij tunycles with v albys with oon stoll and iij phanams bawdekyu haveyng in hit strypes of gold with Greke letters for Relyque Sonday.” For the rest this Pars, the reader may compare Fischbach, passim.

^{page 261 note b} The words within brackets have been struck through with a red line.

^{page 262 note a} See Appendix IV. Cf. in Inventory of 1540 (p. 329): “iij Copys a chezabull ij tunycles with iij albys with stolls and phanams of fyne bawdkyn, and the orpherys being of blewe velvett with svvanys and thys letter “A” of perle of the gyfte of Sir Thomas of Woodstock for Corpus Xpi Day.” Thomas of Woodstock married Eleanor Bohun; the “A” is no doubt the initial of Alianora, and the swans are the badge of Bohun.

^{page 262 note b} Here is evidence, if such were needed, that Cyprus was not always black. See also cap. xij. Et in incremento de novo.

^{page 263 note a} In another hand.

^{page 263 note b} I have been unable to find out what may be the saddlers' gold of which copes can be made.

^{page 264 note a} See above, note to Pars iv. cap. xij. § 3.

^{page 264 note a} In another hand over an erasure.

^{page 265 note a} See note to Pars j. cap. viij.

^{page 265 note b} The words in brackets are written over an erasure.

^{page 265 note c} Cf. Fischbach, 21.

^{page 265 note d} This pair of tunicles was very likely pontifical. Cf. the rules for the revesting of the abbot at the beginning of the inventory: “the dalmatic with the longest sleeves uppermost.” It may also be noted that the tunicles are of tawny colour while the chasuble is murrey. In a copy of Fra Anfelico's fresco in the chapel of Nicholas V. in the Vatican of the ordination of St. Laurence, exhibited in the Arundel Society's rooms, the sleeves of the tunicle are tight on the arm, while those of the dalmatic are loose. In other representations the sleeves of the tunicle may be seen to come nearly to the wrist, and conceal great part of the alb.

^{page 266 note a} Entry omitted. See last item.

^{page 266 note b} ”Planeta qua ipse pater Dunstanus inter missas frequenter usus fuerat in abbatia beati Petri quao in occidentali parte Lundoniae sita est, absque ullo auri apparatu existens habebatur.” (Miracula Sancti Dunstani, auctore Eadmero in Stubbs, W., Memorials of Saint Dunstan, Rolls Series, 1874, p. 246.)Google Scholar

^{page 266 note c} See above note to the vernacular directions at the beginning of the Inventory.

^{page 266 note d} Cf. “ij other tunycles of dyvers collors oon to hallowe the Pascall and the other for hym that beryth the Dragon on Easter Evyn.” (Inventory of 1540, p. 332.) According to Westminster use (see Lytlyngton's mass-book in the Chapter library) Finito ymno [i.e. Inventor rutili] imponat cantor antiphonam: Sicut exaltafrus est serpens in heremo ita exaltari oportet in cruce filium hominis. Expleta antiphona incipiat hanc prefacionem ad cereum benedicendum. Exultet iam, etc. (See also my note on Leo, and Draco, , in Notes and Queries, Oct. 15, 1887, p. 316.)Google Scholar

^{page 267 note a} “Et” has been erased here.

^{page 267 note b} These appear to be the arms of a branch of the family of Holt of Twyford.

^{page 267 note c} The vestibilum is in the south transept.

^{page 267 note d} In the Inventory of 1540 (p. 348) there is: “The Rollyd Palye otherwise called the Passe servyng for the Abbott to go to the aulter apon.”

^{page 267 note e} Palata, that is striped, here with white and blue.

^{page 268 note a} Here lectus may mean the cloth with which the hearse was covered. In the Inventory of 1540, p. 314, cf. “a greate cover of bedde called a sepulcher clothe.”

^{page 269 note a} See below, Minus Registrum, cap. vij.

^{page 269 note b} The words between brackets are written over an erasure.

^{page 269 note c} Our Director, Mr. H. S. Milman, suggests that cawagium maybe the same as cafagium, a word to which I find the Benedictines on Du Cange give the same meaning as a cage or pound (ef. German, Käfig) and this would not be far from the signification of a royal pew. One of the meanings of cage given in Murray's New English Dictionary is an elevated stage or seat. In 1400, Cor. Myst. “Heyl, be thou kynge inkage full hye.” Mr. Micklethwaite tells me that at the time the making of this inventory there would have been a place for a royal pew where the tomb of Anne of Cleves now stands.

^{page 269 note d} See above, Pars iij. cap. ij. de frontilectis.

^{page 270 note a} The custumary of abbot Ware gives white for Advent, but black for Lent, so that the appearance of white for the Sundays in Lent shows some departure from the customs of abbot Ware's time.

^{page 270 note b} Among the Lent staffs at the dissolution was “Oon albe garnysshed with xxxij sterrys and halfe sterrys of sylver and gylte for the Highe Masse with stolle and phanam without sterrys.” (Invent. 1540, p. 345.)

^{page 270 note c} White was to be used at the high mass as well as the missa capitalis on Sundays in Lent and Advent.

^{page 270 note d} Cf. amongst the Lent stuffs of the Dissolution: “iij chezabulls of whyte one sute and a cope. Oon corporas case with corporaces. ij white sydaryes.” (Invent. 1540, p. 345.) The use of sudaries is given above in the text. I do not know what to say of the editor's definition of them as “old cloaths to cover saints in Lent,” which he gives in a note.

^{page 275 note a} The words in brackets have been struck through with a red line.

^{page 275 note b} These were found at the Dissolution and sold. “[Sold] ij bellys callyd Saynt Dunstanys bells.” (Invent. 1540, p. 344.)

^{page 276 note a} No doubt the great chalice given by Henry III. described in Part iij. chap. vj.

^{page 276 note b} Probably at Gloucester Hall, now Worcester College, the Benedictine Hostel.

^{page 277 note a} This was a burning glass, by means of which the new fire was kindled on Easter Even, instead of being struck from a flint. Such a practice was not uncommon. It was done at York. “In Sabbato Sancto Paschae ignis de berillo vel de silice exceptus.” (Missale ad usum insignis Ecclesiae Eboracensis, Surtees Soc. 1874, vol. i. p. 109.)Google Scholar

^{page 277 note b} I am unable to say what these were. The first suggestion was: were these the staves for the rulers of the choir? but why are they then limited to Christmas? Were these vergers' staves for keeping the people back at the mattins and first mass of Christmas Day? Cf. “Magister precedet cum virga conventum ad reprimendum superfluitatem laycorum, ne frontose contra eum procedant.” (Thorpe, , Custumale Roffense, Lond. 1788, p. 30.)Google Scholar

^{page 277 note c} The paragraph within brackets has been crossed out with red.

^{page 277 note d} See above, pars v. cap. xiij. and pars vij. cap. v.

^{page 278 note a} Black for St. Benedict, a confessor, may be noted; especially as green was the colour in the Inventory of 1540 (p. 331): “darke chaungeable grene bawdkyn with blewe orpheus servyng for saynt Benets consuets;” though there was “blewe bawdekyn…whiche serve ffor som confessors in three copys.”

^{page 278 note b} Copes for the juvenes and mediocres that sang the Invitatory to Venite at mattins. (Consuetudinary, fo. 18. b.)

^{page 278 note c} This has been written over line and very nearly erased.

^{page 278 note d} This tabernacle with transparent sides may very possibly have served for carrying the Blessed Sacrament in the Corpus Christi procession. For Palm Sunday, abbot Lytlington's book does not tell us the ceremonies of the procession, though it gives the blessing of the palms, and thus we do not certainly know that the Blessed Sacrament was carried on Palm Sunday at Westminster; but the custom was so widely spread in England, and apparently had its source in a Benedictine house, that it is a very likely opinion that it was practised at Westminster. There was a crystalline pyx at St. Paul's. “Item Ciborium crystallinum ultra altare ad reponendum eukaristam.” (Dugdale, , St. Paul's, Lond. 1818Google Scholar, ed. Ellis, Appendix, p. 330.) See above, pars ij. cap. j.

^{page 278 note c} There does not appear to have been a copper gilt sceptre in 1540 (see p. 324).

^{page 279 note a} i. e. Merlyng's pot. It is in the Inventory of 1540 (p. 345) as “A glasse called Marlyons glasse.” The word olla may mean a measure.

^{page 279 note b} In the early days of the Benedictines, some of the officers went with a lantern during Mattins through the choir to see if any monks were asleep, and through the house to see if any monks were absent from choir. (See Martene, , de antiquis Monachorum ritibus, Lib. I. cap. ii. § lxiiGoogle Scholar. Basani, 1788, t. iv. p. 12. Constitutiones Lanfranci, in Wilkins', Concilia, Lond. 1737, t. i. p. 348Google Scholar. Ducange, sub v. Absconsa.) This was also done at Westminster. (Consuetudinary, fo. 101. b.) There was also a visitation after compline on the vigils of principal feasts (fol. 20. b.), the officers carrying a lantern in winter, (fo. 8. b.)

^{page 284 note a} I have again to thank Mr. W. H. St. John Hope for the transcription of this interesting and important document, which he copied, together witn a great part of Flete's Ghronicon, during our visits to the Library and Muniment Room of Westminster. In the notes on the inventory I have thus been able to refer directly to Flete, who sometimes uses the very words of the inventory in describing gifts to the convent.