E MONYPENNTH Y BREVIARY. Ill APPENDIX II. LITURGICAE NOTA TH THF N O EO E E MONYPENNLUS Y BREVIARY. y FRANCIB . EELESC S , F.8.A.Scot. This is a book containing the full daily services of the Church written for an individual of high ecclesiastical rank and belonging to an im- portant family. It has been enriched with illuminations regardless of timcostd an e . Very richly illuminated book e usuallar s y writter nfo private used contaian , n only small selections fro e publimth c services Churchofthe , suc whahas t were knowHourBlessethe the nas of s d Virgin Mary, or the Service of the Dead, the Litany, the seven Peni- tential Psalms, and various forms for private prayer. It is comparatively rare to find a Breviary or a Missal upon which such wealth of artistic treatmen s beeha tn lavished. These books, though often beautifully writte d sometimean n s containin a gcertai n amoun f illuminationo t , were generall yn church,i preparee us r rathefo d r than wit speciaha l view to the artistic taste of their owners. The Breviary is the service book which contains, not the Mass or any sacramentae oth f l services e ordinarth t ,bu y choir services, sai sunr do g day by day, the main parts of which are the orderly and continuous recitation of the psalter and the orderly and continuous reading of holy scripture. These were diversifie y anthemb d d hymnsan s a , certain number of short prayers called collects, and some other matter. The principal service was the long one of Mattins, at which three or nine lessons were read, originally said in the night, and later in the early morning. Next in importance came Evensong; and a morning service called Lauds, which was added to Mattins. In course of time, monastic influence added the services of Prime in the morning and Compline in the evening, and the three lesser hours of Terce, Sext, and None, properly sai t nineda , twelve thred an , e durin daye th g . These formed the contents of the Breviary. The Breviary services, like e Missalthosth f eo , varie accordancn di e with the liturgical use to which they belonged. In early days, in Western Christendom, there were two widely distinct varieties of litur- gical rite—the Roman, and the non-Roman or Gallican. About the time of Charle e Greatsth unded ,an s influence hi r e Gallicath , s largelnwa y dispossessed by the Roman. But the Roman absorbed many non-Roman elements thenceforwardd an , , during mediaeval times, rites which were, broadly speaking e Romath f o , n type gre witp wu h many Gallicad nan local element then i s m which varie differenn di t places. Thu e finw sd that almost every diocese in France had its own use, and that in our 2 11 PROCEEDING E SOCIETYTH F O S , JANUAR , Y19229 . own countr e Breviar e Missath yth d an le Romay th wer t neno Missal or the Koman Breviary, but the Missal and Breviary according to the use of Sarum or Salisbury, which was the predominant English use and was adopted all over Scotland. Certain limited areas in England followe usee dth Yorf so Herefordd kan religioue Th . s order theid sha r own uses. But all the books—save those of the religious orders—which have survived to us from before the Scottish reformation are according to the liturgical use of Sarum; and when the great Bishop of Aberdeen, William Elphinstone, printed in 1509 a Breviary according to Aberdeen e Churcth use f o ,Scotlandf hwhico e us e claime h e foe b th ,r thao dt t conservativa rits ewa Sarumf o e e us refor .e th f mo The Breviary under consideration, although written for a member of a distinguished Scottish family, can in no sense be looked upon as a Scottish liturgical book. It follows with very considerable strictness the Roman rite as used in Rome or as used by the Franciscan Order, and shows no trace of any adaptation for Scotland. There are no additions o fe commemoratioformth r fo s f Scottisno h e thersaintsar r e no ,eve n names of Scottish saints in the kalendar, as might possibly have been expecte a boo n di k writtee personaScotsmaa th f o r e nfo us ln living outside his own country. The kalendar follows very closely those of Roman Breviarie e earlth f yo s printed period e onlth , y important difference bein e additio gth e followin th f no g names l connecteal , d with the French diocese of Bourges:— 10 Jan. Et guillermi archiepiscopi et confessoris. 7 Mar. Satyri saturinij. 30 April Eutropii episcopi et martiris. 6 June Vincencij episcop t martirise i . 17 Jult sanctE y e marine virginis. 18 Sept. Victoris martiris. The sanctorale, however, does not contain services to correspond with these entriee kaleudar—savth n i s t Satyruse S cas th f eo n whicer i fo , h e fulth l rite with nine lesson s beesha n t Victor S thagivenn i f o d t ,an , who has a collect. These are at the end of the sanctorale, and not in their place Marcn i s Septemberd han e fulTh l . servict BarbarS r efo a follows that for St Satyrus. There is no approximation to the liturgical use of the diocese of Bourges beyond the single service for St Satyrus, e t collecVictorS th r thesd namefo te kalendarw an , th efe n i s . The sanctorale does not entirely correspond with the kalendar, apart altogether from these Bourges entries r exampleFo . e kalendath , r contains the Translation of St Anthony of Padua (15th February), that t AugustinoS f e (28th February) . PatricSS ; k (17th March), Gabriel (17th E MONYPENNTH 3 11 Y BREVIARY. March), Joseph (19th March), Vincent Of.d Maran , f Egypyo t (5th April), Peter M. (29th April), Dedicatio S. Marie de Angelis (2nd August), St Anthoninus (2nd September), Translatio t LouiS f no s (8th November), Dedicatio basilicce saluatoris (9th November), Presentatio f B.V.Mo n . (21st November) e sanctoralth t Ye . e doet containo s n corresponding services. On 7th February the kalendar has In crastino lxx° debet fieri off[icium] solemne o defunctispr fratribus t benefactoribuse nostri ordinis,n o d an 28th November Hie fit officium solemne pro fratribus et benefactoribus nostris. These rubrics indicate a religious order. sanctorale th n I rubrie eth c befor Translatioe th e t FranciS f no s con- tain e wordth s s beati patris nostri. Ther e fular el servicee th r fo s Franciscan feasts of St Bernardine C. (20th May), Translation of St Francis (25th May), SS. Anthony of Padua (13th June), Clare V. (12th August), Louis B.C. (19th August), Impressio sacrorum stigmatum beati Francisci (17th September), Translation of St Clare (2nd October). This is probably sufficient evidence to show that the manuscript was written for someone connected with the Franciscan Order. Some con- nection with the diocese of Bourges is also indicated by the local feasts e kalendaith n r alread a specia yd referreAn l associatio. to d n wifh t SatyruS showonle s face si th th yts y i locanthab s hi tl feas whicr fo t h propea r offic sanctoralegivee s ei th n i lase tTh .fact s supporn Va r tM de Put's suggestion of intimate association with the second son of the first Lord Monypenny, who was Abbot of the monastery of St Satur e diocesith n f Bourgesn Augustiniano ea a t s thi t Bu wa sno . d an , Franciscan house. If the book was written for the Abbot, it is hard to accoun s definitelit r fo t y Franciscan character unles assume w s e either that Monypenny the Abbot had some special personal connection with Franciscae th n Order elsr ,o e tha Austie th t n Canon t SatuS f so r followed e Romath n rite. Augustinia r Blaco n l folloal ke t Canonwon no d di s rite, like some religious orders who had a more centralised organisation in such matters. In liturgical details each Benedictine house was autonomous, and each house of Augustinian Canons. They were often greatly influenced by the rite of the province or diocese in which the hous s situatedewa . Thus, some churche f Engliso s h Benedictines used books which were very much aki o thosnt f Sarumeo . Certain Augus- tinian houses, such as Barnwell near Cambridge and Bodmin in Cornwall, see o havmt e followe e Saruth d m use, while others, suc s Oseneyha , followed a use of their own. Among the latter may be reckoned our own Augustinian Canons of Holyrood. We know of no case of Bene- dictine r Augustiniano s Grean i s t Britain following Romant i uset bu , is not impossible that the eclecticism of some French houses of Canons VOL. LVI. 8 PROCEEDINGS OF THE SOCIETY, JANUARY 9, 1922. may have taken this direction.1 At the same time it must be admitted that this is a mere guess unsupported by evidence. A strong Franciscan element is common to all Roman Breviaries of about this time. The Grey Friars in their early days between 1210 and 1223 adopted an unusually short form of the divine service which had been evolvee busth yy db member e Romath f o sn Court. They then shortened it still further, with the result that it was not long before the Roman Curia themselves adopte e Franciscath d n Breviary—probably between 1227 and 1277,—so that the Franciscan rite and the secular Roman rite are practically the same all through the fourteenth and fifteenth centuries, arid indeed down to the time of the Tridentine reform of the Roman books in 1568 and 1570.