LIBRARY " Liturgical and Kc- iticul Trrir- .;mn>MS illustra- !vth. -. 187: GLOSSARY OF LITURGICAL AND ECCLESIASTICAL TERMS. COMPILED AND ARRANGED BY THE REV. FREDERICK GEORGE LEE, D.C.L., F.S.A. VICAB OF ALL SAINTS', LAMBETH. " Iii truth, a repertory Of quaint words and unknown, culled here and there From ancient scribe, old tome and manuscript ; From church and cloister and from garrulous crone ; Brought forth, with painful lore and curious art, Into the sunshine of the present day." WITH NUMEROUS ILLUSTRATIONS ON WOOD. LONDON: BERNARD QUARITCH, 15 PICCADILLY, 1877. WY1IAN AND SONS, PHINIEBS, OMIT QUBB.f STBBET, IIHCOLN'S INW FIELDS, LOWDON, ^.C. TO THE RIGHT REVEREND EDWABD HAEOLD BKOWNE, D,D, LOBD SISHOP OF WINCHESTER, PRELATE OF THE MOST NOBLE ORDER OF THE GARTER, ETC. ETC. ETC. CI)tsi Wa Unite IS, WITH DUTIFUL REGARD, MOST RESPECTFULLY INSCRIBED. jfttie tt tottsttatttta. PREFACE. I HIS volume was commenced many years ago, in the year 1854, when the Author was at Oxford, by the gathering together of materials, notes and memoranda, made in the course of reading and inquiry. The valu- able Libraries of Sir Thomas Bodley, the Oxford Architectural Society, and St. Edmund Hall, enabled him to provide a vast amount of information and many curious details of ecclesiastical lore, simply for his own information and instruction. At the same time the facts gathered and gained were carefully tabulated and arranged ; and, as time and opportunities were ob- tained, very considerable additions were made, year by year, through personal inquiry and labour. Many of the facts put on record have been obtained by the Author in most pleasant and edifying visits to certain of the old churches of England. Several of the sacred edifices of Oxfordshire and Buckinghamshire have been explored more than once, and the results of inquiry and investi- gation carefully noted down and preserved. His pencil as well as his pen has also been called into requisition, so that several of the woodcuts with which this volume is illustrated are from his own drawings. vi PREFACE. It has been his aim to bring together, in a compara- tively small compass, as much information as possible concerning the meanings and applications of the many Liturgical Terms and other Ecclesiastical Words bearing on the study of Ritual, a detail of Liturgiology to which much attention is now being directed. With this aim, the Author has consulted nearly two hundred MS. Church and Churchwardens' Accounts of the period of the Reformation, which tend to throw so much light both on the statute law and custom of our National Church in bygone times. Neither ordi- nary nor extraordinary sources of information have been overlooked ; both Latin and Eastern terms being included in the compilation. The illustrations are mainly taken from Ornamenta and Instruments Eccle- siastica existing and used in the Church of England; while the explanations of pre-Reformation ceremonies, rites, and observances have been selected from English rather than from foreign examples and authorities. It should be specially remarked that the book is not intended for the learned, but for the unlearned ; it is addressed ad populum. Moreover, let it be further noted that it is not an Encyclopedia, but a Glossary. Through- out its preparation, the Author's aim has been to give as much accurate information as was possible in a few sentences and a short space. He has aimed at concise- ness and brevity. Whether he has at all succeeded others must judge. In many cases, where one word bears several meanings, each explanatory meaning has been set forth, even though one may appear to con- tradict another. And nothing has been put forth without what was judged by the Author to be good and sufficient PREFACE. vii authority. In a very few cases the authorities for certain statements appear in the text ; but these are exceptions to the general rule. About six thousand explanations of Liturgical and Ecclesiastical terms are here provided. In order that those who wish to study the subject of Christian archaeology for themselves a most agreeable, delightful, and profitable study may do so with success, a considerable List of Authors has been prefixed, to all of which, having been constantly consulted, the Compiler is greatly indebted for the varied information contained in the following pages, authors, whose books he earnestly recommends to inquiring students. He is under obligations to the Rev. Dr. Littledale for permission to make use of certain semi-obsolete Oriental terms explained in the " Glossary " of that valuable compilation, The Offices of the Eastern Church (London : Williams & Norgate, 1863) ; to the late Very Rev. Eugene Popoff, Chaplain to the Russian Embassy, for his patience evinced, and information bestowed, in the explanation of details of Eastern Archeology ; anct also to Mr. James Parker, of Oxford, for the use of some illustrations which the Author made some years ago for the Gentleman's Magazine, and which were so cleverly engraved on wood by Mr. 0. Jewitt. The late Bishop Wilberforce, at whose hands the Author received ordination, accepted the dedication, but circumstances prevented the publication of the book upon completion. Since the lamented death of that eminent ecclesiastical statesman, Bishop Harold Browne has been called upon to fill the episcopal chair of this ancient diocese. His Lordship having allowed me to inscribe the book to him, I take this opportunity of Vlll 1'KKFACE. expressing my respectful acknowledgment for that and every other act of kindness received at his hands; adding at the same "time, that neither the late Bishop Wilberforce nor his Lordship read the book or knew any- thing of its contents; so that by consequence neither of them should be supposed to be responsible for accuracy of any statement, fact, judgment, opinion, c conclusion contained in it. ALL SAIJUS' VICARAGE, YOKK KOAI>, LAMBETH. Feast of the Transfiguration, 1876. of Subject. Drawn ly Engraved by Page Agnus Dei , F. G. Lee C. C. Irons C. C. Irons C. C. Irons O. Jewitt... C. C. Irons C. C. Irons C. C. Irons O. Jewitt... O. Jewitt... O. Jewitt... O. Jewitt... H.S. Barton O. Jewitt... O. Jewitt... C. C. Irons C. C. Irons O. Jewitt .. O. Jewitt... O. Jewitt... O. Jewitt... O. Jewitt... O. Jewitt... O. Jewitt... C. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C. Irons 8 12 15 15 16 17 18 19 20 21 24 25 29 30 50 55 59 61 66 68 69 73 76 78 79 80 80 81 Alms-dish, 1 6th century F. G. Lee Altar, Old, Parish Church of Arundel, Sussex. Altar under a Baldachino F. G. Lee A. W. Pugin... F. G. Lee Altar, English, Vested, from a MS. Altar Bread (Armenian, Coptic, Latin, and Greek). Four illus- trations. A Itar-Bread box F. G. Lee F. G. Lee Altar-Cross A. W. Pngin... Altar- Frontal (Precious) A. W. Pugin... A. W. Pugin... A. W. Pugin... F. G. Lee Altar-Lantern Altar-Taper Altai'-Tomb of Sir John Clerke, St. Mary's, Thame, Oxon Amice. (Three illustrations) A. W. Pugin... A. "W. Pugin... C. C. Irons Ampulla Bell-cote Biretta C. C. Irons... Branch. A. ~W. Piicrin . . (Burial) Ancient stone coffins A. W. Pugin... A. W. Pugin... A. W. Pugin... From a brass . . . A. W. Pugin... A. W. Pugin... C. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C. Irons b Candlestick Cantoral Staff Cappa Choralis Catafalque Chalice Chasuble. fig. I. Most ancient form. form. Win 3 f!VmmV>lp nf Rf Thomas of Canterbury. Fig. 4. Old English chasu- ble of the 14th century. Lee' a Glossary . LIST OF ILLUSTRATIONS. Subject. Drawn by Engraved by Page F. G. Lee C. C. Irons C. C. Irons 0. Jewitt... 0. Jewitt... 0. Jewitt... O. Jewitt... C. C. Irons C. C. Irons O. Jewitt... O. Jewitt... C. C. Irons O. Jewitt... O. Jewitt... C. C. Irons O. Jewitt... 0. Jewitt... 0. Jewitt... O. Jewitt... C. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C. Irons O. Jewitt... C. C. ]rons C. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C.- Irons C. C. Irons !C. C. Irons O. Jewitt... C. C. Irons O. Jewitt... C. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C. Irons 84 85 86 89 90 90 95 96 97 100 101 103 104 107 112 115 119 129 132 133 134 138 143 147 150 152 157 159 160 163 173 176 177 180 180 183 185 188 190 201 202 218 218 218 Chrisom Child (Brass of Benedict Lee). Ciboriuni of the 1 4th century From a brass . . . A. W. Pugin... A. W. Pugin... A. W. Pugin... A. W. Pugin... F. G. Lee Coluraba suspended from the roof . Columba on a basin or dish , Columba, the dove opened Consecration Cross C. C. Irons Corona Lucis A. W. Pugin... A. W. Pugin... F. G. Lee Cross on a chancel-screen Cross (Pectoral). Spanish example A. W. Pugin... A. W. Pugin... C. C. Irons Cruets Dalmatic . . , Diptych A. W. Pugin... Dove Elevation of the Host A. W. Pugin... A, W. Pugin... A. W. Pugin... F. G. Lee Flabellum of ivory Frithstool, Beverley Minster Funeral-pall of the 1 6th century . . . Fylfot (Four examples of the) C. C Irons ... C. C Irons Gospels (Ancient Book of the) Gremiale of purple silk A. W. Pugin... C C. Irons Head-stone. (Three examples) ... Herse F. G. Lee A. W. Pugin... C C Irons... Holy- Water Stoup Illumination C. C. Irons Incense-boat (Old English) C. C. Irons Incised Slab from Thame Church . Inscription from the Catacombs ... Knife (Eucharistic) Labarum (Three examples of the) . . . Lachrymatory C. C. Irons C. C. Irons F. G. Lee F. G. Lee F. G Lee Lamp from the Roman Catacombs . Lance F. G. Lee F. G. Lee Lavabo-dish F G Lee Lectern A. W. Pugin... C C Irons . Lej)er-window Lights A. W. Pugin... C. C. Irons Maniple Mantelletum C. C. Irons Mitre. Fig. 1. Head-dress of a Pagan Pontiff. F. G. Lee F. G. Lee F. G. Lee Mitre. LIST OF ILLUSTRATIONS. Subject. Drawn ly Engraved ly Page Mitre. Fig. 4. Thirteenth-century Mitre. == Fig. 5, Mitre from a Brass, A.D. 1417. Fig. 6. Mitre of William of Wykeham. Monograms, Lollards' Tower, Lam- beth. Monstrance, Tower-shaped F. G, Lee C. C. Irons F. G. Lee G. C, Irons C. C. Irons C. C. Iron* C. C. Irons O. Jewitt... C. C. Irons O. Jewitt... 0. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C. Irons O. Jewitt... C. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C. Irons 0. Jewitt... C. C. Irons O. Jewitt... O. Jewitt... O. Jewitt... C. C. Irons C. C. Irons O. Jewitt... O. Jewitt... O. Jewitt... O. Jewitt... C. C. Irons C. C. Irons C. C. Irons O. Jewitt... C. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C. Irons C. C. Irons O. Jewitt .. O. Jewitt... C. C. Irons O. Jewitt... .218 219 219 225 226 226 228 228 228 237 240 255 256 259 259 262 264 268 269 273 274 275 278 279 280 292 298 299 304 308 315 321 324 325 325 334 334 356 357 358 369 370 379 F. G. Lee A. W. Pugin... F G Lee Morse of the 1 4th century A. W. Pugin... C. C. Irons.. Morse (Copper-gilt) Mortar C. C. Irons Nimbus F. G. Lee Notarial Mark F. G. Lee Osculatorium. (Two illustrations) Ostensory C. C. Irons A. W. Pugin... C. C. Irons. ... Pall (Funeral) Pallium C. C. Irons C. C. Irons Pane Panel C. C. Irons Parvise C. C. Irons Paschal-candle A. W. Pugiii... E. Sedding A. W. Pugin... A. W. Pugin... A. W. Pugin... F. G. Lee Pastoral Staff Pastoral Staff Paten Pax. (Two illustrations) Pectoral. (Two illustrations) . . . Pectoral Cross A. W. Pugin... A. W. Pugin... A. W. Pugin... A. W. Pugin... A. W. Pugin... C. C. Irons... Praecentor's Staff Processional Canopy Processional Cross Pyx Quarry (Flowered) Rebus in stained glass ] C. C. Irons Re^num or Tiara (Early form) . F. G. Lee Reliquary Cross. Fig. 1 A. W. Pugin... C. C. Irons C. C. Irons... Reliquary. Fig. 2 Fig 3 Ring (Episcopal). Fig. I F. G. Lee Fia. 2 E. Sedding F. G. Lee F. G. Lee F. G. Lee A. W. Pugin... F. G. Lee A. W. Pugin... o Screen, Panel of, Handborough . . . Scutum Fidei Shrieval Seal Shrine Shriving Pew Spire Cro c s b LIST OF ILLUSTRATIONS. Subject. Draivn by Engraved by Tabernacle ' F. G. Lee Tabernacle (Kintore) ! F. G. Lee Tabernacle (Kinkell) F. G. Lee Thurible of Silver Gilt Thurible of Copper Gilt Tiara Tiles from Woodperry Tiles from Thame Triptych Vexillum Well from the Catacombs Window (Warmington) \ O. Jewitt Window (New College) O. Jewitt Window (Thame) F. G. Lee A. W. Pugin. F. G. Lee .... C. C. Irons.... F. G. Lee .... F. G. Lee .... A. W. Pugin. F. G. Lee .... F. G. Lee ., C. C. Irons O. Jewitt... O. Jewitt... 0. Jewitt... C. C. Irons C. C. Irons C. C. Irons C. C. Irons 0. Jewitt... C. C. Irons C. C. Irons O. Jewitt... O. Jewitt... H. S. Barton Page INTRODUCTION. BOUT forty years ago a small band of able and energetic Cambridge men originated and set on foot the Cambridge Camden Society. They were mostly unknown, and without any great social or literary influ- ence ; but their powers and deter- mination were soon to be made manifest, and their work crowned with abundant success. Their broad and general object was the repair and restoration of dilapidated churches ; their field of labour was nothing less than the Church of England, and their motto : " Surge igitur et fac, et Dominus erit tecum." How they have succeeded, what has been effected, the extent of the great artistic and architectural revolution which has taken place, may be learned from what is now com- pleted or still going on around us. All these are, to a considerable degree, due to the efficient and energetic labours of the members of what was subsequently termed the " Ecclesiological Society." Mr. Beresford Hope, M.P., the late Dr. J. M. Neale, Mr. F. A. Paley, and the Kev. Benjamin Webb are four of the able and distinguished men, who, side by side with the late Mr. Welby Pugin, though wholly independent xiv INTRODUCTION. of him, through evil report and good report have stuck to their text and carried their point with regard to Church restoration and the advance of ecclesi- astical art. Nor have their followers confined their la- bours to the particular question of Church restoration. On the contrary, hymnology, fresco-painting, stained glass, careful and reverent order in public worship, artistic metal-work of different sorts on ancient models, church embroidery, and various other collateral works, have been Undertaken in a true spirit of artistic devotion, and with an equally marked success ; while the ancient plain song of the Church has been most practically restored to use, mainly by the instrumentality of one of their most efficient coadjutors, the Rev. Thomas Hel- more. They coined a new word, calling themselves " Ecclesiologists," and began work in earnest. For things external they effected just such a change for the better as did the early Oxford Tractarians of 1833 with reference to doctrine. There was much to be done, but there was, likewise, much to be undone. To the in- tense horror of the timid and the cautious at Oxford, Mr. Richard Hurrell Froude, of Oriel (who at that period knew more about the subject than most people), had declared, for example, that the " Reformation " was a " limb badly set," which needed to be broken again ; and how faithfully as yet members of his theological school the school of Newman, Pusey, Keble, Isaac Williams, and Marriott have studiously laboured to accomplish that object, present facts may tell. Those who remember the Church of England at that period, and who now see the work she does, the position she occupies in Christendom, and the great and INTRODUCTION. xv striking hold she has been permitted to gain upon a considerable number of the people, will allow that not words only but deeds tell of a singular and almost miraculous change. Before proceeding to point out what has been done, it may not be out of place to call to mind what, from one cause or another, was imdone during the religious revolution of three centuries ago. On these points and on many others, by the bye such one-sided and unfair books as the late Professor Blunt's and Chancellor Massingberd's Histories of the Reformation are, in several respects, untrustworthy. They gloss over many of the gravest and most palpable scandals of the time ; they ignore the incredible amount of destruction which was then effected. They are even made to palliate the worst excesses and the strongest proceedings of the fana- tical. Recently-formed Societies, antiquarian and others, however, have unearthed so large an amount of un- known information with reference to this period, while original documents have been so considerably consulted by writers like Mr. Pocock and the late Dr. Maitland, that new light is thrown upon old facts, and the blind prejudices of partisan historians are exposed and their evils pointed out. With regard to the spoliation of churches and monasteries under Henry VIII. and Edward VI., facts of the most damning character have been brought to light and placed beyond the possibility of denial. The Records and Inventories of church "ornaments" the Lists of the plate, vestments, and other valuables which were sacrilegiously stolen from the houses of God in this land make one literally blush for the work of the Reformers ; while, at the same time, xvi INTRODUCTION. something accurate with regard to the position which every parish occupied in its capacity for celebrating the services of the old Church of England with solemnity and grandeur may be certainly gleaned from the perusal of them. Persons who have been hitherto styled " our pious Reformers," " our judicious Reformers," " our single-hearted and unselfish Reformers " may here be proved to have not only connived at the scandals com- plained of, but to have privately enriched themselves and their families by the abundant spoils of rifled churches and chantries. Then again, the fanaticism of such per- sons as Hooper, bishop of Gloucester, did still greater damage. His " Visitation Book " of the years 1551-52 contains statements and insinuations which are posi- tively astounding, and with which the writer takes leave to hope a very small number of the promoters of a statue to his memory at Gloucester were acquainted when they proposed its erection. With regard to altars, " communion-tables," chancel-screens, pews, and stained glass, he writes thus : " ITEM, whereas in divers places some use the Lord's board after the form of a table, and some of an altar, whereby dissension is perceived to arise among the unlearned ; therefore, wishing a godly unity to be observed in all our diocese, and for that the form of the table may more move and turn the simple from the old superstitious opinions of the Popish Mass, and to the right use of the Lord's Supper, we exhort you to erect and set up the Lord's board after the form of an honest table, decently covered, in such place as shall be thought most meet [1], so that the INTRODUCTION. xvii ministers and communicants may be seen, heard, and understood of all the people there being present [2] ; and that ye do take down and abolish all the altars or tables (?). _Further,/t^ that the minister, in the use of the communion Q^** and prayers thereof, turn his face towards the / people [3]. iTEir, that you .... take down all the chapels, /> t closets, partitions, and separations within your churches whereat any Mass has been said, or any idol, image, or relic used to be honoured, and to make the church a house appointed to serve God in without all closures, unparting (?), and separations between the minister and the people [4], to avoid all Mosaical and Jewish im- perfection, and such typical separation as showed Christ yet to come, and not already now come and past as touching the imperfection of the law. Provided notwithstanding, that in case any honest man, of what state soever he be, that hath a seat within the church for his quietness for himself and his to hear the Common Prayer, that it stand, and no man meddle with it [5j. ITEM, that when any glass windows within any of the churches shall from henceforth be repaired or new made, that you do not permit to be painted or purtured* therein the image or picture of any saint; but if they will have anything painted, that it be either branches, flowers, or posiesf taken from Holy Scripture [6], and that ye cause to be defaced all such images as yet do remain * Portrayed. t Posies, i.e. mottoes, or legends. xviii INTRODUCTION. painted upon any of the walls of your churches [7], and that from henceforth there be no more such." From this extract several important facts may be gathered. First, that the mean and common deal tables which so recently disfigured our churches, and tended to make our national communion appear like a mere Protestant sect, were set up by one of the chief Anglican Eeformers ; and moreover, that the present Presbyterian practice as regards so-called " communion " is identical with that which Hooper so strongly recommended. Secondly, that the presence of non-communicants was the rule in 1551, as recommended by Bishop Hooper.* Thirdly, that the practice of saying the prayers towards the people originated apparently with, or at least was specially recommended by, the same Reformer. Fourthly, that chancel-screens were to be utterly abolished and swept away, for the reasons already set forth in the quotation. Fifthly, that private pews were to be care- fully retained. Sixthly, that figures in stained glass were to be discountenanced ; and seventhly, that fresco and other wall-paintings were to be utterly defaced and destroyed. Thus we learn from an authentic official document what a thorough destruction was effected by a personage who bore the office and character of a chief minister of religion. * In King James's Prayer-book (London : Robert Barker, A,D, 1620), the exhortation to the Communicants .in the service for Holy Communion ran as follows : " Drawe neefe and take this Hollie Sacra- ment to yoxlr comfort, make your humble confession to Almighty God, before this Congregation gathered together in His Holy Name" thereby proving the legality of the presence of the whole congregation at the Christian Sacrifice. INTRODUCTION. six Now in all these particulars there can be little doubt that the main body of the Reformers practically went with him. Hooper led, and they followed. Yet it must be admitted that the largest amount of destruction was effected during the Great Rebellion. That which had been accomplished at the Reformation in a spirit that savoured rather of the fiercest Iconoclasm or Mahomet- anism than of Christianity, was done with such sweeping and cruel success that it caused the many important rebellions of Cornwall, Devonshire, and the North to break out amongst the faithful peasantry in favour of the ancient religion. Oliver Cromwell and his fanatical followers completed what Thomas Cranmer and John Hooper had commenced ; the difference being that the former was a sworn foe of the Church, while the latter were her consecrated officials. Cromwell and Dowsing had certainly very distinguished precedents in the work of Archbishop Cranmer and his allies, while the latter unless Mahometan spoliation and robbery in the East had furnished them had to make precedents for them- selves. Now, on six out of the seven points specified above, the promoters of the Catholic Revival of our own time have made a very decided and successful stand. Knowing well and accurately what the Reformation had effected (their writings indicated this), they saw what was needed to be done, where both the strength and the weakness of the foe resided, and they acted accordingly. There were no fair words and soft sayings, where truth had to be set forth and justice done. They were plain, bold, outspoken, uncompromising, deliberate. They used the true epithet and the right word in condemning a Tudor or Hanoverian xx INTRODUCTION. corruption, though professors frowned, and university authorities stood aloof or condemned. There was a grand mission to accomplish, and an arduous work to complete, even to expose and root out the " fond things vainly invented" three centuries ago ; so neither must they fail nor falter. They were reformers of a true stamp ; their reformation was not a work of destruction ; they strove not to pull down, but to build up. So onward they went, turning neither to the right hand nor to the left ; and now their work is silently and steadily progressing far on to completion. Corporate Reunion will be its coping-stone. Let the six points condemned by the reforming Bishop Hooper, already quoted from, be taken up one by one to prove the assumed position by facts : 1. Tables of the most ordinary material and shape were no doubt used, more or less, in place of the de- stroyed altars of the ancient Church, until the time of the Caroline Revival. Then, through the instrumentality of Archbishop Laud's school, altars were here and there once more set up. It has been reserved, however, for the present restoration of Catholic feeling and practice in the Church of England to reintroduce them more generally. It is computed that during the past thirty years upwards of seven thousand churches have been more or less restored in the Anglican communion, some, of course, only partially, and not altogether satisfac- torily, others with a sumptuousness and completeness worthy of the Ages of Faith.* In almost all these the altar has taken the place of the red baize-covered table "the honest table," as Hooper calls it, which he so * See Parliamentary Return, Church Building and Restoration, ordered by the House of Commons to be printed, March 23, 1876. INTRODUCTION. xxi strongly recommended as a valuable and efficient anti- dote to the Catholic doctrine of the Holy Eucharist. The altars at Lichfield, Hereford, Worcester, and Ely Cathe- drals, all recently erected, are quite of the ancient type ; and similar instances may be found in every locality of England, from Berwick-on-Tweed to the Land's End. Every weekly issue of the Church newspapers contains accounts of the refitting of the ancient sanctuaries of the Church of England, in exactly that manner which pro- voked the censure of Bishop Hooper ; and this, notwith- standing the completely unsuccessful attempt which the Puritan party recently made, through suits in the courts of law, to cast out altars from the national communion. We have merely to look around us to mark that in every diocese changes for the better in this particular have been made of late years. In some favoured localities, owing to the praiseworthy energy of the diocesan, the work is progressing more rapidly than in others ; but in one and all Bishop Hooper's advice is certainly not now being taken. This important restoration, moreover, is not merely aesthetic, but flows from the active existence of a less vague and more Cafcholic conception of the Sacra- ment of the Altar. For these changes we have to thank on the one hand the coadjutors, successors, and followers of the late Mr. R. H. Froude, Dr. Newman, the late Mr. Keble, Dr. Pusey, and the Oxford reformers ; and on the other the plain-spoken and resolute founders of the Cam- bridge Camden Society, already referred to. 2. The second point remarked upon by Hooper, viz. the presence of the faithful generally during the offering of the Christian Sacrifice, is a crucial question which is being thoroughly sifted and considered just now, owing xxii INTRODUCTION. in a great measure to the valuable researches of the late Mr. J. C. Chambers, Mr. Perry,* Mr. Edward Stuart, and the late Dr. W. H. Mill, and the practice of which is becoming daily more common in every place where the general Catholic revival is largely advancing. 3. A consideration of the third point, viz. that " the minister turn his face towards the people" "in the use of the communion," is one which of all others the pro- moters of the Catholic revival have done so much to discountenance and condemn. The Protestant faction in the Church of England has invariably violated such rules and directions as either relegated her ministers to ancient customs, or expressly ordered the former rules to be observed ; and, with reference to the mode of cele- brating the Holy Communion, any careful student of the Directorium Anglicanum will have found not only important collateral evidence and valuable directions on the subject, but various direct and complete rules for ascertaining and realizing the true principles of the Church, and so for avoiding unintentional irreverence and the following of corrupt traditions. 4. On no point are the Reformers practically so much at variance with the promoters of the Catholic revival as with reference to the importance of chancel-screens. It has been shown in what manner Hooper and his allies ordered them to be treated, and the documents to which allusion has already been made prove how cordially and generally that command was obeyed. Anciently, in almost every Anglican church, there was a rood-screen, that is, a screen dividing the nave from the chancel, upon which * See Mr. T. W. Perry's able tractate on the subject (London : Masters). INTRODUCTION. xxiii stood an image of our Divine Redeemer crucified [a rood], with the images of our Blessed Lady and St. John on each side. In several instances the following beautiful inscriptions were placed near : " Effigiem Christ! dum transis pronus honora, Sed non Effigiem sed Quern designat adora." " Attendite ad Petrum unde excisi estis." " Per Crucem et Passionem Tuam, Libera nos Domine Jesu. Amen." These roods and images, however, were taken down in several parts of England in the autumn of 1547, being hacked to pieces or burnt amid the yells and execrations of the fanatical innovators;* though in many instances the lower portions of the screen were permitted to remain. So important were these thought to be by the prelates of the Laudian school, that more than two hun- dred were then erected after the ancient model under their directions. How many have been restored, or re- placed by new screens, during the last thirty years it is impossible to determine ; but much has been done in this particular, not only to restore dilapidations, but to carry out both the letter and spirit of that most important rubric of the Prayer-book : " Chancels shall remain as they have done in times past." f This was the crucial principle with the earlier ecclesi- * St. Margaret's Westminster, 1559. Etem, paid to John Rial, for his three days' work to take down the Rood, with Mary and John 2s. 8d. Item, for cleaving and sawing up of the Rood, Mary and John Is. Od. t Rood-crosses have been recently erected in several churches, and in at least two of our ancient cathedrals ; these, without figures, are at best imperfect ; but the figures will no doubt come in clue time. xxir INTRODUCTION. ologists in all church restorations ; they insisted most distinctly and pertinaciously on a marked and palpable division, after the ancient type, between the nave and chancel, and in many cases they carried their point. In later works, produced by the younger race of architects trained in their school, some small modification of this principle has been adopted, and a slightly foreign feature introduced in the shape of low or dwarf screens, such as those at All Saints', Margaret Street ; St. Alban's, Holborn ; All Saints', Lambeth ; and All Saints', Boyne Hill, an adaptation well enough suited, however, to the altered services of the Anglican Church. Thus Bishop Hooper's work is again undone by the allies of a new and better Reformation. 5. But in no particular have the directions of the quondam Bishop of Gloucester been so universally con- demned as in the case of pews. The National Society for the Promotion of the Freedom of Worship has fol- lowed in the groove that was first formed by the Cam- bridge Ecclesiologists ; the two organizations together have so far influenced public opinion, that a dislike of large private pews for particular families, from which other people are excluded, is now almost universal. No detailed proof need be attempted, therefore, of so generally-recognized and patent a fact. 6. The use of figured stained glass, likewise, is so very general even the Presbyterians of Glasgow have adopted it in the Cathedral of that city that the sixth of the selected Injunctions of Bishop Hooper may be truly said now to be wholly ignored. And if we call to mind, for example, what an outcry was raised twenty-five years ago against the thoroughly Catholic treatment of INTRODUCTION. xxv certain subjects in the glass for St. Saviour's, Leeds, and the now commonly-received practice of representing all the various details of the Incarnation, in accordance with the true principle of mediaeval art and of the Catholic religion, we shall be better able to judge faithfully of our wonderful progress in matters of this character during the past thirty years. 7. Wall and panel-paintings of every sort were like- wise to be defaced ; they gendered profaneness and su- perstition, and so stank in the nostrils of the " godly." How well and efficiently that part of the " reforming " business was performed the walls of our ancient parish churches might tell. The axe and whitewash-pail, as we learn from Churchwardens' Accounts, were soon brought into general and extensive use, and that peculiar " neat- ness, cheapness, and simplicity" of which some super- ficial people speak so much, were thus easily and com- pletely obtained. Carved tabernacle-work, rich in gold and vermilion, which must have cost hundreds of pounds and years of patient labour to have executed, was thus deliberately destroyed in a morning's work of wanton and fanatical fury. On the other hand, the reformation that has been effected at Ely by the late Mr. Styleman Le Strange, together with the efficient works of Mr- Gambier Parry at Highnam, near Gloucester ; All Saints' and St. Alban's, London ; Worcester College Chapel ; All Souls' and Keble Colleges, Oxford not to speak of the "Albert Memorial Chapel" at Windsor; All Souls', Halifax a mere tithe of what has been effected in other places, are sufficient to prove that Hooper's injunctions on this, as on many other particulars, are now simply a dead letter. Lee't Glossary. Q XXVI INTRODUCTION. But it is not in these particulars only that the Catholic movement has succeeded ; the whole range of subjects and details included in the term " Ecclesiology " have received a systematic impetus, which has resulted in a sure but steady progress most remarkable to contem- plate. If we look to the influence for good which the republication of such books as the Sarum Missal, the Aberdeen Breviary, Mr. J. D. Chambers's English version of the Salisbury Hours, . and other similar works, has had, we can certainly see some reason not to despair as to the future. All such publications are in the first in- stance mainly theoretical, as far as the ecclesiological revival is concerned ; but soon they become eminently practical in their bearing on the progress of true religion. Again : notwithstanding .the criticism which it re- ceived, the Directorium Anglicanum must have more than realized the hopes of its original compilers. Some will say that the great revival of Christian art in this country is a work purely aesthetic, and very con- siderably independent of the restoration of Catholic truth, and that little or nothing is to be drawn from the facts to which allusion has been made, as indicating any change of sentiment in the people of England with regard to ancient prejudices. But this is a criticism at once shallow and one-sided. The external improvements tell of the internal. The ancient churches of this country, in their dejected state of decay and desolation, spoke of a state of feeling which indicated an almost absence of faith on the part of the people. Negative systems of doctrine had done their work well. As some believed, the candlestick was about to be removed ; the light had INTRODUCTION. xxvii burnt low in the socket, and only flickered with a spas- modic glare. Soon, as appeared not unlikely, the gloom and darkness of indifference and unbelief were about to overshadow the land ; but when the night was blackest the first streak of dawn appeared. Independently of each other, men were moved strangely but strongly to labour for a restoration of the ancient truths, and to seek out the old paths. There came an outpouring of new life and power. One urged on the other, as each discovered for himself the truth and beauty of the Church of bygone times, to " arise, therefore, and labour," promising that the Lord would bless the work. Helpers were found who had never been sought, and unlooked-for results flowed as a matter of course from the simplest causes ; so that difficulties which appeared insuperable were overcome with a strange simplicity that often astonished and some- times awed those who had waited and watched. And now once more the National Church of England comes forth to do a great work, and to accomplish her Divine mission. Her time of slumber is over. There is no more folding of the hands, nor sleep. The stately cathedrals, once almost bare and useless wrecks of their former greatness, are empty and desolate no longer. Crowds throng them for the worship of Almighty God, with ancient song and solemn canticle. The procession again goes forth, as of old, with cross and chant; for the present but a shadow thrown forwards of the future and final triumph of the Church of God, but still a work of progress. Once more the altars of the Lord, which were thrown down, are rebuilt, and the symbols of the Presence of His Anointed are lit in the restored sanctuary. Pictured pane and saintly picture speak with silent eloquence of the f. 2 xxviii INTRODUCTION. communion of saints, and jewelled cross and chalice have their solemn symbolism too. Niggardly gifts are again the exception, and men of every rank emulate the not deeds of charity of their Catholic forefathers. It IB not now the work of a mere school or section in the Ohurch, it is the work of the whole body, slowly but surely drawn on by a supernatural Power to prepare for the resto- ration of Visible Unity and the second advent of Church's Divine Head. Should any who read these lines be inclined to fail or falter, to remain with folded hands and passive energies, thinking that the labours of one or two or even of more, can accomplish but little, let them take courage by the history and work both of the Oxford Reformers as well as of the Cambridge Ecclesiologists, who realized the need of working for a given end, and then laboured accordingly. Men of restlessness and im- patience sometimes look for autumn fruit ere the summer has arrived, expecting occasionally to gather flowers m their full bloom, even before the seeds have been planted. Work done in faith and patience, however, will not, in the long run, be done altogether in vain. Even winds and storms are reputed to make the roots of a tree take a more downward and deeper hold. The Christian patriot, by consequence, can afford to wait; for the persecuted of one generation sometimes become the heroes of that which follows. What has been done-and this is neither a small nor unimportant work is but an earnest of what may be done if only the Truth be sought out in sincerity, and singleness of heart and faith be graces which are exercised in its promulgation. For He Who hath promised to bless will bless assuredly, and with power. Pomitflwnina in desertum, et exitus aqua- INTRODUCTION. xxix rum in sitim ; terrain fructiferam in salsuginem, a malitid inhabitantium in ea. Posuit desertum in stagna aquarum, et terrain sine aqua in exitus aquarum. Et collocavit illic esurientes ; et constituerunt civitatem habitationes. This volume, which has been compiled because of the desire for information springing from the movement referred to, aims at rendering practical assistance in imparting information with regard to ecclesiastical terms in the widest sense of the phrase. 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London : 1864. THEODORETI EPI. CYRI OPERA. 5 vols. Octavo. Hahe : 1771. LIST OF WORKS CONSULTED. xxxix THOMASSINI VETUS ET NOVA ECCLESI^: DISCIPLINA. Quarto. Mogont. : 1787. TWINING, L. SYMBOLS AND EMBLEMS OF EARLY AND MEDIEVAL ART. Quarto. London: 1852, VALENTINI, AGOSTINO. BASILICATA YATICANA ILLUSTRATA. Folio. Roma: 1845. YETUSTA MONUMENTA. Soc. Art. Lond. Folio. London: 1747-1842. WALAFRID STRABO DE REBUS ECCLESIASTICIS. Octavo. MS. WEBB, BENJAMIN. SKETCHES OF CONTINENTAL ECCLESIOLOGY. Octavo. London : 1848. WEEVER'S FUNERAL MONUMENTS. Folio. London: 1631. WEISS, H. KOSTUMKUNDE, TRACHT UND GERATH IN MITTELALTER. Stuttgart: 1864. WESTWOOD, J. O. MINIATURES AND ORNAMENTS OF ANGLO-SAXON AND IRISH MANUSCRIPTS. Folio. London: 1868. WYATT, M. DIGBY. NOTICES OF SCULPTURES IN IVORY. London : 1856. ZACCHARIA. BIBLIOTHECA RITUALIS. Quarto. Romw : 1776. GLOSSARY OF LITURGICAL AND ECCLESIASTICAL TEEMS, BAMURUS. A term used in mediaeval Latin, signifying a buttress. ABBA. The Syriac term for "fa- ther" (St. Mark xiii. 36). A title given to priests and to the superiors of religious monks in certain portions of the Eastern Church. ABB ACY. Theofficeof abbot. See ABBOT. ABBAAION ('A/3/3agtop). A Greek term for an obscure monk. ABBAAOnPESBYTEPOS ('A|3|3aSow/>e ^ specimens are commonly adorned with texts of Scripture. That represented in the accompanying woodcut is from an English example of the sixteenth century. (See Illustration.) ALMS-BOX. See ALMS-CHEST. ALMS-CHEST. A chest or box, fastened to the wall, or standing on a pillar, in a church, into which the general offerings of the faithful for the poor are placed at any public service. There is a fine and remarkable specimen of the age of the fifteenth century remaining in St. George's Chapel, Windsor. ALMS-DAY. Saturday, because weekly benefactions and ALMS-DISH ALOUD. 13 alms were here in England commonly then distributed in ancient times. ALMS-DISH. A vessel of brass, latten, copper, silver, or gold, into which the alms of the faithful, gathered at the offertory, are placed, prior to their being formally and solemnly offered to God Almighty upon the altar. Many ancient examples of such vessels exist in London churches, mostly of Flemish manufacture. There are good specimens of this kind at St. Mary's Church, Aberdeen, and St. Mary's, Prestbury, in Gloucestershire. The alms-dishes at St. James's, Piccadilly, and at the Chapel Royal St. James's, are of silver gilt, richly en- graved and embossed. ALMS-MEN. Male inmates of an almshouse, or house of charity. Some of the sixteenth-century almshouses were erected out of the spoils of the suppressed monastic institutions. ALMS-SATURDAY. The Saturday in Passion-week, i.e. the Saturday before Palm-Sunday. It is called " Alms Satur- day" because the alms of the faithful contributed during Lent are sometimes given to the poor on that day; so as not to interfere with the solemnities of the coming Holy Week The Secret in the Sarum Office for this day referred both to the alms- giving and alms' distribution. ALMUTIUM (an Amess). The Amess is often confounded with, but is wholly distinct from, the Amice (Amietus). The Amess was a hood of fur worn anciently whilst reciting the offices by canons, and afterwards by other distinguished ecclesi- astics, as a defence against the cold. At times it fell loosely on the back and shoulders, and was drawn over the head when occasion required ; the ends, becoming narrower and usually rounded, hung down in front like a stole, for which, by some modern writers, it has been mistaken. The Amess has a certain similarity to some of the academical hoods now in use. There are very many specimens of this vestment represented on memorial brasses, one of the best of which a figure of Sir John Stodeley remains in the church of St. Mary Magdalen, Upper Winchendon, Bucks. This garment is still used in the Latin Church, some of the bishops and abbots of which wear amesses of ermine lined with purple. In the Church of England its use appears to have been wholly discontinued. ALOUD (loudly; with a loud voice). A term used in the Book of Common Prayer, where the officiating cleric is directed thus to say certain prayers aloud in contradistinction to secreto, 14 ALTAR. as was anciently the case with the Lord's Prayer and Hail Mary at the beginning of the various Hours. ALTAR (Ara, altare). That table-like construction in the Christian church, whether of wood, stone, or marble, upon which the Christian Sacrifice is offered. The earliest altars no doubt were like to tables in their form and general character, in re- membrance of the Jewish solemnity at which our Saviour instituted the Holy Eucharist. After the public persecutions, however, when Christians were driven to the Catacombs, the Christian Sacrifice was commonly offered at and upon the tombs of the martyrs. Hence, when the Church afterwards had peace, the form of a tomb was sometimes preserved ; or, at all events altars of stone or marble were erected over the sleeping-places of the martyrs. Pope St. Sixtus II. is said to have erected the first stone altar, A.D. 257. St. Wolstan is believed to have introduced stone altars into England, where before, as in the Eastern Church, so generally in the Western, they were commonly of wood. The use of wood as the material for their construction, connected the solemn act there wrought upon them with the offering on Calvary ; the use of stone symbolized the sure foundation of the faith. "That Rock was Christ." But for many years the custom neither of East nor West was uniform. St. Gregory of Nyssa mentions stone altars in the East ; Pope St. Damasus, his contemporary, alludes to wooden altars in the West, as do also St. Augustine and Optatus. There are wooden altars existing in the churches of St. John Lateran and St. Praxedes at Rome. In the church of St. Cecilia, in the same city, there is a remark- able example of a stone altar supported on a single pillar. Throughout Italy generally the earliest examples are found to stand on five or seven pillars. In the East the wooden tables had five supports, representing our Lord and the four Evangelists. Occasionally in the West large slabs of stone built into a wall were supported by brackets of the same material ; but after the twelfth century solid constructional altars were mainly erected. At Venice an altar still exists, believed to be of the fifth century, of one solid block of marble. Of 'old, as in the Greek Church now, there was but one altar in a church ; the general addition of others being, comparatively speaking, of later introduction. Exceptions to this rule, however, existed even in the time of Constantine. At Milan the old altar, detached from the wall, as when there was but one in the cathedral, still stands and is used. When altars were erected of solid stone, their coverings were often of gold, silver, copper, latten, or bronze, and the jeweller's art was enlisted to bestow upon them the greatest artistic finish and beauty. In the Hotel Cluny there is an altar- frontal or covering of gold; at Milan an altar-facing of silver ALTAR. 15 richly enamelled ; at Florence there are two of bronze and copper, most elaborately embossed, engraved, and adorned with enamels. (See ALTAR- FRONTAL " and the accom- panying Illustration.) On the other hand, the altars of country churches were commonly of stone, without any carving or ornamenta- tion ; English examples of ,/ ; which exist at Arundel (Ste Illustration), Abbey Dore in OLD ALTAR, PARISH CHURCH OF ARUNDEL, SUSSEX. Herefordshire, standing on shafts ; in the chapel of the Pix, Westminster; at Chip- ping Norton, Enstone, and Burford, Oxfordshire ; at Warrington and Shottes- well, "Warwickshire ; at Christ Church, Hampshire ; at Claypole, Lincolnshire ; at Mallwyd, Merioneth- shire ; at Forthampton, Gloucestershire ; at Dun- ster, Somersetshire; and at the Magdalene Hospital at Ripon. A simple example of an English mediaeval altar, with a dossal behind, charged with a cross and powdered with stars, with altar-cross and two burning tapers, represented in the accompanying woodcut, is taken from a MS. in the author's possession. The stoles of the altar, hanging ALTAR UXDER A BALDACHINO. AATAPTON ALTAR-BREAD. ENGLISH ALTAR VESTED. in front, are noteworthy. Anciently the altar stood away from the east wall, and in later apsidal churches it was placed in the chord of the apse, (tiec Illustration, representing an altar under a baldachino.) Afterwards, in mediaeval times, from the thirteenth century, it was almost universally found in a more easterly position this was particularly the case here in England if not at the extremity of the church. Cathedrals, from the nature of their construction, having chapels around the eastern end, were usually exceptions to this rule. At the religious changes here, which were made during the sixteenth century, there was an almost universal de- struction of such altars ; so much so indeed that those ancient examples which exist throughout the whole *^U 1,1411 AUlAfL * ES&I.CJIJ* -| n t>, wo t*i. ictn, n 4 country scarcely exceed titty m num- From a MS. of the 16th Centum. J ... *. . J ber. In lieu of stone altars, wooden tables on trestles were substituted, to the great loss of the faithful, and ordinarily only one was placed in each church. During the Commonwealth these tables were frequently removed into the body of the nave at the celebration of the Eucharist, and carried back again afterwards. In later years, however, the older and better customs have prevailed, and modern altars have been erected both in cathedrals and parish churches more in accordance with sound ancient precedent and the magnificent examples existing abroad; of which the like no doubt were known in England. In the first Prayer-book of Edward VI. the altar was called " God's board/' During the Laudian Revival, and afterwards at the Restoration, more than one altar was set up again in certain of our cathedrals. In the present day a second, and even a third altar, may be found in most of our cathedrals, and also some of our parish churches. AATAPION ('AArapiov). An altar. See ALTAR. ALTARAGE. The dues tendered at the altar during the offertory, specially provided- for the maintenance of the priest. They became less in amount, and were more frequently omitted in England, when specific endowments were provided for the clergy. At funeral celebrations altarage was given almost uni- versally during the seventeenth and eighteenth centuries. ALTAR-BREAD. The bread made use of in the Christian Sacrifice. At the institution of the Holy Eucharist, unleavened bread was no doubt used by our Divine Redeemer (See St. Luke ALTAR-BREAD. 17 xxii. 15), and this custom, which is a matter of discipline, and does not touch the essence of the Eucharist, is still observed by the whole Latin Church, by the Armenians, and by the Maro- nites. The Ethiopian Christians also use unleavened bread at their mass on Maundy- Thursday, but leavened bread on other occasions. The Greek and other Oriental churches use leavened bread, which is especially made for the purpose with scrupulous care and attention. The Christians of St. Thomas likewise make use of leavened bread, composed of fine flour, which by an an- cient rule of theirs ought to be prepared on the same day upon which it is to be consecrated. It is circular in shape, stamped with a large cross, the border being edged with smaller crosses, so that, when it is broken up, each fragment may contain the holy symbol. In the Roman Catholic Church the bread is made thin and circular, and bears upon it either the impressed figure of the crucifix, or the letters I.H.S. Pope St. Zephyrinus, who lived in the third century, terms the Sacramental Bread " Corona sive Armenian. Coptic. Latin. Greek. ALTAB- BREAD. oblata sphericse figuree," "a crown or oblation of a spherical figure" (Benedict XIV., De Sacrifido Misses, lib. i. cap. vi. sec. iv.), the circle being indicatory of the Divine Presence after con- secration. The Orientals occasionally make their altar-breads square, on which is stamped a cross with an inscription. The Lee't Glotsary. 18 ALTAR-BREAD BOX ALTAR-CARD. square form of the bread is a mystical indication that by the sacrifice of Christ upon the cross salvation is purchased for the four corners of the earth for north, south, east, and west ; and, moreover, that our Blessed Saviour died for all men. In the Church of England unleavened bread was invariably made use of until the changes of the sixteenth century. Since that period, however, with but, few exceptions, common and ordinary leavened bread has been used. The ancient rule has never been theoretically abolished, for cne of the existing rubrics runs as follows : " It shall suffice that the bread be such as is usual to be eaten ; but the best and purest wheat bread that conveniently may be gotten." ALTAR-BREAD BOX. A box to hold the wafers or altar- breads, before consecration. Such receptacles were anciently AXTAR.BREAD BOX. of boxwood or ivory. The example given in the illustration is of ivory mounted in silver. (See Illustration.) ALTAR-CARD. A modern term used to describe a printed or written transcript of certain portions of the service for Holy Communion ; more especially those parts which, having to be said by the officiating priest in the midst of the altar, he requires ALTAR-CAEPET ALTAR-CURTAINS. 19 to have placed immediately before him. The altar-card, there- fore, is placed in that position. ALTAR- CARPET. A carpet spread in front of the altar, over the steps of the deacon and subdeacon, as well as over the whole of the upper platform or predella, on which the officiant stands to minister. In medigeval times Eastern carpets were commonly used for this purpose. Modern changes have not, as yet, produced anything superior or more fitting. Green is the proper colour for use, as harmonizing with any other shade of green, and as contrasting duly and well with all the other eccle- siastical colours. ALTAR-CERECLOTH. See ALTAR-LINEN. ALTAR-CLOTH. An ordinary term for that covering of the altar which, made of silk, vel- vet, satin, or cloth, is placed over and around it. The altar-cloth is usually made in two portions; first, the antependium, which hangs down in front, and is often richly embroidered ; and, second- ly, the super-frontal, which covers the slab, and hangs down about six inches, both in front and at the sides. See ANTEPENDIUM and SUPER-FRONTAL. ALTAR-CROSS. A cross of precious or other metal placed behind the centre of an altar, to signify that every grace and bles- sing bestowed upon the faithful is given for and through the death of our Lord upon the Cross of Calvary. In recent times, a figure of Jesus Christ has been some- times affixed to the altar-cross. See CRUCIFIX. (See Illustration.) AL TAR-CURT AINS- Hangings of silk, damask, satin, or other fitting material, sus- pended on rods, so as to inclose the ends of an altar. In large churches they are found very convenient for protecting the c 2 ALTAB-CKOSS. 20 ALTAR, DOUBLB ALTAR-HERSE, altar- tapers from currents of air and draughts, varies with the ecclesiastical season. Their colour ALTAR, DOUBLE. An altar so constructionally erected that it might serve for two chapels. In some old examples a pierced screen divided it from north to south, in which case the two offi- ciating priests would have faced each other had they celebrated contemporaneously. In most cases, however, the division was made by a screen which stood east and west, that is, supposing the altar to have been placed in its customary position. A double altar still exists, and is used at Bologna, without any screen to separate it ; at which altar the officiants face the congregation. ALTAR-FRONTAL. Another name for an altar-cloth. Sometimes, however, frontals were made of wood in panels, richly painted, representing figures of saints or angels, as in the accompanying woodcut, under tabernacle-work. In other cases the most elaborate mosaic-work was introduced for the permanent adornment of altar-frontals, on which symbols and PRECIOUS FEONTAt. representations of types of the Blessed Sacrament of the Altar were appropriately placed. There were also frontals made of the precious metals, in which beaten-work, chasing, and em- bossing were discreetly and tastefully adopted for their greater beauty and richness. For a most remarkable example of a precious altar- frontal, Sec Illustration. ALTAR-HERSE. A term sometimes used to describe the frame on which a temporary canopy was erected over an altar on special solemnities and festivals of the highest rank. They ALTAR, HIGH ALTAR-LEDGE. were sometimes used at funerals of royal and noble persons. Their hangings were often adorned with heraldic devices. (See HEESE.) ALTAR, HIGH. That altar which is the chief, cardinal, or principal altar in a Christian church. The altar which is ascended by a large number of steps, and the level of which is raised, ele- vated, or heightened above that of other altars. The altar which stands in the eastern part of the choir or chancel. The altar at which High Mass is com- monly sung on Sundays and chief fes- tivals. ALTAR-HORNS. The horns, or corners of the altar which are on its western side. The north corner is called the " Gospel horn *' (Cornu Evangelii), the south the " Epistle horn" (Cornu Epistolce). ALTARIST^. A term used to designate those priests other than the parochus, who were specially appointed to say mass for specific intentions, at private, chantry, or privileged altars. ALTAR-LANTERN. A term occa- sionally found in old records describing the lanterns which were used in lieu of simple wax-tapers for the altar, when erected temporarily and out of doors. Abroad they are found in the sacristies of many churches, and are frequently used, carried on either side of the cru- cifix, at funerals, solemn processions of the Blessed Sacrament, in those parts of the Church where reservation of the Holy Eucharist is practised. (See Illus- tration.) ALTAR-LEDGE. A step or ledge behind an altar, on which the o-rnamenta, i.e. the cross, candlesticks, and flower- vases, are placed. Behind some altars LANTERN. 22 ALTAR-LIGHTS ALTAR, PORTABLE. there are more than one step, especially in those of Roman Catholic churches, from which Benediction with the Blessed Sacrament is given. ALTAR-LIGHTS. Those lights which are placed either upon, or immediately behind, the altars of our churches, to symbolize, generally, the Light of the Gospel, and the twofold nature of our Blessed Lord, who in the Nicene Creed is called " Light of Light," and is the true Light of the World. At the offering of the Christian Sacrifice two lights are commonly used; but the Law of the Church of England is that they must not be placed upon the altar. They may stand behind it, or at its sides. See CANDLESTICK. ALTAR-LINEN. Those linen cloths, three in number, which are used to cover the altar-slab. The first is a cloth duly prepared with melted wax (hence, called the altar cerecloth) ; the second is a cloth to protect this first cloth ; and the last is the cloth of linen which, placed over the top of the altar, hangs down to the ground, or nearly so, at either end of the altar. ALTAR OF OUR LADY. That altar which stands in the Lady-chapel of cathedrals, or in the side-chapel (one of which in most parish churches was anciently dedicated in honour of Mary) . Here " Mary Mass " was said. See MARY MASS. ALTAR OF THE ROOD. That altar which, in England, anciently stood westward of the rood-screen in large churches, and at which ordinarily the parish Mass was sung. ALTAR-PIECE. A technical term for the picture which is so commonly found behind the altar or Holy Table in Christian churches. The most appropriate subject for representation in it is the Crucifixion ; but the Ascension and other of the Divine mysteries of Our Lord's life, are frequently depicted. Numerous examples of the altar-piece exist in the Church of England, many erected during the Laudian Revival : others in Queen Anne's reign. ALTAR, PORTABLE. A small tablet of marble, jasper, 01- precious stone, used for Mass when said away from the parish altar, in oratories or other similar places. It was termed " super altare," because commonly placed upon some other altar, or on any decent and fitting construction of wood or stone. A special license was needed to enable a cleric to possess and use a portable altar, which license was anciently given by the diocesan, but was afterwards reserved to the Pope. Examples of such licenses are common in certain medieval documents, and are frequently ALTAR-PROTECTOR ALTAK-STEPS. 23 referred to in the last testaments of the clergy. A most inter- esting example of a portable altar, which was in the possession of the Rev. Dr. Rock, sometime Canon of the Roman Catholic Cathedral of Southwark, is of oriental jasper, enclosed in silver, and adorned with nielli and engraved ornaments. Its dimensions are 12 inches by 7j. This portable altar is in all respects of the same form as an altar, being constructed, as it is believed, for relics. The slab is of serpentine, supported on pillars of silver, between which there 'are representations of our Blessed Lord throned in glory, with the Apostles SS. James, Jude, Peter, Andrew, Philip, and Simon the Canaanite. The ends are of wrought scroll-work. On the slab are the four Evangelistic symbols in enamel, with figures of Abel and Melchisedec ; thus linking the old dispensation with the Gospel. The inscription stands thus : " Qnidquid in altari ponctatnr spiritual!, Illud in altari completur materiali. Ara crncis, tumuli calix, lapidisque patena, Sindonis officinm Candida bissns habet." ALTAR-PROTECTOR. The name given to a covering of green cloth, baize, or velvet, which, exactly fitting the top of the altar, is placed on it at all times when the altar is not being used, to protect the sacred linen from dust and defilement. ALTAR-RAILS. Low rails of wrought iron or wood, placed north and south towards the west end of the sanctuary, (1) firstly, for the better protection of the altar and its furniture ; and (2) secondly, as a support for the communicants when they come to receive the Body and Blood of their Lord. ALTAR- SCREEN. That screen which in collegiate and cathedral churches separates the choir either from the Lady- chapel or the ambulatory, and against which the choir or high altar stands. Examples occur at York Minster and Durham Cathedral. ALTAR-SIDE. That part of the altar which faces the con- gregation. In correctly-orientated churches this is of course the western side ; but where altars are placed against the north and south walls of collegiate or cathedral churches, as is con- stantly the case on the Continent and in the Anglo-Roman communion, its side will be that against which the priest stands when ministering at the same. A.LTAR-STEPS. The steps round and about the altar in a Christian church. They are usually at least three in number, independent of, and in addition to, the platform, predella, or dais, on which the altar is actually placed. Sometimes there are ALTAR-STOLE ALTAR-TOMB. more in number than three ; if so, they are either five, seven, or fourteen. The latter would pertain to the high altar of a collegiate church or cathedral. ALT AE- STOLE. A mediaeval ornament, in shape like the ends of a stole, hanging down over the front of the antependium of the altar, indicating that the altar itself is constantly used, and symbolizing the power and efficacy of the Christian sacrifice. (Sec Illustration under ALTAK, p. 16.) ALTAK-STONE, OR SLAB. That stone which should be without spot or blemish, and consequently entire, which forms the upper and chief part of a Christian altar. In the Church of England, the law requires that the lower portion of the altar be of wood. At Westminster Abbey, and in hundreds of other churches, the slab is found of stone or marble. ALTAR -TAPER. The wax tapers so called because they taper in shape used in those candlesticks which are placed on or about the altar ; ordinarily those tapers which are lighted during the offering of the Christian sacrifice. Custom in the West expects that at least two be lighted, even at low cele- brations ; at high celebrations, in the Latin Church, as also in some English churches, six tapers are then ordinarily lit. They symbolize (1) the fact that our Blessed Saviour, " God of God, Light of Light, Very God of Very God," is the True Light of the World. They are also (2) symbols of joy and gladness on the part of the faithful, that Christ is born into the world (o) naturally, i.e. by nature, ()3) sacrament- ally, i.e. in the Eucharistic mystery. (See Illustration.) ALTAR-TOMB. A monumental memorial, of marble or freestone, in form and construction similar to an altar, and frequently owning a canopy. Such erections were often placed over the vault or burying-place of noble and distinguished families in mediaeval and later times, and frequently on the north ALTAR-TAPER. and south walls of choirs, aisles, and ALTAK-TOMB. 25 ALTAR-TOMB OF SIR JOHN CLERKE, ST. MARY S, THAME, OXON. 6 ALTAR-VASES ALTAR, WOODEN. chantry chapels. Examples may be seen in almost all large and important parish churches. It is very doubtful whether they were ever used as altars. The accompanying illustration repre- sents the altar-tomb of Sir John Clerke, Knt., of North Weston, near Thame, Oxfordshire, which stands on the south side of the choir of that church. This tomb, which was erected about the middle of the sixteenth century, is of Purbeck marble. It was much damaged during the Great Rebellion. The figure of Sir John Clerke, a good late example of a memorial brass, and the enamelled shields of armorial bearings on the front of the tomb, are at once artistic, bold, and effective. (See Illustration.) ALTAR-VASES. Vases of latten, brass, china, or earthen- ware, specially made for holding flowers to decorate the altar. This custom does not appear to be of any very great antiquity, beautiful and appropriate as it is. Churches were anciently decorated with boughs and branches, and their floors strewn with rushes, bay and yew boughs ; but the formal introduction of flowers in vases on the altar-ledge is of no higher antiquity than the early part of the last century. ALTAR- VESSELS. Those vessels which are ordinarily used in the Sacrament of the Altar; viz. (1) the Chalice, (2) the Paten, and (3) the Ciborium. The chalice is a cup of precious metal, the paten a plain circular plate of the same, and the ciborium used to contain the Sacramental species under the form of bread is a covered cup surmounted with a small cross, from which the faithful are communicated when the communi- cants are numerous, and in which the Holy Sacrament is re- served for the communion of the sick. The cruets for wine and water, and the bread-box, in which, or the plate on which, the breads are placed, are not actually " altar- vessels/' being found on the credence-table, their proper place, during the Christian sacrifice. See CHALICE, CIBORIUM, and PATEN. ALTAR -WALL. The wall behind an altar against which the reredos or altar-piece stands. See ALTAR-PIECE and REREDOS. ALTAR -WINE. Wine used in the Sacrament of the Altar, This should be of the pure juice of the grape. Our twentieth canon orders it to be " good and wholesome/' Tentwine is ordinarily used in England, as being more appropriate in its symbolism, but light*coloured wine is not uncommonly adoptedi Claret, wanting in some particulars the true nature of wine, is forbidden by several Western decrees. ALTAR, WOODEN. An altar made of wood. Anciently ALTERNATION AMBULATORY. 27 the altar was usually constructed in the form of a table, and hence was called the " Divine " or " Holy Table." The wooden altar-table on which St. Peter offered the Christian sacrifice is still preserved at Rome. In the Eastern churches the altars are commonly of this material. And the same has been the case in the Church of England since the religious changes of the six- teenth century. Slabs of stone should be, as they frequently are, placed on the top of the table, which slabs, being marked with five crosses, are that part which is specially consecrated with prayer and unction. ALTERNATION. The act of following and being followed in succession : hence the response of a congregation praying or praising alternately, with the cleric or clergy officiating. This commonly occurs in Litanies, singing of Psalms, and chanting of Canticles. AMBO (AMBONE, Ital. ; "A^/3ovac, "Aju/3wv/A/x/3wi;oc, Greek). A rostrum, desk, or pulpit, with a large desk before it, in a choir, whereon anciently the officiating clerics stood to chant the Lections, Epistle, and Gospel. The ambo had two series of steps, one turned to the east and the other to the west. At Rome, where used, there are now commonly two ambones : that for the Gospel is found on the south side j that for the Epistle on the north. Large candlesticks for tapers are placed near the former, and during the Easter season the Paschal candle stood near it likewise. There are three existing examples of the ancient ambo at Rome \ viz. in the churches of St. Clement, St. Lawrence, and St. Mary in Cosmedin. In the latter there is a mosaic candelabrum near the ambo, both of which are still used. See ROOD-LOFT. ' AMBROSIAN LITURGY. That form for celebrating Mass drawn up by St. Ambrose, used to the present day in the diocese of Milan. While substantially identical with the Roman rite, it has many peculiarities of its own, indicating at once its veritable antiquity, and the Eastern origin of certain of its distinctive features. AMBULATORY (EXTERNAL). A covered walking-place at- tached to a religious house or cathedral precinct. Hence a cloister : more particularly a cloister, one side of which is open to the weathef, and the windows, or apertures, of which are unglazed. AMBULATORY (INTERNAL). An aisle or covered walk in a church, college, or religious house, in which there are no benches, seats, nor chairs ; but which is left perfectly free for solemn and 2$ AMEN AMICE. other processions. Many examples of such occur in our cathedrals and some of our large parish churches. AMEN. An ecclesiastical response, indicating agreement, assent, or consent. The term itself is originally Hebrew, and its exact meaning, "So be it," or "So let it be"; but it has been retained in common use in all parts of the Christian family. In the Book of Common Prayer it is sometimes printed in Roman letters, thus "Amen," and then the officiant says it apart from the congregation ; when printed in italics, thus, " Amen," the congregation say it independently of the priest, and as outwardly affirming their agreement with what he has just uttered or declared. AMERICAN LITURGY. A form for celebrating the Holy Communion peculiar to the Protestant Episcopal Church of the States of America. It is substantially identical with the service used by the Scottish Episcopalians, but differs in certain unim- portant particulars. Both forms contain an invocation of the Holy Spirit after the words of consecration, their speciality : in other respects they follow the form in the first Liturgy of King Edward VI. AMERICAN PRAYER-BOOK. That service-book, corre- sponding to the Book of Common Prayer in the Church of England, which is used by the non-Roman Episcopalians in America. This Church, which is an offshoot of the Churches of England and Scotland, was formally organized when Dr. Seabury received episcopal consecration from three Scottish prelates in 1 784. Afterwards other bishops were consecrated at Lambeth by Moore, Archbishop of Canterbury, and others, and a due and regular episcopate bestowed upon the American community. The Prayer-book mainly follows our own, but the service for Holy Communion is formed after the model of the Scotch rite, with certain features borrowed from Edward VI. 's First Prayer- book. On the other hand, the Athanasian Creed is omitted, the form for conferring orders altered, and the form of absolution in the service for the Visitation of the Sick, is absent. The practical additions made do not atone for the presence of these unfortunate changes. AMICE. The amice (Amictus) was an oblong piece of fine linen, with strings (tfee Illustration No. I.), worn by all clergy above the minor orders over the cassock, and was placed first on the head, then being adjusted round the neck, formed the collar, sometimes ornamented with a strip of embroidery, as represented on ancient brasses. In several of the Anglo-Saxon AMICTUS AMPHIBALUM. 29 Pontificals it is alluded to as being one of the vestments used at the altar, and in that respect is supposed to have been peculiar to England, for it was not until the beginning of the ninth century that it was formally recognized by the whole Western Church as the first of the sacrificial garments. Amalarius says : " Amictus est primum vestimentum nostrum, quo collum undique cingimus." (See Illustration No. II.) It was anciently worn No. II. over the head by the priest when vesting for Mass, and only turned back just as he was preparing to go to the altar (See Illustration No. III., taken from a memorial brass) ; hence the Church began to look upon it as symbolizing the Helmet of Sal- vation. By the Sarum Ritual its use was not always confined to the higher clergy, the minor clerks and choristers who officiated about the altar being not only allowed, but required, at special seasons to be vested both in alb and amice. It was also one of the garments with which the monarch was anciently invested at his coronation. King Edward VI. was the last on whose head it was placed, since which period its use at coronations has been discontinued. AMICTUS. See AMICE. AMPHIBALUM. A term used to designate the sacrificial vestment of the Christian Church, i.e. the chasuble. It is 30 AMPULLA ANATHEMA, also called Casula, Pcenula, Planeta, ANTieEOS ADOIIAnAS, Sacrifice, blessed at that service, and afterwards distributed to non-communicants at its close. It is, of course, not consecrated sa cramentally, but simply blessed. ANTI0EOS ('Avrt06oc). A Greek term for Satan. ANTILEGOMENA. Those parts of the sacred writings of the ancient Jewish Church, the genuineness and authenticity of which have been disputed, and are called apocryphal which are distinguished from the " Homologomena " or canonical books. ANTIMINSIOS ('AvTtjutWjoc). A Greek term for the Church officer who arranges the faithful in proper order prior to their receiving Holy Communion. ANTI-PASCH ('Avrurax/juai^m'^) ] A Greek term for an Oriental abbot or superior of a religious house. 2. A priest who, having once occupied the above office, has for sufficient reasons retired from it, but who is allowed by custom to retain the title. ARCH-PRESBYTER. An officer first mentioned in the fourth century, and sometimes termed " archi-presbyter " or " proto-presbyter." (Vide S. Leo. Epist. Ixxv. ; Socrates, Eccle- siastical History, vi. 9 ; Statuta Ecclesias Antiqua, c. xvii.) His duties were not unlike those of the modern archdeacon or the English rural dean. He assisted his bishop in governing those whom his superior was personally unable to superintend ; e.g. the widows, their pupils and strangers journeying. ARCH-PRIEST. 1. A term given to a priest of the Anglo- Roman communion in the seventeenth century, to whom the Pope delegated certain specific powers, as regards jurisdiction, when that religious communion had no bishops. 2. An ancient term for a rural dean. 3. The senior priest of a convent. ARCUL/E. Small boxes of gold or other precious metal, ARENA ARTICLES. 1 1 found in the catacombs of Rome, in which the faitliful are believed to have earned home the Blessed Sacrament. They open in front, and have the sacred monogram or other religious symbol engraved on either side. A ring of the same precious metal was fastened to the top, by which a cord might be passed, so as to suspend them round the neck. They are judged to be of as early a date as the second century. ARENA. The floor of an amphitheatre : a term sometimes used in Italian ritualistic treatises to designate the body of a church. ARENARIA. One of the names applied by pagan writers to the catacombs of ancient Rome. They are also called Crypfce, Concilia Marty t-um, and Coemcteria. ARK. A chest. The term is so used in the Chronicle of Peter Langtoft. ARMILLUM (Armill). An embroidered band of cloth of gold, jewelled, sometimes, but not invariably, used at the coronation of our sovereigns. In the form for the Coronation of King George ILj the following direction occurs : " Then the king arising, the Dean of Westminster taking the Armill from the Master of the Great Wardrobe, putteth it about his Majesty's neck/' &c. Its symbolism was the Divine mercy of the Great Ruler of all things encompassing the sovereign being crowned. ARMORIUM. An ancient term, sometimes applied to a shrine or temporary receptacle for the Blessed Sacrament, in the form of an architectural recess or niche without doors ; not to be confounded either with the tabernacle or aumbrye. ARRAS. A mediaeval term for the hangings used to decorate rooms. It was of stuff and silk mixed, though superior kinds were of silk exclusively, and was decorated with archaic patterns in flowers, figures of animals, &c. It was so called because first made at Arras, in France. ARTICLES. 1. The Thirty-nine Articles of Religion are certain theological propositions and ecclesiastical opinions, con- firmed and approved by the Anglican Convocation in 1572, and afterwards ratified and confirmed as valuable by the same authority nine years later. They are not articles of faith, nor a creed, but merely " Articles of Religion." 2. A technical term for the formal written charges brought against any person prosecuted in an ecclesiastical court. 42 APTO*OP10X ASSUMPTION. APTO The act of sprinkling. ASPERSORIUM. 1. The stone stoup or Holy-water basin commonly found at the right-hand entrance of our ancient churches, from which the faithful, taking Holy water on enter- ing, blessed themselves, making the sign of the Cross. Many of these stoups, however, were destroyed, both by the Reformers and the Puritans. In the accounts of All Souls' College, Oxford; in 1548, there is a charge pro lapidibus ad aspersorium in in- troitu ecdesice, the remains of which may still be seen. 2. The term is also sometimes applied in church inventories to the Aspergillum, or Holy-water brush. See ASPEHGILLLM. ASSUMPTION (B.V.M.). The act of taking to oneself; also, the act, on the part of the Almighty, of taking up the Blessed Virgin into heaven. This festival, observed annually on the 15th of August, is that on which the Western Church commemorates the Divine work in question, viz. the departure from this world of the Blessed Virgin Mary, the Mother of our Lord and Saviour Jesus Christ, and her Assumption to glory. The historical tradition, that after her death, at Ephesus, not only her soul, but also her body, preserved from corruption, and raised from death by Divine power, \v;\s translated to ASTERLSCUS AUREOLE. 43 heaven, is very ancient; but this pious belief has hitherto been left by the Church an open question, and is not an article of faith in any portion of the one Christian family. ASTERISCUS ('AffTtjoio-icoe, 'AcrE/ota/to^, 'Aari/p). 1. An ornament, in shape like a star, hence its name, used in the Greek Church, with which to cover the chalice during the Liturgy, on which the linen veil is afterwards placed to encircle the chalice. 2. Asteriscus, an asterisk [*], or printer's sign, used in late editions of the Psalter to mark the division of the verses in psalms or canticles for chanting. ATRIUM. 1. The hall or entrance-court of a Roman palace or dwelling-house. 2. The entrance of a Christian church, immediately adjacent to its chief door. The custom of following Roman types in building churches with the atrium was followed here and there in the West until the eleventh century, since which period it has ceased to be. 3. The term is sometimes used by later writers for the churchyard. AUDIBLE VOICE. A term found in the rubric of the Book of Common Prayer to indicate in what manner certain public prayers are to be sung or said. Anciently the " Our Father " and the " Hail, Mary," at the commencement of the Hours, were said secretly j now, however, the former prayer is directed to be said " with an audible voice." AUDIENTES, OR HEARERS. An order of penitents in the early Church, who, after due penance and preparation, were allowed to hear the Liturgy at some distance from the altar. AUGUSTUS CLAVUS. The term for a stripe of purple bordering the tunic of the ancient Romans. The senators always wore it broad (clavus latus), the knights narrow, though in the period of the Empei'ors these latter sometimes Wore the broad stripe. Being a mark of position and dignity, some have seen in the orphreys, or bands of colour on early and mediaeval vest- ments, the natural development of the davit*. Other writers have derived the stole the specific symbol of ministerial authority and rank from this ornament. AUMBRYE. A locker, cupboard, or sacrament-hatch for the sacred vessels, sacramental plate, altar-breads, altar-wine, cruets, altar-linen, and service-books, commonly found on the north side of the wall in old English sanctuaries. AUREOLE. A circular glory placed in religious pictures round the head of our Blessed Lord, our Blessed Lady, or the U AYtOKEAA02 AZYMITE. angels and saints, found depicted in most ecclesiastical paintings. That of our Lord contains a cross within the circle of glory, that of our Lady seven stars, while that of the saints and angels is plain. Examples exist on early Christian art of the fourth century. See NIMBUS. AYTOKE*AAO2 (AuroictyaXoe). The Greek term for a bishop who is subject to no patriarch, examples of which occur both in East and West. AVE MARIA. See ANGELIC SALUTATION. AVOIDANCE. An English legal term to signify the want of a pastor or priest of any parish, either by the death, depri- vation, or resignation of its rector or vicar. AZYMITE. A Greek term for a priest who says Mass with unleavened bread. BA-IOX BANKERS, AION, BAIS (BaVov, Bate), Greek terms for a palm-branch. BALDACHINO. An Italian term for the canopy, dome, or tabernacle erected immediately over an altar. In very ancient times it was surmounted by a cross, but afterwards the cross was placed immediately behind or upon the altar. See ALTAR. BALDRIC, OR BALDRY. 1. A band of leather. 2. A bell-rope. 3. The girdle of a person of distinction. BAMBINO. An Italian term for the image of our Divine Lord as a child, publicly used in Roman Catholic churches during the season of Christmas to stimulate the devotions of the faithful. BANDS. Two falling pieces of lawn, edged with a hem of the same material, worn in front of the neck by ecclesiastics, judges, and other lawyers. Some persons imagine them to be a development of the seventeenth-century falling collar. In France bands are usually of black cloth or crape, edged with white. BANGOR USE. 1 . Ancient rites, according to the use of the Church of Bangor. 2. A form for celebrating Holy Com- munion, substantially agreeing with the ancient Sarum Missal, but yet having several liturgical peculiarities of its own, com- monly used in the diocese of Bangor and some parts of Wales prior to the Reformation. MS. office-books containing this rite appear to have been all destroyed ; only fragments of the same, and those imperfect, exist. None were printed. A rare vellum copy, small folio, of a Bangor Pontifical is preserved in the Cathedral library there. BANKERS. 1. Coverings for ecclesiastical fald-stools. 2. Hangings for church walls or screens. 3. Specially, the curtains placed at the ends of an altar. 40 BANNER B APT! SM OF DESIRE, BANNER. A flag, ensign, or standard. Their use in churches and ecclesiastical ceremonies originated with the Labarum of Constantino. In England they have been used since the time of St. Augustine, numberless examples of such use being on record. Ancient inventories constantly record their existence. Religious banners were commonly disused at the Reformation, though heraldic banners were frequently borne, especially at funerals. BANNS. The notice of an intention of marriage publicly given in a church or chapel. They were first ordered to be " put up " as the phrase remains by that Lateran Council, which was held A.D. 1139. In the succeeding century, a Council held at Westminster ordered the notice to be given three times, and this direction became soon afterwards generally followed in England. BAIITI2IMIA (BairTKTifjila) . A Greek term for a godmother. BAIITI2IMIO2 (Bairrt(T//iioc). A Greek term for a godfather. BAPTISM (Baptismus fluminis). The formal and solemn application of water to a person, performed as a sacramental act, by which he becomes a member of the One Visible Church. Baptism is held to be generally necessary to salvation. Anciently baptism was usually administered at Easter and Whitsuntide, and in some parts of the W T est on the feast of the Epiphany. Infants were not uncommonly baptized at Christmas. The services for baptism in the Church of England are founded both on ancient principles and ancient models. Baptism cannot be reiterated. Such an act theologians hold to be sacrilege; for, as the Creed declares, "There is one baptism for the remission of sins." BAPTISMALE. See BAPTISMEKIUM. BAPTISMERIUM. The medieval title of a Latin service- book containing the ritual used in administering baptism. A printed copy of such a volume, juxta ritum Cenetensis Ecclcsice, was some time in the possession of the Rev. W. Maskell. BAPTISM OF BELLS. Sec BENEDICTION OF BELLS. BAPTISM OF BLOOD (Baptismus sanguinis}. Theologians hold that martyrdom, for the sake of Christ and His religion, even in the case of infants, may supply the defect of ordinary baptism in those who have not received it. BAPTISM OF DESIRE (Baptismus flnminis}, The desire experienced by an unbaptized person, living in a heathen country, or bevond the influence of the Visible Church, to receive tho BAPTISM OF TEARS BASILICA. 47 of Regeneration, which desire, with a sincere intention and hearty repentance, is regarded by theologians as standing in the place of, or as equivalent to, actual baptism baptismus flumirds. BAPTISM OF TEARS. That repentance in which the shed- ding of tears forms a part, and by whch a sinner is restored to the favour of God and to communion with His Church. BAPTISTERY. A place where the Sacrament of Baptism is solemnly and publicly administered. Originally Christian bap- tism was given by the river-side, or at founts where springs of waters flowed. Constantino erected baptisteries, which are re- ferred to by several contemporary Church writers. These buildings were very often distinct from the church or basilica, being connected with it only by a passage or cloister. After- wards they formed a constructional part of the church, towards the west end. Provision in all ancient examples was made for baptism by immersion. There are several old specimens of bap- tisteries in England ; amongst others, at St. Peter's Mancroft, Norwich, St. Mary's. Lambeth, and at Luton, in Bedfordshire. * Baptisteries were usually dedicated to St. John the Baptist, and very frequently altars were erected in them, because children, immediately after baptism, were communicated of the Blessed Sacrament. In almost all cases aumbryes are found to contain the ornament a proper for the due celebration of the Sacrament of Baptism. BARTOXER. The overseer of the barton, grange, or farm- stores of a religious house. BASILIAN LITURGY. That form for celebrating the Holy Eucharist drawn up towards the close of the fourth century by St. Basil the Great ; one of the three rites still used in the Holy Eastern Church on all Sundays in Lent except Palm Sunday, on Maundy-Thursday, Easter-eve, the vigils of Christmas and the Epiphany, and on January 1st, the feast of St. Basil. BASILICA. The ancient Roman public halls were so named. Their ground-plan, though varying in details, was usually rectangular, the buildings having been divided into aisles by columns, with a semicircular apse at one end. When the Roman empire became Christian, many of these were turned into churches by solemn consecration ; and so convenient were they found, that new edifices for Christian worship were built, as regards their ground-plan, on a similar model. The apse of the ancient basilica formed the sanctuary a feature exactly reproduced in early Xorman churches in England, in which, no 48 BASIN BEATIFICATION'. doubt, tho altar was placed in the chord of the apse. The seats for the clergy were ranged round the apse in the ancient basilica, that for the bishop, called the " Tribune," being in the centre. BASIN. 1. A vessel to receive the alms of the faithful, called " a Decent Basin " in the Prayer-book. 2. A basin, or dish, to hold the cruets for wine and water. 3. Basins were used to hold tapers, where, from the centre of the basin, sprang a pricket on which the taper was placed. BATON. A precentor's staff of office, in ancient times commonly adorned in the head with a Tau cross, more recently with a fleur-de-lys. See CANTORAL STAFF. BAWDYKIN. A mediasval term for cloth of gold or silver; so called because it came from Bagdad or Bawdacca. BEADLE. 1 . Certain university officials are known as beadles or bedells of divinity, arts, and law, who formally attend the authorities upon public occasions to perform certain prescribed duties. 2. A lay officer who preserves order in churches and chapels. BEADS. A string of beads made use of by the faithful, by which to reckon the number of prayers intended to be repeated, according to the custom both of the Eastern and Western Churches. See EOSABY. BEAM-LIGHT. The light hanging from the rood-beam, or from one of the chancel timbers, west either of the high altar or the altar of the Blessed Sacrament, to indicate the Presence of our Blessed Lord, Who is the Light of the World, in the Sacrament there reserved. BEAM-ROOD. The beam crossing the chancel arch, on which the rood or crucifix is fixed. Sometimes the top of the chancel screen. BEATIFICATION. An act by which the Roman Catholic Church, through the personal instrumentality of the Pope, for- mally decrees a person to be blessed or beatified after death. This is tho first and an essential step towards canonization, or the solemn and formal raising of a person to the dignity of a saint. No person can be beatified until at least fifty years after his or her death. All certificates, attestations, or direct personal proofs of the virtues, grace, and miracles of the person proposed to be beatified are carefully examined by the Congregation of Rites, an examination which frequently extends over a long series of years. It may be dropped for a long or short period, BEDE-HOUSE BELL. 49 and resumed again. If found to be satisfactory, a report is issued certifying that fact. In due course, the Pope decrees the beati- fication of the subject under consideration, when the relics of the person beatified are exposed for the respect and veneration of the faithful. BEDE-HOUSE. An almshouse, so called because in ancient times the statutes by which such institutions were governed usually provided that the inmates should piously recite their beads daily for the well-being, whether alive or departed this life, of the founder or founders. BEDELL. Sec BEADLE. BEDERA. 1. A hospital. 2. An ancient name for the dwelling-house or room of the chaplain to a religious com- munity. 3. A residence for bedesmen. BEDES, OR BEADS. 1. A term for certain intercessory devo- tions anciently used in the Church of England, in connection with the rosary, or string of beads or bedes, both for the quick and dead, a practice still common to the Eastern and Latin communions. 2. A rosary. BEDESMAN, An almsman, i. c. one who says his bedes, or recites his rosary, by obligation, for the founders and bene- factors of the institution or religious community of which he is a member. BEGUINAGE. The religious house of the Beguines. BEGUINE. One of a religious order of women in Flanders. BELFRY. 1. In mediaeval military writers, a tower of wood erected by the besiegers of a fortress to overlook the place besieged, in which watchmen were placed to prevent a surprise on the enemy's part, or to give notice of any danger by the ringing of a bell. 2. That portion of the tower or steeple of a church in which the bells are hung ; more especially that part which sustains the timbers supporting the bells. BELL (pelvis, a bowl; nola, campana, tintinnabulum) . A vessel or hollow body of cast metal used for making sounds. Its constituent parts are a circular body contracted at one end and expanded towards the other, with a projection by which it may be suspended to a beam. A clapper or hanging hammer for sounding it is hung from its interior in the upper part. The bell was first used by Chi'istians for church purposes A.D, 400, Left Qloaary. E BELL, T300K BIIMO0TPON. and various regulations concerning the ringing of them were made from time to time. They were rung in mediaeval times at the reciting of the Hours, at Mass, whether High or Low, but especially at the eight o'clock Mass in England, and at the times of saying the Augelus. Pope Gregory IX., A.D. 1235, ordered them to be rung at the Elevation at Mass.. They were also rung during processions, and when any of the faithful departed this life. During the last three days of Holy Week they were un- used. Bells were solemnly blessed and consecrated in honour of God, and were named after certain saints. Hand-bells have also been used in the rites of the Christian Church. The ancient Irish and Celtic bishops possessed hand-bells, some of which are still preserved. Anciently small bells, hung upon a beam, supported at each end by an upright wooden support, were used in English churches at the midnight Mass at Christmas. The custom of ringing them, in conjunction with itinerant carol-singers, is not even now obsolete. BELL, BOOK, & CANDLE (TO ANATHEMATIZE BY). This was to pronounce the greater excommunication against a person who had been regularly and formally convicted of any of the heaviest crimes ; only done after the most careful inquiry, and by the highest ecclesiastical authority. A bell was rung in a peculiar mode, a book containing the anathema was used in its delivery, and a candle was solemnly extinguished after the act, to indicate that the person excommunicated and anathematized was put out of the pale of the Church. BELL-COTE. A small-open turret for a single bell. That represented in the accompanying woodcut is sketched from the west end of the chancel gable at St. Mary's, Prestbury, Gloucestershire. BHAO0YPON (BrjAoflupoi/). A Greek term for the curtain at the entrance of a church. BEMA (Bi}/ja). 1. A technical term used to distinguish and describe the chancel amongst Christians of the Ori- BETJ..IOM:. ental rites. 2. Anciently the term was used to signify a stage, platform, or pulpit, from which public speakers addressed an assembly. BHMO0YPON (Biyioflupov). A Greek term for the curtain or veil of the holy doors. BENATURA BENEDICTION OF BELLS, m BENATURA. The Italian term for a Holy-water stoup, or a vessel in which Holy water is placed, BENEDICITE. The Latin title of the hymn which was sung by Ananias, Azarias, and Misael or, as they are called in the Book of Daniel, Shadrach, Meshach, and Abednego in the fur- nace of fire into which they were cast. It occurs in our English service for Matins, and should be sung instead of the Te Deum from Septuagesima to Easter, and also during Advent. BENEDICTINES. An oriler of monks of great celebrity and renown, who follow, or profess to follow, the rules of St. Bene- dict. They wear a loose black gown of serge or coarse woollen cloth with wide sleeves, and a cowl or hood, the hooded portion of which terminates in a point. In the Canon Law they are termed " Black Friars." BENEDICTION.]. A blessing. 2. Any benediction given by a superior to an inferior, more especially by a priest to one of the faithful. In the West the sign of the cross is made, during the act of blessing, with the thumb and the two first fingers of the right hand extended, and the two remaining fingers turned down. In the Oriental Church the thumb and the third finger of the same hand are conjoined, the other fingers being stretched out. Some Eastern: writers see in this position a representation of the Eastern sacred monogram of our Lord's name. BENEDICTIONAL. 1 . The name for an ancient Service- book, commonly containing those rites of benediction exclusively used by a bishop and given during Mass. The Benedictional, properly so called, may be found in the well-known Exeter Pon- tifical of Bishop Lacey. The rite of episcopal benediction during Mass is not found in the Latin Church. 2. A term for the Pontifical. BENEDICTION OF BANNERS. A Christian rite, in which a bishop blesses flags and banners to be used in war. The form is as follows : The flag is held before him : standing, without . his mitre, he says certain versicles, responses, and a prayer ; and then, having sprinkled the flag with Holy water, he delivers it, with the kiss of peace, to the banner-bearer of the soldiery. The recipient kisses the episcopal ring. BENEDICTION OF BELLS. A solemn Christian rite by which bells were blessed with Holy water, anointed with oil, and formally dedicated to God for ecclesiastical purposes by a bishop. In England the practice was discontinued at the Reformation, 52 BENEDICTION OF CANDLE OF VESTMENTS. but has been restored of late years. The rites in this expressive and devout ceremony varied in different countries, though they retained a common likeness. This blessing was sometimes termed the " Baptism of the Bell." See BELL. BENEDICTION OF CANDLE. A Christian rite by which wax candles are solemnly blessed, by the use of prayers and Holy water, before being used in the service of the Sanctuary. This rite is performed prior to the feast of Candlemas, and also on Easter-eve, when the Paschal candle is formally blessed. BENEDICTION OF CHURCHES. A Christian rite, accom- panied with prayer and certain external forms and ceremonies, by which churches are solemnly set apart for the worship of Almighty God. A church which is blessed is not necessarily consecrated, benediction being an act done with regard to buildings the freehold of which does not belong to the Church ; consecration a solemnity performed by which the building is for ever made over to the Church. BENEDICTION OF OIL. A Christian rite by which oil is blessed for various religious uses. It is blessed for use in con- firmation, for use in the consecration of a church, and for extreme unction. The forms in each case vary : they also vary generally in East and West. A bishop blesses the oil in the West, whereas seven priests in the Oriental Church perform the act. The Western rites are given in the Rituale Romaniim. BENEDICTION OF, OR WITH, THE BLESSED SACRA- MENT. A solemn devotional rite of the Latin Church, of no great antiquity, practised with the object of giving adoration, praise, and thanksgiving to God for His great love and goodness shown towards us in the institution of the Holy Eucharist, and also to obtain the benediction of our Blessed Lord present in that sacrament. The rite, very simple in itself, is as follows : When the priest opens the tabernacle and incenses the Blessed Sacrament, -the hymn, Salutaris Hostia, is sung ; after which follows the Litany of the Blessed Virgin, or some psalm, anti- phon, or appropriate hymn. Then is sung the hymn, Tantum ergo Sacramentnm, followed by a versicle, response, and collect ; after which the priest gives the Benediction with the Blessed Sacrament, turning to the faithful and making the sign of the Cross with It, while the people profoundly adore. This rite is observed after Mass, or at any later period of the day. In many parts it is the most popular public devotion. BENEDICTION OF VESTMENTS. A Christian rite by which those vestments to be used in Divine service are solemnly BENEDICTION OF WATER BENEFICE ELECTIVE. 53 blessed. Anciently this was done by a priest, who offered prayers over them and sprinkled them with Holy water; but in the Roman Catholic Church this act of benediction has been reserved to the bishop. The form for blessing vestments is given in the Rituale Romanum. Anciently forms differed in various dioceses. In the Latin Church (a) the blessing of altar-linen, (/3) of the corporal, (y) of a tabernacle, (8) of a new cross, as well as (e) of images of our Lord, our Lady, and the saints, is, with other benedictions, reserved to the bishop of the diocese. BENEDICTION OF WATER. A Christian rite by which water, into which salt is put in order to preserve it from cor- ruption, is solemnly blessed, by which it becomes a sacramental. The Ordo ad faciendam aquam bencdictam consists of prayers, an exorcism, and a blessing. Water so blessed is called " Holy water," and is used by the clergy as well as by the faithful. BENEDICTUS. The Canticle of Zacharias, composed at the miraculous birth of St. John the Baptist. It occurs, and has occurred ever since the twelfth century, in the service for Lauds, and is found after the Second Lesson in Matins of the Church of England. BENEFICE. An ecclesiastical living ; a church endowed with a fixed income for the maintenance of that cleric who is legally responsible for conducting Divine service. BENEFICE COLLATIVE. 1. A benefice of which the patron may freely dispose, the nomination not needing the con- firmation of any superior authority. Most Benefices Collative are in the gift of the bishop of the diocese. 2. A benefice of that character to which a bishop is bound to give immediate institution, though in the gift of some independent patron. BENEFICE COMPATIBLE. A benefice which the law will permit a clerk to hold in conjunction with another benefice. BENEFICE CONSISTORIAL. A term used in the Latin Church to designate certain clerical positions of eminent rank and importance, which are customarily and formally filled up by the Pope in solemn consistory. BENEFICE DONATIVE. A benefice which is exempt from the jurisdiction of the ordinary, and the giving of which is com- pleted by a deed under the hand and seal of the patron. Very few of such now exist. BENEFICE ELECTIVE. A term used to designate a benefice to which the clerk in orders of it is elected. Such 54 BENEFICE INCOMPATIBLE BIDDING. arc generally in the gift of the two great English universities, or sometimes in that of the parishioners. BENEFICE INCOMPATIBLE. A benefice which the law will not permit a clerk to hold, either in conjunction with another benefice, or with any other position or dignity ecclesiastical. BENEFICIARY. The clerk in orders who receives the temporal benefit of an endowment. BENEFIT OF CLERGY. A valuable right and privilege anciently belonging to all clerics, by which, considering their sacred office, character, and position, it was deemed proper and seemly that they should have exemption from the jurisdiction of secular functionaries by appealing to their ecclesiastical superiors. This right, curtailed under Henry VIII., has since been so modified as to have become practically abolished. BERYL. 1. A precious yellow stone of fire-like crystal. 2. A red cornelian stone. BETROTHAL. The promise of marriage solemnly and re- ligiously made between a man and woman in the presence of witnesses and in the face of the Church. Anciently this was done some time previously to the marriage-rites j now it is in. England a part of them. BIBLIOMANCY. A kind of divination first practised by the Puritans, performed by means of the Bible ; consisting in selecting passages of Scripture at hazard, and drawing from them indica* tions of events to happen in the future. BIBLIOTHECA. 1. A library. 2. A technical term given to the Holy Scriptures. 3. A book of Scripture readings. BID (TO), (Saxon, bidden). To ask, request, or invite. : Hence " to bid beads " is to pray with, or by the help of, beads. BIDDING OF BEDES OR BEADS. The public asking of prayers from the faithful at the time of publicly saying the Rosary, or at any other period when the beads are Commonly made use of. BIDDING PRAYER. A form of prayer ordered to be used by authority of the fiftieth canon of the Reformed Church of England, before all sermons which are preached apart from, and independent of, the daily service or Holy Communiop. It con- tains petitions for king, lords, commons, nobility, clergy, magis- trates, &c., as well as for tho faithful departed. BIER BISHOP. 55 BIER. A carnage or frame of wood for bearing the bodies of the faithful departed to their last resting-place. Ancient examples of the bier can be found in many places. The old forms have been almost universally followed in the Church of England during the last three centuries, even when the parish officers have provided them. BIRETTA, OR BIRRETTA. An Italian term for an official ecclesiastical cap worn by Western ecclesiastics of all grades. A covering, similar in many respects to that represented in the illustration provided, was universally used by clerics about the sixteenth century, but afterwards was changed and modified in different countries, though retaining all its main and marked features. The ordinary Roman biretta is a square stiff-sided cap, with curved ridges and a tassel at the top, commonly made of black cloth or stuff, and BIKETTA. of the same material as the cleric's cassock. Hence it is usually of black for priests, violet for bishops, and scarlet for cardinals. Birettas with four ridges are sometimes assumed by professors of theology ; and those worn by doctors of Canon law in some parts of Spain and Germany are made of black velvet. (See Illustration.) BIRTHDAY OF THE CHALICE OR HOLY GRAYLE. A term used to designate the Thursday in Holy Week when the Sacrament of the Holy Eucharist was instituted by our Blessed Lord. BIRTHDAY OF A MARTYR, 1. The day on which the martyr obtained his crown, a,nd first received his celestial reward in the Church triumphant. 2. The anniversary of the same day observed on earth by the Church militant. BISHOP ('ETrfencoTrdc)- ! An overseer or superintendent. 2. The first of the orders of the Christian ministry, (a) Chief bishops, in rank and jurisdiction, are patriarchs and (/3) primates ; bishops next in rank are (7) metropolitans and (S) archbishops ; then follow (t) bishops of dioceses, () bishops-suffragan, (TJ) and lastly, bishops-titular or bishops in partibus infideliuin. It per- tains to the office of a bishop to govern, judge, ordain, confirm, consecrate churches, &c., as well as to assist in the work of legislating for the Church in conjunction with his fellow-prelates. The bishop's vestments are cassock, alb, girdle, rochet, amice, tunic, dalmatic, chasuble, cope, mozette, chimere, gremial, and buskins. His distinctive ornament a are the mitre, ring, 'and 56 BISHOP, BOY BISHOPS GLOVES. pastoral staff. He is consecrated to his office by three bishops. Though consecration by one bishop is valid, yet, because of the proper enactments of ancient canons, consecrations by less than three bishops are deemed irregular. BISHOP, BOY. See BOY BISHOP. BISHOP-COADJUTOR, A bishop duly elected and conse- crated, but without a see, acting for and with another bishop who is in possession of his diocese, but who, by reason of age, infirmity, or other cause, is unable to act for himself. BISHOP-DESIGNATE. A priest who, having been desig- nated by a superior authority to receive the grace of the episco- pate, has not yet been consecrated. BISHOP-ELECT. A priest who, by competent authority, has been designated as bishop of a particular diocese, and who has been formally and duly elected bishop by the members of the chapter of the cathedral in which a vacancy exists. BISHOP IN PARTIBUS. An ecclesiastic who has duly received the character of the episcopate ; who, however, has no actual diocese, but takes the name of a city in partibus infidelium, as his supposed see. BISHOPING. An ancient term, still used by the common people in some parts of England, to designate the sacramental rite of Confirmation. BISHOP-NOMINATE. A priest nominated by competent authority to be consecrated bishop, but who has not yet received the grace of the episcopate by the laying on of hands. BISHOPRIC. The see of a bishop. BISHOP'S CHARGE. The directions, instructions, and advice, customarily given amongst ourselves in a written form by the bishop of a diocese to the clergy and faithful of the same, either at an ordinary or extraordinary visitation. BISHOP'S GLOVES. Official coverings for the hands of a bishop, and part of his episcopal insignia. Their use has varied greatly. Durandus holds that it has come down from the Apostles' times : other writers more accurately maintain that the ceremony of publicly investing a bishop with them first occurred in the twelfth century. Purple gloves, fringed with gold thread, were officially worn by our English bishops until quite recent times. BISHOPS PASTORAL-BLACK FRIDAY. 57 BISHOPS PASTORAL. A formal letter written to the faithful of his diocese by a bishop, relating either to those general or particular subjects of which he can properly and legally treat ; or else of same public event or religious duty, to be considered by the Christian people under him. BISHOPS PASTORAL STAFF. See PASTORAL STAFF. BISHOP'S RING. A circle of pure gold, large and massive, with a sapphire, emerald, or ruby set in its midst, and sometimes enriched with a fitting inscription or arms used by a bishop. It is formally blessed, and worn on the last finger but one of the right hand. The following is the form of benediction from the Roman Pontifical : " Turn aspergit ipsmn annulum aqua benc- dicta, sedet cum mitra et solus annulum in digitum annularem dexterce manus consecrati immittit dicens : ' Accipe annulum ; fidei scilicet signaculum : quatenus sponsam Dei, sanctam vide- licet ecclesiam, intemerata fide ornatus, illibate custodies. Amen.' " BISHOPS SUFFRAGAN. A consecrated bishop without a see, or with only a nominal see, appointed to assist and help the legal bishop of an ordinary see in a particular portion of his diocese. BISHOPS THRONE. The bishop's formal seat of dignity in the choir of his cathedral church. Sometimes it is found on the south side of the stalls at the extreme east end ; frequently, however, at the north side. In many cathedrals the throne is an erection distinct from the stalls, and is placed on the north side of the sanctuary. BISHOPS VISITATION. 1. The visitation by a bishop of any particular place, church, religious house, or college within his own diocese and jurisdiction, of which he is the legitimate ecclesiastical ordinary. 2. The visitation of any college or reli- gious house out of his own diocese of which he is the legal and customary visitor, and the acknowledged ordinary for a similar purpose. BLACK. One of the ecclesiastical colours of the Western Church, used on Good Friday and at funerals. BLACK FRIARS. See BENEDICTINES. BLACK FRIDAY. An old English term for that Friday on which, in the Western Church, the vestments of the clergy and altar are black, i, c. Good Friday. 58 BLACK LETTER BOWING AT GLORIA PATRI. BLACK LETTER. A term applied to the old English or modern Gothic letter in which the later early English manuscripts were written, and the lirst English books were printed. BLACK-LETTER DAYS. 1. Holy days recorded in the kalendars of our service-books in " black letter " type, so called, rather than in the same type printed in red ink ; therefore holy days of an inferior character and dignity. 2. In the modern Church of England holy days ordered to be observed, but for which there are no special collects nor service. BLACK MONKS. Sec BENEDICTINES. BLACK SUNDAY. The Sunday before Palm Sunday, i. e. Passion Sunday j so called because in England black, dark blue, or dark violet, were the ecclesiastical colours used in the services for the day. BLIND STORY. A mediaeval term used to distinguish the triforium of a cathedral, in which the arches and arcades being frequently like windows, were without glass, and let in no light. BOAT. See NAVICULA. BODY OF A CHURCH. See NAVE, BOSS. Originally a bunch, a tuft, a protuberance* Hence an architectural term for a projecting ornament, either in stone or wood, placed at the intersections of the ribs or ceilings, and in other similar situations. BOUNDS THURSDAY. Ascension Day, which always occurs on a Thursday. This day was so called because the old parish custom of marking or beating the bounds was observed annually either upon this day or on one of the Rogation days. By this act the bounds of the various parishes remained matters of personal knowledge and individual repute; BOURDON. An ancient terni for a precentors staff of office. feOYflSTHS (Boimfft/jc)- A Greek term to distinguish the person who dips the Candidate for holy baptism while the priest repeats the baptismal formula. BOWING AT THE GLORIA PATRI. A devout act of external worship common to the whole Western Church, by which, during the saying or singing of the Gloria Patri, the sublime mystery of the Trinity is acknowledged and ndored. w ~ w * BOWING- AT HOLY NAME BRANCH SUNDAY. 5 BOWING AT THE HOLY NAME. An external act of worship enjoined upon Christians out of reverence to our Lord's incarnation, by the Apostle St. Paul in his Epistle to the Philip- pians ; and expressly ordered to be publicly observed by the eighteenth of the canons of the Church of England. BOWING AT THE "INCARNATUS EST." A devout act of external worship, in which, during the recitation of the Creed at Mass, both priest and people testify to their thankful- ness and gratitude for being participators in the blessings accruing to mankind because of the Incarnation of the Eternal Word. BOY-BISHOP. A custom as old as the thirteenth century existed for some time, by which the people belonging to a cathedral or collegiate church, and in some cases a parish church, elected from the choristers, acolytes, or altar-servers, a boy who for a certain period was regarded as a bishop. The election took place on December 6th, St. Nicholas's day, after which he was vested in the episcopal garments, with mitre, ring, and pastoral staff. In some cases he entered the church, and performed episcopal functions there, even going through a form not un- like what has been called " Table Prayers " in the Church of England; that is, Celebration of Mass, without any consecration. Coupled with these religious observances, a series of festal gatherings, or " gaudies," were held in honour of St. Nicholas. BRACKET. An ornamental pro- jection from the face of a wall to sup- port an image or figure of a saint. They are frequently found in old English churches at the east end of a chancel or chapel. They are frequently termed " corbels." BRANCH. A technical term, often found in churchwardens' accounts and other ancient documents, for ecclesi- astical candlesticks used in the services of the Church. They were affixed in large numbers to walls, screens, and sides of altars on great and solemn festivals. That in the accompanying illustration is placed before the conse- cration-cross on the wall of a church. BRANCH SUNDAY. That Sunday on which branches of palms, willows, 60 BRASS MEMOlUAL-BROACH. 11 * ft* and other trees are carried in procession by the clergy, clerks, and the faithful before High Mass, in order to commemorate the triumphal entry of our Blessed Saviour into Jerusalem before His Passion; i.e. Palm Sunday, Dominica in palmis. BRASS MEMORIAL. These are memorial monumental plates of brass or mixed metal called " latten 3> inserted in slabs of marble or granite, and representing in their form and outline the figure of the deceased. Their adoption may be dated from the thirteenth century. They abundantly illustrate the costume both civil as well as ecclesiastical of the Middle Ages, and are most valuable as setting before us the forms and figures of past days. Some of the finest specimens existing in England are of foreign workmanship. BRAWLING. 1. The act of quarrelling, noisy contention, or loud speaking. 2. An ecclesiastical offence, consisting of unauthorized speaking or talking during divine service. The law forbidding it equally applies to the clergy as well as to the laity, and the offence is a misdemeanour. BREAD FOR THE HOLY EUCHARIST. See ALTAR- BREAD. BREAD, THE BREAKING OF. An expression repeatedly Used in the New Testament, e. g. in Acts ii. 42, for the celebra- tion of the Holy Eucharist. BREVE. See BRIEF, BREVIARY (Breviarium). That volume which contains at length the daily services of the Roman Catholic Church, so called because anciently it consisted of the breve orarium. At one period the whole Psalter was recited daily ; afterwards this was spread over a week. The services of the Breviary obtained their present form after many years of change, and several revi- sions and additions. BRIEF. 1. An epitome; a short or concise writing. 2, An apostolical brief is a letter from the Pope to a prince or other magistrate, relating to public affairs. It is written on paper, sealed with red wax, and impressed with the seal of the Fisher- man, representing St. Peter in a boat. BROACH, OK BROCHE SPIRE. An old term, still com- monly used in some of the midland counties of England, to sig- nify a spire which springs from a tower without any intermediate parapet. BRUGES BURIAL. 61 BRUGES. A mediaeval term for satin, so called because manufactured at the city of that name. BUGIA. An Italian term for a metal candlestick to contain a wax taper, held during divine service by an attendant on bishops and other persons of ecclesiastical dignity, both as a sign of dis- tinction, and also in order to throw additional light upon the book from which they read. BULL (Bulla). A technical term for a formal and official apostolic rescript or document signed and issued by the Pope, to which is affixed either a seal of wax or of lead (bulla), on one side of the seal being represented the heads of the apostles SS. Peter and Paul, and on the other the name of the Pope who issued it. The name was originally given to the seal appended to the papal edicts or briefs, but afterwards applied to the edict itself. The bull contained a decree or command concerning some affair of justice or of grace. If the former, the seal was hung by a hempen cord ; if the latter, by a silken thread. The inscrip- tion was in the round Gothic character, and around the seal a cross, with some text of Scripture or religious motto, was engraved. BURIAL. 1. Sepulture. 2. Interment. 3. The act of burying a deceased person. The present rites of burial amongst Christians, all teaching the doctrines of the immortality of the soul as well as the resurrection of the body, are very ancient, though some expressive customs have been dropped. The vigil of the day of burial was observed, when prayers were said for the departed, and anthems sung in thanksgiving of God's past mercies. When a Chris- tian died, his body was in some places sprinkled with ashes, in the form of a cross, and those near said, " Remember, O man, that thou art but dust and ashes." Afterwards the body was washed and perfumed with sweet spices and burnt incense. Anciently bodies were placed in tombs in the catacombs, having been swathed in fine linen, in re- membrance of our Lord's burial. This detail was varied in past years. Stone coffins were anciently used, ANCIBXT STONK COFFINS. 62 BURIAL-PLACES-BURSARY. afterwards coffins of wood. The clergy and religious were buried respectively in the dress of their office, or in the habit of their order. Priests had a chalice and paten buried with them ; bishops and abbots a pastoral staff. Lights were used in great number, to symbolize the victory or triumph attained, and the light of the world to come. Flowers were borne on coffins, to declare that "man cometh up and is cut down like a flower," and that though the flower fades in the winter, the plant revives again in the spring. Intramural burials arose from the true and beautiful idea expressed in the common saying, ' ' The nearer the church, the nearer to God." Bishops, founders and benefactors of churches, the nobility, knights, and distinguished members of the upper classes, were buried in churches. The laity were placed with their heads towards the west, and their feet towards the east, so at the second coming of the Son of Man they might rise and face Him in the general resurrection. The clergy were buried in an opposite position, because they are rulers with Christ. People were sometimes interred with written pardons, sacred relics, or the Agnus Dei, in their cerecloths or coffins. Mass for the departed was said, prayers for the soul offered, and doles or gifts bestowed upon those who came thus to charitably celebrate the rites of Christian burial. BURIAL-PLACE. 1. The place appropriated to the burial of the dead. 2. A graveyard. 3. A churchyard. 4. A ceme- tery, or Christian sleeping-place. BURIAL SATURDAY. A term frequently applied in me- diaeval times to Easter-eve, the day of our Blessed Saviour's atonement. Ecclesiastically, the services of Easter-eve begin on Good Friday evening, and end on Saturday, in time for the first evensong or vespers of Easter-day. Alauus^ide Insulis, in the thirteenth century, alludes to Easter-eve being called " Burial Saturday," because many, buried with Christ in baptism, received the Sacrament of Regeneration on that day. BURIAL SERVICE. The religious service used at burials, BURSAR. One who holds the "burse" or "purse"; i.e., an officer who superintends the bursary or money department of a collegiate or conventual foundation, and manages the finan- cial affairs of the same. * BURSARY. 1 . The exchequer in collegiate and conventual communities. 2. A term used to signify a grant of money for a short period of years, to enable students in the Scottish uni- versities to prosecute their studies. BURSE BYZANTINE ARCHITECTURE. 3 BURSE. Anciently a purse to hold that which was valuable; retained even now amongst the official insignia of the Lord High Chancellor of England. In ecclesiastical phraseology a burse is .the purse or receptacle for the corporal and chalice-cover. It is a square and flat receptacle made of cardboard, covered with rich silk or cloth of gold, embroidered and studded with jewels, open on one side only, and placed over the chalice veil when the sacred vessels are carried to the altar by the celebrant. BUSKINS (caligce, anciently called campagi). Stockings of precious stuff satin, cloth of gold, or silk embroidered worn by bishops when celebrating, being the first vestment assumed; also by kings at their coronation, and on other solemn occasions. Anciently their use was confined to the Bishop of Rome, but by the ninth century they were generally worn by all bishops. The buskins used at the coronation of King James II. were made of cloth of tissue. Those belonging to Bishop Waynflete, the founder of St. Mary Magdalene College, Oxford, are preserved in the library of that society. BUTTRESS. A solid projection from a wall to create and afford additional support to the building of which the wall is a part ; common to all the detailed styles of Pointed architecture. BYE- ALTAR. A sixteenth-century term for a side-altar, or for any altar other than the chief altar in a church. BYZANTINE ARCHITECTURE. A style of church-build- ing originated during the fifth century at Byzantium. It was founded on the ancient Roman architecture, though distinctly marked off from it both by plan and elevation. The dome, one of its distinctive features, was no doubt of Eastern origin, while the ground-plan, a Greek cross, was peculiarly Christian. The arches used for windows were generally either semicircular or of the horse-shoe form, the top of the doorway being rectangular. This style, which is closely connected with that commonly known as Norman, exercized a considerable influence on the ecclesiastical architecture of the south-eastern and southern countries of Europe for many centuries. 64 C^EREMONIARIUS CAMERARIUS. ^EREMONIARIUS. A church officer, either a cleric or laic, deputed to direct and attend exclusively to the ceremonial of public services. In many foreign dioceses bishops appoint to this office priests who have studied the subject of Ritual and Ceremonial, and who officially instruct those preparing for holy orders as to performing the proper outward actions of religious rites. CALAMUS. 1. A reed. 2. Hence a tube of precious metal anciently used for communicating the faithful of the chalice in the Eucharist. This use was not uncommon in England, speci- mens of such reed being referred to in ancient writers. The kings of France used it at their coronation, when they partook of both kinds in the Sacrament. It is sometimes termed " Siphon," and also " Fistula." CALEFACTORY. The withdrawing-room of a monastery or religious house. CALIG^E. See BUSKINS. CALVARY. 1. A representation in carving of the Cruci- fixion of our Blessed Saviour between the two malefactors. 2. An artificial rock or hill on which three crosses are erected, to represent and bring to the mind of onlookers the hill of Calvary an adjunct to religious houses. CAMAIL. A tippet or mozetta of black silk, edged with fur. See ALMUTIUM. CAMELOT. See CAMLET. CAMEO. An onyx-stone carved in alto rilievo. They are formed as ornaments of reliquaries, chalices, morses, and other church jewellery in the Middle Ages. CAMERALISTIC. Pertaining to finance. CAMERARIUS, The bursar or steward of a religious house, CAMISIA CANDLEMAS-DAY. Co A term derived from camera, an arched roof ; hence a chamber with an arched roof, and so signifying a chamber strongly built and carefully guarded. CAMISIA. 1. A shrine in which the Book of the Gospels used at High Mass was anciently preserved. It was fre- quently made of gold, richly jewelled. Many such existed in our cathedrals and parish churches before the Reformation. 2. An alb. CAMLET. A stuff made of camel's hair, used anciently for the garments of certain religious orders. It is frequently spelled " Camelot." CAMPAGL See BUSKINS. CAMPANILE. A term adopted from the Italian for a small detached clock- or bell-tower. This kind of construction, though common enough abroad, is not altogether singular in England. There are examples at Ledbury, Herefordshire, Berkeley, Glou- cestershire, and a very remarkable specimen, constructed solely of timber, at Pembridge, in Herefordshire. CANCELLI. 1. A term used to designate the chancel skreens, whether at the west end or on the north and south sides of a chancel. 2. The rails which enclose the sanctuary of a church. CANDLE (Ital. candela). A long cylindrical body of wax, either in its natural colour or bleached, used for the purposes of giving light. When they taper in form towards the top they are called "tapers." The most fitting mode of lighting a church is by wax tapers. In public ecclesiastical services, specially during Mass, Vespers, and the administration of the Sacraments, it is customary to burn tapers, as symbolizing Christ, the head of the Church, Who is the Light of the world. (See Illustration, under the title CANDLESTICK.) CANDLE-BEAM. 1. A beam for placing candles over or about an altar. On this beam, upon particular occasions, reli- quaries were anciently placed and relics exposed for veneration. 2. A rood-beam. CANDLEMAS. That mass at which many candles are used and lighted, i.e. the High Mass on Candlemas-day (Feb. 2). CANDLEMAS -DAY. The feast of the Purification of the Blessed Virgin Mary. life' Qlowary. F CANDLESTICK CANONICAL HOURS. CANDLESTICK. CANDLESTICK. An instrument or utensil for holding a candle. That re- presented in the accompanying woodcut is an ecclesiastical specimen of the fif- teenth century, consisting of bowl, knop, and base, the latter bearing the inscription, " Dominus illuminatio mea," and supported by lions coucliant. CANISTER (canistrum). A recent term, descriptive of the metal vessel used to contain the altar-breads. See ALTAR-BREAD Box. CANON. 1. A law, enactment, or rule of doctrine or discipline. 2. In religious houses, a book containing the rules of the order or community. 3. A clerical dignitary belonging to a cathe- dral, so called because his name has been inscribed on the roll or canon of digni- taries a canon secular. 4. A canon regular is a religious bound to the pro- fession of certain vows over and above those enjoined by the rules of his com- munity. 5. A catalogue of canonized saints. 6. The genuine books of Holy Scripture universally received by the Church. CANON LAW. A digest of the formal decrees of councils, oecumenical, general, and local; of national and diocesan synods, as well as of patriarchal decisions in regard to doctrine, discipline, order, and Church extension. CANON OF THE ALTAR, OR ALTAR-CANON. A term sometimes used to designate the altar-card. See ALTAR-CARD. CANON OF THE MASS. 1. The most solemn part of the Christian Liturgy. 2. That portion of the Eucharistic service which does not vary, in which the consecration of the bread and wine is effected. CANONESS. A religious woman who enjoys an ecclesiastical benefice, or position attached to a cathedral, convent, or religious house. CANONICAL HOURS. 1. The eight periods of daily prayer. CANONICAL LETTERS CANONSHIP. 67 2. The eight offices to be recited at the above periods ; viz. Matins, Lauds, Prime, Tierce, Sext, Nones, Evensong (or Vespers), and Compline. CANONICAL LETTERS. Letters from Church rulers, passing between the clergy travelling or sojourning in a foreign country, as testimonials of their faith, and by which communion is obtained. CANONICAL LIFE. The rule of living prescribed to clerics and religious living in community. CANONICAL MISSION. 1. Legal authority to act as a cleric an/1 exercise cure of souls. 2. Mission which is founded on the canons, i.e. legal mission. CANONICAL OBEDIENCE. Submission to the canons of the Church. CANONICAL PUNISHMENTS. Punishments inflicted by ecclesiastical authority, in accordance with the canons of the Church. CANONICALS. A modern term to designate that dress or habit which a cleric assumes, as prescribed by canon. CANONIST. A cleric or lay person skilled in canon law. CANONIZATION.!. The formal act of declaring a person who has departed this life to be a saint, and to be so regarded and reputed by the faithful for ever afterwards. 2. The state of being made or constituted a saint. CANONRY. An ecclesiastical benefice in a collegiate, cathe- dral, or conventual church. CANONS REGULAR. Ecclesiastics holding positions of rank and dignity or emolument, bound by certain specific rules and vows over and above those of ordinary clerics. CANONS SECULAR. Ecclesiastics holding positions of rank, dignity, or emolument, bound only by the ordinary vows. CANONS OF THE CHURCH. Those decrees, enactments, or decisions which have been formally put forth and generally acknowledged to be of force and weight in that particular part of the Church where the synod or council met which published them. Canons are universal, national, local, and peculiar. CANONSHIP. See CANONJIY, F 2 68 CANOPY CANTOR'S STAFF. CANOPY (conopeum, the tester of a bed, from KWVOI//, a gnat). 1. Hence any projecting covering over an altar, image, ^ slirine, throne, tomb, or stall. 2. In Pointed archi- tecture, an ornamental projection over doors and windows, &c. Ancient specimens of canopies of different periods exist in numberless old English churches. CANTALIVER, An architectural term for a bracket to support cornices. CANTER. See CANTERBURY GALLOP. CANTERBURY GALLOP. The moderate move- ment of a horse, so called because the pilgrims to Canterbury rode their horses at such a pace. Hence the word " Canter." CANTICA CANTICORUM. A technical term for the book of the Song of Solomon or Canticles. CANTICLES. 1 . Unmetrical hymns of a poetical character, taken from Holy Scripture, arranged for chanting, and so used in Divine service. 2. The Song of Solomon. CANTO FERMO. A term for plain chant, CANTOR. An officer whose duty it is to lead the singing in a cathedral, collegiate, or parish church. According to the ancient Sarum rite, the office of cantor was one of considerable dignity and importance. He was invariably in minor, frequently in holy orders. He bore a staff of office during solemn services, and occupied a position in the centre of the choir at the antiphon-lectern, in order to beat time and direct the choirmen and choristers in their duties. CANTORAL STAFF. The official staff of a cantor or precentor, borne in his right hand, to indicate his office, and with which he keeps time in the singing of the sanctuary. (See Illustration.) CANTORIS STALL. The westernmost or first return-stall on the north side of a choir. The second place of dignity in a parish, cathedral, or collegiate church. CANTOR'S STAFF. See CANTORAL STAFF. CAP-CAPPA MAGNA. 69 CAP. 1. A covering for the head. 2. Caps of various kinds have been used by ecclesiastics : (a) skull-caps, (/3) square caps of flexible materials, (y) circular caps of silk and velvet, (8) caps like black bags reversed, (e) square caps of substantial material with a tassel at the top. See BIRETTA and ZUCHETTO. CAPITULARY. 1 . A chapter of religious clerical canons or Christian knights. 2. The statutes of such a chapter. 3. The members of such a chapter. 4. The laws enacted by Charlemagne and other early French kings have been styled " Capitularies." CAPITULUM. A short reading from Holy Scripture, which occurs in the services of the Canonical Hours. CAPPA. 1. A cape or tippet. 2. A hood to a cape or tippet fastened to the back of the same, so that the hood maybe drawn over the head as a protection against the weather. 3. A cope, i.e. a choir and processional vestment. See COPE. CAPPA CHORALIS. A choral cope; i.e. a cope of rich material, such as velvet, silk, satin, or cloth of gold, richly embroidered, and used in the solemn services of the choir or sanctuary. The figure in the accom- panying woodcut is from the brass of Abbot Beauforest, circa A.D. 1508, at Dorchester Church, Oxon. He is re- presented vested in cassock, surplice, alniess (almutium), the two furred ends of which hang down in front, and choral cope. He also bears the pastoral staff (but with the crook turned outwards) ; and a label, with a pious prayer inscribed on it, is placed over his head. See COPE. CAPPA MAGNA. A rich flowing cloak or covering of silk, in some respects resembling the cope, worn by bishops .and other dignitaries on state occasions. For bishops, the colour of it is purple ; for cardinals, scarlet. Its use has been abandoned in the Church of England, though the archbishops still sometimes assume a cope with a train borne by pages. CAPPA CHORAIIS. 70 CAPPA MINOR CAKDINAL. CAPPA MINOR. A small cape or tippet covering the shoulder. These capes or tippets are commonly worn abroad over the surplice, and are regarded as a necessary part of the choir habit. They were anciently worn in the English Church, and are still ordered by the seventy-fourth canon of the Canons of 1603. The incongruous and absurd mode of wearing muti- lated hoods and tippets, hanging round the neck by a ribbon and falling down the back, is a modern innovation, dating from the seventeenth century. CAPPA PLUVIALIS. A cope to be worn out of doors in processions, funerals, &c., usually of a coarser material than that worn in choir (Cappa choralis), and intended to protect the wearer from the weather. See COPE. CAPUCHIN. A monk of the order of St. Francis, who protects his head with a capuchon, or cowl. CAPUTIUM. 1. An university hood. 2. The hood of a monastic habit. 3. The hood of a cope. 4. The hood of a chasuble. It was the custom of certain religious orders in the Middle Ages to turn the hood of their habit over the back of the chasuble when the latter was assumed. Hence, for con- venience-sake, a hood was sometimes attached to the back of the chasuble, some examples of which still remain in Germany. CAPUT JEJUNIL A Latin term for Ash- Wednesday. CARD-CLOTH. A long piece of rich Indian silk, held over a bride and bridegroom at their marriage during the Middle Ages. This rite obtains in Ireland, in the Tyrol, and in parts of Spain still. CARDINAL. 1. Chief, principal, eminent, or fundamental. 2. A dignitary of the Roman Catholic Church. Their number is seventy, after that of our Lord's disciples. Cardinals are divided into three orders cardinal-bishops, cardinal-priests, and cardinal-deacons, and with them rests the election of the Pope, whose privy council, senate, and advisers they are. The Pope makes a cardinal in a solemn consistory, by delivering to him a scarlet hat, and saying, Esto cardinalis " Be thou a cardinal." The cardinal's official dress is a scarlet cassock with gold-fringed cincture, scarlet shoes and stockings, and a cappa magna of the same colour. 3. A term given to certain clerical officers in a cathedral or collegiate church. Such still exist at St. Paul's Cathedral, London, at Compostella, and in other continental churches. CAEDINAL ALTAR CASSOCK. 71 CARDINAL ALTAR. See HIGH ALTAR. CARILLON. A French term for (1) a little bell j (2) a simple air in music. CABLING SUNDAY. An English term for the fifth Sunday in Lent, or Passion Sunday, so called because a certain sort of peas, termed " Carles," were made into cakes and eaten on that day. A rhyming couplet, designating the Sundays in Lent, is still commonly quoted in certain parts of England. The abbre- viated words in it refer to portions of the old services of the Church : "Tid, Mid, and Misera, Carlinfj, Palm, and Pasch-egg day." CARNARIE. A skull- or bone-house attached to a church or burial-place, several examples of which occur in England. CARNIVAL (Garni vale, "Adieu to flesh"). A period of unusual feasting on the seven days immediately before Ash- Wednesday, in which various amusements forbidden during the season of Lent are practised, and visits made to friends pre- paratory to the coming season of self-denial, retirement, and repose. The carnivals at Rome, Venice, Madrid, and Milan are still remarkable. CAROL (Ital. carolare). 1. A song. 2. A jubilant song of exultation and delight. 3. A song of devotion, commemorating or bringing to mind the blessings of the Christian revelation. CARRYING-CLOTH. A robe or cloth in which children were anciently enveloped when taken to church for baptism. It was made of various materials satin, silk, or lawn, richly and appropriately embroidered. CARTULAR-ROOM. See CARTULARY. CARTULARY (French, cartulaire). 1. A monastic register- book. 2. A book containing the substantial and important parts of the charters and other legal documents of a religious house. 3. A conventual muniment-room. CASSIA. The name of a plant of the Laurus species, the bark of which, known as cinnamon, is employed in the making of incense. CASSOCK. The cassock or pellicia, so called because in ancient times it was lined with fur (pellis), is a tightly-fitting garment as regards the body, but loose and flowing below, common to ecclesiastics of all orders ; and is the ordinary dress of 72 CASULA CATACOMB. the clergy. From .several specimens which exist on ancient brasses at St. Martin's Church, Birmingham, for instance it appears to have differed little, or not at all, from the cas- sock usually worn by clerics now. It varied in colour, how- ever. Priests, deacons, and sub-deacons, with persons in the minor orders, wore black cassocks ; bishops wore purple cas- soeks, a remnant of which custom still exists in the diocese of London, when the bishop of that see gives a dinner to the Arch- bishop of Canterbury and his suffragans annually, about Easter, at which they all appear in apron, or short cassock, of purple silk, with dress-coat of purple cloth. Scarlet cassocks are worn by doctors of divinity and law in several of the foreign univer- sities, and by cardinals ; the bishop of Rome alone, according to the present rule of the Western Church, wears a white cassock. To some archbishops in the Middle Ages the use of the latter colour was granted, but it appears since to have been discon- tinued. The cassock, which in the medieval Church of England was without buttons, was usually gathered in at the waist with a girdle or cincture of the same material, very similar to that now in use. Several examples of cassocks on brasses exist : amongst others, Geoffrey Hargrave, Xew College Chapel, Oxoii ; St. Mary's, Harrow, Middlesex ; Ralph Vawdrey, M. A., St. Mary Magdalene College, Oxon. William Dye, A.D. 1567, is repre- sented at St. Mary's, Westerham, Kent, in cassock, surplice, and stole. CASULA. See CHASUBLE. CATACOMB (from K aru and KI'/Z^OC). The Christian in contradistinction to the classic appellation for the subterranean chambers and corridors, in which the early Christians sought refuge in time of persecution, worshipped and were buried. No traces of the use of this word can be found prior to the fourth century ; afterwards it came to be applied to Christian burying- places in all parts of Europe. The catacombs are approached by stairs, either from open spaces round about Rome, or, in some cases, from the interior of a church built over the entrance. The chambers and passages contain recessed graves some for a single individual, others for a family group. Altars, erected over the tombs of martyrs, and sometimes chapels, with choir and xedilia, exist. Paintings, restored from time to time, adorn the walls ; and lamps placed in recesses are numerous. The cata- combs ceased to be places of sepulture about the fifth century ; later on, the knowledge of them was almost forgotten ; but their influence on the internal arrangement of basilicas for Christian worship, as well as in the adoption of crypts, was marked, and is not extinct even now. CATAFALQUE CATECHUMEN. 73 CATAFALQUE (Ital. catafalco) .A large hearse-like con- struction erected over a coffin, used in the lying in state of dis- tinguished persons, as well as during the solemnization of the services for the departed. CATAFALQUE. CATECHISM (KaTrj^iffjuoe). A form of instruction regarding religion in question and answer. CATECHIST (KaTrjxt CHALICE-COVER CHANCELLOR. vary from three to six inches in dimension, and of a proportion- able depth ; it should have a plain rim of about an*inch, below which it may be enriched with en- gravings, inscriptions, and chasings. The chalice should never have turn- over lips, which are extremely liable to cause accident in communicating the faithful. The ancient chalice given by Sir Thomas Pope to Trinity College, Oxford, is a very fine speci- men of the work of the latter part of the fourteenth century. That in the accompanying woodcut was made from a design by the late Mr. A. Welby Pugin. (See Illus- tration.) CHALICE. CHALICE-COVER. A lid or covering for a chalice. Anciently chalices were without covers, the paten being slightly indented, so as to form a cqver. At the period of the Reformation such came into use, and so continued for a considerable period. CHALICE-PALL. A covering for a chalice when in use. This is commonly made of a piece of stiff cardboard, covered with silk on the top, and with lawn underneath, and is placed on the chalice after the consecration. CHALICE VEIL. A lawn or linen cover for the chalice, used after the communion of the faithful, about twelve inches square, mentioned in the English Prayer-book as a " fair white linen cloth." CH AMBERLAIN (French, chamMlau) . 1 . An officer ap- pointed to direct and manage the private apartments of a monarch or nobleman. 2. The chief official provider of the temporal needs of a religious house. 3. A term sometimes given to the paymaster of the rents of a monastery. CHANCEL. 1. The choir of a parish church in which divine service is sung, and where the Holy Eucharist is cele- brated; so calted because enclosed with cancelli. 2. An English term applied to the chapel or chantries adjoining or surrounding the choir. The present law, set forth in the reign of Edward VI., is that " chancels shall remain as they have done in times past." CHANCELLOR. I . The judge of a bishop's diocesan court, very frequently the vicar-general of the diocese. He is fre- CHANT CHAPLAIN. 77 quently a layman. 2. This term is sometimes given to the official of a cathedral chapter, who advised the members of it in legal questions and disputes. CHANT. 1. Song. 2. Melody. 3. The musical recitation of public service. The chants of the Christian Church were certainly borrowed from the Jews. Chanting was regulated by the decrees of councils, amongst others those of Carthage (I. and II.) and Laodicea. St. Gregory the Great and St. Am- brose were both distinguished for their promotion of church plain chant. Milan, Lyons, Tours, Rome, Metz, York, and Salis- bury were noted for their schools for teaching the art of chanting. CHANTER. See PRECENTOR. CHANTRY. A chapel founded with the express purpose of insuring the constant chanting of masses, either for the good estate of the living, or for the repose of the souls of the faithful departed. CHANTRY PRIEST. 1. A priest specially appointed to say mass at the altar of a chantry chapel. 2. The priest responsible for the religious services of a chantry. CHAPEL. A small building attached or added to various portions of large churches or cathedrals belonging to private individuals or corporations, and separately dedicated. Before the Reformation nearly all castles, manor-houses, courthouses, and the granges of religious houses, had their private chapels. Most of the chapels were attached to, or dependent on, the mother-church. Some, however, were exempt, and a few were wholly extra-diocesan. CHAPELLANY. A place, as Aylifie declares, "founded within some'church, and dependent thereon." CHAPEL ROYAL. The chapel attached to a royal palace, in which divine service is daily performed for the benefit of the residents therein. CHAPELRY. The nominal or legal territorial district which is assigned to a chapel dependent on a mother-church. CHAPLAIN (French, chapelain). 1. An ecclesiastic who performs divine service in a chapel. 2. An ecclesiastic retained to perform'divine service for a king, a nobleman, a college, hos- pital, religious house, or family of position. 3. The priest of a regiment. 4. The priest of a ship. 78 CHAPLET CHASUBLE. CHAPLET. 1. A rosary. 2. A wreath of beads. 3. A little chapel. 4. A shrine. 5. A cap of dignity. CHAPTER. 1. A community of ecclesiastics belonging to a cathedral or collegiate church. 2. A decretal letter. 3. A divi- sion of a book or treatise. CHAPTER-HOUSE. That apartment attached or conti- guous to a cathedral college, or religious house, in which the members meet fbr the formal transaction of such public business as is of common interest to the corporation. Chapter-houses are of different forms, some being parallelograms, others octagonal, others decagonal. Many were provided with a vestibule : crypts were sometimes formed under them, and chapter-houses were not uncommonly used as the burial-places of clerical dignitaries. CHAPTER, LITTLE. That short lesson, usually a text or portion of Scripture, which is read during the divine office. CHASTE WEEK. An old English term for the period immediately following Ash-Wednesday ; so called because the faithful, having just received absolution on Shrove-Tuesday, were expected to remain pure and chaste at the commencement of Lent. Fig. 1. MOST ANCIENT FORM OF THE CHASUBLE. CHASUBLE. The chasuble, chesible, or chesuble (casula CHASUBLE. 79 vel planeta) was worn as well by laymen as ecclesiastics in very early ages ; but in later times its use has been confined exclu- sively to bishops and priests, and it has become the distinctive sacrificial vestment of the Holy Eucharist. Its primitive form was perfectly round, with^an aperture in the centre for the head, and this we find figured in the Benedictional of St. Ethelwold. (See Illustration, Fig. 1.) If intended for use in processions, a hood was sometimes affixed to the back, for at that period the chasuble was not restricted to the ministry of the altar. There is another form of this vestment too, almost circular, which appears to be the oldest in existence, figured in the mosaic of St. Vitalis's church at Ravenna, the date of which is A.D. 547. In England its shape continued to be nearly circular for about six centuries after the mission of St. Augustine. (See Illus- tration, Fig. 2.) A chasuble dis- covered about thirty years ago in a walled-up aumbrye at Waterford, in Ireland, is also of this form. When a change was made, the only alteration seems to have been that two opposite parts of the circum- ference were made to come to a point. This form was in use for many ages, and is that fre- quently represented on memo- rial brasses ; but, for about three hundred years before the Reformation, the chasuble was likewise made in the shape of a vesica piscis, and the orna- ments with which it was then decorated became far more ela- borate, and consequently richer and more beautiful. This shape must likewise be very old, for it is figured on the recently-dis- covered frescoes at St. Clement's, at Rome, where the wearer, with outstretched arms, is giving the pax. Another shape, differing from those depicted in the other illustrations, is that of the ancient and precious vestment of St. Thomas of Canter- bury, still preserved at the cathedral of Sens. (See Illustration, Fig. 3.) It has the Y-cross both before and behind. The aperture for the head is almost square, and the sides are un- 2. ANCIENT ENGLISH FORM OF THE CHASUBLE. 80 CHASUBLE. usually long and deep. The chasuble of St. Boniface, apostle of Germany, preserved at Mayence, is also very like that of Fig. 3. CHASUBLE OF ST. THOMAS OF CANTERBURY, Preserved at Sens Cathedral. St. Thomas. The chasuble was usually made of silk, satin, velvet, or damask, though sometimes of inferior materials. It Fig. 4. OLD ENGLISH CHASUBLE OF THE FOURTEENTH CENTURY. CHECQUER CHERUBIM. 31 is now necessary to describe the Orphrey (anrifrigium) and the "Flower," as it was called, of the chasuble, which in the Middle Ages were so elaborately decorated by embroiderers. The former was a band, which ran up behind and before through the middle. Properly speaking, there was no cross upon the old English chasuble, but at the breast sprang out, in the shape of the forked part of a large Y, two other bands, which went over the shoulders, until in the same form from behind they met. (See Illustration, Fig. 4.) In more modern times this Y-shaped figure has been trans- formed into a cross ; while sometimes a crucifix is embroidered on the back of this vestment. The illustration of the flowing, old English chasuble in the accompanying woodcut (See Illustration, Fig. 5) is from an ancient memorial brass in the author's possession. Here the whole of the Eucha- ristic vestments are depicted, while the position of the priest, in the act of bless- ing the chalice, is remarkable, for it is unknown in the case of any other brass in existence. The Flower (flos casiilce) of the chasuble was a splendid piece of floriated embroidery round the neck, which spread itself down the front and the back, repre- sentations of which may be seen in the cathedrals of Exeter, Peterborough, and Lincoln. Three brasses remain of bishops in full Eucharistic vestments of post-Re- formation periods ; viz., Thomas Goodrich, A.D. 1554, at Ely Cathedral; John Bell, Bishop of Worcester, A.D. 1556, from St. James's, Clerkenwell, in possession of the late J. G. Nichols, Esq., F.S.A.; and Robert Pursglove, Suffragan Bishop of Fi 9- S.-FLOWING CHASUBLE, rr 11 A Tk t K>7f i. rp'J 11 T 1. FROM AN ENGLISH BRASS Hull, A.D. 1579, at Tideswell, in Derby- IX THE AUTHOR'S POSSES. shire. - CHECQUER. The office, or place of business, of a monastic bursar or financial officer. CHERUBIC HYMN. A hymn solemnly chanted in the Greek Chnrch immediately prior to the solemn entrance in the Liturgy. CHERUBIM. The eighth, or highest officer but one, jpf the Lee'g Glossary. G 82 CHILDERMAS-DAY CHOIR-WALL. angelical hierarchy. The cherubim are represented in ancient art winged, covered with feathers, with undraped legs and feet, and holding an open book. Such a representation may be found in the windows of the chapel of New College, Oxford. See ANGELS, NINE ORDEKS or. CHILDERMAS-DAY. That day on which the Mass of the Children is said: that is Holy Innocents' day (Dec. 28). These innocents, slain by Herod's command, were martyrs in deed but not in will. The parish church of Lamarsh, Essex, and that of Great Barton, Suffolk, are dedicated in honour of the Holy Innocents. Anciently this day was kept as a solemn feast in the last-named parish. CHIMERA, OK CHIMERE. A short sleeveless cloak, worn over the rochet as the ordinary dress of prelates. Anciently it was violet, or sometimes scarlet, as it is still abroad. The Anglican form of it is a corruption, perpetuated either by the bishops and their robemakers, or by both. It is now of black satin. The Anglo-Roman prelates wear the purple silk chimere. With them it is called the episcopal mantle, and is larger than, and distinguished from, the mozette. Cardinals w r ear it of scarlet. See MANTLE. CHOIR, QUIRE, QUERE, OR QWERE. 1. Any collection of singers. 2. That body of men appointed to chant Divine service and render musically the offices of the Church. 3. That part of a cathedral, collegiate or parochial church, eastward of the nave, and separated from it constructionally as well as by a screen, in which the above singers are placed. The choir is commonly raised above the level of the nave by one or more steps, and is frequently fitted up with stalls, placed laterally, for the occupation of the clerical officials and choir. CHOIR OFFICE. 1. A service or office chanted or recited in the choir or chancel of a church : hence morning or evening prayer. 2. In the Roman Catholic Church, any one of the seven canonical hours. 3. The breviary office. CHOIR SERVICE. See CHOIR OFFICE. CHOIR TIPPET FOR RECTORS. See ALMUTIUM. CHOIR- WALL. That wall which divides the choir or pres- bytery from the side aisles. It is commonly pierced, or, if low, has a gcreen of wood on the top. CHORAGUS CHRISMATORY. 83 CHORAGUS. 1. Amongst the ancient Greeks, the super- intendent of a theatrical representation. 2. In the Christian Church, an officer who directs or superintends the singing or musical details of Divine service. This name and office are still retained in the University of Oxford. CHOREPISCOPAL. Pertaining to the power of a local or suffragan bishop. CHOREPISCOPUS. A suffragan or country bishop; a bishop appointed by the ordinary bishop of a diocese to help him in taking care of the country lying 1'ound the city in which he. himself lived and worked. These suffragans, or helpers, were therefore called " Chorepiscopi," or country bishops ; and their mission in the early part of the Church's life was to the " pagani," or country people, who remained in heathenism long after the people in the towns had been evangelized. A suffragan differed from a coadjutor, because the latter was appointed to take the work off the shoulders of an old and infirm bishop ; while the former was appointed to assist a bishop while he was strong and hearty, but had a larger area to look after than he could attend to alone. The suffragans recently consecrated for the dioceses of Lincoln and Canterbury were like the " Chor- episcopi " of olden times, except that they would have a whole county to take care of, instead of a few villages around a single town. CHORIST. Sec CHORISTER. CHORISTER. 1. A singer. 2. More especially, one who is appointed to sing the praises of God in Divine service in the Christian Church. 3. A singing man or boy employed in cathedrals and parish churches. CHRISM (X|t>fo/ia). 1. Unguent. 2. Unction. :J. Holy oil, blessed on Maundy-Thursday by a bishop, and used in various sacramental and other solemn rites of the Christian Church ; e. g. in consecration of churches, baptism, confirmation, ordi- nation, coronation of kings, and when the faithful are in extremis. CHRISMARIUM. The place of sealing. A particular part of a church set apart for the administration of confirmation. CHRISMATORY. 1. A case, box, or receptacle for the chrism or holv oil used in the services of the Church Universal. 84 CHRISOM CHRISOM CHILD. In the Latin communion it usually contains three separate vessels : one, the blessed oil for use in baptism ; a second, for CHRISMATORY. the oil used in confirmation ; and a third, that used in the visitation and anointing of the sick. (Sec Illustration.) CHRISOM. A white baptismal robe with which, in mediaeval times, a child, when christened, was enveloped. The custom of iising this has not been altogether dropped even now. CHRISOM CHILD. A child who dies within a month of his baptism, and is buried in his chrisom in lieu of a shroud. The engraving here given is that of a memorial brass of the sixteenth century, at Chesham Bois Church, in Buckingham- shire. It represents Benedict Lee, chrisom child, in his chrisom cloth. This was ordered to be used in the Church of England CHRISTEN (TO) CIBORIUM. 85 up to the year 1552. The custom was that, if a child died within a month of his baptism, this baptismal cloth or " white vesture " served for a shroud. The inscription underneath the figure engraved stands thus : Of Rog 1 ' Lee gentilma. here lyeth the Son Benedict Lee crysoin who 3 soule ihu pdo. (See Illustration.) CHRISTEN (TO). 1. To baptize and to name. 2. To initiate, by baptism, into the . Visible Church. CHRISTENDOM. 1. Those countries which are inhabited by Christians. 2. The general body of the faithful in Christ. CHRISTIAN. 1. One who has been baptized. 2. A believer in the religion of Christ. 3. In a more general sense, those BRASS OF BENEDICT who are born of Christian parents in a LEE. Christian country. No one, however, can be a Christian until he has been made one by baptism, in accord- ance with the command of Christ. CHRISTIANITY. The religion of Christ Jesus, Who is both God and Man. CHURCH (Kvpiaxii, Kit'che, Kirle). The House of the Lord. That sacred building dedicated to Almighty God, in which the Christian sacrifice is offered, and Divine service said. The place where Christians meet in public to worship God. CHURCHING OF WOMEN. A term found in ihe Prayer- book to designate the purification and blessing of women after childbirth. The practice^ borrowed from the Jews, has been universally adopted in the Catholic Church. CIBORIUM. 1. A canopy, dome-shaped or otherwise, usually supported on four pillars^ erected over the altar of a church. Anciently this construction was covered in with side-hangings and curtains, by which, at the time of the consecration in the Divine Liturgy, the priest-celebrant was hidden from the sight of the faithful. In Italy this ciborium is common. 2. A vessel of precious metal, like a chalice or cup in shape, with a covering 86" C1DARIS CLERIC UL US. surmounted by a cross. It is used in the Roman Catholic Church to contain the Blessed Sacrament, under the species of bread, when being distributed to the faithful. (See Illustration.) CIDARIS. A term used to distinguish a low-crowned episcopal mitre. CINCTURE. 1. A band or girdle. 2. That flat band, usually about three yards long and four inches broad, used to confine the clerical cassock round the waist. It is made of silk, serge, or stuff, and is commonly fringed at the ends with silk fringe. CINGULUM. A girdle. The alb is gathered in at the waist by the girdle, properly so called (cingii- luni), ornamented at its ends with a fringe or tassels. This was com- monly made of white thread, twisted in some cases, but in others flat like a band. Amongst the inventories of the larger mediaeval churches, how- ever, many are mentioned of silk, adorned with gold and jewelled. If like a cord, it was made fast round the loins by a knot ; if otherwise, with a buckle, and the fringed or tasselled ends hung down on the cleric's left side. CLEPPER, OR CLAPPE. A wooden rattle, anciently used to summon the faithful to church on the three last days of Holy Week, when it was customary for the church bells to remain silent. Anthony a Wood, in his MS. " Notes on the Oxfordshire Churches/' mentions one that in his day remained at Thame, in that county, of which, however, no trace can be now discovered. CLERESTORY. The uppermost row of windows in the nave of a church. Those windows by which in a church with aisles the light is cast upon the aisles of the same. That range of upper windows which is distinguished from the blind-story. CIBORIUM OF THE FOURTEENTH CENTURY. CLERGY (KX^/ooc, a lot or inheritance). The great body of ecclesiastics, bishops, priests, and deacons. CLERICULUS. A term to designate a child destined by its CLINICAL BAPTISM COLLECTA. 87 parents for holy orders and the ministry of the altar, who has received the clerical tonsure as an earnest and sign of his hope and intention so to serve Almighty God in the clerical state. CLINICAL BAPTISM. A term to designate private bap- tism, when administered on the couch to sick or dying persons. CLOCHIER. A detached bell, spirelet, or campanile. CLOVE-GILLYFLOWER. The carnation piiik, a species of the Dianthus. This flower, archaically drawn, is frequently found in mediaeval MSS. symbolizing the graces of the Blessed Virgin Mary. COADJUTOR BISHOP. See BISHOP COADJUTOR. CODEX. 1. A MS. 2. A book, and especially The Hook, i.e. the Bible. 3. A code, i.e. a digest of legal documents, laws, acts of parliament, or records. CCEMETARIA. See ARENARIA. CCENACULUM. 1. A term to designate the representa- tion of our Lord's Last Supper, commonly found in the refectory or eating-room of a religious house. 2. The refectory itself. CCENA DOMINI. The Latin term for Maundy-Thursday. CCENOBITES. Members of a religious order, living by rule in their appointed house or monastery. COIF. A cowl, cap, hood, or head-dress. COLET. An old English designation for an acolyte. The term "acolyte'* vulgarly abbreviated. COLLATION. 1. A legal term to designate the presenta- tion by a bishop to a rectory, vicarage, canonry, or prebend in his own gift. 2. A modern term to signify the chief meal on an abstinence-day. COLLECTA. 1, A collect or short prayer., A prayer in which the leading speciality of a public service is collected into a few terse sentences. 2. A collection of alms and oblations. The offerings of the faithful at Mass. 3. Tin; Liturgy. M. A book of collects or short prayers, anciently, called a *' coucher." The latter word appears to be thus derived, Collectarium, collectier, colctier, coulctier, couc- tier, couchier, coucher. The term " coucher " is frequently found in English mediaeval MSS., and occasionally in church inven- tories and churchwardens' accounts. COLLEGE. 1. A community. 2. Several persons collected into one corporate body. 3. A society of men invested with certain rights a,nd powers, engaged in a common work, and per- forming certain prescribed duties. 4. A range of buildings iu which such a society is located. COLLEGIAN. The inmate of a college. COLLEGIATE. Pertaining to a college. COLLEGIATE CHURCH. 1. A church belonging to a college. 2. A church which, having no bishop's seat nor see, has the ancient retinue of dean or provost, together with canons, prebends, and chanters. COLLOP MONDAY. The Monday after Quinquagesima Sunday : so called because on that day the faithful began to leave off the use of flesh-meat j "collop" being a name descrip- tive of a piece of meat or flesh. COLOBIUM. 1. The sleeveless dress of a monk. 2. An episcopal vestment, similar in kind to the tunic, only without sleeves. 3. A dress worn by the king at the time of his corona- tion, corresponding to the clerical dalmatic. The use of the colo- bium is still retained at our English coronations. COLOURS ECCLESIASTICAL. Various colours have been used in the public services of the Church Universal, a custom borrowed from the Jews, even from the first centuries of its existence. They have varied, and still vary, in different parts of Christendom. No uniformity has been arrived at. The Greeks, Romans, Milanese, and the ancient Church of England differed in custom. At present, in the Western Church, the following rale is observed : White is used from the evening of Christmas-eve to the Octave of Epiphany, inclusive (except on the two feasts of St. Stephen and the Holy Innocents) ; at the celebration of Maundy-Thursday and on Easter-eve, from the evening of Easter-eve to the Vigil of Pentecost, on Trinity Sunday, on Corpus Christi day and its Octave, on the feasts of the Purifica- tion, Conversion of St. Paul, Annunciation, St. John Baptist, St. Michael, All Saints, on all feasts of our Lady, and of Saints COLUMBA. 89 and Virgins not Martyrs, at weddings, and on the anniversary feast of the Dedication of the Church. Red on the Vigil of Pen- tecost to the next Saturday, Holy Innocents (if on a Sunday), and all other feasts. Violet from Septuagesima Sunday to Easter- eve, from Advent to Christmas-eve, Ember- week in September, all vigils that are fasted, Holy Innocents (unless on Sunday). Black on Good Friday and funerals. Green on all ferial days. COLUMBA. A dove ; a vessel shaped like a dove. Anciently the Blessed Sacramentwas reserved within a vessel of precious metal made in the form of a dove, which was suspended before the High Altar by a chain from the roof of the church. To this chain was hung a corona-like dish, basin, or disk, en- closed by other chains, on which the dove itself was placed. This vessel opened on the back ; while in the body of it was formed a receptacle for the Host, as represented in the woodcut upon page 90. The custom of re- serving the Sacrament in such a vessel was origin- ally common to East and West. Perpetuus, Bishop of Tours, A.D. 474, left in his will a silver dove to Amalarius, a priest. It is recorded of St. Basil the Great that he reserved the Lord's Body in a dove made of gold. The smaller example, illustrated by the engravings here given, is from the celebrated French collection of M. le Comte de Bastard. The " peristerium," however, occurs in several old English inventories of Church omamenta. Figures of doves, as appropriate ecclesiastical symbols, were likewise suspended over English baptisteries, and are sometimes found carved on the canopies of fonts. As symbolic representations of the Holy Spirit, they are likewise carved over altars ; and sometimes, as on the brass corona at Thame Church, Oxfordshire, they sym- COLUMBA SUSPENDED FROM THE HOOF. 00 COMB ECCLESIASTICAL COMFORTER (THE). bolize the Light and Glory of God. Examples of this custom are found in illuminated MSS., and such vessels exist in several COLUMBA OX A BASIN OR DISH. THE DOVE OPENED. foreign sacristies, though their use has lately given place to the ordinary tabernacle (See Illustrations). See TABERNACLE. COMB ECCLESIASTICAL (Saxon, camb) . A comb of ivory or precious metal was one of the omamenta found in ancient sacristies, for the practical use of the clergy. Each cleric had his own. The comb was usually buried with the priest on his decease. St. Cuthbert's, of ivory, found in his tomb when opened, remains in the Library of Durham Cathedral. See IVORIES. COMFORTABLE WORDS (THE). A modern feature in the existing Anglican form for the celebration of the Holy Commu- nion, first introduced in the second Prayer-book of Edward VI., A.D. 1552, consisting of four texts of Scripture, which the priest is directed to address to the people. These words follow the Absolution, and precede the Preface. COMFORTER (THE). The English term found in the Prayer-book and in the English Bible for the Third Person in the Trinitv. COMMANDERY COMMISSARY. 91 COMMANDERY. A cell of the Knights Templars, to which incapacitated members of the parent house retired in their old age. COMMEMORATION. 1. The act of calling to remembrance by some public and formal solemnity. 2. The private remem- brance of the names and needs of the faithful by the priest-cele- brant in the Sacrament of the Altar. 3. The use in the services of the day-hours on any particular day, of the collect of some other day, which latter day is to be commemorated. 4. Com- memoratioii-day in the University of Oxford is an annual solem- nity in remembrance of the founders and benefactors of the University, when speeches are made, prize compositions recited, and honorary degrees conferred upon distinguished persons. COMMEMORATION OF THE FAITHFUL DEPARTED. The solemn remembrance of the faithful in Christ who have passed from hence with the sign of faith, and now rest in the sleep of peace. A prayer substantially containing such a com- memoration is found in every ancient Liturgy. Prayer for the dead has been pronounced legal by the highest ecclesiastical court in England. COMMENDAM (IN). A term u.sed in ecclesiastical law to signify a benefice commended by the king to the care of a cleric to hold until a proper pastor is provided. COMMENDATION. 1. The act of commending; a favour- able representation in words. 2. The act of commending the dying to the mercy and favour of God. COMMENDATORY LETTERS. 1. Letters which present to favourable notice or reception. 2. More especially certificates of a formal nature given by bishops and other ecclesiastical authorities io travellers, in order to obtain for them due con- sideration. COMMENDATORY PRAYER. A prayer in which a special person or particular cause is commended to Almighty God in intercession. COMBINATION. I. A threatening. 2. The recital of God's threatenings by means of a public service, so called, in the Church of England, used on the first day of Lent. 3. A denunciation of punishment. COMMISSARY. In ecclesiastical law, the officer of a bishop who has been formally appointed to exercise spiritual jurisdiction in the bishop's name, and on his behalf. 92 COMMON OF SAINTS COMMUNION-CLOTH. COMMON OF SAINTS. A festal service in honour of a particular kind or class of saints, e.g. a martyr, a virgin, or con- fessor ; suitable consequently for any festival commemorating one of the class in which the name of the saint commemorated is introduced in the collect and at the other appointed places. COMMONER. At Oxford a student who is not dependent on the foundation for support, but who pays for his own board or commons, together with all other collegiate charges. COMMUNICANT. One of the faithful in Christ who, having become a communicant, abides by the injunction of the Church, and communicates at least three times a year, of which Easter is one. COMMUNICATORY LETTERS. See COMMENDATORY LETTERS. COMMUNIO, COMMUNION. 1. The celebration of the Holy Eucharist. 2. The partaking of our Lord's body and blood in the Sacrament of the Altar. 3. A hymn sung during the distribution of the Holy Sacrament. This latter practice is referred to in the Apostolical Constitutions. COMMUNIO PEREGRINA. 1. The communion of a so- journer. 2. The admission to the Church's offices and sacra- ments of a bearer of letters commendatory. COMMUNIO PR^GSANCTIFICATORUM. The reception on Good Friday by the priest of the Reserved Sacrament in the Roman Church, as follows : The celebrant places It on the paten, and then on the corporal. In the mean time the deacon puts wine and the subdeacon water into the chalice, which, how- ever, are neither blessed nor consecrated on this day. The cele- brant then places the chalice on the altar, the deacon covering it with the pall. The celebrant then incenses the offerings and altar, washes his hands, and recites the Orate Fratres and Pater Noster. Then all kneel to worship the Blessed Sacrament, which the celebrant, without any prayer, divides into three parts, placing one in the chalice. He then communicates himself of both sacra- ment and chalice (with the particle), and proceeds to receive the ablutions in the ordinary way. COMMUNION-CLOTH. A long cloth of white linen spm.d over the altar-rails at the time of communion, held at each end by an acolyte, and supported by each of the faithful who come to communicate, so that no irreverence by accident or otherwise may occur to the Blessed Sacrament. COMPLINE CONFESSIONAL. 93 COMPLINE, OR COMPLETORIUM (French, compile). The seventh and last of the clay -hours of the Western Church, com- monly recited at 9 P.M. COMPEOVINCIAL. One belonging to the same province or arcbiepiscopal jurisdiction. CONCEPTION OF THE BLESSED VIRGIN MARY. It is a pious opinion in the Church Universal that the Vii-gin Mary was conceived without any stain of original sin. In the Roman Catholic Church this doctrine has of late years been accepted as an article of faith. In St. Anselm's time the 8th of December was set apart as a feast commemorating this miracu- lous Conception, it having previously been observed in France. This festival is still retained in the calendar of the Prayer-book of the Church of England. The same Church, in her collect for Christmas-day, seems to teach openly that Mary, like Jeremiah and St. John the Baptist, was at least torn without sin. CONCHA. A mediaeval term for an apse. Sec APSE. CONCILIA MARTYRUM. A term applied to the Roman catacombs. See AEENAPJA. CONCLAVE. The assembly of the seventy cardinals of the Roman Church for the election of a Supreme Pontiff. CONCORDAT. 1. An agreement made with the Bishop of Rome by a temporal sovereign, relating to matters ecclesiastical. 2. In canon law a compact, agreement, or covenant concerning some beneficiary matter, e.g. promotion, resignation, &c. CONCURRENCE OF HOLIDAYS. Festivals are said to " concur" when one feast is succeeded by another feast, so that the second evensong of the former concurs with the first even- song of the latter. CONDUCTUS. 1. A conduct. 2. An unendowed chaplain. The name and office are both retained at Eton. CONFESSIO. 1. A confession. 2. A receptacle or crypt for the relics of the saints under an altar. This term is common in Roman Catholic countries. The making of such receptacles for relics arose from the fact that several ancient churches were built over the tombs of the martyrs and confessors of Christ. CONFESSIONAL. 1. That place in a church where the priest receives the private confessions of the faithful. 2. A stone sedile in the catacombs. In England anciently the priest 94 CONFESSOR CONSECRATION CROSS. sat in the chancel to receive confessions. Very few old construc- tional confessionals exist. That figured in the woodcut under the term " Shriving-seat " (Sec SHRIYING-SEAT), almost unique, still remains at Tanfield church, near Ripon, and is deserving of the careful attention of the ecclesiologist. CONFESSOR. 1. A priest who hears confessions. 2. A saint who lias confessed Christ by temporal loss, suffering, im- prisonment, or exile. CONFIRMATION. A sacrament by which the faithful, who have already been made children of God in holy baptism, receive the Holy Ghost by the prayer and laying on of the hands of the bishops, the successors of the Apostles, in order to their being made strong and perfect Christians, and valiant soldiers of Jesus Christ. It is called confirmation from its effect, which is to confirm or strengthen those who receive it in the profession of the true faith ; to give them such courage and resolution as to be willing rather to die than to turn from it ; and to arm them in general against all their spiritual enemies. CONFIRMATION OF A BISHOP. The public act by which the archbishop of a province formally recognizes the elec- tion of one of his suffragan bishops. CONFITEOR, " I confess." A technical term for the con- fession in the Latin Church. CONGE D'ELIRE. A royal document 'authorizing the elec- tion of a bishop in England. CONSECRATION. 1. The act or ceremony of separating from a common to a sacred use. 2. An act by which a priest elected receives the grace of the episcopate by the imposition of the hands of three bishops. 3. The act by which, when a priest says Mass, our Blessed Lord vouchsafes, through the opera- tion of the Holy Ghost, to become present under the species of bread and wine. 4. The act of a bishop or priest setting any- thing apart e.g. a church, an altar, sacred vestments for the service of God. CONSECRATION CROSS. According to the directions of the ancient Western Pontificals, twelve crosses should either be sculptured or painted in different parts of a new church. Generally, they are found inside ; but sometimes (as at Uffing- ton Church, in Berkshire) outside the sacred edifice. Occa- sionally a recessed stone quatrefoil is charged with a floriated brass cross; but ordinarily, consecration crosses are painted either on the walls or pillars. An example of a painted cross CONSECTRATOR COPE. 95 may be found under the word " Branch " (See page 59) ; another specimen of a consecration cross sculptured within a circle is given from the old cathedral church of Brechin, in Scotland (See Illustration). In the act of consecrating a church, a Catholic bishop anoints the twelve crosses with Holy chrism, "in the Name of the Blessed Trinity, to the honour of God and of CONSECRATION CROSS. the glorious Virgin Mary and of all Saints," and specially of the Saint whose name the Church is to bear. Then the crosses are incensed. A branch for a taper is usually placed opposite each consecration cross, and the taper is lit dui'ing the service of con- secration ; as also, in some places, on the anniversary of that ceremony. CONSECRATOR. One who consecrates, whether a bishop or a priest. CONSISTENTES, OR STANDEES. The third or highest order of penitents in the Primitive Church. They were permitted to assist at the divine mysteries, but were not allowed either to join in making oblations or to receive the Holy Communion. CONSISTORY COURT. The ordinary court of a bishop, which, of old, was commonly presided over by his chancellor. CONSUETUDINARIUM. A consuetudinary, i.e. a book containing a description of the customary ritual common to any particular diocese or religious order. CONVENT. 1. A monastic building for monks, canons regular, or nuns. 2. A nunnery. CONVENTUAL CHURCH. The church attached or be- longing to a convent. COPE. The cope (Cappa pluvial is) is an exact semicircle, like a cloak, attached to which is a hood, anciently used as such, but now a mere ornamental appendage covered with decoration. Along the straight edge of the semicircle runs the orphrey, a band of embroidery, often of the most magnificent and costly 9Q COPE. description, usually representing figures of saints, heraldic or symbolical devices, and adorned with jewels, pearls, or precious metals. Anciently it was used chiefly in procession, at vespers, during mass by some of the assistant clergy, at consecrations, confirmations, and other solemn occasions. On our Lord's festi- vals, on Corpus-Christi day, on the feasts of our Lady, and at other special seasons, copes were worn by all the clergy during the recitation of divine service, the colour, of course, being regulated by that for the day. This vestment was one of the chief ornaments which the reformers thought fit practically to retain, and in the reigns of Queen Elizabeth, King James, and Charles the First, seems to have been always worn, as the rubric directs, in cathedrals and the larger parish churches ; of which fact the most satisfactory proofs exist. Innumerable instances are given in the Hierurgia Anglicana that this vestment has'been worn even down to this present period. Within the memory of persons living, the use of copes at the altar has been laid aside at Durham, while at the coronations of all our monarchs since the Reformation copes have been worn. Their form, however, recently has been a sad departure from that of the ancient shape, especially in that they have trains borne by pages, making them appear very unlike the ancient vestment. If the rubrics of the Prayer-book be followed, the cope should be worn by the priest at the altar on G-ood Friday, when there is no celebration, and by a bishop in every function, except the ministry at the altar, when, of course, he will wear the proper sacrificial robe. Of ancient copes several remain. There are five at Durham, two of which are much injured, one at Ely, one at Carlisle, two 'at Salis- bury, one at Lichfield, several at Westminster Abbey, and very COPE-CHEST CORN U EPLSTOL/E. 1,7 many in the hands of private individuals ; besides some at the Eoman Catholic College of St. Mary, Oscott, and at St. Chad's Birmingham, amongst other of their cathedrals. Fragments also exist in many places; at Birchani St. Mary's, Norfolk; at East Langdon, Kent ; and at Eomsey Abbey Church, Hants. Ancient brasses furnish numerous artistic and beautiful patterns. That of a former warden of Merton, south-west of the altar in the chapel of that college, is remarkable for an orphrey of tabernacle- work of a good ecclesiastical design. * r*T* COKOXA LUCIS. (See next COPE-CHEST. A deep and broad wooden chest, semicir- cular in shape, for containing copes unfolded, an ordinary piece of furniture in the sacristies of our largest and most important churches in past years. Examples are to be seen, amongst other places, at Wells Cathedral, at Salisbury Cathedral, at York Minster, at Lockinge, Berkshire, and at Church Bramptou, Northamptonshire. CORNU EPISTOL^E. The Epistle horn of a Christian altar, i. e. the right-hand corner ; so reckoned when the face of the onlooker is directed towards the east. Lee't Glotea\-y, \\ CORNU EVAiNG-tiLll UOTTA, CORNU EVANGELIL The Gospel horn of a Christian altar, i.e. the left-hand corner; so reckoned when the face of the onlooker is directed towards the east. CORONA CLERICALIS.The clerical crown, ic. the tonsure. CORONA LUCIS. A crown of light. A circular hanging construction for lighting a church or chapel. A circlet single, double, or treble containing rings of candlesticks for wax tapers, sometimes for the purpose of lighting the church, but more frequently used at Easter and other special feasts, as symbolical of Christ the Light of the World. Corona3 were placed before altars : before the rood, and before reliquaries : or they were hung in single or double rows, from east to west, in a choir. Every church or cathedral owned many such of old ; and some few examples exist,, from which, in England, excellent modern specimens have been made. (See Illustration, preceding page.) CORONA NUPTIALIS. The nuptial crown, i.e. the wreath or ornament placed on the head of the bride in the Western, as well as on the head of the bridegroom in the Eastern Church, at the time of marriage. CORPORAL. A square piece of linen, so called because the Corpus, or Sacramental Body of Christ, is placed on it during the Holy Sacrifice. Anciently it was much larger than it is at present. St. Isidore of Pelusium, in the beginning of the fifth century, compares it to the clean linen cloth in which St. Joseph of Arimathea wrapped the Body of our Lord, CORPORAL WORKS OF MERCY (THE). Seven Christian duties, as follows : To feed the hungry, To give drink to the thirsty, To clothe the naked, To shelter the outcast, To visit the sick, To visit the captive, and To bury the dead. CORPUS CHRISTI. 1. The Body of Christ, i. e. the Blessed Sacrament of our Lord's Body and Blood. 2. A feast in honour of the Blessed Sacrament, held on the Thursday after Trinity Sunday, first observed about the middle of the thirteenth century. Colleges at Oxford and Cambridge are dedicated in honour of Corpus Christi. COSTERE. A mediaeval term for the side-hangings which, suspended on rods, anciently enclosed the altar, or, stretched upon frames, stood at either end, to protect the lighted tapers from draughts. COTTA. The Italian term for a short surplice, whether with or without sleeves. COUCHER CROSS. ^ COUOHER,-^&?e COLLECTAEIUM. COUNCIL. ^An assembly of the Church's rulers, i.e. of the bishops. The seven (Ecumenical Councils are : (a) Nicaea A.S. 325; (/3) first of Constantinople, A.S. 381 ; (y) Ephesus,' A.S. 431 ; (S) Chalcedon, A.S. 451 ; (t) second of Constantinople' A.S. 553; () third of Constantinople, A.S. 680: ( n ) second of Nicoa, A.S. 787. COWL.- A capacious hood attached to the back of the neck of the ordinary monastic habit. CRAMP-RINGS. Rings of precious metal, first blessed by St. Edward the Confessor as preservatives against cramp. Many of his successors on the throne of England continued the practice. James II. was the last king who observed it. CREDENCE (Ital. credenza).A table, either of stone or wood, placed on the north or south side of the sanctuary, to receive the oblations of bread and wine, the sacred and other vessels for the Mass, and the Service-books. Sometimes the credence is formed by a recessed cavity in the wall of the church, and this most frequently on the north side of the sanc- tuary. The credence, when constructional, is often conjoined with the piscina. CREDO (Latin, " I believe "} . The belief, or form of sound words, containing the Apostles' doctrine. CRESSELLE. The French term for a wooden rattle, used in some parts of Western Christendom instead of bells, to summon the faithful to church during the last three days of Holy Week. See CLAPPE. CRESSET. An oil-lamp in which the wick floats about upon a small circle of cork. Anciently our English churches were often lighted with cressets, and the side-chapels of our cathedrals were likewise so illuminated. CROSS. 1. A gibbet, consisting of two pieces of timber placed across each other, either in the form of a + , a T, or an x . 2. The sign of the Christian religion, because our Blessed Lord died upon the cross. The ancient Christians prayed with their arms extended in the form of a cross. The sign of the cross has been long used, even from Apostolic times, as a mark of Christianity and as an extern*! expression of devotion. It is practised in the administration of all the Sacraments. It is found on the tombs of the martyrs, in the ancient basilicas, over H 2 100 CROSS CRQSSLET CROSS, GREEK. baptisteries and altars. It surmounted the cap of the patriarch and the crown of the emperor. It was borne in processions, and placed over the graves of the faithful departed. In the fifth century it was everywhere used amongst Christians. Later on, when the Church had driven back heathenism, it was erected by the wayside, in the market-place, on hill-tops, in the cloister, and in the churchyard. Various forms of it came into use from time to time, more especially at the period of the Crusades. There was the Latin Cross and the Greek Cross, the Cross of Jerusalem, the Cross boltonnee, the Cross of Calvary, the Cross fleury, the Cross fourchee, the Cross inoiline, the Cross mill- rind, the Cross ermine, the Cross formee, with many others. Crosses are found both as ex- ternal and internal ornaments in the churches of the English Establishment. A cross on or above the altar is one of the legal ornameiita of the same; and the Cross, with the figure of our Lord attached, can be erected in sculpture over the altar, or as an important part of the rood-screen. Anciently almost every English church owned its Rood Cross, with the figures of Mary and John on either side. No sermon, or re- cord of the Passion, could have taught the " doctrine of the Cross" more strikingly or efficiently. The rood has been recently restored in some places, and its use and advantage are obvious. Thus Christians are reminded of the great Founder of Chris- tianity, and of the lofty precepts of the doctrine of the Cross. (See Illustration.) CROSS CROSSLET. A cross with equal arms, each of the ends of which is terminated by another cross. CROSS, GREEK. A cross in which the vertical and trans- verse parts are of an equal length. fOURTEENTH-CENTURY CROSS, ON A CHANCEL.SCKEEX. CROSS, LATIN CKOSS OF RESURRECTION. 101 CROSS, LATIN. A cross the transverse beam of which is placed at one-third distance from the top of the perpendicular portion. CROSS, MARKET. An erection of stone, commonly vaulted, supported on four or more pillars, and entered by arched aper- tures on each side, surmounted by a cross. Many curious and remarkable ancient specimens exist; e.y. at Glastonbury, Chi- chester, Malnicsbury, and Winchester. All these are of Pointed architecture. CROSS OF CALVARY. A cross on three steps. These steps are said by some writers to signify the three theological virtues Faith, Hope, and Charity. CROSS OF MALTA. A cross of eight points, the badge of the Knights of Malta. The points are said to symbolize the eight Beatitudes (St. Matthew vi.). CROSS, PAPAL. A cross with three transverse beams, the upper one less wide than the second, and the second less wide than the third. CROSS PECTORAL. A cross of precious metal worn round the necks of Roman Catholic and Greek bishops, attached to a chain, symbolizing to the faithful authority and jurisdiction. It was worn by St. Alphege in the eleventh century. The example in the accompanying woodcut is taken from a sketch of an ancient Pectoral Cross preserved in the larger sacristy of the cathedral of Salamanca. (See Illustra- tion.) CROSS, PROCESSIONAL. A lofty cross attached to a staff borne in solemn processions. Anciently, on one side was sculptured a representation of our Lord in His Passion, and on the other the Blessed Virgin Mary. Some modern specimens are similarly adorned. CROSS, RELIQUARY. A box of precious metal in the form of a cross, so arranged as to receive particles of the rel of the saints. CROSS OF THE RESURRECTION OF CHRIST. A tall slight cross, to the top of which is affixed a floating pennon of white, charged in its turn with a ecarlet or crimson cross. SPANISH EXAMPLE OF A CROSS PECTORAL. 102 CROSS, SIGN OF CROWN, PAPAL. CROSS (THE SIGN OF THE). A sign current amongst Christians, made in the West by drawing the three fingers of the right hand from the forehead to the breast, and from the left to the right shoulder. The use of this sign is a very ancient Christian practice, possibly as old as Christianity itself. Minutius Felix asserts it to have been a badge of faith among the primitive disciples ; and Tertullian, long before material crosses were in use, tells us that " upon every motion, at their going out or coming in, at dressing, at their going to bath, or to meals, or to bed, or whatever their employment or occasion called them to, they were wont to mark their foreheads with the sign of the Cross ; adding that this was a practice which tradition had introduced, custom had confirmed, and which the present genera- tion received upon the credit of that which went down before them;" (Tertullian. de Coron. Mil., c. iii.) The following is the ordinary Oriental mode of making the sign of the Cross. The tips of the thumb and the two fore-fingers of the right hand are brought together (the third and fourth fingers being folded in the palm of the hand). The hand is then lifted, and the three finger-tips brought into contact with the middle of the forehead ; it is then brought down to the chest, and moved transversely upwards to the right shoulder; and lastly, hori- zontally to the left. The meaning of the act is thus explained by certain mystical Eastern writers. The conjunction of the three finger-tips signifies in one action the equality and unity of the Three Persons of the Holy Trinity ; the raising of the hand to the forehead signifies that God the Word was in heaven glorified together with the Father and the life-giving Spirit from all eternity. The descent of the hand to the waist or breast denotes that this same God came down from heaven to the earth, and Was incarnate by the Holy Spirit in the womb of the ever- Virgin Mary, thus becoming man for our salvation ; the motion upward to the right shoulder symbolizes that He has reascended into heaven, and is sitting at the right hand of God the Father ; the horizontal motion from right to left, that our Blessed Saviour's arms were stretched out on the Cross to make atonement for the sins^f the world ; that He is gathering together into one body the faithful outtof all nations, and that at the last day He will set the righteous on His right hand and the wicked on His left. After the joined fingers have touched the left shoulders, some Easterns lay the open palm on the left breast over the heart and bow the head. This is reputed as a declaration of devotion to the cause, and submission to the will, of the Divine Master. CROSS WEEK. Holy Week. CROWN, PAPAL, See TIARA, CROZIER CRUCIFIXION. 103 CROZIER. The term for a cross mounted on a staff, borne before archbishops and patriarchs, symbolizing their jurisdiction and authority. The use of the crozier is A ancient, for it was borne before Pope Leo IV., XT' vy St. Anselm, and Archbishop Peckham. (See Illustration.) IQ CRUCIFIX (Latin, crucljixus). 1. A cross on which a representation of our Blessed Lord is fastened. 2. A representation in painting or statuary of our Lord fastened to the cross. The oldest examples of crucifixes are of the latter part of the seventh century, Byzantine in character. CRUCIFIX, JANSENIST. A crucifix in which the arms of our Lord are not ex- tended at right angles with His sacred body, but are contractedly suspended from" the cross-beam parallel with the upright portion of the cross. The symbolism of the out- stretched arms is that Christ died for all men; that of the Jansenist crucifix, that Christ died only for the elect. CRUCIFIX, PROCESSIONAL. A crucifix placed on 'a staff, and used in lieu of a cross in processions. CRUCIFIXION. The nailing or fasten- ing of a person to a cross, with the object of putting him to death. Crucifixion, reputed to be the most ignominious and shameful death to which any one could be exposed, was that which only the most useless and abandoned slaves suffered. At the period of oui* Blessed Lord's earthly life, it was a punishment peculiarly Roman; though Egyptians, Persians, Greeks, and Carthagi- nians had practised it previously. Prior to being fastened to the cross, either by ropes or nails, the condemned malefactor was stripped, being deprived of everything but a slight covering round the loins. In this state he Was severely beaten with rods, and then CROZIER. compelled to carry the cross himself to the place of execution. The crime for which the person suffered was CKUWTS (JKYPT. inscribed on a transverse piece of wood attached to the top of the cross. Sometimes a wedge of wood was placed under the feet, or at the back portion of the body, in order to aid in supporting its weight. After the cross was furnished with name and crime (for the criminal was affixed to it in a horizontal position, lying on the ground), it was lifted, dropped into a socket of wood in the earth, and then securely wedged by small stakes. At this crisis, a portion of strong wiiie and. myrrh, to soothe pain, was offered to the sufferer. A party of soldiers always kept guard until he had breathed his last ; and if the criminal's agony was unusually prolonged, the captain had a traditional authority to break his limbs, and otherwise put him out of his misery. 1 CRUETS. Two small vessels or flagons for containing the wine and water used in the celebration of Holy Communion. CRUETS. They are found existing made of crystal, silver, glass, latten, and sometimes of gold. When in pairs, the letter V (vinum) was engraved on one, and A (aqua) on the other. The specimens engraved are of the fifteenth century. (Sec Illustration.) CRUSADE. A Portuguese coin, on which a representation of the Crucifixion appears. CRYPT (Greek, K/OUTTTW, I hide). 1. An underground cell or cave, more especially such as are found in churches and cathe- drals for the interment of the faithful. 2. A subterranean chapel or oratory. 3. The resting-place underground of the relics of a martyr. CRYPTO CYMOPHANE. 105 CRYPT^E. A name given to the Catacombs or burial- places of the primitive Christians in Rome and elsewhere. See AREXARIA. CRYSOM-CLOTH. See CHKISOM. CUP. See CHALICE. CURATE. A cleric licensed to the cure of souls in a par- ticular district. CURE. 1. A spiritual charge. 2. A cure of souls. CURIALITY. The prerogatives of a court. CURSARIUS. 1. A manuscript containing the ordinary course of daily service. 2. A missal. 3. A breviary. CURS US. A course : a rule of service. Hence a term to designate the peculiar Missal of any particular diocese, province, or national church. It is likewise sometimes applied to the MS. Ceremoniale in mediaeval writers. CUSP. In Pointed architecture, a projecting point in the foliation or carved foliage of tracery. CUSTODIA.. 1. This word signifies a shrine of precious metal, in the shape of a cathedral, in which, as in a tabernacle, the Blessed Sacrament was carried in procession on Corpus- Christi day and other solemn occasions. 2. It is also sometimes used to designate the processional shrine containing the relics of a saint. CUSTOS ECCLESLE. 1. The keeper of a church; the sexton or sacristan. 2. The preserver of order in a church. 3. In some cathedrals, the Gustos puerorwn was also Gustos ecclesice. CYMOPHANB. A mineral, known also as chryso-beryl. 106 DAILY CELEBRATION DALMATIC. AILY CELEBRATION. An Anglican term, signifying the diurnal offering of the Christian sacrifice, a practice as old as the times of Tertullian, or even of the Apostles themselves. (Acts ii. 4246.) DAILY PRAYER. An Anglican term for the Matins and Evensong of the Established Church of England. There are about 1,500 churches in which daily service is said throughout the whole of the United Kingdom. DAILY PREFACE. The Preface used on all ferial days in the Church of England, immediately before the Sanctus in the service of the Holy Communion. AAIMONAPIOS (Aaijuova/otoe). The Greek term for a demoniac, DAIS. A raised floor or platform at the upper end of a refectory or dining-hall, where the high table is placed, DALMATIC (Latin, dalmatica vel tunica; Greek, 3aX/xcmoj vel BfeAiiafuc^). The Dalmatic, so called, probably, because it was originally worn as an ordinary dress in Dalmatia, is a long robe with sleeves, open up the sides about two feet, for many centuries regarded as the peculiar garment for deacons at the Christian sacrifice. In regard to this vestment and the Tunicle or Tunic, the former is the dress of the deacon, the latter that of the sub-deacon ; their general shape being very similar, except that the Dalmatic has longer sleeves than the Tunic, was occa- sionally fringed, it reached nearer to the feet, and was more profusely ornamented. Throughout the Latin communion there is now no distinction between the vestments of the deacon and sub-deacon at Mass. In the earlier ages of the Church the Dalmatic was probably made of linen, but in later times this was laid aside for silks, satins, and other costlier materials. It was always adorned with coloured stripes, which ran over the shoulders; and, falling before and behind, were linked together DALMATIC. 107 on the breast and back by two other stripes. These, in the Middle Ages, were mostly embroidered with symbolic devices, and often adorned with gems and plates of precious metals. But the use of it was not wholly confined to deacons, for it was anciently the custom of the Holy See to permit this vestment to be worn by bishops as a peculiar privilege. The Dalmatic was sometimes worn by prelates as early as the fourth century. St. Cyprian, just before his martyrdom, " cum se Dalmatica exspoliasset, et diaconibus tradidisset, inlineastetit." (Ruinart, DALMATIC. Adta Martyntm, fol. 1713, p. 218.) And that it was used by them in England is evident; for when the body of St. Cuthbert, buried A.D. G87, was disinterred A.D. 1004, it is recorded that amongst other vestments was found his Dalmatic of purple. The ancient Sarum use required a bishop, when saying Mass, in addition to other garments, to be vested both in 'Tunic and Dalmatic, the former of which was usually sky-blue in colour, and the latter fringed. Such is the custom abroad now. According to Georgiiis, a distinguished and learned Italian ritualist of the early part of 108 DAMASK DEAN. the last century, the Dalmatic was at one time proper to the deacons of Rome, and conceded gradually to ministers of that order in other parts of the Church. Later, the privilege of wearing the Tunic and Dalmatic was granted to abbots. The use of the latter was also permitted to kings and emperors, both at their coronation and when solemnly assisting at the Holy Sacrifice. It still forms a portion of the vestments used by English sovereigns at their coronation. At certain solemn seasons, the Sarum Rite directed the thurifers, candle -bearers, and singing-clerks to be vested in Tunics ; for instance, at the Eucharist on Resurrection Sunday, and during the solemn pro- cession on the feast of Corpus Christi. Our present rubric regarding the " ornaments of the minister " relegates us to that which directs the gospeller and epistoler ' ' to have upon them the vestures appointed for their ministry, that is to say, albs with Timicles," innumerable specimens of which can be seen on ancient monuments and memorial brasses. DAMASK (Ital. dommasco, from Damascus). 1. A woven stuff of silk, having certain parts raised above the ground, repre- senting flowers and other figures, used very frequently in the making, of ecclesiastical vestments. 2. A kind of wrought linen, manufactured in Flanders, in imitation of damask silk, used in the services of the Church for towels, baptismal cloths, &c. DEACON (Latin, diaconus). A cleric in the lowest degree of holy orders. The office of a deacon is to baptize, to assist the priest at the altar, to minister the chalice at communion, and to preach, if licensed by the bishop. His distinctive official dress is cassock, amice, alb, girdle, maniple, stole placed over the left shoulder, and dalmatic. DEACONESS. 1. A female deacon in the primitive Church. 2. The term for a kind of quasi- Sister of Mercy amongst certain Continental and other Protestants. DEAD, PRAYERS FOR THE. Prayers offered by the Church Militant, whether in the Mass or on other occasions, for the faithful who have departed this life in the faith of Christ, that God may grant unto them eternal rest and perpetual light. DEADLY SINS, THE SEVEN. Those wilful transgres- sions of the law of God which put the offender out of His favour. They are as follows: 1. Pride; 2. Covetousness ; 3. Lust; 4. Anger; 5. Gluttony; 6. Envy; 7. Sloth. DEAN (French, doyen; Spanish, decano). 1. In the Church of England, the chief ecclesiastical dignitary of a cathedral or DECADE DEIPARA. 109 collegiate church, and the president or head of the chapter of the same. 2. An officer exercising jurisdiction over the junior inmates in either of the colleges of our universities. DECADE. Every tenth bead of a rosary. See ROSARY. DECALOGUE (Greek, & Ka and Xo'yoc). The Ten Command- ments or precepts given by Almighty God on Mount Sinai to Moses. DECANI STALL. The south-west stall in a cathedral or collegiate church, placed at the right-hand side on entering the choir, pertaining to the Dean or Provost. The Dean's Stall. DECOLLATION. A beheading. DECREES. 1. Edicts, ordinances, or proclamations. 2. Ecclesiastical constitutions or decisions made without any suit by the Roman curia ; a complete collection of which was made by Gratian in the twelfth century. DECRETALS. I. Authoritative orders or decrees. 2. Letters of the Popes determining some point or question in ecclesiastical law. 3. A formal collection of Papal decrees. DEDICATION. 1. The act of consecrating to Almighty God or to a sacred use by religious ceremonies. 2. Solemn appro- priation of a person or thing to the service of religion. 3. The act of devotion or giving to some person or thing. DEESIS. A Greek term for a petition or suffrage. DEGRADATION. The act, done by a bishop or metropolitan, by which criminous clerks are formally and publicly deprived of all the privileges and immunities attached to their order. The Apostolical Constitutions, as well as the canons of Nicasa, St. Basil, and St. Peter of Alexandria, prove the universality of the practice. There is a distinction, which should not be unnoticed, between deposition and degradation. The latter always included the former. Simple deposition, however, only prohibited a clerk from exercising the powers of his order, or any inferior eccle- siastical office ; whereas degradation removed him from spiritual and subjected him to civil jurisdiction. (Vide Martene, T)u Ant. Eccl. Ritibus, ii. p. 317; Van Espen, Jus Eccles., parsiii. tit. xi.) DEGREE. The steps of an altar. DEIPARA. A title given by Catholics to the Mother of God, and so signifying the position of Mary in the economy of grace ; indicating that He to Whom she gave birth at Bethlehem is God as well as Man, 110 DEMYTY PEUTEROON. DEMYTY. Dimity, a kind of fustian, of which ecclesiastical vestments of an inferior character were sometimes made in England during inedireval times. Possibly so called, because it was first manufactured at Damietta. DENARII DE CANTATE. Offerings made at Pentecost for the benefit of the clerics, singing-men, and choristers of a cathedral church. DEODAND. A term, founded on the Latin, signifying " a gift to Almighty God." DEOSCULATORY. A pax ; that is, an ornament by which the kiss of peace is given in the Mass. See PAX. DEPOSITION. The burial of a saint, signifying the tempo- rary consignment to the earth of a body, to be raised at the Resurrection of the Just. See DEGRADATION. DEPRECATION. 1. A praying against. 2. A petitioning or entreating that a present evil may be removed and a future averted. DE PROFUNDIS (" Out of the deep "). The two first words of the 130th Psalm, found in the Western Church in the Service for the Burial of the Dead. DESK. 1. A stand, whether of wood or metal, placed on the altar for the Service-book or Missal. 2. A chancel-stall or bench at which clerics chant the Divine office. DESPONSATE. To betroth. AE2IIOTIKO2 (A