This volume, long delayed in its publication, furnishes an edition of two codexes discovered in 1910 by Dom Germain Morin. Bernhard Bischoff assigned the first of them A] to the work of the bishop's scriptorium at Freising under the episcopate of either Hitto 811-836] or Erchambert 836-854], and the second B] to the same origin, but around the year 900. Benedictiional A ff. 1-14] contains 29 ans Benedictional B ff. 15v-87v] 159 blessings of the episcopal type now introduced as Benedictiones Sollemnes into the Roman Rite. Like their modern cousins, many blessings on Clm 6430 are...

First of 2 vols, [see 87]. The editorial matter is in French. This was the first monastic ordinal from Northern France to be edited. The imposing and powerful abbey of Saint-Vaast was later to furnish the cathedral church for the Concordat dioceses of Arras. The MS was written in 1298-1308. The edition also takes into account the badly mutilated Arras, Bibliotheque municipale, MS 210 [1001].

Second of 2 vols [see 86]. The editorial matter is in French. This was the first monastic ordinal from Northern France to be edited. The imposing and powerfuyl abbey of Saint-Vaast was later to furnish the cathedral church for the Concordat diocese of Arras. The MS was written in 1298-1308. The edition also takes into account the badly mutilated Arras, Bibliotheque municipale, MS 210 [101].

The MS collection, which it must be admitted is poorly titled in English for the Bradshaw edition, dates from 11th-12th century and is evidently from an episcopal city of some size in Northern Italy [Brescia?], but the exact location is elusive. Legible are ff. 5-62, which contain ordines for the baptism of children in danger of death, for the scrutinies [very extensive rites], and the blessing of the fonts, ad paenitentiam dando, of the sick, the blessing of sackcloth and ashes, and the blessing or exorcism of water and salt. The edition has a full introduction and indexes.

The Henry Bradshaw Society's policy of presenting integral editions of rare liturgical manuscripts is a reflection of the fact that, before the invention of printing, service books varied widely from country to country, from church to church, and even from individual book to individual book, with the result that surviving medieval liturgical manuscripts are usually unique entities which can profitably be studies as a reflection of the local circumstances (and frequently of the particular individuals) which produced them. This is especially true in the case of private prayerbooks, where each...

Few liturgical historians are aware that a book of collects for theDivine Office formed part of the service-books owned by a monk orpriest in Anglo-Saxon England. The Durham Collectar, misnamed theDurham Ritual'and tentatively dated to the tenth century, is the earliest collectar to have survived in England. Where did it come from, and how was it used? To answer the first, a new edition of the Latintext is presented in this volume, with extensive collation tablesshowing at a glance the most influential liturgical sources. In theintroduction, the function of the collectar is discussed.

During the central middle ages, the abbey of St Benedict at Fleury on the Loire was one of the most influential monasteries in Europe. Consequently its spiritual life and liturgical ritual are of great interest to scholars. This previously unpublished monastic ritual, dating from the 12th century, sheds new light on studies in the field.

This book presents editions of two of the best known Anglo-Saxon pontificals, the so-called Egbert Pontifical' (Paris, BN lat. 10575) and the Sidney Sussex Pontifical' (Cambridge, Sidney Sussex College 100). The pontifical was a bishop's book which contained the various ceremonies which ony a bishop could perform: consecration of a church or cemetary, consecration of all orders of clergy and of abbots and abbesses, and the coronation of a king. The various pontifical services in these two manuscripts, therefore, help to illustrate the nature of these solemn ceremonies in Anglo-Saxon England,...

This anonymous Commentary is printed from Troyes, Bibl. munic. 658, a manuscript written at Clairvaux in the late 12th century.It is well known that St Bernard in 1147 revised the monastic hymnal for the use of his Cistercian monks; the anonymous Explanatio is primary evidence for the content of Bernard's hymnal. It is also an invaluable index of Cistercian spirituality in the late 12th century, and provides an index of the range of reading of a Cistercian scholar of that time.