noon, and supper at about seven in the evening. But on fast-days the former was their only meal, and it was then not eaten till three o'clock. Silence was to be so universally observed, that leave for speaking was seldom to be granted, even on sacred topics.

Their day may be considered to have been thus divided, unvarying from year to year. Eight hours were allotted to transcription, labour, and study; nearly that number was absorbed in the appointed services of their church; six hours were occupied in sleep; and the remaining two or three in staid and sober recreation. At two in the morning, they left their beds and congregated in the church for the nocturnal, called also lauds, the first liturgical service. That ended, they again retired. At six they rose for the day, proceeding then to prime or matins the morning prayers. At nine they again assembled in the church for tierce or thirds, the service so named, after which the daily sacrifice or grand conventual mass was offered with all the imposing ceremonials adopted by the Church of Rome. From thence the fraternity proceeded along the cloister to the chapter-house, for exhortation, conventual business, discipline, and individual correction; as likewise for solemn observances occasioned by the death of any among their own community, or by tidings of the decease of other monks. At noon their fourth attendance in the church took place, for the observance of another service called sexte or sixths; after which they dined. At three they were again summoned to the church, for the service termed the none. At six vespers were sung in the same place; and at seven the concluding service, termed compline, was performed; after which they supped and retired to rest. The monks, and especially the novices, were confessed in the eastern cloister, before the services of prime and tierce. The confessional was in that aisle of the cloister, near the door of the chapter-house; and the confessor was either the abbot in person, or some sage member of the order deputed by him to act in conjunction with one of the priEvery month there was a general confession of all the

ors.

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121

121 In the canons of Elfric, Saxon archbishop of Canterbury in the reign of Ethelred II. the seven tide-songs are called-Ught-song, Matin-song, Prime-song, Undern-song, Mid-day-song, None-song, and Night-song.-Henry's History of Great Britain, book ii. chap. 2. sec. 5.

122 De Sessione Abbatis in Claustro.-Barlow MS. folio 26.

members, from which none were excused; and on the first Sunday of each month they were to receive the communion. But if any desired to abstain from communicating, he was to submit his reason to the abbot or prior, who should decide the point. 123

Such was the character of the almost mechanical observances to which a large mass of the population of our country once surrendered their mental and corporeal energies, in hope of thus securing a celestial and unending reward. And, Reader, "hadst thou and I then been, who knows but we ourselves had taken refuge from an evil Time, and fled to dwell here, and meditate on an Eternity, in such fashion as we could?" 124 But of the dubious tendency of reiterated formularies-that important feature in the system to which we here advert, some faint conception may perhaps be formed by those accustomed to observe the disheartening operation of even a modified monotony in Protestant cathedrals; which, unalleviated by the shreds of Romish pageantry retained, 'fades in the mind and palls upon the sense.' The result is evidenced by the-any thing rather than devotional-demeanour engendered among those to whom the diurnal observances are delegated to an important extent.

From a Manuscript preserved in the Bodleian library, describing the Offices, according to the usage of this monastery, and to which we have already referred, 125 we are enabled to extract minute particulars respecting the performance of services in the abbey church. In a solemn procession thither, the junior members preceded the abbot, who occupied the centre of the line. In passing through the churchyards, they halted in that appropriated to the convent, 126 where the psalm De Profundis was repeated, and the absolution was given of all souls sleeping in Christ. Upon entering the church another pause ensued, while the absolution of all abbots resting there and of all the faithful departed, was pronounced. The monks then proceeded to the choir, while the abbot turning off to the

123 Statutes of pope Gregory IX. revised by Innocent IV. 124 Carlyle's Past and Present, book ii. chap. 3.

125 Officium Ecclesiasticum Abbatum, secundum usum Eveshamensis Monasterii.-Barlow MS. number vii.

126 Eat per comiteria, fiat statio in cœmiterio monachorum."-MS. as above.

right along the southern aisle-repaired to his vestiary, where water in silver basins, with comb and towels, together with his ecclesiastical vestments, were placed.

If the service were vespers, and he was pleased to officiate, he was preceded from his vestiary by the chaunters and priors, and in that manner entered the presbytery, 127 the bells at the same time striking up a peal. Then standing in his stall-on the south side of the choir-he, when the bells had ceased, commenced the service with the 70th Psalm. When the psalms were finished he received the censer from a senior, who on delivering it humbly kissed his hand. His chaplains then presented him with the gospel, and this he read with his mitre on. At the commencement of the Magnificat he placed incense in the censer, being assisted by a chaplain and a prior; that done, they proceeded to the altar, chaunting. Here the abbot received the censer from his chaplain, who then supported his train while the abbot censed the altar, the shrines of Saints Ecgwin and Wistan, and Saint Wulsin's tomb. 128 Having returned to his stall, he pronounced the benediction at the close of the service, and retiring to his vestiary there unrobed. On those occasions when he celebrated mass, he upon entering the church repaired to his vestiary. Here taking off his mitre and cope, he put on the sandals and appurtenances; having then washed his hands, he vested himself in the tunic and dalmatica, 129 while his chaplains and servants in attendance sang certain psalms. He then proceeded to the presbytery accompanied by the chaplains and a prior, preceded by a deacon bearing the crosier, a subdeacon carrythe text,130 and the other ministers. At the Gloria they advanced to the altar-steps, where the deacon delivered the crosier to the

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Ingrediens chorum superius."-Barlow MS. fol. 2.

128 (4 Sicque incensetur altare a dextris et a sinistris, propterea feretrum S. Egwini, deinde feretrum S. Wistani, præterea tumba S. Wulsini."-Barlow MS. fol. 3.

129 The tunic forms part of the sacerdotal under-dress, and is of thin light silk. The dalmatica is a large white garment with loose sleeves, worn over the other vestments.

130 The text was a book of the gospels with an image of Jesus or the Virgin on the cover, which was kissed after the words " pax vobiscum." The pax-bord was substituted at a later period.

K

abbot, and a chaplain taking off the mitre, the mass commenced. During this service the mitre was occasionally resumed, and again laid aside. After the communion the abbot washed his hands, put on his gloves and ring, resumed his mitre, and concluded mass in the usual manner. When vested for the altar, he wore the sandals in the seven great feasts, when distinctive psalms and antiphonars were sung.

Other manuscripts relating to this abbey enable us to present further information respecting the internal arrangements of the convent, the functions of its officers, and the appropriation of certain of its rents. The first is in the British Museum, is entitled the Institutes of Evesham Abbey, and was compiled about the year 1215,131 The second is a similar but more concise document, including some additional particulars, and is preserved in the Augmentation Office at Westminster. This manuscript still retains the convent seal. 132 The third includes among various entries, notices respecting the duties of the principal officers of the establishment; and this also is preserved in the British Museum. 133 By these authorities we shall now be principally directed in the details that follow.

The Abbot, by his office a spiritual peer, was required constantly to reside within the limits of the convent of which he was supreme. His person, as representing that of Christ, was treated with peculiar reverence. 134 He commanded in all respects episcopal state and distinction, and was uniformly attended by his private chaplains. None were ever seated in his presence without his command, and nothing was ever received from or given to him by the brethren without humbly kissing his hand. No one even walked abreast with him, unless to the celebration of mass; he was always to be

131 Cottonian MS. Augustus II. Num. XI.-"Consuetudines Abbatia Eveshamensis, prescripta à Randulpho Abbate."

132" De Consuetudinibus et Ordinationibus Officialium Seperalium in Abbatia de Evesham." In Augmentation Office: copied also in Dugdale, ii. page 23.

133 Harleian MS. 3763.

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134 In the monastery he represents the person of Christ, being called by his title: as the apostle saith, Ye have received the spirit of adoption, whereby we cry abba father."-Rule of St. Benedict, from the Douay edition.

accompanied by a chaplain, and after sun-down one of these invariably preceded him with a light, except while passing through the dormitory of the house. 135 His title is set forth in one of the

royal grants as 'the Reverend Father in God the abbot of the monastery of our Lady Virgin and St. Ecgwin of Evesham.' 136

It was the office of the Prior to assist the abbot in preserving the strictest discipline, and next to him he was treated with the greatest respect. When he passed along the choir or cloister, all the brethren rose who were near him, till he sat ; in all other parts of the convent it was usual for them to continue standing while he

135 Harleian MS. 3763, folio 195.

136 "The Reverend Father in God William Upton, abbott of the monastery of our Lady Virgin and Seynt Egwin, of Evesham."-Grant to the Bailiffs of the Town, 22d Edward IV. in Augmentation Office.-Our engraving above is from the tomb of Abbot Hawford, in Worcester Cathedral.