250 



NOTES AND QUERIES. 



[No. 256. 



German, but Angle, or English- Saxon — the lan- 

 guage brought into this country by the Jutes, 

 Angles, and Saxons, but matured and written in 

 England. Not only five-eighths of the words of 

 our present English are from Anglo-Saxon, but 

 our chief peculiarities of structure and of idiom 

 are from the same source : in everything relating 

 to Anglo-Saxon, English affords better analogies, 

 and a surer guide, than the present German or 

 Danish. An admirable Essay on this subject, by 

 Henry Rogers, will be found in the Edinburgh 

 Review for October, 1839, p. 221. 



If Dk. Giles would prefer precise rules, I think 

 the substance of what I have stated may be com- 

 prised in the two following : 



1. Accent the Anglo-Saxon long vowels accord- 

 ing to the oldest and best MSS. ; and, in doubtful 

 cases, refer to the present English and its dialects. 



2. Let the hard ]> be generally used at the 

 beginning, and the soft "5 at the end of words and 

 syllables. Where th is soft, at the beginning of 

 English words, derived immediately from Anglo- 

 Saxon, let such Anglo-Saxon words have 5 at the 

 beginning. 



But what I should still prefer, would be to have 

 the Anglo-Saxon text most accurately printed 

 from the oldest and best MSS., carefully observ- 

 ing all the accents as well as \> and tS, and giving 

 the various readings of all the other MSS. in 

 notes. Clerical errors should be corrected in the 

 text, but never without a note on the subject. 

 This edition would then serve for critical pur- 

 poses, as it would give the readings of all the 

 MSS. Sob. 



HOLY- LOAF MONEY. 



(Vol. ix., pp. 150. 256. 568. ; Vol. x., p. 133.) 



Mb. Collis will find some account of the " holy 

 bread" in Martene de Ritibus, torn. iii. pp.24. 110. 

 193. and 202, (edit. Venice, 1783), Villanueva, 

 in his Viage literario d las iglesias de Espaha 

 (tomo i. pp. 163, 164.), says : 



" Todos los codices sacramentarios, hasta los del siglo 

 xvi, prescriben en el ordinario de la misa la bendicion del 

 pan al tiempo del ofertorio en los domingos. Y que esto 

 se hiciese para repartiiie entre los fieles, lo indica el final 

 de la oracion," &c. 



And again : 



" En las aldeas y aun en algunas Iglesias de esta ciudad 

 LValencia] se Ueva al templo una torta grande de pan, la 

 qual se bendice separadamente antes de la misa para re- 



partir luego entre los principales concurrentes 



Keliquias de aquel primer instituto de las eulogias y 

 oblaciones, de las quales, por ciertos indicios que tengo, 

 confio hallar otras muestras en mi viage," 



The reference Villanueva makes to " algunas 

 Iglesias de esta ciudad " shows that, at the time 

 he wrote (1803), the "benedictio panis " had al- 

 most disappeared from Spain ; and notwithstanding 



what^he says about " todos los codices sacramen- 

 tarios" before the sixteenth century, it is not to be 

 found in the Pontificate Romanum dementis VIII. 

 ac TJrbani VIII. (Venice, 1740), In some of the 

 French ritual books, however, the form for hal- 

 lowing the bread is retained, and in the Rituel de 

 Bordeaux (1728), after two forms, either of which 

 may be used, we read, — 



" Les curez auront soin de maintenir I'usage du Pain 

 beni dans leurs Paroisses, et ils en feront la Benediction 

 tous les Dimanches avant la raesse Paroissiale, Ils re- 

 commanderont h, leur Peuple d'user saintement du Pain 

 bdni, de ne le meler jamais avec leurs alimens ordinaires, 

 et moins encore d'en donner aux chiens, et aux autreg 

 animaux : mais de le manger avec devotion, 



" Afin de leur inspirer ces sentimens, ils leur enseigne- 

 ront que I'Eglise a institue le Pain b^ni pour servir de 

 symbole de la paix et de I'union qui doit regner entre les 

 Fidfeles, pour leur apprendre, qu'^tant assis k la meme 

 Table, et mangeant du meme Pain, ils doivent s'aimer 

 comme frferes : et ils leur feront entendre, qu'en le benis- 

 sant, on demande h, Dieu la sant(? du corps et de I'ame de 

 ceux qui en useront avec religion, et qu'on le prie de les 

 preserver de toutes sortes de maladies, ct de les defendr* 

 des pifeges des ennemis de leur salut." 



Although wanting in the Pontificale Romanum, 

 — at least it is not to be found in the only edition 

 within my reach at present, — it would seem to 

 have been a rite observed in England, since in the 

 Missale parvum pro sacerdotibus in Anglid, Scotia 

 et Ibernid itinerantibus (1626), one of the forms of 

 the French books is inserted ; and the following 

 extracts will sliow that, in this country at least, it 

 had not lost all traces of its origin from the primi- 

 tive agapcB. In an endeavour (circa 1570) to prove 

 the dependance of the Chapel of St, Margaret, 

 Durham, upon the Church of St, Oswald, it was 

 deposed by Bartram Hoorde, yeoman and glover, 

 and for forty-seven years " a dweller in Framwel- 

 gait, in the said St. Margaret's parish," — 



"That the said inhabitors [of St. Margaret's] every seven 

 yere paid bally bread syllver, viz, 3d. for every Sonday in 

 the hole yere during the said seaventh yere. He, as an 

 inhabitor abovesaid, haith paid the said silver when yt 

 came to his course." 



William Farreless of Elvett, weaver, deposes 

 that to his knowledge, — 



"The inhabitors apperteyning to theChappell of St. Mar- 

 garet's, according as ther course fell, have brought every 

 Sonday ther hally bread caike in a towell open on ther 

 brest, and laid yt downe upon the ende of the hye altar of 

 St, Oswald's, and l^d. in money also with the said caik ; 

 and the clerke toke the caik, and the proctor the silver ; 

 and after the caik was hallowed, the said clerk cut off a 

 part of the said caike, cauld the holly breid caike, to gyve 

 to ther next neighbour, whose course was to gyve the 

 holly bread the next Sonday then next after ; and this 

 order was comonly used of all the inhabitors apperteyning 

 to the said Chappell of St. Margarett's, so long as the 

 order and gyving of the hoUibred sylver dyd remaine, re- 

 feringe hym to the Quene's boke." — Depositions and Ec- 

 clesiastical Proceedings, Surtees Society's Publication, 1845. 



In the proceedings taken after the northern re- 

 bellion of 1569, against some who had seized the 



