Þyses dæges þenung, and ðyssere tide mærð sprecað embe Godes to-cyme. Þeos tíd oð midne winter is gecweden,Aduentus Domini, þæt isDrihtnes to-cyme. His to-cyme is his menniscnys. He com to us ðaða he genam ure gecynd to his Ælmihtigan Godcundnysse, to ði þæt hé us fram deofles anwealde alysde.
The service of this day, and the celebration of this tide speak concerning God's advent. This tide until midwinter is calledAdventus Domini, that isThe Lord's Coming. His advent is his humanity. He came to us when he took our nature to his Almighty Godhead, to the end that he might redeem us from the power of the devil.
Nu stent se gewuna on Godes gelaðunge, þæt ealle Godes ðeowan on cyrclicum ðenungum, ægðer ge on halgum rædingum ge on gedremum lofsangum, ðæra witegena gyddunga singallice on þyssere tide reccað. Þa witegan, þurh Godes Gast, witegodon Cristes to-cyme ðurh menniscnysse, and be ðam manega bec setton, ða ðe we nu oferrædað æt Godes ðeowdome ætforan his gebyrd-tide, him to wurðmynte, þæt he ús swa mildheortlice geneosian wolde. Crist com on ðam timan to mancynne gesewenlice, ac he bið æfre ungesewenlice mid his gecorenum þeowum, swa swa he sylf behét, þus cweðende, "Efne ic beo mid eow eallum dagum, oð þissere worulde gefyllednysse." Mid ðisum wordum he geswutelode þæt æfre beoð, oð middangeardes geendunge, him gecorene menn, ðe þæs wyrðe beoð þæt hí Godes wununge mid him habban moton.
The custom now stands in God's church, that all God's servants in the church-services, both in holy readings and in harmonious hymns, constantly at this tide recite the songs of the prophets. The prophets, through the Spirit of God, prophesied Christ's advent through humanity, and of that composed many books, which we now read over at God's service before his birth-tide, to his honour, for that he would so mercifully visit us. Christ came at that time to mankind visibly, but he is ever invisibly with his chosen servants, as he himself promised, thus saying, "Lo I will be with you on all days until the consummation of this world." By these words he manifested that there will ever be, until the ending of the world, men chosen to him, who will be worthy that with him they may have habitation with God.
Þa halgan witegan witegodon ægðer ge ðone ærran to-cyme on ðære acennednysse, and eac ðone æftran æt ðam micclum dome. We eac, Godes ðeowas, getrymmað urne geleafan mid þyssere tide þenungum, forðan ðe we on urum lofsangum geandettað ure alysednysse þurh his ærran to-cyme, and we ús sylfe mániað þæt we on his æftran to-cyme gearwe beon, þæt we moton fram ðam dome him folgian to ðam ecan lífe, swa swa hé us behét. Be ðyssere tide mærsunge spræc se apostol Paulus on ðyssere pistol-rædinge to Romaniscum leodum, and eac to eallum geleaffullum mannum, þus mánigende, "Mine gebroðra, wite ge þæt nu is tima ús of slæpeto arisenne: ure hǽl is gehendre þonne we gelyfdon. Seo niht gewát, and se dæg genealæhte. Uton awurpan ðeostra weorc, and beon ymbscrydde mid leohtes wæpnum, swa þæt we on dæge arwurðlice faron; na on oferætum and druncennyssum, na on forliger-beddum and unclænnyssum, na on geflite and ándan; ac beoð ymbscrydde þurh Drihten Hælend Crist."
The holy prophets prophesied both the first advent at the birth, and also the latter at the great doom. We also, God's servants, confirm our faith with the services of this tide, because we in our hymns confess our redemption through his first advent, and we admonish ourselves to be ready on his latter advent, that we may from that doom follow him to everlasting life, as he has promised us. Of the celebration of this tide the apostle Paul, in this epistle to the Roman people, and also to all believing men, spake, thus admonishing, "My brothers, know ye that it is now time for us to arise fromsleep: our salvation is nearer than we believed. The night is departed, and the day has approached. Let us cast away works of darkness, and be invested with weapons of light, so that we by day may go honestly; not in gluttony and drunkenness, not in adulteries and uncleannesses, not in strife and envy; but be invested by the Lord Jesus Christ."
Se apostol ús awrehte þæt we of slæpe ure asolcennysse and ungeleaffulnysse æt sumon sæle arison, swa swa ge on ðyssere andwerdan rǽdinge gehyrdon. "Mine gebroðra, wite ge þæt nu is tima ús of slæpe to arisenne." Witodlice ne gedafenað ús þæt we symle hnesce beon on urum geleafan, swa swa ðas merwan cild, ac we sceolon onettan to fulfremedre geðincðe, þurh gehealdsumnysse Godes beboda. We sceolon asceacan ðone sleacan slǽp us fram, and deofles weorc forlǽtan, and gán on leohte, þæt is, on godum weorcum. Gefyrn scean leoht ingehydes geond eorðan ymbhwyrft, and forwel menige scinað on soðfæstnysse wege, þa ðe farað ðurh godspellic siðfæt to ðæs ecan lifes gefean. Efne nu "ure hæl is gehendre þonne we gelyfdon." Þurh ðeonde ingehyd and gódne willan, anum gehwilcum is hæl gehendre ðonne him wære ðaða hé æt fruman gelyfde, and forði hé sceal symle geðeon on dæghwomlicere gecnyrdnysse, swa swa se sealm-scóp cwæð be Godes gecorenum, "Þa halgan farað fram mihte to mihte."
The apostle has excited us to arise at some time from the sleep of our sluggishness and disbelief, as ye in this present lesson have heard. "My brothers, know ye that it is now time for us to arise from sleep." Verily it befits us not to be always delicate in our faith, as a tender child, but we should hasten to perfect excellence through the observance of God's commandments. We should shake sluggish sleep from us, and forsake the devil's works, and go in the light, that is, in good works. Of old the light of knowledge shone over the circumference of earth, and very many shine in the way of truth, who go through the evangelic path to the joy of everlasting life. Lo now "our salvation is nearer than we believed." Through increasing knowledge and good will, salvation is nearer to every one than it was to him when he at first believed, and therefore he should ever increase in daily diligence, as the psalmist said of God's chosen, "The holy go from virtue to virtue."
Eac is gehwilcum men his endenexta dæg near and near; and se gemænelica dóm dæghwomlice genealæhð, on ðam underfehð anra gehwilc be ðam ðe hé geearnode on lichaman, swa gód swa yfel. Uton forði ælc yfel forfleon, and gód be ure mihte gefremman, þy-lǽs ðe we ðonne willon ðonne we ne magon, and we ðonne fyrstes biddon ðonne us se deað to forðsiðe geneadað. "Seo niht gewát, and se dæg genealæhte." Hér asette se apostol niht for ðære ealdan nytennysse, ðe rixode geond ealne middangeard ǽr Cristes to-cyme; ac he toscoc ða dwollican nytennysse ðurh onlihtinge hisandwerdnysse, swa swa se beorhta dæg todræfð þa dimlican þeostru ðære sweartan nihte. Deofol is eac niht gecweden, and Crist dæg, seðe us mildheortlice fram deofles ðeostrum alysde, and us forgeaf leoht ingehydes and soðfæstnysse. "Uton awurpan þeostra weorc, and beon ymbscrydde mid leohtes wæpnum, swa þæt we on dæge arwurðlice faron." Uton awurpan ðurh andetnysse and behreowsunge þa forðgewitenan yfelu, and uton heonon-forð stranglice wiðstandan deofles tihtingum, swa swa se ylca apostol on oðre stowe his underðeoddan mánode, "Wiðstandað þam deofle, and he flihð fram eow; genealæcað Gode, and he genealæhð to eow." Leohtes wæpna synd rihtwisnysse weorc and soðfæstnysse. Mid ðam wæpnum we sceolon beon ymbscrydde, swa þæt we on dæge arwurðlice faron. Swa swa dæges leoht forwyrnð gehwilcne to gefremmenne þæt þæt seo niht geðafað, swa eac soðfæstnysse ingehyd, þæt is, geðoht ures Drihtnes willan, ús ne geðafað mándæda to gefremmenne.
Also to every man is his last day nearer and nearer; and the common doom approaches daily, at which every one will receive according to what he has merited in body, whether good or evil. Let us then flee from every evil, and do good according to our power, lest we be willing when we cannot, and pray for time when death compels us to depart. "The night is departed, and the day has approached." Here the apostle has placed night for the old ignorance, which reigned through all the world before Christ's advent; but he scattered the erroneous ignorance by the illumination of hispresence, as the bright day drives away the dim darkness of the swart night. The devil is also called night, and Christ day, who has mercifully released us from the devil's darkness, and given us the light of knowledge and truth. "Let us cast away works of darkness, and be invested with weapons of light, so that we by day may go honestly." Let us by confession and repentance cast away the forthgone evils, and let us henceforth strongly withstand the instigations of the devil, as the same apostle in another place exhorted his followers, "Withstand the devil, and he will flee from you; draw near unto God, and he will draw near unto you." The weapons of light are works of righteousness and truth. With those weapons we should be invested, so that we by day may go honestly. As the light of day forbids everyone to perpetrate that which the night allows, so also the knowledge of truth, that is, the thought of our Lord's will, allows us not to perpetrate deeds of wickedness.
Symle we beoð fram Gode gesewene, ægðer ge wiðutan ge wiðinnan; þi sceal eac gehwá seðe fordémed beon nele eallunga warnian þæt hé Godes beboda ne forgǽge, na on oferǽtum and druncennyssum. We sceolon habban gastlice gereordunge, swa swa se ylca apostol ðisum wordum tæhte, "Þonne ge eow to gereorde gaderiað, hæbbe eower gehwilc halwende láre on muðe, and sealm-boc on handa." Druncennys is cwylmbære ðing, and galnysse antimber. Salomon cwæð, "Ne bið nán ðing digle þær ðær druncennys rixað." On oðre stowe beweop se ylca apostol ungemetegodra manna líf, ðus cweðende, "Heora wámb is heora God, and heora ende is forwyrd, and heora wuldor on gescyndnysse." Na on forliger-beddum and on unclænnyssum, ac beo arwyrðe sinscipe betwux gelyfedum mannum, swa þæt furðon nán forliger ne unclænnyss ne sy genemned on Godes gelaðunge; na on geflite and ándan. Crist cwæð be gesibsumum mannum, þæt hi sind Godes bearn gécigede, and witodlice ða geflitfullan sind deofles lyma. Se yfela secð symle ceaste, andwælhreaw engel bið asend togeanes him. Anda is derigendlic leahter, and æfre bið se niðfulla wunigende on gedrefednysse, forðan ðe se ánda ablent his mód, and ælcere gastlicere blisse benæmð. Þurh ándan bepæhte se deofol þone frumsceapenan mann, and se niðfulla is þæra deofla dælnimend. Seo soðe sibb afligð ungeðwærnysse, and ðæs modes digelnysse onliht, and witodlice se ánda gemenigfylt yrsunge.
We are ever seen by God, both without and within; therefore should everyone who wills not to be condemned especially take care that he transgress not God's commandments, either by gluttony or drunkenness. We should have ghostly refection, as the same apostle taught in these words, "When ye gather yourselves to refection, let each of you have salutary lore in mouth, and psalm-book in hand." Drunkenness is a death-bearing thing, and the material of libidinousness. Solomon said, "Nothing is secret where drunkenness reigns." In another place the same apostle bewailed the life of intemperate men, thus saying, "Their belly is their God, and their end is perdition, and their glory in pollution." Not in adulteries and uncleannesses, but let there be honourable union between believing persons, so that at least no adultery nor uncleanness be named in God's church; not in strife and envy. Christ said of peaceful men, that they are called children of God; and verily the strifeful are limbs of the devil. The evil ever seeks contention, and a cruel angel willbe sent against him. Envy is a pernicious vice, and ever will the envious be continuing in affliction, because envy blinds his mind and deprives it of every ghostly bliss. Through envy the devil deceived the first-created man, and the envious is a participator with the devils. True peace drives away discord, and enlightens the darkness of the mind, and envy certainly multiplies anger.
Se apostol beleac þisne pistol mid þisum wordum, "Ac beoð ymbscrydde ðurh Drihten Hælend Crist." Ealle ða ðe on Criste beoð gefullode, hí beoð mid Criste ymbscrydde, gif hi ðone cristendom mid rihtwisnysse weorcum geglengað. Ðas gewædu awrát se ylca apostol swutellicor on oðre stowe, ðus cweðende, "Ymbscrydað eow, swa swa Godes gecorenan, mid mildheortnysse and mid welwillendnysse, mid eadmodnysse, mid gemetfæstnysse, mid geðylde, and habbað eow, toforan eallum ðingum, ða soðan lufe, seoðe is bénd ealra fulfremednyssa; and Cristes sib blissige on eowrum heortum, on ðære ge sind gecígede on anum lichaman. Beoð þancfulle, and Godes word wunige betwux eow genihtsumlice, on eallum wisdome tæcende and tihtende eow betwynan, on sealmsangum and gastlicum lófsangum, singende mid gife Godes on eowrum heortum. Swa hwæt swa ge doð on worde oððe on weorce, doð symle on Drihtnes naman, þancigende ðam Ælmihtigan Fæder ðurh his Bearn, þe mid him symle on ánnysse þæs Halgan Gastes wunað."
The apostle closed this epistle with these words, "But be invested by the Lord Jesus Christ." All those who are baptized in Christ are invested with Christ, if they adorn their christianity with works of righteousness. Of these weeds the same apostle wrote more plainly in another place, thus saying, "Clothe yourselves, as God's chosen, with mercy and with benevolence, with humility, with moderation, with patience, and have, before all things, true love, which is the bond of all perfections; and let Christ's peace rejoice in your hearts, in which ye are called in one body. Be thankful, and let God's word dwell among you abundantly, in all wisdom teaching and stimulating among yourselves, in psalms and ghostly hymns, singing with God's grace in your hearts. Whatsoever ye do in word or in work, do it ever in the name of the Lord, thanking the Almighty Father through his Son, who with him ever continueth in unity of the Holy Ghost."
Uton forði us gearcian mid þisum foresædum reafum, be ðæs apostoles mynegunge, þæt we to ðære wundorlican gebyrd-tide ures Drihtnes mid freolslicere ðenunge becumon, þam sy wuldor and lóf á on ecnysse. Amen.
Let us then prepare ourselves with these before-said garments, according to the apostle's admonition, that we may come to the wonderful birth-tide of our Lord with solemn service, to whom be glory and praise ever to eternity. Amen.
Erunt signa in sole et luna et stellis: et reliqua.
Erunt signa in sole et luna et stellis: et reliqua.
Erunt signa in sole et luna et stellis: et reliqua.
Erunt signa in sole et luna et stellis: et reliqua.
Se Godspellere Lucas awrát on ðisum dægðerlican godspelle, þæt ure Drihten wæs sprecende þisum wordum to his leorning-cnihtum, be ðam tácnum ðe ǽr þyssere worulde geendunge gelimpað. Drihten cwæð, "Tácna gewurðað on sunnan, and on mónan, and on steorrum, and on eorðan bið þeoda ofðryccednyss:" et reliqua.
The Evangelist Luke wrote in this day's gospel, that our Lord was speaking in these words to his disciples, concerning the signs which will happen before the ending of this world. The Lord said, "There shall be signs in the sun, and in the moon, and in the stars, and on earth there shall be affliction of nations," etc.
Se halga Gregorius us trahtnode þyses godspelles digelnysse þus undergynnende: Drihten ure Alysend ús gewilnað gearwe gemetan, and forþi cydde ða yfelnyssa ðe folgiað þam ealdigendan middangearde, þæt hé us fram his lufe gestilde. He geswutelode hú fela ðrowunga forestæppað þyssere worulde geendunge, gif we God on smyltnysse ondrædan nellað, þæt we huru his genealæcendan dóm, mid mislicum swinglum afǽrede, ondrædon. Her wiðufan on þyssere rǽdinge cwæð se Hælend, "Ðeod arist ongean ðeode, and rice ongean rice, and micele eorðstyrunga beoð gehwær, and cwealm, and hunger." And syððan betwux ðam þus cwæð, "Tácna beoð on sunnan, and on mónan, and on steorrum, and on eorðan ðeoda ofðriccednys, for gemencgednysse sǽlicra yða and sweges."
The holy Gregory has expounded for us the obscurity of this gospel, thus beginning: The Lord our Redeemer is desirous to find us ready, and therefore chid the evils which follow the senescent world, that he might wean us from its love. He manifested how many sufferings will precede the ending of this world, if we will not dread God in serenity, that at least, terrified with many tribulations, we may dread his approaching doom. Here above in this lesson Jesus said, "Nation shall arise against nation, and kingdom against kingdom, and great earthquakes shall be everywhere, and pestilence, and hunger." And afterwards among them thus said, "There shall be signs in the sun, and in the moon, and in the stars, and on earth affliction of nations, for the mingling of the sea-waves and sound."
Sume ðas tácna we gesawon gefremmede, sume we ondrædað us towearde. Witodlice on ðisum niwum dagum arison ðeoda ongean ðeoda, and heora ofðriccednyss on eorðan gelámp swiðor þonne we on ealdum bocum rædað. Oft eorðstyrung gehwǽr fela burhga ofhreas, swa swa gelámp on Tyberies dæge þæs caseres, þæt ðreottyne byrig ðurh eorðstyrunge afeollon. Mid cwealme and mid hungre we sind gelome geswencte, ac we nateshwon gyta swutele tácna on sunnan, and on mónan, and on steorrum ne gesáwon. We rædað on tungelcræfte þæt seo sunne bið hwiltidum þurh ðæs monelican trendles underscyte aðystrod, and eac se fulla móna færlice fagettað, þonne he ðæs sunlican leohtes bedæledbið ðurh ðære eorðan sceadwunge. Sind eac sume steorran leoht-beamede, færlice arísende, and hrædlice gewítende, and hí symle sum ðing níwes mid heora upspringe gebícniað: ac ne mænde Drihten ðas tácna on ðære godspellican witegunge, ac ða egefullan tácna þe ðam micclan dæge forestæppað. Matheus se Godspellere awrát swutelicor þas tácna, þus cweðende, "Þærrihte æfter ðære micclan gedrefednysse, bið seo sunne aðystrod, and se móna ne sylð nán leoht, and steorran feallað of heofonum, and heofonan mihta beoð astyrode, and ðonne bið æteowed Cristes róde-tácn on heofonum, and ealle eorðlice mægða heofiað." Ðære sǽ gemengednyssa, and dæra yða sweg ungewunelice gyt ne asprungon, ac ðonne fela ðæra foresædra tácna gefyllede sind, nis nán twynung þæt þa feawa ðe þær to lafe sind witodlice gefyllede beón.
Some of these signs we have seen accomplished, some we fear are to come. Verily in these new days nations have arisen against nations, and their affliction on earth has happened greater than we in old books read. Oft an earthquake in divers places has overthrown many cities, as it happened in the days of the emperor Tiberius, that thirteen cities fell through an earthquake. With pestilence and with hunger we are frequently afflicted, but we have not yet seen manifest signs in the sun, and in the moon, and in the stars. We read in astronomy, that the sun is sometimes darkened by the intervention of the lunar orb, and also the full moon suddenly becomes dusky, when it is deprived of the solar lightby the shadow of the earth. There are also some stars beamed with light, suddenly rising, and quickly departing, and they by their uprise ever indicate something new: but the Lord meant not these signs in the evangelical prophecy, but the awful signs which will precede the great day. Matthew the Evangelist wrote more plainly of these signs, thus saying, "Straightways after the great tribulation, the sun shall be darkened, and the moon shall give no light, and the stars shall fall from heaven, and the powers of heaven shall be agitated, and then shall appear the sign of Christ's cross in the heavens, and all earthly powers shall mourn." The minglings of the sea, and the sound of the waves have not yet unusually happened, but when many of the before-said signs have been fulfilled, there is no doubt that the few which are remaining will also be fulfilled.
Mine gebroðra, þas ðing sind awritene þæt ure mód þurh wærscipe wacole beon, þæt hi ðurh orsorhnysse ne asleacion, ne ðurh nytennysse geadlion; ac þæt symle se óga hí gebysgige, and seo embhydignys on gódum weorcum getrymme. Drihten cwæð, "Menn forseariað for ógan and andbidunge ðæra ðinga þe becumað ofer ealne middangeard. Witodlice heofonan mihta beoð astyrode." Heofonan mihta sind englas and heah-englas, þrymsetl, ealdorscipas, hlafordscipas and anwealdu. Þas engla werod beoð æteowde gesewenlice urum gesihðum on to-cyme ðæs strecan Déman, þæt hí stiðlice æt ús ofgan þæt þæt se ungesewenlica Scyppend emlice forberð. Þonne we geseoð mannes Bearn cumende on wolcnum, mid micelre mihte and mægenðrymme. Drihten gecígde hine sylfne mannes Bearn gelomlicor ðonne Godes Bearn, for eadmodnysse þære underfangenan menniscnysse, þæt hé us mynegige mid þam gecynde þe he for ús underfeng. He is soðlice mannes Bearn, and ne manna Bearn, and nis nán oðer anes mannes bearn buton Crist ána. He bið on mihte and on mægenðrymme geswutelod þam ðe hine on eadmodnysse wunigende gehyran noldon, þæt hí ðonne gefredon hismihte swa miccle stiðlicor, swa micclum swa hí nu heora swuran to his geðylde nellað gebigan. Þas word sind gecwedene be ðam wiðercorenum, ac her fyliað þa word ðe ða gecorenan frefriað. Se Hælend cwæð, "Þonne ðas wundra ongynnað, ahebbað þonne eowre heafda and behealdað, forðan ðe eower alysednyss genealæhð." Swilce hé swutellice his gecorenan mánode, 'Þonne middangeardes wita gelomlæcað, þonne se óga ðæs micclan domes bið æteowod, ahebbað þonne eowre heafda, þæt is, gladiað on eowrum mode, forði ðonne þes middangeard bið geendod, þe ge ne lufodon; þonne bið gehende seo alysednyss ðe ge sohton.' On halgum gewrite bið gelomlice heafod gesett for þæs mannes mode, forðan ðe þæt heafod gewissað þam oðrum limum, swa swa þæt mód gediht ða geðohtas. We ahebbað ure heafda þonne we ure mód arærað to gefean þæs heofonlican eðles. Þa ðe God lufiað, hí sind gemánode þæt hí gladion on middangeardes geendunge, forðan þonne he gewít, ðe hí ne lufodon, ðonne witodlice hí gemetað þone ðe hí lufodon.
My brothers, these things are written that our minds may be vigilant through heedfulness, that through security they slacken not, nor through ignorance become void; but that terror ever occupy, and attention to good works confirm them. The Lord said, "Men shall wither for terror and for awaiting the things which shall come over all the world: for the powers of heaven shall be agitated." The powers of heaven are angels and archangels, thrones, principalities, lordships and powers. These hosts of angels will appear visible to our sights at the advent of the severe Judge, that they may sternly exact from us that which the invisible Creator patiently forbears. Then we shall see the Son of man coming in clouds, with great might and majesty. The Lord called himself the Son of man oftener than the Son of God, from the humility of his assumed humanity, that he may admonish us with the nature which he for us received. He is truly Son of man, and not Son of men, and there is no other son of one man but Christ alone. He will be manifested in might and in majesty to those who would not obey him while existing in humility, that they then may feel hismight by so much the more severely as they now will not bow their necks to his patience. These words are said of the reprobates, but here follow the words which comfort the chosen. Jesus said, "When these wonders begin, then lift up your heads and behold, for your redemption approacheth." As if he had manifestly exhorted his chosen, 'When the torments of the world shall thicken, when the dread of the great doom shall appear, raise then your heads, that is, be glad in your minds, for then this world shall be ended, which ye loved not; then shall be at hand the redemption which ye sought.' In holy writheadis very frequently put for the mind of man, because the head directs the other members, as the mind devises the thoughts. We lift up our heads when we raise our minds to the joys of the heavenly country. Those whom God loves are exhorted to be glad for the ending of the world, for when that passes away, which they loved not, then certainly they will find that which they loved.
Ne gewurðe hit la, þæt ænig geleafful, seðe gewilnað God to geseonne, þæt hé heofige for middangeardes hryrum; hit is soðlice awriten, "Swa hwá swa wile beon freond þyssere worulde, he bið Godes feond geteald." Witodlice se ðe ne blissað on nealæcunge middangeardes geendunge, se geswutelað þæt he his freond wæs, and bið þonne oferstæled þæt he Godes feond is. Ac gewíte þises middangeardes freondscipe fram geleaffulra manna heortan, and gewíte fram ðam ðe þæt oðer líf gelyfað toweard, and hit ðurh weorc lufiað. Þa sceolon heofian for middangeardes toworpennysse, þa ðe heora heortan wyrtruman on his lufe aplantodon, þa ðe þæt towearde líf ne secað, ne his furðon ne gelyfað: we soðlice, ðe þæs heofonlican eðles gefean eallunga oncneowon, sceolon anmodlice to ðam ónettan. Us is to gewiscenne þæt we hrædlice to ðam faron, and þurh ðone scyrtran weg becumon, forðan ðe ðes middangeard is mid menigfealdum unrótnyssum geðread, and mid ðwyrnyssum geangsumod.
O let it not be, that any believer, who desires to see God, mourn for the fall of the world; for it is written, "Whosoever will be a friend of this world, will be accounted a foe of God." But he who rejoices not at the approach of the ending of the world, manifests that he was its friend, and will then be convicted that he is God's foe. But let friendship for this world depart from the hearts of believing men, and depart from them who believe the other life to come, and really love it. They should mourn for the destruction of the world who have planted the root of their heart in its love, who seek not the life to come, nor even believe in it: but we, who full well know the joys of the heavenly country, should unanimously hasten to it. It is for us to wish that we may go to it quickly, and arrive by the shorter way, for this world is afflicted with manifold tribulations, and with crosses tormented.
Hwæt is ðis deadlice líf buton weg? Understandað nu hwilc sy on weges geswince to ateorigenne, and ðeah nelle þone weg geendigan. Drihten cwæð, "Behealdað þæs fíctreowa and ealle oðre treowa, þonne hí spryttað, ðonne wite ge þæt hit sumorlæhð. Swa eac ge magon witan, ðonne ge ðas foresædan tácna geseoð, þæt Godes rice genealæhð." Soðlice mid þisum wordum is geswutelod þæt ðises middangeardes wæstm is hryre. To ðam hé wext þæt he fealle; to ðy he sprytt þæt hé mid cwyldum fornyme swa hwæt swa hé ær sprytte. Þes middangeard is ðam ealdigendan menn gelíc: on iugoðe bið se lichama þeonde on strangum breoste, on fullum limum and halum; witodlice on ealdlicum gearum bið þæs mannes wæstm gebíged, his swura aslacod, his neb gerifod, and his lima ealle gewæhte; his breost bið mid sicetungum geðread, and betwux wordum his orðung ateorað; þeah ðe him adl ón ne sitte, þeah forwel oft his hæl him bið adl. Swa is ðisum middangearde: æt fruman hé wæs ðeonde swylce on geogoðháde, he wæs on lichamlicere hælðe growende, and on spéda genihtsumnysse fætt, langsum on life, stille on langsumere sibbe; ac hé is nu mid ylde ofsett, swylce mid gelomlæcendum héfigtymnyssum to deaðe geðread.
What is this deathlike life but a way? Understand now what it is to faint through the toil of the way, and yet not to desire the way to end. The Lord said, "Behold these figtrees and all other trees, when they sprout, then ye know that summer is near. So likewise ye may know, when ye see these before-said signs, that God's kingdom draweth near." Verily by these words it is manifested that the fruit of this world is falling. It grows that it may fall; it sprouts that it may destroy with diseases whatsoever it had before sprouted. This world is like to a senescent man: in youth the body is thriving with strong breast, with full and hale limbs; but in senile years the man's stature is bowed, his neck slackened, his face wrinkled, and his limbs all afflicted; his breast is tormented with sighs, and between his words his breath fails; though disease sit not on him, yet too often his health is a disease to him. So it is with this world: at first it was thriving as in youth, it was growing in bodily health, and fat in abundance of good things, long in life, still in long peace; but now it is with age oppressed, as it were with frequent tribulations afflicted to death.
Mine gebroðra, ne lufige ge þisne middangeard þe ge geseoð þæt lange wunian ne mæg. Be ðisum cwæð se apostol, "Ne lufige ge middangeard, ne ða ðing ðe him on wuniað, forðan swa hwá swa middangeard lufað, næfð hé Godes lufe on him."
My brothers, love not this world which ye see cannot long exist. Of this the apostle said, "Love not the world, nor anything that dwelleth on it, for whosoever loveth the world, hath not love of God in him."
Wel is Godes rice sumerlicere tide wiðmeten, forði ðonne gewitað þa genipu ure dreorignysse, and lifes dagas ðurh beorhtnysse þære ecan sunnan scinað.
Well is the kingdom of God compared with the summer season, for then the clouds of our dreariness pass away, and the days of life shine through the brightness of the eternal sun.
Ealle ðas foresædan ðing sind mid micelre gewissunge getrymde þurh ðisne æfterfyligendan cwyde, "Soð ic eow secge, Ne gewít ðeos mægð, oðþæt ealle ðas ðing gewurðað." Þas word spræc Drihten to Iudeiscre mægðe, and heoracynn ne gewít þurh ateorunge, ærðan ðe þes middangeard geendað. Be ðisum andgite cwæð se apostol Paulus, þæt "Drihten sylf astihð of heofonum on stemne þæs heah-engles, and mid Godes byman, and ða deadan ærest arisað; syððan we ðe lybbað, and on lichaman beoð gemette beoð gelæhte forð mid þam oðrum on wolcnum togeanes Criste, and we swa symle syððan mid Gode beoð. Frefriað eów mid þisum wordum." Eac on ðisum andgite geðwærlæhð se Godspellere Matheus, þisum wordum, "Drihten asent his englas mid byman and micelre stemne, and hí gaderiað his gecorenan fram feower windum, of eallum eorðlicum gemærum oð ða heálican heofonan."
All these before-said things are with great certainty confirmed by this following sentence, "Verily I say unto you, This tribe shall not pass away, until all these things shall take place." These words the Lord spake to the Jewishtribe, and their kin will not pass away through decay, before this world ends. Of this sentence the apostle Paul said, that "the Lord himself shall descend from heaven with the voice of the archangel, and with the trumpet of God, and the dead will first arise; afterwards, we who live, and shall be found in the body, will be caught forth with the others in clouds towards Christ, and so we shall ever after be with God. Comfort yourselves with these words." Also in this sentence the Evangelist Matthew agrees, in these words, "The Lord will send his angels with trumpet and loud voice, and they shall gather his chosen from the four winds, from all earthly boundaries to the high heavens."
Se apostol cwæð, "We ðe lybbað." Ne mænde he hine sylfne mid þam worde, ac ða ðe on life þurhwuniað oþ geendunge þyssere worulde. Mid þam is eac geswutelod, þæt mancynn mid ealle ne ateorað ær ðære geendunge, ac hí habbað hwæðere sceortne deað, þa ðe þonne on life gemette beoð; forðan ðe heofonlic fyr ofergæð ealne middangeard mid anum bryne, and ða deadan arisað of heora byrgenum mid ðam fyre, and ða lybbendan beoð acwealde þurh ðæs fyres hætan, and ðærrihte eft ge-edcucode to ecum ðingum. Ne derað þæt fyr nán ðing þam rihtwisum, ðe ǽr fram synnum geclænsode wæron; ac swa hwá swa ungeclænsod bið, he gefret þæs fyres ǽðm; and we ðonne ealle to ðam dóme becumað. Ne bið se dóm on nánum eorðlicum felda gedémed, ac bið swa swa se apostol her wiðufan on þyssere rǽdinge cwæð, þæt we beoð gegripene on wolcnum togeanes Criste, geond þas lyft; and þær bið seo twæming rihtwisra manna and arleasra. Þa rihtwisan nahwar syððan ne wuniað buton mid Gode on heofonan rice, and ða arleasan nahwar buton mid deofle on helle suslum.
The apostle said, "We who live." He did not mean himself by those words, but those who continue in life until the ending of this world. By that it is likewise manifested, that mankind will not wholly perish before the ending, but that they will, nevertheless, have a short death who shall then be found in life; for heavenly fire will pass over all the world with one burning, and the dead will arise from their graves with that fire, and the living will be slain by the fire's heat, and straightways after requickened to eternity. The fire will in no wise injure the righteous who had before been cleansed from sins; but whosoever is uncleansed shall eat the fire's breath; and we shall then all come to the doom. The doom will be deemed on no earthly field, but will be as the apostle here above in this lesson said, that we shall be seized up in clouds towards Christ, through the air; and there will be the separation of righteous and impious men. The righteous will afterwards dwell nowhere but with God in the kingdom of heaven, and the impious nowhere but with the devil in hell-torments.
Se Hælend beleac þis godspel mid þisum wordum: "Heofen and eorðe gewítað, and mine word næfre ne gewítað." Ne awendað heofon and eorðe to nahte, ac hi beoð awende of ðam hiwe ðe hí nu on wuniað to beteran hiwe, swa swaIohannes se Godspellere cwæð, "Þonne bið niwe heofon and niwe eorðe." Ne beoð witodlice oðre gesceapene, ac ðas beoð ge-edniwode. Heofon and eorðe gewítað, and ðeah ðurhwuniað, forðan ðe hí beoð fram ðam hiwe ðe hí nu habbað þurh fyr geclænsode, and swa-ðeah symle on heora gecynde standað. Þonne bið seo sunne be seofonfealdum beorhtre þonne heo nu sy, and se móna hæfð þære sunnan leoht.
Jesus concluded this gospel with these words: "Heaven and earth shall pass away, but my words shall never pass away." Heaven and earth will not turn to naught, but they will be changed from the form in which they now exist to abetter form, as John the Evangelist said, "Then there shall be a new heaven and a new earth." There will not indeed be others created, but these will be renewed. Heaven and earth will pass away, but will, nevertheless, continue, for they will be cleansed by fire from the form which they now have, and will yet stand ever in their own nature. Then will the sun be sevenfold brighter than it now is, and the moon will have the light of the sun.
Dauid soðlice be Cristes to-cyme þisum wordum witegode: "God cymð swutellice, and hé ne suwað. Fyr byrnð on his gesihðe, and on his ymbhwyrfte bið swiðlic storm." Se storm aðwyhð swa hwæt swa þæt fyr forswælð. Be ðam dæge cwæð se witega Sofonias, "Se miccla Godes dæg is swiðe gehende, and ðearle swyft: biter bið þæs dæges stemn: þær bið se stránga gedrefed. Se dæg is yrres dæg, and gedrefednysse dæg and angsumnysse, yrmðe dæg and wánunge, þeostra dæg and dimnysse, byman dæg and cyrmes."
David verily prophesied of Christ's advent in these words: "God shall come manifestly, and he will not keep silence. Fire shall burn in his sight, and round about him shall be a mighty storm." The storm will wash whatsoever the fire burns. Of that day the prophet Zephaniah said, "The great day of God is very near at hand, and exceedingly swift: bitter shall be the voice of that day: there shall the strong be afflicted. That day is a day of wrath, and a day of affliction and anxiety, a day of misery and wail, a day of darkness and dimness, a day of the trumpet and of outcry."
Mine gebroðra, settað þises dæges gemynd ætforan eowrum eagum, and swa hwæt swa bið nu héfigtyme geðuht, eal hit bið on his wiðmetennysse geliðegod. Gerihtlæcað eower líf, and awendað eowre ðeawas, witniað mid wope eowre yfelan dæda, wiðstandað deofles costnungum; bugað fram yfele, and doð gód, and ge beoð swa micclum orsorgran on to-cyme þæs ecan Déman, swa micclum swa ge nu his strecnysse mid ege forhrádiað. Se witega cwæð, þæt se miccla Godes dæg is swiðe gehende, and þearle swyft. Þeah ðe gyt wære oðer þusend geara to ðam dæge, nære hit langsum; forðan swa hwæt swa geendað, þæt bið sceort and hræd, and bið swilce hit næfre ne gewurde, þonne hit geendod bið. Hwæt þeah hit langsum wære to ðam dæge, swa hit nis, þeah ne bið ure tíma langsum, and on úre geendunge us bið gedémed, hwæðer we on reste oþþe on wite ðone gemǽnelican dóm anbidian sceolon. Uton forði brucan þæs fyrstes ðe us God forgeaf, and geearnian þæt ece líf mid him seðe leofað and rixað in ealra worulda woruld. Amen.
My brothers, set the remembrance of this day before your eyes, and whatsoever now appears to be trouble, it shall all be mitigated on comparison with it. Correct your lives, and change your conduct, punish your evil deeds with weeping, withstand the temptations of the devil; eschew evil and do good, and ye will be by so much the more secure at the advent of the eternal Judge, as ye now with terror anticipate his severity. The prophet said, that the great day of God is very near at hand and very swift. Though there were yet another thousand years to that day, it would not be long; for whatsoever ends is short and quick, and will be as it had never been, when it is ended. But though it were long to that day, as it is not, yet will our time not be long, and at our ending it will be adjudged to us, whether we in rest or in torment shall await the common doom. Let us, therefore, profit by the time which God has given us, and merit the everlasting life with him who liveth and reigneth for ever and ever. Amen.
Page2, l. 5 from bot.undergann—here a finite verb seems wanting.—2, l. 3 f. b.geendung þyssere worulde.It was an universal belief at the time throughout Europe, that the world was to end in the year 1000: M. Michelethas collected the principal passages to be found in the old writers relative to this superstition. Concil. Trosl. a. 909 (Mansi, xviii. p. 266): "Dum jam jamque adventus imminet illius in majestate terribili, ubi omnes cum gregibus suis venient pastores in conspectum Pastoris æterni," etc.—Trithemii Chron. a. 960: "Diem jamjam imminere dicebat(Bernhardus, eremita Thuringiæ)extremum, et mundum in brevi consummandum."—Abb. Floriac. a. 990 (Gallandius, xiv. 141): "De fine mundi coram populo sermonem in ecclesia Parisiorum audivi, quod statim finito mille annorum numero Antichristus adveniret, et non longo post tempore universale judicium succederet."—Will. Godelli Chron. ap. Scriptt. Fr. x. 262: "A.D.MX,in multis locis per orbem tali rumore audito, timor et mœror corda plurimorum occupavit, et suspicati sunt multi finem sæculi adesse."—Rad. Glaber, l. iv. ibid. 49: "Æstimabatur enim ordo temporum et elementorum præterita ab initio moderans sæcula in chaos decidisse perpetuum, atque humani generis interitum." Hist. de France, t. ii. p. 300,note, ed. Bruxelles.—6, l. 8.heofenas. Sic MS.forheofenesorheofenan.—8, l. ult.awecð. MS. Reg.hasawyhtð,and afteranre handaaddsand ealle eorðan he belicð on his handa.—10, l. 11 f. b.norð-dæle.So Cædmon, p. 3, l. 8.þa he worde cwæð,. . . . .þæt he on norð-dælehám and heah-setlheofena ricesagan wolde.In fact the whole beginning of the work ascribed to Cædmon appears to be a metrical paraphrase of this homily.Andwealdis corrupt orthography foranweald.—26, l. 13 f. b.forgeferena, MS. Reg.hasþegena.—28, l. 2 f. b.Afteracenned wæs, MS. Reg.adds, seðe æfre buton anginne of þam Ælmihtigan Fæder acenned wæs.—42, l. 12.Nis nan ... Hælend Crist.These words seem an interpolation, or incidental remark of Ælfric; they are therefore inclosed as a parenthesis in the translation.—58, l. 9.mægðhadshould correctly have been renderedvirginity.—84, l. 9 f. b.This passage concerning Rachel is not clear: it may possibly refer to some rabbinic tradition about her children.—98, l. 8 f. b.on þissere stowe,in this place.The place where Ælfric composed the homily, probably Cerne abbey(Cernel).—100, l. 10 f. b.nellað heora þing wanian.This passage is obscure, and the translation purely conjectural. Monday was accounted an unlucky day by the old Germans.SeeGrimm, D. M. p. 662,and on superstitions connected with the moon, ib. p. 407.—108, l. 13.This passage is evidently the original of the lines in theCodex Exoniensis, p. 69, 30sq., and contribute to strengthen the opinion that Cynewulf was the author of that work, as well as of the Vercelli poetry. To him Ælfric dedicated his Life of S. Æthelwold.—174, l. 9.On praying to saints for their intercession, see alsoTheodori Lib. Pœniten. xlviii. 1, 2.in'Ancient Laws and Institutes of England.'—190, l. 13 f. b.we his gelyfað.The construction with the genitive is worthy of notice: in another place we have, we ðe gelyfað Cristes æristes.—242, l. 16.alefed.This word is probably akin tolæpeo (T. Roffens. læweo)in theLaws of Eadward and Guthrum, x.(Anc. LL. and Inst.),which in the old Latin version is rendered, membris disfactus.—244.Rubric. "TheLitania Majoris St. Mark's day, and theLitania Minoris for the Rogation time, or the three days preceding the feast of the Ascension, by the Anglo-Saxons calledGang-days.The service both on St. Mark's day, and on the three Rogation days before the Ascension is the same, and from the present homily it seems, that on the Rogation days the Litany in the time of Ælfric was called Major, as it is also in the Canons of Charlemagne, and in some very old MSS. of the Liturgy; though by the Council of Clovesho,A.D. 747,the service used on St. Mark's day was called'Litania Major,'leaning for the use of the term on the authority of Rome. The distinction is still strictly observed, theLitania Majorsignifying St. Mark's day, the other the Rogation week."—R.—244, l. 16.Uigenna, Viennein the former province of Dauphiné.—246, l. 6 f. b.haligdommay here probably signifythe host.—294, l. 13.Lucas se Godspellere.SeeHomily p. 314,where the book ofThe Acts of the Apostlesis ascribed to St. Luke.—298, l. 5 f. b.twegen englas, etc.SeeCod. Exon. p. 28.—322, l. 15 f. b.SeeCod. Exon. p. 295.—338, l. 8 f. b.þonne.InMatt. xviii. 12.andLuke xv. 4. hu ne.—436.Hom. de Assumptione, etc.Here some leaves have been cut out of the MS.; the part wanting, reaching to p. 446, l. 3, is supplied fromMS. Reg.It is also supplied (apparently by the hand of Wheelocke) in the MS. itself, but in a text far too corrupt for use.—448, l. 4.Fornalæs, MS. Reg.reads here, ne læs,which is followed in the version; but the entire passage is still far from clear.—524, l. 9 f. b.Here a leaf has been cut out; the part wanting, reaching to p. 530, l. 11, is supplied fromMS. Reg.—534, l. 9."This passage refers to a ceremony once in very general usage. It was the custom to spread out a sheet of sackcloth on the floor, and on this to sprinkle ashes in the shape of a cross. Just as the dying person was in the last agony, he was taken out of bed, and stretched on the sackcloth and ashes; it being deemed more becoming, that sinful man should yield uphis soul thus, than on a soft bed, when his divine Redeemer died on the hard wood of the cross."—R.This usage was not obsolete about twenty-five years since.—566, l. 5.nywerenan (MS. Bodl. niwernan).In theBodley MS.this word (which I do not recollect to have seen elsewhere) is glossed bytenero.—586, l. 6 f. b.An account of the passion of St. Andrew wholly different from that contained in this homily, is that on which the poem entitledThe Legend of St. Andrewis founded, for the details of which the reader is referred to the preface of Mr. Kemble's edition ofThe Poetry of the Codex Vercellensis.In a very mutilated manuscript of Anglo-Saxon homilies at Blickling Hall, for the loan of which the Society is indebted to the kindness ofthe Dowager Lady Suffield,there is a fragment of a homily which, it seems highly probable, was the immediate original of the Vercelli poem.—598, l. 8 f. b.ætwindan.The meaning of this word here I do not understand: can it be an error forhit windan?—608, l. 9.undergynnende.I am not aware of the occurrence of this word elsewhere. In Ælfric's Preface to the Heptateuch(Analecta A.-S. p. 25)we findunderbeginnennein the sense ofto understand.
Page2, l. 5 from bot.undergann—here a finite verb seems wanting.
—2, l. 3 f. b.geendung þyssere worulde.It was an universal belief at the time throughout Europe, that the world was to end in the year 1000: M. Michelethas collected the principal passages to be found in the old writers relative to this superstition. Concil. Trosl. a. 909 (Mansi, xviii. p. 266): "Dum jam jamque adventus imminet illius in majestate terribili, ubi omnes cum gregibus suis venient pastores in conspectum Pastoris æterni," etc.—Trithemii Chron. a. 960: "Diem jamjam imminere dicebat(Bernhardus, eremita Thuringiæ)extremum, et mundum in brevi consummandum."—Abb. Floriac. a. 990 (Gallandius, xiv. 141): "De fine mundi coram populo sermonem in ecclesia Parisiorum audivi, quod statim finito mille annorum numero Antichristus adveniret, et non longo post tempore universale judicium succederet."—Will. Godelli Chron. ap. Scriptt. Fr. x. 262: "A.D.MX,in multis locis per orbem tali rumore audito, timor et mœror corda plurimorum occupavit, et suspicati sunt multi finem sæculi adesse."—Rad. Glaber, l. iv. ibid. 49: "Æstimabatur enim ordo temporum et elementorum præterita ab initio moderans sæcula in chaos decidisse perpetuum, atque humani generis interitum." Hist. de France, t. ii. p. 300,note, ed. Bruxelles.
—6, l. 8.heofenas. Sic MS.forheofenesorheofenan.
—8, l. ult.awecð. MS. Reg.hasawyhtð,and afteranre handaaddsand ealle eorðan he belicð on his handa.
—10, l. 11 f. b.norð-dæle.So Cædmon, p. 3, l. 8.
þa he worde cwæð,. . . . .þæt he on norð-dælehám and heah-setlheofena ricesagan wolde.
þa he worde cwæð,. . . . .þæt he on norð-dælehám and heah-setlheofena ricesagan wolde.
þa he worde cwæð,
. . . . .
þæt he on norð-dæle
hám and heah-setl
heofena rices
agan wolde.
In fact the whole beginning of the work ascribed to Cædmon appears to be a metrical paraphrase of this homily.Andwealdis corrupt orthography foranweald.
—26, l. 13 f. b.forgeferena, MS. Reg.hasþegena.
—28, l. 2 f. b.Afteracenned wæs, MS. Reg.adds, seðe æfre buton anginne of þam Ælmihtigan Fæder acenned wæs.
—42, l. 12.Nis nan ... Hælend Crist.These words seem an interpolation, or incidental remark of Ælfric; they are therefore inclosed as a parenthesis in the translation.
—58, l. 9.mægðhadshould correctly have been renderedvirginity.
—84, l. 9 f. b.This passage concerning Rachel is not clear: it may possibly refer to some rabbinic tradition about her children.
—98, l. 8 f. b.on þissere stowe,in this place.The place where Ælfric composed the homily, probably Cerne abbey(Cernel).
—100, l. 10 f. b.nellað heora þing wanian.This passage is obscure, and the translation purely conjectural. Monday was accounted an unlucky day by the old Germans.SeeGrimm, D. M. p. 662,and on superstitions connected with the moon, ib. p. 407.
—108, l. 13.This passage is evidently the original of the lines in theCodex Exoniensis, p. 69, 30sq., and contribute to strengthen the opinion that Cynewulf was the author of that work, as well as of the Vercelli poetry. To him Ælfric dedicated his Life of S. Æthelwold.
—174, l. 9.On praying to saints for their intercession, see alsoTheodori Lib. Pœniten. xlviii. 1, 2.in'Ancient Laws and Institutes of England.'
—190, l. 13 f. b.we his gelyfað.The construction with the genitive is worthy of notice: in another place we have, we ðe gelyfað Cristes æristes.
—242, l. 16.alefed.This word is probably akin tolæpeo (T. Roffens. læweo)in theLaws of Eadward and Guthrum, x.(Anc. LL. and Inst.),which in the old Latin version is rendered, membris disfactus.
—244.Rubric. "TheLitania Majoris St. Mark's day, and theLitania Minoris for the Rogation time, or the three days preceding the feast of the Ascension, by the Anglo-Saxons calledGang-days.The service both on St. Mark's day, and on the three Rogation days before the Ascension is the same, and from the present homily it seems, that on the Rogation days the Litany in the time of Ælfric was called Major, as it is also in the Canons of Charlemagne, and in some very old MSS. of the Liturgy; though by the Council of Clovesho,A.D. 747,the service used on St. Mark's day was called'Litania Major,'leaning for the use of the term on the authority of Rome. The distinction is still strictly observed, theLitania Majorsignifying St. Mark's day, the other the Rogation week."—R.
—244, l. 16.Uigenna, Viennein the former province of Dauphiné.
—246, l. 6 f. b.haligdommay here probably signifythe host.
—294, l. 13.Lucas se Godspellere.SeeHomily p. 314,where the book ofThe Acts of the Apostlesis ascribed to St. Luke.
—298, l. 5 f. b.twegen englas, etc.SeeCod. Exon. p. 28.
—322, l. 15 f. b.SeeCod. Exon. p. 295.
—338, l. 8 f. b.þonne.InMatt. xviii. 12.andLuke xv. 4. hu ne.
—436.Hom. de Assumptione, etc.Here some leaves have been cut out of the MS.; the part wanting, reaching to p. 446, l. 3, is supplied fromMS. Reg.It is also supplied (apparently by the hand of Wheelocke) in the MS. itself, but in a text far too corrupt for use.
—448, l. 4.Fornalæs, MS. Reg.reads here, ne læs,which is followed in the version; but the entire passage is still far from clear.
—524, l. 9 f. b.Here a leaf has been cut out; the part wanting, reaching to p. 530, l. 11, is supplied fromMS. Reg.
—534, l. 9."This passage refers to a ceremony once in very general usage. It was the custom to spread out a sheet of sackcloth on the floor, and on this to sprinkle ashes in the shape of a cross. Just as the dying person was in the last agony, he was taken out of bed, and stretched on the sackcloth and ashes; it being deemed more becoming, that sinful man should yield uphis soul thus, than on a soft bed, when his divine Redeemer died on the hard wood of the cross."—R.
This usage was not obsolete about twenty-five years since.
—566, l. 5.nywerenan (MS. Bodl. niwernan).In theBodley MS.this word (which I do not recollect to have seen elsewhere) is glossed bytenero.
—586, l. 6 f. b.An account of the passion of St. Andrew wholly different from that contained in this homily, is that on which the poem entitledThe Legend of St. Andrewis founded, for the details of which the reader is referred to the preface of Mr. Kemble's edition ofThe Poetry of the Codex Vercellensis.In a very mutilated manuscript of Anglo-Saxon homilies at Blickling Hall, for the loan of which the Society is indebted to the kindness ofthe Dowager Lady Suffield,there is a fragment of a homily which, it seems highly probable, was the immediate original of the Vercelli poem.
—598, l. 8 f. b.ætwindan.The meaning of this word here I do not understand: can it be an error forhit windan?
—608, l. 9.undergynnende.I am not aware of the occurrence of this word elsewhere. In Ælfric's Preface to the Heptateuch(Analecta A.-S. p. 25)we findunderbeginnennein the sense ofto understand.
END OF VOL. I.
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