The Customs of Old England | Page 4

of the
"brotherhood" they have granted him.
The term "brother," in some contexts, bore the distinctive meaning of
one to whom had been vouchsafed the prayers and spiritual boons of a
convent other than that of which he was a member, if, as was not
always or necessarily the case, he was incorporated in a religious order.
The definition furnished by Ducange, who quotes from the diptych of
the Abbey of Bath, proves how wide a field the term covers, even when
restricted to confederated prayer:
"Fratres interdum inde vocantur qui in ejusmodi Fraternitatem sive
participationem orationum aliorumque bonorum spiritualium sive
monachorum sive aliarum Ecclesiarum et jam Cathedralium admissi
errant, sive laici sive ecclesiastici."
Thus the secular clergy and the laity were recognized as fully eligible
for all the benefits of this high privilege, but it is identified for the most
part with the functions of the regular clergy, whose leisured and
tranquil existence was more consonant with the punctual observance of
the custom, and by whom it was handed down to successive
generations as a laudable and edifying practice importing much comfort
for the living, and, it might be hoped, true succour for the pious dead.
In so far as the custom was founded on any particular text of Scripture,
it may be considered to rest on the exhortation of St. James, which is
cited by St. Boniface: "Pray for one another that ye may be saved, for
the effectual fervent prayer of a righteous man availeth much." St.
Boniface is remembered as the Apostle of Germany, and when, early in
the eighth century, he embarked on his perilous mission, he and his
company made a compact with the King of the East Angles, whereby
the monarch engaged that prayers should be offered on their behalf in
all the monasteries in his dominion. On the death of members of the
brotherhood, the tidings were to be conveyed to their fellows in

England, as opportunity occurred. Not only did Boniface enter into
leagues of prayer with Archbishops of Canterbury and the chapters and
monks of Winchester, Worcester, York, etc., but he formed similar ties
with the Church of Rome and the Abbey of Monte Cassino, binding
himself to transmit the names of his defunct brethren for their
remembrance and suffrage, and promising prayers and masses for their
brethren on receiving notice of their decease. Lullus, who followed St.
Boniface as Archbishop of Mayence, and other Anglo-Saxon
missionaries extended the scope of the confederacy, linking themselves
with English and Continental monasteries--for instance, Salzburg.
Wunibald, a nephew of St. Boniface, imitating his uncle's example,
allied himself with Monte Cassino. We may add that in Alcuin's time
York was in league with Ferrières; and in 849 the relations between the
Abbey and Cathedral of the former city and their friends on the
Continent were solemnly confirmed.
Having given some account of the infancy or adolescence of the custom,
we may now turn to what may be termed, without disrespect, the
machinery of the institution. The death of a dignitary, or of a clerk
distinguished for virtue and learning, or of a simple monk has occurred.
Forthwith his name is engrossed on a strip of parchment, which is
wrapped round a stick or a wooden roll, at each end of the latter being a
wooden or metal cap designed to prevent the parchment from slipping
off. After the tenth century, at certain periods--say once a year--the
names of dead brethren were carried to the scriptorium, where they
were entered with the utmost precision, and with reverent art, on a
mortuary roll.
The next step was to summon a messenger, and fasten the roll to his
neck, after which the brethren, in a group at the gateway, bade him
God-speed. These officials were numerous enough to form a distinct
class, and some hundreds of them might have been found wending their
way simultaneously on the same devout errand through the Christian
Kingdoms of the West, in which they were variously known as geruli,
cursores, diplomates, and bajuli. We may picture them speeding from
one church or one abbey to another, bearing their mournful missive,
and when England had been traversed, crossing the narrow seas to

resume their melancholy task on the Continent. At whatever place he
halted, the messenger might count on a sympathetic reception; and in
every monastery the roll, having been detached from his neck, was read
to the assembled brethren, who proceeded to render the solemn chant
and requiem for the dead in compliance with their engagements. On the
following day the messenger took his leave, lavishly supplied with
provisions for the next stage.
Monasteries often embraced the opportunity afforded by these visits to
insert the name of some brother lately deceased, in order to avoid
waiting for the dispatch of their own annual