Dissensiones inter socios ortae a praeside et senatu intra biduum tranquillentur; sin minus praeses et censores duoque socii per discordes eligendi audita iterum utrinque causa intra triduum cum aequitate dijudicent et quem illi finem imposuerint in eo discordes conquiescant; qui secus fecerit collegio careat.

Causa inter praesidem et sociorum aliquem aut plures orta a propraeside et senatu audiatur et pacificetur; sin intra triduum id fieri nequeat, ad praepositum Regalis Collegii, magistros Collegiorum Christi et D. Ioannis, aut illis absentibus ad eorum vicarios per duos socios et praeside et adversa parto eligendos, scripta causa deferatur, et quod duo ex his decreverint, id ratum sit, nec obediens collegio careat.

Tam domi quam foris vestitu utantur omnes ecclesiasticis viris convenienti; qui secus fecerit menstruo commeatu careat.

Vestis sumptuosa et supra statum et gradum ne sit, sed scholasticis conveniens; qui secus fecerit assidue dum perseveraverit diario victu multetur et declamatione culpam expiet.

Nemo armis aut gladio intra academiam utatur; qui fecerit septemdiali commeatu multetur.

Canes, viverrae, accipitres, aves vocales in collegio ne nutriantur, neve multae venationi aut aucupio sint dediti; qui fecerit dum perseveraverit septemdiali victu multetur, et declamationem in aula prandii aut coenae tempore habeat.

Alea ne quis omnino ludat, neque chartis aut ludis vetitis utatur; qui domi vel foris secus fecerit menstruo commeatu careat, declamatione aleas vituperet. Schaccis autem et ludo philosophorum nativitatis tempore in aula ludant. Nulli lusus in area aut hortis collegii sint ; qui utuntur arbitratu praesidis puniantur et damnum aedibus aut fenestris illatum resarciant.

STAT. 24. De excessu ex academia.

Nemo nisi honesta et probabili causa a collegio abeat; commentarii apud praesidem semper sint in quo discedentes diem exitus, revenientes diem reditus manu sua conscribant.

Qui discesserit licentia a praeside non consecuta, primo menstruo commeatu, deinde trimestri, tertio collegio careat.

In dies reditus habeatur quo die tempus reditus conscripserit; qui diem exitus in discessu in commentarios non retulerit, ejus singuli absentiae dies pro duobus habeantur.

Annus a festo Michaelis ad ejusdem replicationem numeretur.

Annuae absentiae tempus sit sociis septuaginta dies, discipulis quadraginta; qui plus abfuerit collegio ipso facto careat.

Sin morbus aut grave admodum impedimentum inciderit, nisi intra decem dies post absentiae tempus praesidi et senatui denunciandum curaverit, pro nullo impedimento reditus habeatur.

Absentia vel in collegii negotiis, vel ubi collegium ruri propter pes

tem fuerit, vel ad concionandum coram regi vel ad crucem Pauli, pro nulla habeatur.

Absentes modeste et graviter se gerant: hac lege reus et convictus praesidis arbitratu puniatur.

Praeses ne nimis durus in honestis et legitimis postulationibus abeundi sit, nec in levioribus et petulantibus nimis facilis ad concedendam licentiam.

Sin justa et necessaria causa post absumptos absentiae dies incidat, ut praesidi et senatui longius absentiae tempus tribuendum videatur, licentiam ut absint concedant. Sed ne nimis largi sint in licentiis dandis, socio ad negotia non ultra triginta dies, discipulo non ultra quindecim tribuant.

Socii non plures duobus aut tribus in transmarinas partes studiorum gratia abeant, neque plus tribus annis absint, et stipendium minus quadraginta solidis quam si domi essent habeant. Qui tertio anno expleto non redierit, collegium hoc ipso amittat.

STAT. 25. De causis relinquendi collegii.

Si socius decem libras annuas aut discipulus quique vel haereditate aliqua vel pensione vel promotione ecclesiastica aut alia quavis ratione ad terminum vitae vel ipse vel ad ejus usus alius habuerit, vel sacerdotium cujuscunque aestimationis, post annum collegio careat.

Nemo uxorem ducat aut bedellus academiae sit aut alterius collegii socius sit; qui fuerit post tres menses collegio careat.

Regius lector si uxorem duxerit societatem cum uxore retineat.

STAT. 26. De commeatu collegii.

Evooírai collegii in aula sint, hoc nos commeatum his statutis appellamus. Nemo extra aulam sine licentia a praeside prandeat aut cocnet; qui fecerit diario victu careat.

STAT. 24. De comoediis ludisque in Natali Christi exhibendis. Novem domestici lectores, quo juventus majore cum fructu tempus Natalis Christi terat, bini ac bini singulas comoedias, tragoediasve exhibeant, excepto primario lectore quem per se solum unam comoediam aut tragoediam exhibere volumus. Atque hasce omnes comoedias seu tragoedias in aula privatim vel publice, praedictis duodecim diebus, vel paulo post pro arbitrio magistri et octo seniorum, agendas curent. Quod quidem si non praestiterint, pro unaquaque comoedia seu tragoedia omissa, singuli eorum quorum negligentia omissa sit decem solidis mulctetur.

(B) p. 192.

THE BIDDING PRAYER.

'The Bidding Prayer,' says a recent investigator of the subject, 'is not so much a form of prayer, as a bidding of the bedes or prayers of the people, calling aloud upon them to pray and directing them what to pray for, or, as in after-times, calling upon them to use certain specified devotions, with a required attention,-Paternosters, and afterwards Paternosters or Aves, or Aves only.

"They were used not only in this country, but in Western Germany and in France, where they held their ground as a part of the prone without interruption until the old Gallican Church was overthrown at the Revolution, the primitive custom of the priest speaking in the mother tongue being everywhere retained.'... 'It was probably (being unknown at Rome) one of those customs which the Gallican Church received from the East-and very possibly one of those which our own Augustine adopted from the Church in Gaul, when he gathered the English Use from those of Rome and Gaul in accordance with the advice of Pope Gregory the Great. At all events...bidding the prayers of the people was practised in this country before the Conquest.

'In 1534 the Upper House of the Convocation of Canterbury considered the question of correcting and reforming portesses, missals, and other books; and the more complete rasing and abolishing of the names of the Roman pontiffs and Thomas Becket by all priests. It continued to be one of the questions at visitations down to the year 1547, "Whether they have put out of their church books this word Papa and the name and service of Thomas Becket?" The Lay Folks Mass Book (ed. T. F. Simmons, M. A., for Early English Text Soc.), pp. 315-16.

The subjoined extracts are specimens of the different forms of this Prayer used in the University Church at different periods:

The earliest instance that I have been able to discover of the omission of the Pope's name, is that contained in an official report made to the university authorities at Oxford of a sermon preached at St Mary's Church in that city, on Ascension Day, 1382, by Dr Nicholas Hereford, a zealous follower of Wyclif. The following is a translation of the passage, as given by Mr Thomas Arnold in the Academy, 3 June 1882:

'He recommended the states of the Church under this form, "Ye shall pray" [orabitis]-he said to the people-"for the lord the King, the lady the Queen, and the lady mother, and for the lord Duke [John of Gaunt] ye shall pray, that God would give him the grace of obeying the King, and enticing him to what is good; and next ye shall pray for all the temporal lords of this realm; afterwards ye shall pray"-he said