[Footnote 688: This passage seems very corrupt.] 9. It is not unmeet to use the violet on those days for which black is appointed. Whence the Roman Church useth it from the first Sunday in Advent, to the Mass of the vigil of the nativity, inclusive: and from Septuagesima to Easter Eve exclusive. But on the feasts of Saints on Septuagesima and Advent, violet or black is not to be used. And note that on Easter Eve in the whole office before Mass violet is used, except that the deacon who blesseth the taper, and the sub-deacon who ministereth, wear a white dalmatic and tunic, respectively: because that benediction pertaineth to the Resurrection, as doth also the Mass. But the benediction being finished, the deacon putteth off the dalmatic, and putteth on a violet chesible: the sub-deacon, however, changeth not his vestments. {195} Some also use white in the procession on Palm Sunday: and in the blessing of the boughs, and while the hymn _Gloria, laus, et honor_, is sung, on account of the joy of that festivity. But the Roman Church useth violet: as it doth also in the procession on Candlemas Day; because that office treateth of the anxious expectation of Simeon, and savoureth of the Old Testament. 10. It also useth that colour in the September ember days, and on the vigils of saints, when the Mass is of the vigil: and on the rogation days, and in Mass on S. Mark's Day. [Footnote 689] For when we fast, then we bring under our flesh, that it may be conformed to that of Christ, 'By the lividness of whose stripes we be healed.' [Footnote 690] [Footnote 689: Whether there be any superstitious fasting on S. Mark's Day?' is a question which sometimes occurs in the Visitation Articles of Archbp. Parker and his contemporaries.] [Footnote 690: Isaiah liii, 5.] The which to express we use violet, which is a pale, and as it were, a livid colour (Durandus, Book III, 18). APPENDIX F OF BELLS BEING NOT RUNG FOR THREE DAYS BEFORE EASTER 'On these three days the bells be silent, because the apostles and preachers and others who be understood by bells were then silenced. For the sound of bells doth signify the sound of preaching: of which it is said, "Their sound hath gone out into all lands." For at that time they no longer went round the towns and villages preaching the gospel, but "after they had sung an hymn they went out with Jesus to the Mount of Olives." To whom when the Lord had said, "Behold he is at hand {196} that doth betray Me," they slumbered for sadness, and ceased from praises. Whence also from compline, or vespers, when our Lord was betrayed beginneth the silence of the bells. Others, however, do not sound their bells beyond prime of this fifth day of passion week.' (Durandus, Book VI, 72, 73). APPENDIX G