A Black Mass is a ceremony celebrated by various Satanic groups . It has allegedly existed for centuries in different forms, and the modern form is intentionally a sacrilegious and blasphemous parody of a Catholic Mass .
71-574: In the 19th century the Black Mass became popularized in French literature, in books such as Satanism and Witchcraft , by Jules Michelet , and Là-bas , by Joris-Karl Huysmans . Modern revivals began with H. T. F. Rhodes' book The Satanic Mass published in London in 1954, and there is now a range of modern versions of the Black Mass performed by various groups. The Catholic Church regards
142-433: A prebendary . Presumably these individuals scrounged and begged for a living, which might explain why a good portion of the moral songs are dedicated to condemning those who are not generous alms givers (e.g., CB 3, 9, 11, and 19–21). The authors demonstrate a broad knowledge of ancient mythology, which they employ to rich effect through metonymy and allegorical references, and which they effortlessly weave into scenes from
213-562: A satire on any religious ceremony. In spite of the huge amount of French literature discussing the Black Mass ( Messe Noire ) at the end of the 19th century and early 20th century, no set of written instructions for performing one, from any purported group of Satanists, turned up in writing until the 1960s, and appeared not in France, but in the United States. As can be seen from these first Black Masses and Satanic Masses appearing in
284-483: A dossal of old, black and torn cloth and an altarpiece with images and figures of the Devil, and before mass begins they have a missal ready and all the other things needed for saying it, and the Devil hears the confessions of all the witches, who admit as sins the times they have been to church, the masses they have heard, the good deeds they have done and the evil deeds they have failed to do, and once they have confessed to
355-482: A field on Saint John's Eve . The man made a large ring with a rod of holly, muttering a few words which he read from a black book. Thereupon appeared a large, horned goat, all black, accompanied by two women, as well as a man dressed as a priest. The goat asked the Italian who this girl was, and having replied that he had brought her to be his, the goat made him make the sign of the cross with his left hand [the sign of
426-522: A lazy order of priests. In fact, though, this outspoken reverie of living delights and freedom from moral obligations shows "an attitude towards life and the world that stands in stark contrast to the firmly established expectations of life in the Middle Ages". The literary researcher Christine Kasper considers this description of a bawdy paradise as part of the early history of the European story of
497-431: A mix of 21 generally spiritual songs: a prose-prayer to Saint Erasmus and four more spiritual plays, some of which have only survived as fragments. These larger thematic groups can also be further subdivided, for example, the end of the world (CB 24–31), songs about the crusades (CB 46–52) or reworkings of writings from antiquity (CB 97–102). Other frequently recurring themes include: critiques of simony and greed in
568-622: A reputable study. The book often reads more like a novel or a tragedy than a typical historical treatise. In the early 1970s, La Sorcière became the basis for Alain Robbe-Grillet 's film Glissements progressifs du plaisir (starring Jean-Louis Trintignant ) and the anime film Kanashimi no Belladonna , by Mushi Production . Carmina Burana Carmina Burana ( / ˈ k ɑːr m ɪ n ə b ʊ ˈ r ɑː n ə / , Latin for "Songs from Benediktbeuern " [ Buria in Latin])
639-521: A scene of drinking beer, and three scenes of playing dice, tables , and chess. Older research assumed that the manuscript was written in Benediktbeuern where it was found. Today, however, Carmina Burana scholars have several different ideas about the manuscript's place of origin. It is agreed that the manuscript must be from the region of central Europe where the Bavarian dialect of German
710-586: A sexual nature. The fourth-century AD heresiologist Epiphanius of Salamis , for instance, claims that a libertine Gnostic sect known as the Borborites engaged in a version of the Eucharist in which they would smear their hands with menstrual blood and semen and consume them as the blood and body of Christ respectively. He also alleges that, whenever one of the women in their church was experiencing her period, they would take her menstrual blood and everyone in
781-703: A story appears in CB 203a which is unique to Tirol called the Eckenlied about the mythic hero Dietrich von Bern . It is less clear how the Carmina Burana traveled to Benediktbeuern. Fritz Peter Knapp suggested that the manuscript could have traveled in 1350 by way of the Wittelsbacher family who were Vögte of both Tirol and Bavaria, if it was written in Neustift. Generally, the works contained in
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#1732779910808852-650: A ten-hour love act with the goddess of love herself, Venus . The Carmina Burana contains numerous poetic descriptions of a raucous medieval paradise (CB 195–207, 211, 217, 219), for which the ancient Greek philosopher Epicurus , known for his advocation of the blissful life, is even taken as an authority on the subject (CB 211). CB 219 describes, for example, an ordo vagorum (vagrant order) to which people from every land and clerics of all rankings were invited—even presbyter cum sua matrona, or "a priest with his lady wife" (humorous because Catholic priests must swear an oath of celibacy ). CB 215 even provides an example of
923-479: A year later. Michelet portrays the life of witches and trials held for witchcraft, and argues that medieval witchcraft was a righteous act of rebellion by the lower classes against feudalism and the Roman Catholic Church . Although his book is thought to be largely inaccurate, it is notable for being one of the first sympathetic histories of witchcraft. According to Michelet, medieval witchcraft
994-544: Is a manuscript of 254 poems and dramatic texts mostly from the 11th or 12th century, although some are from the 13th century. The pieces are mostly bawdy, irreverent, and satirical . They were written principally in Medieval Latin , a few in Middle High German and old Arpitan . Some are macaronic , a mixture of Latin and German or French vernacular. They were written by students and clergy when Latin
1065-403: Is an image of the Devil, which is very sharp to swallow, and he gives them a draught of a very bitter drink which noticeably chills their hearts. Between the 16th and the 19th centuries, many examples of interest in the Black Mass come from France. Scholarly studies on the Black Mass relied almost completely on French and Latin sources (which also came from France): The usual assumption is that
1136-628: Is based on the Roman Catholic Latin Missal , reworded so as to give it a Satanic meaning (e.g. the Roman Mass starts " In nomine Patris, et Filii, et Spiritus Sancti, introibo ad altare Dei ", while LaVey's version, printed in the Satanic Rituals , starts " In nomine magni dei nostri Satanas, introibo ad altare Domini Inferi "). There are a small amount of copyist and grammatical errors. For example, " dignum " from
1207-550: Is divided into two parts, each constituted by twelve chapters. The first and most famous part is an imaginative reconstruction of the experience of a series of medieval witches who led the religion from its original form of social protest into decadence. The second part is a series of episodes in the European witch trials , including the Louis Gaufridi affair , the trials of the possessed women of Loudun and Louviers , and
1278-408: Is my body,” and while they are all on their knees beating themselves on their chests, in veneration they say “aquerragoite, aquerraveite” which means “he-goat up, he-goat down,” and in the same way he lifts up a sort of chalice, seemingly of black wood, and once the mass has ended he gives them communion while they are on their knees around him and giving each of them a sort of black shape on which there
1349-552: Is pitched higher or lower than the preceding note, without giving any indication of how much change in pitch there is between two notes, so they are useful only as mnemonic devices for singers who are already familiar with the melody. However, it is possible to identify many of those melodies by comparing them with melodies notated in staffed neumes in other contemporary manuscripts from the schools of Notre Dame and Saint Martial . Between 1935 and 1936, German composer Carl Orff composed music, also called Carmina Burana , for 24 of
1420-596: Is spoken due to the Middle High German phrases in the text—a region that includes parts of southern Germany, western Austria, and northern Italy. It must also be from the southern part of that region because of the Italian peculiarities of the text. The two possible locations of its origin are the bishop's seat of Seckau in Styria and Neustift Abbey near Brixen in South Tyrol . A bishop named Heinrich
1491-454: Is that the amount of Latin has now more than doubled, so that the entire Black Mass is in Latin. Unlike Coven and Wayne West, LaVey and Melech do not give the source for the Latin material in their Black Mass, merely implying that they received it from someone else, without saying who. The French sections that LaVey published were quotations from Huysmans's Là-bas . The Latin of Melech and LaVey
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#17327799108081562-421: The Carmina Burana can be arranged into four groups according to theme: This outline, however, has many exceptions. CB 122–134, which are categorized as love songs, actually are not: they contain a song for mourning the dead, a satire, and two educational stories about the names of animals. Another group of spiritual poems may have been included in the Carmina Burana and since lost. The attached folio contains
1633-480: The Carmina Burana was not published until 1847, almost 40 years after Aretin's discovery. Publisher Johann Andreas Schmeller chose a misleading title for the collection, which created the misconception that the works contained in the Codex Buranas were not from Benediktbeuern. Schmeller attempted to organize the collection into "joking" ( Scherz ) and "serious" ( Ernst ) works, but he never fully completed
1704-468: The Codex Buranus . However, in the process of binding, the text was placed partially out of order, and some pages were most likely lost, as well. The manuscript contains eight miniatures : the rota fortunae (which actually is an illustration from songs CB 14–18, but was placed by the book binder as the cover), an imaginative forest, a pair of lovers, scenes from the story of Dido and Aeneas ,
1775-489: The Holy Roman Empire . Twenty-four poems in Carmina Burana were set to music in 1936 by Carl Orff as Carmina Burana: Cantiones profanae cantoribus et choris cantandae comitantibus instrumentis atque imaginibus magicis . His composition quickly became popular and a staple piece of the classical music repertoire. The opening and closing movement " O Fortuna " has been used in numerous films, becoming one of
1846-544: The Ophite Cultus Satanas , speaks of Satanists performing the ritual of the "Satanic Mass" in a letter he wrote in 1968 (see the article on his group) , and in 1968 and 1969 also appeared the first two recordings of Satanic rituals, both entitled the "Satanic Mass": Soon after Coven created their Satanic Mass recording, the Church of Satan began creating their own Black Masses, two of which are available to
1917-732: The Bible. Lyaeus , for example, the mythical god of wine ( Dionysus ), casually makes an appearance at the Marriage at Cana in CB 194 where Jesus performed the miracle of transforming water into wine ( John 2:1–12 ). The manuscript was discovered in the monastery at Benediktbeuern in 1803 by librarian Johann Christoph von Aretin [ de ] . He transferred it to the Bavarian State Library in Munich where it currently resides (Signatur: clm 4660/4660a). Aretin regarded
1988-580: The Black Mass, all three also require a consecrated Host taken from a Catholic church, as a central part of the ceremony. A writer using the pseudonym "Aubrey Melech" published, in 1986, a Black Mass entirely in Latin, entitled "Missa Niger". (This Black Mass is available on the Internet). Aubrey Melech's Black Mass contains almost exactly the same original Latin phrases as the Black Mass published by LaVey in The Satanic Rituals . The difference
2059-528: The Church, the ritual of the Mass was sometimes reworked to create light-hearted parodies of it for certain festivities. Some of these became quasi-tolerated practices at times—though never accepted by official Church authorities—such as a festive parody of the Mass called " The Feast of Asses ", in which Balaam's ass (from the Old Testament) would begin talking and saying parts of the Mass. A similar parody
2130-498: The Codex as his personal reading material, and wrote to a friend that he was glad to have discovered "a collection of poetic and prosaic satire, directed mostly against the papal seat". The first pieces to be published were Middle-High German texts, which Aretin's colleague Bernhard Joseph Docen [ de ] published in 1806. Additional pieces were eventually published by Jacob Grimm in 1844. The first collected edition of
2201-404: The Devil he dresses in certain long, black and ugly vestments and he begins his mass, his servants singing it in hoarse, low and out-of-tune voices, and in a certain part of it he preaches a sermon to them in which he tells them not to be vainglorious in searching for a god other than the one they have, for he is a good god, and that though in this life they must endure hardship, work and poverty, in
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2272-596: The Host, and cried at the Elevation : Master, help us . Water was put in the chalice instead of wine, and to make ' holy water ', the goat urinated into a hole on the ground, and the person who was performing the service asperged the attendants with a black asperges (sprinkling of water). In this group they performed the practices of witchcraft, and every one gave a story of what they had done. They were to poison, to bewitch, to bind, to cure illnesses with charms, to make waste
2343-593: The Mass as its most important ritual, going back to apostolic times . In general, its various liturgies followed the outline of Liturgy of the Word , Offertory , Liturgy of the Eucharist and Benediction, which developed into what is known as the Mass . However, as early Christianity became more established and its influence began to spread, the early Church Fathers began to describe a few heretical groups practicing their own versions of Masses. Some of these rituals were of
2414-659: The Mass in connection with the witches' sabbath , was given in Florimond de Raemond 's 1597 French work, The Antichrist (written as a Catholic response to the Protestant claim that the Pope was the Antichrist ). He uses the following description of a witches' meeting as a sign that Satanic practices are prevalent in the world, and a sign that the Antichrist's power is on the rise: An Italian man took her [Jeanne Bosdeau] to
2485-482: The Mass spread, the institution of the Low Mass became quite common, where priests would hire their services out to perform various Masses for the needs of their clients ( Votive Masses )—such as blessing crops or cattle, achieving success in some enterprise, obtaining love, or even cursing enemies (one way this latter was done was by inserting the enemy's name in a Mass for the dead , accompanied by burying an image of
2556-400: The Mass, is once incorrectly spelled " clignum ", in the printed Satanic Rituals . Another example, also appearing once, is " laefificat " instead of " laetificat ". One of the more obvious grammatical errors is " ego vos benedictio ", "I bless you", which should have been " ego vos benedico ". Another grammatical peculiarity is that, throughout his version of the Mass, LaVey does not decline
2627-900: The Mass, the Cathars , who also spread their teachings through wandering clerics, were also active. Due to the proximity in time and location of the Goliards, the Cathars, and the witches, all of whom were seen as threatening the authority of the Catholic Church and its head, the Papacy in Rome, some historians have postulated that these wandering clerics may have at times offered their services for performing heretical, or "black" Masses on various occasions. A further source of late Medieval and Early Modern involvement with parodies and alterations of
2698-608: The Mass, were the writings of the European witch-hunt , which saw witches as being agents of the Devil, who were described as inverting the Christian Mass and employing the stolen Host for diabolical ends . Witch-hunter's manuals such as the Malleus Maleficarum (1487) and the Compendium Maleficarum (1608) allude to these supposed practices. The first complete depiction of a blasphemy of
2769-484: The Middle Ages, and writes that history should concentrate on ‘the people, and not only its leaders or its institutions’ put him ahead of his time as a writer of micro-history. Michelet was one of the first people to attempt to give a sociological explanation of the Witch Trials, and interprets the source material very literally. According to Michelet, in a note added to the end of the book: The object of my book
2840-608: The Roman Catholic Missal to make them into Satanic versions. The Church of Satan's two Black Masses also use the French text of the Black Mass in Huysmans' Là-Bas to a great extent. (West only uses the English translation, LaVey publishes also the original French). Thus, the Black Mass found in The Satanic Rituals is a combination of English, French, and Latin. Further, in keeping with the traditional description of
2911-491: The Satanic ceremony or service is always called a Black Mass. A Black Mass is not the magical ceremony practiced by Satanists. The Satanist would only employ the use of a Black Mass as a form of psychodrama . Furthermore, a Black Mass does not necessarily imply that the performers of such are Satanists. A Black Mass is essentially a parody on the religious service of the Roman Catholic Church , but can be loosely applied to
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2982-426: The U.S., the creators drew heavily from occult novelists such as Dennis Wheatley and Joris-Karl Huysmans , and from non-fiction occult writers popular in the 1960s, such as Grillot de Givry , author of the popular illustrated book Witchcraft, Magic and Alchemy , and H. T. F. Rhodes, who provided a title for the satanic ritual in his 1954 book The Satanic Mass . Herbert Sloane, the founder of an early Satanist group,
3053-404: The attached folio contains German stanzas that mention specific authors, so they can be ascribed to German Minnesinger Dietmar von Aist (died c. 1170 ), to Heinrich von Morungen (died c. 1222 ), to Walther von der Vogelweide (died c. 1228 ), and to Neidhart (died c. 1240 ). The only signed poems are contained in the attached folio, and they are by
3124-511: The church would eat it as part of a sacred ritual. Within the Church, the rite of the Mass was not completely fixed, and there were places at the end of the Offertory for the Secret prayers, when the priest could insert private prayers for various personal needs. These practices became especially prevalent in France (see Pre-Tridentine Mass ) . As these types of personal prayers within
3195-471: The church, that, with the advent of the monetary economy in the 12th century, rapidly became an important issue (CB 1–11, 39, 41–45); lamentations in the form of the planctus , for example about the ebb and flow of human fate (CB 14–18) or about death (CB 122–131); the hymnic celebration of the return of spring (CB 132, 135, 137, 138, 161 and others); pastourelles about the rape/seduction of shepherdesses by knights, students/clergymen (CB 79, 90, 157–158); and
3266-601: The cross was always to be made with the right hand only in the Catholic Church, so this was seen as an inversion of its meaning]. Then he commanded all of them to come and greet him, which they did, kissing his rear. The goat had a lighted black candle between his two horns, from which the others lit their own candles. The goat took the woman aside, laid her in the woods, and carnally knew her, to which she took an extreme displeasure, suffered much pain, and felt his seed as cold as ice. Every Wednesday and Friday of each month
3337-405: The description of love as military service (CB 60, 62, and 166), a topos known from Ovid 's elegiac love poems. Ovid and especially his erotic elegies were reproduced, imitated and exaggerated in the Carmina Burana. Following Ovid, depictions of sexual intercourse in the manuscript are frank and sometimes aggressive. CB 76, for example, makes use of the first-person narrative to describe
3408-402: The enemy). Although these practices were condemned by Church authorities as superstitious and sacrilegious abuses, they still occurred secretively. In the 12th and 13th centuries there was a great surplus of clerics and monks who might be inclined to perform these Masses, as younger sons were often sent off to religious universities, and after their studies, needed to find a livelihood. Also within
3479-442: The execution of Charlotte Cadière . Today, the book is regarded as being largely inaccurate, but still notable for being one of the first sympathetic histories of witchcraft, and as such it may have had an indirect influence on Wicca . Michelet uses a mix of scholarly research and imaginative storytelling that makes the book more accessible to readers. Had he opted for a more academic style it would perhaps be more widely regarded as
3550-479: The fruits of the earth, and other such maladies. The most sophisticated and detailed descriptions of the Black Mass to have been produced in early modern Europe are found in the Basque witch-hunts of 1609–1614. It has recently been argued by academics including Emma Wilby that the emphasis on the Black Mass in these trials evolved out of a particularly creative interaction between interrogators keen to find evidence of
3621-420: The general meeting was held, where she went numerous times, with more than sixty other persons, all of whom carried a black candle, lighted from the candle that the goat had between his horns. After that they all began to dance in circles, their backs turned to one another. The person who was performing the service was clothed in a black robe without a cross. He raised a round slice of turnip, dyed black, instead of
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#17327799108083692-574: The land of Cockaigne : in CB 222 the abbas Cucaniensis , or Abbot of Cockaigne, is said to have presided over a group of dice players. Almost nothing is known about the authors of the Carmina Burana . Only a few songs can be ascribed to specific authors, such as those by Hugh Primas of Orléans (died c. 1160 ), by the Archpoet (died c. 1165 ), by Frenchman Walter of Châtillon (died c. 1201 ), and by Breton Petrus Blesensis (died c. 1203 ). Additionally,
3763-481: The most recognizable compositions in popular culture. Carmina Burana (CB) is a manuscript written in 1230 by two different scribes in an early gothic minuscule on 119 sheets of parchment . A number of free pages, cut of a slightly different size, were attached at the end of the text in the 14th century. At some point in the Late Middle Ages , the handwritten pages were bound into a small folder called
3834-552: The name Satanas, as is typically done in Latin if the endings are used, but uses only the one form of the word regardless of the case . Melech uses Satanus . "Satanas" as a name for Satan appears in some examples of Latin texts popularly associated with satanism and witchcraft, such as the middle age pact with the Devil supposedly written by Urbain Grandier . Both Black Masses end with the Latin expression " Ave, Satanas !"—Meaning either "Welcome, Satan!", or "Hail Satan!" (expressing
3905-436: The next they will enjoy much rest [...] and then they go down on their knees in the presence of the Devil and kiss him on his left hand and chest and shameful parts and under the tail, and once they have all made this offering and veneration the Devil continues his mass and lifts up a round thing of the size of a Host which is black like the sole of a shoe, on which an image of the Devil is painted, and as he lifts it he says “this
3976-588: The opposite sentiments of the similar statement made by Jesus to Satan in the Latin Vulgate Bible (Latin Vulgate, Matthew 4:10), "Vade, Satanas!"—"Go away, Satan!"). Satanism and Witchcraft (book) Satanism and Witchcraft is a book by Jules Michelet on the history of witchcraft . Originally published in Paris as La Sorcière in 1862, the first English translation appeared in London
4047-739: The public. The first, created for the Church of Satan by Wayne West in 1970, was entitled "Missa Solemnis" (named after the Missa Solemnis version of the Latin Mass; originally published only in pamphlet form, later published in Michael Aquino's history of The Church of Satan ), and the second, created by an unknown author, was entitled "Le Messe Noir" (published in Anton LaVey 's 1972 book The Satanic Rituals ). All three of these newly created Black Masses (the one by Coven and
4118-519: The religious rites of this order, the Officium lusorum , the "Service", or "Mass", "of the Gamblers" . In this parody world, the rules of priesthood include sleeping in, eating heavy food and drinking rich wine, and regularly playing dice games. These rules were described in such detail that older research on the Carmina Burana took these descriptions literally and assumed there actually existed such
4189-554: The rite and a Basque peasantry who were deeply committed to a wide range of unorthodox religious practices such as "cursing" Masses, liturgical misrule and the widespread misuse of Catholic ritual elements in forbidden magical conjurations. An impressive account of the rite was given by suspects from the Spanish-Basque village of Zugarramurdi, who claimed that: … and on such nights the Devil says mass, to which end his servants set up an altar with black and ugly altar cloths under
4260-470: The situation of drunk, gambling monks, and instead of calling to "Deus" (God), called to " Bacchus " (the Roman god of wine) and "Decius" (the god of dice, which were used in gambling). Some of the earliest of these Latin parody works are found in the medieval Latin collection of poetry, Carmina Burana , written around 1230. At the time these wandering clerics were spreading their Latin writings and parodies of
4331-510: The so-called Marner , a wandering poet and singer from Swabia . Many poems stem from works written in Classical antiquity by Ovid , Horace , Juvenal , and Ausonius ; however, about two-thirds of the poems appear not to be derivative works. The text is mostly an anonymous work, and it appears to have been written by Goliards and vagrants who were either theology students travelling between universities or clerics who had not yet received
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#17327799108084402-400: The task. The ordering scheme used today was proposed in 1930 by Alfons Hilka [ de ] and Otto Schumann [ de ] in the first critical text edition of the Carmina Burana . The two based their edition on previous work by Munich philologist Wilhelm Meyer , who discovered that some pages of the Codex Buranus had mistakenly been bound into other old books. He also
4473-465: The two by the Church of Satan) contain the Latin phrase "In nomine Dei nostri Satanas Luciferi Excelsi" (In the name of our God, Satan Lucifer of the Most High), as well as the phrases "Rege Satanas" and "Ave Satanas" (which, incidentally, are also the only three Latin phrases which appeared in the Church of Satan's 1968 recording, "The Satanic Mass"). Additionally, all three modify other Latin parts of
4544-595: Was provost in Seckau from 1232 to 1243, and he is mentioned as provost of Maria Saal in Carinthia in CB 6* of the added folio. This would support Seckau as the possible point of origin, and it is possible that Heinrich funded the creation of the Carmina Burana . The marchiones (people from Steiermark ) were mentioned in CB 219,3 before the Bavarians , Saxons , or Austrians , presumably indicating that Steiermark
4615-401: Was able to revise illegible portions of the text by comparing them to similar works. About one-quarter of the poems in the Carmina Burana are accompanied in the manuscript by music using unheighted, staffless neumes , an archaic system of musical notation that by the time of the manuscript had largely been superseded by staffed neumes. Unheighted neumes only indicate whether a given note
4686-404: Was an act of popular rebellion against the oppression of feudalism and the Roman Catholic Church . This rebellion took the form of a secret religion inspired by paganism and belief in fairies , organized by a woman who became its leader. The participants in the religion met regularly at Witches' Sabbaths and Black Masses . Michelet's account dwells on the suffering of peasants and women in
4757-560: Was found in 1803 in the Benedictine monastery of Benediktbeuern , Bavaria, and is now housed in the Bavarian State Library in Munich. It is considered to be the most important collection of Goliard and vagabond songs, along with the Carmina Cantabrigiensia . The manuscripts reflect an international European movement, with songs originating from Occitania , France , England , Scotland , Aragon , Castile and
4828-475: Was purely to give, not a history of Sorcery, but a simple and impressive formula of the Sorceress's way of life, which my learned predecessors darken by the very elaboration of their scientific methods and the excess of detail. My strong point is to start, not from the devil, from an empty conception, but from a living reality, the Sorceress, a warm, breathing reality, rich in results and possibilities. The book
4899-616: Was the Feast of Fools . Though often condemned, practitioners of such activities, called " Goliards ", continued despite the Church's disapproval. Another result of the surplus of (sometimes disillusioned) clerical students was the appearance of the Latin writings of the Goliards and wandering clerics ( clerici vagantes ). There began to appear more cynical and heretical parodies of the Mass, also written in ecclesiastical Latin , known as "drinkers' Masses" and "gamblers' Masses," which lamented
4970-419: Was the lingua franca throughout Italy and western Europe for travelling scholars, universities, and theologians. Most of the poems and songs appear to be the work of Goliards , clergy (mostly students) who satirized the Catholic Church . The collection preserves the works of a number of poets, including Peter of Blois , Walter of Châtillon and an anonymous poet referred to as the Archpoet . The collection
5041-405: Was the location closest to the writers. Many of the hymns were dedicated to Saint Catherine of Alexandria , who was venerated in Seckau, such as CB 12* and 19*–22*. In support of Kloster Neustift, the text's open-mindedness is characteristic of the reform-minded Augustine Canons Regular of the time, as is the spoken quality of the writing. Also, Brixen is mentioned in CB 95, and the beginning to
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