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 CELTIC

in;

CELTIC

(8) The Book of Dimma. — A MS. probably of the eighth century now at Trinity College, Dublin. It contains the Four Gospels and has an order for the Unction and Communion of the Sick written between the Gospels of St. Luke and St. John. This last is printed in Warren's "Celtic Church".

(9) The Book of Mulling.— A MS., probably of the eighth century, in Trinity College, Dublin. It con- tains the Four Gospels, an Office for the Unction and Communion of the Sick, and a fragmentary directory or plan of a service. These have been printed, with a dissertation, in Lawlor's "Chapters on the Book of Mulling", and the Unction and Communion Office in Warren's "Celtic Church".

(10) The St. Gall Fragments.— These are eight h- and ninth-century fragments in MSS. 1394 and 1395 in the Library of St. Gallen. The first book (1394) contains part of an ordinary of the Mass, which as far as it goes resembles that in the Stowe Missal. The second (1395) contains the confession and litany, which also begin the Stowe Missal, a fragment of a Mass of the Dead, a prayer at the Visitation of the Sick, and three forms for the blessing of salt and water. All these are given in Warren's "Celtic Church".

(11) The Basle Fragment (A. vii. 3 in the Basle Library). — This is a ninth-century Greek Psalter with a Latin interlinear translation. On a fly-leaf at the beginning are two hymns in honour of Our Lady and of St. Bridget, a prayer to Our Lady and to the Angels and Saints, and a long prayer "De con- scientiae reatu ante altare". The last is printed in Warren's "Celtic Church".

(12) The Zurich Fragment (Public Library, Zurich). — This is a tenth-century leaf containing part of an office for the profession of a nun. It is written in an Irish hand. The fragment is printed in Warren's "Celtic Church".

(13) The Liber Hymnorum. — This is not exactly a liturgical book, but a collection of forty hymns in Latin and Irish, almost all of Irish origin, with canti- cles and " ccclxv orationes qu3S beat us papa Gregorius de toto psalterio congregavit ". There are explana- tory prefaces in Irish or Latin to each hymn. Some of the hymns are found in the Bangor Antiphoner, the Leabhar Breac, and the Book of Cerne. There are two MSS. of this collection, not agreeing exactly, one in Trinity College, Dublin, of the eleventh century, and one in the Franciscan Conv.-nt at Dublin, of somewhat later date. A combination of both MSS. has been edited for the Henrv Bradshaw Society (1897-98) by Dr. J. H. Bernard and Dr. R. Atkinson.

iii. — Scottish: The Book of Deer. — A Book of the Gospels of the tenth century formerly belonging to tlic Monastery of Deer in Buchan, and now in the Cambridge University Library. It contains part of an order for the Communion of the Sick, with a Gaelic rubric, written in a hand of perhaps the end of tin- eleventh century. This is printed in Warren's "Celtic Church". The whole MS. was edited by Dr. Stuart for the Spalding Club in 1869.

Besides these MSS. there are certain others bearing on the subject which are not liturgical, and some of which are not Celtic, though they show signs of Celtic influences. Among these are: (1) The Book of Cerne, a large collection of prayers, etc., for private use, asso- ciated with the name of .Ethclwald the Bishop, pos- sibly a Bishop of Lindisfarne (721 -401. but perhaps a later Bishop of Lichfield (818 30). This late eighth- or early ninth-century MS., which once be- longed to the Vbbey of Cerne in Dorset, but is now in tin- University Library at Cambridge, though actu- ally Northumbrian or Mercian in oriein. is full of Irish, Gelasian, and Hispano-Gallican matter. It has been edited (with a most valuable "Liturgical Note" bv Mr. E. Bishop) by Dom A. B. Euypers (Cambridge, 1902). (2) Had. MS. 7663, British III.— 32

Museum. — A fragment of seven leaves of an Irish MS. of the ninth century, containing a litany, the Te Deum, and a number of private devotions. It has been edited by Mr. W. de G. Birch, with The Book of Nunnaminster, for the Hampshire Record Society (1889), and by Mr. Warren in his monograph on the Bangor Antiphoner (Vol. II, p. 83). (3) Reg. 2. A. xx, British Museum. — An eighth-century MS. of prob- ably Northumbrian origin, containing selections from the Gospels, collects, hymns, canticles, private devo- tions, etc. It has been fully described in Mr. War- ren's "Bangor Antiphoner" (Vol. II, p. 97). (4) The Leabhar Breac, or Speckled Book. — An Irish MS. of the fourteenth century, belonging to the Royal Irish Academy, and containing a very large collec- tion of ecclesiastical and religious pieces in Irish. The contents are not as a rule of a liturgical charac- ter, but the book contains a variant of the Irish tract on the Mass which is also in tin- Stowe Missal. This has been printed, with a translation, in Dr. Mac- Carthy's edition of the Stowe Missal, and in "Trans- actions of the Aberdeen Ecclesii (logical Society", with translation and notes by Mr. D. Macgregor (1898). The whole book has been published in fac- simile, but without transliteration or translation, though with a detailed table of contents, by tin' Royal Irish Academy (18701, and tin Passions and Homilies contained in it have been edited with a translation and glossary by Dr. R. Atkinson in the Todd Lecture series of the same Academy (1887).

III. The Divine Office. — The chief evidences as to the nature and origin of the Celtic Divine Office are found in the Rule of St. Columbanus, in the Turin fragment and the Bangor Antiphoner. in the eighth- century tract in Cott. "MS. Nero A. II., and in allu- sions in the "Catalogns Sanctorum Hibernia 1 ". The Rule of St. Columbanus gives directions as to the number of psalms to be recited at each hour, the Turin fragment and the Bangor Antiphoner give the text of canticles, hymns, collects, anil antiphons, and the Cottonian tract gives what was held in the eighth century to be the origin of the "Cursus Seottorum". (Cursus psalmorum and SyntZXlS are terms used for the Divine Office in the Rule of St. Columbanus.) The last differentiates between the "Cursus Gallo- rum win b .i derrv a imaginatively frcm 1 phasus and St. John, through St. Polyearp and St. [renseus, and this "Cursus Seottorum". which, according to this writer, probably an Irish monk in France, origi- nated with St. Marie at Alexandria. With St. Mink- it came to Italy. St. Gregory of Nazianzus, St. Basil, and the hermits St. Anthony, St. Paul, St. Maearius, St. John, and St. Malclms used it. St. Cassian, St. Honoratus, and St. Porcarius of Lerins, St. ( :esarius of Aries. St. Germanus, ami St. Lupus also used it, and St. Germanus taughl it to St. Pat- rick, who brought it to Ireland. There "Wandiloehus Senex" and "Gomogillus" (Comgall) used it, and St. Wandiloehus and St. Columbanus brought it to Luxeuil. The part of the story from St. Germanus onwards may possibly be founded mi fact. The other part is not so probable. The statements of the "Catalogus" concerning "unam celebrationem" in the first, and ' diversas regulas" during tin- second

and third, ages of the saints probably refer to the original cursus of St. Patrick and to the introduction of other cursus. partly (perhaps with the Mass of Sts. David. Gildas. and Cadoc) from Britain; and it does

n.it quite follow that what St. Columbanus carried to Caul wa< tht 'i which St. Patrick had

brought from Gaul in an earlier age. I he Rule of St.

Columbanus and the Bangor book distinguish eight

Hours, "ad duodecii lied "ad Ves-

pertinam" and "ad Vesperum" in the Bangor

Adamnan's Life of St. Columba calls it

"Vespertinalis missa"], "ad initium noctis" (an- swering to Complin), "ad aOcturnam", or "ad