Page:Catholic Encyclopedia, volume 3.djvu/559

 CELTIC

499

CELTIC

"Orationes et preces missse a>cclesia> romane", so that it is evident that the Roman additions or substi- tutions were recognized as such.

The Order of the daily Mass, founded on that in the Stowe Missal, is: —

i. Proeparatio Saeerdotis. 1. — Confession of sins, beginning " Peccavimus, Domine, peccavimus". This and the Litany which follows are found also in the St. Gall frag- ments, but not in the Bobbin book. 2. — Litany of the Saints. In the original hand there are only thirteen invocations (Our Lady, ten Apostles, St. Mark, and St. Luke). Moelcaich added thirty-one more, of which twenty-four are Irish. The MS. is wrongly bound, so that these additions look as if they were associated with the diptychs in the Canon.

3. — "Oratio August ini": " Rogo te Deus Sabaoth". This is found in various ninth- and tenth-century French books (see Warren's "Celtic Church"). 4. — "Oratio Ambrosi": "Ante conspectum divinse majestatis". Inserted by Moelcaich. Found in several French books.

5. — Collect: "Ascendat oratio nostra". This occurs after the Creed and Paternoster in the " Liber Hymnorum ". ■

ii. The Mass itself. 1. — From the Irish tracts it seems that the chalice was prepared before the Introit, a very usual prac- tice in both East and West in early times. It is still tin • Kastern practice, and is retained to this day by the Dominicans at low Mass. and in the Moz- arabie Rite (see Dr. Legg's Ecclesiologieal Essays, pp. 91-17S). Water was poured in first with the words " Peto (Lcabhar Breac, Quaeso) te, Pater, deprecor te, Fili, obsecro te, Spiritus Sancte". The Leabhar Brcac directs that a drop shall be poured at naming each Person. The wine was similarly poured on the water, with the words, ."Remit tit pater, indulget Filius, miseretur Spiritus Sanctus".

2. — The Introit. Mentioned in the Irish tracts, but not given in the Ordinary or elsewhere in either Missal. Probably it was sung from a Psalter. 3. — Collect. That in the Stowe and Bobbin Ordi- naries is " Deus qui de beato Petro", the collect for St. Peter's Day, "hi Kal Julias" in the Gelasian Sacramentary. In the Stowe a corrector, not Moelcaich, has prefixed "in solemnitatibus Petri et Christ i [<ic]".

4. — "Imnus angelicus", i. e. "Gloria in excelsis". Begun in the original hand, continued by Moelcaich on an inserted slip. This comes after the con- clusion of the "Missa Romensis cnttidiana" in the Bnbbin book and is preceded by a prayer "post Aios", which probably means the Tnsagion ( A710S 6c6s, k. t. V), or the Greek of the Sanctus, as used elsewhere in the Mozarabic, one or nther of which may have come at this point, as it did (according to St. Germanus of Paris) in the Gallican Elite. This in the last was followed by Kyrie eleison and "Benedictus", the latter being called "Prophetia". There are collects styled "post Prophetiam" in the Bobbio Missal at the beginnings of several Masses. After the Gloria in the Bobbio there is a collect " post Benedictionem ", which means after the " Benedicite". This was said in the Gallican, as part is still said in the Mozarabic, after the Epistle. The collects "post Precem", according to Mabillon, mean the same, but that seems improbable, and this name may possibly refer to the prayers after the Bidding Prayer Litany, which has been known as "Prex". 5. — Colled. " I lens qui diligentibus te", given as a Sunday collect in the Gelasian. It is written by Moelcaich over erased matter (probably the nriginal continuation of "(lloria in excelsis"), and another

hand has prefixed a direction for its use, "in cotidianis diebus". instead of that which follows. 6. — Collect "Deus qui culpa offenderis". In the original hand, with inserted heading already men- tioned, and "hsBC oratio prima Petri". It follows the St. Peter collect in the Bobbio Ordinary. 7. — "Hie augmentum". Inserted by Moelcaich. This, whatever it may mean, is mentioned in the Irish tract as tormach (increase, expansion) coming before the " Lesson of the Apostle". Later, at the Offertory, one finds "secunda pars augment i hie super oblata". Probably it means additional proper collects. St. Columbanus uses the word, in the sense of addition, with reference to the petitions added to the psalms at the day hours, "cum versi- eulorum augmento intervenientium". 8. — The Epistle. In the Stowe daily Mass, I Cor., xi, 26-52. On certain days the Bobbio has a lesson from the Old Testament or Apocalypse before the Epistle.

9. — The Gradual. The tract calls it salm digrad. If everything between the Epistle and Gospel may be included under that name, the construction is - (a) Prayer, "Deus qui nos regendo conservas", added, but not by Moelcaich. Found in the later Gelasian MSS. (b) Prayer, "Omnipotens sempi- terne Deus, qui populum tuum". An Easter col- lect in the Bobbio Missal, given also by Gerbert as Ambrosian. (c) Psalm civ, vv. 4 1-3, 4. (d) Prayer, "Grata sint tibi Dnmine". The secreta of an Advent Mass in the Gelasian. (e) Alleluia. Ps. cxvii. 14. (f) Prayer, "Sacrificiis pnesentibus, Domine ". The seereta of another Advent Mass in the Gelasian. (g) " Deprecatio Sancti Martini pro populo". (The title added by Moelcaich.) This is a Bidding Prayer Litany or Prr.r resembling very closely the Great Synapte of the Greek Rite and the litany used on the first four Sundays of Lent instead of "Gloria in excelsis" in the Ambrosian. (h) Prayer, "Saerificiuni tibi, Domine". Thesecreta of another Advent Mass in the Gelasian. Perhaps it is here an " Oratio post Precem " of the Gallican type, (i) Prayer, "Ante oculos tuos, Domine". It occurs in the same place in the Mass published by M. Flaccus Illyricus (Martene, I, 182). (k) Lethdirech sund [a half uncovering (of the chalice and paten) here]. This is referred to in the tract s>s indinochtad corrici leth inna oblce agus incailich (the uncovering as far as half of the oblation and chalice), and is associated there with the singing of the Gospel and All.-iir. Earlier it is mentioned as following the Gradual. (1) Psalm cxl. 2, sung thrice, (m) "Hie elivatur lintiamen calicis". Dr. Lcgg (Ecclesiologieal Essays, p. 133) mentions that this lifting of the veil was the practice in England just before the Reformation, and in the Dioceses of Coutances and St.-Pol-de-Leon much later, (n) Prayer, "Veni Domine sanetificator". Nearly the "Veni sanetificator" of the present Roman Offertory.

[Of these (a) to (h) are in the original hand, part of (i) is inserted by Moelcaich, possibly over erasures, the rest of (i) and (k) to (n) are written by Moel- caich nn added leaves. The psalm verses are only indicated by their beginnings and endings. It may be that the prayers were said, and the cere- monies with the chalice veil were L'niie through by the priest while the congregation sang the psalms and Alleluia. Nothing of all this is in the Bobbio. Possibly, judging from the collect "Post Benedic- tionem", which is the collect which follows the "Benedictus es" (Dan., iii) on Ember Saturdays in the Roman Missal, either the " Benedicite " or this "Benedictus" came between the Epistle and Gospel, as in the Gallican of St. Germanus's description.] 10.— The Gospel. In the Stowe Mass, St. John, vi. 51-57. This begins in Moelcaich \s hand on an in-