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GALLICAN

reprinted in Migne's "Patrologia Latina" (Vol. CXXXVIII), and by Neale and Forbes in "The Ancient Liturgy of the GaUican Church" (Burntis- land, 1855-67).

(2) The Peyrnn, Mai, and Bunsen Fragments. — Of these disjointed palimpsest leaves, those of Mai and Peyron were found in the Ambrosian Library at Milan, and those of Bunsen at St. Gall. Peyron's were printed in his "M. T. Ciceronis Orationum Frag- menta inedita" (Stuttgart. 1S24), Mai's in his "Scrip- torum Veterum Vaticana CoUectio", and Bunsen 's in his "Analecta Ante-Xiceana". All these were re- printed bv C. E. Hammond: Peyron's and Bunsen's in his "Ancient Liturgy of .\ntioch" (Oxford, 1879), and Mai's in his "Ancient Liturgies" (Oxford, 1878). The last are also in Migne's "Patrologia Latina" with Mone's Reichenau fragments. The Peyron fragment contains part of what looks like a Lenten Contestatio (Preface) with other prayers of GaUican type. The Bunsen fragment contains part of a Mass for the Dead (Post-Sanctus, Post-Pridie) and several pairs of Bidding Prayers and collects, the former ha\'ing the title "Exhortatio" or "Exhortatio Matutina". The Mai fragments begin with part of a Bidding Prayer and contain a fragment of a Contestatio, with that title, and fragments of other prayers, two of which have the title " Post Nomina", and two others which seem to be prayers "Ad Pacem".

(3) The Missale Gothicum (Vatican, Queen Chris- tina MSS. 817).— Described by Delisle, No. 3. A MS. of the end of the seventh century, which once belonged to the Petau Library. The name is due to a fifteenth- century note at the beginning of the book, and hence it has been attributed by 'Tomasi and Mabillon to Narbonne, which was in the Visigothic Kingdom. Mgr. Duchesne, judging by the inclusion of Masses for the feasts of St. Symphorian and St. L^ger (d. 680), attributes it to Autun. The Masses are numbered, the MS. beginning with Christmas Eve, which is numbered "III". Probably there were once two Advent Masses, as in the "Missale Gallicanum". There are eighty-one numbered sections, of which the last is the first prayer of ' ' Missa Romensif cottidiana", with which the MS. breaks off. The details of the Masses in this book are given in the section of the present article on the liturgical year. The Masses are all GaUican as to order, but many of the actual prayers are Roman. The "Missale Gothicum" has been printed bv Tommasi (Codices Sacramentorum, Rome, 1680), MabiUon (De Liturgia GaUicana, Paris, 1685), Muratori (Liturgia Romana Vetus, Venice, 1748), Neale and Forbes (op. cit.), and in Migne's "Patrolo- gia Latina" (Vol. LXXII).

(4) Missale Gallicanum Vetus (Vatican. Palat. 49.3). — Described by Delisle, No. 5. The MS., which is of the end of the seventh, or the early part of the eighth, century is only a fragment. It begins with a Mass for the feast of St. Germanus of Auxerre (9 Oct.), after which come prayers for the Blessing of Virgins and Widows, two Advent Masses, the Christmas Eve Mass, the Expositio and Traditio Symboli, and other ceremonies preparatorj- to Baptism; the Maundy Thursday. Good Friday and Easter Sunday ceremonies and the baptismal service, Masses for the Simdays after Easter up to the Rogation Mass, where the MS. breaks off. The Mas,ses, as in the "Gothicum", are GaUican in order with many Roman prayers. The Good Friday prayers are, with a few verbal variations, exactly those of the Roman Missal. The MS. has been printed by Tommasi, Mabillon, Muratori, and Neale and Forbes (op. cit.). and in Vol. LXXII of Migne's "Patrologia Latina."

(5) The Luxeuil Leclionary (Paris, Bibl. Nat., 9427). — This MS., which is of the seventh centurv' was discovered by Mabillon in the Abbey of Luxeuil, but from its containing among its very few saints' days the feast of St. Gene\-ieve, Dora Morin (Revue

Benedictine, 1893) attributes it to Paris. It contains the Prophetical Lessons, Epistles, and Gospels for the year from Christmas Eve onwards (for the details of which see the section of this article on the hturgical year). At the end are the lessons of a few special Masses, for the burial of a bishop, for the dedication of a church, when a bishop preaches, "et plebs decimas reddat", when a deacon is ordained, when a priest is blessed, "in profeetione itineris", and "lectiones cotidianae". This Lectionary is purely GaUican with no apparent Roman influence. The MS. has not been printed in its entirety, but Mabillon in "De Liturgia GaUicana" gives the references to all the lessons and the beginnings and endings of the text.

(6) The Letters of St. Germanus of Paris. — These were printed by Martene (De Antiquis Ecclesise Ritibus, Bas.sano', 1788) from a MS. at Autun, and are given also in Vol. LXXII of Migne's "Patrologia Latina". There appears to be no reason to doubt that they are genuine. They contain mystical interpreta- tions of the ceremonies of the Mass and of other ser- vices. Mgr. Duchesne says of the descriptions, on which the interpretations are based, that "We may reconstruct from the letters a kind of Ordo Gallicarms". (See section of this article on the Mass.)

Much side light is thrown on the GaUican Rite by the Celtic books (see Celtic Rite), especially by the Stowe and Bobbio Missals. The latter has been caUed GaUican and attributed to the Pro\-ince of Besan^on, but it is now held to be Irish in a much Romanized form, though of Continental provenance, being quite probably from the originally Irish monas- tery of Bobbio, where Mabillon found it. A com- parison -with the Ambrosian books (see Ambrosian Liturgy and Rite) may also be of service, while most lacunae in our knowledge of the GaUican Rite may reasonably be conjecturally filled up from the Mozara- bic books^ which even in their present form are those of substantially the same rite. There are also litur- gical allusions "in certain early writers: St. Hilary of Poitiers, St. Sulpicius Severus (d. about 400), St. Caesarius of .\rles (d. about 542), and especiaUy St. Gregory of Tours (d. 595), and some information may be gathered from the decrees of the GaUican councils mentioned above.

The above are all that exist as directly GaUican sources, but much information may also be gleaned from the books of the transition period, which, though substantially Roman, were much edited with Germanic tendencies and contained a large amount which was of a GaUican rather than a Roman type. The principal of these are:

(1) The Gelasian Sacrameniary, of which three MSS. exist, one in the Vatican (Queen Christina MS. 316), one at Zurich (Rheinau 30), and one at St. Gall (MS. 348). The MSS. are of the eariy eighth century. The groundwork is Roman, with GaUican additions and modifications. Evidence for the GaUican rites of Ordination and some other matters is derived from this book. The Vatican MS. was published by Tom- masi and Muratori, and a complete edition from all three MSS. was edited by H. A. Wilson (Oxford, 1894).

(2) The Missale Francorum. (Vatican, Q. Christma MS. 257, Delisle No. 4). — A fragment of a Sacramen- tary of a similar type to the Gelasian, though not identical with it. Prmted by Tommasi, Mabillon, and Muratori.

(3) The Gregorian Sacramentar;/. — Of this there are many MSS. It represents the Sacramentary sent by Pope Adrian I to Chariemagne, after it had been re- arranged and supplemented by Gelasian and GaUican additions in France. One MS. of it was published by Muratori. In this, as in many others, the additions form a supplement, but in some (e. g. the Angouleme Sacramentarj'. Bibl. Nat. Lat. 816) the Gelasian addi- tions are interpolated throughout.