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GALLICAN

III. The Liturgical Year. — The Lvixeiiil Leetion- ary, the Gothicum and Gallicanum Missals, and the Galilean adaptations of the Hieronyniian Marl ynilogy are the chief authorities on this jioint, and to these may be aikied some information to be gathereil from the regulations of the Councils of Agde (500), Orleans (541), Tours (567), and Macon (5S1), and from the "Historia Francorum" of St. Gregory of Tours, as to the Gallican practice in the sixth century. It is probable that there were many variations in different times and places, and that the influence of the Hiero- nymian Martyrology brought about many gradual assimilations to Rome. The year, as is usual, began with Advent. The Council of Macon, which arranges for three days' fast a week, during that season, men- tions St. Martin's Day as the key-day for Advent Sun- day, so that, as at present in the Mozarabic and Ambrosian Rites, there were six Sundays of Advent (but only two Advent Masses survive in the Gallica- num). The Gothicum and the Luxeuil Lectionary both begin with Christmas Eve. Then follow Christ^ mas Day; St. Stephen; St. John (according to Lux- euil); St. James and St. John (according to the Gothicum, which agrees with the Hieronymian Mar- tyrology and with a Syriac Menology of 412, quoted by Duchesne. The Mozarabic has for 29 December "Sanctus Jacobus Frat«r Domini", but that is the other St. James) ; Holy Innocents ; Circumcision; St. Genevieve (Luxeuil Lectionary only. Her day is 3 Jan.); Sunday after the Circumcision (Luxeuil), vigil of Epiphany; Epiphany; two Sundays after Epiph- any (Luxeuil); "Festum Sanctse Mariee" (Luxeuil, called "Assumptio" in the Gothicum, 18 Jan.); St. Agnes (Gothicum) ; after which follow in the Gothi- cum, out of their proper places, Sts. Cecily (22 Nov.); Clement (23 Nov.); Saturninus (29 Nov.); Andrew (30 Nov.); and Eulalia (10 Dec); the Conversion of St. Paul (Gothicum); St. Peter's Chair (in both. This, from its position after the Conversion of St. Paul in the Gothicum, ought to be St. Peter's Chair at Antioch, 22 Feb. ; but it will not work out as such with the two Sundays between it and the Epiphany and three between it and Lent, as it appears in the Luxeuil Lectionary; so it must mean St. Peter's Chair at Rome, 18 Jan., which is known to have been the festi- val kept in Gaul) ; three Sundays after St. Peter's Chair (Luxeuil); Inilium Quadragesimw; five Lenten Masses (Gothicum); Palm Sunday (Luxeuil); "Sym- boli Traditio" (Gothicum); Monday, Tuesday and Wednesday of Holy Week, called, by the name still u.sed in the Ambrosian Rite, Authenlica Hebdomada (Luxeuil); Maundy Thursday; Good Friday; Easter Eve ; Easter Day and the whole week ; Low Sunday, called in both Clausum Paschoe; four more Sundays after Easter (Luxeuil) ; Invention of the Cross (Gothi- cum, 3 May) ; St. John the Evangelist (Gothicum, 6 May); three Rogation days; Ascension; Sunday after Ascension (Luxeuil); Pentecost; Sunday after Pentecost (Luxeuil) ; Sts. Ferreolus and Ferrutio (Gothicum, 16 June); Nativity of St. John Baptist; Sts. Peter and Paul; Decollation of St. John Baptist; Missa de Novo fructus {sic, Luxeuil); St. Sixtus (Gothicum, 6 Aug.); St. Lawrence (Gothicum, 10 Aug.); St. Hippolytus (Gothicum, 13 Aug.); Sts. Cornelius and Cyprian (Gothicum, 10 Sept.); Sts. John and Paul (Gothicum, 26 June) ; St. Symphorian (Gothicum, 22 Aug.) ; St. Maurice and his companions (Gothicum, 22 Sept.); St. Leger (Gothicum, 2 Oct.); St. Martin (Gothicum, 22 Nov.). Both books have also Commons of Martyrs and Confessors, the Luxeuil has Commons of bishops and deacons for a number of other Masses, and the Gothicum has six Sunday Ma.sses. The Gallicanum has a Mass in honour of St. Germanus of Auxerro licfore the two Advent Masses. In both the Gothicum and Gallicanum a large space is given to the services of the two days before Easter, and in the latter the Exjmsilii) and Traditio Symlxiti

are given at great length. The moveable feasts de- pended, of course, on Easter. When the Roman Church altered the Easter cycle from the old computa- tion on a basis of 84 years to the new cycle of 532 years of Victorius of Aquitaine in 457, the Gallican Church, unlike the Celts, did the same; but when, in 525, the Roman Church adopted the 19 years cycle of Dionysius Exiguus, the Gallican Church continued to use the cycle of Victorius, until the end of the eighth or beginning of the ninth century. Lent began with the first Sunday, not with Ash Wednesday. There is a not very intelligible passage in the canons of the Council of Tours (567) to the effect that all through August there were " festivitates et missse sanctorum", but this is not borne out by the existing Sacramen- taries or the Lectionary.

IV. The Divine Office. — There is curiously little information on this point, and it is not possible to re-construct the Gallican Divine Office from the scanty allusions that exist. It seems probable that there was considerable diversity in various times and places, though councils, both in France and Spain, tried tx3 bring about some uniformity. The principal authorities are the Councils of Agde (506) and Tours (567), and allusions in the writings of St. Gregory ef Tours and St. Caesarius of Aries. These and other details have been gathered together by Mabillon in his " De Liturgia Gallicana", and his essay on the Gallican Cursus is not yet superseded. The general arrange- ment and nomenclature were very similar to those of the Celtic Rite (q. v.). There were two principal services, Matins (ad Matutinam, Matutinum) and Vespers (ad Duodecimam, ad Vesperas, Lucernarium) ; and four Lesser Hours, Prime, or Ad Secundam, Terce, Sext and None ; and probably two night serv- ices. Complin, or ad initium noctis, and Nocturns. But the application of these names is sometimes ob- scure. It IS not quite clear whether Nocturns and Lauds were not jomed together as Matins; Caesarius speaks of Prima, while the Gallicanum speaks of Ad secundam; Caesarius distinguishes between Lucerna- rium and Ad Duodeciman, while Aurelian distinguishes between Ad Duodeciman and Complin; the Gothicum speaks of Vespera Paschoe and Initium Noctis Paschoe, and the Gallicanum has Ad Duodecimam Paschoe. The distribution of the Psalter is not known. The Council of Tours orders six psalms at Sext and twelve ad Duodecimam, with Alleluia (presumably as Anti- phon). For Matins there is a curious arrangement which reminds one of that in the Rule of St. Colum- banus (see Celtic Rite, III). Normally in summer (apparently from Easter to July) "sex antiphonce binis psalmis" are ordered. This evidently means twelve psalms, two under each antiphon. In August there seem to have been no psalms, because there were festivals and Masses of saints. " Toto Augusto mani- cationes fiant, quia festivitates sunt et missie sanc- torum". The meaning of manicationes and of the whole statement is obscure. In September there were fourteen psalms, two under each antiphon ; in October twenty-four psalms, three to each antiphon; in No- vember twenty-seven psalms, three to each antiphon; and from December to Easter thirty psalms, three to each antiphon. Ca>sarius orders six psalms at Prime with the hymn "Fulgentis auctor aetheris", two les- sons, one from the old and one from the New Testa- ment, and a capitellum; six psalms at Terce, Sext, and None, with an antiphon, a hymn, a lesson, and a capitellum ; at Lucernarium a " Psalmus Directaneus", whatever that may be (cf. the " Psalmus Directus" of the Ambrosian Rite), two antiphons, a hymn, and a capitellum; and ad Duodecimam, eighteen psalms, an antiphon, hymn, lesson, and capitellum. From this it seems as though Lurernarimn and Ad Duodecimam together made up Vespers, coml)ining the twelfth hour of the Divine Office (that is, of the recitation of the Psalter with its accompaniments) with a service for