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GALLICAN

what, without any intention of levity, one may call "lighting-up time". The Anibrosian and Mozarabic Vespers are constructed on this principle, and so is the Byzantine 'E<nrepiy6s.

Csesarius mentions a blessing given by the bishop at the end of Lucernarium, "cumque expleto Lucernario benedictionem populo dedisset": and the following is an order of the Council of Agde (canon 30): ''Et quia convenit ordinem ecclesis ab omnibus aequaliter cus- todiri studendum est ut ubique fit et post antiphonas coUectiones per ordinem ab episcopis vel presbyteris dicantur et hymni matutini vel vespertini diebus om- nibus decantentur et in conclusione matutinarum vel vespertinarum missarura post hymnos capitella de psalmis dicantur et plebs coUecta oratione ad ves- peram ab Episcopo cum benedictione dimittatur". The rules of Ca!sarius and Aurelian both speak of two nocturns with lessons, which include on the feasts of martyrs lessons from their passions. They order also Magnificat to be sung at Lauds, and during the Paschal days; and on Sundays and greater festivals Gloria in Excetsis. There is a short passage which throws a lit- tle light vqion tlie Lyons use of the end of the fifth cen- tury in an account of the Council of I^yons in 409, quoted by .MaliiUon. The council assembled by King Gundobad of Burgundy began on the feast of St. Just. The vigil was kept at his tomb. This began with a lesson from the Pentateuch ("a Moyse"), in which oc- curred the words "Sed ego indurabo cor ejus", etc. (Ex., vii, .3). Then psalms were sung and a lesson was read from the prophet.s, in which occurred the words " Vade, et dices populo huic: Audite audientes", etc. (Isaias, vi, 9), then more psalms and a lesson from the Gospels containing the words " Va; tibi, (Jorozain!" etc. (Matt., xi, 21; or Luke, x, 13), and a lesson from the Epistles ("ex Apostolo") which contained the words "An divitias bonitatis ejus", etc. (Rom., ii, 4). St. Agobard in the ninth century mentions that at Lyons there were no canticles except from the Psalms, no hymns written by poets, and no lessons except from Scripture. Mabillon says that though in his day Lyons agreed with Rome in many things, especially in the distribution of the Psalter, and admitted lessons from the Acts of Saints, there were still no hymns ex- cept at Complin, and he mentions a similar rule as to hymns at Vienne. But canon 23 of the Council of Tours (767) allowed the use of the Ambrosian hynms. Though the Psalter of the second recension of St. Jerome, now used in all the churches of the Roman Rite except the Vatican Basilica, is known as the "Galilean", while the older, a revision of the "Vetus Itala", used now in St. Peter's at Rome only, is known as the "Roman", it does not seem that the GaUican Psalter was used even in Gaul until a comparatively later date, though it spread thence over nearly all the West. At present the Mozarabic and Ambrosian Psalters are variants of the "Roman", with peculiari- ties of their own. Probably the decadence of the Gal- lican Divine Office was very gradual. In the eighth century tract in Cott. MS. Nero A. IL the "Cursus Gallorum" is distinguished from the "Cursus Roman- orum", the "Cursus Scottorum" and the Ambro.sian, all of which would seem to have been going on then. The unknown writer, though his opinion is of no value on the origin of the "Cursus", may well have known about some oi these of his own knowledge; but through the seventh century there are indications of a tendency to adopt the Roman or the Monastic "cur- sus" instead of the GaUican, or to mix them up, a tendency which was resisted at times by provincial councils.

V. The Mass. — The chief authorities for the GaUi- can Mass are the Letters of St. Germanus of Paris (555-.576): and by a comparison of these with the ex- tant Sacramentaries. not only of Gaul but of the Celtic Rite, with the Irish tracts on the Mass, with the books of the still existing Mozarabic Rite, and with the de-

scriptions of the Spanish Mass given by St. Isidore, one may arrive at a fairly clear general idea of the service, though there exists no GaUican Ordinary of the Mass and no Antiphoner. Mgr. Duchesne, in his "Origines du Culte Chretien", has given a very full account con- structed on this basis, though some will differ from him in his supplying certain details from Ambrosian books, and in his claiming the Bobbio Sacramentary as Ambrosian rather than Celtic.

The Order of this Mass is as follows: —

(1) The Entrance. — Here an Antiphona (Introit) was sung. Nothing is said of any Pnrparatio Sacerdo- tis, but there is one given in the Celtic Stowe Missal (see Celtic Rite) ; and the Irish tracts describe a pre- liminary preparation of the Chalice, as does also the Mozarabic Missal. As no Antiphoner exists, we have no specimen of a GaUican Officium, or Introit. Du- chesne gives a Mozarabic one, which has .something of the form of a Roman Responsory. The Antiphona was followed by a proclamation of silence by the dea- con, and the salutation Dominus sit semper vobiscum by the priest. This is stiU the Mozarabic form of Dominus vobiscum.

(2) The Canticles. — These, according to St. Ger- manus, were: (i) The Ajus (47105) which may be the Greek Trisagion ("Ayios ee6s, k.t.X.) or the Greek of the Satu-tus, probably the latter, which is still used else- where in the Mozarabic, and seems to be referred to in the Ajus, ajus, ajus of the Life of St. Gery of Cambrai and the Saru:tus, sanctus, sanctus of the Council of Vai- son (529). In the Bobbio there is a prayer Post Ajus. (ii) The Ktjrie Eleison, sung by three boys. This has disappeared from the Mozarabic. It is mentioned by the Council of Vaison (529). (iii) The Canticle of Zacharias (Benedictus). This is called Prophetia and there are collects post Prophetiam in the Reichenau fragments, the Gothicum, and the Bobbio. The Moz- arabic and Celtic books have Gloria in Excclsis here, but in the former the "Benedictus" is used instead on the Sunday before the Nativity of St. John Baptist, called Dominica pro adventu S. Johannis. A different Canticle, Sanctus Deus Archangelorum was used, ac- cording to St. Germanus, in Lent.

(3) The Lessons. — These were the Lectio Prophetica from the Old Testament, and the Lectio Apostolica or Epistle. In Paschal time the Apocalypse took the place of the Lectio Prophetica, and a lesson from the Acts of the Apostles that of the Epistle. In Lent the Histories of the Old Testament were read instead of the Prophetical Lesson, and on Saints' Days the Acts of the Saints. This agrees with the present Mozara- bic, except in the Acts of the Saints, and with the Luxeuil Lectionary, and the Bobbio. The Acts of Saints were used as Mass Lessons in the Ambrosian Rite as late as the tw-elfth century. According to St. Germanus the second lesson followed immediately on the first, but in the Mozarabic the Benedicite and a Psallendo (Responsory) come between them. In the GaUican the Benedicite and a Responsorium. followed the Epistle. The Bobbio has a fixed collect. Post Benedictionem, which is that which follows Benedictus es (Dan., iii) on Ember Saturdays in the Roman Mis- sal.

(4) The Gospel. — This was preceded by a procession in tribunal annlogii, i. e. to the ambo. The word Ai'oXA7ioj' is still the Byzantine term for the desk from which the Gospel is read. A clerk again sang the "Ajus", and seven lighted candles were carried. The clerks cried out Gloria tibi. Domine. Sanctus was sung as they returned. Nothing is said about Alleluia preceding the Gospel, nor is there any in the Mozara- bic. The Celtic Rite, as shown by the Stowe Missal, included an Alleluia at that point, as do most other rites.

(5) Here, according to St. Germanus, followed the Homily.

(6) The Prex. — The passage of St. Germanus is