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GALLICAN

"Preces vero psallere levitas pro populo ab origine libri Moysaici ducit exordium, ut audita Apostoli prsdicatione levitae pro populo deprecentur et sacer- dotes prostrati ante Dominum pro peccatis populi in- tercedant". Duchesne makes this refer to a Bidding Litany to follow the Homily, but judging from the analogy of the Stowe Mass, which places a htany be- tween the Epistle and Gospel, and of the Mozarabic, which on Sundays in Lent has a very similar litany between the Prophetical Lesson and the Epistle, said by the priest who "prosternat se ad pedem altaris", it might be possible to understand "audita Apostoli pra-dicatione " to mean "after the Epistle". The Roman Good Friday prayers, however, which are similar in import to this litany, follow the Gospel; and so does the Great Synapte of the Clementine, the By- zantine, and other Eastern rites, which have petitions of the same type, and one of which is probably the original source of this Prex. The Council of Lyons (517) also mentions "orationem plebis quiE post evan- gelia legeretur". No Gallican text of this litany ex- ists, but it was probably much of the same type as that of the Stowe, which is called "Deprecatio Sancti Martini", and that which takes the place of the "Gloria in Excelsis" in Lent in the Ambrosian. The Prex is followed by a prayer called Post Precem.

(7) The Dismissal of the Catechumens. — This is mentioned by St. Germanus as an ancient rite of which the form was still observed. He says, in almost the same words which James of Edessa, speaking of the Syrian Rite, used a century later, that the deacon proclaims "ju.xta antiquum Ecclesiae ritum". No mention is made by St. Germanus of penitents, but the Council of Lj'ons just mentioned gave them per- mission to remain until after the Prex. In the Stowe Mass, as in the Roman, there is no allusion to cate- chumens or penitents.

(8) The Cireat Entrance and Offertory. — It seems appropriate to give the Byzantine name to this cere- mony, for, according to St. Germanus's description, it resembled the Great Entrance of that rite rather than anything which is now found in either the Roman or the Mozarabic of to-day, or in the Celtic Rite; and the Procession of the Vecchioni at Milan (see Am- BROSi.\N Rite) is altogether a different matter. First came the closing of the doors. This took place im- mediately after the Dismissal of the Catechumens in the Liturgy of St. James, and is put at the same point in the description of James of Edessa. In the Byzan- tine Rite of to-day it comes after the Great Entrance. In the Roman Rite there is no sign of it. St. Germa- nus gives it a mystical meaning about the gates of the soul, but James of Edessa gives the real origin, the guarding of the mysteries against the heathen. Then the already prepared Elements were brought in, the bread in a vessel shaped like a tower, the mixed wine and water in the chalice. St. Germanus speaks of them as Corpus Domini and Sanguis Christi (cf. the wording of the Byzantine hymn known as the Cheru- bicon). While this was done the choir sang what St. Germanus calls the Sonum. The Mozarabic Missal calls the Responsory which comes at this point the Lauda. and the name Sonus is given to very similar Responsories sung at Vespers and Lauds. While the Elements were being offered the choir sang the Laudes, which included Alleluia. This is the Mozarabic Sacrificium, the Roman Offertorium. St. Isidore gives the latter name to it. The tract in the Irish "Leabhar Breac" speaks of elevating the chahce "quando canitur Imola Deo sacrificium laudis", but the Stowe, being a priest's book, is silent about any antiphon here, though the prayers said by the priest are given. In the Stowe Missal the Offertory, which is a good deal Romanized, is preceded by the Creed. In the Ambrosian, as in the Byzantine, the Creed follows the Offertory. In the Gallican of St. Ger- manus there was as yet no Creed. By the time of

James of Edessa it had got into the Syrian Liturgy, but the Roman did not adopt it till much later (see Creed, Liturgical Use of). The Mozarabic puts it after the Consecration. St. Germanus mentions three veils, the "palla Unostima" [linoslema is defined by St. Isidore (Orig., 19, 22) as a material woven of flax and wool] "corporalis paUa" of pure hnen, "super quam oblatio ponitur", and a veil of silk adorned with gold and gems with which the oblation was covered. Prob- ably the "Unostima" covered the chahce, hke the modern pall.

(9) The prayer that follows is not mentioned by St. Germanus, but is given in the Gallican books. It is preceded by a Bidding Prayer. The titles of the two are Prccjatio Missce and Collectio (the usual expression being "Collectio sequitur"). They varj' with the day, and are found in the Gothicum, GalUcanum, Bobbio, and some of the Reichenau fragments. St. Isidore mentions them as the first two of the prayers of the Mass. In the Mozarabic the Bidding Prayer is called Missa, and is followed by "Agyos, agyos, agyos, Domine Deus Rex teterne tibi laudes et gratias", sung by the choir, and an invariable invitation to prayer. The variable prayer which follows is called Alia Ora- tio. The "Missa" is almost always a Bidding Prayer addressed to the people, while the "Alia Oratio" is nearly always addressed to God, but sometimes both are Bidding Prayers and sometimes both are prayers to God.

(10) The Diptychs. — St. Germanus says "Nomina defunctorum ideo hor ilia reeitantur qua pallium toUitur". The Gallican books and the Bobbio have variable prayers Post Nomina, and the Reichenau fragments have also prayers A )!(e Nomina, which are sometimes Bidding Prayers, as are sometimes the prayers Post Nomina in the Gothicum. The form of the Intercession is given in the Stowe, but moved to its Roman positions in the Gelasian Canon. The Mozarabic retains the old position, and has a prayer Post Nomina, which St. Isidore calls the third prayer. The position of the Great Intercession at this point exactly is peculiar to the Hispano-Galliean rite, but it comes very near to the Alexandrian position, which is in the middle of the Preface, where a rather awkward break is made for it. The West Syrian and Byzantine Liturgies place the Great Intercession after the Epik- lesis, the East Syrian before the Epiklesis, and the Roman and Ambrosian divide it in two, placing the Intercession for the Living before, and that for the Dead after the Consecration, with Commemorations of Saints with each.

(11) The Pax. — St. Germanus mentions that the Kiss of Peace came next, as it does now in the Mozara- bic. St. Isidore associates it with the fourth prayer, which in the Gallican and Mozarabic books is called Ad Pacem. The Roman Rite, which has completely obliterated all distinction between the Missa Cate- chumenorum and tlie Missa Fidelium, associates this sign of unity, not with the beginning of the latter, but with the Communion, and this position is as old as the letter of St. Innocent I (416) to Decentius of Gubbio. The Ambrosian now follows the Roman, as did the Celtic Rite when the Stowe Missal was written; but the Bobbio retained the collect i4rf Pacem in its original place, though it was probably not used with the Gelasian Canon.

(12) The Anaphora. — St. Germanus merely men- tions the Sursuni Corda, and says nothing about what follows it. The dialogue was probably in the usual form, though the curious variation in the present Mozarabic Rite makes that somewhat uncertain. Then follows the Contestatio or Immolatio. called by the Mozarabic books lltatio, which is in the Roman Rite the Prcejatio. St. Isidore calls it the fifth prayer and uses the word Illntio for it. The Gallican books, the Bobbio, and the Mozarabic Missal give a variable one for every Mass, and the Gallican books often give