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 INTROIT

81

INTROIT

of investigation. These works may be briefly given under four general heads, as follows: (a) General Introduction to Holy Writ: Dixon, "Intr. to the Sacred Scriptures" (Dublin, 1852); Trochon, " In- trod. gdnerale" (Paris, 1886-87); Chauvin, "Lemons d'Int. g6n<'>rale" (Paris, 1897); Breen, "General and Critical Introd. to the Holy Scripture" (Rochester, 1897); Gigot, "General Introd. to the H. Script." (New York, 1899); Tclch, " Intr. Generalis in Scrip- turam Sacram" (Ratishon, 190S). (b) General and Special Introd. to both Testaments: Alber, " In- stitutiones Scrip. Sac. Antiq. et Novi Test." (Buda- pest, 1801-08); Scholz, "AUgem. Einleit. in die heilige Schrift des A. und N. T." (Cologne, 1845-48); Glaire, " Introd. historiq. et critiq. aux Livres de I'A. et du N. T." (Paris, 1838—); Haneberg, " Geschichte der bibl. Offenbarung als Einleitung ins alte und neue Testam." (Ratislion, 1S49); Cilly, " Precis d'Introd. generale et particuliere a I'Ecrit. Ste " (Nimes, 1867); Lamy, "Introd. in Sac. Scripturam" (Mechlin, lSfi7); Danko, " Hist. Revelationis divine V. T." (Vienna, 1862); Idem, "Hist. Rev. divina? N. T." (Vienna, 1867) ; Kaulen, " Einleitung in die heilige Schrift des A. und N. T." (Freiburg im Br., 1876) ; Vigouroux and Bacuez, "Manuel Biblique" (Paris, 1879); Ubaldi, "Introd. in Sacr. Script." (Rome, 1877-81); Cor- nely, "Introd. historica et critica in U. T. libros" (Paris, 1885-87); Trochon and Lesetre, "Introd. k I'Etude de I'Ecrit. Sainte" (Paris, 1889-90); Barry, "The Tradition of Scripture" (New York, 1906). (c) Special Introd. to the Old Testament: Jahn, " Einleit. in die gottliche Biicher des A. Bundes" (Vienna, 1793); Ackermann, "Introd. in lib. sacros V. Test." (Vienna, 182.5-9); Herbst, "Hist. Krit. Einleitung in die heilige Schriften des A. T." (Karls- ruhe, 1840-44); Reusch, "Lehrbuch der Einl. in das A. T." (Freiburg im Br., 1864); Zschokke, " Hi.st. sacra V. T." (Vienna, 1872); Neteler, " Abriss der alttest. Literaturgeschichte" (Munster, 1870); Martin, "Intr. ^ la Critique generale de I'A. T." (Paris, 1886- 89); Schopfer, "Gesch. des A. T." (Bri.xen, 1894); Gigot, "Special Intr. to O. T." (New York, 1901, 1906). (d) Special Introduct. to the New Testament: Feilmoser, " Einl. in die Biicher des N. Bundes" (Innsbruck, 1810); Unterkircher, "Einl. in die B. des N. T." (Innsbruck, 1810) ; Hug, " Einl. in die heil. Schriften des N. T." (Tubingen, 1808); Reithmayer "Einl. in die kanonisch. B. des N. T." (Ratisbon, 1852); Maier, "Einl. in die Schrif. des N. T." (Frei- burg im Br., 1852); Markf, "Introd. in sacros libros N. T." (Budapest, 1856); Gimtner, " Introd. in sacros N. T. libros" (Prague, 1863); Langen, "Grundriss der Einleitung das N. T." (Freiburg im Br., 1868); Aberle, " Einl. in das N. T." (Freiburg im Br., 1877); Trenkle, "Einl. in das N. T." (Freiburg im Br., 1897) ; Schaefer, " Einl. in das N. T." (Paderborn, 1898); Belser, "Einl. in das N. T." (Freibiu-g im Br., 1901); Jacquier, " Histoire des Livres du N. T." (Paris, 1904-08); Brassac, " Nouveau Testament" (Paris, 1908, 1909), twelfth recast edition of vols. Ill and IV of Vigouroux's " Manuel Biblique".

From among the introductory works recently published by Jewish scholars the following may be mentioned: J. Furst, "Geschichte der bibli-schen Literatur und des judisch-hellenisti.schen Schriftens" (Leipzig, 1867-70); Cassel, "Geschichte dor judisehcn Literatur" (Berlin, 1872-73); J. S. Bloch. '" Studien zur Geschichte der Sammlung tier A. Literatur" (Leipzig, 1875); A. Geiger, "Einleitung in die bib- lischen Schriften" (Berlin, 1877) ; Wogue, " Histoire de la Bible et de I'Exegese bibliqiie jusqu'ii nos jours" (Paris, 1881). Besides the .separate works on B'il )lical introduction which have been nicMtioned, \ahialil(' contributions to that branch of Scriptural science are found in the shape of articles in the Dictionaries of the Bible and the general encyclopedias already published or yet issuing. Francis E. Gigot.

VIII.— 6 -

Introit.— The Introit {Inlroilus) of the Mass is the fragment of a psalm with its antiphon sung while the celebrant and ministers enter the church and ap- proach the altar. In all Western rites the Mass be- gan with such a processional psalm since the earliest times of which we have any record. As it was sung by the choir it is not, of course, to be found in sacra- men taries; but introits are contained in the first antiphonaries known (the Gregorian Antiphonary at Montpellier, the St. Gall manuscript, that repre- sent a seventh-century tradition, etc.; see Leclercq in "Diet, d' archeologie chretienne", s. v. "Antipho- naire"). The First Roman Ordo (sixth to seventh cen- tury) says that as soon as the candles are lit and every- thing is ready, the singers come and stand before the altar on either side, " and presently the leader of the choir begins the antiphon for the entrance (anti- phona ad introilum)". As soon as the deacons hear his voice they go to the pope, who rises and comes from the sacristy to the altar in procession ("Ordo Rom. I", ed. Atchley, London, 1905, p. 128). There is every reason to suppose that as soon as the Western liturgies were arranged in definite forms, the entrance was always accompanied by the chant of a psalm, which from that circumstance was called at Rome Introitus or Psalmus or Antiphona ad Introitum. The old Galilean Rite called it Antiphona ad Pridegen- dum; at Milan it is the Ingressa; in the Mozarabic, Carthusian, Dominican, and Carmelite books. Officium. The Introit was a whole psalm sung with the Gloria Patri and Sicut erat verses, preceded and followed by an antiphon in the usual way. No doubt originally it was sung as a solo while the choir repeated a response after each verse (the psalmxis responsorius of which we still have an example in the Innlatorium at Matins), then the later way of singing psalms {pmlmus anti- phonariux) was adopted for the Introit too. The "Lilier Pontificalis" ascribes this antiphonal chant at the Introit to Pope Celestine I (422-32) : " He ordered that the psalms of David be sung antiphonally [antiphonnlim, by two choirs alternately] by all before the Sacrifice, which was not done before; but only the epistle of St. Paul was read and the holy Gospel" (ed. Duchesne, I, Paris, 1886, 230). The text seems even to attribute the use of the Introit-psalm in any form to this pope. Medieval writers take this idea from the " Liber Pontificalis", e. g. Honorius of Autun, " Gemma amma>" (in P. L., CLXXII): " Pope Celes- tine ordered psalms to be sung at the entrance (ad introilum) of the Mass. Pope Gregory [I] afterwards composed antiphons in modulation for the entrance of the Mass" (I, Ixxxvii). Probst thought that Gelasius I (492-96) invented the Introit (Die abend' landische Messe vom 5 bis zum 8 Jahrhundert, Mun- ster, 1896, §36). It is perhaps safest to account for our Introit merely as a development of the proces- sional psalm sung during the entrance of the celebrant and his ministers, as psalms were sung in processions from very early times. But it soon began to be cur- tailed. Its object was only to accompany the en- trance, so there was no reason for going on with it after the celebrant had arrived at the altar. Already in the First Roman Ordo as soon as the pope is ready to begin Mass he signs to the choir-master to leave out the rest of the psalm and go on at once to the Gloria Patri (ed. Atchley, p. 128). Since the early Middle Ages the psalm has been further shortened to one verse (Durandus, " Rationale", IV, 5). So it received the form it still has, namely: an antiphon, one verse of a psalm, Gloria Patri, Rictd erat. the antiphon repeated. In the Milanese Rite the antiphon of the Irtgreasa is not repeatcil except in Requiem Masses; on the other han(l, in some medieval uses it w.as re- peated several times (Durandus, loc. cit.). On great feasts the Carmelites still repeat it twice at the end. The antiphon is taken as a rule from the Psalter (Durandus calls such introits regulares); sometimes