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demanded. These rules are contained in the "Ordines* * — precursors of our " Caerimoniale Episcoporum '*. Mabillon published sixteen of the Ordines in his '* Mu- sseum Itaiicum*', II (Paris, 1689). These are repro- duced in P. L., LXXVIII, 937-1372. They are of different dates, from about the eighth to the fifteenth century. The first of them ("Ordo Romanus primus", edited apart by E. G. C. Atchley with excellent notes, London, 1905), which is the most important, was

?robably drawn up about the year 770 in the reign of ilar " Orclo " of the time of Gregory I (590-604). The " Ordines " contain no prayers, except that, where nec- essary, the first words are given to indicate what is meant. They supplement the Sacramentary and choir-books with careful directions about the ritual. Since Mabillon other " Ordines '* have been found and edited. A famous and important one, found in a manuscript of the church of St. Amand at Puelle, is published by Duchesne in the Appendix of his "Ori- gines du Cmte Chretien" (pp. 440-63). It was comr posed about the eighth or ninth century.
 * ope Stephen III (768-72), but is founded on a sim-

During the Middle Ages these books were rear- ranged for greater convenience, and develop)ed event- ufiJly into the books we know. The custom of Low Mass changed the Sacramentary into a Missal. At Low Mass the celebrant had to supplement personally what was normally chanted by the deacon and sub- deacon or sung by the choir. This then reacted upon High Mass, so that here too the celebrant began to say himself in a low voice what was sung by some one else. For this purpose he needed texts that were not in the old Sacramentary. That book was therefore enlarged by the addition of Lessons (Epistle and Gospel, ete.) and the chants of the choir (introit, Gradual, etc.). So it becomes a MisscUe plenarium^ containing all the text of the Mass. Isolated cases of such Miss^ occur as early as the sixth century. By about the twelfth century they have completely replaced the old Sacra- mentaries. But Lectionaries ana Graduals (with the music) are still written for the readers and choir.

In the same way, but rather later, compilations are made of the various books used for saying the Divine Office. Here too the same motive was at work. The Office was meant to be sung in choir. But there were isolated priests, small country churches without a choir, that could not afford the library of books re- quired for saying it. For their convenience com- pendiums were made since the eleventh century. Gregory VII (1073-85) issued a compendium of this kind that became very popular.

First we hear of Lihri noctumales or matutinales, containing all the lessons and responses for Matins. To these are added later the antiphons and psalms, then the collects and all that is wanted for the other canonical hours too. At the same time epitomes are made for people who recite the Office without the chant. In these the Psalter is often left out; the clergy are supposed to know it by heart. The anti- phons, versicles, responsories, even the lessons are in- dicated only by their first words. The whole is really a kind of concise index to the Office, but sufficient for people who said it day after day and almost knew it by neart. Such little books are called by various names — "Epitomata", '*Portiforia", and then especially " Breviaria divini officii" (Abbreviations of the Divine Office). They were used mostly by priests on jour- neys. In the twelfth century the catalogue of the library of Durham Cathedral includes "a little travel- ling breviarj'" (breviarium parvum Uinerarium), In 1241 Gregory IX says in a Bull for the Franciscan order: "You have (the Divine Office) in your Brevi- aries" (see Batiffol, " Histoire du Br6viaire", chap, iv, especially pp. 1 92-202) . The parts of these Breviaries were fillea up eventually so as to leave nothing to memory, but the convenient arrangement and the name have been kept. It is curious that the word

Breviar>% which originally meant only a Iiandy epit- ome for use on journeys and such occasions, has come to be the usual name for the Divine Office itself. A priest "says his breviary" that is, recites the canoni- cal hours.

The development of the other books took place in much the same way. The Missals now contained only the Mass and a few morning services intimately con- nected with it. Daily Mass was the custom Tor eveiy priest; there was no object in including all the rit^ used only by a bishop in each Missal. So these rites apart formed the Pontifical. The other non-Eucha- nstic elements of the old Sacramentary combined with the ^'Libri Agendarum'' to form our Ritual. The Ck)imcLl of Trent (1545-03) considered the question of uniformity in the liturgical books and appointed a commission to examine the question. But tJbe conmiis- sion found the work of unifymg so many and so varied books impossible at the time, and so left it to be done gradually by the popes. The Miss^ and Breviary were reformed very soon (see next paragraph), the other books later. The latest work was we produc- tion of the Caerimoniale Episcoporum. John Bur- chard, Master of Ceremonies to Sixtus IV (1471-84), combined the old ** Ordines Romani " into an Ordo «er- vandus per sacerdotem tn celebrcUione missas (Rome, 1502), and arranged the rubrics of the Pontifical Other editions of the rubrics were made at intervals, tiUClement VIII (1592-1605) issued the " Casrimonialc Episcoporum" (in 1600). All the books have been constantly revised and re-edited with additions down to our own time.

III. The Present Roman Liturgical Books. — The official books of the Roman Rite are seyen — the Missal, Pontifical, Breviary, Ritual, Cserimoniale Episcoporum, Mcmoriale Rituum, and Martyrology. These contain all and only the liturgical services of this rite. Several repeat matter also found in others. Other l>ooks, containing extracts from them, share their official character inasmuch as the texts conform to that of the original book. Such secondarj^ liturgi- cal books are the Ijcctionary and Gradual (with musi- cal notes) taken from the Missal, the Day Hours (Hone diumae) of the Breviary, the Vesperal, Antiph- onary and other choir-books (with notes), also ex- tracted from thcBreviaiy, various Benedictionals and Ordines taken from the Ritual or Pontifical.

(a) The Roman Missal (Missale Romanum), as we now have it, was published by Pope Pius V by the Bull '*Quo primum" of 14 July, 1570 (see Liturgies and Roman Rite). A commission, opened by the Council of Trent under Pius IV (1559-65), consisting of Cardinal Beniardine Scotti, Thomas Gcddwell, Bishop of St. Asaph (one of the last two English bishops of the old Catholic line), Giulio Poggi. and others, had then finished its task of rc\'ising the book. Clement VIII (1592-1605) formed a new commission (Baron ius, BelLarmine, and others) to restore the text which printers had again corrupted, and especially to substitute the new Vulgate (1590) texts for those of the Itala in the Missal: he published his revision by the Bull ''Cum Sanctissimum" on 7 July, 1604. Ui^ ban VIII (1623-44) again appointed a commission to revise chieflv the rubrics, and issued a new edition on 2 September, 1634 (Bull "Si quid est"). Leo XUI (1878-1903) again made a revision in 1884. These names stand for the chief revisions; they are ihoee named on the title-page of our I^Iissai (Misj^e Ro- manum ex decreto SS. Concilii Tridentini restitutum S. Pii V Pont. Max. iussu editum, dementis VIII, Ur- bani VIII et Leonis XIII auctoritate recognitum). Bui the continual addition of Masses for new feasts goes on. There are few popes since Pius V who have mot authorized some additions, made by the Sacred Con* gregation of Rites, to the Missal or its various supple- ments. The reigning pope, Pius X, has issuea the chants of the Vatican edition in the GraduaL As far