MOZARABIC
615
MOZARABIC
those in the British Museum, which the writer has
examined for himself) are worked out from those
given by F(5rotin, Ewald and Loewe, Simonet, Eguren,
and the list of the Burriel transcripts in Fernandez de
Navarrete's "Coleccion de Documcntos" (see bib-
liography). Very full descriptions of the principal
MSS. will appear in Dom Ferotin's forthcoming edi-
tion of the INIozarabic Sacramentary. The lists of
Toledo MSS. given by Lorenzana and Pinius are too
vague for purposes of identification. The four MSS.
(Add. .30847-30850), described in the Catalogue of
Additional Manuscripts of the British Museum for
1878 as Mozarabic, are all Roman, three being Ro-
mano-monastic and one secular.
Printed Editions: Missale Mixtum or Complete Missal. — Cardinal Ximenes's edition, Toledo, 1500, fol. Alexander Leslie's edition, Rome, 1755, 4to. Cardinal Lorenzana's edition, with Leslie's notes and additional notes by F. Arevalo, Rome, 1804, fol. Reprint of Leslie's edition in Migne, P. L., LXXXV, Paris, 1850.
Mismle Omnium Offerentium, containing, besides the "Missa Omnium Offerentium", the Lesser Hours and the Commons. Edition by Lorenzana and F. Fabian y Fuero. Angelopoli (Los Angeles, Mexico), 1770, fol. Reprint, Toledo, 1875, fol. The "Missa Omnium Offerentium" is given also in La Bigne's "BibUotheca Veterum Patrum", 1609, 1618, 1654; in J. M. Neale's "Tetralogia Liturgica", 1849; in Hammond's "Ancient Liturgies", 1878; translated and edited by T. Kranzfelder in Reithmayer's "Bib- liothek der Kirchenvater", No. 215, 1869, and in J. Perez's " Devocionario Mozdrabe", Toledo, 1903.
Breviary. — Cardinal Ximenes's edition, Toledo, 1502, fol. Cardinal Lorenzana's edition, Madrid, 1775, fol. Reprint in Migne (P. L., LXXXVD, Paris, 1850.
Liber Ordinum. Edited by Dom M. Ferotin in Ca- brol and Le Clerc's "Monumenta Ecclesiae Litur- gica", V, Paris, 1904, quarto.
Liber Orationum . — Printed in Bianchini's edition of the works of Cardinal Tommasi. Rome, 1741, fol.
Psalter, Canticles, Hymnal, and Hours. — In Loren- zana's Breviary of 1775 and the Migne reprint, from the Toledo manuscript. In the Henry Bradshaw So- ciety's Publications, vol. XXX, edited by J. P. Gil- son, London, 1905, from the British Museum MS.
Liber Comicus. — Edited by Dom G. Morin from the Paris MS. in "Anecdota Maredsolana", I, Mared- Bous, 1893.
III. The Litdhgical, Year. — In the present printed books, the offices are divided after the Roman fashion into "Officium Canonicum per Annum" (an- swering to the "Officium de Tempore") and the "Sanctorale". As in the Roman books, the fixed feasts from Christmas Eve to the Epijjhany (except that the Breviary puts two in the "Sanctorale") come in the "de Tempore", and the Missal, but not the Breviary, includes also St. Clement (23 Nov.), St. Satuminus (29 Nov.), St. Andrew (30 Nov.), St. Eu- lalia (10 Dec), the Annunciation (18 Dec), and St. Thomas the Apostle (21 Dec.) in the same part, though several intermediate feasts come in the "Sanc- torale". In the manuscripts (e. g. in the two Libri Orationum, Add. MS. 30852 and the Verona MS. printed in Bianchini's edition of Thoni.asius, which has a very complete sequence of Ihc year) llie two parts are not distinguished, and the wlicilc .set of day.s, fixed and moveable, are given in one series. The "Oflicium per Annum" of the modern books begins with the first Sunday of Advent, as in the Roman, but the "Sanc- torale" begins ^nth Sts. Julianus and Basilissa (7 Jan.), and ends in the Missal with St. Eugenia (12 Dec), while the Breviary includes in it also Sts. Justus and Abundus (16 Dec), the Annunciation (18 Dec), St. Thomas the Apostle (21 Dec), the Translation of St. James the Great (30 Dec), and St. Columba (31 Dec). There are six Sundays of Advent, as there
were in the Galilean and are now in the Ambrosian.
The key day for Advent Sunday is therefore St. Mar-
tin (11 Nov.), as it is in the Ambrosian Rite, and, as
according to the Council of Macon (581), it was in the
Galilean, but Advent Sunday is that next after, not, as
in the Roman, that nearest to the key day. Thus Ad-
vent Sunday may be on any day from 12 to IS Nov.
The four feasts which follow Christmas Day are now the same as in the Roman Rite, including St. Thomas of Canterbury. The next day is the Translation of St. James the Great and the last day of the year is St. Columba, Virgin and Martyr, though the Calendar of the Missal includes also St. Silvester. But, according to the Calendar of the Breviary, the twenty-ninth is " Jacobi Fratris Domini ", and there is an office for his feast, as well as a direction to use the Common of one pontiff martyr for St. Thomas of Canterbury, and for the thirtieth there is an Office for the feast (transla- tion) "Sancti Jacobi Fratris Sancti Joannis". In the Missal St. James the Less is not mentioned here in the Calendar, but the Mass of the twenty-ninth is his; there is nothing of St. Thomas, and the table of con- tents of the Ximenes Missal refers to the Mass of that day as "in translatione Jacobi Zebedei", which it cer- tainly is not. There is no Mass for the Translation of St. James the Great in the printed books, though that for his martyrdom (25 July) is given as the specimen full Mass "Omnium Offerentium" instead of the Or- dinary; but in Add. MS. 30844 (tenth century) there is one which follows the Mass of St. James the Less, though by mistake it is called by the name of St. John the Evangelist. In that MS. the days after Christ- mas are St. Stephen, St. Eugenia, St. James (Prater Domini), St. James the Great, St. Columba, leaving one day imoccupied. In Add. 30850, a tenth-century Liber Orationum, "De Alisione Infantum", which ac- cording to the present calendars would occupy that day (28 or 29 December), is given next after the Epiph- any. In the Hymnal printed with Lorenzana's Bre- viary, the vacant day is occupied by St. John the Evangelist, and the rest are as in Add 30844. The Circumcision is on 1 January. If a Sunday occurs be- tween that day and the Epiphany it is "Dominica ante Epiphaniam". The Mass is that of the Kalends of January (i. e. New Year's Day). The three days before the Epiphany are "Jejunia in Kalendis Janu- arii", said to have been set apart as fasts in contemp- tum superstilionis gentilium, just as fasts were forbid- den during Advent ob impietatem Priscillianistarum, who, denying the Incarnation, fasted at that season. There are analogous instances of this sort of fasting (or not fasting) ad liles et contentiones in the Byzantine practice of not fasting on certain days before Lent be- gins because of the Artziburion fast of the Armenians and theNinevite Fast of the Jacobites and Nestorians. After the Epiphany (called also " Apparitio Domini") to Lent nine Sundays are given, the last being "Do- minica ante Cineres", the rest being numbered one to eight "Post octavam Epiphaniae".
Ash Wednesday {Feria quarla in capite jejunii) is an evident late Roman borrowing, rather clumsily in- serted, for the Sunday that follows, though called " l^oniinica prima tjuadragesimje", has a Mass and an Otiicc in wliii-h Alhlnia is used, and at Vespers there is the well-known "Endless Alleluia" (.illrluia Perenne) hymn. In the Hymnal this hymn is entitled "Ymnus in carnes toUendas". The true liturgical Lent does not begin till the Monday after Ash Wednesday. The old Mass Lections of the Sundays in Lent have been disturbed in their order in consequence of the Gospel for the first Sunday (Christ in the Wilderness) being given to Ash Wednesday, and that of the second (The Samaritan Woman) is given to the first, that of the third (The Healing of the Blind Man) to the second, while, so as to keep the Gospel "Jam autem die festo mediante" for Mid-Lent Sunday, that of the fifth (the Raising of I^azarus) is given to the third and a new
