CELTIC
500
CELTIC
serted sheet and ends in the original hand. The
traits say that the Gospel was followed by the
Alli'ir. which Dr. Stokes translates "Alleluia", but
Mr. Macgregor takes to mean "Blessing" and com-
pares with the "Per evangelica dicta", etc., of the
Roman Kite.
11. — "Oratio Gregorii super evangelium". On an inserted slip in Moelcaich's hand. In the Grego- rian Sacramentary on the second Saturday and third Sunday of Lent, but not in connexion with the Gospel.
12. — The Creed. In the original hand, with the "Filioque" inserted between the lines, possibly by Moelcaich.
13.— The Offertory. The order in the Stowe Missal is: (a) Landirech sund (a full uncovering here). In Moelcaich's hand, (b) "Ostende nobis, Domine, misericordiam", etc. thrice, (c) " Oblata, Domine, munera sanctifica, nosque a peccatorum nostrorum maculis emunda." This is in the Bobbio Missal (where it is called "post nomina") and in the Gelasian and Gregorian. It is the secreta of the third Mass of Christmas Day in the present Roman Missal. According to the tract, the chalice was elevated while this was sung, after the full uncov- ering. The Leabhar Breac says that it was elevated "quando canitur Imola Deo saerificium laudis".
(d) Prayer, "Hostias qusesumus, Domine". This occurs in one set of "Orationes et preces divinte" in the Leonine Sacramentary. It is written here by Moelcaich over an erasure which begins with "G", probably, as Mr. Warner conjectures, the prayer "Grata sit tibi", which follows "Oblata, Domine" in the Bobbio Missal. In Moelcaich's correction this in an amplified form occurs later.
(e) Prayer, "Has oblationes et sincera libamina". In Moelcaich's hand. This prayer, which includes an intercession "pro animabus carorum nostrorum N. et cararum nostrarum quorum nomina recita- mus", is evidently a relic of the former reading of the diptychs at this point, as in the Hispano-Galli- can liturgies. It and the next prayer in its Stowe form, as Mr. Warren points out, resemble Gallican or Mozarabic "Orationes post nomina". (f) "Se- cunda pars augment! hie super oblata". Probably refers to additional proper prayers, analogous to the Roman secreta (see 7, supra), (g) Prayer, "Gratasit tibi ha^e oblatio". An expanded form of the prayer which followed "Oblata" in the original writing. A long passage referring to the diptychs is inserted. Most of this prayer is on the first page of an inserted quire of four leaves in Moelcaich's hand. In the Bobbio, only "Oblata" and "Grata sit tibi" are given at the Offertory, one being called "Post nomina", the other "Ad Pacem". Perhaps the Pax came here in the seventh century, as in the Gallican and Mozarabic.
14. — The "Sursuni Corda", not preceded by " Do- minus vobiscum".
1.").— The Preface. Unlike the Bobbio daily Pref- ace, which, like that of the Roman Missal, goes straight from "per < hristum Dominum nostrum" to " Per quern", this inserts a long passage, remind- ing one, at the beginning and near the end, of the Trinity and Sunday Preface of the Roman Missal, but otherwise being peculiar to itself. At the end of this passage is a direction in Irish to the effect that here the (lignum of the addition (dignum in i. e. tin- Proper Preface, comes in, if it ends with "Per quern . After the "Per quern" clause there is a similar direction if the "addition" ends with " Sam-tils ".
10. — The Sanctus, with a Post-Sanctus, resem- bling somewhat that in the Mozarabic Missal for Christmas Day. and that for Christmas Eve in t he " Mi sale < Sothicum". There is a Post-Sanctus also in the first of the three Masses given in the
Stowe. It is followed by "Qui pridie", as though
the Gelasian Canon were not used in that case.
17. — "Canon dominicus papa? Gilasi". This is the
Gelasian Canon (as given in Mr. H. A. Wilson's edi-
tion) with certain variations, the most noticeable
of which are: (a) "Te igitur" adds, after "papa
nostro", "episcopo sedis apostoliea?", and after
" fidei cultoribus ", "et abbate nostro n. episcopo".
"Sedis apostolics 1 " is added also in the Bobbio.
(b) A direction follows, "Hie recitantur nomina
vivorum". (c) "Memento etiam domine", con-
tains a long list of intercessions for various
classes of persons. This is also found in Carls-
ruhe Fragment B, but not in the Bobbio. (d)
"Communieant.es". Variants for Christmas. Cir-
cumcision (called Kalentlis), "Stella?" (i. e. Epiph-
any — cf. Welsh, Dydd Gwyl YsturyU; Cornish,
Degl Stul; and "in stilla domini" in the St.
Cuthbert Gospels. The actual variant here is
natalis c(dicis, i. e. Maundy Thursday, the end of
one and the beginning of the other having dropped
out in copying), Easter, Clausula pasca (i. e. Low
Sunday), Ascension, and Pentecost. The inserted
quire ends with the second of these, and the others
are on a whole palimpsest page and part of another.
The original hand, now partly erased, begins with
part of the first clause of the Canon, "tuum, domi-
num nostrum supplices te rogamus", and contained
all but the first line of the "Te igitur" and "Me-
mento" clauses, without the long intercessory pas-
sage, the "nomina vivorum" direction, or the
variants, (e) The original hand begins ,"Et memo-
riam venerantes", continuing as in the present
Roman Canon without variation until the next
clause. The Bobbio Canon includes Sts. Hilary,
Martin. Ambrose, Augustine, Gregory, Jerome, and
Benedict, (f) "Hanc igitur oblationem" contains
an interpolation referring to a church "quam famu-
lus tuus . . . sedificavit", and praying that the
founder may be converted from idols. There are
many variables of the "Hanc igitur" in the Ge-
lasian. In the daily Mass the Bobbio inserts
"quam tibi offerimus in honorem nominis tui
Deus" after "cuncta? familia? tuffl", but otherwise
is the ordinary Gelasian and Gregorian, (g) In
"Quam oblationem" and "Qui pridie" there are
only a few variations, egit for agens, accepitfcalieem]
for accipiens (as also in the Bobbio book), and
" ealix sancti sanguinis mei " (sancti is erased in the
Bobbio), until the end. when Moelcaich has added
the Ambrosian phrase "passionem meam predica-
bitis, resurrectionem meam adnuntiabitis, adventum
meum sperabitis, donee iterum veniam ad vos de
ccelis". Similar endings occur also in the Liturgies
of St. Mark and St. James and in several Syrian
liturgies. The tracts direct the priest to bow thrice
at "accipit Jesus panem" and after offering the
chalice to God to chant "Miserere mei Deus" (Leab-
har Breac) and the people to kneel in silence during
this, the "perilous prayer". Then the priest takes
three steps backwards and forwards, (h) "Unde
et memores" has a few evident mistakes, and is
Gelasian in adding sumus after memores. (i)
"Supplices te rogamus" adds et petimus and omits
calculi, (k) "Memento etiam Domine et eorum
nomina qui nos pra-eesserunt cum signo fidei et
dormiunt in somno pacifl. " This clause, omitted in
the Gelasian, agrees with the Bobbio. In the latter
the words " commemoratio defunctorum" follow.
In the Stowe there is an intercessory interpolation
with a long list of names of Old Testament saints,
Apostles, and others, many of whom are Irish.
The list concludes with the phrase, used also in the
Mozarabic, "et omnium pausantium". Moelcaich's
addition to the "Prajparatio" Litany is wrongly in-
serted before these names. (1) "ftobis quoque"
differs from the Gelasian in the order of the names
