CELTIC
. r )()l
CELTIC
of the female saints, agreeing with the Bobbin, ex-
oept that it does not add Eugenia, (in) After " Per
quern htec omnia" Moelcaich has added "ter cani
tur" and an Irish direction to elevate the principal
Hostoverthe chalice and to dip half of It therein.
Then follows in the original hand "Fiat Domine
misericordia tua", ete. (Ps. xxxii,22), to which " ter
eanitur" probably refers.
18. — The Fraction. Moelcaich adds an Irish direc- tion, "It is here that the Bread is broken". The original hand has " Cogno[v]erun1 Dominum in fractione panis. Panis quern frangimus corpus est D. N. J. C. Calix quern benedieimus sanguis est D. N. J. C. in remissionem peccatorum nostrorum", interspersed with six Alleluias. Then, over an erasure, Moelcaich inserts "Fiat Domine miseri- cordia. etc. Cognoverunt Dominum. Alleluia", and a prayer or confession of faith, "Credimus, Domine, eredimus in hac confraetione". This responsory answers to the Ambrosian Confractorium and the Mozarabic Antiphona ad Confractionem /hi nix. "Fiat misericordia". etc., is the actual Lenten Moz- arabic antiphon. The prayer "( tredimus", etc., has a slight likeness to the recitation of the Creed at this point in the Mozarabic. The tract directs an elaborate fraction, varying according to the day, and resembling that of the Mozarabic Kite an.l the arrangement (before Consecration) in the Fa-tern ( Hfiee of the Prothesis, and like these bavin;; mystical meanings. The common division is into five, for ordinary days: for saints and virgins seven; for martyrs, eight: for "the oblation of Sunday as a figure of the nine households of heaven and nine grades of the Church", nine; for the Apostles, eleven; on the Circumcision and Maundy Thursday twelve; on Low Sunday (minchasc) and Ascension, thirteen; and on Faster. Christmas, and Whitsun- day, the sum of all the preceding, sixty-five. Directions are given to arrange the particles in the . form of a cross within a circle, and different parts are apportioned to different classes of people. The Leabhar Breac omits all this and only speaks (as does the Stowe tract earlier) of a fraction in two halves, a reuniting and a commixture, the last of which in the Stowe Canon comes after the Pater Xoster. There is nothing about any fraction or commixture in the Bobbio, which, like the Gelasian, goes on from the " Per quem ha>c omnia " clause to the introduction of the Pater Xoster. In the Ambrosian Rite both the Fraction and Commixture occur at this point, instead of after the Pater Xoster. as in the Roman. [In the St. Gall fragment there are three collects (found in the Gelasian. Leonine, and Gregorian books), and a "Collectio ante Orationem Domini- cam". which ends with thi same introductii in to the Pater Xoster as in Stowe and Bobbio. These are all that come between the Pre lac. and Pater Noster.] The rest onward to the end of the Communion is in Moelcaich's hand.
19. — The Pater Xoster, preceded by the introduc- tion: "Divino magisterio edocti [instead of the Roman "Prseceptis salutaribus moniti'l et divina institutione formati audemus dicere". This is the same in the Bobbio and the St. Call fragment. There is nothing to show that this and the Embol ism which follows were variable, as in the Gallican (cf. Missale Gothicum and others! and the present Mozarabic. The Embolism in the Stowe is nearly exactly the Gelasian, except that it omits i of Our Lady and has "Patricio" for "Andrea". The Bobbio Embolism does not omit Our Lady, but has neither St. Andrew nor St. Patrick. The St. Gall fragment agrees with the Stowe. The Pater Xoster in the Books of Deer, Dimma. and Mulling has a different introduction and Embolism and in the Communion of the Sick in the Stowe there is yet another.
20.— The Pax. "Pax et caritas D. X. J. C. et com-
municatio sanctorum omnium sit semper nobiscum.
Et cum spiritu tuo." This is in the St. Gall frag-
ment, in the same place. Prayer, " 1'acem man-
ilasti. pacem dedisti". etc.
21. — The Commixture. "Commixtio corporis et sanguinis D. X. J. ( '. sit nobis salus in vitam per- petuam." These words are not in the Bobbio or the St. Call fragment, but in the latter the com- mixture is ordered to be made lure (mittit sacerdos sancta in ccdicem), and then the Pax to be given. In St. Germanus's description a form very like the Pax formula of the Stowe was said here by a priest, instead of a longer (and variable) benediction by a bishop. These were not in any way associated with the Pax. which in the Gallican, as now in the Mozarabic, came just before " Sursum corda". The two ideas are mixed up here, as in the Roman and Ambrosian.
22. — The Communion. " Ecce Agnus Dei. eece qui tollis \sic] peccata mundi." These words are not in the Bobbio or the St. Gall. They are nearly the words said before the Communion of the people in the Roman Rite of to-day. In the St. Gall the rubric directs the Communion of the people after the Pax. Probably these words hail the same association in the Stowe as at present. Then follows in the Stowe, "Pacem meam do vobis, Pacem relinquo vobis [John. xiv. 27]. Pax multa diligentibus legem tuam Domine. Et non est in illis scandalum. Regem cadi cum pace, Plenum odorem vitse, Xovum carmen cantate, Omnes sancti venite. Venite comedite panem mi'iim, Et bibite vinum quod miscui vobis. Dom- inus regit me" [Ps. sarii, I], with Alleluia after each clause. (The St. ( ia.ll has only the quotation from St. John, xiv, 27, before Ps. xxii, but "Venite comedite" conies later. In the Bangor Anti- phoner is a hymn of eleven four-lined stanzas, "Sancti venite, Christi corpus sumite". entitled "Ymnusquandocomonicarentsacerdotes".) Then follow in tin- Stowe, the St. Gall, and in the Com- munion of tin- Sick in the Stowe, and in the Books of Deer. Dimma, and Mulling, a number of Com- munion antiphons. The Bangor Antiphoner also gives a set. No two sets are alike, but some aiiti-
C lions are common to nearly all. There is a resem- lance to the Communion responsory, called "Ad accedentes", of the Mozarabic Rite, and similar forms are found in Eastern liturgies, sometimes with the same words. Possibly the Tricanum of St. Germanus was something of the same sort. At
the elld of these ill the St OWL' i.S t llC COl(>pllOIl " MOel-
Caich scripsit ". with which Moelcaich's corrections and additions to the Mass end. 23. — The Post-Communion, "Quos coelesti dono i-li". This is a Sunday |>ost -communion in the Gelasian. for the Sixth Sunday after Pentecost in the Gregorian and for the Sixth Sunday after Trinity in the Sarum. It is given in the daily Mass in the Bobbio, with the title "Post communionem", and in the St. Gall. There are post -conn nun ions to M, three Masses wdiich follow later. Two are ( lelasian. and the third is in the form of a Gallican "I't.e lai io" or Bidding Prayer.
24. — "Consummatio miss:e". This is the title in the Bobbio to the prayer, "Gratias til.i agimus qui nos corporis et sanguinis Christi
til u tui communione satiasti", which ends the Mass there, in the Stowe and in the St. Gall. It seem- to be compounded oi two prayers in the Leonine (Jul. xxiv, and Sept. iii . i [n the Gallican books it is a
Variable prayer. The dismissal formula in I he
The non-Roman elements in th. Stowe Mass are: (I The Bidding Litany between the Epistle and Gospel, which, however, came after the Gospel in the
