CELTIC
502
CELTIC
Gallican. (2) The Post-Sanctus. (3) The Respon-
sory of the Fraction. (4) The position of the Frac-
tion before the Pater Noster. (5) The elaborate Frac-
tion. (6) The Communion Antiphons, and Respon-
sory. In the "Missa apostolorum et martirum et
sanctorum et sanctarum virginum", in the Stowe, the
Preface and Sanctus are followed by a Post-Sanctus
of regular Hispano-Gallican form, "Vere sanctus, vere
benedictus". etc., which modulates directly into the
"Qui pridie", with no place for the intervention of
"Te igitur" and the rest of the first part of the
Gelasian Canon. This may represent an Irish Mass
as it was before the Gelasian interpolation. In the
other two Masses this is not shown.
In the Bobbio the Masses throughout the year seem to be Gallican in arrangement up to the Preface, and Gelasian Roman afterwards. They contain at their fullest, besides Epistle, Gospel, and sometimes a lesson from the Old Testament or the Apocalypse (the Prophetia of the Ambrosian Rite), the following variables: (1) Collects, sometimes called "Post Pro- phetiam", sometimes not named. (2) Bidding Prayer, sometimes called by its Gallican name, " Pra?- jatio ". This is followed by one or more collects. (3) Collect "post nomina". (4) Collect "Ad Pacem". (5) Sometimes secreta, but whenever this title is used the Mass is wholly Roman and has no "Prcejatio" , "Post nomina", nor "Ad Pacem", but only one collect precedingit. (6) "Contestatio", in one case called "Im- molatio missae". This is the Prirfatio in the Roman sense. Here the Mass ends, with apparently no variable post-communion, though these are given in the three Masses in the Stowe. The Masses are: three for Advent; Christmas Eve and Day; St. Stephen; Holy Innocents; Sts. James and John; Circumcision; Epiphany; St. Peter's Chair; St. Mary; the Assump- tion (this and St. Peter's Chair are given in the Mar- tyrology of Oengus on 18 Jan., evidently its place here); five for Lent;" In symboli traditione"; Maundy Thursday; Easter Eve and Day; two Paschal Masses; Invention of Cross; Litany days; Ascension; Pentecost (called "in Quinquaginsimo"); St. John Baptist; "in S. Johannis passione"; Sts. Peter and Paul; St. Sigis- mund; Martyrs; one Martyr; one Confessor; St. Martin; one Virgin; for the Sick; Dedication; St. Michael; for travellers; for the priest himself; "Missa omnimoda"; four votive Masses; for the Living and the Dead ; " in domo cujuslibet ' ' ; seven Sunday Masses ; for the king ; two daily Masses ; for a dead priest ; for the Dead — sixty-one in all. The Mass "in symboli tra- ditione" includes the traditio and expositio symboli, that for Maundy Thursday is followed by the Good Friday Lectio Passionis, and the Easter Eve Mass is preceded by preces and intercessory orationes similar to those now used on Good Friday, by the " Bene- dicts cerei" (for which a hymn and a prayer occur in the Bangor Antiphoner), here only represented by "Exultet", and by the order of Baptism.
V. The Baptismal Service. — There are two Cel- tic orders of baptism extant: one in the seventh- century Bobbio Missal and one in the ninth-century part of the Stowe Missal. They differ considerably from one another in the order of the ceremonies, though they have a good deal of their actual wording in common. The Stowe is the longest of any early form, and on the whole has mosl in common with the Gelasian and Gregorian. In .some of its details it has tin' appearance of it rather unskilful combination of two orders. f;ir the Exorcism, the Renunciation, and tin ( lonfession of Faith conn- twice over, and the long Blessing of the Font and Baptismal Water is a com- bination of the Gelasian and Gregorian forms. The actual formula of baptism is not given in the Stowe, but in the Bobbio it reads: "Baptizo te in nomine I'atris et I'ilii et SpilitUS Saneti imam habentem [sic]
Bubstantiam lit habeas vitam ceternam partem cum Sanctis." This form resembles those in the "Missale
Gothicum", the "Vetus Gallicanum", and the
eleventh-century Mozarabic "Liber Ordinum", in
adding "ut habeas vitam seternam", though all differ
in other additions. Both the Stowe and the Bobbio
have the Gallican washing of the feet after Baptism,
with words very similar to those in the "Gothicum"
and "Vetus Gallicanum".
The Bobbio form is: —
1. — "Ad Christianum faciendum", (a) First Exor- cism, (b) Signum Cruris, (c) Insufflation. 2. — Blessing of Font, (a) Exorcism of water, (b) Two collects, (c) "Sursum Corda" and Preface, (d) Chrismation of Font.
3. — Second Exorcism: "Exorcidio te spiritus im- munde".
4. — " Ephpheta". The form is "Effeta, effecta est hostia in odorem suavitatis". Cf., later, the Stowe form.
5. — Unction with oil of catechumens on nose, ears, and breast. The form is "Ungo te oleo sanctifi- cato sicut unxit Samuel David in regem et prophe- tam".
6. — Renunciation. The three renunciations of the Stowe (and general Roman) form, combined under one answer.
7. — Confession of Faith, with full Creed. 8. — Baptism.
9. — Chrismation, with which is said the form "Deus D. N. J. C. qui te regeneravit ", etc. 10. — Vesting with white robe. 11.— Washing of Feet. 12. — " Post Saptismum", two collects. The Stowe jorm is: —
1. — Exorcism and Signum Cruris. Three prayers. The first is in Moelcaich's hand and includes the signing, the second occurs also in the Bangor Anti- phoner as "Collectio super hominem qui habet diabolum", and the third "Deus qui ad salutem" is repeated later before the Blessing of the Font. 2. — Consecratio salis, with an exorcism from the Gelasian.
3. — Renunciation. Three separate answers. 4. — Confession of Faith. The Creed in its shortest possible form, a simple profession of faith in each Person of the Trinity. 5. — Insufflation, without words. 6. — First LTnction on breast and back with oil and chrism, saying, "Ungo te oleo sanctificato in nomine", etc.
7. — Second Renunciation, in the same words as before.
8. — Four prayers of exorcism, two of which are Gelasian and two Gregorian.
9. — Irish rubric. "It is here that salt is put into the mouth of the child."
10. — "Ephpheta". The form is: "Effeta quod est apertio effeta est hostia in honorem [sic] suavitatis in nomine" etc. The Gelasian and Gregorian (like the modern Roman) have, "Effeta quod est ada-
Cerire in odorem suavitatis, tu autem effugare Dia- ole, appropmquabit enim judicium Dei". The play upon the words effeta and effecta is peculiar to the Bobbio and Stowe. In other books "Eph- pheta" is not associated with the giving of the salt. as it appears to be here, but with the touching of the nose and ears with spittle. 11. — Prayer, " Domine sancte Pater omnipotens aeterne Deus, qui es et qui eras et qui venturus es". This occurs in the Gelasian as "Ad catechumenum ex Pagano faciendum", and is said in the present Roman Baptism of Adults before the giving of the salt in the case of converts from Paganism. 12. — -Prayer, "Deus qvii ad salutem humani gen- eris". This, which forms part of the "Bencdictio Aqua?" in the Gelasian, Gregorian, ami modern Roman, is repeated here for the second time, having been said already with the first exorcism.
