GALLICAN
364
GALLICAN
sanguine, te laudamus, Domine, Alleluia" (thrice),
with a variant in Lent. This is found also in the
Celtic books. Probably it was used in the Gallican
also. In the Mozarabic the priest's Communion, with
his private devotions, goes on during these anthems.
St. Caesarius of Aries and the Council of Auxerre
(about 578), quoted by Duchesne, allude to the fact
that men received the Host in the bare hand, but that
women covered the hand with a linen cloth called
dominicalis, which each brought with her.
(22) The Post-Communion. — This, as given in the Gallican books, is a variable Pne/atio, or Bidding Prayer, followed by a collect. The former is entitled Post Commiinionem, the latter Collectio. The Moz- arabic has only a collect, which is variable, but with a smaller selection than the other prayers.
(23) The Dismissal fornmla of the Gallican Mass is not extant. It may have been like the Stowe "Missa acta est in pace", or one form of Mozarabic "Missa acta est in nomine D.B.J.C., proficiamus cum pace."
It will be seen from the above analysis that the Gallican Mass contained a very small number of fixed elements, so that nearly the whole service was varia- ble according to the day. The absence of an Ordi- nary is, therefore, of less importance than it would be in, for instance, the Roman or the Ambrosian. The full list of variables, as shown from the Reichenau fragments, the Gothicum, and St. Germanus's de- scription, is: —
(1) The Introit. (2) (Collectio) post Prophetiam. (3) Lectio Prophetica. (4) Lectio Apostolica. (5) Re- sponsorium before the Gospel. (6) Gospel. (7) Post Precem. (8) Sonum. (9) Laudes. (10) Prwjalio Missce. (11) Collectio. (12) Ante Nomina. (13) Post Nomina. (14) Ad Pacem. (15) Contestatio or Immolaiio. (IC) Post-Sanctus. (17) Post-Pridie. (18) Conjraclorium? (19) Ante Orationem Dmnini- cam. (20) Post Orationem Dominicam. (21) Bene- dictio. (22) Trecanum ? (23) Communio ? (24) Post Communionem. (25) Collectio or Consummatio Missa:. Of these nos. 2, 8, 10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 24, 25 belong to the priest's part and are therefore found in Sacramentaries ; 1, 5, 8, 9, as well as 18, 22, and 23, if these last were variable, be- long to the part of the choir, and would be found in Antiphoners, if any such existed ; and 3,4,6 are found in the Lectionary. No. 12 is only found among the Reichenau fragments, but it is found there in every Mass of which the MS. is not imperfect at that part of the service. Thus the fixed parts of the service would only be: (a) The three Canticles, (b) The Ajus and Sanctus, etc., at the Gospel, (c) The Prex. (d) The Di-sniissal. (e) The priest's prayers at the Offertory, ff) The Great Intercession, (g) The Pax formula, (h) The Surffiim Corda dialogue, (i) The Sanctus. (k) The Recital of the Institution. (1) The Pater Noster, and possibly the Conjraclorinm, Trecanum and Com- munio, with probably the priest's devotions at Com- munion. Most of these are very short, and the only really important passage wanting is the one fixed passage in the Prayer of Consecration, the Recital of the Institution.
VI. The Occasional Services. — A. The Baptismal Senn'ce. — The authorities for the Gallican Baptismal Service are the Gothicimi and the Gallicanum, both of which are incomplete, and a few details in the second Letter of St. Germanus of Paris. The forms given in the Stowe and Bobbio are too much Romanized to illustrate the Gallican Rite very much. The form given in the Gothicum is the least complete. It con- sists of: —
(1) "Ad Christianum faciendum." A Bidding Prayer and collect, with the form of signing on eyes, ears and nostrils.
(2) The Blessing of the Font. A Bidding Prayer, a collect, a Contestatio (Preface), the infusion of chrism
in the form of a cross with a triple insufflation, and an
exorcism, which here is in an unusual place.
(3) The Baptismal formula " Baptizo te in nomine, ... in reniissionem peccatorum, ut habeas vitam a;ternam".
(4) The Chrismation. The formula "Perungo te chrisma sanctitatis" seems to have been mixed up with a form for the bestowal of the white garment, for it goes on "tunicam immortalitatis, quam D.N.J.C. traditam a Patre primus accepit ut earn integram et inlibatam preferas ante tribunal Christi et vivas in saecula sieculorum". Probably the omission is " ... in Nomine", etc., in the one formula; and "Accipe vestem candidam ", or possibly "Accipe "alone, in the other. Mgr. Duchesne's suggestion of "a special symbolism, according to which the chrism would be considered as a garment ' ' does not commend itself, for want of a verb to govern "tunicam". Still there is another formula for the white garment farther on.
(5) The Feet-washing. The form here is similar to that in the Gallicanum, the Bobbio, and the Stowe: "Ego te lavo pedes. Sicut D.N.J.C. fecit discipulis suis, tu facias hospitibus et peregrinis ut habeas vitam ffiternam." This ceremony is only found in Gaul, Spain, and Ireland. At the Council of Elvira in 305 an order was made that it should be performed by clerks and not bjr priests. This limitation, of which the wording is quite clear,' has been unaccountably in- terpreted to mean that it was then forbidden alto- gether.
(6) The Vesting with the white garment. This has a form similar to the Roman and Celtic, but not quite the same.
(7) Two final Bidding Prayers with no collect. The Gallicanum has a much fuller form, with the
Traditio and Exposito Symboli, etc. It is: —
(1) "Ad faciendum Catechumenum." A long and curious exorcism beginning "Adgredior te, immun- dissime, damnate spiritus". This is only a fragment, and probably the unction and salt came here, as in the Spanish Rite.
(2) "Expositio vel Traditio Symboli." An address, the Creed, a long exposition of it, and a collect. The Creed varies verbally from the Roman form. There is a second "Expositio" later on.
(3) "Expositio Evangeliorum in aurium apertione ad electos." An address followed by a few words of each of the Gospels and an exposition of the emblems of the Evangelists. This is found in the Gelasian Sacramentary.
(4) " Praemissiones ad Scrutamen." A Bidding Prayer and a collect.
(5) " Proefatio Orationis Dominicoe." The tradition and exposition of the Lord's Prayer.
(6) "Missa in symboli traditione." This is imper- fect, but agrees nearly, as far as they both go, with a Mass of the same title in the Gothicum.
(7) "Expositio Sjnnboli." This, though on the same lines as the earlier one, differs in wording. It is very incomplete and has probably got into this place by mistake.
(8) "Opus ad Baptizando (sic)." This is preceded by various .services for Maundy Thursday, Good Fri- day, and Easter Eve, including the Blessing of the Candle. It begins with a " Pra-fatio antequam exor- cidietur" and a collect. Then follow the exorcism and blessing of the font, and the infusion of the chrism, this time in the form of three crosses.
(9) Tlio Interrogation. This includes the renuncia- tion of Satan and a confession of faith. The latter has a peculiar form, evidently directed against Arian- ism : —
"Credis Patrem et Filium et Spiritum Sanctum unius esse virtutis? R. Credo.
Credis Patrem et Filium et Spiritum Sanctum ejusdeni esse potestatis? R. Credo.
Credis Patrem et Filium et Spiritum Sanctum
