INTROIT
81
INTROIT
of investigation. These works may be briefly given
under four general heads, as follows: (a) General
Introduction to Holy Writ: Dixon, "Intr. to the
Sacred Scriptures" (Dublin, 1852); Trochon, " In-
trod. gdnerale" (Paris, 1886-87); Chauvin, "Lemons
d'Int. g6n<'>rale" (Paris, 1897); Breen, "General and
Critical Introd. to the Holy Scripture" (Rochester,
1897); Gigot, "General Introd. to the H. Script."
(New York, 1899); Tclch, " Intr. Generalis in Scrip-
turam Sacram" (Ratishon, 190S). (b) General and
Special Introd. to both Testaments: Alber, " In-
stitutiones Scrip. Sac. Antiq. et Novi Test." (Buda-
pest, 1801-08); Scholz, "AUgem. Einleit. in die
heilige Schrift des A. und N. T." (Cologne, 1845-48);
Glaire, " Introd. historiq. et critiq. aux Livres de I'A.
et du N. T." (Paris, 1838—); Haneberg, " Geschichte
der bibl. Offenbarung als Einleitung ins alte und neue
Testam." (Ratislion, 1S49); Cilly, " Precis d'Introd.
generale et particuliere a I'Ecrit. Ste " (Nimes, 1867);
Lamy, "Introd. in Sac. Scripturam" (Mechlin, lSfi7);
Danko, " Hist. Revelationis divine V. T." (Vienna,
1862); Idem, "Hist. Rev. divina? N. T." (Vienna,
1867) ; Kaulen, " Einleitung in die heilige Schrift des
A. und N. T." (Freiburg im Br., 1876) ; Vigouroux and
Bacuez, "Manuel Biblique" (Paris, 1879); Ubaldi,
"Introd. in Sacr. Script." (Rome, 1877-81); Cor-
nely, "Introd. historica et critica in U. T. libros"
(Paris, 1885-87); Trochon and Lesetre, "Introd. k
I'Etude de I'Ecrit. Sainte" (Paris, 1889-90); Barry,
"The Tradition of Scripture" (New York, 1906).
(c) Special Introd. to the Old Testament: Jahn,
" Einleit. in die gottliche Biicher des A. Bundes"
(Vienna, 1793); Ackermann, "Introd. in lib. sacros
V. Test." (Vienna, 182.5-9); Herbst, "Hist. Krit.
Einleitung in die heilige Schriften des A. T." (Karls-
ruhe, 1840-44); Reusch, "Lehrbuch der Einl. in das
A. T." (Freiburg im Br., 1864); Zschokke, " Hi.st.
sacra V. T." (Vienna, 1872); Neteler, " Abriss der
alttest. Literaturgeschichte" (Munster, 1870); Martin,
"Intr. ^ la Critique generale de I'A. T." (Paris, 1886-
89); Schopfer, "Gesch. des A. T." (Bri.xen, 1894);
Gigot, "Special Intr. to O. T." (New York, 1901,
1906). (d) Special Introduct. to the New Testament:
Feilmoser, " Einl. in die Biicher des N. Bundes"
(Innsbruck, 1810); Unterkircher, "Einl. in die B.
des N. T." (Innsbruck, 1810) ; Hug, " Einl. in die heil.
Schriften des N. T." (Tubingen, 1808); Reithmayer
"Einl. in die kanonisch. B. des N. T." (Ratisbon,
1852); Maier, "Einl. in die Schrif. des N. T." (Frei-
burg im Br., 1852); Markf, "Introd. in sacros libros
N. T." (Budapest, 1856); Gimtner, " Introd. in sacros
N. T. libros" (Prague, 1863); Langen, "Grundriss
der Einleitung das N. T." (Freiburg im Br., 1868);
Aberle, " Einl. in das N. T." (Freiburg im Br.,
1877); Trenkle, "Einl. in das N. T." (Freiburg im
Br., 1897) ; Schaefer, " Einl. in das N. T." (Paderborn,
1898); Belser, "Einl. in das N. T." (Freibiu-g im Br.,
1901); Jacquier, " Histoire des Livres du N. T."
(Paris, 1904-08); Brassac, " Nouveau Testament"
(Paris, 1908, 1909), twelfth recast edition of vols. Ill
and IV of Vigouroux's " Manuel Biblique".
From among the introductory works recently published by Jewish scholars the following may be mentioned: J. Furst, "Geschichte der bibli-schen Literatur und des judisch-hellenisti.schen Schriftens" (Leipzig, 1867-70); Cassel, "Geschichte dor judisehcn Literatur" (Berlin, 1872-73); J. S. Bloch. '" Studien zur Geschichte der Sammlung tier A. Literatur" (Leipzig, 1875); A. Geiger, "Einleitung in die bib- lischen Schriften" (Berlin, 1877) ; Wogue, " Histoire de la Bible et de I'Exegese bibliqiie jusqu'ii nos jours" (Paris, 1881). Besides the .separate works on B'il )lical introduction which have been nicMtioned, \ahialil(' contributions to that branch of Scriptural science are found in the shape of articles in the Dictionaries of the Bible and the general encyclopedias already published or yet issuing. Francis E. Gigot.
VIII.— 6 -
Introit.— The Introit {Inlroilus) of the Mass is the
fragment of a psalm with its antiphon sung while the
celebrant and ministers enter the church and ap-
proach the altar. In all Western rites the Mass be-
gan with such a processional psalm since the earliest
times of which we have any record. As it was sung
by the choir it is not, of course, to be found in sacra-
men taries; but introits are contained in the first
antiphonaries known (the Gregorian Antiphonary
at Montpellier, the St. Gall manuscript, that repre-
sent a seventh-century tradition, etc.; see Leclercq in
"Diet, d' archeologie chretienne", s. v. "Antipho-
naire"). The First Roman Ordo (sixth to seventh cen-
tury) says that as soon as the candles are lit and every-
thing is ready, the singers come and stand before the
altar on either side, " and presently the leader of the
choir begins the antiphon for the entrance (anti-
phona ad introilum)". As soon as the deacons hear
his voice they go to the pope, who rises and comes
from the sacristy to the altar in procession ("Ordo
Rom. I", ed. Atchley, London, 1905, p. 128). There is
every reason to suppose that as soon as the Western
liturgies were arranged in definite forms, the entrance
was always accompanied by the chant of a psalm,
which from that circumstance was called at Rome
Introitus or Psalmus or Antiphona ad Introitum. The
old Galilean Rite called it Antiphona ad Pridegen-
dum; at Milan it is the Ingressa; in the Mozarabic,
Carthusian, Dominican, and Carmelite books. Officium.
The Introit was a whole psalm sung with the Gloria
Patri and Sicut erat verses, preceded and followed by
an antiphon in the usual way. No doubt originally
it was sung as a solo while the choir repeated a response
after each verse (the psalmxis responsorius of which
we still have an example in the Innlatorium at Matins) ,
then the later way of singing psalms {pmlmus anti-
phonariux) was adopted for the Introit too. The
"Lilier Pontificalis" ascribes this antiphonal chant
at the Introit to Pope Celestine I (422-32) : " He
ordered that the psalms of David be sung antiphonally
[antiphonnlim, by two choirs alternately] by all before
the Sacrifice, which was not done before; but only
the epistle of St. Paul was read and the holy Gospel"
(ed. Duchesne, I, Paris, 1886, 230). The text seems
even to attribute the use of the Introit-psalm in any
form to this pope. Medieval writers take this idea
from the " Liber Pontificalis", e. g. Honorius of Autun,
" Gemma amma>" (in P. L., CLXXII): " Pope Celes-
tine ordered psalms to be sung at the entrance (ad
introilum) of the Mass. Pope Gregory [I] afterwards
composed antiphons in modulation for the entrance
of the Mass" (I, Ixxxvii). Probst thought that
Gelasius I (492-96) invented the Introit (Die abend'
landische Messe vom 5 bis zum 8 Jahrhundert, Mun-
ster, 1896, §36). It is perhaps safest to account for
our Introit merely as a development of the proces-
sional psalm sung during the entrance of the celebrant
and his ministers, as psalms were sung in processions
from very early times. But it soon began to be cur-
tailed. Its object was only to accompany the en-
trance, so there was no reason for going on with it
after the celebrant had arrived at the altar. Already
in the First Roman Ordo as soon as the pope is ready
to begin Mass he signs to the choir-master to leave out
the rest of the psalm and go on at once to the Gloria
Patri (ed. Atchley, p. 128). Since the early Middle
Ages the psalm has been further shortened to one
verse (Durandus, " Rationale", IV, 5). So it received
the form it still has, namely: an antiphon, one verse
of a psalm, Gloria Patri, Rictd erat. the antiphon
repeated. In the Milanese Rite the antiphon of the
Irtgreasa is not repeatcil except in Requiem Masses;
on the other han(l, in some medieval uses it w.as re-
peated several times (Durandus, loc. cit.). On great
feasts the Carmelites still repeat it twice at the end.
The antiphon is taken as a rule from the Psalter
(Durandus calls such introits regulares); sometimes
