a proper Preface: in one instance the Gregorian missa has as its Collect that which stands second in R. and S., the first Collect of R. and S. not being found either in V. or in Muratori's Gregorian text. As in other cases already referred to, the Prefaces assigned to the Sundays after Pentecost in R. and S. are for the most part to be found, with a certain amount of variation, in the supplement of the Gregorian Sacramentary: and several of the second Collects of R. and S., which are discarded from the Gregorian missae, find a place in other parts of the supplement. The variations of reading, in the matter common to the missae of V., R., S., and the Gregorian Sacramentary, are seldom, so far as these missae are concerned, of much importance; in some cases, especially in the Prefaces, R. and S1. show more agreement with V. than with the Gregorian form; in others, where they differ from V., the Gregorian form is in agreement with the later and not with the earlier 'Gelasian.' The general result of a comparison of the common matter of this portion seems to show that the compiler of the supplementary part of the Gregorian books drew the missae which he provided for these Sundays from the later, not from the earlier, form of the 'Gelasian' Sacramentary. The main conclusions to which an examination and comparison of the contents of the three' Gelasian' Sacramentaries which have been under consideration would seem to lead us, are these: 1. That the Vatican manuscript, commonly called the 'Gelasian' Sacramentary, is in the main derived from an early Roman Sacramentary, but incorporates some material drawn from 1 The fact that, in almost all cases where a Gregorian missa agrees closely with one contained in R. and S., the collect which stands second in the Gelasian' missa is that which is discarded in the Gregorian suggests the theory that the presence of two prayers before the Secret in the Gelasian missa is due to the retention, not of the oratio ad collectam, but of a prayer answering to the oratio super sindonem of the Ambrosian rite. If the first prayer were the oratio ad collectam and the second the oratio ad missam, we should rather expect that the Gregorian missa would discard the first and retain the second. It is true that in some cases, where R. and S. have an oratio ad collectam (the missae for the Festival which they call 'S. Simeonis,' and for Ash Wednesday, and that for the Festival of S. Caesarius in S.), they have but one collect ad missam: but the correspondence is here of such a kind as to suggest that the 'Gregorian' missa has been followed by R. and S., with some slight variation. In some cases, the second Collect of R. and S. actually appears as the oratio super sindonem in Pamelius' Ambrosian text; and an examination of early Ambrosian missae may perhaps furnish other evidence of the same kind, Gallican sources, while the Sacramentary from which it was for the most part copied probably contained insertions and additions of a date later than the beginning of S. Gregory's pontificate. The Vatican manuscript itself certainly contains such Gregorian or post-Gregorian elements. 2. If we are not to regard the differences in the structure of particular missae, as well as in the general arrangement of the contents of the Sacramentary, which are exhibited by the common matter of R. and S., as compared with the Vatican manuscript, as being due to the compiler of V., and to departures, in his work of compilation, from the order of the Roman Sacramentary which he employed, we must consider that a revision of the Sacramentary had taken place between the date of the parent manuscript of V. and the date of the parent manuscript, or manuscripts, of R. and S. As regards particular portions of the contents of R. and S., these manuscripts may be separated from that which was the original source of V. by more than one revision. The Lent missae, in particular, have apparently been rearranged at some time later than the accession of Gregory II. 3. The material contained in the second book of R. was probably derived from a source closely akin to that which furnished parts of the first and third books of V. Both in the second book and in certain parts of the contents of the first book R. shows signs of Gallican influence. 4. The revised 'Liber Sacramentorum Romanae Ecclesiae' from which R. and S. are in the main derived, while for the most part preserving in its missae the form which is characteristic of the 'Gelasian' Sacramentaries, was in some respects more nearly allied than the parent manuscript of V. to the recension known as Gregorian, and represented by the first portion of the Gregorian Sacramentaries 1. 5. The mention of Roman churches which we find in the headings of certain missae in R. and S., though not sufficient evidence to warrant the supposition that the missae in question were actually taken from books in use at Rome, may be held to show that the revision of the 'Gelasian' Sacramentary was not entirely independent of Roman influence, and may perhaps 1 What the precise relation between the later Gelasian' Sacramentaries and the first portion of the 'Gregorian' Sacramentaries may be, is a question which seems to require consideration, but to belong rather to the history of the 'Gregorian' than of the 'Gelasian' Sacramentary. indicate that a Roman Sacramentary, of a date later than the accession of Gregory II, furnished part of the materials employed in the revision 1. 6. The use of the 'Gelasian' Sacramentary of the later type was not confined to the churches of Gaul, but seems to have existed also in the district of Rhaetia Curiensis. The S. Gallen Sacramentary, which furnishes evidence of such use, contains few, if any, distinct signs of Gallican influence. 7. The 'Gelasian' books of the type of R. and S. furnished to the compiler of the supplementary part of the Gregorian Sacramentary the most important portions of his text. In adopting the missae, prefaces and prayers which he took from them, he appears either to have made some corrections and alterations of the text, which were followed by the second hand of the S. Gallen manuscript, or to have employed a text which had been corrected and emended in the same way as the S. Gallen Sacramentary. The later Gelasian' books, therefore, may be said to form a link between the recension of the Sacramentary represented by V., and the Gregorian Sacramentaries of that recension which we now possess; so far as regards the supplement, their relation to the Gregorian books seems to be clear. But before we can fully determine their importance in the history of the Sacramentary, another question remains to be solved, the question, that is to say, of their precise relation to the 'Liber Sacramentorum' sent by Adrian to Charles the Great. The question is one which seems to have an important bearing on the history of the Western Liturgy: but it probably requires, for its full solution, not only some further study of material already edited, but also some further examination and comparison of manuscripts. For such work, in both its branches, it is hoped that the present volume may prove to be a useful instrument. 1 The mention of the Roman 'stations' for the Thursdays in Lent would hardly have been inserted, had this not been the case. Magdalen College Library. MS. Magd. 226. [The Zürich manuscript which furnished Gerbert's text cannot now be traced. It is referred to by the symbol T.] Gem. = = 8vo. Burntisland, 1882. The Pontifical of Egbert. 8vo. (Surtees Society, 1853.) Codex Gemmeticensis, in Martène (see below). - Codex Gellonensis, in Martène (see below). Gerbert. Monumenta Veteris Liturgiae Alemannicae. 4to. S. [The references to Gerbert's text are to vol. i. unless vol. ii. is specified. References enclosed in square brackets are to the parts of the text printed in small type.] Leofr. Mart. Men. = The Leofric Missal, edited by F. E. Warren. 4to. Oxford, 1883. The Leonine Sacramentary. The references are to the columns of the first volume of Muratori's Liturgia Romana Vetus. fol. Venice, 1748. = Martène, De Antiquis Ecclesiae Ritibus. The references are given by book and chapter. The edition generally used is that of 1763-4. Miss. Franc. = Miss. Gall. = Sacramentarium Gregorianum, edited by Ménard. The references are to the columns of the third volume of the Benedictine edition of S. Gregory's works. Missale Francorum. The references are to the columns of the second volume of Muratori's Liturgia Romana Vetus. fol. Venice, 1748. = Missale Gallicanum Vetus. The references are as in the last case. Sacramentarium Gregorianum, edited by Muratori, in the second volume of Liturgia Romana Vetus. fol. Venice, 1748. = Printed Liturgical Texts (continued). Pam. Sacramentarium Gregorianum, edited by Pamelius, in the second volume of Liturgicon Latinum. The references are to the Cologne edition of 1609. Pam. (Amb.) Sacramentarium Ambrosianum, in the first volume of Pamelius' Liturgicon Latinum. The references are to the same edition as in the last case. Sacramentarium Gallicanum. The references are to the columns The Stowe Missal, in Warren's Liturgy and Ritual of the Celtic S. VD. = sempiterne (in the Appendix, s. is also used for sanctus). Prefaces are all indexed under the words 'Vere dignum,' being arranged in the order of their first distinctive words. The letter y at the end of a Liturgical form in the text indicates that the form to which it is appended is found, with or without variation, in the Gregorian Sacramentary of Muratori. |