says, 'Una tantum olim in hac Missae parte Collecta seu Oratio dicebatur, ut ostendit Menardus in notis ad Sacramentarium S. Gregorii. Sanctum quondam Columbanum accusavit Agrestinus (Agrestius ?) quod contra Ecclesiae morem plures in Missa Orationes recitaret, quem egregie defendit Eustasius,' &c.1

But why should not the charge of Agrestius have referred to the existence of other, and to the Ronan worshipper unknown collects, which are found in the Gallican and Mozarabic Liturgies, and to which Alex. Lesleus, writing a Latin Preface to his edition of the latter Liturgy, refers thus: Tum sacerdos, in utraque Liturgia (i. e. Gallicana et Mozarabica) populum salutat, et ad altare accedens, septem illas solemnes orationes, quibus liturgiae Gallicana, GothoHispana, et Mozarabica praecipue constant, et ab aliis quibuscunque distinguuntur, devote recitabat,' i.e. (i) Praefatio Missae, (ii) alia oratio, (iii) post nomina, (iv) ad pacem, (v) Contestatio aut Immolatio Missae aut Illatio, (vi) post mysterium aut post pridie, (vii) Dominica oratio cui brevis oratio praemittitur, ante orationem Dominicam Gallis dicta, et subsequitur alia, quae iisdem post orationem Dominicam nominatur 2'?

Dr. O'Conor commenting on this point says, "This multiplicity of prayers is expressly mentioned by Columbanus himself in his Rule, c. 73.' But on reference to that Rule it is found that St. Columbanus is not speaking of the Liturgy at all, but of petitions in the form of versicles inserted in the Day-hours of the Divine Office*.

Ordine Romano, unica habetur oratio seu collecta in prima parte missae ante Evangelium, raro duae,' &c. Ib. p. 268. n. 10.

1 De Sacrosancto Missae Sacrificio, lib. ii. cap. 5. sect. 3; Benedicti XIV, Op. edit. 1777, tom. viii. p. 33.

3 Migne, Bibl. Pat. Lat. lxxxv. p. 25.

Bibl. MS. Stowensis, vol. i. appendix i. p. 43.

* His words are, 'Sed quia orationem canonicarum noscendus est modus, in quo omnes simul orantes horis conveniant statutis, quibusque absolutis unusquisque in cubiculo suo orare debet; per diurnas terni psalmi horas, pro operum interpositione statuti sunt a senioribus nostris cum versiculorum augmento intervenientium, pro peccatis primum nostris, deinde pro omni populo

H

§ 4. THE LORD'S PRAYER.-The Lord's Prayer formed an essential part of the Celtic as of every other known Liturgy except the Clementine. Heavy penalties were specially enjoined at Iona by the abbot Cuminius in the case of any mistake in its recitation 1.

It was not introduced with the unvarying formula of the Roman Missal in its earliest as well as latest editions, 'Praeceptis salutaribus moniti, et divina institutione formati audemus dicere,' nor was it followed by the Roman embolismus, 'Libera nos, quaesumus, Domine ab omnibus malis,' &c. The varying forms substituted for these in the fragments of the Books of Deer, Dimma, and Mulling, and in the Stowe Missal, are one of the strongest proofs of an Ephesine rather than a Petrine origin of the Celtic Liturgy.

The names of local saints were sometimes introduced into the embolismus, as that of St. Patrick in the embolismus in the ancient Irish fragment at St. Gall, MS. No. 13943, and in that of the Stowe Missal +.

·

§ 5. LECTIONS.-Lections are mentioned as forming part of the Liturgy. The following is among the directions of the abbot Cuminius: Sacrificium non est accipiendum de manu sacerdotis, qui orationes et lectiones secundum ritum implere non potest "."

This may imply that in addition to the Epistle and Gospel there was a third lection from the Old Testament-the lectio prophetica-preceding them, as in the Mozarabic and Gallican Liturgies, of which Lesleus says in his Preface, 'In utraque Liturgia tres leguntur Scripturae lectiones una e Veteri, duae e novo Testamento "."

Christiano, deinde pro sacerdotibus et reliquis Deo consecratis sacrae plebis gradibus, postremo pro eleemosynas facientibus, postea pro pace regum, novissime pro inimicis.' Migne, Bibl. Pat. Lat. lxxx. p. 213.

Si titubaverit sacerdos super orationem Dominicam, quae dicitur periculosa, si una vice quinquaginta plagas secunda centum, tertia superponat.' Cuminii Abbatis, de Mensura Poenitentiarum, c. xiii, ap. Fleming, Collect. Sacra, p. 209. Ch. iii. §§ 5, 6, 7, 14. • Ib. § 9.

• Ib. § 14. ' De Mensura Poenitentiarum, c. xiv, ap. Fleming, Collect. Sacr. p. 210. Migne, Bibl. Pat. Lat. lxxxv. 25.

The order of the Gallican Service is thus described by Germanus Bishop of Paris: Sequebatur lectio ex prophetis et ex apostolo. Nam praeter Evangelii lectionem, duas, unam ex veteri, alteram ex Novo Testamento, lectiones cantabant, quem ritum videre est apud Gregorium Turonensem (Lib. i. de Mirac. S. Martini, cap. 5) ubi haec habet; "Factum est ut illa Dominica, prophetica lectione jam lecta, ante altarium staret, qui lectionem beati Pauli proferret." In sanctorum festivitatibus, sive martyrum, sive confessorum, acta eorum etiam publice legebantur, ut, auditis eorum virtutibus, populi ad similia perpetranda accenderentur. Ita Gregorius Turonensis1lectam fuisse S. Polycarpi passionem narrat2.'

It appears, from a passage in Adamnan's Life of St. Columba, as if an additional lection from the Gospels preceded the Liturgy itself: 'Hi uno eodemque consensu elegerunt ut sanctus Columba coram ipsis in ecclesia sacra Eucharistiae consecraret mysteria. Qui eorum obsccundans jussioni, simul cum eis, die Dominica ex more, post Evangelii lectionem, ecclesiam ingreditur, ibidemque dum missarum sollemnia celebrarentur,' &c.3

§ 6. SERMON.-The sermon, when there was one, came next in order after the Gospel, as on the occasion of the Eucharist which followed the elevation of Johannes Diaconus to the rank of bishop, when St. Gall preached the consecration sermon after the Gospel had been read1.

§ 7. PROPER PREFACES.-The use of a Proper Preface for the Festival of St. Patrick'sollemnitas dormitationis ejus' is alluded to in Tirechan's Annotations, but no trace of its wording has survived". In the Book of Armagh it

1 Lib. i. de Glor. Martyrum, cap. 86.

Lib. iii. c. 17.

* Germani Paris. Expos. Brev. Antiq. Lit. Gall. 6th cent. 'Praemissis ergo ex more divinae libationis initiis, post lectionem Evangelii rogavere venerabilem Gallum ut multitudini quae aderat verbi officio sacrae instructionis pabula ministraret.' Walafrid Strabo, Vit. S. Galli, i. 25. The sermon was preached in the vernacular tongue. A list of some extant sermons will be found on p. 157.

• Todd, Life of St. Patrick, p. 430.

is ordered that on that Festival 'offertorium ejus proprium immolari.' This probably means that commemoration of St. Patrick should be made in the Liturgy in a Proper Preface, for which the Gallican name was 'Immolatio Missae1.'

A portion of the Proper Preface for the Feast of the Circumcision survives in a ninth-century MS. fragment of four pages of an ancient Irish Liturgy, No. 1394, in the library of St. Gall. Other Celtic Prefaces have been preserved in the Stowe Missal3.

§ 8. BENEDICTION.-The benediction was given with the right hand1 and in the Eastern manner; that is to say, the first, second, and fourth fingers were extended, while the third was closed down upon the extremity of the thumb over the palm of the hand. This may be seen in the representation of our Lord in glory in an Irish ninth-century MS. of the Four Gospels at St. Gall; of St. Matthew surmounted by an angel, both of them extending the right hand in the Eastern attitude of blessing, in the Golden Gospels of Stockholm, of composite sixth-century Celtic and eighth or ninth-century Anglo-Saxon work".

There are also traces of the use of the Roman mode of benediction. The thumb, fore and middle fingers are extended, and the third and fourth fingers are bent in the case of a figure sculptured in the attitude of blessing on an Iona cross, and on a tenth-century eross at Oransay.

With regard to the position in the Liturgy of the episcopal benediction, Dr. Döllinger concludes that it was given after

The expression 'immolare hymnum' occurs in the 'Hymnum S. Comgilli' in the Antiphon. Benchor. p. 142.

• Ch. iii. § 9.

Ch. iii. § 14.

• 'Diormitius tum sanctam sublevat ad benedicendum Sancti monachorum chorum dexteram manum.' Adamnan, Vit. S. Columbae, iii. 23.

• Westwood, J. O., Facsimiles of Anglo-Saxon and Irish MSS., plate xxvii. Ib. plate i. For early and mediaeval Italian representations of this mode

of benediction, see J. H. Parker's Photographs, No. 3569.

'Stuart, J., Sculptured Stones of Scotland, vol. ii. plate Ixii.

'Ib. plate lxiii.

• Geschichte der christlichen Kirche, vol. i. part ii. p. 183,

the consecration and fraction, and before the immission of the consecrated particle into the chalice. This is an inference from the language in which the celebration of the Eucharist by Bishop Cronan at Iona is described by Adamnan1.

The episcopal benediction occupied a similar position in the ancient Gallican and Mozarabic Liturgies2. The same position was assigned to it in the Liturgy of the Anglo-Saxon Church3, and was perpetuated in the Sarum Use up to the first vernacular Prayer Book of 1549, as it was also in France at Paris, Arles, Lyons, Rouen, Clermont, Angers, Tours, &c. Dr. Rock argues thus for the Gallican origin of this liturgical peculiarity:

'That such episcopal blessings formed a part of the old liturgy followed by the Gauls long before Pope St. Gregory and St. Austin's days we learn from the fact that St. Caesarius of Arles, who lived almost a whole century before those apostles of our Anglo-Saxon fathers, speaks of this rite as a thing practised everywhere about him. Knowing then as we do from the formal and public visit made to the Church in this island by SS. Germanus and Lupus how the British and

Lib. i. cap. 44.

Hainmond, C. E., Lit. E. and W. p. xxviii. It can be traced in the old Gallican Liturgies, p. 156, in the Mozarabic Liturgy, p. 563. For the Eastern custom see Syriac Liturgy of St. James, Renaudot, Liturg. Or. Coll. ii. p. 24.

' Lingard, Anglo-Saxon Church, i. 295, edit. 1845.

Sarum Missal, p. 622.

'De Moleon, Voyages Liturgiques, pp. 59, 76, &c.

• 'Ideo qui vult missas ad integrum cuin lucro animae suae celebrare, usquequo oratio dominica dicatur, et benedictio populo detur, humiliato corpore et compuncto corde se debet in ecclesia continere.' (S. Caesarii Arelat. Hom. xii. ed. Binio; Bib. Pat. viii. p. 833, edit. 1677.) Unius aut duarum horarum spatium patientiam habcamus, donec in illa spiritali mensâ animarum cibus apponitur, et sacramenta spiritalia consecrantur, Et quia praemissa oratione dominica vobis non ab homine sed per hominem datur, grato et pio animo, humiliato corpore et corde compuncto, rorem divinae benedictionis accipite.' (Ejusdem Hom. viii. ed. Gallandio, Vet. Pat. Bib. xi. 12.) A few years afterwards it was enacted, A. D. 538, in the third council of Orleans: 'De missis nullus laicorum antea discedat quam dominica dicatur oratio, et si episcopus praesens fuerit, ejus benedictio expectetur.' (Concil. Aurelian. III, can. xxix; Mansi, Concil. tom. ix. p. 19.)