COLLATION
103
COLLECT
was unsuccessful. Recalled to Spain, he was ship-
wrecked, in 1638, on his way to Manila. He coukl
have saved himself, but he remained with the unfor-
tunates among his fellow-voyagers, hearing their con-
fessions and preparing them for death. The follow-
ing are his more important writings: "Ars gram-
matical aponicae lingua;" (Rome, 16.31, 16.32); "Dic-
tionarium sive thesauri lingiuE japonicae compendium"
(Rome, 1632); "Modus eonfitendi et examinandi
poenitentem japonensem formula suamet lingua ja-
ponica" (Rome, 1631, 1632); "Formula protestandae
fidei" (Rome); "Historia eclesiastica de los sucesos
de la cristianidad del Japon desde el ano de MDCII,
que entro en el la orden de predicadores hasta el de
MDCXXI por el P. Hi_acintho Orfancl, anadida hasta
el fin del ano MDCXXII por el Padre Krav Diego
Collado" (Madrid, 1632, 1633); "Dictionarium ling-
uae sinensis cum explicafione latina et hispanica ehar-
actere sinensi et latino" (Rome, 16.32).
QUETIF AND EcHAHU. Script. Ord. PrcFil., II. 497.
John R. Voi.z. Collation, Richt of. See Benefice. CoUationes Patrum. See Cassian, John.
Collect, the name now used only for the short prayers before the Epistle in the Ma.ss, which occur again at Lauds, Terce, Sext, None, and Vespers. The word collecia corresponds to the Greek o-i/i-alis. It is a noun, a late form for coHectio (so missa for missw, oblala for oblatio, ascensii, in the Gelasian Sacramen- tarj', for ascensio, etc.). The original meaning seems to have been this: it was used for the service held at a certain church on the days when there was a station somewhere else. The people gathered together and became a "collection" at this first church; after cer- tain prayers had been .said they went in procession to the station-church. Just before they started the celebrant said a prayer, the ornlio ad coUerlum {ad col- lectionem jmpuli); the name would then be the .same as oralio sujxr populum, a title that still remains in our Missal, in Lent for instance after the Post-Com- munion. This prayer, the collect, would be repeated at the beginning of the Mass at the station itself (Bona, Rer. liturg., II, 5). Later writers find other meanings for the name. Innocent III says that in this prayer the priest collects together the prayers of all the people (De Sacr. altaris myst., II, 27; see also Benedict XIV, De .SS. Mi.ssiE sacr., II, 5). The Secret and Post-Communion are also collects, formed on the same model as the one before the Epistle. Now the name is only used for the first of the three. Originally there was only one collect (and one Secret and Post- Communion) for each Mass. The older sacramen- taries never provide more than one. Amalarius of Metz (d. 847) says (De officiis eccl., in P. L., CV, 985 sqq.) that in his time some priests began to s.ay more than one collect, but that at Rome only one was used. Micrologus [De eccl. observ., probably by Bernold of Constance (d. 1100), in P. L., CLI, 973 .sqq.] defemls the old custom and says that "one Prayer should be said, as one Epistle and one Gospel". However, the number of collects was multiplied till gradually our present rule wa.s evolved.
The way in which our collects are now said at Mass is the fragment of a more elaborate rite. Of this longer rit« we .still have a vestige on Good Friday. The celebrant, after greeting the people (Dominus vohiscum), invited them to pray for some intention: Oremus, ditedissimi nobis, etc. The deacon said: Flectamus genua, and all knelt for a time in silent prayer. The subdeacon then told them to stand up again (Levatr), and, all standing, the celebrant clo.sed the private prayers with the short form that is the collect. Of this rite — except on Good Friday — the shortening of the Mass. which has afTected all its parts, has only left the greeting Oremus and the collect itself.
Here, as always, it is in Holy Week that we find the
older form. It shoukl be noted, then, that the Oremus
did not refer immediately to the collect, but rather to
the silent prayer that went before it. This also ex-
plains the shortness of the older collects. They are
not the prayer itself, but its conclusion. One short
sentence summed up the petitions of the people. It
is only since the original meaning of the collect has
been forgotten that it has become itself a long petition
with various references and clauses (compare the col-
lects for the Simdays after Pentecost with those for
the modern feasts). On all feast-days the collect
naturally contains a reference to the event whose
memory we celebrate. Its preparation is the kissing of
the altar and the Dominus robiscum. Before inviting
the people to make this prayer the celebrant greets
them, and, before turning his back to the altar in order
to do so, he salutes it in the usual way by kissing it.
The form Dominus vobiscum is the common greeting
in the West. It occurs in the Galilean, Milanese, and
Mozarabic Liturgies under the form: Dominus sit
semper i^obiscum. Germanus of Paris notes it as the
priest's (not bishop's) greeting (P. L., LXXVII, 89).
It is taken from the Bible. When Booz came from
Bethlehem he said, "The Lord be with you", to the
reapers (Ruth, ii, 4), and St. Gabriel used the same
form to Our Lady at the Annunciation (Luke, i, 28;
cf. II Thess., iii, 10). \ bishop here says, Paxvobis,
imless the Mass has no Gloria, in which case his greet-
ing is the same as that of the priest (Ritus celebr.,
V, 1). This distinction is as old as the tenth century
(Ordo Rom., XIV, 79, notes it). The Pax is a joj'ful
and solemn grci'tiiig to be left out on days of penance.
Its connexiim with tlie Gloria, that has just gone be-
fore (el in terra jja.r Itaminihus), is obvious. The greet-
ing of peace leipv"! ira<nv) is the common one in the
Eastern liturgies. In either case the answer is: Et
cum spiritu tun. This is a Hebraism that occurs con-
stantly in both the Old and the New Testament.
"Thy spirit" simply means "thee" (cf. e. g. Dan.,
iii, 86; Gal., vi, 18; Phil., iv, 23; Philem., 25). Xe/esh
(Heb.), Xafs (.A.r.), with a pronominal suffix, in all
Semitic languages means simply the person in ques-
tion. The Eastern liturgies have the same answer,
Koi /iera toO TrvevpaTb^ ffov (and with thy spirit), as in
the .Apostolic Constitutions (Brightman, Eastern Lit.
3, 13), or Kal t(Jj Trveiiiarl aov (ibid., 49, 137, etc.).
At the Dominus robiscur,i the celebrant, facing the people, extends and then again joins his hands. It is here a gesture of greeting. With folded hands he turns back to the altar and goes to the Mi.ssal at the Epistle side. Here, again extending and joining the hands and bowing towards the cross, he sings or says Oremus. and then, with uplifted hands (not above the shoulder, Ritus Celebr., V, 1), goes on at once with the collect or collects. The present rule about the collects is this: on doubles only one collect is said (that of the feast), unless any other feast be commemorated, or the pope or bishop order an oratio imperata. The im- perata is, moreover, omitted on doubles of the first class. Palm Sunday, Maundy Thursday, the eves of Christmas, Easter, and Whitsunday, in Requiems, and solemn votive Masses. On doubles of the second class it is left out in high and sung Masses, and may be s;ud at the others or not, at the celebrant's discretion. For a very grave cause an imperata may be ordered to be said always, even on these occasions. It always comes la.st (De Herdt, I, 72). The collect of the Blessed .'Sacrament, to be said when it is exposed, and that for the pope or bishop on the anniversary of their election, coronation, or consecration, are particular cases of imperatie. The rules for commemoration of feasts, octaves, ember days, and ferias of Advent and I^ent are given in the rubrics of the Missal (Ruhr. Gen., VII; cf. De Herdt, I, 70-71). On semi-doubles, .'^undays, and d.ays within an octave, three collects must be saitl; but on Passion Sunday, on Sundays
