UTUBGICAL
298
UTURGiaAL
(Collects, Secrets, Prefaces, Postcommunions, and
Orationes super populum), of various Masses with
ordination forms, arranged according to the civil year.
It begins in the middle of the sixth Mass for April, and
ends with a blessing for the font ** In ieiunio mensis
dedmi" (i. e. the winter Ember-days) . In each month
sroups of Masses are given, often very large groups,
^r each feajst and occasion. Thus, for instance, in
June we find twenty-eight Masses for St. Peter and St.
Paul, one ^ter another, each headed: "Item alia"
(Feltoe's ed., pp. 36-50); there are fourteen for St.
Lawrence, twenty-three for the anniversary of a
bishop's consecration (123-39), and so on. Evidently
the writer has compiled as manv alternative Masses
for each occasion as he could find. In many cases he
shows great carelessness. He inserts Masses in the
wrong place. Many of his Masses in natali episco^
porum have nothing at all to do with that anniversary,
and are really Masses for Sundays after Pentecost; m
the middle of a Mass of St. Cornelius and St. Cyprian he
has put the preface of a Mass of St. Euphemia (p. 104),
a Mass for the new civil year is inserted among tnose for
martvrs (XX item aliafp. 9); Masses for St. Stephen's
day (26 Dec.) with evident allusions to Christmas are
put in August (pp. 86-9), obviously through a con-
tusion with the feast of the finding of his relics (3
Aug.). Many other examples of the same confusion
are quoted by Buchwald (Das sogen. Sacramentarium
Leonianum . Vienna, 1908). That the collection is
Roman is obvious. It is full of local allusions to
Rome. For instance, one of the collects to be said by
a bishop on the anniversary of his consecration could
only be used by the pope of Rome: "Lord God . . .
who, although Thou dost not cease to enrich with
many gifts Thy Church spread throughout the world,
nevertheless dost look more favourably upon the see
of Thy blessed Apostle Peter, as Thou hast desired
that it should be most exalted, etc." (p. 127). The
Preface for St. John and St. Paul remembers that
they are buried within "the boundaries of this city"
(p. 34); the Masses of the Patrons of Rome, St. Peter
and St. Paul, continually^ allude to the city (so the
preface in the twenty-third Mass: "who, foreseeing
that our city would labour under so many troubles,
didst place in it the chief members of the power of the
Apostles", p. 47), and so on continually (cf. Probst,
op. cit., 48-53, etc.).
Mgr Duchesne (Originesdu Culte Chretien, 129-37) thinks that the Leonine book is a private collection of prayers copied without much intelligence from the offi- cial books at Rome about the year 538. He arrives at this date especially through an allusion' in the Secret of a Mass placed in June (but really an Easter Mass), which refers to a recent deliverance from enemies (Feltoe, p. 73). This allusion he understands to refer to the raising of the siege of Rome by Vitiges and his Goths at Easter-time, 538 (see his other arguments, pp. 131-2). Muratori considered that the book was composed under Felix III (483-92; "Liturgia rom. vetus", diss. xx\'^ii). Probst answers Duchesne's arguments (Die altesten r6m. Sakram., pp. 56-61); he attributes the allusion in the Secret to Alaric's in- vasion in 402, and thinks that the compilation was made between 366 and 461 . The latest theory is that of Buchwald (Das sogen. Sacram. Leon., 62-7), who suggests that the book is a compilation of Roman Masses made in the sixth or seventh century for use in Gaul, so that the composers of Roman books who were at that time introducing the Roman Rite into Gaul (see Liturgy) might have a source from which to draw their material. He suggests Gregory of Tours (d. 694) as possibly the compiler.
The "Gelasian Sacramentary" exists in several manuscripts. It is a Roman book more or less Galli- canized; the various manuscripts represent different stages of this Gallican influence. The oldest fonn extant is a book written in the seventh or early eighth
century for use in the abbev of St. Denis at Paris.
This is now in the Vatican library (MS. Regins 316).
It was first published by Tommasi in his Codices
Sacramentorum nongentis annis vetustiores" (Rome,
168()), then by Muratori in " Liturgia romana vetus*'.
I. Other versions of the same book are the Codices of
St. Gall and of Rheinau, both of the eighth century,
edited by Gerbert in his " Monumenta veteris liturgw
alemmanicffi," I (St. Blaise, 1777). These three (col-
lated with others) form the basis of the standard
edition of H. A. Wilson (Oxfoixl, 1894). The book
does not in any old manuscript bear the name of Gelar
sius; it is called simply Liber Sacramentorum
Romana) ecclesise". It .is much more complete Uian
the Leonine Sacramentary. It consists of three books,
each marked with a not very accurate title. Book I
(The Book of Sacraments in the order of the year's
cvcle) contains Masses for feasts and Sundays from
Cfhristmas Eve to the octave of Pentecost (there are as
yet no special Masses for the season after Pentecost),
together with the ordinations, prayers for all the rites
of the catechumenate, blessing of the font at Blaster
Eve, of the oil, dedication of churches, and reception
of nuns (Wilson, ed., pp. 1-160). Book II (Prayers
for the Feasts of Saints) contains the Proper of Saints
throughout the year, the Common of Samts, and the
Advent Masses (ibid., 161-223). Book III (Prayers
and the Canon for Sundays) contains a great num-
ber of Masses marked simply "For Sunday" (i.e.
any Sunday), the Canon of the Mass, what we should
cafi votive Masses (e. g. for travellers, in time of
trouble, for kings, and so on), Masses for the Dead,
pome blessings (of holy water, fruits, trees and so on),
and various prayers for special occasions (224-315).
An old tradition (Walafrid Strabo, ninth century,
"De rebus eccl.", XX; John the Deacon, "Vita S.
Gregorii'* II, xvii, etc.) ascribes what is evidently this
book to rope Gelasius I [492-6. Gennadius (lie vir.
illust., xcvi) says he composed a book of Sacraments].
Duchesne (op. cit., 121-5) thinks it represents the
Roman service-books of the seventh or eighth century
(between the years 628 and 731). It was, however,
composed in the Prankish kingdom. All the local
Roman allusions (for instance, the Roman Stations)
have been omitted; on Good Friday the prayers
read: "Let us pray for our most Christian Elinperor
[the compiler has added] or king" (p. 76), and again:
" look down mercifully on the Roman, or the Prankish^
Empire" (ibid.). There are also Gallican additions
(Duchesne, 125-8). Dom BSumer ('Ueber das sogen.
Sacram. Gelas." in " Histor. JahrbuchderGdrresgesell-
schaft", 1893, pp. 241-301) and Mr. Bishop ("The
earliest Roman Massbook" in " Dublin Review", 1894,
Ep. 245-78) maintain that it is much earlier than ►uchcsne thinks, and ascribe it to the sixth century, at which time the Roman Rite entered Gaul (see Lit- urgy) . Buchwald (Das sogen. Sacr. Leon., ibid., p. 66) agrees with Duchesne in dating this Sacramentar\' at the seventh or eighth century, and thinks that its compiler used the Leonine collection.
We know most about the third of these books, the so-called "Gregorian Sacramentary". Charlema^e, anxious to introduce the Roman Rite into his kmg- dom, wrote to Pope Adrian I between the years 781 and 791 asking him to send him the service-book of the Roman Church. The book sent by the pope is the nucleus of the Greeorian Sacramentaiy. It was then copied a great number of times, so that there are many versions of it, all containing additions made by the various Bcribe»9. These are described by Probst (Die ftltesten Sakr., pp. 303-13). The first edition is that of Pamelius in his "Rituale SS. Patrum Latinorum", II (O)lo^e, 1571). The standard edition is Muratori, "Liturgia romana vetus", II. This is based on two manuscripts, both written before 800, now in the Vat- ican Library (Cod. Ottobonianus andCod.yaticftnus). Migne (P. L., LXXVIII, 25-602) reprints the editioo
