MASS
790
MAnii
As however this can scarcely be other than Sephata
(cf . II Par» xiv, 10; List of Thotmee Ulin " MittheU.
der Deut. Vorderas. Gessell. ", 1907 pi. ; " Rev. Bib. ".
1908, 516), the question arises whether Masepha ana
Sepheta can refer to the same place.
Survey of Western Palestine^ Memoire^ II, 440; Robinson, op. ct<., II, 31; GuiRiN, op^ cU.^ II, 92; db Saulct, Dietionnaire topographique o^r^^ 220 (Paris, 71); v. Kiess. op ci<., 64; Buhl* •p. cit.t 19o.
Land op Masfha, near Hermon. "The Hevite, who dwelt at the foot of Hermon in the land of Mas-
Eha", was amongst the foes on whom Josue fell at .ake Merom and chased to " the great Sidon and the waters of Maserephoth, and the field of Maspha " east- ward (Jos., xi, 8). Probably the two names here mentioned indicate one place despite the variations of the versions (Heb., Mi^pah, Miypeh; LXX, Mcur<ru/aa, Ma<ro'(6x; Alex., Mo<r<ri70d^, Mcuro'i^^d; Vulg., Maspha, Masphe).
Identifications. — Suggestions differ according as " eastward " is referred to Sidon or Merom. Hence west of Hermon either (a) The Merj 'liyiin, a fertile plain, the Lit&ny and the Nahr Hasb&ny, with Metiillah re-
g lacing Maspha, or (b), the plain from Metilllah to ►anias, with es-S\ibdbeh as Maspha. or (c) the valley of the LitAny, actually called el-Buqi*. If "east- ward " refers to Merom (which is more probable) then Maspha may be the W&dy el-'di^m, stretching south of Hermon and traversed by the Roman road (Via Maris) from Damascus.
At the western end of the valley is the village of el-BijqA'ty, perhaps an echo of Bfq'dt Mi^peh.
Armstrong, op. ct/., 127; Schwartz, op. cit., 74; v. Ribss, Bible ^Atla*, 20, 1887; Buhl, op. ct7., 240; DillMann. Com- mentdrium in Joeue.
Maspha of Moab, whither David fled with his parents from Adullam (I Kings, xxii, 3 sq.). We nave no clue to its identification, save that it was,
temporarily, at least, a royal residence.
Schwartz, op. cit., 254. For seneral reference: — Hastings, Dictionary of the Bible, s. v.\ Vigodroux, Dietionnaire de la Bible, s. v.; Baedeker, Syrta and Palestine, 4th ed. (Le^zig, 1006).
J. A. Hartigan.
Mass, Chapter and Conventual. — As a general rule, churches in which the Divine office is to be said publiclv every day must also have Mass said daily. This Mass is the "conventual** Mass {miasa convene ttuUis); it completes, with the canonical Hours, the official public service of God in such a church. A con- ventual Mass then is to be sung or said in all cathe- drals and collegiate churches that have a chapter; in this case it is often called the "chapter" Mass {missa capituli), though the official books constantly use the general name "conventual" for this Mass too. A conventual (not chapter) Mass must also be celebrated daily in churches of regulars who have the obligation of the pubhc recitation of the office, therefore certainly in churches of monks and canons re^lar. Whether mendicant friars have this obligation is disputed. Some authors consider them obliged by common law, others admit only whatever obligation they may have from their special constitutions or from custom. Some extend the obligation even to churches of nuns who say the office in choir. That friars may celebrate a daily conventual Mass according to the rule of monas- tic churches is admitted by every one (de Herdt., I. 14). A chapter Mass then is a kind of conventual Mass, and falls under the same rules.
The obligation of procuring the conventual Mass rests with the corporate body in question and so con- cerns its superiors (Dean, Provost, Abbot, etc.). Nor- mally it should be said by one of the memoers, but the obligation is satisfied as long as some priest who may celebrate lawfully undertakes it. The conventual Mass should always, if possible, be a high Mass; but if this is impossible, low Ma«8 is still treated as a hi^^
Mass with regard to the number of collects said, tt»
candles, absence of prayers at the end, and so on. It
may not be said durmg the recitation of the office, but
at certain fixed times between the canonical Hours, as
is explained below. The general rule is that the con-
ventual Mass should correspond to the office with
which it forms a whole. It is not allowed to sing two
high Masses both conformed to the office on the same
day. On the other hand, there are cases in which two
dinerent conventual Masses are celebrated. The
csjses in which the Mass does not correspond to the
office are these: on Saturdays in Advent (except Em-
ber Saturday and a Vigil), if the office is ferial the
Mass is of the Blessed Virgin. On Vigils in Advent
that are not also Ember days, if the office is ferial the
Mass is of the Vigil commemorating the feria. On
Maundy Thursday and Holy Satiuday the Mass does
not conform to the office. On Rogation Tuesday, if
the office is ferial the Mass is of Rogation. On Whit-
sun Eve the office is of the Ascension, but the Mass a
Whitsun Mass. When a Vigil, an Ember day or Ro-
gation Monday falls within an octave (except that of
the Blessed Sacrament) the office is of the octave, and
the Mass of the feria, conmiemorating the octave.
Except in Advent and Lent, on Ember days. Rogation
days and Vigils, if the office is ferial and the Sunday
Mass has already been said that week, the conventual
Mass may be one of the Votive Masses in the Missal
appointed for each day in the week. Except in Ad-
vent, Lent and Paschal time, on the first day of the
month not prevented by a double or semi-double, the
conventual Mass is a Requiem for deceased members
and benefactors of the community.
On doubles, semi-doubles^ Sundays, and during oc- taves, the conventual Mass is said after Terce, onsim- Eles and ferias after Sext, on ferias of Advent and ent, on Vigils and Ember days after None. There are also occasions on which several conventual Masses are said on the same day. On ferias of Lent, on Eda- ber days. Rogation days and Vigils when a double or semindouble occurs, or during an octave or when a Votive office is said, the Mass corresponding to the office is said after Terce. that of the feria after None. On Ascension eve, if a double or semi-double occurs, the Mass of the feast is said after Terce, that of the Vigil after Sext, that of Rogation after None. In the case of the conventual Requiem mentioned above, if a simple occurs or if the Mass of the preceding Sunday has not yet been said, the Requiem is celebrated after the Office of the Dead, or if that is not said, after Prime, the Mass of the simple or Sunday after Sext. On All Souls' day (2 Nov.) the Mass of the octave (or feast) is said after Terce, the Requiem after None. When an additional Votive Mass has to be said (for in- stance for the Forty Hours or for the anniversary ol the bishop's consecration or enthronement, etc.) it is said after None. On the Monday of each week (ex- cept in Lent and Paschal time) if the office is ferial the conventual Mass may be a Reouiem. But if it is a simple or a feria with a proper Mass, or if the Sunday Mass has not been said, the collect for the dead (Fidi' Hum) Is added to that of the day instead. These rules concerning the celebration of two or more conventual Masses apply as laws only to chapters. Regulars are not bound to celebrate more than one such Mass eadi day (corresponding always to the office) , unless the par- ticular constitutions of their order impose this obliga- tion.
See the Rubrics of the Missal (Ruhr. gen. tit. t-VIT), where the Mass in question is primarily the conveatudl Mass, and an^ authorised book of ceremonial: Dk HsRiyr, 8. Liturgta Praxu (Louvain, 18M), 14-17; Lb Vavasseur, Manud de Lit%vi/i» (lOth ed.. Paris. IQlO). 205-221; Dale. Ceremonial according to the Roman Rite (London, 1006).
Adrian Fortescub.
Mass, LmjRGT of the . — ^A. Name and Definition. —The Mass is the complex of prayers and ceremonies that make up the service of the Eucharist in the Latin
