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About Google Book Search Googlc's mission is to organizc thc world's information and to makc it univcrsally acccssiblc and uscful. Googlc Book Scarch hclps rcadcrs discovcr thc world's books whilc hclping authors and publishcrs rcach ncw audicnccs. You can scarch through thc full icxi of ihis book on thc wcb at |http://books.qooqle.com/| VA'^'!!»'^ v.vc> V HENRY BRADSHAW SOCIETY Jbunl>e& tn t^e 'geat of Out Bort 1890 for t^ tiiim^ of (£Ure £i(ur^caf ^tjcte. VOL. X. ISSUED TO MEMBBRS FOR THE YEAR iSgs. AXD l»RIXTtD FOR THE SOCIETV BY HARRISOX AXD SONS, ST. MARTIWS LANK. PRIMERS IX ORUIN.^KV TO HKR MAJtSTl'. • • «• o • • • • • •« • • *•• • • • • • • • • ■ • • • • t « . ••• • • • • : . * • • 1 • •• ••• m • • •••.•; • ••• • ■ 1 »• • • ••• » • • •*•; ••. • • • • * • • ' • • • • •• • • • • • • • • •- • • • • • • • • • • ■ ► •• • • m • • • • • • ? M t f > THE ANTIPHONARY OF BANGOR AN EARLY IRISH MANUSCRIPT IN THE AMBROSIAN LIBRARY AT MILAN EDITED BV F. E. WARREN, B.D., F.S.A Part II. &onbon : HARRISOX AND SONS, ST. MARTINS LANE, Printers in Ordinary to Her Majtsty. 1895. LONUON : IIARRISON AND SONS, FRINTRRS IN ORDINARY TO IIKR MAJKSTY, ST. mariin's LANE. TABLE OF CONTENTS OF PART II. , iNTBODUCnON TO THK ANTIPHONARY OF BaNGOR Amendbd Text of the Antiphonabv of Bangor No Tille. P»g= [Division L] [■ CanticuinMoysiLe.*Auditecoeli,'&c 1 l' Hymnus Sancti Hilaiii de Christo ... 3 [3 Hymnus .\postolorum, ut alii dicunt 5 [4 Benedictio Sancti Zachariae 7 (5 Canticum [Moysi] le. ' Cintemus Domiuo,' & 8 [' Benedictio [tiium] Pueronim 8 [7 Hymnus in die Dominica i.e. ' Te Deum laud !■ mus,'&c 10 [8 H}innus quando communicant sacerdotes lO [9 Hymnus quando cereus benedidtur 11 [■o [.. Hymnus mediae noctis Hymnus in Nauli Maityium, vel Sabba 11 to ad Mamtinam II [" Hymnus ad Matutinam in Dominica '3 ['3 Hymnus Sancti Patricii magistri Scotorum ■ 4 [.4 Hymnus Sancti Comgilh Abbatis nostri r6 [.5 Hymnus Sancti Camelaci [Division ii.] 19 [.' Collectio ad Secundam .. 19 [.7 Item alia ad Secundam .. ig [,8 AdTertiam ao [.9 AdSextam 20 ['o AdNonam 10 [" Ad Vespertinam 20 [" Collectio ad Initium noctis ... 20 ['3 Ad Noctumam 10 ['A AdMatutinam 10 ['S Iteiu ad Matutinam 20 ['<■ Item alia ad Matutinam 20 ["7 Item ad Secundam 20 [=8 Ad Horam Tertiam 20 ["9 Ad Horam Sextam ao [3° Ad Horam Nonam 21 [3. Ad Vcspertinam .. 21 [3» Ad Inilium noctis 21 [33 Ad Initium noctis 21 Na Title. [34 Ad Pacem celebrandam [35 Incipit Symbolum [3' Oratio Diuina [37 Ad Nociumam [38 [39 Item ad Matutinam [40 Oratio communis Fratnim [40 •] [Pro pcccatisnostris] [4. Pro Baptizatis [4. •] [Pro Sacerdotibus] [4> ProAbbate [43 [Pro Fratribus] [44 Pro FTatemitate [45 [46 Pro bla-sjihenianlibus (47 Pro impiis [48 Pro iter facientibus [49 [50 Pro «leemosynariis [5. Pro infirmis [5. •] [Pm captivis] [S' De Martyribus [53 Pro tribulantibus [54 CoUectio [55 AdMarlyres [5« [Pro Poenltentibus] [57 Ad Noctumam (58 .\d Matutinam [59 Ad Matutinam [60 Ad Matutinam [61 De Martyribus [6a Collectio post Canticum [63 Collectio posi Benedictionem [trium] Pue orum [64 CoUectio post tres Psalmos. In finc. [«5 Collectio post Evangelium [66 Super Hymnum ['7 De Martyribus COKTENTS. Title. Super Cantemus Domino gloriose ..- Super Benedictioncm trium Puerorum Super Laudate Dominuin de coelis Super Canticum Post Benedictionem trii-m Puerorum Post l^udate Dominum de coelis ... Post Evangelium Post Hymnum Item post Canticum I tem post Benedicite Post I^udate Dominum de coelis ... Post Evangelium Post Hymnum [Post Canticum] Pust Hymnum trium Puerorura Post I^udate Dominum de coelis ... Posl Evangelium Itero post Evangdium Post Hymnum De Martyribus Post Cantemus Post Benedicile Post Laudate Dominum de coelis ... Super Cantemus Super Benedictionem trium Pueronim Post Laudate Domlnum de coelis . . . Super Cantemus Domino [Dlvision iii.] Versiculi Familiae Benchuir Collectio super hominem qui habet diabolum Oratio de Martyribus Incipit Anliphona in Natali Domini super Domine refugium ad Secundam No. Title. I [99] Incipiunt Antiphonae Super Canterous et Benedicite Super Laudate Dominum de coelis De Martyribus Item alia de Martyribus De Martyribus De Martyribus Super Domine refugium in Dominico die .. Ilem alia Item alia Alia cotidiana Ad Communionem Item alia Item alia Alia Itematia Item alia Item alia Ad Vesperum et ad Matutinam ie. •Gloria io Excelsis'... Ad Horas diei Oratio communis Oratio pro Abbate nostro Common Oroit dun Ad Matutinam Ad Horam Nonam Ad Secundam Post I^udate pueri Doininum in Dominico die i.e. ' Fost Te Deiim laudnmus' ... De Martyribus Item alia post Laudate. Sec[iz3] Item alia super Laudate. Set-Ciij] Ad Cereu[m] benedice[ndum] [Post Laudate pueri Domioum] . [In] memoriam Abbatum nostrorum NoT&s To THE Text of Antiphonarium Benchorense Appesdix Text of Harl. MS. 7653 NoTES UPON Harl. MS. 7653 NoTE UPON MS. Reg. i A. xx. lSI>EX OF LlTIJRClCAL FORMS General Index LIST OF ABBREVIATIONS. B. = The Antiphonary of Bangor. Dan. = Daniel (H. A.) Thesaurus Hymnologicus. Halis et Lipsiae, 184 1-1855. H. & S. = Haddan and Stubbs, Councils and Ecclesiastical Documents. Oxford, 1869. Hamm. = Hammond (C. E.) Liturgies Eastern and Westem. Oxford, 1878. Holst. = Holstenius (W.) Codex Regularum, etc Parisiis, 1643. L.H. = Liber Hymnorum, or the MS. Book of Hymns in the Library of Trinity CoUege, DuWin. Paginal references are to the uncompleted edition of this MS. by Dr. J. H. Todd, for the Irish Archaeological and Celtic Society. in two parts, Dublin, 1855, and 1869. Dr. Todd assigned the MS. to a date not later than ihe ninth or tenth century (p. i.) Mr. Whitley Stokes has more recently assigned it to the eleventh or early twelfth century (W.S. p. ci.) It niay be inferred from this variety of opinion that it is extremely difficull to date the MS. with precision. It may be provisionnlly assigned to the eleventh century, and most probably to the later part of it. L.H.* Another copy of the Liber Hymnorum, now in the Franciscan Convent, Merchants* Quay, Dublin. It is about fifty years later than L.H. A complete catalogue of its contents is given in W.S. pp. cii-cix. M. = Muratori, Anecdota Bibliothecae Ambrosianae, Tom. iv. Patavii, mdccxiii. Mart. = Martene, de Antiquis Ecclesiae Ritibus, Bassani, mdcclxxxviii. Tom. iv. of this work contains * De Antiquis Monachorum Ritibus Libri quinque,' with an Appendix. P.L. = Migne, Patrologiae Latinae Cursus Completus. S. = Southampton Psalter. This is an eleventh century Jrish MS. Psalter, now in the Library of St. John's College, Cambridge. It contains the Psalms divided into three divisions of fifty Psalms each, and the following Canticles : After the first division of Psalms : Title. f. 35^^. [Benedictio trium puerorum] f. 2j^v. Canticum issaiae f. 37r. Canticum ezechiae After the second division of Psalms : f. 69?'. Canticum annae matris samuelis f. 7or. Canticum mariae sororis moysi f. 10V, Canticum ambacuc profetae ... After the third division of Psalms : f. 99Z\ [Canticum moysi] V. = Biblia Sacra Vulgatae Editionis, Augustae Taurinorum, mdccclxxv. W. = Warren (F. E.) Liturgy and Ritual of the Celtic Church. Oxford, 1881. W.S. = Whitley Stokes, Edition of the Tripartite Life of St. Patrick. RoIIs Series, London, 1887. W.T. = The Winchester Troper, edited for the Henry Bradshaw Society, by W. H. Frere, London, 1894. tirst words. Benedicite omnia oi^era. Confitebor tibi domine. Ego dixi in dimidio. Exultauit cor meum. Cantemus domino gloriose. Domine audiui. Audite caeli. EXPLANATION OF CERTAIN TERMS OR SYMBOLS. Anthem = Latin *Antiphona.* Chora = a group of three Psalms. Missa = a Lection, from Holy Scripture or from somc other source. Mattins. This word is always used in its ancient meaning of Lauds, and not in its modem sense as equivalent to the Night Hours. In the Celtic Divine Office, * Matutina ' is the name of the last and longest of the Night Hours ending with the three Psalms 148-150. For various meanings of *officium matutinum' see Mabillon, DisquisUio de Cursu GallicanOy § v. n. 53 in P.L. t. Ixxii. col. 405. Quinquagesima = Easter-tide. t following a word signifies that the manuscript has been exactly followed. The Vulgate numeration of the Psalms has been employed throughout. LIST OF EDITIONS OF CERTAIN SERVICE BOOKS TO WHICH REFERENCE IS SOMETIMES MADE. Breviarium Ambrosianum Breviarium Monasticum... Breviarium Mozarabicum Breviarium Romanum ... Breviarium Sarisburiense Euchologion Horologion Missale Ambrosianum ... Missale Mozarabicum ... Missale Romanum Missale Gallicanum Vetus Missale Gothicum Missale Richenovense ... Missale Vesontionense ... Sacramentarium Gallicanum (Missale Vesontion ense.) Sacramentarium Gelasianum Sacramentarium Gregorianum ... Sacramentarium Leonianum > I Mediolani, mdcccxxx. pro omnibus sub regula SS. P. Benedicti militantihus. Venetiis, mdcciv. P.L. Tom. bcxxvi. Tomaci Nerviorum. mdccclxxix. Ed. F. Procter et Chr. Wordsworth. Cantabrigiae, mdccdxxix. Venice, 1863. Venice, 1876. MS. saeculi x™* editum ab Ant. Ceriani [no place or date.J P.L. Tom. bcxxv. Mechliniae, mdccclxx. Ancient Liturgies of the Gallican Church, Burntisland, 1855, Part i. edited by J. M. Neale and G. H. Forbes. Part ii. 1858, and Part iii. 1867, edited by G. H. Forbes. Muratori, Liturgia Romana Vetus, Venetiis, mdc cxlii. INTRODUCTION. § I. Nature and Object of the Bangor Book. § 2. The Divine Office in the Celtic Church. Distribution of the Psalter. § 3. Distribution of Collects. § 4. Traces of Eastern influence. § 5. Traces of Hispano- Gallican influence. § 6. Commemoration of Martyrs. § 7. Version of Holy Scripture. § I. Nature and Object of tke Bangor Book, — In the Introduction of Part I. the history and palaeography of the MS. of the Antiphonary of Bangor have been narrated and described. In the present Introduction the nature and object of that MS. regarded as a Service Book will be discussed. The Antiphonary evidently falls into three divisions. Division i. extends from f. ir. to f. 172/. i,e. to the end of the first half of the second gathering. We may regard the CoIIect written on the lower part of f. i "jv. as merely due to a desire to utilize vacant space. This division contains Canticles and Hymns. Division ii. extends from f. i8r. to f. 29^/., i.e. from the commencement of the second half of the second gathering to the end of the first half of the third gathering. This divislon consists almost exclusively of Collects, having in some cases Anthems prefixed. Division iii. extends from f. 30^. to f. 36^/. i.e. from the commencement of the second half of the third gathering to the end of the MS. This division consists mainly of * Antiphonae ' or Anthems. It also contains a quantity of miscellaneous matter, the Anthems being mainly comprised between ff. 31?'. and 332/. inclusive. It opens and closes with a Hymn. Nearly two pages after the opening Hymn on f. 30^. are filled up by an Exorcism, and an additional CoUect * De Martyribus.' The twelve Anthems appended to * Gloria in Excelsis ' have the fuU text of that Hymn preceding them, though in itself that * Gloria * might have been thought to belong more properly to Division i. The contents on and after f. 34^. are of too miscellaneous a character to be reduced under any classification. It has been suggested there may be found five main divisions of the Antiphonar)^^ but we think that the above triple division is simpler, and palaeographically and sectionally more complete. See Diagram facing page xviii. in Part I . What then is the proper description, and what is the raison cCHre of this book, which is partly a Hymnarium, partly a CoUectarium, partly an Antiphonarium, with the occasional introduction of Eucharistic and other elements } It has been suggested that its fragmentary character may be explained in this manner ; ** that an Antiphonary of a particular monastery did not contain all the Divine Office, but only some portions of it which were peculiar to that monastery, just as the Irish supplement of the Breviary contains only those prayers or offices supplementary to the Roman Breviary, and intended for the use of the Irish Clergy."^ But this explanation wiU not hold. Such Hymns as *Te Deum laudamus' and *Gloria in excelsis' were not pecuHar to a particular monastery, and the same remark is true of ' Church Quarterly Reinew, vol. xxxvii. p. 347. * J. 0'Laverty, An Historical Account of thc Diucese qf Down and Connor, Dublin, 1882, voL ii. Preface (not paged.) C X INTRODUCTION. nine-tenths of the contents of the Bangor Antiphonary. The idea of its being a local supplement is borrowed from the practice of to-day, and then thrown back more than a thousand years. The present uniformity of Roman Missal and Breviary, which causes local supplements to be made, had no existence in the seventh century. It has been suggested that the Bangor MS. is only the end of a Psalter, being the concluding portion of a much larger MS. volume, of which the greater part has been lost. Canticles with miscellaneous formulae of devotion are frequently appended at the end of Psalters, which from the ninth century onward generally include long litanies to the Saints, and later on Collections of Hymns, * Vigiliae Mortuorum,' etc. But there is nothing to prove and little to support such a suggestion in the case of the Bangor MS. On the contrary, the completeness of the gatherings of which it is composed ; the large capital A on f. ir. and the motto on its top margin ; the fact that Irish Psalters were almost always divided into three divisions of fifty Psalms each, and that Canticles and Collects, if added at all, were inserted at the beginning or end of these divisions, instead of being written together at the end of the volume -} the general and, to a certain extent, systematic character and arrangement of the contents of the Bangor MS. put such a suggestion out of court. It has been suggested that the Bangor MS. is an abbreviated Breviary, a portable service-book for the use of travellers : * pro sacerdotibus aut monachis itinerantibus.' Some singularly thin MS. Missals such as the Stowe Missal, and MS. A. 566 in the public Library at Rouen, have been accounted for in this way. Speaking of the latter MS. Mons. L. Delisle says : ** II a cependant d6 exister, k toutes les 6poques du moyen cige, de petits livres ou m^me de simples cahiers dans lesquels les pr^tres pouvaient trouver les prieres des messes les plus usuelles. On s*en servait dans les voyages et probablement aussi dans les 6glises trop pauvres pour se procurer des recueils plus complets."* But the contents of the Bangor MS. do not at all bear out the travelling theory, and one cannot think of poverty in connection with the celebrated and much-frequented monastery of Bangor. Setting then on one side these possible explanations as inapplicable in the present case, which theory remains to be offered as to the origin, character and use of the Bangor MS. ? We believe that it is a companion volume to the Psalterium and Lectionarium for use in the Divine Office, either (i) on Easter Even and Easter Day. or (2) on Saturdays and Sundays in Easter-tide. or (3) on Saturdays and Sundays throughout the year, and also on Feasts of Martyrs. * This is the case with the Southampton Psalter (S.) and the two Irish Psalters in the British Museum (Cott. MS. Vitell. F. xi. ninth or tenth century, and Cott. MS. Galba A. v. eleventh or twelfth century.) The Psalterof Ricemarch, a twelfth century MS. Trin. Coll. Dublin (A. 4. 20) is divided into the three fifties, but contains neither gl S"fi#-**t.^^ Canticle nor CoUect. The Psalters of St. Columba, a sixth century MS. in the Royal Irish Academy, Dublin, and of St. Columbanus, a ninth century manuscript in the Ambrosian Library at Milan, are not arranged in three fifties, and yield neither Canticle nor Collect, but in its present mutilated and decayed condition the former only extends from Ps. xxx. 20-Ps. cv. 13. * Memoire sur (Tanciens sacramentairesy Paris, 1886, p. 292. INTRODUCTION. XI In favour of (i) there are the Hymn [9] and CoUect [127] for the 'Benedictio Cerei, and frequent allusions to Baptism and the Resurrection. But as has been pointed out in notes to [9] and [127] the * Benedictio Cerei ' now solemnly performedand exclusively associated with Easter Even is probably, like other of the services and ceremonies of Holy Week, only the solitary survival of a ceremonial act much more frequently performed in earlier times. The administration of Baptism in the early Irish Church was not confined to Easter, but was also performed at the Feasts of Pentecost and of the Epiphany. An early Irish Canon directed * Octavo die chatechumeni sunt ; postea solemnitatibus Domini baptizantur, id est, Pascha, et Pentecoste, et Epiphania.'^ Apart from this, references to Baptism would not be inappropriate, at any season of the Christian year, in connection with the Canticle * Cantemus Domino.' So likewise with regard to the Resurrection, every Sunday in the Christian year is a reflection of Easter Day, and commemoration of the Resurrection might be made on every Sunday, or even on every day in the early Irish Church. In the Sarum Breviar>' there is a daily commemoration of it throughout Easter-tide in the shape of a special Versus ante Laudes.^ In the Greek Church there is a daily commemoration of it throughout the year in the Troparion at the end of Lauds.^ This is in addition to the special Troparion in Easter- tide.* There are also eleven gospels on the Resurrection read successively at Nocturns on Sundays, except on a few Festivals when a special Gospel is appointed.^ The four complete or incomplete sets of CoUects for the Day and Night Hours, and the seven sets of Collects for use after Canticles, Hymns, etc,* point at least to the wider period of the * Quinquagesima Paschalis ' or Easter-tide. We think that they point to a wider period still, and have come to the conclusion that the Bangor MS. contains Collects, Anthems, etc, for use on Saturdays and Sundays, and Feasts of Martyrs, either in Easter-tide or throughout the whole year, and that the preponderance of evidence is in favour of the wider alternative. The Divine Office in the Celtic Church. § 2. DistribtUion of tke Psalter. No Psalm is written down in extenso in the Bangor MS. The only references to particular Psalms are in the following titles : (i) 'CoUectio post tres PsaJmos ' [64] * Post laudate Dominum de coelis,' \.n\ [78]. [«3]. [90]. [93.] (2) * Incipit antiphona in Natale Domini super Domine refugium ad Secundam.' [98.] (3) *Super Domine refugium in Dominico die ' [105.] (4) ' Alia cotidiana ' [108.] (i) An inspection of the wording of [64] and of other Collects under the more frequently used title * Post laudate Dominum,' proves that the three Psalms referred to are Pss. 148, * Canons attributed to St Patrick (but though early Irish, not his) No. xix. in H. and S. voL ii. pt 11. p. 336. ' p. dcccxxvi. • ^KKoKovOia rov*Op0pov. Horologion^ p. 73. * Ibid, p. 379-396. * Euchology. Edit G. V. Shann. Kidderminster, 1891, p. 488. * See §3. C 2 Xll INTRODUCTION. 149, 150, which no doubt were daily recited at Bangor at Mattins, as they are still recited at Mattins, or in the office corresponding to Mattins, in all Breviaries Eastern and Western. (2), (3), (4). From these titles we learn that the Sgth Psalm * Domine refugium * was used on Christmas Day, Sundays, and Ferial days, and therefore probably daily throughout the year at Prime. It is used daily at Prime in the Eastern church, whereas it is not part of Prime in Roman, Benedictine and other Western Breviaries. These references are too few and scanty to throw light on the distribution of the Psalter in the Divine Office at Bangor. There can, however, be no reasonable doubt that such distribution was identical with that which is described and laid down in the Rule of St. Columbanus, himself, in his younger days, a monk at Bangor under its founder and first abbot St. Comgall, and which is also referred to in certain other Celtic or semi-Celtic monastic Rules. This arrangement is so peculiai', and so dissimilar from the arrangements of any extant Western Breviaries, both secular and monastic, that it deserves to be described at length. The subject will not, it is hoped, be coilsidered an irrelevant digression in an introduction to the only known extant MS. Service-book, apart from Psalters, connected with the Divine Office of the Celtic Church. The following is the direction for the use of the Psalter as laid down in the Regula S. Columbani Abbatis Cap. vii. De Cursu [Psalmoriim.] ** De Synaxi, ergo, id est, de dursu Psalmofum et oratioilum modo canonico quaedam sunt distinguenda, quia varie a diversis memoriae de eo traditum est. Ideo juxta vitae qualitatem ac temporum successionem varie a me quoque litteris idem insinuetur. Non enim uniformis esse debet pro reciproca temporum alternatione ; longior eilim per longas noctes, breviorque per breves esse convenit. Inde et cum senioribus nostris ab 8 Calendas Julii cum noctis augmento sensim incipit cfescere cursuS a duodecim choris brevissimi modi in nocte Sabbati sive Dominicae, usque ad initium hyemis, id est, Calendas Novembris ; in* quibus viginti quinque canunt Antiphonas Psalmorum ejusdem numeri duplicis, qui semper tertio loco [duobusj succedunt Psaltis,^ ita ut totum Psalterium inter duas supradictas noctes numero cantent duodecim choris, caetefas temperailtes tota hyeme noctes. Qua finita, per ver sensim per singulas hebdomadas terni semper decedunt Psalmi, ut duodecim in singulis noctibus tantum Antiphonae remaneant, id est, qiiotidiani hyemalis triginta sex Psalmi cursus, viginti quatuor autem per totum ver et aestatem, ^t usque ad autumnale aequinoctium, id est, 8 Calendas Octobris in quo similitudo Synaxeos est : sicuti in vernali aequinoctio, id est, in 8 Calendas Aprilis, dum per reciprocas vices paulatim crescit et decrescit. Igitur juxta vires consideranda vigilia est^ maxime cum ab authore salutis nostrae jubemur ^ — * ' in quibus . . . Psaltis.' Dom G. Morin has recently suggested the following interpretation of this difficult sentence : * Vantiphona psalmcrum ddsigne ce mode de psalmodie qui consiste \ intercaler un refrain entre chaque verset ou chaque groUpe de versets d'uri psaume ; la psalta un autre mode de psalmodie, sans doute plus simple et plus primitif, tel que celui qui ^tait en tisage chez les Pferes des ddserts . . . On arrive ainsi au commencement de Novembre, et alors il faut s'arranger de manifere k distribuer le psautier tout entier entre ces deux nuits du samedi et du dimanche. Pour cela, Colomban prescrit vingt-cinq antiphonae psalmorum ou psaumes antiphon^s avec le nombre double depsaitae, De la sorte on obtiendra le nombre voulu de soixantes-quinze psaumes, et chacun des psaumes antiphonds viendra toujours en troisifeme lieu aprfes deux de ces psaltae.' Revue Benedictine^ Mai, 1895, Maredsous, p. 201. INTRODUCTION. Xlll vigilare et orare omni tempore,* et Paulus praecipit sine intermissione orare} Sed quia orationum 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 Christiano, deinde pro Sacerdotibus et reliquis Deo consecratis sacrae plebis gradibus, postremo pro eleemosynas facientibus, postea pro pace regum, novissime pro inimicis, ne illis Deus statuat in peccatum quod persequuntur et detrahunt nobis, quia nesciunt quid faciunt. Ad initium vero noctis duodecim Psalmi, ad mediumque noctis duodecim similiter psalluntur : ad Matutinum vero bis deni bisque bini per tempora brevium, ut dictum est, noctium sunt dispositi, pluribus, jam ut dixi, nocti Dominicae ac Sabbati vigiliae deputatis. In quibus subuno cursu septuaginta quinque [Psalmi] sigillatim cantantur. Haec juxta communem dicta sunt synaxim." [Here foUows a passage allowing dispensations for various causes ; then the Rule proceeds] . . . . . . " Sunt autem quidam Catholici, quibus idem est canonicus duodenarius Psalmorum numerum,^ sive per breves sive per longas noctes : sed per quaternas in nocte vices hunc canonem reddunt, ad initium noctis, ad mediumque ejus, pullorum quoque cantus, ac Matutinum. Qui cursus sicut in hyeme parvus aliis videtur, ita in aestate satis onerosus et gravis invenitur, dum crebris in noctis brevitate expeditionfbus non tam lassitudinem facit, quam fatigationem. Noctibus vero reverentfssimis, Dommicae scillicett vel Sabbati, ad Matutinum ter idem volvitur numerus, id est, ter denis et sex Psalmis. Quorum pluralitas ac sancta conversatio hunc numerum canonicum multis dulci indixit suavitate, tanquam et reliquam disciplinam, sub qua nimirum regula nuUus invenitur lassus ; et cum tanta pluralitas eorum sit, ita ut mille Abbates sub uno Archimandrita esse referantur, nuUa ibi a conditione ccenobii inter duos Monachos rixa fuisse fertur visa ; quod sine Dei ibi habitatione dicentis * Ego in ets habitabo^ et inter illos ambulaboy et ero illorum Deus, et ipsi erunt mihi populus '* esse non posse manifestum est. Merito itaque creverunt, et quotidie, Deo gratias, crescunt, in quorum medio Deus habitat : quorum meritis mereamur salvari a Salvatore nostro. Amen."^ Fleming calls this chapter ' prolixum pariter et obscurum,' and later writers have echoed his complaint. He also calls attention to the fact that it is only found in one MS. but he does not on that account suggest that it is spurious. He gives up the attempt to explain it, or rather postpones the attempt to a second edition which never made its appearance. After first expounding the meaning of 'Synaxis' he proceeds : " Reliqua quae sequuntur hujus capitis, in quibus de solemnitate laudis perpetuae per duodecim choros {sic) distributa, tam sunt obscura et intricata, ut sine magna veterum rituum et caeremoniarum Congregationis Luxoviensis notitia, ad plenum explicari non possint. Quare cum ad praesens circa haec non simus sufificienter instructi, in aliud tempus hujus capitis ulteriorem expositionem dimittimus, in secunda forsan editione adjungendam.*'^ ^ Luc. xviii. I. • I Thess. v. i8. ' for numerus. * Levit. xxvi. 12. * P. Flemingius, Collectanea Sacra^ Lovanii, 1667, pp. 5, 6. There are many various readings in the text as printed by Holst. pt ii. p. 93, and in P. L. Tom. Ixxx. col. 213. * Ibid, p. 15. Xll INTRODUCTION. 149, 150, which no doubt were daily recited at Bangor at Mattins, as they are still recited at Mattins, or in the office corresponding to Mattins, in all Breviaries Eastern and Western. (2), (3), (4). From these titles we learn that the Sgth Psalm ' Domine refugium ' was used on Christmas Day, Sundays, and Ferial days, and therefore probably daily throughout the year at Prime. It is used daily at Prime in the Eastern church, whereas it is not part of Prime in Roman, Benedictine and other Western Breviaries. These references are too few and scanty to throw light on the distribution of the Psalter in the Divine Office at Bangor. There can, however, be no reasonable doubt that such distribution was identical with that which is described and laid down in the Rule of St. Columbanus, himself, in his younger days, a monk at Bangor under its founder and first abbot St. Comgall, and which is also referred to in certain other Celtic or semi-Celtic monastic Rules. This arrangement is so peculiai', and so dissimilar from the arrangements of any extant Western Breviaries, both secular and monastic, that it deserves to be described at length. The subject will not, it is hoped, be coiisidered an irrelevant digression in an introduction to the only known extant MS. Service-book, apart from Psalters, connected with the Divine Office of the Celtic Church. The following is the direction for the use of the Psalter as laid down in the Regula S. Columbani Abbatis Cap. vii. De Cursu [Psalmorum.] " De Synaxi, ergo, id est, de dursu Psalmofum et oratioilum modo canonico quaedam sunt distinguenda, quia varie a diversis memoriae de eo traditum est. Ideo juxta vitae qualitatem ac temporum successionem varie a me quoque litteris idem insinuetur. Non enim uniformis esse debet pro reciproca temporum alternatione ; longior ertim per longas noctes, breviorque per breves esse convenit. Inde et cum senioribus nostris ab 8 Calendas Julii cum noctis augmento sensim incipit cfescere cursuS a duodecim choris brevissimi modi in nocte Sabbati sive Dominicae, usque ad initium hyemis, id est, Calendas Novembris ; in* quibus viginti quinque canunt Antiphonas Psalmorum ejusdem numeri duplicis, qui semper tertio loco [duobusj succedunt Psaltis,^ ita ut totum Psalterium inter duas supradictas noctes numero cantent duodecim choris, caetefas temperarites tota hyeme noctes. Qua finita, per ver sensim per singulas hebdomadas terni semper decedunt Psalmi, ut duodecim in singulis noctibus tantum Antiphonae remaneant, id est, quotidiani hyemalis triginta sex Psalmi cursus, viginti quatuor autem per totum ver et aestatem, ^t usque ad autumnale aequinoctium, id est, 8 Calendas Octobris in quo simih*tudo Synaxeos est : sicuti in vernali aequinoctio, id est, in 8 Calendas Aprilis, dum per reciprocas vices paulatim crescit et decrescit. Igitur juxta vires consideranda vigilia est^ maxime cum ab authore salutis nostrae jubemur * — * ' in quibus . . . Psaltis.* Dom G. Morin has recently suggested the following interpretation of this difficult sentence : * Vantiphona psalmcrum d^signe ce mode de psalmodie qui consiste k intercaler un refrain entre chaque verset ou chaque groUpe de versets d*urt psaume ; la psalta un autre mode de psalmodie, sans doute plus simple et plus primitif, tel que celui qui ^tait en Usage chez les Pfefes des ddserts . . . On arrive ainsi au commencement de Novembre, et alors il faut s'arranger de mani^re k distribuer le psautier tout entier entre ces deux nuits du samedi et du dimanche. Pour cela, Colomban prescrit vingt-cinq antiphonae psalmorum ou psaumes antiphon^s avec le nombre double de psaitae. De la sorte on obtiendra le nombre voulu de soixantes-quinze psaumes, et chacun des psaumes antiphon^s viendra toujours en troisifeme lieu aprfes deux de ces psaltae.' Revue Benedictine^ Mai, 1895, Maredsous, p. 201. XIV INTRODUCTION. Martene complains that the chapter is so obscure as to be barely intelHgible, but proceeds to explain it thus : " S. Columbani cursus expressus habetur in ejus Regulae capite 7. sed ita obscure, ut vix intelligi possit. Quapropter ejus non verba sed sensum hic referemus. Itaque noctes prolixiores a brevioribus distinguens, hyemis tempore, hoc est, ab aequinoctio autumnali, hoc est, ab 8 Calendas Octobris usque ad Calendas Februarias, triginta sex psalmos cum duodecim antiphonis ad singulas noctes dici praescribit, ita ut singulis tribus psalmis una interseratur antiphona, a Calendis vero Februariis usque aequinoctium autumnale, hoc est toto vere, aestate, et autumni parte anteriori, viginti quatuor psalmos cum octo dumtaxat antiphonis eodem prorsus modo, hoc est, ut singulis tribus psalmis una interseratur antiphona ; aliter vero Dominicis et Sabbati vigiliis, ut dicemus, cum de die Dominica agemus. Hunc cursum S. Columbanus a senioribus acceperat, hoc est, a monasterio Benchor, in quo vitam monasticam professus fuerat."^ Other passages connected with the name of St. Columbanus bearing on the Divine Office are these : * Qui humiliationem in Synaxi, id est, in Cursu oblitus fuerit (haec est humiliatio in ecclesia post finem cujusque Psalmi) similiter poeniteat.^^ * In ecclesia dum duodecim Psalmos ad Duodecimam cammt.*^ " Qui ergo in nocte Dominica et tempore Quinquagesimae penitentes genua flectunt in commune cum omnibus fratribus omnibus diebus ac noctibus tempore orationum in fine omnium Psalmorum genua in oratione, si non infirmitas ^corporis hoc fecerit, flectere aequo animo debent sub silentio dicentes ; •* Deus, in adjutorium meum intende ' * Domine ad adjuvandum me festina.' Quem versiculum postquam ter tacite in oratione decantaverint, aequaliter a flexione orationis surgant, exceptis diebus Dominicis, et a primo die Sancto Paschae usque ad quinquagesimum dieni, in quibus moderate se in tempore Psalmodiae humiliantes, genua non flectentes, sed sedulo Dominum orent.*** In the Rule of St. Donatus, which was Celtic an its distribution of the Psalter, and in the severity of its monastic punishments, the ** Cursus Psalmonam * is thus laid down. " Cap. Ixxv. De Ordine quo psallere debeant. De Synaxi, id est, de Cursu Psalmorum et orationum modo Canonico, juxta normam Regulae nostrae quaedam in breve sunt distlnguenda. Ab octavo Kalend. Octobris crescit cursus usque ad summum ejus viginti quinque choris ; quas tota hieme, quae a Kalendis Novembris incipit, et finit in Kalendis Februarii cantandas in nocturnis vigiliis per noctem Sabbati et Dominicae patres nostri sanxerunt. Duodecim vero chorae in hyeme omni nocte cantandae sunt usque ad octavo Kalendas ApriHs, et post hyemem quindecim chorae in sacris Martyrum vigiliis. * Mart. Tom. iv. Lib. i. cap. ii. § ix. p. 5. * Regula S. Columbani Coenobialis, cap. ii. (P. Fleming, Coltectmnea Sacra, Lovanii, 1667, p. 19.) * Idid, cap. iii. Fleming uf supra^ p. 22. The title * Duodecima' does not occur as a title of one of the Hours in the Bangor MS. but we know that it was sometimes another name for * Hora Vespertina ' or * Vespers ' e.g. : * Sed prima sic debet dici quomodo Duodecima quae dicitur Vespera.' Regula Magistri (probably Gallican) cap. 34. Holst. Pt. ii. p. 232. For further authorities see Du Cange Giossarium^ etc. sub voce, Mabillon, Disquisitio de Cursu Gallicano § i, n. 18, printed at the end of his book De Liturgia Gallicana^ Paris, 1685. ^ Ihid cap. iii. Flemin^c ut supra p. 22, and note on p. 32. We have, in this extract, incorporated some of Flemuig^s marginal readings from the Codex Augustanus. INTRODUCTION. XV Et sicut crescit, ita etiam decrescit quinque choris ; quae in primo Sabbato quinque chorae augendae sunt, ut sint viginti, per alium autem Sabbatum una chora augenda est usque ad Kalendas Novembris, usque totus cursus compleatur, id est, viginti quinque* chorae psalmorum ; qui per tres menses hyemis numerus complendus est in duabus supradictis noctibus, et post hoc decrescit per Sabbatum. Primo Sabbato quinque chorae, et singula per altema Sabbata, quia longius spatium est ad finem hyemis, usque ad aequinoctium veris, in cursu decrescendo quam crescendo, ideo per alterna Sabbata singulae decidant chorae usque octavo Kalendas Aprilis. Duodecim namque chorae tempore aestatis in sanctarum noctium cursu, id est, Sabbati et Dominicae, cantandae sunt Octo vero [semper] reliquis noctibus de aequinoctio veris in aequinoctium cantandae sunt, id est, per sex menses. De aequinoctio veris in aequinoctium autumni, viginti quatuor psalmi canendi sunt"^ St. Donatus, from whose rule the above is an extract, was a monk under St. Columbanus in the monastery of Luxeuil. In 624 he was consecrated Bishop of Besanijon. There he founded the monastery of St. Paul (Palatius) for Canons Regular, and placed it under a mixed Rule of St. Columbanus and St. Benedict, and also, through his mother Flavia, a monastery for women, called St. Joussan, which was said to be placed under the Rule of St. Caesarius of Arles. It is obvious that so far as the recitation of the Psalter was concerned, the Rule of St. Donatus was modelled upon the Columbanian type. It will be seen that the Celtic Rule draws a distinction between Saturday and Sunday nights and the other five nights of the week. On each of those two nights from Nov. i to March 25, seventy-five Psalms are said, *ad matutinam' under twenty-five Anthems, each Anthem being said after three Psalms, so that the whole Psalter was recited every week during those two nights. From the 25th of March to the 24th of June, the amount of Psalms is diminished weekly by one Anthem and three Psalms, so that on Midsummer Day there remain but twelve Anthems and thirty-six Psalms. Then, as the nights grow longer, every week brings an additional Anthem, with three additional Psalms, so that by the istof November the total is reached again of twenty-five Anthems and seventy-five Psalms. This is the rule for Saturdays and Sundays. The rule for the other five nights seems to be as follows. It is laid down that twenty-four or thirty-six Psalms are to be said * ad matutinam.' Thirty-six is the full number, but in the shorter summer nights only twenty-four Psalms are to be recited. It is possible that there was a gradual diminuendo and crescendo in their use corresponding to the regulation of a similar kind in force for the Saturday and Sunday, but there is no order expressed to that effect, and it is expressly ordered otherwise in the Rule of St. Donatus (see last sentence quoted above.) This arrangement of the * Cursus Psalmorum ' in the Celtic Church is unique and interesting. The twelve Psalms * ad initium noctis,' and again * in nocturno * together with the prolonged office *in matutino' point to an Eastem origin, while the difference between the long and short nights in summer and winter shows how such an office was adapted to the altered conditions of the extreme Western country in which it was drawn up for use.^ * ' quoque ' text as printed. ' Holst Pars tertia, p. 69. ' B. Zimmerman, The Divine Office in the Greek Church (reprinted from the Month^ Jan.-March, 1893) p. 20. A XVI INTRODUCTION. Three Psalms are assigned to each of the Day Hours which are foUowed by a number of devotions, or * Preces* in the form of Versicles introducing CoUects. (i) for our sins ; (2) for all Christian people ; (3) for priests, and for other persons consecrated to God in the various grades of the ministry ; (4) for those who give alms ; (5) for the peace of kings ; (6) for our enemies. From the position of these intercessions [4o}-[56] in the Bangor Book, where they are enlarged in number and slightly varied in the worditig of their titles, it would appear that they were used at the end of Mattins, but the wording of the Rule of St. Columbanus, previously quoted, implies their attachment to all the Day Hours. It may be a convenience to exhibit the arrangement of the * Cursus Psalmorum ' in the Celtic Divine Office in a tabular form : 1. Ad Secundam 2. Ad Tertiara ... 3. Ad Sextam 4. Ad Nonara 5. Ad Vespertinam' 6. Ad initium Noclis 7. Ad mediura Noctis 8. Ad Matutinara Name of Office. Hour. Prime 16 a;m. Terce 9Si>m. Sext Noon. None 3 P-ni- Tespers "6 p;m. ist Noctum 9 p;ra. «nd Nocturn Midnight r 3rd Nocturn with l < Lauds or Mat- > ^ tins. J 3 a.ra.* No. of Psalms. 3 3 3 3 y daily. 13 12 12 {24-36 Monday to Friday. 36-75 Saturday, Sunday. The complicated mode of varying the number of Psalms *Ad Matutinam ' has been already described. We would only add that the obscure wording of the Rule may point to the further fact that the four equal divisions of the year were not exactly adhered to, so that the rate of increase or decrease might have to be accelerated or retarded in the autumn or spring. For example the decrease in the number of the Psalms seems to have begun after Midsummer Day and not on Aug. ist, and if so it would have to be spread over a longer period of time than exactly three months or thirteen weeks. We now approach a question, not of much importance, but of some difficulty. Does the service *Ad vespertinam' belong to the series of Day Hours or of Night Hours ? The normal hour to which it was attached was, as its name 'Duodeclma' indicates, 6 p.m. If Prime said at 6 a.m. was the first of the Day Hours, then, if we divide day and night equally, Vespers said at 6 p.m. ought to be regarded as the first of the Night Hours.^ somewhat similar arrangeraent for the increase and decrease of Psalms 'ad raatutinara ' is laid down in canon 18 of the second Council of Tours (a.d. 567). See J. Mabillon, I?€ Cursu Gai/icano, § 5, n. 52. P. L. Tom. Ixxii. col. 405. ' * or *Ad Duodeciraara' see quotation in pagexiv. note 3. This hour was also ^alled * Lucernarium,' * Eucharistia,' * Hora Incensi.' (Mart. Tora. iv. p. 32.) Lucernariura has a double meaning. It is soraetiraes used for Vespers, soraetimes for the short service attending the lighting of lamps, which took place imraediately before Vespers. So in the * Regula S. Aureliani ' in the * ordo Psallendi ' appended to the Canons (Hdlst. Pt. ii. p. 67.) ' This coluran represents the normal houis, in theory. They musf have been sometimes departed from in practice. • Sed Prima sic debet dici, quomodo Duodecima, quae dicitur Vespera." (Regula Magistri, cap. xxxiv. Holst. Pt. ii. p. 232.) Yet according to this same Gallican Rule, three Psalms were to be said at Prime (cap. xxxv.) but at Vespers six in winter and five in summer. (cap. xxxvi.) Dr. O. Seebass includes Vespers among the five Day Hours at Bangor. (Coiumba von Luxeuiis Klosterregcl &c. Dresden, 1883, p. 24.) INTRODUCTION. XVll The twelve Psalms assigned to Vespers in the Rule of St. Columbanus^ seem to assimilate it to the nocturnal services. But too much stress must not be laid upon this fact. In the Gallican Rule of St. Aurelian we find that twelve was the number of Psalms assigned to Prime, Terce, Sext, and None, as well as to Vespers and Noctums in Easter-tide, whereas in ordinary seasons the number of Psalms was twelve at Prime, Terce, Sext, and None, but eighteen at Vespers and Noctums.* Twelve Psalms at Vespers are also mentioned in the i8th canon of the second Council of Tours, a.d. 567, which mns : 'Statuta Patmm praecepemnt ut ad Sextam sex Psalmi dicantur cum 'Alleluia,' et ad * Duodecimam * duodecim denique cum AUeluia.'^ In Egypt, as throughout the East, the number of Psalms at Terce, Sext, and None, was three. Cassian tells us : * Itaque in Palaestinae vel Mesopotamiae monasieriis ac totius Orientis supradictamm horamm solemnitates trinis Psalmis quotidie finiuntur.** On the other hand there were twelve Psalms at Vespers and twelve at Nocturns, and this number was believed to have been laid down by angelic authority.^ ' Per universam Aegyptum et Thebaidem duodenarius Psalmomm numems tam in Vespertinis quam in noctumis solemnitatibus custoditur.'* We are not surprised, therefore, to find Cassian coupling Vespers and Nocturns together as he does in the foUowing sentence : "Quamobrem exceptis vespertinis nocturnisque congregationibus, nulla apud eos [i.e. Egyptios] per diem publica solemnitas, absque die Sabbati vel Dominica, celebratur, in quibus hora tertia sacrae communionis obtentu conveniuat*'^ A modem writer of authority, referring to the twelfth century, says : " Et Ton distinguait deux sortes de stations, les stations diumes qui ne comportaient que la messe stationale, et les stations nocturnes ou grandes stations, qui comportaient les premieres v^pres la veille au soir, Toffice nocturne au milieu de la nuit, la messe solennelle au matin-"® And still more especially with reference to primitive times : " Ce que nous appelons vepres fut ainsi, h, Torigine, le commencement de la vigile nocturne. II est vrai que cette pensee d'unit6 originelle se perdit de bonne heure. Methodius (ob. 311) s*en souvenait pourtant quand il compare la vie des vierges a une vigile, qui, comme toute vigile, aurait trois moments : la vespertina vigilia, la secunda vigilia, et la tertia vigilia, figures de la jeunesse, de 1 age mCir, et de la vieillesse. Jean Cassien, au commencement du v* siecle, etait dans la m^me tradition, quand il comprend Toffice de vepres et Toffice du chant du coq sous le meme titre d office noctume."® Although the normal hour for Vespers was 6 p.m. yet for purposes of convenience and * quoted on page xiv. » * De ordine Psallendi' after Canon lv. Holst Pt ii. pp. (i(iy 67. ' Mansi, Conctlia, Tom. ix. col. 797. * Joan. Cassianus, De Institt, Coenobiorumy Lib. iii. cap. 4. * 3id. Lib. iL capp. v. et vi. The chapters are too long to quote. See also Mart Tom. iiL pp. 4, 5. • Joan. Cassianus, De Institt. Coenabiarum^ Lib. ii. cap. 4. ' Ibid, Lib. iii. cap. 2. • P. Batiffol, Histoire du Brhiaire Romain^ Paris, 1893, P- '44- • Ibid. p. 4, referring to Cassian, Institut, Lib. iii. cap. 8, and S. Method. Sympos, Lib. v cap. 2. See Migne, Pat, Graec, Tom. xviiL coL 100. See S. Baumer, Geschichte des Breviers^ Freiburg, 1895, pp. 34, 161. XVlll INTRODUCnON. economy it varied with daylight. The rule of St Donatus (Cap. 76), almost verbally copying on this point the Rule of St Benedict (Cap. 41) ordered : * Ipsa autem vespera sic agatur, ut lumine lucemae non indigeant reficientes, sed luce adhuc diei omnia consummentur.'^ The number of Night Hours has varied, but we have not found anywhere a larger number than three, unless it be in the practice of the ' quidam Catholici ' referred to in the Rule of St. Columbanus where four Night Hours seem to be spoken of (p. xiii.) In the Apostolic Constitutions one Hour is specified between Vespersand Mattins, namely, Cockcrow.* In the Benedictine Rule the hour of rising for the 'Officium Divinum Noctumum,' or * Nocturna Laus,' or * Vigiliae Nocturnae' was the 'octava hora noctis' i.e. 2 a.m., so as to enable Mattins to be begun at daybreak.* In the Spanish Rule of St. Fmctuosus, the monks are ordered to observe * Prima, Tertia, Sexta, Nona, Vespera, Media nox ' and ' Gallicinium,' and it is added ' Has horas canonicas ab Oriente usque in Occidentem, Catholica, id est, universalis indesinenter celebrat Ecclesia.** The arrangement of the Night Hours which existed at Bangor seems to have included, after Vespers, three Services, viz. i. Ad Initium noctis; 2. Ad Noctumum ; 3. Ad Matutinam. It must have been a difficult arrangement to carry out under any circumstances and in any place. If practicable in the warm nights in Southern Gaul and Spain it must have been intolerable in the chilly nights in Ireland. Perhaps, however, it was modified in practice both there and elsewhere. It will have been noticed that there is no mehtion in any Celtic Rule, nor in the Bangor MS. of CompHne. That Service had probably not yet been introduced into Ireland, although it had long previously obtained a recognised place in the Rule of St. Benedict^ It is only fair to add that Dom Suitbert Baeumer, whose recent death is a great loss to Liturgiology, stoutly maintains that the service * ad initium noctis ' was Compline. He even traces the Confession of Compline in the Anthem * Ihjuste egimus' by a flight of fancy in which few will follow him.* It seems to us a natural and almost a necessary inference from the paragraph in the Rule of St. Columbanus beginning ' ad initium vero noctis' etc. (p. xiii.) that this service was one of the * nocturnae vigiliae,' among which it is there plainly enumerated. The whole scheme of the Celtic Divine Office is an illustration of the great variety originally existing in the structure and arrangement of the Church's services, of which Cassian speaks at length, and deprecatingly, in the second chapter of the second book of his De Coenobiorum Institutis^ and also of the extraordinary devotion, and capacity for devotion in the Irish nation, to which Walafrid Strabo thus bore evidence in the ninth century : " Quamvis autem geniculationis morem tota servet ecclesia, tamen praecipue huic operi Scotomm insistit natio ; quorum multi pluribus, multi paucioribus, sed tamen certis vicibus, et dinumeratis per * Holst Pt. iii. p. 70. ' Evxa» cV«T6\€iTe opOpov^ Koi rpirrf wpOy xal cirrn, xai ivvarrri^ Kai lairipa^ ica< aKetcTopotpajvta, Lib. viii. Cap. 34, Ueltzen's Edit. 1853, p. 227. ' J^egu/a S. Benedicti, cap. viii. * Cap. x. Holst. Pt. ii. p. 156. * Cap. xviii. Holst. Pt. ii. p. 21. * Geschichte des Breviers^ Freiburg, 1895, P- '^^* ' Holst. Pi. i. p. 1 2. INTRODUCTION. XIX diem vel noctem genuflectentes, non solum pro peccatis deplorandis, sed etiam pro quotidianae devotionis expletione, studium istud frequentare videntur."^ We have not attempted to reproduce the order of Mattins, or of any other part of the Divine Office, out of the collection of CoUects, Hymns, Canticles, &c., in the Bangor MS. In the almost entire absence of rubrics, and in the great diversity of early Gallican Offices, after which it must have been more or less modelled, such a reconstruction must be extremely problematical, and in many of its details incapable of proof or disproof.^ § 3. Distribution of Collects. — a. We group together in this section and present in tabular form the CoUects which occur in the Bangor MS. Cassian tells us that throughout the East a CoUect was used at the conclusion of each Psalm, instead of the * Gloria Patri ' which he found to be the established usage in Gaul on his arrival in that country.* Each Psalm was foUowed by a CoUect in the Divine Office at Jerusalem in the fourth century.* The early Latin Psalter printed by Thomasius* has a Collect at the conclusion of each Psalm. There is not sufficient evidence to prove the usage of Bangor, but it is evident from the second Table of CoIIects, that Collects were appended to certain Canticles, Hymns, and Psalms, &c., and therefore, perhaps, to all Psalms, either singly or in groups. b. Two sets and portions of a third and fourth set of CoIIects for the Day and Night Hours. First Set {io\. lyv.) a. [16, 17] ad secundam. [27] ^. [18] ad tertiam c. [19] „ sextam d. [20] „ nonam e. [21] „ vespertinam ' vespertino sub tempore ' / [22] ad initium noctis [28] [29] [30] [31] Second Sff ((ol i8r.) ad secundam ' hac hora prima diei * ad tertiam sextam Tkird Set (fol. 22r.) Fourth Set (folL z^v. 35/-.) >f 99 nonam nocturaam g' [23] » ' nocte orantes media ' h. [24-5-6] ad matutinam ' gallonim cantibus ' ' polsis tenebris ' ' diei lucem tribais ' „ vespertmam ' vespertina oratio ' [32-3] ad initium noctis ' evolutis nunc diei temporibns noctiuraqae spatiis super- venientibus ' [37] 21^ noctumam * hoiam roediae noctis ad matutinam *Tu es, domine, iUuminator caliginnm ' [40-56] orationes communes firatrum deest deest deest deest deest deest [122] Ad secundam. deest. deest. [121] Ad horam nonam. deest. deest. [38-;9j [57] ad nocturnam ' media nocte ' [58-9-60] ad matutinam «deluce' ' exdta de gravi sonmo ' deest. [120] Ad matutinam. [117-119] A second and shorter set of *ora- tiones communes fra- trum.' Note. — Phrases indicating the time of day or night have been appended in smaller type. * De Rebus Eccles. cap. xxix. 25. apud Hittorpium, De Divin. Officiis^ Romae, 1691, p. 350, ist col. ' A more venturesome writer has attempted a partial reconstruction in the Church Quarterly RevieWy vol. xxxvii. Jan. 1894, p. 351, &c. So has B. Zimmerman in the Jrish Eccles. Record for June, 1895, ^^- ^vi. No. 7. p. 635 &c. * De Institt. CoenobioruMy Romae, 1588, Lib. ii. cap. 8. * Peregrinatio Sylviae^ § n in I^ Duchesne, Origines du Culte Chr^tien^ Paris, 1889, p. 473. See also P. Batifful, Histoire du Brhnaire Romain^ Paris, 1893, P* 22. * Opera Omniay Romae, 1747, Tom. ii. Nearly the same series of i^oCoUects *ad singulos Psalmos' has been printedby Geo. Cassander, Opera OmnicL^ Paris, 1616, pp. 423-46. d 2 XX INTRODUCTION. S s u et u o o^ a> Os .a S ■s "S C Ph pq • 4a* 4^ O s ^' » '^ I ^ 4^ g i 3 W 2 O u V n3 C rt c X tf) cn u Ui o; OJ (O 4-J u "o u Q tf) C > o 00 o lO O) o 0) D« :3 o 8 (/) a SO c« e« »0 c • g 10 & .^ '^ ctf S .• (/} JO Cl t: B Q SO 10 10 9 O S -ti 00 00 6 p c ctf (O O 00 9 c ctf o 9 • »•« u S 9 • ^ c ctf u * 8 00" >o 9 *cj o • ^ O) C 0) pq (A o Ph 00 O ^ -n • »•« c » 4-* (O O O s •- C (O O 4> Plh NO o e -n 4-» * (/3 O Ph (^ o a 1 Ph :9 (O O o o\ o E (A O 00 (O o S 00 r«* (A O E (/) o CO (/S •^ S 0) c (/) o r>. (/) O S Ph (/) o Plh I <£) bo c W1? S 9 c S :c w S W (O S Ph ;c I 00 s 9 Os r>. s .9 'oJ bO C M 4-* ») o Ph r— I "^ r>. ^3 »4 r3 ^al O) bO C M 4-» (/) o Ph (O O Ph VO 00 s 9 (O 9 c9 Q 00 C S ••^ ^ X ^' 4-» 1 •§ fw Ph Ph o 00 s 9 C s ffi 4a* (/) O Ph »0 r«* •§ I S 9 c S >* ffi tn 9 JQ •^ t: 4- .^ (/> o Ph 00 c« M (O S 9 u 4> c P»^ c eg*CJ N 4J (A ,-J o .0 P-l ^ 0) 1: to c o "^ e« C v: M c o Os (O 4-* a> (O (O a> ctf O 9 U o (/) 9 ctf S 4> (O 0) c o 2 2 O a> X a> (O • ^ (O (/) e o O S o >^ M .S >5 bO f« o •— • J§ -^ 4J "^ •.^ ^ ^ c • v4 JQ 1^4 ■ M fl) 4>* 4> J3 •s g> ts -S bO ■■*-* co «^ (O a> •^ M a> (O 4> > O Xi ctf 3 a> 4> •S •5 > c 2 — ' o, (O 9 s ctf a> > 0) o ctf '"^ s 9 o a> H a> i3 o 'o U >* c a> u tn •4mt "o U M u 9 co M 9 a> 4a* (O C a> u c a> (/) ei a> r o a> 4-* 9 (/) O E ^ c^ O. O a> e« VO VO "^ NO »0 NO NO VO VO INTRODUCTION. XXI d. Collectiones post Canttcum. There are eight Collects so entitled [62], [68], [71], [76], [81], [88], [91], [94]. They are all for use * Post Canticum Moysi * i.e. 'Cantemus Domino gloriose/ &c. [5]. Six out of the eight are addressed to Christ ; one [94] is addressed to God the Father ; of one [88] the address is uncertain. The phrase * devictis tenebris nostris ' in [68] point to 3 a.m. or daybreak as the hour at which they were in use. There is no special reference to our Lord s resurrection. The general purport of these CoUects is to ask our Lord as the *Salvator mundi' [62], [68], [71], [91], to protect His people from the 'vetus inimicus' [91], and from all danger, as once He defended His chosen people in the Red Sea from Pharaoh and his pursuing hosts. They contain these four references to Baptism : (i) Deus, qui cotidie populum tuum jugo Aegyptiae servitutis absolvis, et per fluenta spiritalis lavacri in terram repromissionis devicto hoste transducis, &c. [68.] (2) nos quoque per baptismi gratiam et crucis triumphum &c. [76.] (3) nos ergo per gratiam baptismi libera, &c. [88.] (4) Israelem verum quae unda salvat [94.] These allusions might seem to point to the baptismal associations of Easter Even and Easter-tide, but it is obvious that they would be suggested by the triumph song of Moses, at whatever period of the year that Canticle was used. e. Collectiones post Benedicite. There are seven CoUects provided for use after the Canticle * Benedicite omnia opera' viz. [63],. [69]^ [72]^ [y7\ [82], [89], [92]. Their language affords no indication of the time of day, or of the character of the day or season, or of the nature of the service in which they are intended to be used. They are probably all addressed to Christ. In the case of the first three and the last this is self-evident. In [63], [69 J and [92] Christ is addressed as * Salvator mundi.' In [72] He is named. In the remaining three CoUects [yj^ [82], [82] we infer the fact that He is addressed from the employment of the concluding formula ' Qui regnas.' The mere fact that a Collect commences with the word * Deus ' by no means proves that it is addressed to God the Father. See [71], [72], [73], all of which commence with * Deus,' yet evidently are addressed to Christ, and all of which end with * Qui regnas.' f. Collectiones post tres Psalmos. There are seven Collects which fall under this head [64], [70], [73], [78], [83], [90], [93]. But the tide * Post tres Psalmos' is only prefixed to the first of them, the remaining six being entitled * Post laudate Dominum de coelis,' which are the first four words of the first of the three Psalms referred to, viz. Pss. 1 48, 1 49, 1 50. These are universally associated with Mattins, and such is no doubt their association here. The words *quousque tenebrae iniquitatis nostrae convertantur in lumine' in [73] suggest an early morning hour. For the phrase * in hac vigilia sollemnitatis ' in the same Collect see note to [73.] All these Collects seem to be addressed to Christ. In the case of the first three and the last there is no doubt. The phrase 'Salvatoi mundi' occurs in [64], [73], [93]. In the case ^f [7^1 [^3]» [90] ^^ vcii^r the fact from the concluding formula * Qui regnas.* XXll INTRODUCTION . g. Collectionrs post Evangeliuiu. There are five Collects under this title, viz. [65], [74], [79]' [^4]» Ps]- This ' Evangelium ' has evidently no connection with the liturgical Gospel, nor does it correspond to the Gospel which is read after the twelfth Lesson in the third Nocturn in the Benedictine Breviary, which is followed by an Oratio, which immediately precedes Lauds. See note to [65]. The language of these * CoUectiones ' implies an early morning hour * pro reddita hujus diei luce ' * a vigilia matutina ' [65]. The following phrases are suggestive of Easter-tide, if not of Easter Day itself, *diem dominicae resurrectionis nobis soUempniter celebrantibus ' [65] ' dominicum nostrae resurrectionis initium venerantes ' [74] * resurgentem in hoc diluculo Dominum * [79] * diluculo lucis auctore resurgente ', [85] yet the suggestion is not necessarily true, for in the Greek Church there are eleven Gospels of the Resurrection, one of which is used every Sunday at Lauds (^OpOpos) when no special Sunday Gospel is appointed. The connection of the Bangor Evangelium and its CoUect with Mattins or Lauds is testified to by the repeated introduction of the word laus, e.g. laudes, gratiasque referamus [65], debitas laudes et grates unito referamus affectu [74], oblata laudis hostia spiritali [84.] All these Collects are fashioned rather in the form of * biddings ' to the people than of prayers addressed to a divine person, but Chf ist rather than God the Father is addressed or referred to in the last three Collects. A. Collectiones post Hymnum. There are four CoUects under this title, viz. [66], [75], [83], [86]. The Hymn referredvto is probably the metrical Hymn of Mattins ; Collects so placed are rare. Examples maybe seen after the Hymn * Veni Creator* as said by the priest while vesting for mass, in the Sarum Missal, and after the Hymn 'Aeterne rerum conditor' in the Mozarabic Breviary (Col. 51.) The wording of these Collectsis not of a sufficiently marked character to enable us to attach them with certainty to specified Hymns ; but see note to [66]. They would be appropriate to such Hymns as the *.Hymnus S. Hilarii de Christo* [2] or the * Hymnus Apostolorum ' [3] or any other Hymn commemorating the life or work of Christ, and especially His resurrection. Some phrases seem to connect this * Hymnus ' with the * Canticum Zachariae,* e.g. : * illutninatio et salus . . . illumina cor nostrum ' [66.] * qui infirmitates visitastV [75] lux orta est [86]. The first three Collects are addressed to Christ ; the fourth is addressed to God the Father, but speaks throughout of Chfist. /. Collectiones de Martyribus. There are^ix' Collects under this title or *Ad Martyres,' viz- [55]i [61], [67], [87], [97], [124]. These commemorative Collects were probably used at Mattins, though the language of thejn does not contain allusion to any time of day. The first five Collects are addressed to Christ, who is besought through the prayers [67] or merits [55] [87] of the Martyrs. The sixth is a direct address to the martyrs themselves to remember their suppliants in the sight of the Lord : * mementote nostri in conspectu Domini.' For comment on these commemorations of martyrs, see § 6. 5 4. Traces of an Eastern origin and connection. In the following details the Bangor book shows traces of Eastern rather than of Western usage. INTRODUCTION. XXlll (a) The repetition of the refrain in * Benedicite omnia opera ' [6] after each verse in that canticle, ' hymnum dicite, et superexaltate eum in saecula,' This arrangement is peculiar to the Eastern Church, where, in the Greek Office, the Song of the Three Children forms the eighth of the nine Odes appointed for Mattins COpOpos), whereas in Western Breviaries, both secular and monastic, the refrain is repeated only four times. (d) The assignment of Collects to the close of each Canticle, and if we may infer from the title to [64J to the close of each Psalm, or set of Psalms, is a primitive Eastem feature, of which we find traces in the Peregrmatio Sylviae} the writings of St Basil,* and the Institutes of Cassian,* and in some of the Office Books now in use in the Eastern Church, as e.g. the Armenian. {c) The presence in the Divine Office of the ceremony of the kiss of peace. See note to [34.] {d) The use of Psalm Ixxxix. daily at Prime. See note to [98.] (e) The long Collects provided for use *post Cantica,* especially [9i]-[94] are very unlike Petrine CoUects, which are usually short and terse. They bear far more resemblance to some Oriental prayers. (y*) The festal observance of Saturday as well as Sunday. On this point we must go a little more into detail. In Eastem Christendom both the Saturday artd the Sunday,^ l^th the Sabbath and the Lord's Day, were marked for festal observation. In the Apostolic Constitutions, Christians are exhorted to meet together in church daily for worship, ** but especially upon the Sabbath Day and on the Lord's Day, which is the Day of the Lord's resurrection, to praise God, Who made all thingsby Jesus, and Who sent Him to us, and delivered Him to suffer, and raised Him from the dead" (i.e. on the first day of the week.)* They are enjoined to : " Keep the Sabbath and the Lord's Day as feasts, because one is a memorial of the creation, and the other of the resurrection."^ It is ordered : ** Let servants work on five days, but let them rest on the Sabbath and on ihe Lord's Day, in the Church, with a view to the teaching of piety."* In the Apostolic Canons it is laid down : ** If any cleric be found fasting on the Lord's Day, or on the Sabbath Day, except on one Sabbath Day only, (i.e. Easter Even) let him be deposed ; if a laic, let him be excommunicated."7 * L. Duchesne, Origines du Culte Chrktien^ Paris, 1889, p. 471. ' Epist ccvii. Migne, PatroL Graeca. Tom. xxxii. coL 764, ' Lib. ii. cap. xi. P.L. Tom. xlix. col. 100. * Lib. ii. cap. 59, § 2. Ultzen's Edit. Suerini et Rostochii, 1853, p. 70. * Lib. vii. cap. 23, § 2. Ibid, p. 169. * Lib. viii. cap. 33, § i. Ibid, p. 226. ' Canon 66. Ibid. p. 249. XXIV INTRODUCTION. The Council of Laodicea a.d. 364, marked out the Sabbath and the Lord*s Day as days to be observed festally even in Lent.^ According to the Rule of St. Anthony food was never to be tasted before the ninth hour, except on Saturday and Sunday.^ Fjurther and corroborative evidence of Eastern practice is given in Smith and Cheetham*s Dictionary of Christian A,ntiquities, vol. ii. p. 1824. A plain statement of Eastern practice on this point is made by John Cassian.^ In Western Europe, while the Eastern practice of keepiug Saturday as a Feast prevailed at Milan,* in Gaul,* and, as we gather from the Bangor Antiphonary,* in Ireland, in the Roman Church Saturday was observed as a Fast. Evidence on this point might be multiplied. It will be sufficient to quote the explicit testimony of St. Augustine, who says : * Hence arose the variety [of custom with regard to Saturday.] Some, as especially the people of the East, in order to symbolize His [the Saviours] rest, prefer to relax the fast; others like the Roman Church and some other Churches of the West, on account of the humiliation of the death of our Lord, prefer to fast.'^ Further and corroborative evidence of Western practice in this matter is given in Smith and Cheetham's Dictionary of Christian Antiquities, vol. ii. pp. 1824-6. Now the ranking of Saturday (Sabbatum) with the Feasts of Martyrs in the Bangor Antiphonary [11.] is an indication that Saturday at Bangor was kept as a Festival, and not as a Fast, and that Irish practice on this point in the seventh century eoincided with that of the East and not with that of Rome. We must guard ourselves against being supposed to suggest that the Church of Ireland was directly founded by the Eastern Church, as the Church of Southern Gaul has been believed to have been directly founded by the Church of Asia Minor. The connecting link between Ireland and the East was Gaul. Whatever Oriental features may be found in the early Irish Divine Office must have passed into it through a Gallican channel. In spite of errors of detail, and in spite of a corrupt text, we believe that there is a solid foundation of fact in the following statement made about the origin of the Cursus Scottormn i.e. the Irish Divine Office, not the Liturgy, though what is true of one is probably true of the other. The author of the statement is an eighth century continental Scotic monk. In linking the Irish services through Gaul with St. Mark, he makes a statement uncorroborated in any other quarter, both as regards xhegenesis of the * Irish Cursus,* and as regards the connection of Eastern monastic rule (which would iaclude regulations as to divine service) with St. Mark.® * Canons 49 and 51. The latter canon ordered 'Quod^non/oportet in Quadragesima.martyrum natales peragere, sed sanctorum martynim facere commeraorationes in Sabbatis et Dominicis.' Mansi, Conciliorum Atnplis. CoU. Florentiae, 1759, Tom. ii. col. 572. ' Canon ii. Holst. Pt. i. p. 4. • Dc Institutis Coenobiarum, Lib. iii. cap. ix. * See note 7. • Ruie ef St Caesarius of Arles^ Can. xxv. Holst. Pt. ii. p. 56. * Rubric on Fol. \2V, [ii.J ' Epist, ad Casulamum^ cap. xiii. § 31. P.L. Tom. xxxii. col. 150. The tiext Chapter records the sensible advice of St. Ambrose to St. Augustine : ' Quando hic sum [i.e. MediolaniJ non jejuno sabbato ; quando Romae sum jejuno sabbato ; et ad quamcumque Ecclesiam veneritis, ejus morem servate, si pati scandalum non vultis aut facere.' Ibid, col. 151. See F. Cabrol, Lts Eglises dejkrusalem^ Paris, 1895, p. 139. ^ But see the passage quoted from Cassian in note belo^. INTRODUCTION. XXV " Cursus Scotiorum. Unde et alium cursum, qui dicitur praesenti tempore Scottorum, quae sit opinione jactatur. Sed beatus Marcus Evangelista,^ sicut refert Josephus^et Eusebius' in quarto libro, totum Aegyptum vel Italiam taliter praedicaverunt sicut unam Ecclesiam ut omnis Sanctus, vel Gloria in Excelsis Deo, vel Oratione Dominica, et Amen, universi tam viri, quam foeminae decantarent Tanta fuit sua praedicatio unita. Et postea in Italia Evangelium ex ore Petri Apostoli edidit. Beatus Hieronimus affirmat,* ipsum cursum, qui dicitur praesenti tempore Scotorum, beatus Marcus decantavit, et post ipsum Gregorius Nazianzenus, quem Hieronimus suum magistrum esse affirmat. Et beatus Basilius, frater ipsius sancti Gregorii, Antonius,^ Paulus, Macarius, vel lohannes, et Malchus,^ secundum ordinem Patrum decantaverunt Inde postea beatissimus® Cassianus, qui Linerensi (sic) monasterio beatum Honorium habuit comparem. Et post ipsum beatus Honoratus primus abba, et S. Caesarius Episcopus qui fuit in Arelata, et beatus Porcarius'^ abbas, qui in ipso monasterio fuit, ipsum cursum decantaverunt, qui beatum Lopum [et] beatum Germanum monachos in eorum monasterio habuerunt. Et ipsi sub normam reguli ipsum cursum ibidem decantaverunt, et postea in episcopatus cathedra summi honoris perseverandi sanctitatis eorum sunt adepti. Et postea in Britanniis vel Scotiis praedicaverunt, quae Vita Germani Episcopi Autisiodorensis, et Vita beati Lupi adfirmant. Qui beatum Patricium® spiritaliter litteras sacras docuerunt atque innutrierunt, et ipsum Episcopum pro eorum praedicatione Archiepiscopum in Scotiis et Britanniis posuerunt ; qui vixit annos cliii, et ipsum cursum ibidem decantavit Et post ipsum beatus Wandilochus^ senex, et beatus Gomogillus,^^ qui habuerunt in eorum monasterio monachos circiter tria millia. Inde beatus Wandilochus in praedicationis ministerium a beato Gomogillo missus est, et beatus Columbanus partibus Galliarum ; destinati sunt Luxogilum^^ monasterium^ et ibidem ipsum cursum decantaverunt Et inde postea * Cassian tells us about St. Mark : * Nam cum in primordiis fidei pauci quidem sed probatissimi monachorum nomine censerentur, qui sicut a beatae memoriae Evangelista Marco, qui primus Alexandrinae urbi pontifex praefuit, normam suscepere vivendi, &c.' {De Institutis Coenobiorum^ Lib. ii. cap. 5.) ' Not identified. Is this Josephus the Egyptian anchoret (^th cent.) some of whose sayings are prescrved by Cassian in his sixteenth and seventeenth CoUations ? ' Eusebius tells us that St. Mark preached the Gospel m Egypt and founded the Church of Alexandria. {Hist, Eccles. Lib. ii. cap. 16.) He does not mention Italy. * It has not been found possible to verify this quotation from St. Jerome. *-* All Egyptian or Syrian anchorites. See Smith and Wace's Dict, of Christian Biog. for dates and details. ® The epithet * beatissimus * indicates a special regard for Cassian, who is here described as the hnk between Eastem monasticism, and the earhest monastic systems of Gaul, and, through Gaul, of Great Britain and Ireland. ' This passage seems to favour the chronology wliich places the martyrdom of St Porcarius, abbot of Lerins, and his companions in the fifth century at the hands of Genseric and the Vandals. * The Archbishopric of St. Patrick, the extension of his life to 153 years, and his mission from SS. Germanus and Lupus are unhistorical. * Wandilochus is stated in the next sentence to have been one of the [twelve] companions of St Columbanus when he left Bangor for the Continent. He is identical with the Waldolenus, frequently mentioned by Mabillon, AnnaL Bencd, Paris, 1703. Tom. i. p. 295, a.c. 611, Lib. x. cap. 53. See also pp. 294, 296, 313. Margaret Stokes, Six Months in the Apennines^ lx)ndon, 1892, pp. 11 2-3. ^ Gomogillus, i.e. St. Comgall. " This is Luxeuil in Franche-Comt^. c XXVI INTRODUCTION, percrebuit forma sanctitatis eorum per universum orbem terrarum, et multa coenobia ex eorum doctrina tam virorum quam puellarum sunt congregata. Et postea inde sumpsit exordium sub beato Columbano, quod ante beatus Marcus Evangelista decantavit. Et si nos non creditis, inquirite in Vita beati Columbani et beati Eustacii^ abbatis ; plenius invenietis ; et dicta beati Athleti* abbatis Edbovensis."^ In an Irish gloss in the Book of Hymns the following curious statement is made about St. Columba : *' Ten canonical Hours he used to celebrate as it is reported, and it is from John Cassian^s history that he took this."* We need not lay stress upon the ten Hours, but the statement is interesting as preserving the Irish tradition about the influence of Cassian upon the ecclesiastical arrangements of the early Irish Church. Cassian, who had been a monk at Constantinople, came to Marseilles in 410, where he founded two monasteries, and died c. 448. § 5. Traces of Ephesine or Hispano-Gallican infltience. In addition to the above features of Oriental origiil and influence, we note the following traces of Hispano-Gallican influence, using the term Hispano-Gallican instead of the older term Ephesine, as more convenient wherewith to designate the Old-Gallican and Mozarabic Service books, and including under it points which connect the Bangor book with the ancient services of Gaul and Spain, but which cannt)t be traced further, directly, to Greek or other Eastern sources.^ {a) The expression * Salvator mundi ' occuris frequently in Bangor Collects, i.e. ten times in [62], [63], [64], [68], [69], [71], [73], [91], [92], [93]. This phrase is rarely found in Roman formulae of devotion, and where it does occur it may be taken as a token of a Gallican importation, e.g. it occurs in the Collect * Dirigere et sanctificare," &c., in the Roman Office of Prime, and also in the longer form of the same Collect at Prime in the Ambrosian Breviary (Pars Vernalis, p. 20).® The phrase also occurs twice among the * Antiphonae ad processionem in Laetania majore' in the Liber Atttiphonarius S. Gregorii Magni, a part full of * Succeeded St. Columbanus as Abbot of Luxeuil in 610. ' This is Attala, one of the companions of St Columbanus from Ireland and his successor as Abbot of Bobio [Edbovensis]. He died in 627. ' H. and S. vol. i. p. 138. W. p. 178. It exists in MS. \n Cotton MS. Cleop. E. i. foU. S^-^r. where the following note is appended ' Ex antiquo manuscripto litteris Lumbardicis scripto cir[c]a annum 720.' * \V. Stokes, Goidelica^ London, 1872, p. 70. * The term Hispano-Gallican was invented by the Rev. C. E. Hanlmond in 1878 {Liturgtes Eastern and Western^ Oxford, 1878, p. xvi.) The term * Ephesine ' is much older. It is found in a letter attributed to Pope John VII. and addressed to Edald, Archbishop of Vienne, c. a.d. 707, in which these words occur * De officiis missarum, de quibus in htteris vestris requisistis, sciat charitas vestra quia varie apud varias ecclesias fiant. Aliter enim Alexandrina ecclesia, aliter Hierosolymitana, aliter Ephesina, aliter Romana facit, &C.' (Mansi, Conciliay Tom. ix. col. 760.) This is not the place to defend that epithet, nor to discuss the rival theories of the Milanese origin of the Old-Gallican Liturgy, held by Duchesne {Origines du Culte Chretien^ Paris, 1889, p. 83) or of its Roman origin, as held by Father H. Lucas (Duhlin Review^ July, 1893, p. 564.) * In the process of transplantation into the Sarum Breviary and through it into the Anghcan Liturgy, this phrase has been dropped, the person to whom ihe CoIIect is addressed being changed. The change seems to have taken place at an early date. The history of the Collect is obscure. For a similar dropping out of the words * Salvator mundi ' in a Collect see the history of the CoUect * Deus, tibi gratias agimus ' &c., on p. xxix. INTRODUCTION. XXVll importations from Gallican sources.^ But the title ' Salvator mundi ' is of frequent occurrence in the devotions of the Old-Gallican Church, e.g. it occurs thrice in as many different CoUects in the Christmas Day Mass in the Missale Gothicunty pp. 34, 35. It is found in an Oratio ad Pacem in the Mass in Dominica i. in xl. in the Mozarabic Missal (col. 302). It survives in some Tropes in W. T. which are of Gallican origin (pp. 130, 131); and in an arithem in the office ' De Extrema Unctione' in the Sarum Manual, whence it has passed into the ' Service for the Visitation of the Sick ' in the Anglican Book of Common Prayer, * O Saviour of the world, &c.** {b) The form of Creed presented in [35], though not found verbatim elsewhere, bears marked traces of affinity to the Creed in the Sacramentarium Gallicanum, For details see note to [35.] (r) The use of the word 'Collectio' for ^Collecta,' as the equivalent of *Oratio' in [54], [62], and frequently, ' Collectio,' is the term in almost exclusive use in the Old-Gallican Liturgies, but it does not occur in any of the Roman Sacramentaries. Strange to say, it is frequently found, as well as 'Collecta,' in the * Rituale Ecclesiae Dunelmensis,*^ but Gallican influence may have been at work there. . (^ The Eucharistic anthems [i09]-[i 15] show more than strong H ispano-Gallican influence and affinities. In fact they are Hispano-Gallican anthems. See notes. {e) The frequent use of the specially Gallican epithet *carus.' See note to [14] stanza ix. line 8. (/) The form *Gloria et honor Patri &c.' g^ven in [116] anthem (12), is Mozarabic and Ambrosian. See note. [g) The majority of Collects are addressed to the second Person instead of the first Person in the Blessed Trinity. This addressing of Prayers to Christ is a marked Mozarabic feature, and is also found to a great extent in the Old- Gallican Missals. Such Collects in the Mozarabic rite witness to the Church s long struggle with and final victory over the tenacious Arianism of Spain.* There was little, if any, Arianism in the Celtic Church of Ireland. The numerous Collects addressed to Christ in the Bangor MS. can only be accounted for by their having been borrowed from some Hispano-Gallican source. {Ji) The commencement of a considerable number of Collects, &c., with the personal pronouns * Tu ' and * Te.' This is mainly a Gallican or Mozarabic feature. Let us first take the case of Collects commencing with *Tu.' Of ten Collects known to us thus commencing, exclusive of three in the Bangor book, One occurs in the Sacramentarium Leonianum. Col. 368. One „ „ „ Gregorianum. Col. 183. * P.L. tom. Ixxviii. coL 684. ^ Missalt Gothicuntj &c. passim. * Surtees Society Publications, voL x. p. 46, &c. * H. P. Liddon, Bampton Lectures, London, 1869, 4th Edit. p. 389, wherc this subject is fully illustrated in a note. e 2 XXVIU ' INTRODUCTION. One occurs in the Missale Mozarabicum, Col. 698. Five occur ,, Sacramentarium Gelasianum. Coll. 526 {bts)y 702, 720, 748. Two ,, ,, ,, Gallicanum, pp. 210, 358. It must be remembered that the Gelasian Sacramentary is a GalHcan recension of a Roman Sacramentary, and that it abounds in Gallicanisms. With regard to Collects commencing with the word ' Te,' of twenty-two collects known to us thus commencing, exclusive of those in the present volume, (See Index;) Eleven occur in the Missale Mozarabicum, CoU. 114, 138, 179, 187, 194, 240 (frequently repeated) 467, 554, 624, 778, 840. Six ,, „ Sacramentarium Gelasianum, Coll. 593, 631, 642, 744» 747, 749. Three ,, ,, „ Gallicanum, pp. 288, 357, 361. Two „ ,. Missale Gallicanum, pp. 160, 168. On the other hand there is not a single specimen to be found in the Leonian or Gregorian Sacramentaries. This fact may point with others to a Gallican origin of the Hymn * Te Deum laudamus.* (/) There are traces of the Hispano-Gallican * Praefatio ' or * Bidding of the people' in the shape assumed by some of the Collects, e.g. [70], [121.] {k) It will have been noticed that in the Bangor MS. the ablative case is sometimes used instead of the accusative, as in the title of [23] *ad nocturno* &c. There is a note to the following effect by Dr. Neale quoted with apparent approval by Daniel : * Notandum hic et saepius in Officii Mozarabici Hymnis eam linguae Latinae corruptelam inveniri, ex qua casus ablativus pro accusativo vel nominativo paullatim in usum venit ; donec in hodierna Hispanorum et Lusitanorum lingua fixum teneret locum, ut * calle ' * arvore ' * commodo * pro * callis ' * arbor * 'commodus.'^ But this use of the ablative case is not specially Spanish, and cannot be quoted as a mark of Mozarabic influence. It is found in the Utrecht Psalter (ff. 86z/., 88r.), believed to have been written in the north of Gaul ; in the Vatican MS. of the Gelasian Sacramentary, likewise written in Gaul (MS. ReginaeSuec. 316 cited as V, and edited by H. A. Wilson, Oxford, 1894, where see p. xxxi.) ; in the Verona MS. of the Sacramentarium Leonianum, written in Italy ; and it is probably a feature common to all European Latin MSS. of the seventh century and onwards. How much earlier it began to make its appearance this is not the place to enquire. There are no Western liturgical MSS. written earlier than the seventh century. (/) We would call attention to the formula * Qui regnas,' which occurs so frequently at the close of Collects in the Bangor Antiphonary, e.g. in [17], [18], &c. ' Dan. Tom. iv. p. 26. IXTRODUCTION. XXIX This may be accepted as a mark of the GalHcan origin of a CoUect, and as a proof that it is, or at least was originally, addressed to Christ. It is an abbreviation of a termination which in one of its fullest forms stood thus : ' Salvator mundi, qui cum Patre et Spiritu Sancto vivis, dominaris, et regnas, Deus in saecula saeculorum.'^ It is found in various abbreviated forms, and is frequently indicated in Gallican MSS. by the single word 'Salvator,'^ or even by its first syllable * Sal.'^ In Celtic MSS. this termination is generally indicated by the two words * Qui regnas.' In the Book of Deer we find the following Collect, evidently of Gallican origin, and in its full and original form : * Deus, tibi gratias agimus, per quem mysteria sancta celebravimus, et a te sanctitatis dona deposcimus, miserere nobis, Domine, Salvator mundi, Qui regnas in saecula saeculorum. Amen.'* This Collect occurs again in the Book of Dimma,^ and in the Stowe Missal,® with the Gallican phrase *Salvator mundi ' left out, and its address to Christ so far obscured. It occurs again in the Book of Mulling^ in a yet more Petrine shape, with its original address to Christ forgotten, and the 'Qui regnas,' &c. changed into *^Per Dominum nostrum,' &c. It is remarkable that it had already assumed its Petrine shape in the two places where it occurs in the Missale Gothicum^ an Old-Gallican Missal where Roman inf?uence has made some strong marks. Other examples of Celtic Collects addressed to Christ, and ending with the fbrmula * Qui regnas,' &c., may be seen m the Stowe MissaL® § 6. Commemorations of Martyrs. There are a considerable number of commemorations of Martyrs in the Bangor Antiphonary, viz. in [ii], [52], [55"!, [61], [67], [87]^ [97], [loi], [102], [103], [104], [124]. There is no commemoration of any other class of Saints, such as Confessors or Virgins. This conspicuous regard for martyrs in an early Irish liturgical document is curious, because the Irish Church before a.d. 700 had escaped the persecutions of heathendom, and had not produced martyrs. Martyrs, as such, are not invoked in the Litany or Diptychs of the Stowe Missal. On the other hand, in the Hibernensis one whole book (Liber xlix.) consisting of fifteen chapters, is entitled * De Martyribus,* and is exclusively devoted to that subject^ and in another Canon, attributed to St Patrick (Liber xxix. cap. 7) a special penalty is attached to theft from a church where the remains of martyrs and saints are sleeping. Mr. T. Olden has referred to such Canons to prove the non-Irish and continental origin of much of the Hibemensis.^^ But the frequent and pointed commemoration of martyrs in the Bangor MS. seems. like so many other peculiar features of the ancient Irish Office, to have been derived from Gaul ' From a * CoUectio post Prophetiam ' in the Missale Gothicumy p. 34. See Bangor Antiphoner. [62.] * MissaU Gothicumy pp. 88 (bis) iio, &c * Ibid. p. 94. * W. p. 165. * W. p. 171. • W. p. 225. ' W. p. 173. * Missa cxxvi. p. 144 ; Ixxx. p. 150. In the latter case it immediately precedes the Roman canon under the title of * Missa Cotidiana Romensis,' the text of which, though lost here, may be supplied from the Missale VesontionensCy p. 206. ' W. pp. 207, 221 (where there is confusion between the Fiist and Secimd Persons in the Trinity) 232. *® Church of Ireland^ London, 1892, p. 154. XXX INTRODUCTION. or from the East through Gaul, and to have been somewhat blindly adopted from a ?and of martyrs into the services of a church where martyrdom was either unknown up to the time in question, or of rare occurrence. In the Divine Office of the East Syrian Church there is a Martyrs' Anthem in the daily evening and morning services. This anthem Is of great length, beauty, and variety. St. George and St. Cyriacus with or without h1s mofher Julitta are among the saints most frequently commemorated by name.^ In Armeriia martyrs were specially commemorated on Saturday: *Oportet vespere diei Sabbafi agere Martyrum officium.'^ In early Gallican and Spanish monastic Rules there were spedial directions for the Feasts of Martyrs, e.g. * In Martyrum Festivitatibus tres aut quatuor missae fiant. Primam missam de Evangelio legite, reliquas de passioriibus Martyrum.^ In Dominicis vero diebus vel Festivitatibus Martyrum, solemriitatis causa, singulae superaddantur Missae.** The following Eastern Canon js of special interest, partly because it associates the commemoration of martyrs with Saturdays and Sundays in Lent, partly because it is incorporated in the following way in the Irish Collection of Canons known as the Hibernensis. * Sinodus Laudacensis [dicit] : Non oportet *in Quadragesima natalitia Martyrum cele- brari, sed eorum sancta commemoratio in diebus Sabbatorum et Dominicorum convenit.*^ It is, however, just possiblethat * Martyr * in the Bangor Bobk is eqiiivalent to 'Confessor.' There is early Gallican authofity for applying the former fitle to the latter. The epitaph on the tomb of St. Marfin descfibed that saint as : ^* Confessor meritis, martyr cruce, apostolus actu."^ In fhe opening Prefatio of the * Missa S. Marfirii Episcopi^in fhe Sacramentarium Gallicanum it is said of that saint : " Hic vir, quem adnumerandum Apostolis, Martyribus adgregandum proxima ita in rem tempora protulerunt. Dubium enim non est ut sit martyr in caelo qui fuit Confessor in saeculo ; cum sciamus non Martinum martyrio, sed martyrium defuisse Martino^*^ Sulpicius Severu^, wfiting to the deacon Aurelius on the deafh of St. Martin said : ** Nam licet ei ratio tempofis non potuefit praestare martyrium, glofia tamen Martyris non carebit, qiiia voto atque virtutejet potuit esse martyr et voluit."® And again : * Sed quamquam 'ista [i.e. suppliciia] non tulerit, implevit tamen etiam sine cruore martyfium.*® * A. J. Maclean, East Syrian Ddily OfficeSy London, 1894, pp.^xivw xvi..ic9, 181, &c. ) ' Synod of Tovin. Can. 17. a.d. 719. Ijohanoes Ozniensis, Ofera omniaiVenicey 1834, pp. 64-5. ' Regula S, Aureliani ad Monachos^ Holst. Pt ii. p. 68. Ad Virgines, Holst. Pt. iii. p. 44. * Regula S. Isidoriy cap. vii. Holst. Pt. iiL p. 1124. * Hihernensis^ Lib. xlix. cap. 7. The reference isto the fifty-first Canon of the Council of Laodicea. Mansi, ConciL Tom. ii. col. 571. * E. Le Blant, Nouveau Recueil des .Inscriptions Xlhritiennes de ia Gaule > antMeures au viii' siicle, Paris, 1892, p. 457. The editor is indebted to Mons. Le Blant for the four following liturgical and patristic quotations. ' Page 304. Muratori, Liturgia Rom, Vetus, Venctiis, mdccxlviii. Tom. ii. col. 891. ® Sulpicius Severus, Epistola ad Aurelium Diaconum, P.L. Tom. xx. col. 179. * Ibid, col. 180. INTRODUCTION. XXXI St. Maximus of Turin says : " Martyr Latine testis dicitur, ac quotiescunque bonis actibus mandatum Christi facimus, toties Christo testimonium perhibemus. Unde et crux Domini non illa tantum dicitur quae passionis tempore ligni affixione construitur, sed et illa quae totius vitae curriculo cunctarum disciplinarum virtutibus cooptatur."^ This Gallican view of what constitutes a martyr seems to have been reproduced in Ireland. St. Patrick is included among the martyrs in the Book of Obits of Christ Churchy Dublin^ * unde etiam animo et summa intentione persecutiones sustinendo martyr effectus.* His claim to the title is thus explained and justified in the septimavita published by Colgan : '* Nec incongrue martyrem dixeris, qui crucem Christi in corde ac corpore continuo gestavit, qui continuo cum Magis, cum Regibus ac Principibus idolatris, et cum daemonibus conflictando, corpus suum mille mortis generibus obiecit, ac ad ea subeunda cor semper habuit paratum ; et sic viventem Domino semper se exhibuit hostiam."^ We have felt it due to our readers to place thfs possible interpretation of the term *martyr' before them. Nevertheless, the language ih which martyrs and martyrdom are described in some of the Bangor Collects, e.g. ih [67], [101], is too graphic and realistic to admit of this interpretation being accepted, ih our opinion, as the true one. § 7. Version of Holy Scripture employed. Scriptural passages of varying length occur chiefly in the form of Canticles or Anthems. They are taken from^ the following nine books of Holy Scripture : Exodus, Deuteronomy^ Psalms, Daniel, St. Matthew,. St. Loike, St. John, Acts, Revelation. Two passages, viz.,, the first anthem in [34], and the fifteenth anthem in [99], also occur in the Book of Juditk But in Judith,. as in the Bangor Antiphonary, they are quotations from the Books of Psalms and Exodus respectively. Judith, therefore, is not entitled to a place in the above list. These scriptural extracts exhibit a mixed text, partly Vulgate, partly Old-Latin,. with the intermixture of readings apparently not found elsewhere, The following tables will illustrate this statemenL ExoDUS XV. r-19 [sjfol. jr. p. 81 The variations of reading between B and V tbroughout this passage are so mimerous that the best way to exhibit them will be by printing the two texts throughout in parallel columns, italicizing the variations in B. The third column contains authorities for the B text, and Old- Latin variations therefrom, as given by P. Sabatier,. Bibliorum Sacrorum Latinae Versiones Antiquae seu Vetus Italica, Parisiis, 1751. Where no variation of text is marked it may be concluded that the text of the Old-Latin authorities quoted agrees with B. The following are the authorities made use of by Sabatier in those portions of the Old Testament text with which we have to deal. A meagre account of them is given in his Praefatio, capp. Ixxiv-lxxix. We refer to them by the aid of Arabic and Roman numerals. I. The Versio antiqua of Sabatier, a conflated text from MS. and printed sources selected by him for the purpose of its construction ; 2. Codex Colbertinus (used as the main text in the ' Maximus Taurinensis, Homilia^ Ixxxii. De Sanctis martyribus, P.L. Tom. Ivii. coll. 429-30. * Dublin, 1844, P- 97- ' Trias Thaumaturga^ Lovanii, 1647, p. 168. XXXll INTRODUCTION. Gospels); 3. Corbeiensis ; 4. olim Reginae Sueciae nunc Vaticanus ; 5. Remensis ; 6. S. Michaelis super Mosam, Vulgo St. Mihiel ; 7. Psalterium Romanum a Thomasio editum, Opera Omniay Romae, 1747, Tom. ii. p. 303 ; 8. Mozarabicum ; 9. Corbeiense ; 10. Sorbonicum i. ; II. Sorbonicum ii. ; 12. S. Salabergae ; 13. S. Germani ; 14. Missale Romanum ; 15. Missale Mozarabicum ; 16. Breviarium Mozarabicum ; i. Augustinus; ii. Ambrosius; iii. Hieronymus; iv. Vigilius Tapsensis ; v. Gaudentius Brixianus^ vi. Lucifer Calaritanus ; vii. Arnobius; viii. Hilarius; ix. Prosper- x. Cyprianus. Verse. B. 1 Cantemus Domino, gVoriose enim honorificatus^ est, equum et ascensorem^ projecU^ in mare. 2 Adiutor et protector fuit^ mihi^^ in salutem ; hic^ Deus meus et honorificabcfi^ eum, Deus patris mei, et exaltabo eum. 3 Dominus conterens hella^ Dotni' nus nomen est illi^ 4 Currus Pharaonis"* et exercitum*» ejus projecit in mare, electos ascensores^y ternos^ statore^^ demersit^ in rubrum^ mare,^ Verse. V. 5 Pelagc^ cooperuif^ eos, devene- runt^ in profundum tamquam lapis. Dextera tua,* Domine, glorifi- cata est in virtute^ dextera manus tua, Domine, xonfrin- ge^ inimicos. Et/^f* multitudinem^ majestaiis^ tuae contrivisti^ adversarios, misisti iram tuam, et comedit^ eos tamquam stipulam. Et /^r* spiritum^ iracundia^ tuae divisa est aqua ; gelare- runt tamquam murus aquae^ gelaveruni^ fluctus in medio mari.^ Dixit inimicus : Persequen^ com- prehendam, partibor spolia, replebo animam meam inter- ficiam gladio meo^ domina- bitur manus mea. 8 Cantemus Domino, ^oriose enim magnificatus est, equum et ascensorem dejecit in mare. Fortitudo mea et laus mea Dominus, et factus est mihi in salutem, iste Deus meus et glorificabo eum, Deus patris mei et exaltabo eum. Dominus quasi vir pugnator; omhipotens nomen ejus. Currus Pharaonis et exercitum ejus projecit in mare; electi principes ejus submersi sunt in mari rubro. Abyssi operuerunt eos, descen- derunt in prctfundum quasi lapis. Dextera tua, Domine, miagni fi- cata est in fortitudine, dex- tera tua, Domine, percussit inimicum. Et in multitudine gloriae tuae deposuisti adversarios tuos, misisti iram tuam quae devoravit eos sicut stipulam. Et in spiritu furoris tui congre- gatae sunt aquae ; stetit unda fluens, congregatae sunt cbyssi in medio mari. Dixit inimicus : Persequar et comprehendam, dividam spolia ; implebitur anima mea, evaginabo -gladium meum, interficiet eos inanus mea. Old-Latin authorities for Veree. and variations from B text as given by Sabatier. 1 * glorrficatus 6 ; magnificatus I. i. iii. ^ equitem i. ^ dejeeit i, 6. 2 * factus est i. ii. ^ mihi fuit 3, i6add Dominus t6. *" iste I ^/V-eum 5, 7, 10, 14. * glorificabo I. * pugnas I. ^ ei 3, 5, 7. * Earaonis i, 3. 5, 7. ^ fortitudinem iii. ^ ascensor est 12. ^-^ sternutantes (for temos statores) 10 stemit (for ternos) 16 stratores 16, i. * projecit iii. ^-^rubro mari i, 10, 12 rub- mm i. * pelagus 7, 10, II, pelagusque 16. ^ opemit II, 16. « mersemnt 3, 11, dimersi sunt 16. ■ tuae 6. ^ confregit i, 3, S, 6, 7, 16. 7 *-* prae multitudine 16. ** gloriae i, 11. *^ contribulasti i, conteruisti 10, 12, 16, cojiterruisti 11, con- tenuisti 3. ^ comedisti 3. .8 *-* spiritu II, ii. '* irae i, 3, 13, i. iv. ^ omit 12. ^ mare 4, maris 7, 10. ♦9 * persequar et 11. *^ add et before dominabilur 16. INTRODUCTION. XXXUl Veise. B. Verse. V. Old-Latin authorities for, Verse. and variations from B text as given by Sabatier. 10 II MisisH spiritum tuum^^ et^ cooperuit^ eos mire** ; mer- serunt^ tamquam plumbum m aqua^ validissima^. Quis similis tihivn diisy Domine ? quis similis tibi^ gloriosus in sanctis^ mirabilis^ in majesta- tibus^ (sLCiens prodigia^? lO II Flavit spiritus tuus, et operuit eos mare ; submersi sunt quasi plumbum in aquis vehementi- bus. Quis similis tui in fortibus, Domine? quis similis tui, magnificus in sanctitate, terri- bilis atque laudabilis, faciens mirabilia ? lO II ■ meum 7, 1 3. ** omit 16. ^ operuit 11. ^ omit 1 6. • descenderunt i,3,i. ii; mersisti 4; mersi sunt 12; dimersi sunt 16 ; demersi sunt iii ; miserunt 11. ''-'aquam validissimam i, 3, 13- »omit 3, 5, 7, 12. *> omit 13. ^ magnalia 16. 12 Extendisti dfxteram tuam^ et* devoravit** eos terra. 12 Extendisti manum tuam, devoravit eos terra. et 12 * omit 3, i. *» transvoravit L 13 Gubemasti^ justitiam tuampo- pulo tuo hunc quem liberasti ; exhortatus es in virtute tua, in rejri^erio sancto tuo,^ 13 Dux fuisti in misericordia tua populo quem redemisti ; et portasti eum in fortitudine tua, ad habitaculum sanctum tuum. 13 *-» Gubemasti in justitia tua populum tuum hunc quem redemisti ; exhortatus es in virtute tua in requie sancla tua I, 6 (omitting in justitia tua), 13. Gubemasti justitia tua popu- lum hunc quem liberasti ; exhortatus es in virtute tua et in refectione sancta tua 3 (with justitiam tuam for justitia tua and est for es), 5, 7, 10, 12 (justitiam tuam). Gubernasti justitia tua popu- lum quem liberasti, conso- latus es virtute tua, in re- fectione sancta tua 16. 1 4 Audierunt gentes^ et iratac^ sunt ; dolores comfrehenderun^ in- habitantes^ Philisthim**. 14 Ascendemnt populi et irati sunt, dolores obtinuemnt habita- tores Philisthim. 14 * irati 12. ** apprehendemnt 11, 16. ^ habitantes 1,13, habitatores i. ^ Filistim 14. 15 16 Tmhc /estinaverunt duces Edom, et principes Mohabitaruw^ ; apprehendit eos^ timor^ ; ta- buerunt^ omnes inhabitantes^ Chanaan. Decidat^ super eos timor et tremor magnitudinis^ brachii tui ; fiant tamquam lapis^ donec transeat^ populus tuus, Domine, usque dunfi iranseat^ populus tuuSjDomine,' hunc^ (luem liberasti} 15 16 Tunc conturbati sunt principes Edom, robustos Moab ob- tinuit tremor, obriguemnt om- nes habitatores Chanaan. Irmat super eos formido et pavor in magnitudine brachii tui ; fiant immobiles quasi lapis, donec pertranseat popu- lus tuus Domine donec per- transeat populus tuus iste, quem possedisti. 15 ■ Mohabitum 16. ^ illos I, 13, 16. ^ tremor 4, 5, 7, 10, i. ^ fluxemnt i, 13, 16; deflux- emnt 3, 11. * habitantes 13. 16 ■ cecidit i ; incumbat i. ^ niagnitudine i ; a magnitudine 16. * lapides 13, i. ^ pertranseat i. * donec for usque dum i. ^pertranseat 3, 5, 10, 12, 16. « omit 3, 5, 7, 10, 12, L ^ hic 3, 5, 7, 10, 12, 13 i ; iste 16. ' adquisisti i, 7, 13, i. vL / XXXIV INTRODUCTION. Verse. B. 1 7 Induce^plantan^ eos<^ in montenfi hereditatis tuae, in pratparata^ habitatione tua^ quavi^ prae- parastiy Domine, sancti- moniunfi tuum,^ Domine,* <\\yod^ praeparaverunt^ nianus tuae." i8 Domine,* tu^ regnas^ in aeter- num, et in saeculum scucuU^^ et adhuc^ 19 Quoniam^ intravit^ equitatus Pharaonis cum curribus^ et ascensoribus in mare ; et in- duxit^ Dominu^ super eos^ aquas' maris ; filii autem Israel abierunV^ per siccum^ pei^ medium mar^. Verse. V. 17 Introduces eos, et plantabis in monte hereditaiis tuae, fir- missimo habitaculo tuo quod operatus es, Domine, sanc- tuarium tuum, Domine, quod firmaverunt manus tuae. 18 Dominus regnabit in aeternum et ultra. 1 9 Ingressus est enim eques Pharao cum curribus et equitibus ejus in mare : et reduxit super eos Dominus aquas maris ; filii autem Israel ambula- verunt per siccum in medio ejus. Old-Lalm authorities for, Verse. and variations from B text as given by Sabatier. 17 * inducens i, 3, 13, ii; induc 5, (prima tnanu^ induces secunda manu) 7, 12. '» plantato i, 3, 13, ii ; planta 5 ; plantas 12; et planta 7, 11, 16. *^ eum 16. ** monte 4, 1 1. ^-® praeparatam habitationem tuam I, 3, 13, i; praeparato habitaculo tuo 5, 7, ir, 12; praeparatum habitaculum tuum ii. ''quods, 7, II, 12. •^add tibi 16: sanctificationem i; sanctuarium ii, 16. ^ omit I, 3, 13. * omit 16. ^ quam i, 13. ' paraverunt i, 13; praeparavit 12. °* tua 12. 18 ■-■ Dominus regnans in aeter- num et super saeculum et adhuc II. Mui I, 3. 5» 7,8, 12, 13. ' pugnas 6. ^ omit I, 3, s, 7, 10. 19 »quia I, 5, 7, 10, 12, 13, 16. *» introiit i, 3 ; introivit 5, 7, 10, II, 12, i6 : introibit 13. «quadrigis 3, 5, 7, lo, 12, 16. ^ adduxit I, 13, i. ®-* super eos Dominus i, 5, 7, 10, 12, 16, i. ^ aquam 3. ^ transierunt i ; ambulaverunt 3, 5, 7, 10, II, 12, 16, i. ^ aridam ir. *-* in medio mari i, 3, 11, 13. N.B. — Part of verse 19 occurs again in [99] anthem 19, fol. 322;. p. 30. Deut. xxxii. 1-43. [1] fol. ir. p. I. This song of Moses is unfortunately mutilated, but enough (more than half) has been preserved to enable us to draw a fair inference as to the whole. It presents in the main a Vulgate text, yielding, however, the following fifteen textual variations, some of which appear to be unique. Verse. B. 2 m II deest 13 ei »t oleum V. ut et ut oleumque Old-Latin authorities for, and variations from B text as given by Sabatier. et oleum i, 3, 5, 7, 10, 12, 16, vii. INTRODUCTION. XXXV Verse. B. V. 15 ditst { dereliquit Deum factorem suum 21 deest < in eo qui non erat Deus et irritaverunt 22 devorabit devorabitque 24 a deest 3^ Deus dii 1» insensati judices 32 r propago eorum ex \ gomorrha { de suburbanis gomorrhae 35 detst et 37 ubinam ubi 41 et deest 43 in saecula saeculorum deest Old-Latin authorities for, and variations from B text as given by Sabatier. devorabit iii ; comedet 3, 5, 7, 12, 16; et consumet 3 ; manducabit 4. I» 5> 7> io> II» 12, 16; insipientes iv. I, 4, 5, 10, 16, iii. iv. PSALMS. Forty-one passages are quoted from the Book of Psalms. No passage consists of more than one verse except the first and thirteenth passages which comprise two verses each. In thirty of these passages B and V agree, in eleven there is a difference ; so that the B text in the Psalms must be described as mainly but not exclusively Vulgate. In this list a cross (x) signifies identity of text. Old-Latin authorities for B Ps. No. B. V. text as given by Sabatier. V. 2> 3 [116.5] X X » 4 [116.6] et deest. >» II [47] X X X.H. 16 [99-13] X X XI. 8 [44] X X xvL 8 [43] ["9] X X xxii. 4 [109] X X xxvii. I [53] X X xxvii. 9 [41] saeculum aetemum xxviii. II . [45] X X XXX. 2 [117] X X xxxiii. 9 [iio" quam quoniam xxxvii. 22, 23 ["7] X X xL 3 [42] [,18] X X xliiL 26 [51*] X X xlv. 8 [53I X X L 3 [56] X X Ixix. 2 [40*] [117] X X Ixxviii. 8 [40] X X Ixxxvii. 4 [116.7] X X X X Ixxxix. I [98] [105] X X M ^3 [105] misericordiam tuam misericordia tua »9 14 ['07] X X ^ 3» >• 1, l> 8. /-' XXXVl INTRODUCTION. Ps. No. B. V. Old-l^tin authorities for B text as given by Sabatier. Ixxxix. i6 fio6] X X )> 17 [ic8] X X cv. 6 [34] X X cvi. 6 [51] X X cxi. 9 [50] X X cxvii. 25 [48] X X cxviii. 103 ^"3] X X >» 165 [34] X X 1» 171 [111] In labiis meis meditabor hymnum cum docueris Eructabunt labia mea hymnum cum docueris me ego iustitias respon- me justificationes tuas. debo. cxx. 7 [42] X X )) » [118] custodet custodit » 8 [42] [118] X X cxxii. 3 [116.4] nobis. nostri. cxxiii. 8 [51*] X X cxxxi. 9 [41*] 9 1 nduentur iustitia. induantur iustitiam » deest. exultent cxxxvii. 8 [46] X X cxliv. 2 [116.1] cotidie per singulos dies »> benedicimus benedicam » laudamus laudabo > aeternum saeculum cxlviii. I ico] { De caelis Dominum laudate r I/iudate Dominum \ de caelis. cl. 3 ico] X X 1.7 • • . justitia 3 1. vii. IX 3» 7, 8 ix. Daniel iii. 26, 57-88. The Old-Latin text is mainly followed in the case of the Book of Daniel, and the Old- Latin order of verses is followed where it differs from the order in the Vulgate. [116.3] fol. i^T^"^. p. 31. Chapter. B. V. 111. in. I» ui. 26 57 )> 57 58 60 61 63 64 A.uthorities for B text as given by Sabatier. [99.16.18] fol. 32r.z/. p. 30. Dei Dominum Domini Domino hymnum dicite. laudate I, 4, 16. [6.] fol. 8z/. p. 8. Vide supra. * Dominum * for * Domino,' and * hymnum dicite ' for * laudate * are retained through out this Canticle. Domini deest super caelos quae super caelos sunt potentias virtutes Domini deest deest omnis 4, 10. XXXVlli INTRODUCTION. St. Luke. 11. 14 B. in excelsis St. Luke ii. 14. [116] Fol. 33r. p. 31 V. in altissimis Authorities for the B text as given by Wordsworth and \Vhite (with additional references to KK = Camb. Univ. Lib. MS. KK 124.) D^S* GhORgaf a//r^B aur. Jren^ secundum usum liturgi- cum. St. John. vi. 59 B. uiuus. ex eo St. John*s Gospel vi. 59. [ii4]Fol. 33^ p. 31. V. deesf. hunc panem Acts vii. 59. [46] Fol. 2ir. p. 23. As this forms part of a short collect, it may perhaps be regarded as an adaptation rather than a quotation. Acts. B. V. Old-I^tin authority for B text as given by Sabatier. vii. 59 Deus uirtutum deest in deest >i >> Apocalypse vii. 14. [102] Fol. ^2v. p. 30. The single verse quoted from the Apocalypse exhibits two variations from the Vulgate text. Apoc. B. V. Old-lAtin authority for B text as given by Sabatier. vii. 14 Magna tribulatione tribulatione magna X. » >> candidas eas fecerunt dealbaverunt eas X. The lists above contain many instances in which the reading of the Bangor text is different from the reading of the Textus receptus of the Vulgate. Some of these variations are of very slight importance, and may be even merely variations of orthography. For most of them some other MS. authority, especially that of British MSS. is forthcoming. It may be said that the type of text in the Bangor Antiphonary is that which is common to the Irish and North British group of MSS. and in almost every case, at least as far as the New Testament is concerned, can be paralleled from MSS. of that group. This group is marked by a conservation of Old-Latin readings in a text which is largely or mainly Vulgate. INTRODUCTION. XXXIX In estimating the weight to be attached to the presence of Old-Latin readings as against Vulgate readings in liturgical MSS. it should not be forgotten that the Old-Latin has up to the present day succeeded in partially retaining its position in the Missale and Breviarium Romanmn^ and, rnainly through them, in the Graduale and Antiphonarium Romanum as well. Old-Latin readings survive there in the Pater noster, Gloria in Excelsis, and elsewhere. T\iQ Psallerium Romanum o{ St. Jerome has been retained in *Venite exultemus Domino,' and in general in the special Office Books of the Vatican basilica, where the Clementine recension of the Vulgate text has never been introduced. § 8. In conclusion the Editor wishes to reiterate his thanks to those to whom indebtedness wasexpressed at the end of the introduction to Part I. adding to that list the names of the Rev. H. J. White, M.A.; Rev. J. H. Bernard, D.D. ; Rev. Benedict Zimmerman, O.C.D.; Mr. W. M. Lindsay ; Mr. J. Lupton ; and the Rev. T. A. 0'ReiIIy, O.S.F. Librarian of the Franciscan Convent, Merchants* Quay, Dublin, for enabling him, at some inconvenience to the authorities, to see the copy of the Irish Liber Hymnorum belonging to that convent. CORRIGENDA. 91 Part I. Page ix, line 6, transpose and to after 517. X, „ 22, y2?r Camanus read C[ol]manus. xii, note i, for Royal MS. 2 A. xx. read Harl. MS. 2965 XX, line 20, omit (See p. xx.) ., XXX, 2nd col., line 5, for cantate read cantemus. Fol. ir., line 12, for redddes read reddes. 9r., „ I, ontit ^cite. i^r.j col. I, line 23, for insignsi read insignis. 27r., line 9, for iter read ita et 362/., col. 2, line 9, ^r camanus r^t?^ c[ol]manus » >» >« » Part II. Page X, note i, line 4, after sixth fl^-t/ or seventh. 28 in [96], line 3, for cerbero read cerebro. 35, col. I, line 17, aftcr Reg. add 2. » 53> » 2, „ 20, omit M. 70, „ I, „ 17, omit M*. 79 in note, „ 6, for iuuentium read uiuentium. » >> » >» i:' AMENDED TEXT OF THE ANTIPHONARY OF BANGOR ANTIPHONARIUM BENCHORENSE. [Fol. ir.] In nomine Dei summi.* [i.] Canticum Moysl I. Audite, coeli, quae loquor; audiat terra verba oris mei. 2. Concrescat ut [MS. in] pluvia doctrina mea, fluat [ut] ros eloquium meum, quasi imber [super] herbam, et quasi stillae super oj[amina.] 3. Quia nomen Domini invocabo, d[ate magni]ficentiam Deo nostro. 4. Dei peifecta [sunt opera, et omnes viae] ejus judicia. Audite. Deus fidelis, et absque ulla iniq[uitate, justus et] rectus. 5. Peccaverunt ei, [et non filii ejus in sor]dibus, Audite. ' As the ' textus codicis,' accompanied ihroughout by a facsimile, has been printed in Part l., it has not been thought generally necessary to call attention to the varia- tions, textual, orthographical, &c., which have been intro- duced into this *textus emendatus,' in Part II. The more important cases of departure from the MS. text have, however, been called attention to in the text or in the notes. Words, or parts of words, within square brackets are not in the MS. in its present condition, and have beeD supplied from sources named in the notes. Numbers have also been added to verses and 5tanzas for the convenience of reference. Generati[o prava atque perversa.] 6. Haec- cine reddis D[omino, popule stulte et] insi- piens ? numquid [non ipse est pater tuus] qui possedit te, et fec[it, et creavit te ? Audite.] 7, Memento dier[um antiquorum, cogita genera]tio[n]es singula[s ; interroga patrem tuum, et annun]ti[abit] tibi ; [majores tuos, et dicent tibi. Audite. 8. Quando dividebat Altissimus gentes, quando separabat filios Adam, constituit terminos populorum juxta numerum filiorum Israel. 9. Pars autem Domini populus ejus, Jacob funiculus hereditatis ejus. Audite. 10. Invenit euin in terra deserta, in loco horroris, et vasta: solitudinis ; circumduxit eum, et docuit, et custodivit quasi pupillam oculi sui. Audite.] [Fol. iv.] II. Sicut aquila provocans ad volan- dum pullos suos, [et] super eos vohtans expandit alas suas, et as[su]mpsit eum, atque portavit in humeris suis. Audite. 1 2. [Dominus] solus dux ejus fuit, et non B CANTICUM MOYSI. erat cum eo deus [alienus.] 13. Constituit eum super excelsam terram, [ut comejderet fructus agrorum, et sugeret [mel de petr]a, oleum[que] de saxo durissimo. Audite. 14. [Butyrum de a]rmento, et lac de ovibus, cum adipe [agnorum et arie]tum filiorum Basan ; et hircos [cum meduUa triticij et sanguinem uvae biberet [meracissimum.] Audite. 15. [Incrassatus est dilec]tus, et recalci- travit in[crassatus, impinguatus] dilatatus [dereliquit Deum factorem suum] et recessit [a Deo salutari suo. 16. Provocaver]unt eum in diis ali[enis] et in [abominationib]us [ad] iracundiam concitave[runt. Audite. 17. Immolave]runt demo[niis. et non Deo, diis quos ignora]bant ; [no]vi [recentesque venerunt quos non coluerunt patres eorum, Audite. 18. Deum qui te genuit dereliquisti, et oblitus es Domini creatoris tui. 19. Vidit Dominus, et ad iracundiam concitatus est, quia provocaverunt eum filii sui et filiae. 20. Et ait, Abscondam faciem] [Fol. 2r.] meam ab eis, et considerabo ncvissima eorum. Audite. Generatio enim perversa est, et infideles filii. 21. Ipsi me provocaverunt in vanita- tibus suis, et ego provocabo eos in eo qui non est populus, et in gente stulta irritabo illos. Audite. 22. Ignis succensus est in furore meo, et ardebit usque ad infemi novissima ; devora- bit terram cum germine suo, et montium fundamenta comburet. Audite. 23. Congregabo super eos mala, et sagittas meas complebo in eis. 24. Consumentur fame, et devorabunt eos aves a morsu amaris- simo ; dentes bestiarum immittam in eos. cum furore trahentium super terram, atque serpentium. [Audite.] 25. Foris vastabit eos gladius, et intus p[avor,] juvenem simul ac virginem, lac[ten- tem cum] homine sene. Audite. 26. Dixi : [Ubinam sunt ?] cessare [faciam ex hominibus memoriam eorum. 27. Sed propter iram inimicorum distuli ; ne forte superbirent hostes eorum. et dicerent, Manus nostra excelsa, et non Dominus, fecit haec omnia. Audite. 28. Gens absque consilio est, et sine pru- dentia, 29. Utinam saperent, et intelli- gerent, ac novissima] [Fol. 22;.] providerent ! 30. Quomodo persequatur unus mille, et duo fugent decem millia. Audite. Nonne ideo, quia Deus suus vendidit eos, et Dominus conclusit illos ? 31. Non enim est Deus noster ut Deus eorum, et inimici nostri sunt insensati. Audite. 32. De vinea Sodomorum vinea eorum, et propago eorum ex Gomorrha ; uva eorum uva fellis, et botrus amarissima. 33. Fel draconum vinum eorum, et venenum aspidum insanabile. Audite. 34. Nonne haeccondita sunt apud me,et sig- nata in thesauris meis ? 35. Mea est ultio, ego retribuam in tempore, ut labatur pes eorum. Audite. Juxta est dies perditionis, et adesse fes- tinant [t]empora. 36. Judicabit Dominus populum suum, et in ser[vis su]is miserebitur. Audite. Videbit quod [infirmata] sit manus, et clausi quoque defecerunt, [residuique con]sumpti sunt. 37. Et dicet : Ubinam sunt [dii eorum in quibus habebant fiduciam ?] Audite. HYMNUS S. HILARII DE CHRISTO. 38. [De quorum victimis comedebant adipes, et bibebant vinum libaminum : sur- gant, et opitulentur vobis, et in necessitate vos protegant. Audite. 39. Videte quod ego sim solus, et non sit alius Deus praeter me : ego occidam, et ^o vivere faciam :] [Fol. 3r.] percutiam, et ^o sanabo, et non est qui de manu mea possit eruere. Audite. 40. Levabo ad coelum manum meam, et dicam : Vivo ego in aetemum. 41. Et si acuero ut fulgur gladium meum, et arripuerit judicium manus mea : reddam ultionem hos- tibus meis, et his qui oderunt me retribuam. Audite. 42. Inebriabo sagittas meas sangume, et gladius meus devorabit cames, de cruore occisorum, et de captivitate, nudati inimi- corum capitis. Audite. 43. Laudate gentes populum ejus, quia sanguinem servorum ulciscetur ; et vindictam retribuet in hostes eorum, et propitius erit terrae populi sui in saecula saeculorum. Audite. [2.] HVMNUS SANCTI HlLARII DE ChRISTO. i. Hymnum dicat turba fr[atrum,] Hymnum cantus person[et,] Christo regi concinent[es] Laud[es demus debitas.] ii. Tu Dei d[e corde verbum, Tu via, tu veritas, Jesse virga tu vocaris, Te leonem legimus.] [Fol. iv.] iii. Dextra Patris, mons, et agnus, Angularis tu lapis, Sponsus idem vel columba, Flamma, pastor, janua. iv. In prophetis inveniris Nostro natus saeculo, Ante sscla tu fuisti Factor primi saculi. V. Factor coeli, terrae factor, Congr^ator tu maris, Omniumque tu creator Quae Pater nasci jubet. vi. Virginis receptus membris, Gabriele nuntio, [Cr]escit alvus prole sancta, [Nos mon]emur credere vii. [Rem novam nec ante] visam [Virginem puerper]am. [Tunc Magi stellam secu]li [Primi adorant parvulum. vni. Offerentes thus et aurum, Digna regi munera ; Mox Herodi nuntiatum ; Invidens potentiae] ix. Tum jubet parvos necari. Turbam fecit martyrum, Fertur infans occulendus Nili flumen quo fluit ; X. Qui refertur post Herodem Nutriendus Nazareth, Multa parvus, multa adultus Signa fecit coelitus, Ki. Quae latent et quae leguntur, Coram multis testibus, Praedicans coeleste regnum Dicta factis approbat. xii. Debiles fecit vigere, Caecos luce illuminat, Verbis purgat leprae morbum, Mortuos resuscitat. B 2 HYMNUS S. HILARII DE CHRISTO. xiii. Vinum quod deerat hydriis Mutari aqua jubet, Nuptiis mero retentis [Propinatjo populo. xiv. [Pane quino piscje bino [Quinque pascit miljlia, [Refectis fragmenta coense Ter quaternis corbibus.] [Fol. 4^.] XV. Turba ex omni discumbente Jugem laudem pertulit, Duodecim viros probavit Per quos vita discitur. xvi. Ex quibus unus invenitur Christi Judas traditor. Instruuntur missi ab Anna Proditoris osculo. xvii. Innocens captus tenetur, Nec repugnans ducitur, Sistitur falsis, grassantur Offerentes Pontio. xviii. [Discutit objecta Praeses, NuUum crimen invenit, Sed cum turba Judeorum Pro salute Caesaris] xix. Dicerent Christum negandum, Turbis Sanctus traditur, Impiis verbis grassantur, Sputa, flagra sustinet. XX. Scandere crucem jubetur Innocens pro noxiis, Morte carnis quam gerebat Mortem vicit omnium. xxi. Tum Deum clamore magno [Patr]em pendens invocat, [Mors secuta] membra Christi [Laxat stricta vincul]a. xxii. Vela templi scissa pendent, Nox obscurat saeculum ; Excitantur de sepulchris Dudum clausa corpora. xxiii. Affuit Joseph beatus ; Corpus myrrha periitum Linteo rudi ligatum Cum dolore condidit. ::xiv. Milites servare corpus Annas princeps praecipit, Ut videret si probaret Christus quod spoponderat. XXV. Angelum Dei trementes Veste amictum candida Qui candore claritatis Vellus vicit sericum. xxvi. Demovit saxum sepulchro Surgens Christus integer. H^c vidit Jud^a mendax, Haec negat cum viderit. xxvii. F[eminae p]rimum monent[ur Salvatorem vivere, Quas salutat ipse mcestas, Complet tristes gaudio.] [Fol. 4z;.] xxviii. Seque a mortuis paterna Suscitatum dextera Tertia die redisse Nuntiat apostolis. xxix. Mox videtur a beatis Quos probavit fratribus, Quod redisset ambigentes, Intrat clausis januis. XXX. Dat docens praecepta legis, Dat divinum Spiritum, Spiritum Dei perfectum, Trinitatis vinculum. HYMNUS APOSTOLORUM UT ALII DICUNT. xi. Per hoc docemur Mundi acta spernere, Et in deserto Virtutum consistere. XX. Statura vili Continetur praesepi, Cujus pugillo Potest orbis concludi. xii. Summerso saevo Cincri canunt aemulo Certatim Deo Laudes duci igneo. xiii. Sicqueerepti Nequam jubemur fretis Laudare Deum Explosis inimicis. xiv. Et sicut ille Lucis fit initium Ita et iste Salutis exordium. [Fol. 5z/.] XV, Locatur primus In tenore diei, Secundus vero In calore fidei. xvi. In fine mundi Post tanta mysteria Adest Salvator Cum grandi clementia. xvii. Tamque aperte Elementa praetendunt Quam vatum ora Lucide concelebrant. xviii. Natus ut homo Mortali in tegmine Non deest coelo Manens in Trinitate. xix. Vagit in pannis, Veneratur a magis, Fulget in stellis, Adoratur in coelis. xxi. Primumque signum Portendit discipulis Aquse conversae In sapore nectaris. xxii. Tum per prophetam Completur ut dictum, ** Saliet claudus Ut cervus " perniciter. xxiii. Planaque fatur, Absoluto vinculo, Lingua mutorum Imperante Domino. xxiv. Surdi sanantur, Cseci atque leprosi, Funere truso Suscitantur mortui. XXV. Totidem panes Quinque dividit virum Saturaturus Procul dubio millibus. xxvi. Post tantas moles Divin^ clementiae Exosus ille Stimulo invidiae. xxvii. Qui invidere Et odere animam Pro inimicis Prorogans [precatus est.] [Fol. 6r.] xxviii. Adversus eum Initur conisilum Qui magni dictus Consilii est nuntius. BENEDICTIO SANXTI ZACHARLE. XXIX. Accedunt ei Ut latroni cum gladiis Furem aeternis Tradituro aestibus. xxxviii. Errantem propriis Evehens centesimam Supernis ovem Humeris ovilibus. 1. XXX. Tandem humano Traditur judicio, Mortali rege Damnatur perpetuus. XXXI. Cruci confixus Polum mire concutit, Lumenque solis Tribus obtendit horis. xxxii. Saxa rumpuntur, Velum scinditur templi Vivi consurgunt De sepulchris mortui. xxxiii. Corrosum nodis Annis fere millibus Extricat senis Inferi feralibus. xxxiv. [Et] protoplastum [Probrjosa soboH Abjecta mali morte Saeva ultrice. xxxv. Quemque antiquum Paradiso incolam Recursu suo Clementer restituit. xxxvi. Exaltans caput Universi corporis In Trinitate Locavit ccclesiam. xxxvii. In hoc ccelitus Jubet portas principes Regi cum Gociis iEtemales pandere. xxxix. Quem expectamus Affuturum judicem Justum cuique Opus suum reddere. xl. Rogo, quam tantis Talibusque donariis Vicem condigne Possumus rependere ? [Foi. ev.] xli. Quid tam mortales Tentamus micrologi Narrare quivit Quae nullus edicere ? xlii. Solum oramus Hoc, idemque maximum ; Nostri aeterne Miserere, Domine. Alleluia. [4.] BeNEDICTIO SANCTI ZACHARIiE. 68. Benedictus Dominus Deus Israel, quia visitavit, et fecit redemptionem plebis suae ; 69. Et erexit cornu salutis nobis, in domo David pueri sui. 70. Sicut locutus est per os sanctorum prophetarum suorum, qui ab aevo sunt ; 71. Et liberavit nos ab inimicis nostris, et de manu omnium qui nos oderunt 72. Ad faciendam misericordiam cum patri- bus nostris, et memorari testamenti sancti sui. 73. Jusjurandum, quod juravit ad Abraham patrem nostrum daturum se nobis. 74. Ut sine timore, de manibus inimicorum nostrorum liberati, serviamus illi ; 75. In 8 CANTICUM MOYSI. sanctitate et justitia coram ipso, omnibus diebus nostris. 76. Et tu, puer, propheta Altissimi voca- beris, praeibis enim ante faciem Domini parare vias ejus. ^T. Ad dandam scientiam salutis plebi ejus, in remissionem peccatorum eorum ; 78. Per viscera misericordiae dei nos[tri,] in quibus [Fol. lor.] visitavit nos oriens ex alto. 79. Illuminare his qui in tenebris et umbra mortis sedent, ad dirigendos pedes nostros in viam pacis. 80. Puer autem crescebat, et confortabatur in spiritu, et erat in desertis usque ad diem ostensionis suae ad Israel. [5.] Canticum [Moysi.] [Fol. 7^.] I. Cantemus Domino, gloriose enim honorificatus est, equum et ascensorem projecit in mare. 2. Adjutor et protector fuit mihi in salutem ; Hic Deus meus, et honorificabo eum, Deus patris mei, et exaltabo eum. 3. Dominus conterens bella, Dominus nomen est illi. 4. Currus Pharaonis et exercitum ejus projecit in mare, electos ascensores, ternos statores, demersit in rubrum mare. 5. Pelago cooperuit eos, devenerunt in profundum tamquam lapis. 6. Dext^ra tua, Domine, glorificata est in virtute, dextera manus tua, Domine, confringet inimicos. 7. Et per multitudinem majestatis tuae [Fol. 7z/.] contrivisti adversarios, misisti iram tuam, et comedit eos tamquam stipulam. 8. Et per spiritum iracundiae tuae divisa est aqua ; gelaverunt tamquam murus aquae ; gelaverunt fluctus in medio mari. 9. Dixit inimicus ; Persequens comprehen- dam, partibor spolia, replebo animam meam, interficiam gladio meo, dominabitur manus mea. 10. Misisti spiritum tuum, et cooperuit eos mare ; merserunt tamquam plumbum in aqua validissima. 11. Quis similis tibi in diis, Domine ? quis similis tibi, gloriosus in sanctis, mirabilis in majestatibus, faciens prodigia ? 12. Extendisti dexteram tuam,[FoI.8r.] et devoravit eos terra. 13. Gubemasti justitiam tuam populo tuo hunc quem liberasti ; Exhortatus es in virtute tua in refrigerio sancto tuo. 14. Audierunt gentes, et iratae sunt ; dolores comprehenderunt inhabitantes Philisthim. 15. Tunc festinaverunt duces Edom, et principes Mohabitarum ; apprehendit eos timor; tabuerunt omnes inhabitantes Cha- naan. 16. Decidat super eos timor et tremor magnitudinis brachii tui ; fiant tamquam lapis, donec transeat populus tuus, Domine, usque dum transeat populus tuus, Domine, hic [MS. hunc] quem liberasti. [Fol. 8z/.] 17. Induces plantans eos in montem hereditatis tuae, in praeparata habit- atione tua, quam praeparasti, Domine, sancti- monium tuum, Domine, quod praeparaverunt manus tuae. 18. Domine, tu regnas in aeternum, et in saeculum saeculi, et adhuc. 19. Quoniam intravit equitatus Pharaonis cum curribus et ascensoribus in mare ; et induxit Dominus super eos aquas maris ; filii autem Israel abierunt per siccum per medium mare. [6.] Benedictio [trium] puerorum. 57. Benedicite omnia opera Domini Domi- num : hymnum dicite, et superexaltate eum in saecula. 59. Benedicite coeli Domini Dominum : hymnum dicite, et superexaltate eum in saecula. BENEDICTIO TRIUM PUERORUM. [Fol. 9^.] 58. Benedicite angeli Domini Etominum : hymnum dicite, et superexaltate eum in saecula. 60. Benedicite aquae omnes super coelos Dominum : hymnum dicite, et superexaltate eum in ssecula. 61. Benedicite omnes potentiae Domini Dominum: hymnum dicite, et superexaltate eum in saecula. 62. Benedicite sol et luna Dominum : hymnum dicite, et superexaltate eum in saecula. 63. Benedicite stellae coeli Domini Domi- num : hymnum dicite, et superexaltate eum in saecula. 64. Benedicite imber et ros Dominum : hymnum dicite, et superexaltate eum in saecula. 65. Benedicite omnes spiritus Dominum : hymnum dicite, et superexaltate eum in saecula. 66. Benedicite ignis et calor Dominum : hymnum dicite, et superexaltate eum in saecula. 71. Benedicite noctes et dies Dominum : hymnum dicite, et superexaltate eum in saecula. 72. Benedicite tenebrae et lumen Domi- num : hymnum dicite, et superexaltate eum in saecula. 67. Benedicite frigus et aestas Dominum : hymnum dicite, et superexaltate eum in saecula. 70. Benedicite pruina et nives Dominum : hymnum dicite, et superexaltate eum in saecula. 73. Benedicite fulgura et nubes Dominum : hymnum dicite, et superexaltate eum in saecula. 74. Benedicat terra Dominum : hymnum dicat, et superexaltet eum in saecula. 75. Benedicite montes et colles Dominum : hymnum dicite, et superexaltate eum in saecula. 76. Benedicite omnia nascentia terrae Dominum : hymnum dicite, et superexaltate eum in saecula. [Fol. 9^/.] 78. Benedicite maria et flumina Dominum : hymnum dicite, et superexaltate eum in saecula. 77. Benedicite fontes aquarum Dominum : hymnum dicite, et superexaltate eum in saecula. 79. Benedicite beluae, et omnia quae moventur in aquis Dominum : hymnum dicite, et superexaltate eum in saecula. 80. Benedicite omnes volucres caeli Domi- num : hymnum dicite, et superexaltate eum in saecula. 81. Benedicite bestiae et jumenta Domi- num : hymnum dicite, et superexaltate eum in saecula. 83. Benedicite Israelitae Dominum : hym- num dicite, et superexaltate eum in saecula. 82. Benedicite filii hominum Dominum : hymnum dicite, et superexaltate eum in saecula. 84. Benedicite sacerdotes Domini Domi- num : hymnum dicite, et superexaltate eum in saecula. 85. Benedicite servi Domini Dominum : hymnum dicite, et superexaltate eum in saecula. 86. Benedicite spiritus et animae justorum Dominum : hymnum dicite, et superexaltate eum in saecula. 87. Benedicite sancti et humiles corde Dominum : hymnum dicite, et superexaltate eum in saecula. 88. Benedicite, Anania, Azaria, Misael, Dominum : hymnum dicite, et superexaltate eum in saecula. 89. Benedicamus Patrem, et Filium, et Spiritum Sanctum, Dominum : hymnum dicamus, et superexaltemus eum in saecula. lO TE DEUM LAUDAMUS : HYMNUS QUAKDO COMMUNICANT SACERDOTES. 26. Fiat, Domirie, misericordia tua super nos, quemadmodum speravimus in te. [Fol. lor.] [7.] Hymnus in die Dominica. Laudate pueri Dominum : laudate nomen Domini. i. Te Deum laudamus : te Dominum confitemur. 2. Te aeternum Patrem omnis terra vener- atur. 3. Tibi omnes angeli, tibi coeli, et universae potestates. 4. Tibt Cherubin et Seraphin incessabili voce proclamant : 5. Sanctus, Sanctus, Sanc- tus, Dominus Deus Sabaoth. 6. Pleni sunt coeli et universa terra honore gloriae tuae. 7. Te gloriosus apostolorum chorus. 8. Te prophetarum laudabilis numerus. 9. Te martyrum candidatus laudet exerci- tus. 10. Te per orbem terrarum sancta confitetur ecclesia. II. Patrem immensae majestatis. 12. Vene- randum tuum verum unigenitum Filium. [Fol. loz;.] 13. Sanctum quoque Paraclitum Spiritum. 14. Tu rex gloriae, Christe. 15. Tu Patris sempitemus es Filius. 16. Tu ad liberandum mundum suscepisti homi- nem. Non horruisti Virginis uterum. 17. Tu, devicto mortis aculeo, aperuisti credentibus regna ccelorum. 18. Tu ad dexteram Dei sedens in gloria Patris. 19. Judex crederis esse venturus. 20. Te ergo quaesumus, nobis tuis famulis subveni, quos pretioso sanguine redemisti. 21. iEcerna [Aetemam MS.] fac cuni sanctis [in] gloria [gloriae MS.] munerari. 22. Salvum fac populum tuum, Domine, et benedic haereditati tuae. 23. Et rege eos, et extolle illos usque in saeculum. 24. Per singulos dies benedicimus te. 25. Et laudamus nomen tuum in aeternum, et in saeculum saeculi. Amen. [8.] Hymnus quando communicant sacerdotes. i. Sancti venite, Christi corpus sumite, Sanctum bibentes Quo redempti sanguinem. ii. Salvati Christi Corpore et sanguine, A quo refecti Laudes dicamus Deo. [Fol. iir.] iii. Hoc sacramento Corporis et sanguinis Omnes exuti Ab inferni faucibus. iv. Dator salutis Christus, Filius Dei Mundum salvavit Per crucem et sanguinem V. Pro universis Immolatus Dominus Ipse sacerdos Existit et hostia. vi. Lege praeceptum Immolari hostias, Qua adumbrantur Divina mysteria. vii. Lucis indultor Et salvator omnium Praeclaram sanctis Largitus est gratiam. viii. Accedant omnes Pura mente creduli, Sumant aeternam Salutis custodiam. HYMXUS QUANDO CEREUS BENEDICITUR : HYMNUS MEDI/E NOCTIS. II ix. Sanctorum custos, Rector quoque Dominus, Vitae perennis Largitor credentibus vi. Fuco depasto nubilo Tempus decoctis sordibus Fervente Sancto Spiritu Carnem lucere ceream. X. Coelestem panem Dat esurientibus, De fonte vivo Praebet sitientibus. vii. Secretos jam condens favi Divini mellis halitus Cordis repurgans intimas Verbo replesti cellulas. XI. Alpha et Omega, Ipse Christus Dominus Venit, venturus Judicare homines. viii. Examen ut foetus novi Ore praelectum spiritu Relictis coelum sarcinis Quaerit securis pinnulis. IX. [9.] Hymnus quando cereus benedicitur. 1. Fol. Ignis creator igneus, Lumen donator luminis, Vitaque vitae conditor, Dator salutis et salus. ii. Ne noctis hujus gaudia Vigil lucerna deserat, Qui hominem non vis mori Da nostro lumen pectori. iii. Ex ^gypto migrantibus Indulges geminam gratiam, Nubis velamen exhibes, Nocturnum lumen porrigis. iv. Nubis columna per diem Venientem plebem protegis. Ignis columna ad vesperum Noctem depellis lumine. v. E flamma famulum provocas, Rubum non spemis spineum, Et cum sis ignis concrcmans Non uris quod illuminas. Gloria Patri ingenito, Gloria Unigenito, Simul cum Sancto Spiritu, In sempiterna saecula. [10.] HyMNUS MEDI/E noctis. i. Mediae noctis tempus est, Prophetica vox admonet, Dicamus laudes ut Deo Patri semper ac Filio, 11. lU. IV. Sancto quoque Spiritui ; Perfecta enim Trinitas Uniusque substantiae Laudanda nobis semper est. Terrorem tempus hoc habet, Quo cum vastator angelus iEgypto mortem intulit, Delevit primogenita. Haec justis hora salus est, Quod ibidem tunc angelus [MS. Et quos idem tunc angelusj Ausus punire non erat, Signum formidans sanguinis. c 2 12 HYMNUS IN NATALI MARTYRUM, VEL SABBATO AD MATUTINAM. Fol. I2r.] V. -^gyptus flebat fortiter Tantorum diro funere ; Solus gaudebat Israel Agni protectus sanguine. VI. Nos verus Israel sumus, Laetamur in te, Domine, Hostem spernentes et malum Christi defensi sanguine. vii, Ipsum profecto tempus est Quo voce evangelica Venturus sponsus creditur, Regni coelestis conditor. viii. Occurrunt sanctae virgines Obviam tunc adventui, Gestantes claras lampades, Magno laetantes gaudio. ix. Stultae vero remanent, quae Extinctas habent lampades, Frustra pulsantes januas, Clausa jam regni regia. X. Quare vigilemus sobrii, Gestantes mentes splendidas, Adventui ut Jesu Digne curramus obviam. xi. Noctisque medio tempore Paulus quoque et Sileas Christum vincti in carcere CoIIaudantes soluti suiit. xii, Nobis mundus hic carcer esl ; Te laudamus, Christe Deus, Solve vincla peccatorum In te, Sancte, credentium. xiii. Dignos nos fac, rex hagie, Futuri regni gloriae, -^ternis ut mereamur [Fol. 12^.] Te laudibus concinere. xiv. Gloria Patri ingenito, Gloria Unigenito, Simul cum Sancto Spiritu In sempiterna saecula. [ii.] Hymnus in Natali Martyrum, vel Sabbato ad matutinam. i. Sacratissimi martyres summi Dei, Bellatores fortissimi Christi regis, Potentissimi duces exercitus Dei, Victores in coelis Deo canentes Alleluia. ii. Excelsissime Christe coelorum Deus, Cherubin cui sedes cum Patre sacra, Angelorum ibi et martyrum fulgens chorus, Tibi sancti proclamant Alleluia. iii. Magnifice tu prior omnium passus crucem, Qui devicta morte refulsisti mundo, Ascendisti ad coelos ad dexteram Dei, Tibi sancti proclamant Alleluia. iv. Armis spiritalibus munita mente Apostoli sancti te sunt secuti, Qui cum ipsam crucis paterentur mor- tem Tibi sancti canebant Alleluia. V. Christe, martyrum tu es adjutor potens Proeliantium sancta pro tua gloria, Qui cum victores exirent de hoc saeculo Tibi sancti canebant Alleluia. 14 HYMNUS SANCTI PATRICII MAGISTRI SCOTORUM. [13.] Hymnus Sancti Patricii MAGISTRI SCOTORUM. 1. Audite omnes amantes Deum sancta merita Viri in Christo beati, Patricii episcopi, Quomodo bonum ob actum Similatur angelis, Perfectamque propter vitam iEquatur apostolis. ii. Beata Christi custodit Mandata in omnibus, Cujus opera refulgent Clara inter homines, Sanctumque cujus sequuntur Exemplum mirificum, Unde et in coelis Patrem Magnificant Dominum. iii. Constans in Dei timore Et fide immobilis, Super quem aedificatur Ut Petrum ecclesia, Cujusque apostolatum [Fol. I4r.] A Deo sortitus est, In cujus portae adversum Inferni non praevalent. iv. Dominus illum elegit Ut doceret barbaras Nationes, et piscaret Per doctrinae retia, Et de saeculo credentes Traheret ad gratiam, Dominum qui sequerentur Sedem ad aetheream. V. Electa Christi talenta Vendit evangelica, Quae Hibernas inter gentes Cum usuris exigit. Navigii hujus laboris Tum operae pretium Cum Christo regni coelestis Possessurus gaudium. vi. Fidelis Dei minister, Insignisque nuntius, Apostolicum exemplum Formamque praebet bonis, Qui tam verbis quam et factis Plebi praedicat Dei, Ut quem dictis non convertit Factu provocet bono. vii. Gloriam habet cum Christo Honorem in saeculo, Qui ab omnibus ut Dei Veneratur angelus, Quem Deus misit ut Paulum Ad gentes apostolum, Ut hominibus ducatum Praeberet regno Dei. viii. Humilis Dei ob metum Spiritu et corpore, Super quem bonum ob actum Requiescit Dominus, Cujusque justa in carne Christi portat stigmata, Et cujus sola sustentans Gloriatur in cruce. ix. Impiger credentes pascit Dapibus coelestibus. Ne qui videntur cum Christo In via deficiant, Quibus erogat ut panes Verba evangelica, Et cujus multiplicantur Ut manna in manibus. X. Kastam qui custodit carnem ()b amorem Domini, Quam carnem templum paravit Sanctoque Spiritui, HYMNUS SANCTI PATRICII MAGISTRI SCOTORUM. 15 [Fol. 142^.] A quo constanter cum mundis Possidetur actibus, Quam et hostiam placentem Vivam offert Domino. xi. Lumenque mundi accensum Ingens evangelicum, In candelabro levatum, Toto fulgens saeculo, Civitas regis munita Supra montem posita, Copia in qua est multa, Quam Dominus possidet. xii. Maximus namque in regno Coelorum vocabitur Qui quod verbis docet sacris Factis adimplet bonis ; Bono praecedit exemplo Formamque fidelium, Mundoque in corde habet Ad Deum fiduciam. xiii. Nomen Domini audenter Annunciat gentibus, Quibus lavacri salutis -^ternam dat gratiam, Pro quorum orat delictis Ad Deum quotidie, Pro quibus ut Deo dignas Immolatque hostias. xiv. Omnem pro divina lege Mundi spemit gloriam, Qui cuncta ad cujus mensam iCstimat quisquilia, Nec ingruenti movetur Mundi hujus fulmine, Sed in adversis laetatur Cum pro Christo patitur. XV. Pastor bonus et fidelis Gregis evangelici, Quem Deus Dei elegit Custodire populum, Suamque pascere plehem Divinis dogmatibus, Pro qua ad Christi exemplum Suam tradit animam. xvi. Quem pro meritis Salvator Provexit pontificem, Ut in coelesti moneret Clericos militia, Ccelestem quibus annonam Erogat cum vestibus, Quod in divinis impletur Sacrisque affatibus. xvii. Regis nuntius invitans Credentes ad nuptias, [FoL I5r.] Qui ornatur vestimento Nuptiali indutus, Qui coeleste haurit vinum In vasis coelestibus, Propinatque Dei plebem Spiritale poculum. xviii. Sacrum invenit thesaurum Sacro in volumine, Salvatorisque in carne Deitatem pervidet, Quem thesaurum emit sanctis Perfectisque meritis, Israel vocatur hujus Anima videns Deum. xix. Testis Domini fidelis In lege catholica, Cujus verba sunt divinis Condita oraculis, Ne humanae putreant cames Esaeque a vermibus, Sed coelesti saliantur Sapore ad victimam. i6 HYMNUS SANCTI COMGILLI ABBATIS NOSTRL XX. Verus cultor et inslgnis Agri evangelici, Cujus semina videntur Christi evangelia, Quae divino serit ore In aures prudentium, Quorumque corda ac mentes Sancto arat spiritu. xxi. Xps [t.e. Christus] illum sibi elegit In terris vicarium, Qui de gemino captivos Liberat servitio, Plerosque de servitute Quos redemit hominum Innumeros de zaboli Absolvit dominio. xxii. Ymnos cum Apocalypsi Psalmosque cantat Dei, Quosque ad aedificandum Dei tractat populum, Quam Legem in Trinitate Sacri credit nominis, Tribusque personis unam Docetque substantiam. xxiii. Zona Domini praecinctus Diebus ac noctibus Sine intermissione Deum orat Dominum, [Fol. 15V.] Cujus ingentis laboris Percepturus praemium Cum apostolis regnabit Sanctus super Israel. Patricius episcopus Oret pro nobis omnibus, Ut deleantur protinus Peccata quae commisimus. Patricii laudes semper dicamus, Ut nos cum illo semper vivamus. [14.] Hymnus Sancti Comgilli Abbatis NOSTRI. Recordemur justitiae Nostri patroni fulgidae Comgilli sancti nomine, Refulgentis in opere, Adjuti Dei flamine, Sancto claroque lumine Trinitatis celsissimae, Cuncta tenentis regmine. Quem Deus ad aetherea Conduxit habitacula Ab angelis custodita Permansura in saecula. i. Audite pantes ta erga Allati ad angelica Athletae Dei abdita, A juventute florida Aucta in legis pagina, Alta Sancti per viscera, Apta fide justitia, Ad Dei ducta gaudia, Alti allaia merita Affatim concordantia, Ab angelis &c. ii. Bonam vitam, justitiam, Benignitatem floridam, Caritatem firmissimam. Deo primo adhibitam, Juxta mandatum solidam, In regno praestantissimam, Proximis saepe debitam, Corde sereno placitam, Efficiebat cognitam In futuro fructiferam, Quem Deus &c. iii. Contemptum mundialium Voluntatum praesentium Vitiorum firmissimum Infirmos devastantium. HYMNUS SANCTI COMGILLI ABBATIS NOSTRI. xii. Magnum apprendit bradium i5iterna vita condignum, Adeptus sanctum proemium Post laborem firmissimum, Cujus perfectum meritum Vocamus in auxilium, Ut mereamur omnium Vitiorum excidium. Quem Deus &c. xiii. Notus sanctorum coetibus, Abbatum in ordinibus, Monachorum militibus, Anchoretarum sensibus, Synodum sanctis plebibus, Immo vir apostolicus, Clarus cunctis in sortibus, Adauctus in sublimibus. Ab angelis &c» xiv. O petram solidissimam In fundamento poskam 1 O contemptorem omnium Rerum nequam prsesentiuml O ducem sanctum militum Domino militantium ! O tironem fortis:simum Domino totum deditum ! Quem Deiis &c. XV. Positus muri ferrei Vice in luce populi, Dissipare, disperdefe, Cuncta mala destruere, iEdificafe, pliantare Bona tota in commune, More sancti Hieremiae Constituti in culmine. Ab angelis &c. xvi. Quis contempsit praesentia Hujus aevi decidua, Quis ascendit ad superna Toto animo gaudia, Quis volebat in sethera Carne volare posita, Qualiter iste talia Adeptus sancta merita ? Quem Deus &c. [Fol. lyr.] xvii. Rexit sanctam ecclesiam Catholicam per regulam, Retinens fidem solidam Malam contra nequitiam, Suam exercens animam Sanctae legis per paginam, Cujus, exopto, gratia Mihi adornet animam ! Ab angelis &c. xviii. Sapiens suos internos Sanctos elevans oculos Deducebat ad superos Capite sancto intentos, Paite sancta in dextera 'CoIIocants sua viscera, 'CeiituTionis opera Habens sancta per studia. Quem Deus &c. xix. Tulit suam m^moriam Ad mansionem supernam, Caram Deo et floridam Suam exercens animam, Contemnens terram subdolam, Vanam omnem insaniam Domans, [pergens] cum Abraham Ad terram illam optimam, Ab angelis &c. XX. Vitam aetemam fulgida Adeptus est sub corona, Ubi assumet praemia Permansura in saecula, Comitaturus agmina * Angelorum praecipua, Inquirens semper talia, Vigilans in ecclesia. Quem Deus &c. HYMNUS SANCTI CAMELACI : COLLECTIO AD SECUNDAM. »9 XXI. Xpm [z,e. Christum] orabat magis- trum, Summum omans obsequium, Xpi [t.e. Christi] gerens officium Actum per apostolicum. Hujus sequens vestigium, Ducens Deo exercitum In sanctum habitaculum Trinitatis lectissimum. Ab angelis &c. xxii. Ymnum Deo cum cantico Immolabat altissimo, Diei noctis circulo Orans saepe cum triumpho. Nunc cantavit sub numero Canticum novum Domino Junctus choro angelico Summo sanctus in jubilo. Quem Deus &c. [Fol. lyv.] xxiii. Zona cinctus justitiae, Castitatis eximiae, Mundo opertus sindone In signo castimonia^ Feminalia lucidai Habens toto ex viscere, Cujus sancto pro opere Reddetur merces condigne. Ouem Deus ad aetherea Conduxit habitacula Ab ai^elis custodita Permansura in saecula. Per merita et orationes sancti Comgilli abbatis nostri omnes nos, Domine, in tua pace custodi. [15.] Hymnus Sancti Camelaci. i. Audite bonum exemplum Benedicti pauperis Camelaci Cumiensis Dei justi famuli. ii. Exemplum praebet in toto Fidelis in opere, Gratias Deo agens, Hilaris in omnibus, iii. Jejunus et mansuetus Kastus hic ser\'it Deo, Laetatur in paupertate, Mitis est in omnibus, iv. Noctibus atque diebus Orat Dominum suum ; Prudens, justus, ac fidelis, Quem cognati diligunt. v. Regem Dominum aspexit Salvatoremque suum : Tribuit huic aeternam Vitam cum fidelibus. VI. Xps [i.e. Christus] illuni insinuavit Patriarchae Abrahae, Yn Paradiso regnavit Cum sancto Lazaro. [.6.] COLLECTIO AD SECUNDAM. Esto nobis protector in ista die, Domine. sancte Pater, omnipotens aeterne Deus, et miserator et misericors, et auxiliator et dux nobis, et illuminator cordium nostrorum. Custodi, Domine, cogitationes, serm[o]nes, opera, ut possimus placere in conspef ctu] tuo, Domine, et perficere voluntatem tuam, et [am]bulare in via recta toto nostrae vitae t[em- pore.] [Fol. i8r.] Item alia ad secundam. Te oramus, Altissime, Exorto solis lumine, Christo oriens nomine, Adesto nobis Domine, Qui regnas in saecula. d 2 20 COLLECTIONES AD liORAS, INITIUM NOCTIS, MATUTINAM, ETC. [l8.] Ad TERTIAM. Christi per horam tertiam Deprecamur clementiam, Uti nobis perpetuam Suam tribuat gratiam, Qui regnas, &c. [19.] Ad sextam. Tuis parce supph'cibus Sexta hora orantibus, Qua fuisti pro omnibus> Christe, in cruce positus, Qui regnas, &c. [20.] Ad nonam. Exaudi preces omnium Nona hora orantium, In qua, Christe, Cornelium Visitasti per angelum, Qui regnas, &c. [21.] Ad vespertinam. Vespertino sub tempore Te invocamus> Domine, Nostris precibus annue, Nostris peccatis ignosce, [Qui regnas, &c.] [22.] COLLECTIO AD INITIUM NOCTIS. Noctis tempus exigimus Christe, in tuis laudibus ; Miserearis omnibus Te ex corde pfecantrbus, Qui regnas, &C- [24.] [23.] Ad nocturnam» Jesu, clementer visita Nocte orantes media, Qua divina potentia Petri solvisti vincula, Qui regnas, &c. t^5-] Ad matutinam. Deus, subveni omnibus Te ter sanctum laudantibus, Unumque confitentibus Sacris hymnorum cantibus, Qui fegnas, &c. Item ad matutinam. Gallorum, Christe, cantibus Te deprecor sonantibus, Petri ut quondam fletibus Nostris intende precibus, Qui regnas, &c. [Fol. iSj:'.] Item alia ad matutinam. Deus, qui pulsis tenebris Diei lucem tribuis, Adventum veri luminis Tuis effunde famuh's, Qui regnas, &c. [27.] ►J^ I1EM AD SECUNDAM. Exaudi nos, Domine, supplices tuos, qui in hac hora prima diei referimus tibi gratias Domino Deo nostro, qui nos redemisti de tuo sancto sanguine, ut preces ac petitiones nostras vice primitiarum tibi oblatas pie clemcnterque sxiscipias, Qui regnas, &c. [28.] Ad horam tertiam. Tibi subnixis precibus Christo Domino supplicamus, qai in hora tertia diei Spiritum Sanctum apostolis orantibus emisisti, ejusdem gratiae participationem nobis poscentibus jubeas concedi, Qui regnas, &c. 129.-] Ad horam sextam. Omnipptens seterne Deus, qui nobis mag- nalia fecisti, sexta hora crucem sanctam COLLECTIONES AD PAgEM : CREDO : PATER NOSTER. 21 ascendisti, et tenebras mundi illuminasti, sic et corda nostra illuminare digneris, Qui regnas, &c. [30.] Ad HORAM nonam. Nona agitur diei hora ad te, Domine, directa supplicatione, qua cultoribus tuis divina monstrantur miracula, nostra quoque eorum imitatione corda illumina, Qui reg- nas, &c. [31.] Ad vespertinam. Vespertina oratio nostra ascendat ad aures divinae majestatis tuae, et descendat benedic- tio tua, Domine, super nos, quemadmodum speravimus in te, Qui regnas, &c. [Fol. igr.] [32.] Ad initium noctis. Deus, qui inextricabiles tenebras illuminas noctium, densitatem caliginis illustrans, corda nostra in opere mandatorum tuorum te oramus, Domine, custodias, Qui regnas, &c. l33-] Ad initium noctis. Evolutis nunc diei temporibus, nocturnis- que spatiis supervenientibus, Dei misericor- diam deprecemur, ut suppleti divinis sensibus tenebrarum operibus renuntiare possimus, Qui regnas, &c. [34.] Ad pacem celebrandam. l/lnt.'] Injuste egimus, [iniquitatem feci- mus.] [^CollectioJ] Redemisti nos, Domine Deus veritatis, in tuo sancto sanguine, nunc adjuva nos in omnibus, Jesu Chrisle, Qui regnas, &c. [Ant.'] Pax multa diligentibus [legem tuam ; et non est illis scandalum]. [Collectio.'] Pax tua, Domine, rex caelestis, permaneat semper in visceribus nostris, ut non timeamus a timore nocturno, Qui regnas, &c. [35.] iNciprr Symbolum. Credo in Deum Patrem omnipotentem, invisibilem, omnium creaturarum visibilium et invisibilium conditorem. Credo et in Jesum Christum, Filium ejus unicum, Dominum nostrum, Deum omnipo- tentem, conceptum de Spiritu Sancto, natum de Maria Virgine, passum sub Pontio Pilato, qui crucifixus et sepultus descendit ad inferos, [Fol. 192^.] tertia die resurrexit a mortuis, ascendit in coelis, seditque ad dexteram Dei Patris omnipotentis, exinde venturus judicara vivos ac mortuos. Credo et in Spiritum Sanctum, Deum omnipotentem, unam habentem substantiam cum Patre et Filio. Sanctam esse ecclesiam catholicam, abremissam peccatorum, sanc- torum communionem, carnis resurrectionem. Credo vitam post mortem, et vitam seternam in gloria Christi. Haec omnia credo in Deum. Amen, [36.] Oratio divina. Pater noster, qui es in coelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua sicut in coelo et in terra. Panem nostrum cotidianum da nobis hodie. Et remitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Et ne patiaris nos induci in temptationem. Sed libera nos a malo. [37-] Ad nocturnam. Per horam mediae noctis tunc gavisi sunt angeli de nativitate Domini nostri Jesu Christj ; [Fol. 2or.] ita et nos laetari debe- mus in tua pace, omnipotens Deus, Qui regnas, &c. 22 ORATIONES. [38.] Ad MATUTINAM. Tu es, Domine, illuminator caliginum, conditorque elementorum, remissor crimi- num ; misericordia tua, Domine, magna est super eos qui te toto corde requirunt. Majestas tua, Domine, mane nos exaudiat, et deleat delicta nostra qurC tibi non sunt abdita, Qui regnas, &c. [39.] Item ad matutinam. Tu es spes et salus. Tu es vita et virtus. Tu es adjutor in tribulationibus. Tu es defensor animarum nostrarum, Deus Israel, in omnibus, Qui regnas, &c. [40.] Oratio communis fratrum. [AntJ] Ne memineris iniquitatum nos- trarum antiquarum ; cito anticipent nos misericordise tuae, quia pauperes facti sumus nimis. \Oratio.] Adjuva nos, Deus salutaris noster, propter gloriam nominis tui. Domine, libera nos, et propitius esto peccatis nostris propter nomen tuum. Ne tradas bestiis animam confitentem tibi. Animas pauperum tuorum ne obliviscaris in finem. Respice in testamentum tuum, Domine, [Qui regnas, &c.] [Fol. 20Z/.] [40*.] [PrO PECCATI8 NOSTRIS.] [Ant.l Deus, in adjutorium meum intende. Domine, ad adjuvandum me festina. [Oratto,] Festina, Domine, liberare nos ex omnibus peccatis nostris, [Qui regnas, &c.] [41.] Pro baptizatis. [Ant,'] Salvum fac populum tuum, Domine, et benedic hereditati tuae ; et rege eos et extolle illos usque in saeculum. [Oratio.'] Miserere, Domine, ecclesiae tuae catholicae, quam redemisti in tuo sancto sanguine, Qui regnas, &c. [41*.] [Pro sacerdotibus.] [Ant.] Exsurge, Domine,in requiem tuam, tu et arca sanctificationis tuae. Sacerdotes tui induentur justitia, et sancti tui [exultent.] [Oratio.] Laetentur in te, Domine, omnes sancti tui, qui sperant in te in omni veritate. [Qui regnas, &c.] [43-] Pro abbate. [Ant, i.] Dominus conservet eum, et vivi- ficet eum, et beatum faciat eum in terra. [Ant. ii.] Dominus custodiat te ab omni malo ; custodiat animam tuam Dominus. [Ant. iii.] Dominus custodiat introitum tuum, et exitum tuum, ex hoc, nunc, et usque in saeculum. [43.] [Pro fratribus.] [Ant.] Custodi nos, Domine, ut pupillam oculi, sub umbra alarum tuarum protege nos. [Oratio.] Protegere et sanctificare dig- neris omnibus, omnipotens Deus, Qui regnas, &c. [44.] Pro fraternitate. [Ant.] Tu, Domine, servabis nos, et cus- todies nos a generatione hac et in aeternum. [Oratio.] Exaudi orationes nostras pro fra- tribus nostris, ut illis Deus miserearis, [Qui regnas, &c,] [Fol. 21 r.] [45.] Pro pace populorum et regum. [Ant.] Dominus virtutem populo suo dabit ; Dominus benedicet populo suo in pace. 24 COLLECTIONES. [55.] Ad martyres. ^ternum virtutis tuae nomen, omnipotens Deus, oramus, uti nos martyrum et omnium sanctorum tuorum meritis socios, fide pares, [Fol. 2 2r.] devotione strenuos, passione con- similes, in resurrectione felicium facias coaequari, Qui regnas, &c. [56.] [Pro pcenitentibus.] [AnL'] Miserere mei, Deus, secundum magnam [misericordiam tuam.] [Oratio.^ Tribue, Domine, veniam petent- ibus te ex fide secundum magnam misericor- di^m tuam, Deus, Qui regnas, &c. [57-] ^ Ad nocturnam. Media nocte clamore facto, [da] ut nos inveniamur parati sponso, Qui regnas. &c. [58.] Ad matutinam. Deus, Deus noster, ad te de luce vigilare debemus, et tu excita de gravi somno, et libera de sopore animas nostras, ut in cubil- ibus nostris compungamur, ettui esse memores mereamur, Qui regnas, &c. [59.] Ad matutinam. Tu es spes et salus. Tu es vita et virtus. Tu es adjutor in tribulationibus. Tu es defensor animarum nostrarum, Deus Israel, in omnibus, Qui regnas, &c. [60.] Ad matutinam. O qui in altis habitas, et humilia respicis in coelo, et in terra, in mari et in omnibus abyssis, de profundo cordis te deprecamur ut firmes manus nostras ad proelium, et digitos nostros ad bellum, quo possimus in matutino interficere omnes peccatores terrae nostrae, ac nos indeficienter mereamur esse templum sanctum tuum, Christe, Qui regnas, &c. [Fol. 22Z\] [61.] De MART\'RIBUS. Deus, qui sanctos tuos cum mensura probas, et sine mensura glorificas, cujus praecepta finem habent, et praemia terminum non habent, exaudi per illorum merita preces nostras, et tribue ut eorum patrocinia adjuvent nos ad fidei profectum, ad bonorum operum fructum, ad prosperitatis bonum, ad salubritatis commodum, ad religionis cultum, ad divini timoris augmentum, per Dominum nostrum Jesum Christum, Filium tuum, qui est rex regum, et Dominus ddminantium, et gloria futurorum, regnans et permanens una cum aeterno Spiritu Sancto in saecula saecu- lorum. [62.] ►J^ COLLECTIO POST CANTICUM. Deus, qui exeunti ex iEgypto populo tuo maria divisisti, et suspensis utrinque margini- bus in specie muri erigi fluentia jussisti,animas quoque nostras a diluvio peccatorum liberare digneris, ut transire vitiorum gurgitem valea- mus, hoste contempto, [Fol. 23^.] Salvator mundi, qui cum aeterno Patre vivis, domin- aris, ac regnas, cum Spiritu Sancto, in saecula saeculorum. [63.] COLLECTIO POST BENEDICTIONEM PUERORUM. Exaudi preces nostras, omnipotens Deus, et praesta ut sicut in decantato hymno beata puerorum instituta sectamur, ita tuo munere peccatorum laqueis absoluti aeterni ignis non ambiamur incendiis, Salvator mundi, Qui cum Patre vivis, &c. [64.] COLLECTIO POST TRES PSALMOS. IN FINE. Te Dominum de coelis laudamus, tibi ut canticum novum cantare mereamur. Te Dominum in sanctis tuis venerabiliter 26 COLLECTIONES. [/3-] POST LAUDATE DOMINUM DE CCELLS. Deus noster, Deus omnium animarum, te adoramus, ut in hac vigilia soUemnitatis admissa pervenire praestes, quousque tenebrae [Fol. 25r.] iniquitatis nostrae convertantur in lumine, sicut sol in meridie splendescit,. Salvator mundi, Qui regnas, &c. [74.] POST EVANGELIUM. Dominicam, nostrae resurrectionis initium. venerantes, Trinitati Deo nostro debitas laudes et grates unito referamus affectu, obsecrantes misericordiam ejus, ut nobis Domini et Salvatoris nostri beatae resur- rectionis participium tam in spiritu quam etiam in corpore concedat, Qui cum Patre vivit, &c. [75-] POST HVMNUM. Respice, Domine, ad preces nostras, qui infirmitates visitasti humanas, et tuam nobis sanctificationem largire et ijtnmortalitatem, Christe, Qui regnas,. &c* [76.] i^ Item post canticum. Summerso ih mari Pharaone liberatur Israel: nos quoque per baptismi gratiam, et crucis triumphum ab omni malo quaesumus liberari per te, Christe, [Qui regnas, &c.] [77.1 ItExM post benedicite. Deus. qui tres pueros de fornace eripuisti. [Fol. 252/.] sic nos eripias de suppliciis inferni, Qui regnas in saecula, &c. [78.] PosT laudate Dominum de CCELIS. Te laudamus, Domine, cum sanctis tuis ut preces nostras suscipere digneris, Qui regnas, &c. [79.] POST EVANGELIUM. Resurgentem in hoc diluculo Dominum deprecamur, ut et nos in vitam. aeternam resurgamus, per omnia saecula saeculorum. [80.] POST HYMNUM. Resurrectionem tuam, Christe, veneramur, per quam in aeternum salvari mereamur, per omnia saecula. [81.] I^ [POST CANTICUM.] Christe Deus, qui in salutem populi tui fsrael adjutor et protector fuisti, quem per siccum mare ab ^Eg^pto duxisti, salva nos hoc modo ab jugo peccati, Qui regnas in saecula, &c. [82.] POST HYMNUM TRIUM PUERORUM. Te enim, omnipotens Deus, benedicimus jure. Qui tres pueros liberasti ab igne, nos quoque de supplicio mortis aeternae propter misericordiam tuam eripe, Qui regnas, &c. [83.] POST LAUDATE DOMINUM DE GCELIS. Deus altissime, rex angelorum, Deus, laus omnium elementorum, Deus, gloria et exultatio sanctorum, [Fol. 26r.] Custodi animas servorum tuorum, Qui regnas ih saecula [saeculorum.] [84.] POST EVANGELIUM. Canticis spintalibus delectati hymnos, Christe, consonantes canamus tibi, quibus tua majestas possit placari, oblata laudis hostia spiritali, Qui tecum vivit, &c. [85.] Item post evangelium. DiJuculo lucis, auctore resurgente, exsul- temus in Domino, devicta morte, quo peccata possimus semper obire, vitaeque ambulemus in novitate, Qui tecum vivit, &c. COLLECTIONES. [86.] POST HYMNUM. Lux orta est in luce prima, exordio dierum antiquo facta, Unigenitus tuus, Domine, qui nostra abluere venit per crucem peccata, Qui tecum vivit, &c. [87.] De MARTYRIBUS. Triumphalium memores martyfum tuonim, qui pro te tolefavere vexilla passionum, pre- camur, ut per sancta merita ipsorum nostrofum veniam mereamur peccatofUm, Qui fegllas, &c. [Fol. 262;.] [88.] ^ POST CANTEMUSv Plebs Israel in figufam nostri liberatur in transitu matis ; nos, ergo, pef gratiam bap- tismi libera tu ab exitiis mundi, Qui regtias, &c. [89.] PoSt BfeNEDICITE. Ut tres pueros in flamma salvasti descensu in fornacem ccelestis nuntii, sic nos per angelum magni consilii liberare digneris ab igne inferni, Qui regnas, &c. [90.] PoSt LAUDATE DOMINUM DE CCELIS. Deus, quem exercitus canit coeloruirt, Quemque Ecclesia laudat sanctorum, Quem hymnizat spiritus universofum, Miserere, obsecro, omnium nostrorum, Qui regnas [in saecula saeculofum.] [91.] !{< SUPER CANTEMUS. Cantemus tibi, Dortline exercituum, Christe, orantes ut quemadmodum exemisti dilectuirt populum tuum captivitatis acerrimae jugo, iter demonstrante eis nubis columna [Fol. 2^^.] per diem, eadem ignis quoque per noctem : Finditur ergo mare dextera leevaque in abruptum ; digestis aggeribus stupens unda solidatur ; tuus populus navigat plantis. Mira res! iter ejus nec eques potest sequi nec ratis. Maria tympanum quatit, hymnus iste canituf^ gtex petulius tuetur. Ita et nos ab insectatione vetefis inimici, et ab omni periculo lAundi liberare digneris, Salvator mundi, Qui cum aeterfio Patre vivis, domin- aris, ac regnas, una cum aeterno Spiritu Sancto in saecula saeculoruirt. [92.] SUPER BENEblCTiONEM TRIUM PUfeRORUM. []Fol. 272/.] Tres Hebraei venerabiles numero, sacra- mento nluniti, aetale teneri, sed fidei soliditate robusti-, amore divinae religionis regis adorare imaginem contempserunt, utpote qui ipsum contempserant regem, qiii ira sufflatus solito septies amplius caminiim jussit incendi, ac pice et stuppa armatum citari incendium aestuantibus globis. Erubescit quoque ipsum alienis ignibus coelum. Illo praecipi- tantur insontes, ibideirtque te, propter quem praecipitantur, inveniunt, Christe. Taliter nos et ex tyranni intellectualis furore, et ab ingenito igne digneris liberare, Salvator mundi, Qui cum aetefno Patre vivis, &c. [Fol. 28r.] [93.] POST LAUDATE DOMINUM DE CCELIS. Laudent te, Domine, angeli, virtutes, sidera, potestates, et quae ortum suum tibi debent officio tuae laudationis exultent ; ut per universitatis harmoniam tibimet con- cinentem fiat ut in coelo ita et in terra voluntas tua. Sit tibi, precamur, Domine, beneplacitum in populo tuo> ut per exalta- tiones tuas in ejus faucibus collocatas, maneat in sirtgulis et verbi tui armatura, qua doceas, et vitae nostrae veritas, qua semper aspicias, et salus qua mansuetos exaltes, quia secundum E 2 28 VERSICULI FAMILIiC BENCHUIR. multitudinem magnitudinis tuae te laudamus, Domine, gratia laudationis ostensae [Fol. 28^^.] immolalione per psalterium, mortificatione per tympanum, congregatione per chorum, exultatione per organum, jubilatione per cymbalum, ut semper misericordiam tuam habere mereamur, Christe, Salvator mundi, Qui cum aeterno Patre vivis, &c. [94-] ^ SUPER CANTEMUS DoMINO. Domine, qui Cinchrim fugientes tueris bis senas per invisa tribus aemulum itinera, prius fluctibus in binis montium utrimque redactis celsorum, ceu jugis abrupte arentibus talis aequore murum, quasi et de petra lymphas producens; mergatur ergo ut olim piorum supplicium hostis aeterni, quaesumus, statores curruum, quod est cujus affatus, [Fol. 29^.] actusque cum cogitatu celeri nequam sit Pharaoni ; rex Israelem verum, quae unda salvat, ut Christo carmina canat per saecula, Qui cum Patre vivit, &c. [Fol. 3or.] [95.] Versiculi famili^ Benchuir. 1. Benchuir bona regula, Recta, atque divina, Stricta, sancta, sedula, Summa, justa, ac mira. ii. Munther Benchuir beata, Fide fundata certa, Spe salutis ornata, Caritate perfecta. iii. Navis numquam turbata, Quamvis fluctibus tonsa, Nuptiis quoque parata Regi Domino sponsa. iv. Domus deliciis plena, Super petram constructa, Necnon vinea vera Ex itgypto transducta. V. Certe civitas firma, Fortis, atque unita, Gloriosa, ac digna, Supra montem posita. vi. Arca Cherubin tecta, Omni parte aurata, Sacro-sanctis reperta, Viris quatuor portata. vii. Christo regina apta, Solis luce amicta, Simplex, simulque docta* Undecumque invicta. viii. Vere regalis aula, Variis gemmis ornata, Gregisque Christi caula Patre summo servata. ix. Virgo valde fecunda Haec, et mater intacta, Laeta ac tremebunda, Verbo Dei subacta. [Fol. 30^^.] X. Cui vita beata Cum perfectis futura, Deo Patre parata Sine fide mansura. Benchuir bona regula. [96.] Collectio super hominem qui iiabet diabolum. Domine, sancte Pater, omnipotens aeterne Deus, expelle diabolum et gentilitatem ab homine isto, de capite, de capillis, de e%fhe£Q, CcJieMo de vertice, de fronte, de oculis, de auribus, de naribus, de labiis, de ore, de lingua, de sublingua, de faucibus, de gutture, de collo, de corde, de corpore toto, de omnibus compaginibus membrorum suorum, intus et deforis, de ossibus, de venis, de nervis, de sanguine, de sensu, de cogitationibus, de verbis» de omnibus operibus suis, de virtute, [Fol. 3ir.] de omni conversatione ejus, hic. ANTIPHONiE SUPER CANTEMUS ET BENEDICITE. 29 et in futuro. Sed operetur in te virtus Christi, in eo qui propassus est ut vitam aetemam mereamur, per Dominum nostrum Jesum Christum Filium suum, &c. [97.] Oratio de Martyribus. }ij4 Deus qui martyribus tuis largitus es reg- num, nobis autem peccantibus veniam praes- tare digneris. Hi coronam suam passione per fidem meruerunt ; nos autem pro iniquitatibus et praevaricationibus nostris remissionem a te ct misericordiam postulamus per te, Jesu Christe, &c. [98.] Incipit antiphona in natau DOMINI, SUPER DOMINE REFUGIUM. AD SECUNDAM. [Fol. 3IZ'.] I^ Ab hodiemo die nox minuitur, dies cre- scit, concutiuntur tenebrse» lumen augetur, et in lucro lucis noctuma dispendia transferuntun [99.] InCIPIUKT ANTIPHONiE SUPER Cantemus et Benedicite. [i. Super Cantemus.'] I^ Educti ex i?£gypto patres nostri et per- transierunt pedibus Rubrum Mare, [et] dix- emnt laudem Domino nostro. [2. Super Benedicite^ Tres pueri m caminum missi sunt, Et non timuemnt Flammam ignis, [et] dixemnt Laudem Domino nostro. [3. Super Cantemus,] Filii Hebraeorum penetravemnt, Israelitsc plebes transierunt Per siccum mare, [et] laudem dixemnt. [4. Super Benedicite.] Tres pueri te orabant, De medio ignis ad te clamabant, Ex una voce hymnum dicebant [5. Super Cantemus7\ Gloriosus in sanctis, mirabilis in majestat- ibus, faciens prodigia. [6. Super Benedicite.] Benedicamus Deum Patrem, et Filium, et Spiritum Sanctum, Dominum. [Fol. 52r.] [7. Super Cantemus.] Dextram l^evamque Moyses aspexit, Viam regalem populum eduxit, Ad Kttus maris usque perduxit. [8. Super Befiedicite.] Fomacis flammas pueri contempsemnt, Christo jugiter immolavemnt, Viam iniquam dereliquerunt. [lOO.] SUPER LAUDATE DOMIKUM DE CCELIS. De coelis Dominum laudate, psalterium jucundum immolate, laudate eum in sono tubae. [99.] [ANTIPHONiE SUPER CaNTEMUS ET BeNEDICITE.] [9. Super Cantemus ] Pharao demersus est in Rubmm Mare; Moyses pertransit in sicco pede maria, [et] dixit, Deo cantate. [10. Super Benedicite.'] Tres pueri in caminum conjecti Verbo cogentis regis iniqui Canebant hymnum domino regi. ;;o ANTIPHOXAE DE MARTYKIBUS : AD COMMUNIONEM. [ 1 1 . Super Canlemus.'\ Gubernasti, Domine, populum tuum per Rubrum Mare. [12. Stiper Benedicite?\ Tres pueri cantabant una voce de medio ignis ardentis flammae. [13. Super Cantemus^ Domine, tu regnas in aeternum. et in saeculum saeculi. et adhuc. [14. Stiper Beneciicite7\ Sancti et humiles corde benedicite Domiiii Dominum. [15. Super CantemusJ] Dominus conterens bella ; Dominus nomen cst illi. [16. Super BenediciteJ] Benedicite omnia opera Dei Dominum. [Fol. 32^.] [17. Super Cantemus^ |ij< Cantemus Domino, gloriose enim mag- niflcaius est. [ 1 8. Super Benedicite^ Hymnum dicite, et superexaltate eum in saecula. [19. Super Cantemus.\ Fih'i autem Israel abierunt per siccum per medium mare. [20. Super Beftedicite.] Benedicamus Deum Patrem, et Filium, et Spiritum Sanctum, Dominum. [ loi.] De martyribus. Post ignes et laminas, Cruces atque bestias, Sancti cum magno triumpho Vehuntur in regnum Et in refrigerium. [102.] Item alia de martyribus. H i sunt qui venerunt ex magna tribulatione, et laverunt stolas suas, et candidas eas fecerunt in sanguine Agni. [103.] De martykibus. I n memoria martyrum tuorum, Domine, adesto precibus servorum tuorum, Christe. [104.] De martyribus. In invocatione sanctorum martyrum. Miserere, Deus, supph'cum tuorum. [105.] Super Domine refugium in dominico die. I^ Convertere, Domine, usquequo .^ et de- precabilis esto super servos tuos. [ic6.] Item alia. Respice in servos tuos, et in opera tua, Domine. [107.] Item alia. Repleti sumus mane misericordia tua. [108.] Alia cotidiana. Sit splendor Domini Dei nostri super nos. [109.] >^ Ad communionem. Corpus Domini accepimus, et sanguine ejus potati sumus. Ab omni malo non timebimus, quia Dominus nobiscum est. [Fol. 33r.] [iio.] Item alia. Gustate et videte, Alleluia, quam suavisest Dominus. Alleluia. GLOKIA IN EXCELSIS : AD HORAS DTEI ORATIO COMMUNIS. 31 [iii.] Item alia. In labiis meis meditabor hymnum, Alleluia^ cum docueris me ego justitias respondebo. Alleluia. [112.] Alia. Hoc sacrum corpus Domint et Salvatorfs sanguinem sumite vobis in vitam perennem. Alleluia. [113.] Item alia. Quam dulcia faucibus meis eloquia tua» Domine. [Airetuia.] [114.] Itfm alia.. Hic est pjinis vivus qui de cceto descendit, Alleluia. Qui manducat ex eo vivet iin seternum. AUeluia. [115.] Item alia. Refecti Christi corpore et sanguine tibi" semper, Domine, dfcamus, Alleluia. [116.] ^ Ad vesperum et ad. matutinam.. Gloria in excekis Deo, et in terra pax hominibus bonae voluntatis. Laudamus te, benedicimus te, adoramus te, glorificamus te, magnificamus te, gratias agimus tibi, propter magnam misericordiam tuam, Domine, rex coelestis, Deus, Pater omnipotens. Domine, Fili unigenite, Jesu Christe, Sancte Spiritus Dei, et omnes dicimus,. Amen. Domine, Fili Dei Patris, Agne Dei, qui tollis peccatum mundi, miserere nobis. Suscipe orationem nostram, qui sedes ad dexteram Dei Patris, miserere nobis. Quoniam tu solus sanctus, tu solus Domi- nus, tu solus gloriosus cum Spiritu Sancto ih gloria Dei Patris. Amen. [Fol. 33^^.] [A^^tpAona.] (i.) Cotidie benedicimus te, et laudamus nomen tuum in aeternum et in saeculum saeculi. Amen. (2.) Dignare, Domine, die ista sine peccato nos custodire. (3.) Benedictus es, Domine, Deus patrum nostrorum, et laudibile et gloriosum nomen tuum in saecula. Amen. (4.) Miserere nobis, Domine, miserere nobis. (5.) Verba mea auribus [percipe, Domine, intellige clamorem meum. Intende voci orationis meae, rex meus] et Deus meus. (6.) Mane et exaudies vocem meam. (7.) Mane oratio meai praeveniet te, Do- mine. (8.) Diebus atque noctibus, horis atque momentis, uiuserere nobis,. Domine. (9.)» Oratijonibus ac: meritis sanctorum tuonam mtisereire [nobis, Domine]. (10.) [Orationibus ax: meritis] angelorum airchangelorum, patriarcbarum, prophetarum, miscrcre nobis, Domiae. (11.) [Orationibus ac meritis] aposto- lorunv nxartyrum, et confessorum, atque universL gradus saactorum, miserere [nobis, Domine.] (12..) Gloria et honor Patri.. et Filio, et Spiri^ui Sancto, et nunc, et semper, et in saecula saeculorum. Amen. [Fol. 34r.] [117.] Ad. HORAS DIEI ORATIO COMMUNIS. \_An/. i.] lin te, Domine, speravi ; non confundar in aeternum. In justitia tua libera me, et eripe me. \_Ant, if.] Domine Deus meus, ne disces- seris a me ; intende in adjutorium meum, Do- mine salutis meae. [Ani. iii.] Deus, in adjutorium meum intende; Domine, ad adjuvandum me festina. ;S2 ORATIO PRO ABBATE I AD HORAS : POST LAUDATE : DE MARTYRIBUS. [Oraiio.'] Fe^tina, Domine, Hberare nos ex cmnibus pCccatis nostris, [Qui regnas, &c.] [ii8.] Oratio pro abbate Noslrko. .\_/inL i.] Dominus conservet euin, tet vivificet eum, et beatum faciat eum in terra. {^Ani. ii.] Dominus custodiat te ab omni malo ; custodiat animam tuam Dominus, [Ani. iii.] Dominus custodiat introitum luum, et exitum tuum, ex hoc, nunc, et usque in saeculum. [119.] COMMON OROIT DUN. [Ant.'\ Custodi nos, Domine, ut puplllaift ocuH, sub umbra alarum tuarum protege nos. [Oraiio.'] Protegere et sanctificare digfieris [nos] omnes, omnipotens Deus, [Qui regnas, &c.] Pater noster, &c. [Fol. 34J:/.] [120.] Ad MATlJTlNAM. Deus, Deus noster, ad te de luce vlgilare debemus, et tu excita de gravi somno, et libera de sopore animas nostras, ut in cubilibus nostris compungamur, tt tui esse memofes mereamur, Qui regnas, &C. fl2I.] Ad horam nonam. Convenientes, fratreS dilectissimi, ad ora- tionem nonam, in quo tempore latro confessus est, et regnum paradisi pollicetur ei, ita ti nos, Domine, confitemur peccata nostra, ut regnum ccelorum consequamur, et vitam aeternam mereamur, Qui regnas, &c. [Fol. 35;'.] [122.] Ad secundam. Domine, sancte Pater, omnipotens aeterhe Deus, qui diem clarificas, et in lumine luminas, misericordiam tuam, Domihe, n^ auferas a nobis ; redde nobis laetitiam salu taris tui, et spiritu principali confirma nos, ut oriatur lucifer in cordibus nostris, per te, Jesu Christe, Qui regnas, &c. [123.] PosT laudate pueri dominum in dominico die. Te Patrem adoramus aeternum. Te sempiternum Filium invocamus. Teque Spiritum Sanctum in una divini- tatis substantia manentem confitemur. Tibi uni Deo in Trinitate debitas laudes et gratias referimus, ut te incessabili voce laudare mereamur, per aeterna ssecula saeculorum. [124.] De martyribus. Sancti et gloriosi, mirabiles atque potentes, martyres, quorum in bperibus gaudet Dominus, et in congregatione laetatur, intercessores optimi, et fortissimi protec- tores, mementote nostri Semper in conspectu Domini, ut Domini mereamuf auxilium, Qui regnas, &c. [Fol. 3Sz/.] [125.] Item alia post laudate. Te Patrem adoramus ^etemum. Te sempiternxim Filiufn invocamus. Teque Spiritum Sanctum in una divini- tatis substantia mahentem confitemur. Tibi Trinitati laildes et gnatias referimus. Tibi uni Deo incessabilem dicimus laudem. Tie Patrem ingenitum, Te Filium unigenitum. Te Spiritum Sanctum a Patre et Filio procedentem corde trredimiis. Tibi inaestimabili, incomprehensibili, omni- potens Deus, gratias agimus, Qui regnas in saecula, &ic* AD CEREUM BENEDICENDUM : IN MEMOklAM ABBATUM NOSTRORUM. 33 11. [126.] Item alia super laudate. Te, Pater rerum, jure laudamus. Te in omni loco fatemur et colimus. Tibi famulatu spontaneo ministramus. Exaudi nos, et praesta ea quae rogamus, Qui regnas, &c. [Fol. 36r.] [127.] Ad cereu[m] benedice[ndum.] In nocte tu fuisti columna ignis, Domine» ad defendendam plebem tuam a facie Phara- onis, et exercitus ejus ; ita [et] digneris, Domine, emittere Spiritum tuum Sanctum de throno flammeo gemmatoque terribili tuo ad custodiendam plebem tuam. In ista nocte scuto fidei defendas nos, ut non timeamus a timore nocturno, Qui regnas in saecula, &c. [128.] [POST LAUDATE PUERI DOMINUM.] [Te Patrem adoramus aeternum. Te sempiternum Filium invocamus. Te] que Spiritum Sanctum in una divini- [tatis substantia m]anentem confitemur. Tibi[uni Deo in Trinitate d]ebitas laudes et gratias [referimus, ut te i]ncessabili voce laudare [mereamur, per aetema saecula saeculorum.] [Fol. 362^.] [129.] [In] memoriam abbatum nostrorum. I. Sancta sanctorum opera Patrum, fratres, fortissima, Benchorensi in optima Fundatorum ecclesia, Abbatum eminentia, Numerum, tempora, nomina, Sine fine fulgentia, Audite magna merita, Quos convocavit Dominus Coelorum re^ni sedibus. 111. Amavit Christus Comgillum, Bene et ipse Dominum, Carum habuit Beognoum, Domnum ornavit ^Edeum, Elegit sanctum Sinlanum, Famosum mundi magistrum, Quos convocavit Dominus Ccelorum regni sedibus. Gratum fecit Fintenanum Heredem almum inclitum, Illustravit Maclaisreum Kaput abbatum omnium, Lampade sacrae Seganum Magnum scripturae medicum. Quos [convocavit Dominus Coelorum regni sedibus.] iv. Notus vir erat Berachus, Ornatus et Cumenenus, Pastor Columba congruus, Querela absque Aidanus, Kector bonus Baithenus, Summus antistes Critanus, Quos [convocavit Dominus Coelorum regni sedibus.] V. Tantis successit C[o]lmanus, Vir amabilis omnibus, Xpo [z,e. Christo] nunc sedet supremus Ymnos canens. Quindecimus Zoen ut carpat Cronanus, Conservet eum Dominus. Quos convocabit Dominus Coelorum regni sedibus. vi. Horum sanctorum merita Abbatum fidelissima Erga Comgillum congrua Invocamus altissima, Uti possimus omnia Nostra delere crimina, Per Jesum Christum, aeterna Regnantem in saecula. [FlNIS.] NOTES. [For the meaning of the abbre\nations and signs used in these notes, see the beginning of the Introduction.] [0 'In nomine Dei summi/ This short and pious motto which is written on the upper margin of the opening page of the Bangor Antiphonary seems to have been especially, if not exclusively, used by Irish scribes. It occurs at the commencement of the portion of an Irish sermon inserted in the middle of Lib. xxi. cap. 24. of an eighth century copy of the Hibemensis at Cambray. (H. Wasserschleben, Die Irische Kanonensammlung^ Leipzig, 1885, p. 70.) The *Capitularis descriptio* at the commencement of the Chartres MS. of the * Hiber- nensis ' opens with ihe same words. (H. Bradshaw, The early collection of Canons known as the Hibernensis^ Cambridge, 1893, P« 5o-) So does the Hibemensis itself in the same MS. ijbid. p. 58.) It is found as a heading on Fol. 5«;. of the Irish Libellus Precumy Harl. MS. 7653 (see Appendix) also on fol. 46r. of MS. R^.^A. XX. where it may be reckoned among the signs of Irish influence on that Northern English MS. Also at ihe head of one of the Charters in the Cartu- lary of the Celtic monastery of Landevenec. (Ed. A. de la Borderie, Rennes, 1888. p. 164.) * Canticum Moysi.' This Song of Moses taken from Deut xxxii. 1-43 is part of daily opOpos in the Greek Divine Ofiice. It is used at Lauds on some Sundays m the Mozarabic Breviaiy ; at Lauds on Saturday in the Roman, etc, and Monastic Breviaries. In the latter a * Divisio ' is marked at verse 22, * Ignis succensus est in flirore.' In the Ambrosian Breviary it is used at Lauds instead of ' Benedictus ' on Sundays in Advent, on Christmas Day, the Feasts of the Circumcision and of the Epiphany. Analogy would therefore point to this Canticle being used at Bangor at Mattins, and if our theory of the use of this MS. is correct, at Mattins on Saturdays and Sundays. On the other hand, this is the only canticle throughout the Antiphonary of Bangor which is provided wiih a refrain. The repetition of the first word *Audite' as a catchword at frequent intervals shows that the first verse, or part of it, was repeated in the course of its recitation, as the Invitatorium 'Adoremus Dominum/ prefixed to ' Venite exultemus,' is repeated several times in the course of that Canticle at the commencement of Nocturas in the Roman Breviary, and as * Nunc dimittis ' is farced in the Roman Missal at the distribuiion of candles on Candlemas Day by the repetition of its last verse after each verse of the Canticle including * Gloria Patri.* These are the only survivals of fiarced Canticles or Psalms in the Roman rite of the present day. This fact suggests the inference that this * Canticum Moysi ' was part of Nocturas, as distinguished from Lauds, at Bangor, and that it occupied a position corresponding to the position of ' Venite exultemus.' But no similar use of this Conticle is known to exist or to have existed anywhere. It must also be noticed ihat there is no refrain in S. where the Canticle is, as usual in later MSS. written in verses, and not, as here, in para- graphs, often consisting of more than one verse. Indeed we do not think that the inference is a trae one. For although [i.] is the only Canticle in B in which ihe opening word of the refrain is written down, yet it will be noticed that every other Canticle, except * Benedicite omnia opera ' [6 ] which has an original refrain of its own, is written, not in verses, but in para- graphs of irregular length, like ' Audite coeh',' and we believe that they were all intended to be used, like 'Audite coehV responsorially not antiphonally. A cantor or cantors recited the Canticle, the body of monks or the congregation present breaking in again and again with some appointed refrain. If so, this must be regarded as a mark of the great antiquity of the Bangor Book ; the responsorial way of reciting Canticles aod Psalms having given way almost everywhere, at a very early date, to the antiphonal, but being still retained at Bangor in the seventh century. For the history of the gradual supersession of the responsorial mode of reciting or chaunting by the anti- phonal see P. BatifTol (Histoire du Breviaire Romain^ Parie, 1893, P- 4^-) F 2 36 KOTES. »> >» >» In thc Divine office of the East Syrian Church an anthem is intercalated between all the verses of certain Psalms on Sundays and Feasts of our Lord. (A. J. Mzdean, Easf Synan Z>ai/y Offjrgs, London, 1894, pp. 152, 154.) In the Greek Divine office on Easter Even there is an anthem to each verse of Psalm 118. ( Triodion, Venice, 1863, pp. 398-407.) The lost portions of this Canticle have been restored within square brackets from the Vulgate. The restora- tion of an * Audite* within such brackets is of course a conjectural addition to the Vulgate text. For variae lectiones see Introd. § 7. The readings of S. are noted below. Verse 2 for * ut ' S. reads * in * as in MS. text. „ 5 for *atque' S. reads *et.' „ 1 1 for * volandum ' S. reads * ualandum.' 13 after *oleum' S. omits *que.' 15 for *dilectus' S. reads * dilectatus.' „ [dereliquit . . . suum] the absence of these four words is not due to any defect in the skin, but to deliberate omission from the text. They are also omitted in S. where, however, the words * et reliquit deum factorem suum ' are added after ' salutari suo.' There is no room for such an addition in the missing portion of B. 16 [ad] iracundiam. These two words are omitted in the main text, but the words, * et in iracu[n]dia[m] ' have been written on the margin. 17 for * demoniis ' S. reads * demonibus.' „ for * coluerunt ' S. reads * nouerunt.' 22 S. omits *que,* as B. 24 S. adds *a' after *aves,' as B. „ Froin the double stop after * serpentium,* and the capital F at the beginning of th€ next line we infer that an *Audite' has been torn off at the end of this verse. „ 2% S. omits *est.* „ 30 for * fugent ' S. reads * fugiant' », 35 for *iabatur' S. reads Mauatur' [i.e. labatur.] „ 36 for * residuique * S. reads * et residui.* „ 37 for * dicet ' S. reads * dicent' „ 38 for *quorum' S. reads *corum' [i.e. quorum.] „ for * surgant' S. reads * surgent' 39 for *vivere* S. reads * uiuificare.' „ 43 S. omits * in saecula saeculorum.^ \A Title. The title to this Hymn in this MS. is the earliest authority for attributing its composition to St. 9» ^» »» •^» ■»» n »» Hilary. Cassander printed it from a very ancicnt MS. containing the * Regula S. Benedicti,' and a * Libellus Hymnorum.' He does not enable us to identify the MS., but the Hymn is there described as * incerto auctore.* {Jlymni Ecciesiast. in Opp. Paris, x6i6, pp. 149, 186.) Muratori is disinclined to believe that the Hymn is the composition of St Hilary on the ground of its want of finish and polish. * Majorem fortasse elegantiam desiderabunt nonnulli ut eum sancto Hilario adscribant* (M. p. 125,) Daniel prints it among the * Hymni uciairoTot ' circa saec. vi-ix conscripti' (Dan. Tom. i. p. 191.) Dr. Julian inclines to the opinion that it is an anonymous poem of the sixth century. (Dict. of Hymnology^ London, 1S92, p. 642, § V.) Bede, as quoted below, describing the metre of this Hymn calls it * ille hymnus pulcherri- mus,' but he makes no mention of its being the compo- sition of St. Hilary, and his silence on that point seems to prove that either he did not know of, or did not accept, its reputed authorship. The Hilary to whom this Hymn is ascribed in B. is no doubt St Hilary of Poictiers, who died in 368. This is expliciily stated in the Latin preface to the same Hymn in L.H. *Hiiarius, Episcopus et prin- ceps clvitatis que dicitur Pictavis fecit hunc Ymnum Christo," etc. (p. 15) and a similar statement as to its authorship is in the Latin Preface to it in L.H.* (p. 20.) Although H"ilar)''s * Liber Hymnorum * is lost, and there are no h)Tnns extant which can with absolute certainty be assigned to him, yet there is good and early authority for his reputation as a Hymn-writer. The Fourth Cofuncil of Toledo, a.d. 633, speaks of and defends Hymns as then used in church, * quos beatissimi auctores Hilarius et Ambrosius ediderunt.' (Canon 13. Mansi, Concil. Ampliss. Collec. Tom. x. p. 622.) And St. Isidore of SeviHe, who died in 636, says : * Sunt autem divini Hymni, sunt et humano ingenio compositi. Hilarius autem Gallus, episcopus Pictaviensis, eloquen- tia conspicuus, carmine floruit primus. Post quem Ambrosius episcopus, &c.' (Isidorus Hispalensis, dc Eccles. Officiis^ Lib. i. cap. 6.) These quotations in no wise prove that the Bangor Antiphonary is right in attributing this hymn to St Hilary. Indeed while on the one hand they give some ground for such attribntion, on the other hand they suggest the possibility of a popular hymn being assigned to a well- known author, as in the cases of * Te Deum laudamus ' and * Quicumque vult.' There are some internal indications of the date of composition in the Hymn itself, but not of a very precise character. NOTES. 37 In stanza xxxii the hymn runs : * Ante lucem turba fratrum. Concinemus gloriam.' Daniel thought that he detected here an illustration of the words of Pliny : " quod Christiani essent soliti stato die ante lucem convenire carmenque Christo quasi Deo dicere." (Dan. Tom. iv. p. 31.) And that the above lines indicated a very primitive date for the com- position of the Hymn, and that they even suggested or corroborated the tradition of a very early connexion between the churches of Asia Minor and Britain ! But the reference is evidently not to the nocturnal meetings of the earliest Christians in times of heathen persecution, but to the *nocturns* or midnight and early morning devotions of the monastic orders. The phrase * turba fratrum ' also occurs in stanza i. and, though capable of a more general interpretation, probably refers to the crowd of monks in the monastery of Bangor or else- where. * Gallicantus ' in stanza xxxiv. may be a liturgical term. The titie or rubric to * Aeterne rerum conditor ' and to this hymn * Hymnum dicat ' is * Incipiunt Hymni noc- tumi post mediam noctem ad primum gallicantum ' in the Cod. MS. Vetustiss. Reg. Sueciae n. 12 nunc Alex. II. (Thomasius, Opp, omniay Ed. Vezzosi, Romae 1747, t. ii. p. 404.) The first mass for Christmas Day in the Sarum Missal is entitled *Ad missam in Gallicantu.' All these expressions may point to a date after the establishment and organization of monasticism in West- ern Christendom, that is to say, to a date not earlier ihan the fifth, and possibly not earlier than the sixth, century. The ascription of this hymn, therefore, to St. Hilary of Poictiers, seems to be at least a century too early. In stanza x. there is an allusion to the miracles wrought by our Saviour in His youth. This points to an ac- quaintance with the apocryphal gospel of the Child- hood, a Gnostic production of the second century which became widely disseminated. A Latin translation of it is known to exist in a fifth century palimpsest MS. at Vienna. (Smith and Wace, Dict of Christ, Biog, vol. ii. p. 704.) Metre. Bede quotes this hymn in his work, De Artc Metrica^ as an example of *trochaic tetrameter metre.' His words are these : " Metrum trochaicum tetrame- trum, quod a poetis Graecis et Latinis frequentissime ponitur, recipit locis omnibus trochaeum, spondeum omnibus praeter tertium. Currit autem alternis versi- culis ita ut prior habeat pedes quatuor, posterior pedes tres et syllabam. Hujus exemplum est totus ille hymnus pulcherrimus. Hymnum dicat turba fratrum, hymnum cantus C( t personct, Christo regi concinentes laudes demus debitas.' " In quo aliquando et tertio loco prioris versiculi spon- daeum reperies, ut *Pactor caeli, terrae factor,' *verbis purgat leprae morbos.'" (Beda. De Arte Metrica^ % 23. P.L. Tom. xc. col. 173.) The lines (versiculi) are trochaic dimeter acatalectic, and trochaic dimeter catalectic alternately. But we do not propose to discuss at length here or elsewhere the metre of this and other Hymns of the early Irish Church. Those who are interested in the subject are referred to valuable disquisitions thereon by Dr. J. H. Todd (L.H. pp. 47-9), and Zeuss {Gram- matica Celtica^ Berlin, 1871, pp. 936-62.) Use. There is no direction in the Bangor MS. as to the place where, or the time when, this hymn was to be used. The Rule of St. Ailbhe of Emly (ob. 542) ordered that it should be sung when the bell was rung for the Canonical Hours : ** The Hymnum Dicat should be sung ** At striking the bell for Canonical hours, ** All wash their hands carefully, " The brethren assume their habit." (J. 0'Laverty, Historical Account of the Diocese of Daivn and Connor^ Dublin, 1884, vol. ii. p. 116.) The Irish Preface to this hymn in L.H. (pp. 151, 162) states that it was composed by St. Hilary after dinner, and suggests its post-prandial use. There can be littie doubt however that here it is intended for use at Noctums or Matins. Stanza. Line. I The missing words in this stanza and elsewher^ in this hymn are supph'ed from L.H. „ I The mutilated fourth word in this line, lengthened out into * fidelium * by M. is evidently *fratrum.' The second letter * r ' is quite legible in the MS. and a dissyllabic word is required by the metre. „ 3 The third word in this line must be * concinentes,' which is the reading of L.H. M. reads * concinentur,' which is untranslatable. „ 4 ' laudem ' — * debitam * L.H. III 3 Cassander^s text agrees with the Bangor MS. in reading 'uel,' but L.H. reads *eV i.e. El, the Hebrew name for God, as is there explained by the accompanying gloss .i. Deus. V I ' et terrae ' L.H. VI 3 L.H. reads *albus,' which is only 38 NOTES Stanza. Line. Stanza. Lihe. VII IX X XIII » XIV XVI >l XVII XVIII 2 3 3 I Xi2i. I XXII 3 I XXIV 2 » 2 XXV XXVI 3 3 >l 4 XXIX another form of * alvus/ through the interchange of * u * and * b.* * uirgine puerpera * L.H. *oculendus* L.H. *occidendus' Cas- sander. 3, 4 See note to Title, adfinem, 2 *motari aquam,' MS. and L.H. 3 Cassander, as printed by Dan. (Tom. i. p. 192) read *moerore tentis' instead of ' mero retentis * ; but the latter rendering is obviously the right one. 4 *propinnando poculo* L.H. The MS. reading ' populo ' may therefore be a mistake for *poculo.' We have thought it best, however, to retain ' populo.* Compare * Propinatque dei plebem Spiritale poculum.' [13] Stanza xvii. lines 7, 8. *Etrefert'L.H. *quibus* must be treated as a mono- syllable. L.H. reads *quis' (for * queis.') The shorter form is re- quired by the metre. 3 * instruentur ' MS. * instruuntur ' L.H. * instruentur ' is probably due to an unclassical scribe imagining it to come from a verb * instruere.' Compare *pendunt' in stanza xxii. line i. 3, 4 In this verse M. reads * grassantur ' ; L.H. reads *grassatur' and *offeren- dus.' The MS. text *grasatur* and * offerentes.' I -4 This verse is accidentally omitted in the MS. It is supplied here from I>.H. For the curious mark on the margin of the MS. see Part I. Fol. ^r, note 3, *necandum' L.H. *grasatur' MS. *grassatur' L.H. *pendunt' MS. *pandunt' L.H. See note to XVI. 3. * Anna ' MS. * Annas ' L. H. *praecepit' L.H. The grammar requires * praecepit ' but the metre * praecipit.' *quo*MS. andL.H. * mentax ' L.H. * uideret * MS. followed by M. but the metre requires * viderit ' which is also the reading of L.H. *ianuis clausis' MS. and L.H. but the XXXI II XXXII f> I 2 XXXIV I) XXXVI h 2 metre requires the transposition of these two words. *Praecepit' L.H. but 'praecipit* is preferable both metrically and grammatically. Cassander prints * baptizare ' a possible reading. * fratrum.' See note to Title. * Concinnemus ' L.H. For the bearing of this verse on the date of the hymn see note to Title. * Gallicantus.* See note to Title. *cantantes' L.H. * Ante lucem decantantes christo regi • domino ' L.H. See note to Tiile. 3 L.H. prefixes *et * to this line. XXXVII 1-4 This doxology is not printed in Dan. In Cassander's edition, after which Daniel printed, it is only represented by * Oloria &c.' The foUowing three short anthems follow the last verse of this hymn in L.H. They are in the hand- writing of the original scribe, though the style of letters is more angular than in the body of the hymn. (i) Te decet ymnus deus in Sion et tibi reddetur uotum in hierusalem. (Ps. bdv. 2.) So L.H.* (2) Canticis spiritalibus dilectati ymnos christe consonantes canimus tibi quibus tua domine maiestas possit placari oblata deo laudis hostia spiritali per te christe ihesu saluator. To which L.H.* adds 'mundi qui.' (3) Unitas in trinitate te deprecor domine ut me semper trahas totum tibi uotum nouere. Of these Anthems : (1) is found as an anthem in an eighth or ninth century fragment of an Irish *Officium Defunctorum ' at St. Gall, MS. 1395, printed in W. p. 80. (2) occurs as an *[oratio] post Evangelium' on fol. 26r. of B. [84] p. 26. (3) has not been hitherto found elsewhere. IL is not in L.H.* [3] Title. The addition of the woids *ut alii dicunt,' omitted by M. may be taken to prove that even in the seventh century there was some doubt about the Apos- tolic authorship of this Hymn. We may compare them with the words * commonly called ' prefixed to the words 40 NOTES. Stanza. Line. XV XVII 3 XXIV 3 XXV 3 XXVII 1-4 XXVIII 4 XXIX 4 XXXI 4 vident sepultum cinerem (1. regem) cum curribus demersum rubrum (1. rubri.) maris in fluctibus. {Lateinische Hymntn des Mittelalters^ Freiburg, 1853, Tom. i. p. 218.) Muratori read the word ' cicni/ and Daniel, printing after Muratori, offered the explanation that Moses and Miriam were called swans, because they sangsongs (Dan. Tom. iv. p. 34.) In Harl. MS. 1023, fol. 63?». (a twelfth century Irish Evangeliarium) there is a list of the Kings of Egypt inserted, which begins thus : * Faro cincris rex regnavit in aegipto, sub quo in aegipto in captivitate filii israel fuerunt ; hic item persequens filios israel in mari rubro mersus est, et septem in aegipto annis regnavit. Fost cincrim farao cerrest xii. annos regnavit, &a* Moquatur' MS. but *qu' is frequently written for *c' in Irish MSS. and viu versA, *hora' MS. The grammar requires a plural noun. M. printed this line differently, dividing it thus, — Fune retruso — Danielcopied M. (Dan. Tom. iv. p. 32, line 95.) But there can be no doubt as to the right division of the words. The reference to death (funus) is intelli- gible ; the reference to a rope (funis) is not so readily understood. * saturaturis * M6. This mutilated stanza is not easy to translate. We have altered * odire ' into *odere' (= oderunt) as *invi- dere' seems to stand for * inviderunt.' Daniel proposes to alter and complete the verse thus : *Cui invidere £t oderunt, animam Pro inimicis Prorogans precatus est' (Dan. Tom. iv. p. 34.) See note to [89]. Possibly for *tradituro,' we ought to read *tradituri.' * Obtondit ' MS. * o Vbeing perhaps sub- stituted for *e' in consequence of XXXIII XXXIV XXXIX XL Stanza. Line. the next word beginning with *o,' [oris, MS.] 2 For the MS. * annos ' we have substi- tuted * annis.' The other altemative would be to alter *millibus* into *mille,' but the line would then be a syllable short 1 For * protoplastum * see note to Title. 2 * Soboli ' may be the ablative ' with his wicked progeny ' ; * mali ' must be the genitive after * ultrice.' XXXVIII 3,4 *Supernis' *Humeris.' It would be neater Latin if these two words were to change place, but there is not sufficient ground for disturbing the text. 3 The metre requires that * cuique * should be treated as a trisyllable. 4 Either * possumus ' is bad Latin for *possimus,* or the question must be treated as a direct one. XLI 2 For * micrologi ' (* migrologi * MS.) see note to Title. XLII 4 The *alleluia' placed after the first and last verses of this hymn is suggestive of Easter-tide. [4] Title. If * b * has been rightly expanded into * Bene- dictio,' we have here a Title not known to exist else- where for this Canticle. See Part I. Fol. 6r. note i. Muratori printed the title as * Canticum sancti Zachariae,' but * b ' cannot possibly be an abbreviation for * Canti- cum.' This Canticle occurs also in L.H. (pp. 19 1-3), where it is headed * Benedictus Dominus,' and also in L.H.* p. 33. The text in both is substantially identical with the text in the Bangor Antiphonary, but omitting some merely orthographical variations, the more important various readings have been noted below. For a comparison of ihe Bangor text with the Vul- gate see Introd. § 7. Use. We have no statement or indication here as to the use or position of this Caniicle. In the Greek, Roman, (both secular and monastic,) and Ambrosian Service books it is in daily use at op6po9 or Lauds, but has no place in the Liturgy. In Mozarabic Service books it is used occasionally both in the Divine Office and in the Liturgy; in the Divine Office on certain Saints' Days *In festis de uno justo' (P.L. Ixxxvi. 870) NOTES. 4* 99 II in the liturgy and after the ' Officium ' and before the • Lectio prophetica,' on the Sunday of the Advent of St John the Baptist, and, if Leslie's conjecture is right, on Easter Day (P.L. Ixxxv. 478, 751). As to the Old- Gallican Church, information is wanting about the stnicture of its Divine Office, but the * Benedictus ' was used either at every Mass or at least on certain Festivals. The Sacramentarium Gallicanum has six 'Collationes post Prophetiam ' (Benedictus) one for Advent, two for St John the Baptist, and three for Sundays. Judging from the general purport of the Bangor Antiphonary, we conclude that it is placed here for use at Saturday and Sunday Mattins, and possibly, for daily use at the same office. Verse 70 *eo' MS. This is probably a clerical errop for * euo * (aevo), the cursive interlinear * u * having been accidentally omitted to be added by the scribe. ' aeuo ' is the read- ing in L.H., * euo ' in L.H.* „ 71 For the opening *et* L.H. reads *ut.* Miberabit' MS. *Ubefauit' LH. and L.H.* 72 *sui sancti' L.H. L.H.* 77 The *meorum ' of the MS. is an obvious error for ' eorum,' which is the reading of L.H. the opening *ra' having been suggested to the writer by the coHcluding ' m ' of the preceding word. It is curious that ' meorum ' should be also the read- ing of L.H.* 79 Before *his* L.H.* kiserts *et'; *uia' L.H.; L.H.* 80 Verse 80 is appended here to this Cantide as a sort of anthem. It is separated from the rest of the Canticle by an undulating omamental line, as well as by a triple stop. The addition is very unusuak The only other MSS. or printed Service-books of any kind in which it is known to us to be found are L.H. and L.H.* We infer from this fact that the addition is an Irish peculiarity. After * desertis ' L.H. adds Mocis.' For *ad' before • Israer both B. and L.H.* read * et' [5] We come now to three inserted leaves of the MS. foll. 7, 8, 9, containing in their entirety two canticles, the • Canticum Moysi * commencing * Cantemus Domino,* &c, and the * Benedictio trium puerorum ' commencing • Benedicite omnia opera.' These leaves are of the original skin, and are covered wiih the original hand- 99 99 writing, and are in every sfense part of the original MS. It is evident that placed as they are now, in the middle of another Canticle, they are not in their proper place ; but neither an examination of the make up of the MS. (Pt I. p. xviii.) nor the consideration of its contents enables us to fix upon any position from which they have been displaced, and to which they must certainly have belonged« If we were to place them anywhere later on in the MS- we would place them after fol. 27, which contains on its recto the greater part of a collect * super cantemus,' and on its verso a collect * super Benedicite.' But we aie driven to hold the theory that they were originally intended to be loose, and to be shifted backwards or forwards to that part of the MS. where the collect or anthem occurs which was to be used in connectioB with them« Collects and anthems for both canticles are scattered up and down tbe MS. e.g. * Super Cantemus Domino ' on foU. 22?;, 23r, 24«^, ^S^^ 25V, 26«^, 2%v^ 31V, ^ir; S2v; *Super Benediciie,' on folL 23^, 24^, 24», 25^, 251/, 2&V, 2yr, 3ir, 32r, 32^. If the question arises, * Why are not the other four Canticles treated in the same way ' ? The answer is that there are no collects or anthems scattered up and down the pages of tbe MS. which belong to them. The * Canticum Moysi ' * Audite coeli quae loquor ' has its own single refrain repeated again and again. The * Benedictio (Canticum) Zachariae ' has a single verse, appended anthem-wise at its conclusion. * Te Deum laudamus ' has a single verse prefixed anthem-wise at its conxmencement. The three collects on FoL 35 are an afterthought * Gloria in Excelsis ' has twelve anthems written in close juxtaposition at its conclusion. None of these four Canticles have therefore the same need of being shifted which exists in the case of * Cantemus Domino ' and * BenediCite omnia opera.' The difficulty in the way of accepting this theory is not an insuperable one, viz. that no other instance of such an arrange- ment is known to us. This Canticle, * A Song of Moses,' is taken from Exod. XV. 1-19. It is also contained in L.H.* p. 32. The text agrees mainly with the Old Latin. See Introd. § 7. It is written not in verses but in paragraphs, the conclusion of each paragraph being indicated by the use of a triple ( !• or . . ,) and in one case of a quadruple stop (...,) but no part of the Canticle is indicated for use as a refrain, to be repeated at the end of each paragraph, as in the case of [i.] refrains being provided in [99J. Use. In the absence of direct information as to the use of this Canticle we must be guided by analogy. It is not a part of any known Liturgy, though portions of it are used occasionally, as in the Tract after the fourth G 42 NOTES. fl »> »> » » » Lection on Easter Even in the Roman Missal, and in the Tract and * Prophetia * after the fifth Lection on the same day in the Mozarabic Missal. In the Divine Office it is said daily at Lauds {opOpo^) according to Greek usage; at Lauds on Thursday according to Roman usage both monastic and secular ; at £^ter-tide Lauds according to Mozarabic usage, and at Sunday Lauds according to Ambrosian usage. Old-Gallican usage is unknown, but it was probably identical with Mozarabic usage. It is most probable that at Bangor this Canticle was either used at Easter-tide Mattins, or at Sunday (and probably Saturday) Mattins, throughout the year in accordance with Mozarabic or Ambrosian precedent, so far as the Sunday is concemed. Verse i equmf L.H.* deiecit LH.* 4 * electi principes eius submersi sunt in fubfo mari' L.H.* 3 This verse reappears as an anthem to this Canticle in [99] 15 on fol. 32^. p. 30. 6 Confregit, L.H.* 8 * Muros ' MS. no doubt Stands for * murus,^ which is the reading of L.H.* 10 for *merserunt' L.H.* reads 'srubmefsi sunt' 1 1 Part of this verse reappears as an anthem for this Canticle in [99] No. 5, on fol. 32«;. p. 29. 13 We have printed this verse as it stands in the MS. ungrammatical though it be. A reference to Introd. § 7, shows that it is a mixture of Old Latin and Vulgate phrase- ology. For further information see Saba- tier in loco, The reading in L.H.* is 'gubemasti iustitia tua populum tuum hunc quem h1>erasti.' 15 for * tabuerunt ' L.H.* reads * fluxerunt' 1 7 * habitationis tuae ' MS. 19 After the last verse L.H.* adds: "Deus patris mei et exaltabo eum. Dominus conterens bella, dominus nomen est illi " : then immediately follows the Collect, " Deus qui exeunti ex aegipto &C.'' t^2.] [6] Title. For the omission of the word * trium ' in tlie title see Part i. fol. %v, note i. This Canticle is some- times called the * Hymnus (ymnus) trium pueroraro^^ as later on in this MS. [86], in the Leofric Missai^ (Oxford, 1883, p. 3), &c. ; but the title 'Benedictio trium Pueromm ' is believed to be of great antiquity, and is said in Smith and Cheetham's DicL of Christian Antiqq. vol. i. p. 187, to have been used by St Bene- >♦ >t » dict, and by St. Fmctuosus of Bragas, who died about 665 ; but we have been unable to verify this statement. It is found in the Utrecht Psalter (fol. 87«;). No title is given in S. For its position in S. see List of Abbrevia- tions. This Canticle, as found in S. and L.H.* has substan- tially the same text and order and number of verses as here. In L.H.* an Irish Preface is prefixed to it, which has been printed with a translation in the Revue Celiique^ vol. vi. pp. 264-5. It is taken from Dan. iii. 57-88, with one additional verse. Use. There being no rubric to regulate its use we are left to inference or conjecture on that point In the Greek Divine OflSce it is used daily at opOpo^ ; in the Roman at Lauds on Sundays and Festivals ; in the Mozarabic at Lauds on Sundays and Festivals, and daily in Lent : in the Ambrosian at Lauds on Sundays. In the Durham RituHl it is ordered for general use in time of prosperity. "Et in omni tempore pros- peritatis (glossed * eiSnisses semper ymnum trium puetorum decanta." (Suttees Society, vol. for 1840, p. 184) This Canticle has also a recognised liturgical use, but in the VVest only. In the Roman rite it appears in the priests' *Gratiarum actio post Missam,' and in an ab- breviated form (Dan. iii. 52-3) with some additional matter on the four Ember Saturdays, though it has been cut down to a single verse in * Sal)bato iv. Temporum Pentecostes.' Originally the fuU * Benedicite ' was in use on all these four Salurdays, as may be seen by a reference to the Leofric Missal (Oxford, 1883, pp. 78, 114, 123, 129.) In the Old-Gallican Liturgy it was in use after the Epistle, and in the Mozarabic Liturgy before the Epistle. In the latter it was ordered to be used not only on all Sundays and Festivals of Mart^rrs, but also at every Mass. (IV. Council of Toledo^ a.d. 633, canon 14.) On the whole it seems most probable that in B. it was intended for use at Mattins on Saturdays and Sundays, and possibly, as the nature of the Canticle suggests, and as the Mozarabic rite ordered, on Feasts of Martyrs. The Vulgate numbering of the verses has been prefixed to each verse in the text of this Canticle, verse 89 being a Christian addition to a Jewish composition. Verse 58 For *angeli' L.H.* reads *aquae,'an obvious clerical error. rt 60 S. adds * Domini' before * Dominum.* So also in the following verses, 62, 63, 64, 67, 73, 74, 75, 76, 78, 80, 81, 83, 82, 86, 87. •>, 61 The reading of L.H.* is that of the amended text, 'potentiae.' NOTES. 43 » » Verse 70 For * nives ' S. substitutes * nubes.' 88 ' annanias, zacharias,t misahel ' S. after * annanias * add * et * L.H.* 89 * fienedicam * S. Verse 89 now takes this form in Westem fireviaries : * Benedicamus Patrem, et Filium, cum Sancto Spiritu : laudemus et superexaltemus in saecula,' to which is added ' fienedictus es, Domine, in firmamento coeli, et lauda- bilis, et gloriosus, et superexaltatus in saecula.' After 89 L.H.* adds *Sacerdotes domini benedicite a'men * foUowed by • Te enim, omnipotens deus benedicimus iure * &c. as [82] as far as * eripe,* inclusive ; then instead of * Qui regnas ' come these words * christe audi nos ; oremus.' [7] Title. The title * Hymnus in die Dominica ' tells us the day on which, but not the office at which, *Te Deum laudamus ' was used at fiangor. It is silent as to its authorship, which is too controverted a subject to be discussed here, but for which the reader may be referred to elaborate articles by our President, Dr. John Wordsworth, Bishop of Salisbury (Julian's Dictionary of Hymnology^ London, 1892, pp. 1122, 1547), and to a still more recent and very remarkable article on the same subject by Dom G. Morin {Revue Bcmdictine^ F^vrier, 1894) in which the authorship is ascribed to Nicetas, fiishop of Remesiana in Dacia, c. 392-414, Archbishop Ussher, describing an unidentified Psalter, incidentally mentions that Irish tradition is in favour of attributing the composition of this Hymn to * Nicetius.' '* In Latino-Gailico quoque Psalterio circa tempora Hcnrici .i. exarato inscribitur iste Hymnus *sa^cti Niceti' (Hibemicae nostrae traditioni satis consentanee) . . . I^tino-Gallicum illud Psalterium in bibliotheca Cotton- iana vidimus." ( Whole Works, Dublin, 1841-6^ vol. vii. p. 300.) This Hymn is also found in L.H. and L.H.* In L.H. it has the popular, but unhistorical mediaeval state- ment as to its origin prefixed to it : ** Haec est laus sanctae Trinitatis quam Augustinus sanctus et Ambrosius composuit " (p. 196.) There is no indication there of any day or season for its use. The anthem * Laudate pueri ' &c. (Ps. cxii. i.) is there as here prefixed to the first verse. Use. There is no known trace of the use of *Te Deum laudamus ' in any Liturgy, Eastern or Western, nor is there any ground here for connecting [7] with [8.] It is likewise unknown in the Eastern Divine Office, but in the Roman, fienedictine, and Ambrosian fireviaries it is used on Sundays and Feasts of nine or twelve Lessons in lieu of the Respond after the last Lesson in the third Nocturn. In the Mozarabic Divine Office it is used on Sundays and Festivals at Prime, where it is fol- lowed by * Gloria in Excelsis* and the Creed (P.L. Tom. Ixxxvi. col. 944.) Old-Gallican usage is unknown, save through allusions in ancient Gallican monastic Rules, &c. e.g. according to the Rule of St. Caesarius of Arles (c. a.d. 527) it was said near the end of Mattins on Sundays. ** Omni Dominica sex missas facite, prima missa semper resurrectio legatur ; dum resurrectio legitur nullus sedeat. Perfectis missis dicite Matutinas, directaneo *Exaltabo te Deus meus et Rex meus' (Ps. cxliv.) Deinde * Confitemini ' (Ps. civ.) Inde *Cantemus Domino' (Exod. XV. 1-19.) *Lauda anima mea Dominum' (Ps. cxlv.) fienedictionem * I^udate Dominum de coelis ' (Pss. cxlviii-cl.) *Te Deum laudamus,* *Gloria in Excelsis Deo,' et Capitellum. Omni Dominica sic dica- tur. (Can. xxi. Holst. Pt. ii. p. 56.) At Toulon it was in daily use. See note to verse 16. In the little later Rule of St. Aurelian of Arles (ob. 555), among other variations at Mattins, * Magnificat' is substituted for * Te Deum laudamus.' i^Ibid, p.66.) We conjecture, therefore, that in the fiangor Anti- phonary it is intended fpr use on Sundays (and perhaps also on Saturdays and Foasts of Martyrs) at Mattins. But see note to verse 16, See alsa [123] [125] and [126). For different texts of *Te Deum laudamus' see the Comparative Table in the Appendix. The textual varia- tions of L.H.* are noticed below. Veise I This anthem, taken from Ps. cxii. i, is found prefixed to ^Te Deum laudamus ' in L.H. and L.H.* It is also found prefixed to a different Hymn of praise in thc Apostolic Constitutions. (Lih. vii. cap. 47.) 7 *himphin et saraphin ' L.H.* 9 We have retained the MS. * latidet ' as a possible reading, but the^ present tenses before and after it make it almost certain that it is a clerical error for ^ laudat' „ II After ^maiestatis' L.H.* adds 'tuae.' „ 16 This which is also the reading of Harl. MS. 7653, L.H. and L.H.* was not the Gal- lican reading in the seventh century, as appears by the following extract from a ktter written c. 524-33 by fiishop Cyprian of Toulon to fiishop Maximus of Geneva : Sed in hymno, quem omnes ecclesia toto orbe receptum canit, cottidie dicemus. ** Tu es rex gloriae christus ; tu patri sempiternus es filius," et consequenter subiungit **Tu ad liberandum suscepturus hominem non orruisti virginis utemm ; te G 2 9» )> 44 NOTES. ergo, quaesumus, tuis famulis subveni, quos praetioso sanguine redimisti." Printed from a seventh century MS. (Cod. 212) in the Cathedral Library at Cologne by Dr. W. Gundlach in the Epis- tolae Aevi Merowingici in the Monutnenta Germaniae^ Berlin, i892,Tom. iii. pp. 434-6. The mention here of the daily recitation of * Te Deum * at Toulon is in contrast to its Sunday use at Bangor, and at Arles. See note to Title. Verse 18 * sedens ' may be a clerical error for * sedes,' which is the reading of L H.*, as well as V of ihe other early Irish texts, the * sedis ' in Harl. MS. 7533 being only a cacography for * sedes.' „ 20 The MS. * sanguinem ' is an impossible reading. It is no doubt a clerical error for * sanguine,' which is the reading in L.H.* as wdl as of the other early Irish versions. „ 21 It is not easy to say what is the true reading here. L.H.* adds * tnis ' after * sanctis ' and reads * gloriam ' for * gloriae.' „ 22 We have not discovered tfie meaning of the two groups of three points which follow * domitie ' above and below ihe line, nor have we found any instance of similar punctuation or decoration elsewhere. See Part i. fol. \ov, note 3. „ 25 The insertion of *Amen' at this point is not found in L.H.* or dsewhere, but is pecul'ar to B. One suspects it of being a thoughtless insertion by a scribe, at the conclusion of words where an * Amen ' raight natutally be expected to occur, but it may mark the actual termination at one period of the Hymn. „ 26 After verse 26 in both L.H. and L.H.* there foUows the Collect * Te pattem adoramus aeternum,' &c. t'23.] [8] ' This Hymn is evidently from its tStle a *Com- munio * or * Antiphona ad accedentes ' to be used during the Communion of the Priests, of whom there would be many, headed by the Abbot himself, in such a monastery as Bangor. It may be compared with the following early Gallican Communion anthem preserved to us in the writings of St. Gregory of Tours : ** Venite populi ad sacrum et immortale praesidium et libamen agendum. Cum timore et fide accedamus, manibus mundis paenitentiae munus communicemus, quoniam propter nos Agnus Dei Patri sacrificium propositum est. Ip- sum solum adoremus, ipsum glorificemus, cum angelis clamantes, Alleluia. (^De Mirac. S, Mart. ii. 13) as quoted by Daniel (Tom. iv. p. 109) and by Margaret Stokes {Six months in the Apennines^ London, 1892, p. 217.) I have beeu unable to verify the reference. It is inleresting to find it still surviving in use in W.T. pp. xxvi and 19. The following is the legend of the circumstances attending the original composition of this Hymn by angels, on the occasion of a singular meeting between St. Patrick and St. Sechnall. We quote the strange story as it is told in the Preface to St SechnalFs (Secundinus) Hymn in the Lebar Brecc, * or this is the cause, namely, be- cause of the provocation which Sechnall gave Patrick, to wit, " Patrick is a good man, were it not for one thing, namely, that he preacheth charity so little." So when Patrick heard that, he went to Sechnall in great wrath. It was then that Sechnall had finished mass, except going to Christ*s Body, when he was told that Patrick had come to the plaCe in great wrath against Sechnall. Then Sechnall left the oblation on the altar, and knelt unto Patrick. So Patrick drove the chariot over him, and God raised the ground around him, on this side and on that, so that (Patrick) hurt him not. " Why shouldst thou be 9 C\urch of Irelandy which Appendix received the ap- proval of the General Synod in 1891. It consists of eleven quatrains or stanzas of four lines each. The lines are iambic penthemime, and trochaic dimeter catalectic alternately. It has been fancifully suggested that there are eleven stanzas in this Hymn because there were eleven Apostles who were present at the institution of the Eucharist and received it worthily. Stanza. Line. I I *SanctL' Dr. Neale entirely omitted this word in his translation beginning * Draw nigh and take the Body of the Lord ' {Hymns Ancient and Modem^ No. 313) and Dr. Bickersteth mis- translated it in the following line, *Come, take by faith the Body of your Lord' (Hymnal Companion^ revised edition, London, 1880, No. 383.) The words * by faith * repre- sent and translate, not the * sancti ' of verse i. but the *creduli' of verse • • • vui. 4 We have altered the last word *san- guine' into 'sanguinem,' in accor- dance with grammatical requirement. Perhaps the horizontal line over its last syllable has been accidentally omitted. Perhaps it has been at- tracted into the case of the preceding *quo.' It is curious that in the corresponding line in col. i. *san- guinem ' has been written instead of * sanguine.' 1-4 * Hoc sacramento ' &c. Dr. Neale did not translate this verse, misled, no doubt, by Daniel, who accidentally omitted it in his first printing of the Hymn, but who apologised for and explained the omission afterwards. (Dan. Tom. iv. p. 109.) The expression *ab infemi faucibus may be illustrated by the expression *de suppliciis inferni ' in [77.] I 'Accedunt' MS. almost certainly a clerical error for * accedant' XI I *Alfa et w' MS. In the only early extant Irish MS. of the Apocalypse this title of our Lord is written as it is here, the Alfa (for Alpha) in full, and the Omega as the small Greek letter (it»). So tl^ey are in the cnly liturgical passage known to the editor III vni in which they occur, viz., in a Mozarabic *Post Nomina,' *In Do- minica ante Epiphaniam Domini.' (Book of Armagh, and P.L. Tom. Ixxxv. col. 225.) It is very likely that these symbols were stamped upon the Eucharistic wafer bread. The following canon was passed in a provincial synod held under John Comyn, Archbishop of Dublin in 1186. *4th. That the host, which represents the Lamb without spot, the Alpha and Omega, be made so white and pure, that the partakers thereof may thereby under- stand the purifyirig and feeding of their souls rather than their bodies.' (Sir Jas. Ware's Works^ Dublin, 1764, vol. i. p. 316.) The original Latin has perished, but it was in existence in Sir James Ware*s time (i 594-1 666) in a very decayed state among the Archives of Christ Church, Dublin. [9] Title. We have altered the MS. * coeria * into * cereus.' There .seems to be no authority for such a form as * coeria ' or * cerea.' The metre of the hymn is iambic dimeter acatalectic. This Hymn is not found elsewhere. It is not certain from its title, nor from its contents, whether it was intended to be sung daily at the lighting of the lamps at the *Hora Vespertina,* or the 'Lucemarium,' or whether it is connected with the benediction and lighting of the Paschal candle on Easter Even. A similar doubt has existed with regard to Prudentius* well-known Hymn * Inventor rutili &c,' inscribed * ad incensum lucernae.' (Dan. Tom. i. p. 132. Ducange Giossarium sub. voc. Cereus.) In mediaeval office books it is associated with the lighting of the Paschal candle on Easter Even, but this may be the solitary survival, in its most solemn form of a ceremonial used if not daily, at least frequently, in connection with the Lucernarium. The following points seem to favour the connection of this Hymn [9] with Easter Even. (a) The reference to the escape from Egypt in stanzas iii. and iv. (b) The reference to the work of the bee in the manufacture of wax and honey in stanzas vi. vii. viii. This subject is worked out at great length in the preface for the * Benedictio Cerei in Sabbato Sancto * in the older Missals. (See Leofric Missal^ Oxford, 1883, p. 97. Missale Gallicanum^ p. 185.) (c) The possible reference to baptism in stanza vii. but the reference bere may be to the adoption of the 46 NOTES. monastic life. The ' examen foetus novi * seems to us to be most naturally referred to the newly baptized. The custom of lighting a special Paschal fire is of great antiquity. There is reference to the custom in Ireiand more than two centuries before the Bangor Antiphonary was written. St. Patrick is described as lighting it in defiance of the edict of the pagan king Laoghaire. '^Sanctus ergo Patricius, sanctum pasca celebrans, incendit diuinum ignem, ualde lucidum et benedictum qui in nocte refifulgens a cunctis pene per planitiem campi habitantibus missus est." (Life of St Patrick by Muirchu Maccu-Machtheni in Book of Armagh^ FoL 3. b, 2, printed in W. S. p. 279.) There is also a reference to hallowed fire in the Book of Listnore^ a fifteenth century compilation from earlier Irish MSS. (Whitley Stokes, Lives of Saints, from the Book of Lismore^ Oxford, 1890, p. 277.) This Paschal custom, originating in the Celtic Church, is believed to have spread thence to the Anglo-Saxon Church, and through the latter church to the continent of Europe. (L. Duchesne, Origines du Culte Chretien^ Paris, 1889, p. 240.) But some form of Paschal iliumination was known in both Eascem and Wcstern Europe at a very early date. (Smith and Cheetham, Dict, of Christ, Antiqq, voL iL p. 1564.) Stanza. Line. VI A friend has supplied the following translation or paraphrase of these three difficult verses : * It is now time, whiie the dark bee-glue is eaten away (by the flame) that with all its filth burnt away by the (flame- like) warmth of the Holy Spirit, our fiesh shall shine like wax.' * Now storing up in our hearts the hidden breathings of the divine honey- comb, cleansing thc inmost cells of the heart, thou hast filled them with the word.' ' As a swarm of new bees, leaving its burdens behind, on careless wings seeks with its face (i.e. in direct flight) the heaven which its (inner) spirit has selected.' VII I * Secretis ' MS. VIII 3 * relectum ' MS. „ 1-4 * Examen &c.' This stanza is evidently corrupt. Daniel proposed to amend it thus : * Examen ut foetus novi Ortu praetectum, spiritu Stanza. Line. Retectum, coelum sarcicis Quaerat securis pinnulis.' with this explanation, Le. 'ut catechumeni coelum quod sarcicis jam ipso ortu vel peccato originis clausum est, nunc spiritus sancti gratia regenerati apertum certo ac fehci cursu attingant' (Dan. Tom. iv. p. 77.)* But the English translation as given above is more literal, and in- volves no violent change of the MS. text. IX It will be noticed th^t this doxology is written in a fresher ink and by a different hand from the rest of the Hymn, but though the handwriting is difierent it is contemporaneous. [.0] Title. * Hymnus mediae noctis.' * Mediae noctis tempus est,' &c. This is a well-known hymn. It is sometimes printed as part of a long hymn, of which it forms a portion, commencing at the ninth verse. This long hymn is one of the three hymns given for * medium noctis * in the Mozarabic Breviary. (P.L. Tom. IxxxvL coL 931.) It consists of twenty-one stanzas, and begins thus : — ' Ihesu, defensor omnium, Protector et mirabilis.* It has been printed by Dan. (Tom. i. p. 46 ; Tom. iv. p. 26), to whose notes the reader is referred for informa- tion about MS. versions and printed texts. Daniel ad- duces proof from MS. authority as well as from internal evidence that the Hymns * Ihesu defensor omnium * and * Mediae noctis tempus est ' are separate Hymns, which were erroneously printed together as one Hymn by Arevalus (in Lorenzana's reprint of Cardinal Ximenes' Breviarium Gothicum, Matrit 1775, p. cxviii) and have therefore been frequently treated as one Hymn since his time. Authorship. The authorship of this Hymn is not touched upon in the Bangor MS. Instead of discussing the point fuUy, we will content ourselves here by saying, that Daniel is inclined to accept its Ambrosian author- ship, not only on the external authority of the Codex Rhenaviensis (ninth century) but also and still more on account of the close resemblance both in thought and diction running through the Hymn to the following language used by St. Ambrose in his commentary on Ps. 118. "Docet te propheta quomodo teneas Dominum Jesum. * Media nocte ' surgebam ad confitendum tibi NOTES. 47 super judicia justitiae tuae." (Expositio in Fs, cxviii. vers. 62 ; P.L. Tom. xv. col. 15 13.) See stanza i. " Unde non otiose Paulus Apostolus et Silas trusi in carcerem, cum in nervo pedes haberent, media tamen nocte surgebant, mentis vestigio exorabant Dominum, et laudis sacrificium deferebant." {Ibid, col. 15 15.) See stanza iL "Solet sponsus media nocte venire, cave ne te dor- mientem inveniat" {3id, co\, i $16.) See stanza vii. " Cave ne facem tuam non queas somnolentus accen- dere." {Ibid.) See stanza ix. "Media nocte primogeniti Aegyptiorum liberi," &c Ibid, col. 15 14.) See stanzas iii. iv. v. There is a resemblance and correspondence here which certainly support the theory that this Hymn is the composition of St. Ambrose. It dces not appear among the Hymns attributed to St. Ambrose by I.uigi Biraghi {Inni Sinceri e Carmi di Sanf Ambrogio^ Milano, 1862.) nor is it in the Ambrosian Breviary. There is nothing to suggest an Irish origin for the Hymn. Use. This hymn was part of the * Vigiliae Noctumae.' According to the heading in the Mozarabic Breviary as well as in the Bangor Antiphonary it was for use at mid- night • De medium noctis * (P. I... Tom. Ixxxvi. col. 9, 32.) * Mediae noctis ' (Fol. i w^ According to the Rule of St Caesarius of Arles it was for use at the first noctum • Ad primum iioctumum.* {Regula S, Caesarii ad Virgines^ Bolland. Acta SS, ad diem xii. Januarii § xi. No. 69, Tom. i. p. 736.) According to the Codex Rhenoviensis (ninth century) it was for use at Noctums on Sunday, ' Dominicis diebus ad noctumum.' Metre. The Hymn consists of fourteen stanzas of four lines each. The metre is iambic dimeter acatalectic. For *variae lectiones' throughout this Hymn see Daniel ut supra. Stanza. I II III-V IV VI Line. 1-4 See note to Title. 1-4 do. do. 2 The MS. reading * Et quos idem ' has not been retained. It seems to be just translatable. '*\Vhom too the same angel then had not dared to punish," but the reading given by Thomasius *ex Cod. Reg. Suec. et Cod. O.' " Quos ibidem " is to be preferred. {Opera Omnia^ ed. Vezzosi, Romae, 1747, Tom. ii. p. 404.) The line might also be altered thus : * Et iis quos tunc angelus.' I *ueio' MS. ^tanza. Line. VII 1-4 See note to Title. IX 1-4 do. XI n I *agie' MS. This Greek word in Latin letters occurs in the Hymn of St Comgall [14] stanza v. line 6, and in the Hymn of S. Cumineus Longus line 44 (L.H. p. 80), and it has found its way into a Collect in the Leofric Missal. (Oxford, 1883, p. 176): see also W.T. pp. 48, 49. Other instances of Greek words in- troduced in a similar way into Latin texts are as follows, but the list makes no pretensions to be exhaustive. It is chiefly drawn from Celtic sources. cata, Codex Usserianus, Irish sixth cen- tury, edited by T. K. Abbott, Evatige- liorum Versio Antehieronymiana^ Dub- lin, 1884. Pars prior p. (378) ; also in the headings of the Codex Bobiensis {k\ a fifth century MS. of the gospels once belonging to St. Columbanus, edited by Dr. J. Wordsworth and others in Old Latin Biblical Texts (Oxford, 1886, pp. 3-53); in the Perigrinatio Sylvicu (frequently.) doxa, Sequence for Fer. iv. post Pente- costen ( York Missal^ Surtees Society, vol. lix. p. 157.) karismata (W.T. p. 52.) pneuma (W.T. pp. 14, 24, 41, 48, 52.) sophia, *Caraien de vita Sulgeni,' written in the eleventh century by Johannes, son of Sulgen. (H. & S. vol. i. p. 666.) Sequence for Sexage- sima in the Anglo-Saxon Tropary qf Ethelred. (Surtees Soc vol. Ix. p. 306; W.T. pp. 14,48) sophisma (W.T. p. 42) ; sother or soter (W.T. pp. 48, 49.) sperma (W.T. p. 28) ; Theos (W.T. p. 49) ; ymon (W.T. p. 49.) In Adamnan's Life of St. Columba^ ago- notheta, lithus, machera, omonimums, onoma, protus, sophia, xenium, &c. (Edit. Bp. W. Reeves, Dublin, 1857, p. 1 58, note n. and Glossary. See also W. p. 1 5 7 note.) The Ix)rd*s Prayer in Greek words and Greek characters is written on the last page of Codex A of this Life, and the colophon at the 48 NOTES. Stanza. Line. end of the second book of the same codex is in Latin words but Greek characters. (Edit. Reeves utsupra pp. xiv. XX.) In the Book of Armagh agon, anthropi, archidocos, &c. (W.S. pp. 298, 307, 312.) The Lord's Prayer in Latin words but Greek characters occurs on fol. 36r. and single words in Greek characters are found elsewhere in the same MS. Whole passages of transliterated Greek words may be seen in Gerbert's Monumenta Vet, Liiurg, Aieman, St. Blaise, 1779, Pars. "• PP- ^7» ^^ » '" W.T. pp. 29, 60, 97, 192 ; the Geia- sian Sacramentary^ col. 540. In fact the older Western Liturgical MSS. of all kinds abound in them. XIV 1-4 Thisdoxology is only found here, not in the other MSS. of this Hymn. ["] Title. This is a very rare Hymn, no other MS. text of it being known to us. It was reprinted, after Muratori, by Daniel (Tom. iv. p. 88) but without any suggestion as to its authorship or origin, and without any note or comment on its text. It does not bear upon the face of it any evidence of its birthplace or authorship, beyond this one general negative inference that a Hymn in honour of Martyrs is not likely to have originated in Ireland, and therefore must be an importation from outside Ireland, and most probably from Gaul or Spain. The metre is too irregular to fall under any classifi- cation. It is a rhythmic rather than a metrical poem. * Matutina.' See note to [24]. For the honour paid to martyrs, see Introd. § 6. For the special observance of Saturdays, ste Introd. §§ 2» 4. Stanza. I Line. 4 VI The word * Alleluia,' though only writ- ten after the first and last verses, was evidently intended to be repeated at the end of each verse of this Hymn. The sense and perhaps the metre require it. It has been inserted accordingly. *Qui' MS. But the grammar either Stanza. Line. requires * Quac * for * Qui ' or * fir- masti * for * firmavit.* VI 3 *zabulum.' For this form of the word see Part I, Introd. p. xxv. The same word occurs in W.T. p. 23. [12] Title. This Hymn for use at Mattins on Sunday is found only in this MS. It does not exhibit sufficiently distinct characteristics to enable us to decide whether it is an Irish composition or an importation from the Continent ; but see note to stanza x. h*nes 3, 4. The metre consists merely in breaking up sentences into clauses of fairly equal length. Its irregularity points rather to Ireland as the place of composition than to any workshop of more polished poetry. The refrain is only written in fuU after the first and last verses, but the repetition of its catchword after each stanza, and the mark of abbreviation over it after the second stanza, imply its presence in full at the close of every verSe. Stanza. Verse. III I This phrase, like others which follow, connect this Hymn with the language of the Nicene Creed. VI I Compare Rom. viii. 17. „ 6 * qui nunc cepit.* These words do not seem to be required, and may be accidentally borrowed from the first line of stanza viii. *Cepit' in both cases is evidently not the perfect of * capio ' but the present or perfect of * coepio.* IX 4 * Diximus * hardly makes sense. * Divin- itas ' has been suggested. X 2 * se se ' must be either a clerical error for * esse,' which however is not wanted, or a late Latin equivalent for * illum.* See Part i. fol. i^z». note i. H 3> 4 See [13] stanza xxii. where similar doc- trinal phrases occur in an undoubtedly Irish composition. [13] Introductory note. There are many copies existing both in MS. and in print of this celebrated Hymn composed by St. Sechnall (Secundinus) in praise of St. Patrick. We subjoin a list of the earlier MS. texts, and of the more important printtd editions : NOTES. 49 LlST OF MaNUSCRIPTS. Name of MS. Date A.D. I Antiphonarium Benchorense [B] 680-91 II Liber Hymnorum [L.H.] Xlth. III Liber Hymnorum [L.H.*] XlthorXIIthc IV Lebar Brecc XlllthorXIVt Present Place. Ambrosian Library, Milan. Trinity College, Dublin. Franciscan Convent, Merchant^s Quay, Dublin. Royal Irish Academy, Dublin. LlST OF PRINTED EdITIONS. Name of Editor. MS. Authority. a Colgan. Not stated. b Sir James Ware. IIL c Muratori. I. d Gallandius. Reprint of b. e Dr. J. H. Todd. IL f H. A. Daniel. Reprint of c. g Haddan and Stubbs. Reprint of e. h Whitley Stokes. IIL Title of Book. Trias Thaumaturga (p. 211). S, Patricii Opuscula, Anecdota Bibliothecae Ambrosianae (Tom. iv. pp. 127-159.) Opera Omnia (reprinted in P.L. Tom. Ixxii.) Bibliotheca Patrum (Tom. x. p. 183.) Leabharimuinn [Liber /fymnorum} ortheBook of Hymns of the Ancient Churck of Ireland^ in 2 vols. (irish Archaeological and Celttc Society.) Thesaurus Hymnologicus (Tom. iv. p. 91.) Councils and Ecclesiastkal Documents^ etc (vol. ii. part ii. p. 324.) Tripartite Ufe of St, Patrick (p. 386.) Place and Date. Lovanii, 1647. Londini, 1656. Patavii, 171 3. Arezzo, 1770. Venetiis, 1765-81. Dublin, 1855, 1869. Lipsiae, 1855. Oxford, 1869. London, 1887. To which must be added the present edition of the Anti- phonary of Bangor, under the auspices of the Henry Bradshaw Society, in two parts, London, 1893 ^^^ 1^95' Some further publications of this Hymn in honour of St. Patrick are mentioned in U. Chevalier^s Repertorium Hymnoio^icum, Louvain, 1889, fasc. i. pp. 91-2. Very little is knovm about St. Sechnall or S. Secun- dinus, the composer of this Hymn. The Irish annals simply record his death. The following is the notice of that event in the Annals of Ulster, a.d. 447. " Quies Secundini sancti Ixxv® anno etatis sue." (Edit. W. H. Hennessey, Dublin, 1887, vol. i. p. 12.) He is enum- erated in Tirechan^s CoUections among the Bishops ordained by St. Patrick in Ireland, but no further details about him are given {Book 0/ Armagh, fol. 9^/.; W.S. p. 304.) In the notes by Muirchu Maccumachtheni he is not even mentioned. In the * Liber Angueli * (or Book of the Angel) an early ninth century forgery to promote the primatial claims of Armagh and the papal claims of Rome, inserted between the Additions to Tirechan's Collections and St. Patrick's Confession in the Book of Armogh^ Secundinus is mentioned along with Auxilius, Patricius, and Benig- nus, as ordering that appeals should lie in case of dis putes, first to the Archiepiscopal See of St. Patrick [Armagh] and secondly to the See of St. Peter at Rome. {Ibid, fol. 2\vry W.S. p. 356.) In later Irish literature e.g. the Pteface to this Hymn in L.H.* (printed with a translation W.S. pp. 382-5) and in the Preface to it in the Lebar Brecc (printed with a translation in L.H. pp. 26-34) which are too lengthy to reproduce here, several other traditions are recorded about St. Sechnall, e.g. we are told thac the Hymn was written in Domhnach Sechnaill (now Dunshaughlin in Meath) by the St. Sechnall from whom that place received its name. The occasion of its composition was the reconciliation of ihe two saints after their estrange- ment owing to a depreciatory remark made by St. Sech- nall about the teaching of St. Patrick. Sechnall was the Irish and Secundinus the Roman name of the author, who was the son of Restitutus ua Baird, a Lombard of Leatha, and Darerca^ a sister of St. Patrick. These state- ments involve ethnographical and geographical points of difficulty and obscurity, which are discussed at length by Dr. Todd {Ibid, pp. 35-40) but into which we refrain from entering here. H 5° KOTES. >» » »> >> The Hymn does not add to our knowledge of facts in the history of the life of St. Patrick, but it tells a good deal about his moral and spiritual character. Stanza I The goodness of his life makes St. Patrick comparable to the Angels and Apostles. II In everything he keeps God's Com- mandments. III Constant in the love of God, and im- movable in the faith, he received his Apostleship directly from God, so that the [Irish] Church is founded on him, as the Church [Universal] was founded on St Peter. IV The Lord chose him to be a fisherman in Gentile waters. V He trades with the Gospel talents, and exacts usury from the Irish clans, and as a reward for his labours will one day possess the joys of the heavenly kingdom. VI As a faithful minister and messenger of God, he exhibits the form and action of an Apostle, practising what he preaches. VII God sent him, as He sent St Paul, to lead the Gentiles to God. VIII And like St. Paul he bears the marks of the Lord Jesus on his body (stig- mata Christi.) IX He feeds believers with celestial food and Gospel words. X He keeps his own flesh chaste, as the temple of the Holy Ghost, oflering it as a living sacrifice, well pleasing to God. . . XIII He preaches the Name of the Lord with boldness to fhe Gentfles, oflering to them the laver of salvaction, pray- ing daily for theh- sins, and ofiering worthy sacrifices to God. XIV He despises t*he glory of tlie world, counting it but as refuse compared to the Table of the Lord. Unmoved by the world^s thunders he rejoices to suffer adversity for Christ XV He is the good and faithful shepherd of the Gospel sheep, chosen by God to watch over His people, and to feed them with holy doctrine. XVII Clad in the wedding garment, as the king*s messenger, he invites believers >» » » » to the marriage feast, drawing the heavenly wine in heavenly vessels and giving God's people drink from a spiritual chalice. Stanza XXI Christ has chosen him to be His vicar upon earth, to redeem innumerable men from the captivity of Satan. „ XXII He sings Hymns, the Apocalypse, and the Psalms, explaining them for the edification of God's people, teaching the doctrine of the Three Persons and the one Substance. „ XXIII He prays to God, wiihout ceasing, day and night ; and hereafter, when he shall receive the reward of his great labours, he shall reign with the Apos- tles, a saint over Israel. We have translated or paraphrased so much of this hymn because the universal acceptance of its genuine- ness, as a fifth ccntury composition, is to a large extent based on intemal evidence supplied by its style, sub- stance or matter, and grammar. As to matter there is a total absence of the miraculous and legendary element which is found in all biographies of St. Patrick from the seventh century onwards, nor is there any reference to St Patrick's visit to Rome, or to his Roman mission, or to his deference to Roman authority, of which we first find a trace in the seventh century, and of which the Book of Armagh^ and, stiil more, latcr authorities are so full. As to style, in addition to a ruggedness of metre, there as a simplicity of style and diction which it is easier to observe than to describe, and which is redolent of antiquity. As to grammar, it is to be noticed that it speaks of St Patrick throughout in the present tense, implying that it was written in that Saint's life-time, except indeed in the last verse, when his death is referred to, and then the present is ex- changed for the future, and we get * percepturus ' and * regnabit.' It should be noted that in this Hymn we find certain statements about St Patrick in their original and credible form, which afterwards developed into exag- gerated and improbable or impossible legends, e.g. in the last stanza but one we are told that St Patrick chaunted Hymns with the Apocalypse and Psalms to God, a perfectly possible feat, which before the close of the sevemh century had grown into the almost impossible statement that St. Patrick repeated all the Psalms and the Apocalypse of St. John, together with Hymns and Canticles, daily, and that he crossed himself loo times in every hour of both day and night "Omnes Psalmos et apocalipsin lohannis et omnia NOTES. 51 kantica spiritalia scripturarum cotidie decantans, siue manens, aut in itinere pergens, tropeo etiam crucis in omni hora diei noctisque centies se signans, et ad omnes cruces quascumque vidisset orationis gratia de curru discendens declinabat." (Notes by Muirchu Maccu-Machtheni in the Book of Amiagh^ fol. 7. W.S. P- 293) In the last line of the last stanza, it is stated that hereafter St Patrick will reign with the Apostles over Israel. This simple statement grew into the legend that at the last day St. Patrick will act as the Judge of the Irish race. Tirechan's Collections in the Book of Armagh speak of his * Conductio omnium Sanctorum Hibemiae in die judicii.' (Fol. i^v.) An old Gaelic Hfe of St. Patrick, preserved in the Ledar Brecc^ asserts " ihat though great is St. Patrick*s honour still among men, it will be yet greater at the meeting of Doom, wlien he will be, like every chief Apostle, passing judgment on the men of Ireland to whom he preached." (FoL 292^) It was said to be one of the three requests granted to St. Patrick before his death "ut Hybemenses omnes in die judicii a te judicenter " ( F//. S, Patricii\ inter Bedae Opp, BasiL ii. p. 333. See also W.S. pp. 258, 260.) There is evidence that this Hymn was known and amous at a very early date. The second of four petitions granted through an angel to St. Patrick before his death was : "ut qulcumque ymnum qui te de compossitus est, in die exitus de corpore cantauerit, tu iudicabis poeniten- tiam eius de suis peccatis." (Notes by Maccu-Mach- theni in the Book of Armagh^ foL 8r. W.S. p. 296.) The third among four ways of honouring St. Patrick's memory in all Irish monasteries and churches in the seventh century was, ** Ymnum eius per totum tempus cantare." (Tirechan's Collectionsin thejff^^<2/^-4rv/fl!^//, foL i6r. W.S. p. 333.) This is generally accepted as referring to the Hymn of St Secundinus, because the vernacular Hymn, com- posed by St. Patrick himself, is referred to in the follow- ing line : "Canticum eius scotticum semper canere." {Ibid,) Muirchu Maccu-Machtheni probably had the fourth ^tanza of St. Sechnall's Hymn in his mind when he wrote the words, which describe an ange^s prophecy to St Patrick, "dicens ei adesse tempus ut ueniret et aeuangelico rete nationes feras et barbaras, ad quas docendas misserat illum Deus, ut piscaret" {Book of Armagh^ foL 2r. W.S. p. 272.) Lengthy Irish prefaces to this Hymn have been pre- served in the Lebar Brecc^ and in L.H.* They have both been printed with translations (L.H. pp. 26-34 W.S. pp. 382-5) and we forbear from reproducing them here. Metre. Each stanza in this Hymn consists of eight lines, which are trochaic dimeter acatalectic, and trochaic dimeter catalectic altemately. It is an alphabetical Hymn consisting of twenty-three stanzas. Each stanza begins with one of the twenty- three letters of the Latin alphabet in succession. This was a favourite device among Irish as well as other early Hymn writers. Sometimes each stanza commenced, as here, sometimes each line commenced with each letter of the alphabet in succession. Other examples in the Antiphonary of Bangor will be found in the Hymn of St Comgall [14] the Hymn of St Camelac [15] and the memorial Poem of the Abbots of Bangor [129.] In L.H. there are examples in the Hymn of St Brigid, of which, however, only the last three stanzas (x, y, z) are preserved (p. 57) and in the Hymn of St Columba (p. 205.) The well known Hymn of Sedulius, ' A solis ortus cardine,' is an alpha betical Hymn ; so is the less known Hymn * Alma fulget in coelesti,* both of which occur in MS. Reg. A. xx. (see Index.) There can be little doubt that this alphabetical arrangement of verses or lines is in imitation of thc Scriptural precedent aJOforded by Pss. xxiv. xxxi i. xxxvii. cxviii. Lamentations i. ii. iii. iv. Title. The * magister ' in the MS. title is obviously a clerical error for *magistrL' The title in L.H. is * Incipit ymmus sancti patricii episcopi scotorum.' * Magister ' is a title given to more than one Irish saint e.g. to St Finnian of Clonard by Adamnan {Vit, S, Coiumbay Lib. iii. cap. 4, where see Bishop Keeves' note) and to St Patrick himself in the Kalendar of Oengus, if we may identify (though Oengus does not) Sen Patrick with St. Patrick of Armagh. ' senpatraic cing catha coemaite arsrotha ' e.g. ' old Patrick, champion of battle, lovable tutor of our sage.' (August 24, Edit W. Stokes, Dublin, 1880, pp. cxxv. cxxxiii.) Stanza. Line. I 1 * Audite.' According to the last para- graph in the Preface in the Lebar Brecc (p. 238^, lines 7, 8) this Hymn was written ' simihtudine Moysi di- centis, Audite celi quae loquor (Deut xxxii, i) et Dauid dicentis, Audite haec omnes gentes (Ps. xlviii, 2.)* There seems to have been a special tendency among Irish Hymn- H 2 52 NOTES. Stanza. Line. I >> II III writers to begin their Hymns with the word ' Audite.' For other speci- mens in the present MS. see the Hymns of St. Comgall [14] and of St. Camelac [15.] The verse now at the end of the Hymn of St. Brigid, but which the Irish Preface thereto states to have been its first verse, com- mences thus : Audite Virginis laudes sancta quoque merita(L.H. pp. 57-8). Two Hymns in praise of the Irish Virgin St. Monenna preserved in Colt. MS. Cleop. A ii. begin with the same word e.g. * Audite fratres facta ' etc. * Audite sancta studia virginum,* etc. (J. Julian, Dict, of Hymnology^ pp. 547, 551O An alphabetical Hymn in praise of St. Peter has been printed by Mone from an Irish MS. formerly at Reichenau, now at Karlsruhe, which he assigns to the eighth century. It commences with the \m^ : * Audite fratres fama Petri.' (Lateinische Hymnen des Mittelalters^ Freiburg, 1855, Tom. iii. p. 68.) It may be added that the lamentation of Seila, Jephthah's daughter, begins * Audite montes threnum meum ' {Apocrypha Anecdota^ edit. M. R, James, Cambridge, 1893, p. 182.) 5 * bonum ob actum,* for a summary of the good actions and good character- istics ascribed to St. Patrick through- out this Hymn see introductory note. 8 There may be a reference here to St. PauFs claim to be not a whit behind the very chiefest Apostles (2 Cor. xi. 5-) 8 There is probably a reference in this line to St. Matt. v. 1 6, where the Oid Latin reads * magnificent ' instead of the Vulgate * glorificent' 4 * Petrum,' which is the original reading of B. is also the reading of L.H., whereas Petrus is found in L.H.* The fornier seems to be the prefer- able reading as far as giammar and sense are concerned. Stanza. Line. The comparison of St. Patrick to St. Peter was a favourite one in the early Irish Church. A table is prefixed to the Martyrology of Tallaght in which thirty-two Irish saints are told off against the same number of saints of the New Testament, or of Western Christendom. In this list * Patricius * is equated with Petrus Apostolus. (L.H. p. 69.) The same equation is made in a similar list preserved in the Book of Leinster, (Facsimile Edition, Dublin, 1880, p. [370] 3rd col. line 5.) III 7 * Adversum * must be taken as a sub- stantive, equivalent to * adversitatem.' The reading in both L.H. and LH.* is 'adversus.' This stanza is based on St. Matth. xvi. iS. IV 1-8 'Hiere is a reference in this stanza to St. Matth. iv. 19. The acquaintance of Muirchu Maccu-Machtheni with this verse has been already referred to in Ihe introductory note. V 1-8 This stanza is based on St. Matth. xxv. 1 4-30. The construction of the last four lines is diflficult. We may bear in mind that according to the Preface to this Hymn in L.H.* " there are three plaoes therein, in which are *three words without meaning, inser- ted for the sake of the rhythm.' " VI 8 The first word of this line is tom : it may be * fructu * or * factu.* VII 5-8 There is a reference here to Gal. i. 12, 16. St. Patrick is called, in the Tri- partite Life^ " Lestar togai frifuacra tirinni amal Pol nabstal " i.e. a choice vessel for proclaiming righteousness, Hke Paul the Apostle. (W.S. pp. 256-7.) In the Book of Obits it is said, "Sicut Paulus apostolus gentium apellatur, sic Sanctus Patricius Sco- torum apostolus nuncupatur." (Dub- lin, 1844, p. 96.) VIII 5, 6 There is a reference here to Gal. vi. 17, where St. Paul says : * Ego enim stigmata Domini Jesu in corpore meo porto,' * cujusque ' must be bad Latin for *Quique,' the reference NOTES. 53 Stanza. Line. being to St Patrick, whereas the 'cujus' in line 7 refers to Christ. See [94] line 8. IX 1-8 This stanza is based on Exod. xvi. 15, and St. Matth. xv. 33-8. 3, 4 Either the * Quam * in line 3 must be altered to * Qui ' or the * que ' in line 4 must be rejected as superfluous. X 7, 8 These two lines are based on Rom. xii. I. XI 8 This stanza is based on St Matth. v. 14, 15- XII 1-8 Compare the sentiment expressed here with the epitaph on St Gregory the Great preserved by Bede, HisL Eccles. Lib. ii. cap. i. Implebatque actu quicquid sermone docebat, Esset ut exemplum mystica verba loquens. 6 * Formamque ' may be regarded as a mistake for 'formaque' the ablative case being required. XIII 1-8 This stanza may be interpreted as enu- merating four chief means of grace ; Preaching, Baptism, Prayer, and the Eucharist „ 8 The *que' here is misplaced being in sense connected with * pro quibus ' in line 7. 9« 5» 6 With regard to the frequency of prayer St. Patrick himself tells us in his Confession : " postquam in Hiberione deueneram cotidie atque pecora pas- cebam, et frequens in die orabnm, . . . ut in die una usque ad centum ora- tiones et in nocte prope similiter. (H. and S. voL iii. pt ii, p. 300.) See stanza xxiii; see also [14] stanza xxii. and [15] stanza iv. „ 7,8 The * ut ' and the * que ' in the last two lines, though required by the metre, are not wanted by the sense. See note to stanza v. We suppose that ' hostias ' refers to the Eucharistic Sacrifice in view of the reference to ihe * Mensa Domini,* *The Lord^s Table,' in the next stanza. XIV 1-8 This stanza is to be compared with JPhil. iii. 7, 8. In L.H. there is an Irbh Stanza. Line. XIV XV XVI XVII 9> gloss over this line which translat€S or glosses it thus " in comparison of which he also estimates all things as chafif. ' This makes Dr. Todd sug- gest that ' mensa ' ought to be taken in the sense of ^mensura' and as ' mensa ' is an impossible contraction for 'mensura,' he proposes to read the line thus, ' cuncta ad cujus men- suram.' * Mensura ' occurs in full in [60] Hne 2. We prefer to think that the writer of the gloss was mistaken ; and to interpret *mensa' of *the Lord's Table.' The word was not unknown in Irish in that connection. In the Lebar Brecc we find the words; *do m^is D^ .L don altoir noib,' which are * off the table of God, that is, the holy altar' [Fol. 126.] As quoted by E. ||^ 0'Curry. {Ltctures on the AIS, materials of ancient Irish history^ Djblin, 1878, p. 377.) 4 quiscilia MS. ciscilia L.H. 1-8 Throughout this stanza there seems to be a reminiscence of such passages as St. John X. 14 ; XV. 13 ; xxL 15. Variations from the MS. text have been introduced into the latter part of this verse. 6 * vestibus.' The ' vestes,' like the ' annona,' are of course metaphorical, and may probably be explained by reference to such passages as St. Matth. xxiL 1 1 ; Rev. xvi. 1 5. 1-4 The imagery here is drawn from the parable of the marriage of the king^s son in St. Matth. xxiL 1-14. 5, 6 An Irish gloss in L.H.* interprets * vinum * of * the wine of the doctrine of the Gospel,' but we are inclined to see here, as well as in the last two lines of this stanza, a reference to the Eucharistic chalice. 7, 8 See note [2] stanza xiii. line 4. 8 *spiritale poculum.* Compare the expression * spirituale sacrificium ' for the Eucharist in the Stowe Missal^ and in a * Postcommunio ' for St Patrick's Day in the Corpus and Rosslyn Irish Missals. (W. pp. 237, 271.) The phrase *spirituale 54 NOTLS. Stanza. Line. poculum ' occurs in the following passage in a Mozarabic Preface for //. Domin. post Oct, Epiphan, ** Nam licet verum corpus edatur, et sanguis manifestissimus hauriatur, nullus tamen horror incutitur, cum salus animarum in spirituali cibo et poculo ministratur. (P.L.Tom.lxxxv. col.249.) XVIII 7, 8 These two lines refer to a popular but erroneous interpretation of the name * Israel ' as meaning * Vir aut mens videns Deum.' (P.L. Tom. xxiii, col. 788.) This interpretation is given in the work De interpretatione nom- invm Hcbraeorum^ attributed to St. Jerome, who elsewhere, however, gives the true meaning of the word *princeps cum Deo.' (Quaest He- braeae in Genesim cap. xxxii. vv. 27, 28. P.L. Tom. xxxiii. col. 988.) Claudius of Turin said : ** Israel Dei, id est, eos qui vere ad visionem Dei prae- parantur.' {Enarratio in Epistolam D, Fauli ad Gaiatas in cap. vi. P.L. Tom. civ. col. 910.) The expression ' Israel Dei ' in Gal. vi. 16, is glossed in the eighth or ninth century Irish MS. of St. PauFs Epis- tles at Wiirzburg ".i. sanctos videntes Deum et comalnatar toil do&," *' l'he saints who see God and who fulfil God's will.' (W. Stokes, The Old-Irish Glosses at Wiirzburg and Carlsruhe, Hertford, 1887, pp. 120, 301.) In the Benediction at the close of the Liturgy of St. Clement the phrase OCCUrs 'o G609 *\apajfK, tov a\7j0ivuJ9 opwvro9,* (Hamm. p. 23.) XIX 7 This line is corrupt The reading in L.H. is * sed coeleste salluintur.' Mr. Whitley Stokes prints * sed celesti sallientur' from L.H.* (W.S. p. 388), but the right reading would seem to be * sed coelesti saliantur.' The refer- ence is to St. Matt. v. 1 3. XX 1-8 The whole of this stanza seems to be suggested by St. Matt. xiii. 1-9. 7 The * que ' is again superfluous. * Quo- rumque ' stands for * Et eorum.' XXI 2 * vicarium.' It is noteworthy that the title *vicar of Christ' is here given Stanza. Line. to St. Patrick. Compare the corres- ponding verse in the Hymn of St Comgall [14.] XXI 7 * zaboli ' see part i. Introd. p. xxv. note. • zabuli ' L.H. * stabuli ' L.H.* XXII I * cum apocalypsi.' The following have been suggested as possible reasons why the Apocalypse may have had an especial attraction for St. Patrick and other Celtic saints. Its Johan- nine authorship, tlie Celtic Church, through the Gallican, claiming a special connection with St. John ; the prominence therein of the num- ber * seven,' which is also prominent in Celtic ecclesiology and literature. (T. Olden, Epist/es and Hymns of St, Patrick^ London, 1894, pp. 38-9.) St. Patrick is said to have built seven churches at the river Fochaine (W.S. p. 154), and in Cianacht {Ibid, p. 160), and in Hui Tuirtri {Ibid, p. 168.) In an Irish Homily on St Patrick, preserved in the Lebar Brecc^ ihe devils are recorded to have been expelled from Ireland by St. Patrick for seven days, seven months, and seven years. (Ibid, p. 476.) „ 2 salmosque MS. ^almosque L.H. * XXIII 4 For St. Patrick^s habits of prayer see stanza xiiL lines 5, 6. „ For the inference as to the date of the composition of this Hymn based upon the two future tenses * percepturus ' and * regnabit ' see introductory note. Anthems. In lieu of the two anthems which have been added to the Hymn in B. the foUowing sets of three Anthems are found in the two copies of ihc Irish Book of Hymns, in L.H. 1. In memoria eternaerit iustus, Ab auditione mala non timebit 2. Fatricii laudes semper dicamus, Ut nos cum illo defendat Deus. 3. Hibernenses omnes clamant ad te puen, Veni sancte patricii saluos nos facire. in L.H.» 1. Patricii laudes semper dicamus, Ut nos cum ilio defendat deus. 2. Hibernensss omnes clamant ad te pueri, Veni sancte patricii saluos nos facere. NOTES. 55 3. Patricius sanctus episcopus Oret pro nobis omnibus, Et misereatur protenus Peccata quae commisimus. The anthem L.H. i is taken from Ps. cxi. 7. The anthem L.H. 3 is based upon the following story in the Tripartite Life of St, Patrick: " Quotiescumque enim somni quietem capere cupiebat, videbatur sibi ante oculos continuo prospicere Hiber- norum insulam, ita quod perciperet sermonem et cla- morem puerorum in sylua Fochladensi diceniium : * Veni sancte puer Patrici, et inter nos ambula ' " (W.S. p. 25.) An extravagant version of the same story is told in the Notcs on St. Fiacc*s Hymn {Ibid, p. 421.; [m] ' Hymnus Sancti Comgilli Abbatis nostri.' This is an alphabetical Hymn of twenty-three stanzas, to which an introductory stanza has been prefixed. Each stanza consists of eight lines, except the second stanza, which consists of ten lines. The metre is iambic dimeter acatalectic. Every line in almost every stanza either begins, or ends, or both begins and ends with the same letter. It was impossible to carry out this principle in its completeness throughout a long Hymn, but it has been carried out to an extent which leaves it still a very remarkable tour deforce, Stanza. Introd. I All lines begin with * a ' n Two „ „ „ *b' III Two „ „ „ *c' IV AU „ „ „ *d' V Three„ „ „ 'e' VI Two „ „ „ 'V Vn Two „ „ ., 'g' VIII Three,, „ „ *h' IX Three,, ,. „ 'i* X Threc„ XI Two „ XII XIII XIV Every other line begins with * o ' XV ■'»•»•'■ »• » » »> j> Q XVII Two lines begin with *r' XVIII Two „ „ „ *s' XIX XX Three „ „ „ 'u* XXI Two „ XXII XXIII Refrain. >> )) >> » » >> >> » >» » *x' Stanza. Introd. I All lincs end with ' e ' (ae) II 1« >> )> >» *a' III „ » » >» *m' IV »1 »» » » *m' V ») » » *s' VI >> )» » »> •0' VII )» » » » *e' VIII »« >» >» »» *s' IX » » »» »» *s' X )> »» »» » •s' XI >> >> »» »» 'm' XII )» »» »» 'e' XIII )» »» •» *m' XIV » »* »» 's' XV >» »» »• »• m XVI »» »» »» *e»(i) XVII »> >» »» *a' XVIII »» »» »» 'm' XIX Four Hnes 1 end with *s,' four with *a' XX All lines end with 'm' XXI » « « ») >» 'a' XXII >» »» »> >> 'm' XXIII » >» >» )» '0' XXIV » >> »» »» 'e* Refrain >> » )» » *a' It may be noticed that in the Anglo-Saxon Tropary of Ethelred all the lines or many of the h*nes in the majority of the Proses are made to end with the letter * a,' but there does not appear to be any attempt to regulate the letters with which the lines commence. (Surtees Society Publications, vol. bc. pp. 285-318.) See also a Sequence for * Fer. iv. post Pentecosten ' in the York Alissal {Ibid. vol. lix. p. 156.) For other Irish speci- mens of such arrangement see the * Versiculi famih*ae Benchuir' [95] and the poem *in memoriam abbatum nostrorum' [129] further on in this Bangor book. St. ComgalL In addition to the facts mentioned about this Saint in Part I. p. ix. it is worthy of mention that he is invoked in the foUowing places ; (a) Among the * Sancti Monachi ' in a ninth century * Libellus precum * published in Mart. (Tom. iii. Lib. iv. cap. xxxiv. p. 238.) This is a Fleury MS. exhibiting traces of Celtic influence, and probably therefore com- ing originally from Brit*any. A libt of the Celtic Saints invoked in it will be found in a note in the appendix to this volume. See p. 96. (b) Among the * Sancti Abbates,' after St Benedict in the Culdee Litany, connected with Dunkeld in Scotland, and printed in H. and S. vol. ii. Pt. i. p. 278. 56 NOTES. (c) Among the *Sancti Confessores,' next before St. Antony, in the Litany for *Fer. iv. in xl.' in the Aberdeen Breviary. (London, 1854. Pars hyemalis, fol. Ixxxi.) Sianza. Line. Introductory stanza. This stanza seems to have been composed for and pre- fixed to the following Hymn in order to attach that Hymn to St. Comgall. The Hymn itself is general in its phraseology. It contains no bio- graphical details about St. Comgall, and no such special description of his character that it might not be applied with equal propriety to al- most any saint, unless stanza xviii is an exception, q,v, Refrain 2 This verb, as similar verbs in stanza XX. line 2, &c., is in the past tense, and there is no indication, as there was in the last stanza of [13] that the Hymn was written in the life time of the saint whom it commem- orates. I I For Hymns beginning with the word 'Audite* see note to [13] stanza i. line I. „ „ * pantes ta erga.' For a list of Greek words introduced into the Latin text of this Service-book see Part I. Introd. p. xix. § 14. See also [10] note to stanza xiii. line i. „ 3 The MS. form * anthleta ' is the usual Irish form of athleta (see W. p. 260. note 6oa.) * Anthletae * are invoked in the Lorica of Gildas, line 22. (Book of Nunnaminster^ ed. by W. de G. Birch, London, 1889. p. 91.) The Greek form is 0^X1/71)9 (Ep. S. Ignatii ad Polycarpum cap. ii) or aO\o(()6po^j Lit, of St, James (C. A. Swainson, Greek Liturgies, London, 1884, pp. 234-5.) IV 6 'Stefanus* (MS.) is presumably lo be taken as a proper name, *the holy Stephen of God.' „ „ *agius.' See note to [10] stanza xiii. line I. V 6 'Carus' MS. but the sense evidently requires *carum.' The scribe may have been misled by the *pignus' in line 7. Stanza. Line. IX XII XIII XIV XV XVII )) ' Canis ' is a specially Ephesine epithet and occurs frequently in the Old- Gallican Liturgy. (W. p. 258 n. 43.) The *Deo cari' are mentioned by TertuUian {De Poenitentia cap. ix) and by Pseudo-Dionysius. {De Coeiesti Hierarchia cap. vii. § 7.) The word * carus ' only occurs twice in the Vulgate, viz. : in Thren. 1. 2 ; 2 Macc. xiv. 24. It never occurs in the Roman Breviary or Missal, except where Thren. i. 2, is read as in ' Lect. i. in Coena Domini.' It occurs several rimes in the Bangor Antiphonary. See Index. It is interesting to find St. John the Divine entitled *Domini carus* in a trope of Gallican origin in an English Service Book. (W.T. p. 9.) 1-8 This description of St. Comgall as learned in the Scriptures, and care- ful in the administration of the Sacraments, recalls the similar de- scription of St. Patrick in [13] stanzas xvii, xviii, &c. 8 * carus.' See note to stanza v. line 6. I * apprendit,' a shortened form of * appre- hendit' which would make the line too long by a syllable. *bradium' is probably a mistake for * brabium,' a late Latin form of the Greek ' Ppap^iovJ 1-4 Compare the enumeration of * martyres, confessores, virgines, anchoritae, monachi, episcopi, abbates catholici ' in a Collect in the Stowe Missal (W. p. 244.) 5 * synodum ' gen. plur. I, 2 There seems to be a reference here to St. Matt. xvi. 18. 1-8 The reference throughout this verse is to Jer. i. 10. This makes us con- clude that * eremiae ' in line 7 stands for the name of the prophet, and not for * eremitae.* 5 This line occurs again in stanza xix line 4. 7 'gratiam* MS. to preserve the uniform ending of the lines of this verse in *m.' NOTES. 57 >> 9f XX Stanza. Line. XVIII 1-8 This stanza may preserve some personal recoUection of the habits or of the deathbed of St. Comgall. „ 7, 8 Acts X. I, 2. XIX 3 * Caram Deo ' see stanza v. line 6. 4 See stanza xvii. line 5. 7 The metre requires two more syllables ; some such word as * pergens ' has been left out. We have not found any authority for the MS. form * domuens.' Is it an amalgamation of * domans ' and *pergens*? Possibly we should put the comma after ' insaniam/ and treat 'domuens* as a comiption of ' domum habens.' 4 This line is the fourth h*ne of the refrain of this Hymn^ as given in fuU after the introductory verse. XXI I The MS. form of Christus is retained as essential to the alphabetical sequence of the verses. „ 3 This is equivalent to styling St. Comgall the Vice-gerent of Christ, in the same way that St. Patrick was called the Vicar of Christ See [13] stanza xxi. line 2, XXII I, 2 * ymnum immolabat.' Compare the expressions Mmmolatione per psal- terium ' in [93] * psalterium immolate * in [100]. There is Vulgate authority for such a use of *immolare* in Ps. xlix. 14. It helps to explain the term ' Immolatio * which, as well as * Con- testatio,' is frequently found as a title instead of 'Praefatio* in the Old- Gallican Liturgy. „ 3» 4 * orans.' Compare the habit of contin- uous prayer attributed to St. Patrick in [13] stanza xxiiL Scc also [15] lines 13, 14. „ 5 See note to refrain, line 2. Does * sub numero ' here mean * in rhythm * ? or is there a reference to the * numerus signatorum * in Apoc. vii. 4 ? Refrain. 4 There is an * s ' on the margin, wiih a mark of abbreviation over it, after the last line of the refrain, to which it is difficult to assign any meaning. The anthera or collect after the refrain may be intended to be a rudely rhyming anthem, as in thc casc of the anthems at the end of [13.] [15] * Hymnus Sancti Camelaci.' This is an alphabetical Hymn of twenty-four lines, each line beginning with a separate letter of the alphabet The twenty-fourth line is accounted for by the insertion of an extra line begin- ning with * p,' and not in regular alphabetical order, be- tween the line beginning with *x' and the line beginning wiih * y.* The * z ' of the last Hne is not at its commence- ment but is buried in the word * elizaro.* There are eight or seven syllables in the lines, which are trochaic dimeter acatalectic and trochaic dimeter catalectic alternately. Very little is known about the saint who is com- memorated in this Hymn. His name, Camulacus, occurs in the list of Bishops ordained by St. Patrick in Tirechan's Collections in the Book of Armagh (Fol. 9 b. VV.S. p. 304.) In the same document the following incident is narrated in connection with him. It is said of St Patrick: 'Et uenit per flumen Ethne in duas Tethbias et ordinauit Melum episcopum, et aecclessiam Bili fundauit, et ordinauit Gosactum, fiHum Milcon Maccu Booin, quem nutriuit in seruitute septem annorum, et mittens Camulacum Commiensium in Campum Cuini, et digito ilH indicauit locum de cacumine Graneret, id est, aecclessiam Raithin.' {Book of Armagh^ Foll. 10 b, 1 1 a. W.S. pp. 310, 311.) For the identification of the per- sons and places named in this passage except ' Camu- lacum Commiensium,' see notes in the Analecta Bollandiana^ Tom. il. p. 44. But no one has hitherto offered any explanation of the epithet ' Commiensium ' or ' Cumiensis ' as the word stands in the Antiphonary of Bangor. The nationality of Camulacus or Camelacus is uncertain. This name * Caomlach ' or * Caomhelach ' means *the gentle* or * the kindly one,' and has an original Irish ring about it, but then is it the Irish equivalent for Camulacus, or is Camulacus, or Camelacus, the Latinizcd form of Caomlach ? St Camelac is not commemoratcd in the Martyrologies of OenguSy or Tallaght^ or Gorman^ but in the Martyrology of Donegal there is this entry. Nov. 3, 'Caomlach o' Raithin* [Caemhlach of Raithin, now Rahen, in the barony of Ballycowan, King*s county.] If the word * Commiensium ' is formed from his Irish tribe or native place, there is a place in the northem part of co. Kilkenny, called *The Three Commons,' which may have some connection with it. (Annals of the Four Masters^ a.d. 870. 2nd Edit Dublin, 1856, vol. i, p. 516, note 1.) If St. Camelac was a foreigner who accompanied St. Patrick into Ireland, the Commienses might be the in- habitants of some district in Gaul. I 58 NOTES. The lines of this Hymn nin on continuously in ihe MS., but the sense seems to suggest a division into stanzas of four lines each. Stanza. Line. I I For Irish Hymns beginning with *Audile' see note to [13] stanza i. line I. „ 3 * Cumiensis.' See note lo title. II 3 The metre requires * gratiasque.' IV I, 2 Compare the habits of continual prayer attributed to St. Patrick in[i3]stanza xxiii, and to St Cumgall in [14] stanza xxii. I The perfect tense used from this point onward (for we have ventured to alter ' regnabit ' into * regnavit ' in the twenty-third line, treating it as an instance of the confusion between *b* and * u ') prove that this Hymn was composed after the death of St. Camelac, VI 3 ymparadiso MS. The * y ' is introduced here as the first letter, in order to preserve the alphabetical sequence of the lines. „ 4 * elizaro ' MS. The form * Eleazarus ' for * Lazarus * occurs in the Codex Usserianus alter^ an early Irish Bibli" cal MS. (T. K. Abbott, Evangehorum Versio Antehieronymiana^ Dublin, 1884. Pars posterior, pp. 571, 573.) We have previously called attention to the fact that the ' z ' with which the last h'ne ought to begin is buried in this word. [,6] One would have expected a marginal cross to have been placed before this CoUect, to denote the com- mencement of a series of Collects for the Day and Night Hours, or, if not here, then before [17] where a set of such Collects commences, no. [16] being perhaps, an additional Collect thrown in to fiU up space, when the scribe found that the Hymn of St. Camelac did not occupy the whole of fol. 17«;. For the number and arrangement of such Hours at Bangor see Introd §3. *Secunda' as the equivalent of *Prima,* thc usual title of the first of the Day-Hours is a very ancient title, but has now gone out of use. It is found in the Missale Gallicanum (p. 179), also in C. C. C. C MS. 272, a ninth century Rheims Psalter^ where the foUowing coUect occurs among Oraiiones ad secundam : ' Domine Deus omnipotens, qui nos ad hanc oram secundam per nocturnas caUgines incolomes peruenire fecisti, conserua nos hodie per omnium orarum spatia et momenta temporis, et in tua gratia nos semper fac per- manere.* The office of Prime was not an original part of the scheme of the Divine Office, but was introduced, first at Bethlehem at the end of the fourth century, to fiU the gap between Mattins and Terce (Migne P.L. Tom. 1. coL 1135, note.) There may have been room on the last part of this leaf for the usual concluding formula 'Qui reg- nas.' [»7] For * secunda ' sec note to [16.] This is the first of a complete series of rhyming coUects for the Day and Night Hours. Metrical devo- tions, except in the form of Hymns, are very rare. Their form here suggests that these coUects may have been intended for choral recitation as a kind of * respon- soria * at the end of their respectivc Hours, but we can adduce nothing in support, much less in proof of such a suggestion. It is made by Dr. O. Seebass, Columba von LuxeuiPs Kiosterregel^ Dresden, 1883, p. 27. For something analogous to thcse metrical prayers at Bangor, we may refer to an ancient GaUican Mass written throughout in hexametcr lincs {Missale Richeno- vense^ Missa viii. p. 21) to the metrical Litanics for Rogation-tide published from tcnth century MSS. by Gerbert {Monumenta Vet. Uturg, Aleman, St. Blaisc, 1779, P^rS' "• PP« 87-91) to a set of ' Benedictioncs nocturnales ante Lectiones * written in rudc hexameters iti the Cffice Book ofthe Abbot qf Evesham (edited by H. A. VVUson for thc Hcnry Bradshaw Society in 1893, coU. 55-7) to the numerous metrical Tropes in VV. T, ; to the metrical ' Communioncs ' which occur sparsely in thc Sarum, York, and Hcreford Missals (J. JuUan, Dict, of Hymnology, London, 1892, sub voc, * Communio,' where sec also * OfTertorium,* * Tropc') It is to be noticed that thc dotted omamentation of capital letters which has prevailed hitherto is discon- tinued throughout this sct of CoUects. Line i. *Te.' Sec Introd. § 5 (^.) [18] The grammar would appear to requirc ' regnat ' but it has not been thought worth while to aUer thc text NOTES. 59 [19] *Ad sextam.' 'In cruce positus.' We have here a very early, if not the earliest Service Book authority for assignation of the various Night and Day Hours to commemorate and correspond to the incidents of our Lord's Passion and Death. * Dominus noster Jesus Christus .... extitit matutinalibus a Judaeis captus, prima coram Pontio Pilato judice ductus, tertia illusus, corona spinea coronatus, sexta cruci ab ipsis Judaeis perfidis conclav. atuSy nona in cruce pendens mortuus, vespertina de ipsa cruce depositus, completoria traditus sepulturae. Sicque circa ejus flagellationes, passionem, et ipsius sanctissimi corporis mysterium erat tota expedita dies ipsa.' {Constitt, Dnu Johannis de Sancto Paulo Architpiscopi Dublinensis de jejunio passionis A.D. 1351. Wilkins' Concilia^ London, 1737, Tom. iii. p. 19.) See the ' Orationes de Passione Domini, respondentes septem Horis Canonicis {Brti\ Roman. ex Ducali Campidonensi Typographeo, 1705, pars Aestiv. p. 125.) According to John Cassian the sixth hour, as an Hour of Prayer, commemorated (i) our Lord's ascent of the cross ; (2) the vision of St. Peter recorded in Acts x. 9 ; '^ Hora autem sexta immaculata hostia Dominus noster atque Salvator oblatus est Patri, crucemque pro totius mundi salute conscendens, humani generis peccata delevit . . . Eadem quoque Petro hora in excessu mentis vocatio gentium omnium per submissionem vasis evangelici delati coelitus, &c." {De Institutis Coenobi- orum, Lib. iii. cap. 3.) [20] ' Ad nonam.' Instead of commemorating the death of Christ upon the cross at the ninth hour (see note to [19]) this CoIIect refers to the visit of the angel to Comelius at that hour. Cassian mentions three events as commemorated by the selection of the ninth Hour as an Hour of Prayer (i) Our Lord's descent into hell ; (2) the vision of Comelius recorded in Acts x. 3 ; (3) the visit of SS. Peter and John to the temple recorded in Acts iii. i. " Hora vero nona infema penetrans, inextricabiles tartari tene- bras coruscatione sui splendoris extinxit, &c. . . . Eadem quoque hora Comelius centurio in precibus solita devotione persistens, comniemorationem oratio- num et eleemosynamm suamm ante Dominum factam, angelo sibi colloquente, cognoscit . . . Petms autem et loannes ascendebant in templum, ad horam orationis nonam." {De lustitutis CoifuMorum^ Lib. tiL cap- 3.) [21] 'Ad uesper.* MS. 'Ad vesperas' M. but *Ad vespertinam' is suggested by the first word of the CoUect, and this form of the title is written in full on fol. i8t;. [31.] There is no reference here to the taking down of our Lord's body from the cross. See note to [19.] Vespers are not here foUowed by Compline, asthe Hour of our Lord*s burial, nor does there appear to be either here or elsewhere in the MS. any reference to that service. But see note to [22.] [«] * Collectio ad initium noctis.' This Hour of Prayer is thus named in the Rule of St. Columbanus, which does not mention vespers, but passes on from the men- tion of the * Horae diumae,' to the mention of this service * ad initium noctis,' or * First noctum : ' " Per divinas temi Psalmi horas, pro opemm interpositione, statuti sunt a senioribus nostoris . . . Ad initium vero noctis duodecim Psalmi, ad mediumque noctis duodecim similiter psalluntur, ad matutinum vero his deni bisque bini per tempora brevium, ut dictum est, noctium &c." {Regula S. CoIumbam\ cap. vii. Holst Pars. iL p. 94.) Menard interpreted this phrase, as found in the * Regula S. Columbani ' to be equivalent to Compline *Ad initium noctis' *quod respondet Completorio.' (Menardiy JVotae in S. Benedicti Anianensis Concordiam Regularum. P.L. Tom. ciiL col. 884. See Mart. Tom. iv. p. 37.) But there is no support for this conjecture, and no proof that such an office as Compline was known to the monks of Bangor, or recognized in the monastic order of St Columbanus. Compline had, however, been recognized, and Psalms had been assigned to it, in the Rules of St Isidore of Seville, ob. 636, cap. 7, St Aurelian of Arles (545-53» cap. 35) and in the Rule of St Benedict, who died in 543 (Capp. 17, 18.) There is no known reference to Compline before his lime. CoIIects * ad initium noctis ' occur again in [32] [33] where see notes. Line 2. *nocte orantes media.' This line settles the fect that this second Noctura or night-hour was at mid- night See also [37.] [*4] *Ad matutinam.* This is the last of the night- hours, and includes, though it does not consist exclusively of, Lauds. Line 2. The line ' te ter sanctum laudantibus ' is I 2 6o NOTES. suggestive of the fifth verse of * Te Deum laudamus ' or of the Trisagion. Line 4. The Hne *sacris hymnorum cantibus' is suggestive of Lauds. [25] Line i. *Gallorum cantibus.* This expression bears two meanings. It sometimes means midnight, and sometimes early moming about 3 a.m. The first of the three Christmas Masses was entitled ^ Missa in Gallicantu ' (Sarum) or * Missa ad puUorum cantum ' ( Vetus Missale Romanum, Romae, Ed. sec 1756 p. 17.) This Mass was almost universally celebrated at midnight, or near midnight, for which * gallicantus * is evidently the equivalent. But in a long passage (Lib. IV. cap. xiL § 19. p. 35) Martene has shown that there was a * primus gallorum cantus * and a * secundus gallorura cantus/ and that the expression * gallicantus ' refers sometimes to one sometimes to the other, that is to say, either to midnight or to 3 a.m. We subjoin a passage in which * pullorum cantus ' evidently bears the second meaning : " In officio nocturno uno tempore psallun- tur ante pullonim cantum in hyeme noctumi, dicente propheta * media nocte surgebam ad confitendum tibi * . . • PuUorum cantus declinantis est terminus noctis qui mox diem parit." {Regula Magistri cap. 33. Holst Pars ii. p. 230.) *Gallorum cantus* evidently means 3 a.m. in the Bangor MS. Line 3. The MS. reading * ob ' in the third line makes neither sense nor grammar, and we have substituted * ut ' as probably the true reading. There is nothing in the context to account for the scribe writing * ob.' [26] The language of this prayer clearly points to day- break, or about 3 a.m., as the hour of mattins or ' hora matutina.' *Ad secundam.* A new set of day and night hour Collects begins here. Its commencement is marked by a marginal cross. The dotted omamentation of the capital lelters which had been omitted through- out the previous set is now resumed. For the title ^secunda* see note to [16.] Note the phrase *in hac hora prima diei,' in line 2. [28] *Ad horam tertiam.' Instead of one of the scenes in the Passion (see note to [19]), the descent of the Holy Ghost on the Apostles on the Feast of Pentecost, as recorded in Acts ii. 13, is commemorated in this Collect Thus Cassian says : / Hora namque tertia repromissus olim per prophetas Spiritus Sanctus super Apostolos in orationum officio constitutos descen- disse primitus comprobatur.' i^De Instiiutis Coenobiorum^ Lib. iii. cap. 3.) [»9] See note to [19.] [30] Line 3. * divina miracula.' This expression may refer to the earthquake, and the graves opened, and the veil of the Temple rent at the death of Christ See note to [20.] [31] This collect contains a reference to Ps. cxl. 2. This Psalm is sung daily at Vespers in the Greek and Arme- nian offices, and was perhaps sung daily at the same service at an early date in the VVest. It is now sung at Friday Vespers in the Roman, and at Thursday Vespers in the Benedictine Breviary. See Apost. Constitt lib. ii. cap. 59. See note to [22.] [32] [33] The language of this Collect 'ad initium noctis,' implies a time coinciding with the close of day and the fall of night, a time which might be earlier but could hardly be later than 9 p.m. See note to [22.] [34] * Ad pacem celebrandam.' The devotions accompany- ing the bestowal of the Pax here are two anthems taken from Ps. cv. 6, and from Ps. cxviii. 165, each anthem being followed by a collect The first anthem *Injuste egimus' &c. which also occurs in Judith vii. 19, but which is evidently there, as here, a quotation from Ps. cv. 6, is part of the Psalmellus at Mass on Sexagesima Sunday in the Ambrosian Rite. (Antiphonarium Ambrosianum Vetus^ p. 8, appendix to Missale Ambrosianum VetuSy edit. Ceriani, no place or datc.) It also occurs among the Suffi^ages at the end of the Litany in the Sarum Breviary, (Cambridge reprint, 1879. Fasc. II. col. 253.) The second anthem occurs as a Communio in the Stowe Missal (W. p. 242.) From the language of the second Collect, which embodies a reference to Ps. xc. 5 (* ut non timeamus a timore nocturno ') we may infer that Ps. xc. was used at the service at which the Pax was given, entitled ' ad initium noctis,' and that the Pax here is part of that NOTES. 6i Servicc, and is connected with ihe Divine Office, and not with the Liturgy. The Pax is not found in connection with any of the Day or Night Hours in any Westem Breviary, whether secular or monastic, at the present day. A Benedic- tion at the end of Compline is an ancient custom which has survived. That in the Benedictine Breviary runs thus : * Benedictio, Benedicat et custodiat nos omni- potens et misericors Dominus, Pater, et Filius, et Spiritus Sanctus. Amen.' This is also given in the Roman Breviary, and in the Sarum Breviary, in the latter case ending with * Dominus.' But to find something in Western Breviaries resem- bling the Pax we have to.go back as far as the Breviary of the Humiliati, published in 1548. There after the Collect * Visita quaesumus &c.' comes this rubric : Hinc praepositus vel hebdomadarius det benedictionem omnibus in choro stantibus^ capite inclinato^ dicendo, * Pax, et benedictio Dei Patris omnipotentis, et Filii, et Spiritus Sancti descendat super vos, et maneat semper vobiscum. I^. Amen.' Mox incipiatur Salutatio ad Virginem, Salve regina misericordiae, &c. (From a paper by Dr. J. Wickham Legg in the Transactions of the St. PauTs Ecclesiological Society, vol. ii. part v. London, 1890, p. 281.) It may besaid that the presence of the word ' Pax ' in the above salutation does not necessarily involve the formal bestowal of the Pax. This is true, but its presence is almost certainly a survival from, and a reminiscence of, a time when the ceremonial of the Pax was in existence. An examination of the ancient Celtic surviving formulae of benediction commencing with the word * Pax,' shows them to be connected with the actual bestowal of the Kiss of Peace. Book of Dimma(\\. p. 170); St. GaU MS. 1394 (W. p. 177); Stowe Missal (W. p. 242). There may be an allusion to the now obsolete Pax at Compline in the following passage in the Mitrale of Sicardus : * Hae tres horae (i.e. Laudes Matutinae, Vesperae, Completorium) pertinent ad octavum, scilicet Domini resurrectionem, qui mane surrexit, in vespere se discipulis manifestavit, in Completorio discipulis ait * Pax vobis.* (Lib. iv. cap. ix. P.L. Tom. ccxiii. col. 135.) It appears that the Pax was once given in the Chapter House, afier Prime, on Christmas Day at Laon, and therefore perhaps also elsewhere. " Decanus dicit versum, * Puer natus est nobis ' aUi respondent, * et Filius datus est nobis.' Postea decanus dat osculum pacis his qui sunt juxta eum, prius a dextris, postea a sinistris, et osculantur se in osculo pacis ex utraque parte usque ad ultimos. (A i3th century Ordinarium Laudunense quoted in Mart Tom. iii. p. 37.) In the Divine Office of the East Syrian Church, the Kiss of Peace is given both at the commencement and close of the evening service; at the commencement, after the ' Gloria in Excelsis ' and before the * Pater Noster ' ; at the close, before the Nicene Creed ; also in the same position at the commencement of the night service; also after the Pater Noster in the moming service. (A. J. Maclcan, East Syrian Daily OfficeSy London, 1894, pp. xiiL xiv. xvi. i, 22, 68, 82, 84, 85, 171, &c.) The presence of the Pax here in the Bangor MS. may therefore be regarded as a Hnk with Eastem usage, and also as a mark of great antiquity, because all the above instances must be looked upon as survivals or as echoes of what was probably the universal custom of the first Christians never to meet together for purposes of worship without the salutation of the kiss of peace. TertuIIian alludes to it in a passage which is interest- ing as showing that as early as his time the custom began to be omitted on certain occasions, an omission to which he refers with disapproval except with reference to one day, Good Friday : " Alia jam consuetudo invaluit ; jejunantes, habita oratione cum fratribus, subtrahunt osculum pacis, quod est signaculum orationis .... Quae oratio cum divortio sancti osculi integra ? Quem Domino officium facientem impedit pax?" &c. {De Oratione^ cap. xiv. Edit. Paris, 1842. Tom. i. p. 253.) Origen asserts : * Mos ecclesiae traditus est, ut post orationes osculo se invicem suscipiant fratres.' (Commeni. in Epist. ad Ronu Lib- x. n. 33. Mignt!, Patrol. Graeca, Tom. xiv. col. 1282.) There is a reference to the Pax in cap. xiv. of the * Regula Coenobialis ' of St Columbanus, where among various ofiences and penalties the following offence and penalty are named : * Si[quis] post pacem sonaverit, quinquaginta [verbera]. (P. Fieming, Collectanea Sacra^ Liovanii, 1667, p. 24.) The text and context make it probable that the Pax of the Divine Office, and not the Liturgical Pax, is referred to in this passage. The Pax, Credo, and Pater Noster [34] [35] and [36] have been elsewhere quoted as connected with the Mass and not with the DivineOffice (W. pp. 102, 189.) In the Mozarabic Liturgy the Constantinopolitan Creed immediately precedes the Lord's Prayer in accordance with the direction of Canon ii. of the iii. Council of Toleda * ut priusquam dominica dicatur oratio [symbo- um fidei] voce clara a populo decantetur.' (Mansi, Concilia, Tom. ix. col. 993.) But the Pax is given at a much earlier point in that Liturgy, and in view of that fact, and also of the wording of the second Bangor Pai Collect, the theory of liiurgical usage is now abandoned, and the Pax [34], Creed [35], 62 NOTES. and Lord's Prayer [36] are believed to belong to the Divine Office, and to be an appendage to the Service 'ad initium noctis.* The writer of an article in the Church Quarferly Revieju (Jan. 1894, vol. xxxvii. p. 347) maint«iins the correctness of the liturgical theory. It is primd facie in favour of that theory that the second Bangor Pax anthera *Pax multa diligentibus, &c.* should be found in the Stoive Missal (W. p. 242), but that fact must be regarded as a coincidence. The bulk of proof lies on the other side. [35] * Incipit Symbolum.* For the position of this Creed in the Divine Office at Bangor, see note to [34]. This Creed is to a large extent unique, many of its readings not being found elsewhere. The Ordo Romanus vii, published by Mabillon, and which is not necessarily a Roman Ordo, contains the first words of a baptismal Creed which may have resembled the Bangor Creed. It began Uitrrevu) eU €va k. t. \. and was afterwards repeated in Latin * Credo in unum Deum, Patrem omnipotentem, visibilium,' &c. {Museum Italiatmy Paris, 1689, Tom. ii. p. 81.) The triple and emphatic repetilion of the word * Credo ' introducing the statement of belief in each separate person of the Holy Trinity is a remarkable feature in the Bangor Creed. Credo in Deum Patrem. Credo et in Jesum Christum. Credo et in Spiritum Sanctum. Two more Credos are added toward the end Credo vitam post mortem. Haec omnia credo in Deura. Amen. The separate ' Credo ' for each Person in the Holy Trinity is found in the Baptismal Creed in the Sacra- mentarium Gallicanum, The two further additions of * Credo ' at the close find no parallel either there or, so far as we know, elsewhcre. As the creed in the Sacramentarium Gallicanum is not easily accessible, and as it contains further points of similarity to the Bangor Creed, we print it at length, marking the points of similarity by the use of italic letters. (Mabillon ut supra^ Tom. 1. p. 312.) Credo in Deum Patrem omnipotentem, creatorem coeli et terrae. Credo in Jesum Christum, Filium ejus unigenitum sempitemum : conceptum de Spiritu Sancto, natum ex Maria Virgine, passum sub Pontio Pilato, crucifixum, mortuum, et sepultum. Descendit ad infema; tertia die resurrexit a mortuis; ascendit ad coelos, sedit ad dexteram Dei Patris omnipotentis, inde ventumsjudicare vivos et mortuos. »> >» »t »t »» ♦» ♦» >> Credo in Spiritum Sanctum, sanctam ecclesiam catho- licam, sanctomm communionem, remissionem pecca- tomm, carnis resurrectionem, vitam aetemam. Amen. Line 2 * invisibilem,* peculiar to B. If idolatry stili existed in some parts of Ireland, we should understand the reason for the addition of the epithet. „ * Creaturamm . . . conditorem,' peculiar to B. 4 ' Credo,* so in Sacram, Gallican, 5 ' unicum,' peculiar to B. „ ' Deum omnipotentem,' ditto. 6 * conceptum,' so in Sacram, Gallican, „ * natum,' ditto. 7 * passum,' ditto. 8 * qui . . . inferos/ peculiar to B. ' 10 in coclis, ditto, ' In coelos ' occurs among the * Interrogationes de fide' in the Sacram. Gallican, p. 269, * ad coelos* in the Missale Gallicanum VetuSy p. 162. 10 sedit, so in Sacram, Gallican, and in the Missale Gallicanum Vetus (p. 163). „ ' que,' peculiar to B. 1 1 * exinde,' peculiar to B. „ omission of ' est' So in Sacram. Galli- can, 13, 14 ' Deum omnipotentem ' peculiar to B. 14, 15 *habentem . . . Filio,' peculiar to B. 15 *et Filio.' The three points placed in the MS. after and above * Filio ' are probably equivalent to ' dele,* and, if so, denote on the part of the scribe dislike to, or unfamiliarity with, the addition of the words *et Filio.' Three points so placed are frequently found in the Book of Armagh^ and alwajs as equivalent to * dele.' They are also placed once with the same meaning over a repeated ' Madiani ' in the Stowe Missal (W. p. 240.) „ ' esse/ peculiar to B. 16, 1 7 The position of the clause ' abremissa[m] peccatomm' before * sanctorum com- munionem* is peculiar to B. The word 'abremissa' is, so far as we know, only found elsewhere in a passage from a fifth century GaUican writer, of British or Breton origin, i.e. Faustus of Riez, who mentions among the articles in the Gallican Creed of his date, "in Spiritum sanctum. »» 9» >» 9» »» n >» NOTES. 63 sanctam ecclesiam, sanctorum com- munionero, abremissa peccatonimy camis resurrectionemy vitam aeter- nem." (De Spiritu Sancto^ Lib. i. § 2, edit Engelbrechty Vindoby 1891, p. 104.) The simpler word ' remissa ' is fouud in African authors, e.g. *Diximus de remissa peccatorum ' (TertuUian, adv, Marcionem, Lib. iv. cap. xviii.) * bap- tizare et remissam peccatorum dare.' (Cyprian, Ep. Ixxiii. and in several other passages in the same Epistle.) Line 18-20 'Credo vitam. . . . Amen,' peculiar to B. The meaning of * in Deum ' here is thus explained by Faustus of Riez ' credamus in deum, id est, ut haec a deo disposita, et in deo constare fateamur' (ut supra^ p. 104). The distinctive mark of this Creed, as it differs firom other known Creeds, is its emphatic insistence upon the deity of each of the Persons in the Holy Trinity. It may be of interest to print two more early forms of the Creed. The first [1] is from MS. l^tg. 2, A xx. fol. I ir. an eighth century MS. of which a fuU description will be found in the Appendix ; the second [II] is a Gallican Creed contained in a letter of St. Cyprian Bishop of Toulon, addressed to Maximus, Bishop of Geneva, c. 524-33, ex Cod. Colon. 212 (olim D. 2326) saec vii. foL ii^r. [1] has not been printed before. [II] has been recently printed for the first time by W. Gundlach aniong the Epistolae Aevi Merotvingici^ in the Monununta Germaniae^ Tom. iii. pp. 434-6. L Credo indeum patrem om- nipotentem. et in ihesum christumfilium eius unicum dominum nostrum. qui natus est de spiritu sancto et maria uirgine. qui sub pontio pilato cnici- fixus est et sepuhus. tertia die resurrexit amor- tuis. ascendit in coelos. sedit ad dexteramdei patris. unde uenturus est iudicare uiuos ac mortuos. et inspiritum sanctum. sanctam ecclesiam catholi- cam. remisionem peccatorum. camis resurrectionem. Amen.^ IL Credo in deum patrem om- nipotentem. credo et in ihesum christum filium eius unigenitum dominum nostrum. qni conceptus de spiritu sancto, natus ex maria uirgine. passus sub pontio pilato crucifixus et sepultus. tertia die resurrexit a mor- tuis. ascendit in coelos. sedet ad dexteram patris. inde uenturus iudicatunis uiuos ac mortuos. r Omitted by Cyprian as un- \ connected unth the purport l o/ his lctter. [36] For the use and intention of the *Pater Noster' here see note to [34] ad finem. For the various readings in the text see Introd. § vii. Line 6. * Demittimus ' MS. The words * peccata demittas ' occur [64] hne 5 ; but the word is probably a clerical error for ' dimittimus.' Lines 6, 7. * ne patiaris nos inducL' This is the read- ing of other Irish MSS. viz. the Book of Dimma^ the Book of MuUing^ the Gospels of Mac Regol and the Book of Armaghj where the clause is written in Greek letters, 'er nh vartaptc ytvc, tnBvKi, iKrefiirraTtivyefi,* On the other hand the ordinary Vulgate text is found in the Book of Durrow and the Book of Kells^ while Codcx Usserianus i. and iL are both defective, so that their readings in St. Mat vi. 13, cannot be ascertained. [37] Line i. *Per horam mediae noctis.' The hour of this Nocturn is hereby identified with midnight Sec [*3]- [38] ' IUuminator cahginum.' This expression points to dawn of day or about 3 a.nL See note to [2 j]. ' Tu.' See Introd. § 5 (g). [39] See notes to [25] [38] [59]. [40] The anthem is taken from Ps. bcxviiL 8. [40*] We now come to a long h'st of *preces' or inter- cessions to be used at the Day Hours. They consist, with exceptions which will be noticed, of an anthem followed by a Collect The order and number of them deserve notice. In the Regula S. Columbani^ cap. vii. the order of intercessions for use ' per diumas horas ' (not ' ad matutinam et ad vesperam ') is thus described : " Cum versiculorum augmento intervenientium pro peccatis primum nostris, deinde pro omni populo Christiano, deinde pro sacerdotibus, et reliquis Deo consecratis sacrae plebis gradibus, postremo pro eleemosynas facientibus, postea pro pace regum, novissime pro inimicis, ne illis Deus statuat in peccatum quod perse- quuntur nos, et detrahunt nobis, quia nesciunt quod faciunt" (Holst Part iL p. 94.) Let us place the order of these intercessions in the Rule of St. Columbanus side by side with the order for intercessions in B. 64 NOTES. Regula S. Columbani (cap. vii.). 1. Pro peccatis nostris. 2. Pro omni populo Chris- tiano. 3. Pro sacerdotibus et reli- quis. Deo consecratis sacrae plebis gradibus. 4. Pro eleemosynas facienti- bus. 5. Pro pace rcgiim, 6. Pro inimicis. Antiphonarium Benchorense (foU. 20Z/.-22r.). 1. [Pro peccatis nostris.] 2. Pro baptizatis. 3. [Pro sacerdotibus.] 4. Pro abbate. 5. fPro frairibus.] 6. Pro fratemitate. 7. Pro pace populorum et regum. 8. Pro blasphemantibus. 9. Proimpiis. 10. Pro iter facientibns. 1 1. [Pro gratias agentibus.] 12. Pro elemosifnas facien- tibus.] or Pro eleemo- synanis. 13. Pro infirmls. 14. [Pro captivis.] 1 5. "Pro tribulantibus.]^ 16. [Pro poenitentibusr] In the above lists the first three titles correspond; No. 4 = No. 12 ; No. 5 = No. 7 ; No. 6 = No. 8. All the Rubjects for intercession enumerated in the Rule of St. Columbanus are found in the Antiphonary of Bangor with ten additions. The normal structure of these intercessions or * Preces ' or * Orationes * is an anthem or Versicle followed by a short CoUect, but No. 4 consists of three anthems without a Collect, and in the Nos. 14 and 16, two anthems are prefixed to the Collect. The anthem in [40*] is from Ps. Ixix. 2. It is used at the commencement of the Hours in the Roman, Benedictine, &c. Breviaries. The title is accidentally omitted. Compare with the Bangor *Preces' the following Preces taken from C. C. C. C. MS. 272. o. 5. It is a Rheims Psalter, which can be proved from intemal evidence to have been written somewhat earlier than A.D. 882. Orationes maiores ad matutinam uel ad uesperas. Oremus pro omni gradu ecclesiae. Saccrdotes tui induantur. [Oremus] pro pastoribus nostris. Beatus qui intellegit super aegenum [Oremus] pro rege nostro. Domine saluum fac regem et exaudi nos. [Oremus] pro liberis eius. Saluos fac seruos tuos deus meus sperantes in te. [Oremus] pro abbate nostro. Deus conseruet eum et uiuificet eum. [Oremus] pro cuncto populo catholico. Saluum fac populum tuum [Oremus] pro fratribus et sororibus nostris. Propter fratres meos. propter domum. [Oremus] pro pace. Fiat pax in uirtute tua et habundantia. [Oremus] pro iter agentibus. O domine saluos nos fac o domine prosperare [Oremus] pro nauigantibus. Exaudi nos deus salutaris noster spes. [Oremus] pro persequentibus et calumniantibus nobis. Domine ihesu christe ne statuas illis hoc peccatum quia nesciunt quid faciunt. [Oremus] pro discordantibus. Pax dei qu^ exsuperat omnem sensum custo- diat corda illorum in pace. [Oremus] pro penitentibus. Conuertere domine usquequo et deprecabilis. [Oremus] pro omnibus elemosinas facientibus. Dispersit dedit. [Oremus] pro infirmis. £t clamauerunt ad dominum cum tribula- rentur. [Oremus] pro fidelibus defunctis. Requiem aeternam dona eis domine et lux perpetua luceat eis. Requiescant in pace. Amen. Oremus pro peccatis et negligentiis nostris. Domine ne memineris. Adiuua nos deus salutaris noster propter gloriam nominis tui. O domine libera nos et propitius esto peccatis propter nomen tuum. Adiutorium nostrum in nomine domini. [Oremus] pro fratribus nostris absentibus. Saluos fac seruos tuos deus meus. Mitte eis auxilium de sancco et de sion tuere eos. Domine exaudi orationem meam. The absence of any intercession *pro fidelibus de- functis ' among the Bangor preces is remarkable. See note to [61] adfinem. [41] The anthem is from Ps. xxvii. 9. It occurs among the *Preces' at Lauds and Vespers in the Roman Breviary, and in the opening Versicles of the Anglican Mattins and Evensong. It is also found among the suffrages at the end of the Litany in the Sarum Breviary, (Cambridge, 1879, Fasc. ^^' ^ol. 254) in answerto the bidding * [Oremus] pro cuncto populo Christiano,* a phrase which is equivalent to * pro baptizatis.' It occurs without a preceding bidding among some 'Capitula per omnes Horas* printed by Martene (a) from a most ancient Breviary * Monasterii Cassinensis ' ; (b) an ancient MS. ColUctaneum of the Monastery S. Mariae 66 NOTES. among thc *Suffragia Communia' or -^ Preces' or * Capitula ' of Breviaries, and aniong tke * orationes ad diversa' in Missals of various dates, e.g.: Orationes in Tribnlatione (including ten Masses). (Gelasian Sacratntnkiry^ col. 706.) Missa in tribulatione. {Leofric Missal^ Oxford, 1883, p. 175;) Missa pro quacunque tnbulatione. {Ibid, p. 14. Yark Missal, Surtees Soc. 1874, vol. ii. ^.^^172.) Missa pro tribulatione. (Hereford Missal^ iLeeds, 1874, p. 445«) Missa pro tribulatione cordis. (Sarum Mdssal^ Burntisland, 1861, col. 797*.) Missa pro tentatis et tribulatis. {Roman Missal^ p. Ixxxv.) Missa de tribulationibus. {Mozarahic Missal^ coL 997-) The first anthem is from Ps. xxvii. «t. The second „ .„ Ps. xlv. 8. [54] ' Collectio.* We take the ' collectis ' of the MS. to^be a mistake for ' Collectio.' There is nothing to support the conjecture that it might be equivalent to ^ad collationes,' meaning a Collect to be u«ed after * collationes * or lections from the lives of the Fathers. The Collect seems to be a general supplication for pity addressed to fiie Second Person in the Holy Trinity. As such it is as appendage to, if not a part of [53] or an appendage to all the preceding Preces. Seelntrod. § 6. [55] [56] The title has been accidentally omitted from the MS, text. The anthem is from Ps. 1. 3. The word * Poenitentes,' if we are right in supplying it for the title, must probably be considered as used in a general sense ; but it may be used in the technical sense in which it occurs in the various Ordines for the ejection of Penitents on Ash Wednesday, e.g. in the Sarum Missal. (Bumtisland, 1861, col. 135. See also the * Missa pro Poenitentibus,* col. 794*-) [57] The long series of * Preces ' or * Capitula * for use at the Day Hours being now completed, the scribe proceeds to write down some more Collects for use at the night-hours. A marginal cross denotes the 'Change of subject. The Collect, No. [57], is based dpon St Mat. xxv. 6. Some such verb as ' da ' is wanting in the middle of it The phrase •* media nocte* fixes the time of this service lo be midnight 158] The jlhrase **de luce' points to dayhreak or about 3 ti.m. We have tmnsposed the last * et ' and * ut ' in this Coll«ct l59j This is «n «daptation from various texts in Holy Scripture, e.g. Ps. cxlv. 5 ; Is. xxxiii. 2. See [39.] -^ Tu.' Sce Introd. § 5 (g). t[6o] This Collect is paitly adapted fr-oin Pss. cxii. 5, 6 ; 'cxliii. I. .•£ee Introd. § ^, This Collect oocurs with verbal variations in the Stowe Missal as part of a 'Missa Ai)ostolorum et Martyrum et Sanctorum et Sanctarum Virginum.' It there merges into a Praefatio leading up to the*^ Sanctus ' (W. p. 245). Linc 9. After the word ''augmentum* the prayer in the Stowe Misscd proceeds tbus : — '*• Orent pro nobis sancti maitires et pro de- iunctis nostris, et pro . pecoribus, et pro omnibus terrae nostrae fructibus, et pro omnibus iin lioc looo commorantibus,' &c. It is to be remarked that the Bangor Collect stops -short at the passage which introduces intercession for the departed, among matvy other things. See note to [40*] adfinem, I62J * Collectio post Canticum.' This is the first Collect in the first of several series of Collects for use after certain Canticles, Hymns, &c. See Inttod. § 3. The Canticum in each set [62] [68] [71] [76] [81] [88] [91] [94] is the Canticle "* Cantemus Domino * [5] and not the Canticle * Audite Coeli ' [i]. This is proved by the language of the Collects themselves. We think that the fiaint remains of a cross may be detecied beneath the -upper stroke of thc capital D. Xine 4. ^diluio' MS. The single 'u' frequently stands for the double * u * in Insh MSS. and less frequently vi^e versd, It may be worth noting that ihe word *dilui,' so spdt, occurs in the first few lines of the Stowe Missal (W. p. 226.) JLines 6, 7. ^ Salvator mundi.' For the origin and signifi- NOTKS. 67 cance of this title, which occurs here and frequently afterwards, see Introd. § 5 (a). [63] *^ Collectio post benedictionem pueroram.' The word 'trium/ which usualiy forms part of this title^ has been omitted by the rubricator as in [6], perhaps intention- ally for want of qnce. The Cantiole is sometiraes men> tioned under itsopening word *'Benedicite.' See [77.]^ I jne 5. * Salvator mundL' See Introd. § 5 («.) 'Collectio po6t tres psalmos.' The three Psalms referred to in this tillfe are proved by intemal evidence supplied by the language of the Cottfects which follow this title, here and elsewhere, to l>e the three Psalms universally associated with ancient Mattins, now gene- rally called Lauds, viz : Pss. cxlviii.-cl. * In fine.' The words * in fihe '"at the bottom of the first column of fol. 231^. though detached, seem to belong to the title of this Collect, if so, they are either an amplificatfon of the words *post tres psalmos' and mean that the Collect is to be used at the end of the ^three Psalms' (cxlviiL-cL)-; or else they represent the words * In finem ' which ocxur frequently in the Vulgate [in LXX. ' *Ei9 ro Te*Xo9 ^ in the title at the commence- nient of a Psalm. Sce Psalms iv. v. vi. &o. But the words are not prefixed ih the Vulgate to any Psalm aftev cxxxix. Line i. There is a prayer commencing-with the same first five words as this CoIIect in S^ It occQTs there after Ps. cl. on f. 997^ and is prefixed to the *Canticumr» Moysi/ * Audite coett/ &c. It runs thus : ' Te dominum de coelis Iaudamu<$, Teque oranium regem regum rogamus ;. Tibi uni et trino in quem speramus Cum excelsis angelis inmum^cantamaS) Per dominum nostrum, et rL* ' Te.' See Introd. § 5. (A) Line 5. * peccata dimittas.' For this verb see the Pater Noster [36] line 6. „ „ Salvator mundL' See Introd. § 5(0:) [651- * Colleclio post Evangelium.' In the Benedtctine rite a Collect follows the Gospel Lection at the end of the last Nocturn, which helps to explain the title *coIIectio post Evangelium ' which occurs here, and several times later on in the Bangor MS. From the position of this CoUect in each series of CoUectiones, it is evident tbat at Bangor thc Gospel did not occupy the Benedictine position at the end of Noctums, but that it came after Pss. 148-150 in Mattins. Three lections, including a Gospel, are provided on Sundays in Lent, 'ad Matutinum' in the Mozarabic Zi^er Comicus, (Maredsous, 1893, p. 66 etc.) [66] The knguage of this Collect leads to the conclusion that it was meant to be used after [12] 'Hymnus ad niatutinam. in. Domiiiica.' [67] See Ihtrod. § 61 The realistic character of the language here used makes it impossible to believe that any meta- phorical kind of martyrdom is referred to. See Introd. § 6. The Collecty. no doubt,. is an importation from the Continent It has the ring about it of a Gallican or Mozarabic Preface^but we have not been able hitherto to trace it to^any such source. [68] The cross prefixed to this Collect^of which a very small fragment remains, the rest of it having been cut off OF wom away, indicates the commencement of a ne w series of Collects. Line 8. * Salvatof mundL' See Introd.§5 (/i.) [69] See [63.] line 2. for *et' the MS. reading is *ad.' yy^ 3. * quartus assistis.' This phrase occurs again in [72] q.v. ,y. 9. * Salvator mundi.' See Introd. § 5«. [70] The title * Post laudate Dominum de coelis ' is equiva- lent to the tide * Post tres Psalmos ' in [64], the four words ' Laudate Dominum de coelis ' being the first four words of Ps. cxlviii. Line i. for *canunt' the MS. reading is *canite.' [7i]i See [62.] The cross prefixed to the title indicatesthe comraencement of a fresh set of CoIIects. Line 5. * Salvator mundL' See Intcod. § 5 (a.) [72] See [63 ] Line 3. The words 'quartus assistis' have already occurred in [69]. Corapare the Ambrosian K 2 68 NOTES. Collect belonging to ' Benedicite ' at Sun- day Lauds 'Deus, qui tribus pueris in camino ignis positis quartus adesse digna- tus es,^ &c. [73l See [70.] Line 11. 'vigilia sollemriitatis.' Compare the expres- ^ion '* vigilia Tnatutina * in * [66]. * * sdllem- nitafi Domini * is a term for a Feast of our Lord. * sollemnitas/ nhoug|h it is a wofd of wide signification, is possibly used in the same sense here. AU Sundays are Feasts x)f our Ijor^. 'Vigilia sollenmi- tatis ' would then be Saturday, and this Collect would be for iise on that day. The expression *^* Vigiliarum sotlemnitas* is used by Cassian of the prolonged Satur- day night service. X^ Jnstitt, Llb. fiL cap. ix.) „ 6. ^ Salvator mundf.' See Introd. § 5 {a.) 174] See note to [65.] Line i. ** resurrectionis iriitium.' * The language of this Collect seems to be specially appropriate to Easter Day or Easter-tide. „ 5. "* Dominus,' perhaps' * Domini ' converted into ' Dominus ' in MS. [75] ' Post Hymnum? See nx)te to{66.] ^The same Hymn [12] may be referred to,'but the language of this* Cn^lJect is too vague to substantiate any connecting lirik. [76] The cross prefixed to this title denotes the^orameace- ment of a new series of Collects, See note to'^^^.] l773 in See note to^yo.] Line i. *Te.' See Introd. § 5 (^.) [79] See note to [65.] Line i. ^ Resurgentem ' &c. The language of this Collect points to Easter Day or Easter- tide. [80] Line I. * Resurrectionem * &c. The language of this Collect points to Easter Day or ^aster- tide, but does not suggest a connection with any Hymn in the Bangor Anti- phonary. [8.] [-* Post Canticum.*] This title has been accidentally omitted from the MS. text, but the cross prefixed to the marginal space which the tkle should oocupy indicates the commencement ef a new series of Collects. See note'to [62.] * Post Hymnum trium puerorum.* * Benediclio * [63] and ^ Benedicite* [S9].aremore usually found <:onnected with the title of this Canticle than Hymiras. Line i. ^ Te. See Introd. § 5 (^.) m See note to'[7o.] This rhyming Gollect is also found In "S. It occurs there on fol. 35^^. after Ps. 1,-and prefixed to the *Bene- dictio trium puerorum.* Line 3. gloriae'MS. gloria S. .Line ^.'[saeculorum.] This missing word is supplied from S. .,, „ S. addsAmen. •See noteto [65.] This Collect occurs as an anthemtothe *Hymnus S. Hilarii in laudem Christi ' in L.H. p. 161, It is No. ■{^] in the Bangor Antiphonary. Line 2. afler *tria' add ^Domine* L.H 3. after *oblata' add *Deo' L.H. 4. for * Qiii tecum vivit' read ^ per te Christe Jesu Salvator ' L.fL See note to [65.] Ijn^ ,1. 'diluculo' . . . 'resurgente.* Thelanguage of this Collect points to daybreak, and ^ould be specially appropriate to Easter Day or Easter-tide. [86] The Hymn referred to in this title is -prdbaT^ly [12.] The opening words of the Collect, * Lux orta est in luce,' recal • the words •"Lumen de lumine,' which are the opening words of stanza lii. of that Hymn. "VVe may also note the expression *Filius divinae lucis' in stanza viii. The title ^ Unigenitus * which is us«d in this Collect is found instanzas iv. vii. andix. 9> •» [8J] See Introd. § 5. KOTES. 69 [88] See note to [62.] The cross prefixed lo thw titlc indicates the commencement of a fresh sesies of Collects. {8»] See note to \6^.] Line 3. * aagelum magni xonsiliil' This «nay be Jesus Christ, who is caUed in the Preface of the Cltmen' tine Ltturgyy * Xo^^ov^ Qeoi/y ao^av X,^aaVy TrpurTOTOKov vaoij9 Kriffetv^y ct^^eXoi/ riJ9 ^€XDurry / as * a poem of 36 quatrains, containing 1 44 lines, addressed alike to abbots, to monks, and ta d^vout Christians m general.** (Leciures on Hksf MS. Mdkrmh of Atieient Irish History^ Dnblih, 1878, p. . 374.) Dr. Reeves has al§4) described ' it, together with other Irish Rules at finissels, as totally^ insufficieRt to oonve^i^ any defiinte idea oC the peculiarities of the Orders to which they profess respectively to beloog. {Adamnan*s life ef St, C9/2/mAj,.DubIin, 1857, p. 337.). It is worthy/of remark that the laud^oryf languag& applied in the poem in the Antiphonary of fiangor to the monastery and Rule o^' Basgor is to a. lArge extent« identioal with, or similar toi,' the laudatory language applied in later Latin fireviaries.^ to the fiFessed V4rgin Mary. The following paraUeL table willnUnstrate thid> point :- Antiphonarium fienohorease. Breviarium. .Romanuni^ Nuptiis quoqye parata regi. domino.sponsa. Stanza II K Arca Cheiubin tecta. Stanza VL. Christo regina apla». StanzaVII. Solis luce amicta. » Maria Virgo assumpta esti ad aathereum thalamum. y ad Sextam i« Assamptione fi.M.V.. Hodie sacra et animata arca Dei viventis. Lectio iv. in ii/ Noct Ihd, Gujus sapemus Artifex. Ventri& sub arca clausus est. Hymnus ad Matutinum. In festis fi.M.V. per annum. Gloriosa Regina mundi. Ad. Magn. AntipK Officium fi.M. in Sab- bato. Astitit regina a dextris tuis. Ps. xliv 10 in ii Noct. In festis fi.M.V. per annum. Quae est ista, quae processit sicut sol ? 19 post Lect. V. In ffstis B.M.V. per annum. Vere regjitlis.aa!a. Stanza^VIIL. Antiphonarium fienchorense. fireviarium Romanum. Amictam sole mulierem. Mense Octobri, Lect iii. Officium fi.M. in Sab- bato. Tu Regis alti janua. Et aula lucis lnlgida. Hymnns ad laudes. In festis fi.M.V. per annum. Pos^ partum virgo inviolata permansisti.. In iiL Noct. Antiph. In Assumptione B.M.V. B^ata'Materet- intacta Virgo. Ad Maiinificat, Antiph. Officium Parvum fi.M. Extra Advcntam. Ad Vespcras. Virgp vvalde iecunda.' Stanza IX. Haec ctimatenintacta. n- The inferencewhieh w© wonld draw from this table of comparison, which might probablyv be extended, is this : that expressions and similitudes which m later trmes hecame appropriated exclusively to describe the fi.V.M. had no such approprialioA in the seventh century.in the Irish Cliiin:h,^.but wene-capabl^-Gf being applied,. as inr the Hymn befose ns, to other objerts, such as tbe monastery of fiangor, which is calfed the Virgin fi»ide of Christ, and the proli^ Mothe» of many Sainis. The HymB'.is in tea stanaas of fonr line» each. The lines consisting of seven syllables,. are iambic dimeter catalectic in structure. Every line throughoubthe Hymn ends with the letter ' a^' See note to [14.] A translation of this Hymn by Bishop^Reeves is given m the UisUr/purnal oi Arcka!ology^:wo\,.i. p« 175. Stanza. Lioe. L 1* *-fienchiiir.' Sa far as^ ferm goes this word may be either the Vocative or the Genitive case. Tha fust line may be translated either * O fiangor, thy rule is excellent,' or ' TJie rule of fiangor is excellent.' II r **Munther/ This. is one of the few Insh. wordsi introdueed into the text of this MSb It means 'mcnastic family.' With regard to its form Mons. d'Arbois de Jubainville re- marks : " Munther " " famille " avec un th au lieu d'un /, comme on le trouve d€]k observ^ dans la Gram- matica Celtica i'^ edition, p. 943, contredit la r^gle 64 de la Kurzge- fasste irische Grammatik que nous devons d M. Windisch. p. 67, 68. {Revue Celtique^ Paris, Janvier, 1894, p. 136.) For a similar introduction 72 NOTES. /. Antiphonary of Bangm\ VIL Ceni. 27. dencrvist 28. de sanguine;. 29. desensic. 3a de cogitationibus.. 31. de verbis. 32. de onmibus operibus suis. 33. devirtute.- 34. de omni conversatione^ 35. fric et in futtiros 36. sed opcretur in te vfrtus Chnsti. 37. in eo qui propassus est 38. ut vitam aetemanr mcre* amur. 39. Pcr Dominum nostrum Jesum Christnm.- 40. Ffliuiiif suum. UL Stowe Missai.. IX. . Cent^. 27; deest 28. deest. 29. (Resf. 5Q/ «tde cogitaiionilms.. 31. de TcrHs. 32. de operibus. 33. deest, 54. et omnibus eonversa- tionibiis. 35: hk et futuro.. 36. deest: 37- 38; deest, deest: 39. Vkx te Jesu CKriste.-. 40^. Qui"rcg|nas.J- IIL Heofrtc Sfissai, X..CenL 27; dc aervis. 28. de sanguinc. 29: de-scnsu. 3a de cogitationibus.. deest, 32: deesf. 33. deest. 34* de omni convcFsatione.. 35. deest^ 36. et operctur in te virtus Christi. 37. in eo qui pco tepassus est. 58. ut vitam aetemam mcrc- aris. 39. Pfer. 40. IV. Yienna Codex. X. Cent. 27.- de neivis. deest^ d^est. deest. deest. 37. de onmibus operibus malis. 33. de virtute. 34» de omni convcrsatione. 39. et in fiituro. 36. operetur in te virtus Christi. 38. deesi. deest. 39.. deesi^ 40. Qui vi\'[it.J Far (onger ancT more curions enumerations of tfie parts of the* human Body are found' in the ILorica of Gildas (frequently printed e.g. W. StokeSj Irish Giosses^ DuWfn, rS6o, p. 153 ; F.' J. Mone, Lateinische Hymnen^ FreiboTg,- 1853, Tom.. i. 567-, &c.), and in a form of confession in the Franco-Ccltic Ffeiny MS. (cent. viii) printctf by Mart. (Lib. iv. cap. xxxiv. Tom. iii. p. 243.) LiiK 2, **gentilitatem.'' This word points to a date when«the candidate for baptism wa»gener- ally a convert frora heathenism. It will be seen^ by^ the parallel tables that it occors in the two older Irish forms of the. Exorcism, while it is omitted from the two semewhat later contihental versions.. Though used by Leofric at Exeter, this part of the Missal which bears his name • was broughtover lo England by him fron>j BiirguDdy. [9?! See Introd. § 6, and nete to [52.J This CoiFect, probably intended for use af Mattins, i» carelessly written, and oastially placed here,- with no- connexion with what precedes or follows it.^ The csoss which we have printed at the commence- ment of the Collect is writteR on the top right hand comer oC F©1. 311C.. [98] For * secunda ' see note to [16. J' This is a casual insertion in its present^ position: Frora the title we leam that Ps. Ixxxix. the 'Oratio Moysi ' was used at Bangor at Prime on Christroas Day.- It is not specially appropriate to tfiat Fcstival, but we know from [io5]-[io7] that ft was also used on Sundays,. and frora [108] that it was used on weekdays as wcll.. rt was therefore' nsed dailjr af Prime, as if is in the East- ern Church at the present day. We should perhaps have been inclined to gness that its use was at Mattins" had it not been for the distinct stateraent fh this title that it was used at Prime. In Western Breviaries, Roman, Benedicrine, &c. ff \% said af Thursday Lauds, but its original position was, probably everywhere, as at Bangor, at Priraec Liae i. Xhe words of thls anthem aie appropriate and peculiar to Christmas Day. The fncture of Christmas Day on December 25,.and of St. John the Baptisfs Day on June 24,, is connected with St. John iii. 30,. and witb. the natural phenomena referred to in this antheok Lihe S. ^•transferentur' MS.. [99) Here follow e%ht anthcms arranged for trse in connec- tion- with the-CanticIes *iDantennis-Doraino' and *Bene- dicite orania opera.'' [i. Super Cantemus.']- Sourceunknown. [2. Supe$i Benedicite.^ Source unknown. [3. SuperCantemus.y^ Source unknown. [4. Super- Benedicite^ Coraparc No-. 1 2. [35. Super Cantemus?!^ This 16 frora Exod. xv. 11, and has alfeady appeared as part of [5] on p. 8. ^. Super Benedidie.'] This is substantially the first half of the last verse which is appended to * Benedicite ^ in B. and elsewhere, and forms part of it,.viz. *'Benedicamus Patrem, et Filium, et Spiritura Sanctura,! &c. [7. Supsr Cantimus.]' •'polura ' is an evident MS. error for * populura.* This rhyming anthera has not been found elsewhere. 74 NOTES. in Ihe Apostolic Constitutions (Lib. viii. c. 13. al. 20.) St. Cyril speaks of this verse being sung in his time (a.D. 348-86) at Jerusalem: Mero ravTa Axovere 70U yftaWovTo^ fnera /ie\ov9 Oiiov irporpeirofievov v/jm^ clf Trjif Koivwviap Twv arfiiav fivaTffpiwVj xai Xe^ovrot TevcaeOe Kai TiScTfi OTi xpfitrrof o Kvpi09 k. t. X. (KaTi^xV^** /ivtnaytvr^iKTj). St. Ambrose alludes to it as sung at Milan in the same century : " Unde et ecclesia videns tantam gratiam hortatur filios suos, hortatur proximos, ut ad sacramenta concurrant dicens *Edite proximi mei, et bibite, et inebriamini fratres mei.' (Cant. v. i.) Quid edamus, quid bibamus, alibi tibi per prophetam Spiritus sanctus expressit dicens, Gustate et videte quoniam suavis est Dominus : beatus vir qui sperat in eo." (De Afys- teriis, cap. ix.) These words form the Milanese * Transitorium ' for Easter Monday for use in * Ecclesia aestiva' (Antiphonarium Ambrosianum Vetus^ edited by Dr. Ceriani, no place or date, p. 15.) It is the ordinary * Antiphona ad accedentes ' in the Mozarabic Liturgy except from the first Sunday in Lent to the Vigil of Pentecost. (Hamm. p. 349.) It does not form part of the Roman Liturgy now, though it may have done so in St. Jerome's days, who said : " Quotidie coelesti pane saturati dicimus, Gustate et videte quam suavis est Dominus" {Comment. in /saia m, ii. cap. v. § 20 : P.L. Tom. xxiv. col. 86); but, as this Commentary was written in Palestine, St. Jerome may be referring to the Liturgy of St. James. For a somewhat similar Old-Gallican * Antiphona cum plepst communicet,* the use of which is stated still to survive at Lyons, see W.T. pp. xxvi. 19. [111] • Item alia.' Ps. cxviii. 171. This anthem is found as a • Communio ' in the Celtic Liturgical fragment at St. Gall. MS. 1394 (W. p. 178) and in the Stowe Missai. (W. p. 243.) [112] * Alia.' This anthem, founded on a formula of administration, occurs also in the St, Gall. MS. 1394 (W. p. 178) and in the Stowe Missal (W. p. 243.) Compare the formula in the eleventh ccntury Irish Drummond Missal^ which seems to imply simultaneous communion in both kinds : " Corpus et sanguis Domini nostri Jesu Christi mihi indigno maneat ad salutem, et proficiat ad remedium in vitam aeternam. Amen." (Bumtisland, Edit. G. H. Forbes, 1882, p. 23.) A similar formula is found in the Syriac Liturgy of St. James. " Mox Eucharistiam distribuit SacerdotibuSy DiaconiSy deinde Laicis^ dicens : ' Corpus et sarguis Domini nostri Jesu Christi datur tibi in veniam delictorum, et remissionem peccatorum in utroque saeculo.' " (Hamm. p. 80.) The Gallican origin of this anthem is established hy its being found, with the variation of a single word in the Vita S. Burgundofarae, abbess of Faremoiitier, where she introduced the Rule of St. Columbanus, dying there in 655. " Hoc sacrum corpus Domini et Salvatoris sanguinem sumite vobis in vitam aetemam." (Mabillon, Annal. O.S.B. Paris, 1669, Tom. ii. p. 443.) Mabillon's marginal note to this passage is ' nota communionem sub utraque specie.' ["3] * Item alia.' Ps. cxviii. 103. This anthem is not known to occur elsewhere. ["4] * Item alia.* St. John vi. 59. This anthem also occurs in St. Gall. MS. 1394 (W. p. 177), and in the Stowe Missal (W. p. 243.) The first part occurs as part of the formula of the administration of the Host in the Ethiopic Liturgy. (Hamm. p. 262.) The whole occurs in the * Antiphona ad accedentes ' in the Mo- zarabic Liturgy for the third and fifth Sundays in Lent. (P.L. Tom. Ixxxv. coll. 343, 347.) ["5] *Item alia.' This anthem is found frequently in Celtic Liturgical documents, e.g. in the Book of Deer (W. p. 165) ; the Book ofDimma (W. p. 171) ; the Book of Mulling (W. p. 173); the Stowe Missal (W. p. 225.) In all these four cases it is part of an ' Ordo ad com- municandum infirmum.' It is a characteristically, and so far as we know an exclusively, Ephesine formula. It opens the ' Prefatio ' or bidding to the Postcommunion thanksgivings on all Sundays and Holy Days in the Mozarabic Liturgy : " Item orationes quae sequuntur dicuntur per totum annum tam diebus Dominicis quam in Festis post Eu- charistiam : "Refecti Christi corpore et sanguine pariter quia sanctificati Deo Patri omnipotenti gratias referamus, ut nos in eadem refectione et sanctificatione habentes, hic et in futuro saeculo gloriam percipiamus. I^r. Amen." (P.L. Tom. Ixxxv. col. 567.) One similarly worded * Consummatio Missae ' is found in a * Missa Dominicalis * of the Old-Gallican Liturgy. "Refecti corpore (MS. corporis) et sanguine (MS. sanguinis) Domini nostri Jesu Christi, in aetemum restituti. hilares Domini misericordiam deprecemur. Per." (Missale Gothicum^^o. Ixxv. p. 143.) Such similar prayers as are to be found 'ad NOTES. 75 coraplendum' in the Gregorian Sacramentary always commence with 'Refecti cibo' or 'Refecti pane' or * Refecti participatione ' or * Refecti vitalibus alimentis.* [116] The cross prefixed upon the margin to this title denotes the commencement of a fresh subject. FoUow- ing close upon the Eucharistic Anthems we should perhaps have inferred that * Gloria in Excelsis * was here intended for Eucharistic use, if by any mischance the rubricator had omitted to insert the title which tells us that it is for Mattins and Vespers (morning and evening) use. This or similar to this was its original position and use in both Eastem and Westem Christendom. In Pseudo-Athanasius de Virginitate^ which may be as old as the fourth century, it is directed to be said *sub diluculum' at daybreak. In the Codex Alexan- drinus (fifth century) it is entitled * \fiv09 itvOiPo^.* In the Apostolic Constitutions the time and mode of its use are not stated, but it is placed immediately before another Canticle, which is always associated with cvensong, viz.: *Nunc Dimittis' (Lib. vii. capp. 47, 48.) We may, therefore, conclude that it was for use *ad vespertinam.' And now in this early Irish Service book it is directed to be used in the Divine Office both * ad vespemm et ad matutinam.' This corresponds to its position and use in the Divine Office of the Greek Church at the present day. There it is said daily after the three Psalms (148-150) in the "OpOpo^, corresponding to Westem Lauds, a longer recitation of it (^of 0X07/0 /ic^aXiy) being used on Feast- days, and a shorter one (^ofoXo^/a fiiKpa) being used in l^nt and at other times of fasting. It is also sung daily at Compline, in its shorter forms, both at the ^AiroBeiwpov ptKpop^ and at the ^Avo^ctwpop /idya, (Ilorologionj pp. 69, 71, 167,178.) It is both curious and interesting to find that the Irish use of the seventh centurv and the Greek use of the « present day are ahke in directing that this Hymn shall be recited in the morning and in the evening in the Divine Office. As to authorship the Bangor MS. is silent. Line 9. *et omnes dicimus amen.' This curious addition to the text of this Hymn is also found in three other early Irish versions of it, viz. those in L.H. L.H.* and in the Stowe Missal ( W. pp. 1 9 7 , 2 2 7 ) It has the appearance of a nibric gonc astray, but there is no proof that this is the tme origin of it. The same words are also inserted in the Armenian Office for Vespers, in the text of the well known E^tem * €V*Xvx»'*o» eifx^apiffria ' COmmencing ' tt;t iXapop ayiat 5of t^»/ Immediately after the words ' And the Holy Spirit, God* is added 'jev amenekekn assemk. am^n,' />., ' and we all say, Amen.' {J^amagarkhootiun, Eki. Ha- jast. Vienna, 1879, p. 235.) The twelve anthems which are here appended to * Gloria in Excelsis ' are in six cases taken from Holy Scripture, and in six cases from elsewhere. Anthem. (i.) Ps. cxliv. 2. (2.) A translation of the second anthem after this Hymn in the Codex Alexandrinus^ p. 59^, col. I, No. 28. (3.) Dan. iii. 26. *Amen'is oraitted in L.H.* but with this exception the readings in L.H. and L.H.* are identical. The opening words of this anthem have been detached in the MS. and added to the preceding anthem to which they do not belong. (4.) Ps. cxxii. 3. (5.) Ps. V. 2, 3. (6.) Ps. V. 4. (7.) Ps. Ixxxvii. 4. (8.) Not from Holy Scripture. It occurs in L.H.* (9.) do. (10.) do. (11.) do. * uniuersa * MS. (12.) *Gloria et honor'&c. This is the Mozarabic form of Gloria Patri. It may be seen on almost any page of the Mozarabic Breviary, An early mention of it occurs in Canon 13 of the fourth Council of Toledo (a.d. 633) which combating the opinion of those who at that time objected to the use of all Hymns of human composition, ran thus : '* Respuant ergo et illum hymnum ab hominibus compositum, quem quotidie publico privatoque officio in fine omnium Psahnomm dicimus, ' Gloria et honor Patri, et Filio, et Spiritui Sancto, in secula seculomm. Amen.'" Canon 15 of thesame Council explains the origin and orders the use of this Mozarabic formula instead of the form *Gloria Patri* &c., which some people were seeking to introduce. The exact words of the second part of the * Gloria,' as found in the Bangor MS. oraitting * sicut erat in principio ' are given by Walafrid Strabo as the Greek form (De Rebus Ecclesias- tiaSf cap. 25.) L 2 76 NOTES. Six Parallel Texts of * Gloria in ONE Greek, one Ambrosian, /. //. /// Codex AUxandrinusxn British Museum Fol. 569, rt coL Fifth Century. I. Ao^a cV vylfioTois ^c^. » * - •• » / 2. Koi CTTi yrjs fiprjvrj iv avBpimois ivdoKeia. 3. dtvovfjJv cc. 4« (v\oyovfi€v cc. 5. npoaKvvovfiiv cc. 6. dc^Xoyovficv cc. 7. evxapurrovfifv aoi» 8. dta T^v fityaXrjv aov b6(aj/, 9. Kvfu ^aciXcv. ' 10. €7rovpavi€, 11. 6(( irarrip iroifTOKpaTap, 12. Kvptc (^(C fiovoytvrj, 13. 'nyo-ov xptart, 14. Jx^ ^yioy TTVtvfia, 1 5. Kvpic 6 ^C^f . 16. 6 dftvhs Tov B(ov, 17. 6 vlhs Tov irarpbs, 18. 6 &pa)v rc^f dfjLaprias tov KOCfiov, 19* (^(rjaov fjfids, 20. o &ipo>v Tas dfjLaprias tov Koafiov, 21. (kirjaov Tffids, 22. irpoabf^cLi T^v birjatv rjfiS>v, 6 KaQijfKvos (V b(^\a tov irarpos (\4rjaov ^fids. 23* ori OT» li fiovos dyios, 24. o*» fi fiovos Kvpios. 2 5. Irjaovs xpioTos, 26. ctr dofov ^cov Trarpos, dfirjv. Ambrosian MS, Antiphonary in British Museum, Add. MS. 34,209. FoU. 133V. I34r. Eleventh Century.» 1. Gloria in excelsis deo. 2. et in terra pax hominibus oone uoluntatis. 3. laudamus te. 4. hymnum dicimus tibi. 5. benedicimus te. 6. glorificamus adoramus te. 7. gratias tibi agimus. 8. propter magnam gloriam tuam. 9. domine rex. 10. c^lestis. 1 1. deus pater omnipotens. 12. 13. ihesu christe. 14. sanct^ spiritus. 1 5. domine deus. 16. filius patris. ii. 17. agnus dei. 18. qui tollis peccata mundi. 19. suscipe deprecaiionem nostram. 20. 21. 22. qui sedes ad dexteram patris. miserere nobis ii. miserere nobis, subueni nobis, dirige nos, conserua nos, munda nos, pacifica nos, iii. libera nos ab mimicis a temptationibus, ab hereticis, ab arianis, a sismaticis, a barbaris. 23. quia tu solus sanctus. 24. tu solus [altissimus. 25. ihesu christe. 26. in gloria dei pati is.]' cum sancto spiritu. in secula seculorum. Amen. I. 2. 3. 4. 5. 6. 7. 8. 9. 10. II. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. Antiphonary of Bangor, Irish. Ambrosian Library, Milan. Fol. 33r. Seventh Century. Gloria in excelsis Deo. et in terra pax hominibus bonae uoluntatis. laudamus te. benedipimus te. adoramus te. glorificamus te. magnificamus te. gratias agimus tibi. propter magnam misericordiam tuanL domine rex. coelestis. deus pater omnipotens. Domine filii unigenite. ihesu christe. sancte spiritus dei. et omnes dicimus. Amen. Domine. filii dei patris. agne dei. qui tollis peccata mundi. miserere nobis. suscipe orationem nostram qui sedes ad dexteram dei patris miserere nobis. 23. Quoniam tu solus sanctus. 24. tu solus dominus. tu solus gloriosus. 25. 26. cum spiritu sancto. in gloria dei patris. Amen. " Cf. Thomasii, Opera omnia^ ed. Vezzosi, Romae, 1748. t iii. p. 613. * The bottom line of Fol. 1331/. has been lost. It has been here conjecturally supplied within brackets. numerals mterspersed in Column H. are in red ink. The Roman NOTES. n ExcELSis ' wiTH Appended Anthems, viz* : AND FOUR IrISH TEXTS. IV. V. VI. Stowe Missal. Irish. Royal Irish Academy, Dublin. FoL 141/. Ninth Century. 1. Gloria in excelsis deo. 2. et in terra pax hominibus bonae uoluntatis. 3. laudamus te. 4. benedicimus te. 5. adoramus te. 6. glorificamus te. magnificamus te. 7. gratias agimus tibi. 8. pro magnam missericordiam tuam. 9. la II. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. domine rex. coelestis. deus pater omnipotens. domine filii dei unigeniti. ihesu christe. sancte spiritus deu et omnes dicimus. Amen. domine. filii dei patris. agne dei. qui tollis peccatum mundi. misserere nobis. Book of Hymns. Irish. Trin. ColL, Dublin. FoL 9, pp. 178-81. Eleventh Century. I. Gloria in excelsis dea suscipe orationes nostras qui sedis ad dexteram dei patris mis- serere nobis. 2. 3. 4. 5. 6. 7. 8. 9. la II. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. et in terra pax hominibus bonae uoluntatis. Laudamus te. benedicimus te. adoramus te. glorificamus te. magnificamus te. Gratias agimus tibi. propter magnam misericordiam tuam. domine rex. celestis. deus pater omnipotens. Domine fili [filii L.II.'^] unigenite. ihesu christe. sancte spiritus deL et omnes dicimus. Amen. Domine. fili [filii L.H.*] dei patris. agne dei. qui tollis peccata mundi. miserere nobis. Suscipe orationem nostram qui sedes ad dexteram [dei L.H.*] patris miserere nobis domine. Lebar Brecc. Irish. Royal Irish Academy, Dublin. p. [136], 2nd col. Fourteenth Century. 1. Gloria in excelsis dea 2. et in terra pax ominibus bone uoluntatis tue. 3. laudamus te. 4. benedicimus te. 5. adoramus te. 6. glorificamus te. 7. gratias agimus tibi. 8. propter magnam gloriam tuam. 9. domine deus rex. 10. celestis. 11. deus pater omnipotens. 12. domine fili unigenite. 13. ihesu christe. 14. 15- 16. 17. 18. qui tollis peccata mundi. 19. miserere nobis. 2a 21. 22. qui tollis pcccata mundi suscipe deprecationem nostnim qui sedcs ad dexteremt patris uiiserere nobis. . 23. quoniam tu solus sanctus. 24. tu* solus dominus.* tu solus gloriosus. 25. 26. cum spiritu sancto. in gloria dei patris. Amen. 23. Quoniam tu solus sanctus. 24. tu solus dominus. tu solus gloriosus. 25. 26. cum spiritu sancto. in gloria dei patris. Amen. 23. quoniam tu solus sanctus. 24. tu solus dominus. tu solus altisimus. 25. ihesu christe. 26. cum patre spiritu sancto. in gloria dei patris. Amen. >-» Written twice, by accident 78 NOTES. Six Parallel Texts of 'Gloria in ONE Greek, one Ambrosian, /. //. /// Codex Alexandrinus in British Museum. Fol. 569, rt col. Fifth Century. Ko^* €KdcrTrjv ^fitpav fvXoy^ CO) (Tf. Koi dtvtara t6 Svofid arov €ls t6v du»va KCLi €ls t6v diSiva tov diavos [Ps. 144. 2.] Kara^iaorov Kvpi€ Kai Trfv fffii pav Taimfv dvc^iaprnjrovs €iira Kvpi€ i^irja^ov fi€. tacoi TTjv ^fnfxv^ fJ^v on rjfiap Tov a-oi, [^Ps. 40. 4.] Kvpi€ irp6s cc KaT€<^vya. ^iba^dv fi€ Tov irdt^ar ro 6€\rj fkd aov oTi aif li 6 $€6s fiov.^ [Ps. 142. 9-10.] ort irapd a^i mjyrj ((afjs. €V T^ aTi arov o^ofi^Ba Sts. [Ps. 35. 9.] naparivov t6 cXotor aov TOis ytvciHrKova-iv a€? \P5. 35. lO.] Amhrosian MS. Antiphonary in British Museum, Add. MS. 34,209, Foll. 1337'. Eleventh Century. Per singulos diesbenedicimuste, et laudamus nomen tuum in eter- num et in seculum seculi. \Ps. 144. 2 ] Dignare domine die istd sine pec- catis nos custodire. Benedictus es domine doce me iustitias tuas. \Ps. 118. 12.] Vide humilitatem meam et laborem meum et dimitte omnia peccata mea. \Ps. 24. 18.] Eructabunt labia mea hymnum hymnumt deo nostro. \Ps. 118. 171.] Viuet anima mea et laudabit te et iuditia tua adiuuabunt me. \Ps. 118 175.] Erraui sicut ouis que j>erierat re- quire seruum tuum quia mandata tua non sum oblitus. iii. \Ps. 118. 176.] Cito anticipet nos misericordia tua domine quia pauperes facti sumus nimis adiuua nos deus salutaris noster. ii. \Ps. 78. 8, 9.] Benedictus es domine deus patrum nostrorum et laudabilis et glorio- sus in secula seculorum. ii. Amen. \Pim. 3. 52.] Antiphonary of Bangor. Irish. Ambrosian Library, Milan. Fol. 33r. Seventh Century. Cotidie benedicimus te et laudamus nomen tuum in aetemum et in saeculum saeculi. Amen. \Ps. 144. 2.] Dignare domine die ista sine pec- cato nos custodire. Benedictus es domine deus patrum nostrorum et laudabile et glorio- sum nomen tuum in saecula. Amen. \Dan. 3. 26.] Miserere nobis domine miserere nobis. \Ps. 122. 3.] Verba mea auribus percipe domine intellige clamorem meum. In- tende voci orationis meae rex meus et deus meus. \Ps. 5. 2-3.] Mane et exaudies uocem meam. \Ps. 5. 4.] Mane oratio mea praeueniet te domine. \Ps. %T. 4.] Diebus adque noctibus horis adque momentismiserere nobis domine. Orationibus ac meretis sanctorum tuorum miserere. Angelorum archangelorum patri- archarum prophetarum miserere nobis domme. Apostolorum martinmi et confes- sorum adque uniuersa gradus sanctorum miserere. Gloria et honor patri et filio et spiritui sancto et nunc et semper et in saecula saeculorum. Amcn. ' Some of the letters in this anthem have suffered from alteration or erasure. * AIl these anthems, with some additions, are found in the text of the do^Xoyia p^yakrj or the ^foXoyui [utKpd^ in the aKokovBia tov 6p6pov in the Greek Horologion of to-day. (pp. 69-72.) 8o NOTES. In the Ambrosian Breviary a.d. 1508, after the anthem (9) " Benedictus es . . . saeciilonim " there follows a rubric, * Sequitur, Gloria et honor Deo Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, nuhc, et semper, et per omnia saecula saeculonim. Amen.' This varying form of * Gloria Patri ' is also alluded to by Beroldus in his twelfth century description of the Ambrosian Mattins. * Deinde dicit [ponfifex aut presbyter"] Gloria et honor Deo.* (Edit. Magistretti, Mediolani, 1894, p. 44.) The short rubric in both these cases implies that this formula was no longer, as in the Bangor Book, attached to 'Gloria in Excelsis' as an anthem, but that it followed it separately and independently. The first of the twelve prayers of *Op0po9 ends thus : uTi vp€7r€t aoi watm ho^a^ "^^f^-Vi ^^^* vp* ijfia^ ra eXerj ijrov^ IlpoBp6fiov^ Kat ^aTrriarov Iwavvov^ rwv ayiwVj evB6£wv^ Kat TraveiHpnfiwv *A7rotrr6\wv* rwv tV ayiot9 Tlarepwv yfiwv^ fieya\wv iepap\wv Kat OiKovfievtKwv ^t6aaKa\wv^ Tiaat\eiov rov Meya\ou, Tprj^opiov rov Qeo\6you, Kat *lwavvov rov \pvaoopwv Tlarepwv rjfiwv* rwv ayiwv KCLt htKatwv Oeorraropwv ^lwaxelfi Kot *'Avvrj9* rov *Aytov {rtj9 Movn^) Knt rravrwv aov rwv *A^iwv iKertvofiev «rc, rro\vi\e€ Yivpie erraKovaov rjfiwv rwv afiapw\wv^ ceofievwv aovy Kat eXe.rjaov rjfta9. * o \op6f, Kvpte eXerjaov (7) ' (EucAo/ojsion, pp. 20, 31.) The phrases which are ideniical with or resemble anthems 4, 8, 9, 10, 11 in the Bangor Antiphonary have been underlincd. [117] We now come to a short series of * preces,' occupying fol. 34r. Their titles seem to indicate that they were intended for use at the lesser day hours, prime, terce, sext, and none, ' ad horas diei oratio communis ' ; but as the longer * preces ' previously given [4o]-[56] were for use, according to the Rule of St. Columbanus, *per diurnas horas.* perhaps these 'preces* [ii7]-[ii9] are a short altemative set for occasional use. Under the first title of * oratio communis ' there are written three anthems and a Collect. The first anthem is from Ps. xxx. 2. The second „ „ „ Ps. xxxvii. 22, 23. The third ,, „ „ Ps. Ixix. 2. followed by the CoUect * Festina, Domine,' &c [118] Although the word ' oratio ' is used in this title, yet there foUow only three anthems without any Collect. The first anthem is from Ps. xl. 3. The second „ „ „ Ps. cxx. 7. The third „ „ „ Ps. cxx. 8. The same three anthems have already been given in [42] underthe title * Pro Abbate' (p. 22.) [119] * Comnion oroit diin.* i.e. * Comnion Prayer of ours.' This is the only vernacular title which occurs through- out the Bangor MS. * diin ' in modem Irish would be * duin.' The title is followed by : I- An anthem taken from Ps. xvi. 8. 2. A short collect. 3. The * Pater Noster,' of which only the first two words are here given. The full text has been given previously under the heading of * Oratio divina* on Fol. 19 v. [36] p. 21. Mons. d'Arbois de Jubainville thus remarks on the rubric in [119]. ^^ Common oroit dun litt^ralement * orate coromon pour nous.' On disait en Bretagne et en Irlande Orate comme nous disons Oremus, Dans oroit^ on peut remarquer, outre la prononciation bretonne de rj, \i inteme repr^sentant IV final. Common repr^sente la prononciation en irlandais du bas-latin, commonis pour communis : =u est trds fr^quent dans les manuscrits irlandais. Dun * pour nous ' est la forme irlandaise du viii* et du ix® si^cle dont la variante moderne * duin ' apparait d^j^ dans le Lebor na AC/idre" {Revue Celtique^ Paris, Janvier, 1894, p. 136.) [120] It is impossible to detect any order in the arrangement of this and the following prayers. The expressions * de NOTES. 8l luce vigilare ' and * excita de gravi somno ' point to 3 a.m. or daybreak as the hour of the s^rvice * ad matu- tinam.' Line 3. *et' for 'ut'MS. „ 4. *ut' for *et' MS. [121] This prayer seems to be a clumsy amalgamation of an Ephesine 'Prefatio' or 'bidding' with a prayer ad- dressed to God. For the scriptural events usually commemorated at none, see [20]. Line 4. *et' for *ut' MS. [122J For the title 'secunda' see note to [16.] The language of this collect — * qui diem clarificas et lumine luminas ' — points to full daylight or about 6 a.m. as the hour of Prime. Line 6. 'orietur' MS. [123] ' Dominicorum * MS. ' Laudate pueri Dominum/ taken from Ps. cxii. i, is the anthem prefixed to * Te Deum laudamus ' on p. 10, No. [7]. This is therefore a CoUect to be used on Sunday after that H^min. See note there to verse 26. The handwriting is notably different from all others which precede or follow it Line i. *Te.' Introd. § 5. {g.) [124] This is the only direct address to departed saints which occurs in the Bangor MS. It is rather a rhetorical appeal to the Martyrs to remember us than a direct prayer for their aid. The petition is * mementote ' not * adjuvate.' See Introd. § 6. ["5] See note to [123] which is a somewhat varied form of this Collect. Line i. *Te.* See Introd. § 5 (^.) „ 9. It is to be noted that the words * et filio * were not written at first by the scribe of [125] but were added afterwards, by way of an afterthought by the scribe of [126]. This is interesting as showing that the expression of ihe double procession of the Holy Spirit was now in process of estab- lishing itself in the Irish Church. See the text of the Nicene Creed in the S/ozce Afissa/, where the later scribe has added the * filioque ' to the original lext in which it was wanting. (W. p. 232, and frontis- piece.) See also the mark attached to * et filio ' in the Creed in this Antiphonary [35] line 15, where see note. [126] See note to[i23]. This is another Collect for use after * Te Deum laudamus.' Line i. *Te.' See Introd. § 5 (^.) [127] The exact wording of this title is uncertain, as it has been partly obliterated. The Collect itself would be especially suitable to the lighting of the Paschal Candle on Easter Even, in consequence of the reference to the * columna ignis * and the baffling thereby of Pbaraoh and his army, but it would also be suitable for use at the daily ' lucemarium,' especially in Easter-tide. See note to [9.] [128] A large part of this CoUect has been erased. It has already been written twice in [123] and [125]. See note to [123.] The missing words within square brackets have been supplied firom [123.] [129] *[In] memoriam abbatum nostrorum.* Either the opening word of this title has been accidentally omitted, or ' memoriam ' is a mistake for * memoria.' For historical notes to this important h^rmn which sings the praises of the first fifteen abbots of Bangor, and which decides the date of the MS. as a whole, see Part i. Introd. pp. ix. x. The Hymn consists of six stanzas. The first and sixth stanzas, which form an Introduction and Con- clusion, contain eight lines apiece. The four inter- mediate stanzas contain six lines each. The lines of these four stanzas (except the last line of the fifth stanza) begin with the twenty-three letters of the Latin alphabet consecutively. Every line throughout all the verses ends with the letter * a.' The two lines of the refrain, which is repeated after each of the first five verses, end with the letter *s.' The metre is iambic dimeter acatalectic. See note to title of [14]. A translation of this Hymn by Bishop Reeves is given in the Ulster Journal of Archaology^ voL i. P. ^5. Stanza. Line. I 6 * tempra ' MS. as required by th6 metre. II 3 * carum ' see note to [14] stanza v. 1. 6. „ 4 * domnum.' This title is ordered to be given to the Abbot in chap. IxiiL of M 82 NOTES. Stanza. Line. Stanza. Line. the Rule of St. Benedict. 'Abbas autem, quia vices Christi creditur agere, Domnus et Abbas vocetur.* I *Colnianus.' In Part i. we followed Muratori and all previous editors of this Hymn in printing this name as *Camanus.* The remnant of a letter preceding *m* was taken to be part of the elongated upper stem of an 'a/ but a consideration of its square-headedness, and a considera- tion of the quotations from the Annals of Tighernach and the Annals of Ulster in Part i. p. x. together wiih the extremely diminutive form » VI frequently given to the letter ' o ' as noticed in Part i. p. xxiii. make it pracdcally certain that thc name written here was * Cohnanus.' 3 * sedet.' For the inference drawn from the change here to the present tense, see Part i. p. x. 5 *Zoen.' This Greek word has been introduced for the purpose of secur ing a *z' for the opening letter of this line. For the use of Greek words see note to [lo] stanza xiii. l. I. 8 The metre seems to require * inter ' for *in.' APPENDIX. British Museum Harl. MS. 7653. (Fol. I r.) estu mihi sanitas.* Cherubin estu mihi uirtus. Serabin estu mihi salus et arma. In nomine patris et filii et sptrtius sancti oro uos ac deprecor ut me in orationi- hjis uestris habere dignemini. Ut pro me d^i famula oretis. Ut numqua;;/^ in mundus sptrttus siue aduersarius nocere me possit. Dauid sancfe te deprecor.* Helias sanct^ te deprecor. Moyses sancte te deprecor. Sancte petre te deprecor. Sancte paule te deprecor. Sancte andrea te deprecor. Sancte iacobe te deprecor. Sancte thoma te deprecor. Sancte iohannes te deprecor. Sancte philippe te deprecor. Sancte bartholomee te deprecor. (Fol. IV.) Sancte iacobe te deprecor. Sancte Sancte Sancte Sancte Sancte Sancte Sancts. Sanctdi Sanctdi Sanctdi Sancta. Sanctdi Sancta. Sancta, Sancta, Sancta, Sancta, Sancta, Sanctdi mathee te deprert?r. simon te deprecor. taddee te d^precor iohanne hdhttsta^ te deprecor marce te deprecor. luca te deprecor. petronella^ agna.^ agatha.* cecilia.* eugenia.* tecia.' perpetua.^ benedicta.® eufemia.* constantma. iuliana." eulalia." lucia." 10 * A later hand has writien on the top margin above and a little to the right of this word * legas claritas.' * Over *nuraquaw ' alater hand has written 'naerf*/ below it, to the right, these five letters * a b c d d.' The former word shows us that the MS. was in England within two or three centuries after it was written, say, in the eleventh century at the latest. ' These deprecations * Dauid, — anastasia,' are written continuously in the original MS. They have been printed out here in separate lines for the sake of cleamess. Some of the following identifications of Virgins are necessarily uncertain, there being more than one saint of the same name. In some cases there is further uncertainty attaching to the date or place of the saint, or to the day of her commemoration. * Legendary daughter of St. Peter, May 31. * Martyr at Rome under Diocletian, Jan. 21. ' Martyr in Sicily, a.d. 25 1, Feb. 5. * Martyr at Rome, ^rd cent Nov. 22. * Martyr at Rome, c. 260, Dec. 25. * Martyr at Rome, ist cent. Sep. 23. ' Martyr in Africa, c. 202, Mar. 7. ® Martyr in Gaul, c. 306, Oct. 8. * Martyr at Chalcedon, 307, Sep. 16. " or Constantia, d. of Constantine the Great, Virgin at Rome, 4th cent. Feb. 18. " Martyr under Diocletian, Feb. 16. " Martyr in Spain under Diocletian, Dec. 10. ^ Martyr in Sicily under Diocletian, Dec. 13. M 2 84 APPENDIX. SancfB, tarsilla,^ Sanctdi emiliana.^ Sanctdi iustina.* Sancidi cristina.* Sa«c/a scolastica.* Sanctdi romula.® Sanctdi musa.^ Sanct^ anastasia.' Uos deprecor custodite anima»^ meam et sptritum et cor et sensum et omnem meaw carnem. (Fol. 2 r.) Angeli archangeli prophet^ ^postoli et beatissimi martyres nazareni coronati sine macula. Et* sanctus siluester et sanctus laurentius in nomine sabahot.t Detis abraha;» et deus isacf et deus iacob. T>eus angelorum. T>eus archangeloru;;/. T>eus patriarcharu/w. T>eus prophetaruw. Tieus apostuloru»^. T>eus martyru»/. T)eus uirginuw. T>eus omnium sanctorum. Deus patrum nostrorum miserere mei semper.^ Omnes inimici mei et aduersarii fugiant ante conspectum maiestatis tu§. Et per istos angelos corruant sicut corruit goliat ante conspectum pueri tui dauid. Uniuersos angelos deprecor (fol. 2 v.) ex- pellite siquis in mundus^^ uel siquis obligatio uel siquis maleficia hominu;;/ me nocere cupit. siquis hanc scriptura»/ secum habuerit non timebit a timore nocturno siue meridiano. Uide ergo egipti ne noceas seruos neque ancillas dei non^^ in esca non in potu non in somno nec extra somno nec in aliquo dolore corporis ledere presumas. Libera me domtne libera me domtne quia tibi est imperiuw et potestas per dominum ihesum christum cui gloria in secula secu- lorum : — Me^^ cum esto sabaoth mane cum surrexero intende ad me et guberna omnes actost meos (fol. 3 r.)et^^uerba mea et cogitationes meas. Custodi pedes meos ne circu;« eant domos^* otiosi sed stant in oratione dei. Custodi manus meas ne porrigantur sepe ad capienda munera. Sed potius eleuantur in precib«^ dominx mund^ et purfc/ae omnes martyres atqw^ cuncti confessores. septem caeli. et quat- tuor creaturae mundi. ignis. aer. aqua. terra. Sol. luna. sidera fulgentia. Omnis sp/W/z/s qui laudat domnum deprecetur pro me omnipotentem d^m. Cui honor est et imperium et potestas et gloria per infinita SA:»Iorum s^cz^Ia. Amen. In the Litany Hymn (Harl. MS. 7653, Fol. 7) on page86, three saints are invoked by name. 1. St. John the Baptist, whose general place of honour in these lists has been already referred to (p. 90.) 2. St. Patrick. The occurrence here of this name of the patron Saint of Ireland clinches the proof, if clinching is needed, of the Irish character of this MS. 3. St. Cyriacus or Ciricius.^ The selection of this Saint for invocation close to St. ^ The paragraphs separated in the text as printed here are for the most part continuous in the original MS. ' A later hand has written in right margin : petri^ clauicularii/^. ' A later hand has written in the right margin : Ahgaius Rex. * St. Gregory of Nazianzus. * Generally called the * septem.' * Isidorus Hispalensis (Bp. of Seville, 600-636.) ' The obliterated letters of the earlier part of this name have been restored by aid of the copy of this hymn on fol. 148 of the Zedar JBrecc, 2nd col. N 2 gi ArPENDix. Patrick, is both curious and interesting. His name frequently occurs in Celtic names of places and dedications of churches, and under variously disguised forms, Quiricius, Kirrig, Cyr, &c. He was put to death as a boy, together with his mother Julitta, in the Diocletian persecution, a.d. 303. Gildas tells us that, when the Diocletian persecution had passed away, British churches which had been destroyed were re-built and re-dedicated in honour of the numerous martyrs whom that persecution had produced.* St. Cyriacus stands out conspicuously among these martyrs. The chapel at Tintagel, in Cornwall, the churches at Cowley Bridge, in Devon, and at Capel Curig, in Wales, are examples which may be adduced. Others are given in the Journa/ of the Archaeological Association, vol. xxiii. p. 421. He is commemorated in the Kalendar of thc Drummond Missal (Jun. 16) ; and in the F^Iire of Oengus (Jun. 16) where his name appears as * Giric' On fol. 4 r. the seven archangels are invoked by name in this order : Michael, Raphael, Uriel, Gabriel, Raguel, Heremiel, Azael. The first four names are common enough, being found in various parts of the Bible, viz. Michael. Dan. x. 13, 21, xii. i ; Jude, 9 ; Rev. xii. 7. Raphael. Tobit, iii, 17, &c. Uriel. ii Esdras, iv. i. Gabriel. Dan. viii. 16, ix. 21 ; Luc. I. 19, 26. The other three archangels in Jewish tradition were usually named : Chamuel, Jophiel, and Zadkiel. The three names in the text are however found in Jewish apocryphal literature. Raguel. Book of Enoch, xx. 4. Heremiel (or Jeremiel.) This name should be read in ii Esdras, iv. 36, where Uriel has taken its place in the A.V. by a mistake (Bensly's edition, Cambridge, 1875, Azael (or Asael.) Book of Enoch, vii. 9. The devil is addressed as ** Egiptius" on fol. 2 v. The exorcised devil in the Book of Tobit is represented as fleeing unto the utmost parts of Egypt where the angel bound him ; (Tobit viii. 3, A.V.) or, as the Vulgate has it, being bound by the angel in the desert of Upper Egypt. At the bottom of fol. 5 v. there commences one of the earliest extant texts of " Te Deum laudamus.'* It presents numerous variatlons of reading, some of which are unique, some remarkable in character, some important in guiding us towards a decision as to the original text. It is also unique in ending at the close of verse 21, and omitting the eight last verses of the Hymn as it is now generally known to us. In addition to variations in which it agrees * Afopt, HisL Brit, p. 9. The British Church dedicated to God in the name of the * Quatuor Coronati ' at Caiiterbury is an instance of this. Bede, Hist. Eccles. ii. 7. 94 APPENDIX. TiiREE Old Irish Texts of **Te Deum Laudamus" — continued. I. 11. jii. Textus Breviary U5 hodiereceptus. Roman Antiphonary of Bangor, Milan, Harleian MS. J^SZ [/- 5 ^* 6.] iary, Toumay 1879, p. 13. ^f^^ostan Ltbraiy c. 5, tnf. f. lo. London,Brtttsh Museum. A.D. ooO-09i« VJII. or IX» Cent. la Te per orbem terrarum sancta la Te per orbem terrarum sancta 10. Tc per orbem terrarum sancta confitetur Ecclesia • confitetur accclesla : • confitetur ^lesia II. Patrem immensaemajestatis, II. Patrem inmensse maiestatis. 11. Patrem inmensf maiestatis 12. Venerandum tuum verum et unicum Filium, 13. Sanctum quoque Paraclitum Spiritum * 14. Tu Rex gloriae, Christe • 15. Tu Patris sempitemas es Filius. 16. Tu, ad liberandum suscepturus hominera. non horruisti Vir- ginis uterum * 17. Tu, devicto mortis aculeo, aperuisti credentibus regna coelorura • 18. Tu ad dexteram Dei sedes, in gloria Patris - 19. Judex crederis esse venturus - 2a Te ergo, quaesumus, tuis famu- lis subveni : quos pretioso sanguine redemisti. 21. iEtemi fac cum sanctis tuis in gloria numerari • 22. Salvum fac populum tuum, Domine, et benedic hxredi- tati tuse. 23. Et rege eos, et eztoUe illos uaque in setemum. 24'. Per singulos dies benedidmus te. 25. Et laudamus nomen tuum in saeculum, et in sseculum sseculi^ 26. Dignare, Domine, die isto sine peccato nos custodire • 27. Misererenostri,Domine: mise- rere nostri. 28. Fiat misericordia tua, Domine, super nos, quemadmodum speravimus in te. 29. In te, Domine, speravi : non confundar in aeteraum. 12. Venerandum tuum uerum unigenitum filium. . , 13. Sanctum quoque paraclitum spiritum • 14. Tu rcx gloriae christe. . , 15. Tu patris sempiteraus es filius* 16. Tu ad liberandum mundum suscepisti hominem : • non horruisti uirginis uterum • 17. Tu deuicto mortis aculeo aperuisti oredeniibus regna caelorum 18. Tu ad dexteram dei sedens in gloria patris • 19. ludex crederis esse uentu- rus. . , 20. Te ergo quessumus nobis tuis famulis subueni quos praeti- oso sanguinem redimisti. . • 21. Aetemam fac cum sanctis gloriae munerari 22. Saluum fac populum tuum domine et benedic hereditati tuae* 23. £t rege eos et extoUe iUos usque in saeculum : • , 24. Per singulos dies benedicimus te^ 25. Et laudamus nomen tuum in aetemum et in saeculum saecuU Amen 26. deest. 12. Venerandum tuum uerum unigenitum fiUum • 13. Sanctum quoque paracletum spiritum • 14. Tu rex glori^ christe 15. Tupatri sempitcraus es fiUus. 16. Tu ad Uberandum mundum suscipisti hominem non ab orruisti uirginis uteram • 17. Tu deuicta morte aculeoaper- uisti regna c^loram. 18. Tu ad dextcram sedis in gloria patris 19. Ecce uenturus» 20. Te ergo quesumus nobis tuis fammis subueni quospretiosa sanguinc redemisti 21. J^terttam fac cum sanctis in gioriam intrare — 22. deest. 23. deest. 24. deest. 25^ deest. JV. Book of JJymns, Trin. CoU. Dublin^ E. 4, 2. (L.H. p. 196.) XI. Cent. 10. Te per orbem terrarum sancta confitetur aecclesia. 11. Patrem inmensae maiestatis tua, 12. Venerandum tuum ueram et unigenitum filium. 13. Sanctum quoque paraclitum spiritum. 14. Tu rex gloriae christe. 15. Tu patris sempitcraus es fiUus. 16. Tu ad Uberandum mundum suscepisti hominem non hor- raisti uirginis uteram. 17. Tu deuicto moriis aculeo aper- uisti credentibus r^;na caelo ram. 18. Tu ad dexteram dei sedes in gloria patris. 19. ludex crederis esse uenturus. 20. Te ergo quessimus ttobis tuis famulis subucni quos pretioso sanguine redemisti 21. Eternam fac cum sanctis tuis gloriam munerarL 22. Saluum Ulc populum tuum domine et beneaic hereditati tuae. 23. Et rege eos et extoUe Ulos usque in seculum. 24. Per singulos dies benedidmus tc 25. Et laudamus nomen tuum in aetemum et in seculum seculi. 27. deest. 26. 27. 28. Fiat domine misericordia tua 28. super nos quemadmodum sperauimus in te : • 29. deest. 29. deest. deest. dust. deest. 26« 27. deest, deest. 28. Fiat dominc misericordia tua super nos quemadmodum sperauimus in te. 29. deest. The various readings in CoU. iL Various readings eccur in verses iiL iv. are printed in italics, or i, 6, 9, 12, 16, 18, 21, 23, called attention to in footrotes. 25, 28. Variaiions of speUing are not Verses 26, 27, 29 are wanting. noticed. 15. Prinied with thc MS. conec- tion. 18. The same. 20. 'Sanguinem' is evidentlv a clerical error for 'sanguiiie,' and has not been piinted in itaUcs as a various reading. 2T. Omission of *tuis in.' 22. For the groups of points aftcr ' domine ' s^e facsimile 24, 25, 26, 27 are appended as 'antiphonae' to Gloria in excelsis, f. 332/. 28. The second, third, and fourth words are transposed. Various readings occur in verses Various readings occur in vcrses i. I. 3» 6, 9, 12, 15, 16, 17, 18, 19, 20, 21. Verses 22-29 are wanting. I. Inversion of clauses. 9. Omission of 'laudat.' 13. It is diff.cnU to decidc if 'paracletus' is a difierent word from * paracUtus ' in U. and iv. or whether they only afford instances of oonfu- sion between * i * and ' e.* 17. Omission of ' credentibus.' 18. Omission of * dei.' Instead of * sedes ' there is * sedis.' 21. Omission of 'tuis.' 4, 6, 12, 16, 20, 21, 23, 28. Verses 26, 27, 29 are wanting. Then foUow these words in a different and more angular hand- writing, but by the sanje scribe : Te patrem adoramus eternum. Te sempiteraum fiUum inuocamus. teque spiritum sanctum in una diuinitatis substantia manentem confitemur. Tibi uni deo in trinitatc debitas laudes et gratias referimus ut tc incessabiU uoce laudare niere- amur per eteraa secula. This ascription of praise occurs thrice in the Antiphonary of Bangor, ff. 3 5 ''^ t 35 «^- » 3^ ''• It is labeUed for use * Post Uudate etc,' on ff. 35 r., 35 v. On f. 36 r. the title is wanting. 'Laudate pueri dominum' is equivalent to * Te Deum lavda- mus,' to which hymn it is pre- fixed on f. lor. 21. Omission of ' in.' 28. The second, third, and fourth words are transposed. The text of ' Te Dtrum' in I^H.* is identical with the above ex- cept that it omits ' uobis ' in verse 20. 96 APPENDIX. Invitatus ad convivium tuum venio gratias agens, quia me dignatus es Domine Jesu Christe ad tuas epulas inviiare, sciens quod ex toto corde meo desiderabam te. Vidi faciem tuam et quasi de sepultura suscitatus sum. Odor tuus concupiscentias in me excitavit aeternas. Vox tua plena suavitate melliflua et allocutio tua incomparabilis eloquiis angelorum. Quoties te rogavi ut ad te venirem ; et dixisti, expecla ut populum liberes creditum mihi, et custodisti corpus meum ab omni pollutione, et animam . meam semper illuminasti, et non dereliquisti me cum irem in exilium, et redirem, et possuisti ori meo verbum veritatis tuae commemorans me testimonia tuarum virtutum, et scripsi ea opera, quae audiri ex ore tuo auribus meis, et vidi oculis meis. £t nunc, Domine, commendo filios tuos, quos tibi ecclesia tua virgo vera mater per aquam et Spiritum Sanctum generavit. Suscipe me cum fratribus meis simul cum quibus venicns invitasti me Aperi mihi pulsanti januam vitae, principes tenebrarum non occurrant mihi et pes superbiae et manus extranea a te non tangat me. Scd suscipe me secundum verbum tuum, et perduc me ad convivium epularum tuarum, ubi epulantur tecum omnes amici tui. Tu es enim Christus, filius Dei, [qui] cum Patre tuo, et cum Spiritu Sancto vivis et regnas in saecula saeculorum. Another and shorter version of this prayer is contained in a ninth century Fleury 'Libellus precum.'^ Another prayer of St. John, offered by him before drinking the poisoned chalice, is trans- cribed from the same source in the Irish Book of Hymns. Deus meus et pater et filius, &c.^ The following text from MS. Reg. 2 a. xx. f. 22 r. of the Morning Prayer may be com- pared with that in the Irish MS. Harl. 7653, commencing * Mecum esto 'at the bottom of f. 2 v. Orat/o matutina. (f. 22 r.) Mane cum surrexero intende ad me domine et gubema omnes actus meos et uerba mea et cogitationes meas ut tota die in tua uoluntate transeam. Dona mihi domtne timorem tuum cordis^ conpunc- tionem mentis humilitatem conscientiam puram ut terram despiciam c^lum aspiciam peccata odiam iustitiam* diligam. Aufer a me solicitudinem* terrenam. gulae appetitum concupiscentiam fornicationis amorem pecuniae. pestem iracundiae tristitiam saeculi accidiam uanam laetitiam terrenam. Planta in me uirtutem abstinentium continentiam camis castitatem humilitatem caritatem non fictam. Custodi os meum ne loquar uana ne fabuler saecularia ne detraham abstinentibz^ nemaledicam maledictionem pr^entibus. (f. 22«;.) Sed econtrario benedicam domino et semper laus eius inoremeo. custodi oculos meos neuideant gloriam saeculi concupiscendas eas et nedesiderem rem proximi. Ut dicam sp/W/u dauid. oculi mei semp^ ad domi- num et iterum ad te leuaui oculos meos qui habitas incaelo. custodi aures meas ne audiam detractationem nec mendacium nec uerbum otiosum. sed aperiantur cotidic ad audiendum uerbum d^. Custodi pedes meos necircum eant domus otiosas sed sint inoratione drt. custodi manus meas neporrigantur sepe ad capienda munera. sed potius eleuentur inprec- ibus domini mundae et purae quo possim dicere cum propheta. eleuatio manumf mearum sacrificium uesperti- num. A rather longer version of the above prayer, with several variations of text, appears in a ninth century Fleury MS. * Libellus precum.'® * Edm. Martene, De antiquis Eccksiae Ritibus^ Lib. iv. cap. xxxiv. Bassani, 1788, Tom. iii. p. 234. ' L.H. p. 268 and Fabricius ut supra, p. 618. ' Over these first six words a later English hand has written this gloss : * sele me drith wines eges heortton.' * * ti ' has been written above this word in smaller letters prima manu, • A small * 1 ' has been written between * I ' and * i ' over this word prima manu, • This MS. invokes among the martyrs, SS. Monnus, Albanus, Cilianus (Kilian) Columbanus, Columbanus ; among the monks, SS. Columbanus, Furseus, Patricius, Columba, Congallus, Adomnanus, Cheranus ( = Kieranus) \ among the virgins, SS. Brigida, Ita, Samsdenna. (Martene, op. cit. p. 238.) For the connexion of Cehic MSS. wiih Fleury at an early date see Collected Papers of Henry Bradshaw^ Cambridge, 1889, p. 464. 98 AITENDIX. through its foundation from lona, and directly through the nationality and journeys of many of its earlier members, had much communication with Ireland. The invocation of St. Benedict in the Litany on f. 26 v. and the heading and wording of marginal collects on ff. 10 z/. 13 v. connect the MS. with a Benedictine monastery. This does not necessarily mean an original Benedictine foundation ; it may point to some Columban foundation which in the latter part of the seventh or in the eighth century adopted the Bene- dictine rule. Two titles of prayers y ield further assistance. On fol. 1 7 r. a prayer occurs, entitled, * oratio sancti hugbaldi abbatis.' This may be the abbot Hygbald ** in provincia Lindissi," mentioned by Bede [Hist. Eccles. iv. 3), under the year 669. It is not known of what monastery he was abbot. In Smith and Wace*s Dictionary of Christian Biography (vol. iii. p. 183) Bardney is suggested, for which there is some, but not conclusive, evidence. Lindsey was a district, south of the Humber, which by conquest and re-conquest oscillated between Northumbria and Mercia, till it remained Mercian after its conquest by Ethelred in 679. There was another Hugbald, or Hygbald, Bishop of Lindisfarne, a.d. 780-803, but neither the Anglo-Saxon Chronicle which records his accession and death, nor any one of the later Chroniclers who mention him, says anything of his earlier history. If he was an abbot of any monastery before his elevation to the episcopate, that monastery was certainly not Lindisfarne. There is extant a letter of Alcuin to this Hugbald, encouraging him to perse- vere, in spite of the sack of Lindisfarne by the Danes in 793.* On fol. 40 r. there is a poem entitled, * Versus Cvd. de Sancta, Trinitate.' If this is to be expanded into Cuthberti, we may have preserved to us here an original composition of the great northern saint who was Bishop of Lindisfame, 685-8. It may, however, be expanded into Cudradi. Cudradus was a presbyter of Lindisfarne, to whom Alcuin addressed a letter in 793 or 794, consoling him after the sack of that monastery by the Danes in 793.^ The balance of such evidence as is forthcoming is therefore in favour of connecting the MS. with Lindisfarne. The curious commemoration of Gallican saints in a marginal collect on f. 13 v. has been called attention to in notes, but it does not help us to identify its English home. It rather points to this part of the MS. being a copy of part of a Gallican Service-book. The Chi-Rho monogram, P, is frequently (seventeen times) written on the top margin of this MS. and twice on the left hand margin. It will be convenient to describe the Scriptural Sections on fol. 2 r.-ii r. continuously, and then to go back to fol. 32/. 7 v. 10 z/. for a description of the additions on these pages. Fol. Fol. 1 [blank.] 3 r. evavgelic/m secundum LUCANt [i. S, 6.] 2 r. [sECUNDUM MATTHiEUM i. 1-18 ; xxviii. 16-20.] 3 V, SKCVNDUM UJCMA, [xxiv. 48-53.] 2 V. SECUNDUM MARCVM, [i. I-3 ; Xvi. 15-18.] 4 r. EUANG^Z/i/ilf [SECUNDUM lOHANNEM. l. 1-5.] 3 r. ITEM ALIA. [xvi. I9, 20.] 4 r. IN VATALE SANCn lOHANNIS BAPTISTA. [i. 6-I4.] i Ep. ix. in Migne, Paf. Lat. Tom. C. cul. 150. ' Ep. V. Ibid. col. 144. APPENDIX. 99 Fol. 4 V. 5 ''• 5 ^' 5 V' 6 V. 7 r. 7 ^' 8 r. 9 ^' lO f\ 10 t/. 11 r. UBi s^AH»^/?. [iii. i6, 17.] xiv. 1-4, part of 5. SECUiV^Z?L^ilf lOHANNEM. [xV. I2-l6.] ITEM. [xvi. 33 ; xvii. i-ii ad te uenio.] SECVNDUJIf lOHANNEM. [xvil. II PatCT Sancte-13.] [SECUNDUM MATTHEUM iv. 23, 24. viii. 1-17. f> >» )» »> DE MAR/A 9» »» >» »» ♦> viii. 23-27. ix. I, 2 ; 18-33. ix. 36-38 ; X. I.] [xii. 46-50.] IN NATAL/ SAI\rCTl PETRI SECl/J\rD[/Af MATHEim^ [xvi. I3-I9.] 3 V, Collects on the margin. 1. Infunde domine benedictionew tuaw sup^r popu- \um tuum ut tua resurrectione muniti &c. 2. Totius mundane uanitatis distructor omnipo/ens deus fac nos &c. 3. Infunde domine [in] eclesiam tuam caritatem fratemitatem [tis] et pacis» &c. 7 V, Collects on the margin. 1. Omnipo/tf«s sewp^rterne deus precibus et meritis oranium sanc/omm tuoru/^, && 2. oratio pro semet ipso. Omnip3^'- 86 19 I 52 52 52 14 16 52 52 lOI lOI B. Beata benedicta incamataque clementia Beatomm apostolomm nos dne. q. Beatus es qui me non uidisti Beatus qui intelligit super egenum Benchuir bona regula recta atque diuina Benedicamus d. p. et filium et ... Benedicite omnia opera d. dnm. Benedicite omnia opera dni. dnm. Benedictio d. p. cum angelis suis Benedictus dns. d. israhel quia ... Benedictus dns. et p. dni. nostri Benedictus es d. p. qui nobis ... Benedictus es dne. d. patmm nostrorum Benedictus es dne. doce me C. Cantemus dno. gloriose enim Cantemus tibi dne. exercituum x. orantes Canticis spiritalibus dilectati imnos x. ... Caritatis, see Karitatis. Catema, see Katerua. Christe d. qui in salutem populi tui Christe qui es uita morientium et Christi per horam tertiam depraecamur Cito anticipet nos misericordia tua dne. Confiteantur tibi dne. omnia opera tua Confundantur illi qui confidunt in se ... I. II. 100 lOI 99 64 a 3or. 28 . 3ir. 32r. 29, 30 . 32^. 30 8?'. 8 100 6p. 7 100 100 » 33^'- 31. 7«, 79 • 78 7r. 32r. 8,30 26P. 27 26r. 26 25». 26 100 i8r. 20 78 2ir. 23 Jir. 23 I04 INDEX OF LITURGICAL FORMS. Conuenientes fratres dilectissimi ad ... Conuertere dnc. usque quo et depraeca- Ullld ... ... ••• ... •«• Corpus dni. accepimus et sanguine eius Corpus et sanguis dni. nostri ihesu Cotidie benedicimus te et laudamus ... Credimus in unum d. p. o. Credo in d. p. o. creatorem Credo in d. p. o. credo et Credo in d. p. o. et in ihesum ... Credo in d. p. o. inuisibilem Crux X. dni. d. nostri ingeritur ... Cunctis uia es ad uitam uolentibus Custodi nos dne. ut pupillam oculi D. De coelis dnm. laudate psalterium ra- cundum Deum patrum d. filium d. deprecor Deus altissime rex angelorum d. laus . . . Deus caritas dona per gratiam «sancti . . . Deus conseruet eum et uiuificet Deus d. noster ad te de luce uigilare ... Deus in adiutorium meunt intende Deus iustitiae te deprecor d. misericor- U lc*C ••• .'. ••• .*• ... Deus meus et p. et filius Deus noster d. omnium animarum te adoramus Deus o. et dns. noster i. et spiritus Deus quem exercitus canit caelorum quemque Deus qui cotidie populum tuura iugo ... Deus qui es omnium ss. tuorum splendor Deus qui exeunti ex aegypto populo ... Deus qui impiam aegyptum denis oor- ruptionibus Deus qui inextricabiles tenebras illu- ITIIiiaS ••• ••• ••• ••• ••• Deus qui martyribus tuis largitus es reg- num ... «•• ■• • • ... •.• Deus qui pueris fide feruentibus fornacis Deus qui pulsis tenebris diei lucem Deus qui sanctis et electis tuis coronam Deus qui sanctos tuos cum mensura ... Deus qui tres pueros de fomace eripuisti Deus subueni omnibus te ter sanctum ... Deus uniuersitatis conditor praesta mihi Dextera nos saluos [semper] conseruit in Dextram laeuamque moyses aspexit uiara I^ 34^- S2V. Z2V. 33^- ii)r. 2oz^. 34r. 2^V. T97/. IL 32 30» 64 30 74 3^73 100 62 63 63 21 lOI 100 22, 32 32r. 29 101 2SV' 26 lOI 64 22r. 34^;. 24, 32 207^. 34r. 22, 31 lOI 96 247'. 26 99 267^ 27, 69 24r. 25 lOI 227'. 24 21 3I''- 29 247;. 25 l^V. 20 217^. 23 2 27;. 24 ^s'-. 26 i8r. 20 100 100 32r. 29 26r. 2ir. 34^". I. Diebus atque noctibus horis atque mo- mentis ... ... ... ... 337^ Dignare dne. die ista sine peccato . . . 337/. Dignare dne. nocte ista sine peccato . . . Diluculo lucis auctore resurgente ex- ultemus Dispersit dedit pauperibus iustitia eius... Domine d. meus ne discesseris a me ... Domine d. meus qui es fons omnis Domine d. o. p. qui es omnium Domine d. o. qui nos ad hanc ... Domrne d. salutvs meae in die ... Domine d. uirtutum ne statuas illis hoc 2ir. Domine exaudi orationem meam Domine fons misericordiae in quae cuncia ... ... ••• ••• Domine i. x. adoro te in cruce ••• Domine i^ x. ne statuas illis hoc Domine i. x. post me sis ut me Domine i. x. qui de hoc mundo Domine i. x. qui in thronum hierusalem Domine i. x. qui somno deditus Domine i. x. suscipe spiritum mecum ... Domine i. x. uere d. noster per Domine misericordia tua in saeculum ... 2ir^ Domine ne memineris [iniquitatum] ... Dominequi cinchrim fugientes... -.. 287/. Domine refugium [factus es nobis] ... 31 r. 327;. Domine saluum facregem et ... Domine s. p. o aet. d. expelle diabolum 307^. Domine s. p^ o. aet. d. qui diem clarificas 35^. Domine tu regnas in aetemum et in ..• 32^. Dominicam nostrae resurrectionis in- itium uenerantes ••. ... ... 25^. Dominus conseruet eum et niuificet eum 207'. 34^. Dominus contercns bella dns. nomen ^91 ••• ••• ••« ••• ••• «j^* Dominus custodiat introitum tuum et ••. 207;. 34^. Dominus custodiat te ab omni malo . . . 207^. 34^. Dominus uirtutem populo suo dabit ... 2ir. Dominus uirtutum nobisoum susceptor nosLer ••■• ••• ... ••• ••• ziT'. E. Editeproximi mei et bibite et inebriamini Eductl ex aegypto patres nostri et ... 317^. Ego semus tuus i. fili mag^ni d^ ••• Eleemosynas facientibus in hoc mundo 2ir^ Eloe sabaoth ia adonai eli Erraui in montibus pastor bone me IL 31.78 31,78 79 26 231 64 31 lOD 100 58 79 23 64 100 100 64 IO( 100 100 102 101 102 23 64 28 29» 30 64 28,71 32 30 26 22, 32 30 22, 32 22, 32 22 23 74 29 100 23 lOI lOI INDEX OF LITURGICAL FORMS. 105 I. Erraui sicut ouis quae perierat require... Eructabunt labia mea hymnum d. nostro Erue a framea animam meam et Erue dne. animos nostros de manu £sto nobis protectorin ista die £t clamauerunt ad dnm. cum tribular- CaAVUa ••• ••• ••• ••• ••• £t tu deus iudex iustus. qui ab homini- ^/U9 ••• ■•• ••• ••• ••• £ulogumen patera caeyo caeagion pneu- IXlcl ••• •«• ••• ••• ••• £uolutis nunc diei temporibus noc- tumisque £xaudi dne. s. p. o. sem. d. mittere £xaudi nos d. salutaris noster £xaudi nos dne. supplices tuos qui £xaudi orationes nostras pro fratribus ... £xaudi preces nostras o. d. et praesta ut £xaudi preces omnium nona hora £xistet q. dne. beatissime benedictus per|)etuus £xsu1tantes gaudio pro reddita nobis . . . £xsurge dne. adiuua nos et redime £xsurge dne. in requiem tuam tu et ... F. Faro demersus est in mbrum mare Festina dne. liberare nos ex omnibus . . . Fiat pax in uirtute tua et Fidelium omnium aequissimus iudex qui Filii autem israhel abierunt per siccum Filii hebreoruni penetrauerunt israhelitae Fomacis flammas pueri contempsemnt x. Fortitudo mea dne. diligam te sub G. Gallomm x. cantibus te deprecor Gentium sola uitae exspectatio tu d. ... Gloria et honor d. p. et filio Gloria et honor p. et fiho et Gloria in excelsis d. et in terra ... Gloriosus in ss. mirabilis in maiestatibus Gratias agimus dne. d. o qui nos Gratias ago d. meo quiame misemm ... Gubemasti dne. populum tuum per . . . Gustate et uidete quam suauis est 172^. 2IZf. IL 78 78 lOI 99 19 23,64 lOI lOI i^r. 21 100 64 i8«^. 20 20f^. 22 23r. 24 i8r. 20 99 23^-. 25 2If^. 23 20». 22 32r. 29 2or. 34r. 22,32 64 3ir. 32r. 100 30 29 29 lOI i»r. 20 100 80 33^'. { 3h 78, 79, 80 33^'^ 31» 76, 77, 100 ^iv. 29 •.»r , [loi lOI 32r. 30 33^' 30 H. Hi sunt dnc. qui felici craore perfusi ... Hi sunt qui uenemnt ex magna Hibemenses omnes clamant ad te Hic est panis uiuus qui de coelo Hoc sacrum corpus dni. et saluatoris . . . Humilis excelsi sancta singularisque L/tW Mlid ••• ••• ••• ••• ••• Hymnum, see Ymnum. I. Ideo laudandus est a nobis quia Ignis creator igneus lumen donator Ihesu clementer uisita nocte orantes ... Ihesu defensor omnium protector et ... Ihesu dne. d. uia uita ac ueritas In inuocatione ss. martymm miserere ... In labiis meis meditabor ^m^mum cum... In memoria etema erit iustus In memoria martymm tuomm dne. ... In nocte tu fuisti columna ignis In nomine dei summi In omni tempore benedicimus te et ... In pace x. dormiam ut nullum malum In primis obsecro supplex obnixis pre- ^lL^Uw ••• ••• ••• ••• In te dne. speraui non confundar Inflinde dne. benedictionem tuam super Infunde dne. in ecclesiam tuam Iniquitates nostras ne respicias o. d. ... Iniuste egimus [iniquitatem fecimus] ... Intercede pro me s. maria et Intercessione nos q. dne. b. benedicti... Intret oratio mea in conspectu tuo Inuitatus ad conuiuium tuum uenio ... ludica illos d. decidant a cogitationibus K. Karitatis auctor castitatis doctor et ... Katema plebis sexcentum milium Laetentur in te dne. omnes ss. tui Laetetur ecclesia tua d. b. confessomm Laudate pueri dnm. laudate nomen ... Laudent eum caeli quos fecit terra I^udent te dne. angeli uirtutes sidera Lux lucis illuminans mundum et Lux orta est in luce prima exordio I. II. 2^V. 25 32«^. 30 54 33''. 31 33^- 3^ 74 20f^. lor. 28r. 26r. P 100 100 iir. II i8r. 20 46 zoo S2V. 30 33^. 31 54 32«^. 30 36r. 33 ir. I, 85, 87 79 86,95 100 34^. 31 99 99 lOI i^r. 21 lOI 99 79 6 2ir. 23 100 39 22 99 I0.93 100 27 100 27 io6 INDEX OF LITURGICAL FORMS. M. Magister bone d. meus d. exercituum ... Maiestatem dne. suppliciter exoramus ut Mane cum surrexero intende ad me ... Mane et exaudies uocem meam Mane oratio mea praeueniet te dne. ... Me similem cineri uentoque umbraeque Mecum esto sabaoth mane cum sur- » CAd v/ ••• ••• ••• ••• Media nocte clamore facto ut nos Mediae noctis tempus est prophetica ... Mente canam dno. grates laudesque . . . Mirabilis d. in ss. suis. d. israhel Miserere dne. ecclesiae tuae catholicae Miserere mei, d. secundum magnam ... Miserere nobis dne. miserere nobis Mitte eis auxilium de sancto et N. Ne memineris iniquitatum nostrarum an- tiquarum Noctibus ac diebus horis atque mo- mentis Noctis tempus exigimus x. in tuis Nomen tibi est emmanuhel noui Nona agitur diei hora ad te dne. Nunc poenitudinis uerba sedula mihi . . . O. O dne. libera nos et propitius esto O dne. saluos nos fac O dne O dne. saluum fac O dne. O qui in altis habitas et humilia O unigenitus filius qui mihi Obsecro diuitias bonitatis tuae et Obsecro te i. x. filius d. uiui per Oculi nostri ad te dne. semper inten- vldl II ••• ••• •«• ••• •*• Omnipotens ae. d. qui nobis magnalia... Omnipotens sem. d. obsecro te ne me ... Omnipotens sem. d. precibus et meritis Orationibus ac meritis angelorum Orationibus ac meritis apostolorum Orationibus ac meritis ss. tuorum Osanna rex nazarene meo ex ore P. Pacem praestare digneris omnibus o. ... Pacem tuam dne. de coelo da nobis et... L II. lOO lOO 96 33^. 3'. 78 33^- 31.78 lOI 84 22r. 24 iif^. II lOI 79 ^OZ'. 22 22r. 24 33^- 3«, 78 64 20r. i8r. iSv. 2ir. 22r. i8«;. 33«^- 33^- 33^- 22 79 20 100 21 lOI 64 64 23 24 100 lOI lOJ 99 20 99 99 31» 78, 79 31» 78, 79 31» 78, 79 101 2ir. 23 lOI Pater et filius et spiritus s. illa Pater immensae maiestatis per uener- andum Pater noster qui es in caelis Pater peccaui in caelum et coram te ... Patricii laudes semper dicamus ut Patricius (s.) episcopus oret pro nobis omnibus ... ... ... ••• Pax d. quae exsuperat omnem sensum .. Pax et benedictio d. p. o. et filii Pax multa diligentibus [legem tuam] . . . Pax tua dne. rex caelestis permaneat . . . Peccaui dne. peccaui coram te . . . Per horam mediae noctis tunc gauisi ... Per merita et orationes s. comgilli Per singulos dies benedicimus te et Pharao, se^ Faro, Plebs israhel in figuram nostri liberatur Post ignes et laminas cruces atque Praecamur p. regem o. et i. x. s. Praesta nobis dne. ut hanc noctem Princeps pacis patientiae doctor atque Propter fratres meos propter domum ... Prosperitatem itineris praesta tuis famulis Protegere et sanctificare digneris omni- LJLl^ ••• ••• ••• ••• •••< Puer autem crescebat et confortabatur... Q. Quaeso te praeclare clementissime d. Quam dulcia faucibus meis eloquia Quem cuncta canunt elemema dnm. Qui est ante saecula manet in ... Quotidie, see Cotidie. R. Recordemur iustitiae nostri patroni Redemisti nos dne. d. ueritatis ... Refecti x. corpore et sanguine pariter . . . Refecti x. corpore et sanguine tibi Refecti corpore et sanguine dni. pariter Remitte dne. iniquitatem plebis tui Repleti sumus mane misericordiam tuam Requiem aetemam dona eis dne. Requiescant in pace amen Respice dne. ad praeces nostras qui ... Resurgentem in hoc diluculo dnm. Resurrectionem tuam x. ueneramur per Rex regum et dns. dominantium I. IL 85 85 )V. 34r. 21, 32 100 iSV. 16, 54 15^' 16, 55 64 61 igr. 21 igr. 21 lOI igv. 21 lyv. 19 78 26V. 27 ^2V. 30 4V. 5 79 100 64 2ir. 23 w. 34r. 22, 32 lor. 8 33'-- 24r. 100 31 25 79 15^- 16 i^r. 21 74 33'-- 31 74 99 ^2V. 30 64 64 2Sr. 26 2SV. 26 2SV. 26 100 INDEX OF LITURGICAL FORMS. 107 I. 11. Riuos cruoris torridi contacta uestis Rogo p. per filium rogo spiritum S. Sacerdotes dni. benedicite. dnm. Sacerdotes tui indue(a)ntur iustitia Sacratissimi martyres summi d. bella- Cx^* wO ••• ••• ••• ••« ••• Sacris altaribus dne. hostias superpositas Saluare nos digneris per inuocationem... Saluator mundi salua nos omnes Saluos fac seruos tuos d. meus {bis) ... Saluum fac populum tuum dne. et Sancta sanctorum opera patrum fratres Sancte dne. et gloriose mirabilium Sancte dne. illuminatio et salus uera ... Sancte saluator sanitas pereuntium medicus Sancti et gloriosi mirabiles atque Sancti et humiles corde benedicite Sancti uenite x. corpus sumite ... Sanctus in ss. agnus immaculatus Sanet te d. p. o. qui te creauit Scuto circumdabit te ueritas eius Sit dne. b. benedictus custos Sit splendor dni. d. nostri super. . . Spiritmn mihi dne. tuae caritatis Spiritus diuinae lucis gloriae respice ... Summerso in mari faraone liberatur ... T. Te decet ^m^inus d. in sion et Te deprecor p. s. ut digneris me Te d. laudamus te dnm. confitemur . . . Te dnm. de caelis laudamus teque Te dnm. de caelis laudamus tibi ut Te enim o. d. benedicimus iure Te fortissime magne potens dne. qui ... Te laudamus dne. cum ss. tuis ut Te oramus altissime exorto solis lumine Te p. rerum iure laudamus te in Te p. adoramus aetemum te sem. 100, 102 95 43 2 0ff. 22,64 I2t^. 12 99 2If7. 23 99 64 20V. 22, 64 l^. 33 24r. 25 23Zf. 25 100 35''. 32 32^-. 30 i^yo. 10 2\V. 23 99 79 99 Z2V. 30 { »5. 97, 100 13^- 13 25^. 26 { 38 lOI lor. < 10, 86 93 67 23^. 24 2SV. 26, 43 100 2SV. 26 i8r. 19 35^- 33 35''., V. 32,33 Z^r. 44,93 Te ftibi MS.] subnixis precibus x. dno. supplicamus ... Te [tibi MS.] subnixis x. dnm. depre- \i>v, 33 I. iir. 36r. 83 43, 60, 61, 72 xi, II, 33, 45 xxiii, 8, 24, 25, 26,27,29,30, 42, 72, 73 7, 40, 41 { Benignus Beognous, Abbas Berachus, Abbas Bemard, St. Beroldus .. Rili ^jX,L\ ••• ••• ••• Blasius, S. Blasphemantibus, Oratio pro. Bobio Bonaventura, Expositio Missae. Book of the Angel, see Liber Angueli. Book of Armagh Book of Deer Book of Dimma . . Book of Durrow Book of Enoch ... Book of Hymns, see Liber Hymnorum. Book of Kells Book of Leinster X, 36«?. X, 2fiv. X 2ir. ... xin, XIV, XV, XXVI 85, 89, 90, 98, 99 49 33 33 80 57 102 23,64 xxvi 69 XX { XXV 46, 48, 49, 50, 51, 57, 62, 63,88 xxix, 74 xxuc, 61, 63, 74 63 92 Book of Lismore Book of Mulling^ Book of Nunnaminster ... BookofObits Borromeo, Cardinal F. ... Brabium ... Bradium... Bradshaw, Henry, quoted Breton Litany ... Breviarium Cassinense ... Breviarium S. Germani a Pratis. Breviary, see Divine Office. Brigida, S., see Hymn of . . . * Britanniae X>UO, d. ••• ... ... Burgundofara, S. XV XIH C. Cabrol, F. Les Aglises de /erusalem, Caecilia, see Cecilia. v^aeii ••• ••• ••• Caerea, see Cereus. Caesarius of Arles, see Rule of. Camanus by error for Colmanus. Camelacus, S CampusCuini ... ... — Camulacus, see Camelacus. — X, 36 R viu, XVI, 17». XXI, XXV 63 52 Cantica spiritalia Canticles, List of Canticum (Cantemus) < Canticum Moysi (i) Canticum Moysi (2) Canticum novum Canticum Trium Puero- rum, see Benedictio. Canticum Zachariae, see Benedictio. Caomlach Capel Curig Captivis, Oratio pro 26r. XV 22Z^. 2^V, 2^V. 26^;. 2ZV. tr. lyr. 23r. IL 46 xxix, 63, 73, 74 56, 102 xxxi, 53 56 56 35,96 89 64 65 96 XXV 74 XXIV 97 ^iff. 82 '9, 57, 58 57 57 26, 38, 51 24, 25, 26, 27, 28 I, 35 8,41 19, 24 99 xxii, 40, 41, 99 57 92 23, 64, 65 * The third Anthem after the Hymn of St. Hilary * Unitas in Trinitate,' &c., quoted from L. H. on p. 38 is also found in the lorica in the Book of Mulling. JVbtes on some non-biblical matter in the Book of Mulling^ by H. J. Lawlor. Edinburgh, 1895, PP- '4i 241 32. GENERAL INDEX. III I. IL L II. Caput, see Kapud Codex Alexandrinus 75, 76, 78 i6v. lyv. $6v. r xxvii, 17, 18, l 33. 56 Codex Bobiensis Codex Rhenaugiensis ... ^BMW 47 65 Cassander, Geo 36, 37, 38 Codex Rhenoviensis 46, 47 Cassianus, lohannes 1 (Cassian) ... J — r xvii, xviii, xix, < xxiv, XXV, xxvi, l 59, 60, 68 Codex Vindobonensis (Vienna Codex). Codex Usserianus i 71 47,63 Cassius, S. — 102 Codex Usserianus ii 58,63 47 Colgan 49 Catholica lex iS'-- 15 Collationes, misprint for 41 Catholica, see Ecclesia. * Collectiones.' Catholicus populus 64 Collectaneum SS. Mariae 64 Vi/aUlSt ... ... ••• 3^^' 28 et Petri. Cecilia, S. — 83,89 ColJectio, an Old-Gallican xxvii, 66, 67 Celtic Church, the Divine xi-xix term, see Oratio. Office of, &c. Collectio ad initium noctis. i8r. 20 Cereus (Caerea) iir. 36r. ", 33,45, 81 CoUectio ad secundam ... IJV. 19 Ceriani, Dr. Antonio xix, xxvi 73, 74 CoUectio post Benedic- 23'-- xxi, 24, 67 V^C* 1 C9 ... ... ... 40 tionem trium Puerorum Chamuel 92 (Benedicite). Chanaan (Channan) 8r. 8 Collectio post Canticum... 222:;. xxi, 24, 66, 68 Chaiuis ... 100, loi, 102 CoUectio post Evangelium ^3^' xxii, 25, 67 Chencheres 39 [CoUectio] post (super) 237/. xxii, 67, 68 Cheranus, S 96 Hymnum. Cherubin (Chirubin, ' Hirubin, Hiruphin) lor. i2r. 3or. f 10, 12, 28, 83, 185,86, 91, 93 [Collectio] post H)rmnum trium Puerorum. 2SV. 26, 68 Chevalier, U., Reper 49, 102 Collectio post tresPsalmos 23r. xxi, 24, 67 torium^ &c. Collectio supcr hominem 30V. 28,71 Chi-Rho Monogram 98 qui habet diabolum. Chirubin, see Cherubin ... 85 CoUectiones post Prophe- 41 Chora — f vii, xii, xiii, xiv, L XV tiam. Collectis for Collectio ... 21«^. 23, 66 Chorus for Chora • • • xni Collects after Psalms . . . xix, XX, xxi, xxiii Christ, prayers addressed — xxi, xxii, xxvii Colmanus abbas, see S6v. 33,82 to. Camanus. Christina, see Cristina. Colours used in MSS. ... xxii 87,97 Christmas Day (Natale 3^^' 29, 72, 73 Columba, (i) 3^' 3 Domini). Columba (ii) Abbas Ben- X, 361^. 33 Chrysogonus, see Criso- chorensis. gonus. Columba, S. (iii) Abbas X, xxvi, 96 Chrysologus — 99 Hvensis. Cianacht 54 Columbanus, S. (i) Martyr 96 Cilianus, S 96 Columbanus, S. (ii) Mart^nr 96 Cinchris ... 28«;. 28, 69 Columbanus, S. (iii) Mona- • • • xni x,xxv,xxvi,47,96 Cincris S^' 6, 39, 40 chus. Ciricius, see Cyriacus. Cohimbanus, S.^see Psalter Claudius of Turin, quoted 54 of, Rule of. Clavicularius 91 Comgillus, S. (Comgall) ix, , xii, xvi, i^v. 16, 19, 33' 55, 56, Clemens, S. — 85, 89, 90, 91 Abbas. lyv. ^6v. 57, 96 Clementine Liturgy quoted — 54, 69 Comgillus, S., see Gomo- v^ieius, o. ... ... •«• — 89 gillus, Rule of. 112 GENERAL INDEX. Commienses, see Cumien- sis. Common... Commonicare, see Seq. ... Communio Communionem, Antip- honae ad. Communis oratio Compline Comyn, John, Archbp. ... Confessio Confessores Congallus, S., see Com- gillus. Constantia=Seq. Constantina, S. Consummatio missae ... Contractions in the MS. Corculus Cornelius (i) (Comilius) Cornelius (ii), S Corona martyrii ... Coronati Corpus Missal Cosmas, S. Cotidiana [antifona] Cotidianus panis Cotidie ... ... ... Cowley Bridge Creed forms of, see Sym- 1 bolum J Cristina, S. Critanus, Abbas Cronanus, Abbas Cross, Sign of the Crosses, Marginal Crysogonus Cudradus, presbyter v^uinc ... ... .•• Cujus, Irish use of Culdee Litany ... Cumenenus, Abbas Cumiensis Cumineus Longus, Hymn of. Cuncto populo Catholico, Oratio pro. Cursus Scotorum Cuthbertus, S Cyprian, S., of Carthage Cyprian, S., of Toulon ... 34^. Z2V. 33r. 34''. ZZV' XXIV i8r. i^r. 2if?. 3ir. 32«^. 19«^. 14?:;. 24r. 33«;. iQr. X, i6v. X, ^6v, xxii X, 36«^. 17«?. II. 57 32, 80 73 xvii, 30, 73 30» 31, 73i 74 31 xviii, 59, 61 45 lOI 3I1 7S, 79» 91, 99 96 { 53 74 91 20, 59 89 13» 23, 29 84,90 53» 90 89 30 21, 99 i5i 25, 31» 78 92 21, 61, 62, 99, 100 84 33 33 50 89 98 57 52, 69 55 33 »9» 57 47 64 xxiv-xxvi 98, 10 1 63, 89, 91 43» 63 V^ Ya , O. .«• ... ... Cyriacus, S. (Ciricius) ... Cyril, S., of Jerusalem ... D. xu, xiu 6v. Z2V. 35r. 23r. 142^. Z^v. II. 92 fxxx, 86, 91, l 92, 95 74 M.^Akk ••• ••• ••• Damianus, S x^anes ... ... .«. Daniel, Book of Daniel, H. A., Thesaurus HymnologicuSy passim. Uarerca ... ... ... David Citharesta David Psalmista... David [RexJ Delisle, L. ... ... — Deprecatio — Deuteronomy, Book of . . . — Diabu(o)lus, see Zabulus i^r. 30^;. < Dies dominica (domini- lor. i^r. 25^. corum) Dies dominicae resurrec- tionis. Dionysius-pseudo Divine Office, see Am- brosian, Armenian, Benedictine, Celtic, East Syrian, Greek, Mozarabic, Old-Galli- can, Roman. Discordantibus, Oratiopro Dogmata divina Domhnach Sechnaill Dominationes Dominica, see Dies. Domnus ... Donatus, St, see Rule of. x^oxa ... ... ... Doxologia Drummond Missal Duchesne, L., Origines^ du Culte Chretien / J^LLIl ••• ••• ••• Dungal ... Dunshaughlin Duodecim Apostoli Duodecima Durham Ritual (Rituale Ecclesiae Dunelmensis). 89 98 xxxvi, xxxvii 49 91 91 7, 83, 88, 96 X 100 xxxiv, XXXV 13. 28, 71, 91, lOI 10, 13, 26, 30, 32 25 56 64 15 49 85*91 33. 81» 82 47 — 75 "^— 74, 90» 92 f xix, xxiii, xxvi. l 46 34^. 32,80 xiii, xiv. XV 49 91 xiv, xvi, xvii xxvii, 42 114 GENERAL INDEX. I. Fratribus nostris absenti- bus, Oratio pro. Fructuosus S., see Rule of. Fundator Furseus S. Z6v. II. 64 33 96 G. Gregorius, S. (Magnus) ... — Gregorius, S. (Nazianze- — nus). Gregorius, S. (Turonensis) — Gundlach, W., Eptsfo/ae, — &c. { II. 53, 34, 85, 88, 89, 90, 91 XXV, 91 44 44, 63 Gabriel (Gabrihel) ZV. 3» 85, 89, 92 «. Gallican, see Old-Gallican. Hagius, see Agius. Gallicantus ^v. 5, 37, 60 Hammond, C. E., Rev. -j « et g m Gallicinium — xviii Liturgies Eastem and > — K Kxvi, &c (fre- quently) Gallorum Cantus 60 Western ... J Gatherings of MS. • • • xvni Harl. MS. 1023 — 40 Gelasian Sacramentary ... 65,66 Harl. MS. 7653, j^Manu- Gentilitas 30^- 28, 71, 72 scripts. GeoTgius, S XXX, 85, 89, 90 Healy, Dr. J V, xiv Gerbasius, see Gervasius. Hebraei (Ebrei) 21V. 3ir. 27,29 Gerbert. Mon. Vet. Lit. — 48, 58, 65, 71 Helias (Elijah) 83, 86, 88 Aleman, Henoc, see Enoc. Germanus, S XXV Hereford Missal — 58,66 Gervasius, S 89 Heremiel 85,92 Gildas 92 Heremites — 91 Gildas, Ix)rica of 56, 7^ Heretici 76 vrinC, o. ... ... ••. — 92 Hericus, see Eric. Gloria in Excelsis 33''- r XXV, 31, 75,76, l 77, 100 Herodes ... fxl ••• •*. ... v>. 3 71 Gloria Patri, forms of ... 33»' xix, xxvii, 31, . 75,80 Hibemae gentes viii, I4r. 14 # %J%f Hibemenses — 51 Gloria Patri ingenito, etc ^V. IIZ'. 122^. 5, ", " Hibemensis, the xxix, XXX, 35, 54 Goliath ... ... — 84,91 Hibemomm insula — 55 Gomogillus, S., see Com- XXV Hieremias (Eremias) ... i6t^. 18 gillus. Hieronymus, S. (Jerome) XXV, 54, 74,89,91 Gomorrha 2V. 2 Hierosolymitana Ecclesia xxvi Gosactus 57 Hiemsalem (Jemsalem)... nr^ 13, TOO, 102 Gospel, see Evangelium. Hilarius, S Zr. 3, 36, 37 Gospel of the Childhood 37 Himbin, see Chembin ... 93 Gospels of the Resurrec- — xi, xxii Hiraphin, j^^ Chembin •.. 93 tion. Hispano - Gallican influ- — xxvi Graneret... — 57 ence, traces of. Gratias agentibus, Oratio 2ir. 23 Holy Scripture, Text of... • • xu xxxi-viii pro. f xi, xii, xxii, 35, Holy Scripture, studyl of, by Celtic Saints J i^r. i6r. 2fiv. { 15, 16, 17, 33, 50,54 Greek Divine Office < 36, 40, 42, 60, Honoratus, Abbas XXV ^ 75, 76, 78 Honorius (i) Gemma 6q Greek Liturgy, see Liturgy. Animae. r39, 47,48, 56, Honorius (ii) XXV Greek words xix < 82, 97, 100, Hora Incensi xvi l lOI Hora Vespertina 45 Gregorian Canon 88 Horae diei 34^- 31, 59 Gregorian Sacramentary... 75 Horologion tv. xi, 75, 78 GENERAL INDEX. "5 I. II. I. II. Hosanna, see Osanna. Immolatio 28P. 28,57 Hostia ... i4r. »5 Imnum, Imnus, su Hostia laudis 26 r. a6 Ynmum. Hours, 5u Horae. Impiis, Oratio pro 2ir. 23. 65 Hui Tuirtri 54 In fine ••• ••• 23r. 24,67 Hugbaldus (i) Abbas ... — 98, 100 In nomine dei summi .. ir. '» 36, 85. 87 Hugbaldus (ii) £p. — 98 Infirmis, Oratio pro 2\V. 23.64 Humiliad, Breviary of the — 61, 120 Inimids, Oratio pro — 64 Hybemen.ses, see Hiber- Initium noctis i8r. igr. 20, 2 1, 59, 60 nenses. Innocentius, S — 91 Hygbald, see Hugbaldus. lohannes (i), Anchoreta.. • ^— • XXV Hymn, su Ymnum. 1 p 72, 83, 85,86, Hymn of the Abbots of 36?'- 33 „ (ii), Baptista ... — 89. 90f 9h 95. Bangor. 1 - 98 „ „ the Apostles, see „ (iii), Cassianus, Ymnum. su Cassianus. „ „ St. Brigid — 51» 52 „ (iv), Erigena ••• xiii „ n St Camelac, see 1 ' 54, 56, 59. 83, Ymnum. „ (v), Evangelista 86,88,89,91, „ „ St Comgall, su 1 - 95.96 Ymnum. „ (vi), Ozniensis.. • XXX „ „ St Columba ... — 51 „ (vii), Son of Su i- — 47 „ „ St Cummain — 88 gen. ' Fota. Irish Psalters, su Psalters. „ „ St Fiacc 55 Irish words viii, xix, lor. 34^. 28, 32, 70, 7 1, 80 „ „ St. Hilary, see Isaac (Isac) — 84,91 Ymnum. m Isidorus Hispalensis (Is • 36,91 „ „ St Patrick, see dore of Seville), su Ymnum. Rule of. „ „ Sedulius 102 "sr. (nv. i2r. ^rr A „ „ the Three Chil- 159. 2or. 22r. 5. 7. 8, 12, 13, # # 99 dren, su Benedicite, Benedictio. Israel (Israhel) ... 5 25r. 25«^. 29r. 32^. 26V. >>i6, 22, 24, 26, 28, 30, 79 Hymnizare, su Ymnizare. Israel, meaning of ■ • 54 Hymns, list of, su xvi Isra(h)elitae gv. 3ir. 9,29 Alphabetical. xia, 0. ... ... . • » • 96 Hymnus Angelicus, su 100 Iter facientibus, Orati 2ir. 23. 64 Gloria in Excelsis. pro. Hymnus Sanctae Mariae, 99 i,e,, Magnificat. • • T. I. Jacob, Patriarch 2ir. 23,84 X A ... ..• ... _ lOI Jacobus (i) Apostolus ... f 83, 85, 88, 89, l 91 lese (Jesse) — 91 Jacobus (ii) Apostolus ... — 83, 85, 88, 89 lacob, su Jacob, Jacobus. • James, M. R., Apocrypha 52 Ignis 91 AnecdotA. Immolare 32/-. 29 Jeremiah, su Hieremias. Immolare hostias I4f. 15 Jeremiel, su HeremieL Immolare psalterium 32^-. 29 Jerome, su Hieronymus. Immolare )innum i7r. 19.57 Jerusalem, su Hierusalem. Q 2 ii6 GENERAL INDEX. I. 11. I. Jesse, see lese. John, see lohannes. John St, Gospel of Jophiel ... Joseph (i) of Arimathaea Joseph (ii) Patriarch Josephus Jubainville, see Arbois de. Judas (i) Iscariotes Judas (ii) S. {see Taddeus) Judea (Judaea) Judith, Book of Julian, J., Diciionary 1 of Hymnology ... / Juliana, S. Julitta, S. I USLX ... ••• .«. Justina, S. 4r. 4^. 4r. { xxxvni 92 4 91 XXV 4 91 4 xxxi, 60, 73 36, etc. (fre- quently) 83,89 XXX, 92 86, 91 84 K. ^K' for 'C frequent,^ especially to preserve I 14^. i6r. lyr. thesequenceofletters ^ in alphabetical hymns Kalendar, see F^lire. Kapud (caput) ... Karismata Kartaginiensis ... Kieranus, S., see Cheranus. Kilian, S., see Cilianus. Kirrig, S. .. Kiss of Peace, see Osculum pacis, Pax. Z^v. J14, 17, 19, 33 TfoV, 47 9' 92 L XMXUA Laetania Landevenec — Laoghaire T «aon Laurens, S. (Taurentius) T^aurentius, S. ... • • • — Lavacrum salutis • • • 14?'. T^avacrum spiritale • • • 24r. Lazarus, see Elizarus ■ ■ « Lebar Brecc • • • Le Blant (E.), Nouveau Recueily &c. { lOI 83, 89, 100 35 46 61 85 84, 89, 90 15 25 19,58 44, 49, 51, 53, 54, 77, 79, 86, 91, 95 88 Legg, J. Wickham, Dr. . I^nt, see Quadragesima. X.<60, O. ... Leofric Missal Lerins L.eucius ... Liber, see Book, Lebar. Liber Angueli Liber Comicus Liber Hymnorum (i), -i Trinity College, Dub- > lin, Copy ... J Liber Hymnorum (ii),^ Franciscan Convent > Copy ... ... J Liber Hymnorum of St Hilary (lost). Liber viventium ... Liberis [regisj oratio pro Libeus, S. (see Taddeus) Limoges ... Lindisfame Lindissi ... Lindsey Linus, S. . . . Lithus Liturgy, see Ambrosian, Anglican, Ethiopic, Mo- zarabic, Old-Gallican, Roman. Liturgy of St. Clement ... „ St. James (Greek). „ St. James (Syriac). Lopus, see Lupus. Lorenzana . Luanus ... Lucas, Rev. H. ... Lucas, o. ... • • • Lucemarium x^ucia, o. ... • • • Lucifer ... Luke St, Gospel of Luna Lupus, S. (Lopus) Luxeuil ... Luxogilum Monasterium „ „ XI 35''- { - < IL 61, 120 89 42, 45, 47, 71, 72, 87, 90 XXV 95 49 67 '^vii^xxvi,^^,^^, 38, 41, 43, 49- 55, 68, 69, 75, 77, 79, 88, 93, 94, 96 vii, 36, 38, 4', 42, 43, 44, 49- 55, 75, 79, 94 36 79 64 91 99 98 98 98 89 47 54, 69 73, 74 74 46 xxvi H^ 88, 89, 91 xvi, 45, 81 83,89 32 xxxviii 91 XXV XV, XXV, xxvi XXV GENERAL INDEX. Luxoviensis Congregatio Lyons Mabillon, J., AnaUcia, O.S.B. „ „ Analecta Vetera. „ „ De Cursu GallUano. Macuius, Anchoreta MacCarthy, B., Dr. Machabei Martyres Machera Maclaisreus, Abbas Maclean, A. J. ... MacRegol, Gospels of Madianus (Madian), see Matthias. Maelbrigte hua Maelua- naig, Gospels of. Maelbrigte MacDuman, Gospels of. Magister MagisCermundi... Magister Scotonim Magnificat Mai, Cardinal Angelo Malachi, St Malchus, Anchoreta Manna Manuscripts, Harl. MS. 7653- Reg. 2. A. „ see Codex, Harl. Psalters, St. GaU. Marcialis, see Maitialls. Marcus, S. (Mark) Maria, (i) B.M.V. Maria, (ii) Soror Moysi ... Marseilles Maitialis, S Martinus, S. Martyr, equivalent to Con- fessor. XIII rio, 12,30,31, 74 Martyres, see Martyis l ar. iiw. 3«'. J 32,78.79.84, 33» $$'■■ ] 85,86,91,93, L9S Maityresad 21?'. 24 xxv, 74 Martyribusde ... j 2V. 31'- 23f. 26r. 3W. 35'-- 23.25.27.29.30. 32 Martyrium 2If. 23 89 Martyrology of Donegal. .. _ 57 t, » Gonnan ... _ 57 '""'"' >, „ Oengus,we Fflire. JtXV Maityrology of Tallaght X 52,57 88.91 Martyrs, see Martyres . . . - |xxix-xxxi.48, l 67, 80, 81 47 „ Commemoraiion _ xxix 33 of, in Irish Church. 36,61 Matha, see Matheus _ 88 63 88 Matheus, S — [83,85,88,89, l 91 xxxvii MatthewSt, Gospelof... _ Matthias,S.(Madianus)... _ 88,89,91 Mattins _ Bp. of I3''- 19^- 27r. 35. 43. 83-97 35.9«.96, 97-102 {XXIV, xxv, XXVI, 83, 88, 89, 91 j-13,21, 70, 89, l 90, 99, lOI, XXX, 89, 90, 91 XXX, XXX I Matutina (Offidi: tutinum) Matutina Oratio Maxirous (i), Gene^-a, Maximus (ii), Media nox Medicus ... Medium noctis Melchisedech Mdlitus (Melito) Melus, Ep. Menardus Mensa Metre Metrical Anthems < Metrical CoUects | Mias Michael, St. Mic(g)rologi Milan, see Ambrose, St. ... Milanese, see Ambrosiao. , , ....,3,. 18. , ^ < 181». 20r. 22»-. > 3, 20. 22, '. 32. 59 84, 96, 100 43.63 36P- 15. S3 37. 39. 47. 48, 51, 57, 19, 20, 26, 37, S8 8S. 89. 9' 7.39 ii8 GENERAL INDEX. !• Milids Oratio Miliuc maccu Booin Minister Dei Miriam, see Maria Misa(h)el jMLissa ••• ••* ••• Missal, 5^rRoman, Sarum, &c. Missale Gallicanum „ Gothicum „ Mozarabicum (^see Mozarabic). „ Richenovense ... „ Romanum, see Roman Liturgy. „ Vesontionense, see Sacramentarium Gallicanum. Mohabitae Monachi Oratio Monastic Breviary, see Benedictine. Mone, Lateinische Hymnen Monenna, S. Monnus, S. Morin, Dom. G. • . • Moyses (Moses) Moysi Oratio Mozarabic Breviary or Divine Office .•• Mozarabic features } Mozarabic Liturgy or Missal Muirchu - Maccu - Mach - theni . . • Munther .•• I4r gr^ IL I. IL lOO Nicenae civitatis episco- — 91 57 porum Concilium. 14 43 40, 73 Nicetius 43 9,43 Night Hours, Number of. xviii, 59 vii, XXX, 43 &:c Nilus 3«^- 3 Noctes reverentissimae ... • • • XIU 45. 58, 62 Noctes sanctae — XV xxvii, xxix Noctuma... i8r. 191^. 22r. 20, 21, 24 xxvii, 45 Noctums, see Night Hours. X^ vCS .•• ... ••• 91 58 Nona i8r. 18». 34«'. 20, 21, 32 Northumbrian MSS. 97,98 Novaecclesia 86,95 Novum Testamentum . . . i6r. 17, 100 8r. 8 lOI XV, ir. 32r. 39, 40, 52, 72 52 96 xii, 43 I, 8, 29, 83, 88 72 XX", 35, 40,42, 43, 47, 67, 75 xxvii { {xxvii, 40, 42, 45» 54, 61, 66, 73,74 46, 49, 51, 52 Muratori ... Musa, S. .•• } - } - 3or. 28, 70 fv, vi, xiv, xvii, -136, &c. (fre- Ixviii, 137;. 21«;./ quent) . • . — 04 N. Natale Domini, see Christ- mas Day. Natale Martymm Navigantibus, Oratio pro Nazareni Nazarenus rex Nazareth Neale, J. M., Dr. Neumes Z^r. \2V. 3^- XIX 29 12 64 84,90 lOI 3 xxviii, 44, 45 0'Brien, W. S 0'Clery, M 0*Conor, Dr. Octo Machabei 0'Curry, E., Lectures^ &*c. Oengus, F^lire, or Kalen- dar, or Martyrology, of Oentraibh, gen. of (prob- ably) Oentrobh, i>., Antrim. 0'Laverty, J., Historical Accounty &*c. Olden, T., Church of Ireland^ &*c. „ „ Epistles^ &*c. Old-Gallican Divine Office „ featuresinthe Bangor Offices. „ „ Lituxgy O. XIX V, Vll 6r. „ ongm — of. Old-Latin Text, see Holy Scripture. Old-Testament Saints ... — Omni gradu ecclesiae, — Oratio pro. Omni populo Christiano, — Oratio pro. Omonimus — Onoma ... ... ... — Oratio, see CoUectio. Oratio ad Christum ••. — 70 91 53, 70 51,57 { 37 xxix, 54 54 41 xxvi-xxix 41, 42, 44, 56, 57, 74 xxvi 83, 86, 88, 91 64 64 47 47 lOI GENERAL INDEX. 119 I. II. I. II- Oratio ad initium noctis i8r. i^r. 20, 21 Oratio pro impiis 2ir. 23, 64 » „ martyres 21«;. 24 99 „ infirmis 21«;. 239 64 „ matutinam < i8r. iZv. 2or. 1 20, 22, 24, 32 «« „ inimicis •^ 64 )i 22r. 349. 99 '# „ iter facientibus 2ir. • 23964 91 „ npctumam ... i8r. 199. 22r. 20, 21, 24 99 „ liberis [r^is] — 64 » „ nonam i8r. 182^. 34r. 20, 21, 32 99 „ navigantibus... — 64 >» „ secundam i8r. iZv. 3Sr. 19, 20, 32 99 „ omni gradu 64 » „ sextam i8r. i8c^. 20 ecclesiae. 99 „ tertiam lOI 99 „ omni populo — 64 »9 „ vespertinam ... i8r. iZv. 20, 21 Christiano. 99 „ vesperum lOI 99 — 64 9) communis ad horas 34^-. 31 99 „ „ populo- 2ir. 22,64 »9 communis fratrum 2or. 22 mmetr^;um 99 de martyribus, see 99 „ pace regum ... — 64 Martyribus. 99 „ ijastoribus nos- — 64 99 divina 19». 21 tris. 99 dominica XAV, 99 99 „ peccatis nostris 2or. 22, 64 99 matutina(i) — 84, 100 99 „ peccatis et n^- — 64 99 matutina (ii) 96, 100 ligentiis nos- 99 mflitis in templo... 100 tris. 99 monachi ... lOI 99 „ persequentibus — 64 99 Moysi 72 et calumni- 9» poenitentis lOI antibus nobis 99 pro abbate 20f;. 22,64 99 ,, poenitentibus 22r. 24, 64 99 9, „ nostro ZAT. 32 99 „ sacerdotibus, 2or. 22, 64 99 „ afflictis et cap- — 65 &c tivis. 99 pro tribulantibus 2if;. 239 649 65 99 „ baptizatis 209. 22,64 99 sancta ... — 85, 100 99 „ blasphemantibus 2ir. 23964 99 SanctaeMariae... — lOI 19 „ captivis 2ir. 23» 64, 65 99 Sancti Hughaldi 100 »9 „ cuncto populo — 64 99 „ Augustini (i) 100 Catholico. 99 9, 9. (ii) — 100 99 „ discordantibus — 64 99 99 99 (iii) — lOI 99 „ eleemosyoariis 2ir. 23 99 „ lohannis (i) — 86,95 19 „ eleemosynas — 64965 99 99 99 (ii) 96 facientibus. Ordinarium Laudunense — 61 99 „ fidelibus de- functis. — 64 Ordo Romanus i, see note to Osculum pacis. 99 „ fratemitate ... 20V. 22,64 Ordo Romanus vii — 62 99 [pro fratribus] ... 20V. 22, 64 Origen , quoted — 61 99 pro fratribuset soro- — 64 Omamentation of MSS.... xxi 87 ribus nostris. Oroit ... ... ... 34^. 329 80 »9 „ fratribusnostris — 64 Orthography of MSS. ... xxiv 87 absentibus. Os lappadis 91 99 „ gratias facien- 2ir. 23 Osanna ... — 86, 93, loi tibus. Osculum Pacis* {see Pax) ^■~ 60, 61 ' In addition to the authorities referred to on p. 61, the Editor is indebted to Rev. B. Zimmerman for the following important reference to Roman ceremonial at an early date, in connection with Easter Day : — ' Matutino inrumpente luce tenebras, surgentes in ecclesia veniunt, et mutua charitate se invicem osculantes I20 GENERAL INDEX. I. II. p. Pentecost • • • — xi & • Peregrinatio Sylviae • • • xix, xxiii, 47 I. !!• Perpetua, S^ • • • — 83,89 Pace, Oratio pro — 64 Petar, see Petrus... • • • 88 „ populorum et regum, 2ir, 22,64 Peter, see Petrus. Oratio pro. Petra • • • \(iV 3or. 18, 28 „ regum, Oratio pro • . . 64 Petronilla, S. . • • 83 Panchratius, S — 89 j.14, 20, 52,59, x^anLCs ... ••• ••• Paracle(i)tus 15^- \ov, ] 16,56 ro, 85, 86, 94 Petrus, S., Apostolus • • • i^r. i8r. J 83, 85, 88, ) 89, 91, 99, Paradisus 6r. 172/. 34Z/. 7i 19, 32, 85 ^ lOI Partholon, see Bartholo- 88 Peyron • • • • • vu meus. Pharaoh, see Faro. Paschal Candle Paschal Fire 45» 81 46 Philippus, S. • • • f 83, 85, 88, 89, l 91 Passio S^ lohannis 95 Philisthim, see Filistim. Jl oSLOa ••. ••• ••• ^v, i^v, i6v. 3» 15» 33 Pilipp, see Philippus • • • 88 Pastoribus nostris, Oratio 64 Pneuma • • • 47 pro^ Poenitentes • • • 66 Pater noster 19^. 34^- 21, 32, 47,61, . 63,80 Poenitentibus, Oratio pro Poenitentis oratio 22r. 24,64 lOI Patriarchae ZZ'^' 3^ [, 78, 79, 84, 86, Pol, J^tf Paulus ••• 52,88 Patriarchae septem 86, 88, 95 Policarpus, S^ 89 ''xi, XXV, 14, 16, Pontifex 147^ 15 44, 46, 48, 49, Pontius .•• 4r. 4 Patrick, St. (Patricius) ...viii,xvi, \^v, 152^."^ 54, 55» 57, 86, Pontius P(i)ylatus i^r. 21, 62, 63, 99 87,88,91,92, Porcarius, Abbas XXV ^ 95, 96 Post Hymnum,j^^Ymnum. „ Canons of ..• — xi, xxix Potestates • • • 28r. 27, 85, 91 „ character of . • . 50, 5^52, 53 Praefatio • • . • • • — xxviii, 81 „ Confession of 53 Prayer for the Departed, 64, 66 Patrick Sen — 51 Absence of. Patronus iSv, 16 Prayer, Habits of, in iSr. i7r. 17^'. 16, 19, 53, 58 Paulus (i) Anchoreta ... XXV Celtic Saints. -12, 14, 50,52, Precatio • • • lOI Paulus (ii) Apostolus .•• i2r, 14/*. < 83, 85, 88, 89, I91 Preces, see Oratio Prefatio, see Praefatio. • • • xvi, 63, 64, 80 Paulus (iii) Martyr 89 Prime, see Secunda • • • xxiii, 58, 72, 73 Paulus (iv) Martyr, or 89 Primogenitus • • • I3Z'. 13 Anchoreta. Princeps tenebrarum • • • 86 Pax, see Osculum pacis . . • igr. 21 Principatus • • • 85,91 Peccatis et negligentiis 64 -10,31, 78, 79, nostris, Oratio pro^ Prophetae (Profetae) • • • lor^ iiv. k 84, 86, 93, Peccatis nostris, Oratio pro 20V, 22,64 • •- 95 dicunt: Deus in adjutorium meum.' Ordo Romanus, i, § 47. Muratori. Ldt Rotn, Vet^ Venice, 1748, col. lOOI. For further information about the widespread observance of this * Osculum pacis ' before Mattins on Easter Day in Western Breviaries, see paper on TAe Breviary of the Humiliati^ by J. Wickham Legg, in the Transactions of St. FauPs Ecclesiological Socieiy^ vol. ii, part v, p. 281. London, 1890. GENERAL INDEX 121 I. II. I. II. Prophetia 6v, xxector . . • ... . • ■ Z^' Z3 Protasius, S. 89 Reeves Bishop, W. ... V, vii, ix, xi, xxvi { 70, &c. (fre Protoplaustus 6r. 7,39 quently) Protus 5'-. 5» 39» 47 Refecti cibo, &c. ... 75 Prudentius 45 Refrains ... • • • ir. 1, 35, 4» Psalm Ixxxix at Prime . Z^r. xxiii, 29, 72, 73 Reg. MS. 2 A. XX., see Psalms, The Book of . xxxv-vi, 5( D Manuscripts. Psalta xii Regula, see Rule. Psalterium Romanum . — xxxix Regula Benchorensis • • • 3or. 3otF. 28, 70 Psalter, see Rheims. Regula Magistri ... • • • xvi, 60 Psalters, Irish — Reliquiae • • • 90 MS. Cott Galba — x Remesiana • • • — 43 A.V. Remissa ... • • • — 63 MS. Cott. ViteU. X 69 Responsorial mode of 35 F. xi. chanting. MS. Palatin. 65 69 Restitutus ua Baird • • • 49 ., of Ricemarch ... X Resurrection, Commem- — xxii ,, of St. Columba xxii X oration of the. of St Columba- X Revue Bdnddictine • • • — xii, 43, 45 nus. Revue Celtique ... • • • — 70, 80 „ Southampton ... — { vii, X, 36, 43, 67, 68, 42, 69 Rheims Psalter ... Rhyme, Rhythm, su — 58,64 Pullorum cantus 60 Metre. Punctuation of MSS. ... xxi 87 Ricemarch, su Psalter of. Rituale Duneknense ... xxvii, 42 Q- * Qu' for *c ' ^ii^vueversdf — 40 common in Irish MSS. Quadragesima — xxiv, XXX Quartus assistis 2417. 25, 67, 68 Quatuor Coronati 90,92 Quatuor creaturae mundi — 91 Qui regnas i8r. &c. { xxi, xxviii-ix, 20, &c. Quies X Quindecimus 36». 33 Quinquagesima — xi, xiv Quinquagesimus dies ... — xiv Quiricius, S — 92 Quoeredes ^Zr, Quotidianus, see Cotidi- anus. Quotidie, see Cotidie. Roman Breviary Roman Lituigy or Missal Romana Ecclesia Rome Romula, S. Rosslyn Missal Rubrum Mare Rule, see Regula. Rule of St Anthony St Aurelian (of Arles) ... Bangor, su R^;ula Benchorensis. St Benedict St Caesarius (of Arles). - { - { 5''- 31«^- Z^r, „ »» »* »> } 35» 40, 42, 59» 60, 61, 70, 72, 93 35, 42, 66, 69, 74 XX vi 50 84 53 5, 29, 40 XXIV rxvi, xvii, XXX, 43, 59 XV, xviii, 59, 82 XV, xxiv, 43, 47 R. ,» Rafael, see Raphael. Raguel ... Raithin ... Raphael ... 85,92 57 85, 89, 92 »» T, St Columbanus . . . St. Comgall St Donatus St Fructuosus ... xii, xui, XIV, XV, xvi, xvii, xviii, i 59, 61, 63, 64, L 65, 74, 80 70 xiv, XV, xviii xviii R 122 GENERAL INDEX. I. II. I. II. Rule of St. Isidore (of — XXX, 59 Secundinus, see SechnalL Seville). Sedulius 102 RulingofMS xix Seebass, 0. — xvi, 58 Seganus, Abbas ... X, 3617. 33 S. oeiia ... ... 52 •>j% Seniores xii, xiii, xiv Sabacthani — lOI Septem ... 54 Sabaoth ... lor. i^r. f 10, 13, 84, 93, lOI Septem coeli Septem Dormientes mmmm^ 91 102 Sabatier, P — xxxi-vii Septem [octo] Macha- 91 Sabbatum, see Saturday . . . I2Z^. 12 baei. Sacerdos . . • X, iir. 10 Septem Patriarchae ■ • • 86, 88, 95 ^^ A jl JTL— J 1 ^V^^V^» ^^^n V ^^jw r xiii, 9, 10, 43, l 63, 64, 65 Septiformis Spiritus • • • 91 oaceraotes 917. lOZ^. Seraphin (Serabin, Syra ► TOf f 10, 83, 85, 86, l 91, 93 Sacra Communio xvii phin, Zaraphin) X \Jr . Sacramentarium Galli-^ canum (or Missale > Vesontionense) J J xxvii, xxix, 1 XXX, 41, 62 Seven, the number, Septem. oexta ... ... see • • • i8r. iSv. 20 Sacra(o)mentum .... iir. i6r. 21V, 10, 17, 27 Sicardus, Mitrale of • • • 61 Sacrificium, see Spirituale, Sidera • • • 28r. 27, 91 Vespertinum. • • • I2r. 12 St Gall MS. 1394 61, 74 Silvester, S. • • • — 84, 89, 90 St. Gall MS. 1395 38 Simon, S. Cananeus • • • — 83, 88, 89, 91 St. Joussan — XV Simon, S. Petrus, q.v. Saints, address to 35^. 32» 81 Sinlanus, Abbas ... • • • X, 362^. 33 f^ Zfiter), 2^r{bis)y xxi, xxvi, xxvii. Sinodus, see Synodus. Salvator mundi ... < 25r. 27r. 2717. 24, 25, 26, 27, Sion • • • 24V. 25 L 28?;. 28,38,86,95,99 Sodoma ... • • • 2V. 2 Samsdenna, S. ... 96 OOi ... ... • • • 91 Sanctimon ialis ... 88 SoUemnitas Domini • • • — 68 Sanctu(o)arium 24r. 25 Song of the Three Chil- Sanctus ... XXV dren, see Benedictio Sarum Breviary ... — r xxvi, 60, 61, l 64, 65 Trium Puerorum. Sophia • • • 47 Sarum Manual ... xxvii Sophisma • • • 47 Sarum Missal xxii, 37, 58, 66 Sot(h)er • • • 47 — lOI Southampton, see Psalters. Saturday, festal obser-i r xii, xiii, xiv, xv, Sperma 47 vance of. See Sabba- > < xvi, xvii, xxiii. Spiritale lav^icrum 24r. 25 tum ... ... J >- xxiv Spiritale poculum 15^- 15,54 S(ch)ismatici 76 Spiritalia arina . . . i2z;. 12 Sc(h)olastica, S 84 Spiritalia cantica. . . 26r. 26 oCOLi ... ••• ..• viii, 132^. xviii,xxiv,xxv, 14 Spiritalis hostia ... 26r. 26 oCOiiae ... ••* ... XXV Spiritalis melodia 242;. 25 Scotorum apostolus 52 Spirituale sacrificium 53 Scriptura, see Holy Scrip- Z^v. 33 Stabulus XXV ture, Text, Volumen. Stefanus, see Stephanus . . . 15^- 56 Sebastianus, S. Sechnall, St 89 44, 48, 49, 5 1 Stephanus (i) Protomartyr — 117,56,88,89, l 90, 91 Secunda, see Prime < ijv, i8r. iSv. 31^- 35'-- 19» 20, 29, 32, 58, 60, 81. Stephanus i (ii) Papa Stigmata ... • » • • • • I4r. 90 14 GENERAL INDEX. 123 Stokes, Margaret, Stx Months in the Apenr nines, Stokes, Whitley Filire of » )) » »> >9 )» » )) )> » Oengus, Goidelica Irish Giosses. Old Irish Glosses, &*c, , Zio» of Saints, LifeofSt. K Patrick, J Stowe Missal Sublingua Sulgen Sulpicius Severus Sunday, see Dies dominica. Sylvester, su Silvester. Sylvia Symbolum (Symbulum, Symmulum) see Creed. S^rnaxis ... Sy(i)nodus Syraphin, su Seraphin . . . Ta A c» ••• ••• ••• Taddeus, see Judas, Libeus, Tatha, Tatheus, Thaddaeus. Tarsilla, S. Tatha, see Taddeus Tatheus, su Taddeus Taurinus, S. Te Aw ••• ••• L V, xiii vu X IX, XXV 30«'. vni, xii 2fim, igr. 162;. lor. T. IL XXV, 44 L 95 51 xxvi 72 54 46 44i 46, 49> 55 (and fre- quently) x, xxix, 53, 56, 60, 61,62,66, 7ii72,74,75» . 77,79» Si 28,71 47 XXX XIX, xxni, 47 21,99 > • • xii, xni, XIV 18 93 15«;. 16,56 — 83» 85, 88, 89, 91 Te Deum laudamus f lor. iiv, l 'k^v. xtr. 35'-- »> parallel texts of X cr^iwi* %^% ••• ••• ••• X v>l 1 iX ••• ••• ••■ X Criicl ••• ••• ••• rertullian i8r. \Zv. Tethbiae... ••• Text of Holy Scripture ... Thaddaeus, su Taddeus. Thecla, see Tecla. X llw\^d ••• ••• ••• Thomas, S. (Tomas) ... Thomasius, Opera Omnia Throni ... Tintagel ... Tirechan, Collections of ,,. Todd, J. H. Dr Toledo, 3rd Council of ... Toledo, 4th Council of ... Tomas, see Thomas Tonans ... Toulon ... Three Commons, The ... Transitorium Tnbulantibus, Oratio pro Trmitas ... Triodion ... Tropary of Ethelred X U ••• ••• ••• U for *0' common in Irish spelling. Ubi semper. The mean- ing of these words has not been ascertained. Ulster, see Annab of. Ulster Joumal of Archaeo- logy. IL 57 xxxi-ix xu 249. 47 83, 85, 88, 89, 91 37, 47, 76 85,91 92 49, 51, 57 37,49 61 75 88 25 43,44 57 73, 74 23, 64, 65 4, 7, II, 13, 16, 19, 25, 26, 32, 33, 91, lOI, IIO 36 47,55 XXVll U. 87 98 V, vn Unigenitus Unitas Universitatis conditor Universitatis harmonia Uriel Usserianus, see Codex. Ussher, Archbp...^ Utrecht Psaher ... /4« 70,81 5, 10, II, 12, r 5, '"» **» **, '. lOr. I«7. 1217. I ^ ^ / nv.^tr. ^3. -7. 85, 86. ^ 94, 100 23^ 28r. 94. 25» 38, 91» "o 100 27 85» 92 43 xxviii. 42 V. Vasa coelestia Versiculi ... 15^- xvi, 3or. 15 -xiii, xiv, 28, 63 124 GENERAL INDEX. I. II. >» )) Vespers, see Vespertina. Vespertina a day or night Hour. No. of Psalms at Vespertinum sacrificium Vesperus Vetus inimicus ... Vetus Testamentum Vicarius [Christi] Vienna, see Codex. Vigilia matutina Vigilia sollemnitatis Vigiliae martyrum Vigiliae noctumae Vigiliarum soUemnitas ... Vindobonensis, see Codex. Vinum coeleste Virgines ... ▼ '^n^ ••• ••• ••• Virtutes ... Volumen sacrum Vulgate, see Text of Holy Scripture. Walafiid Strabo, De Rebus Eccles. Waldolenus Wandilochus Ware, Sir Jas Wasserschleben, H., Die Irische Kanonensamm' lung. White, Rev. H. J. Wordsworth, Bishop John Xenium ... Ximenes, Cardinal Xystus, S. Ymnizare (hymnizare) ... i8r. 182^. xvi, xvii, 20, 21 33^- 27r. i6r. 2ZV. 2^V, rS''- 3or. 28r. W. X. Y. ifiV. XVI, xvn xvii 84, 96 31 27 17 16, 54 25, 67, 68 26,68 xiv xviii 68 15 83, 84, 87, 89 28 27» 85, 91 15 xvm, 75 XXV XXV 45» 49 35 { XXXVU xxxvii, 43, 47, 93 47 46 89 27, 69 Ymnum (less frequently ymnus, hymnum, hymnus, imnum, imnus) >» >« >» Ymnum ad matutinam in dominica. Apostolorum ut alii dicunt. indiedominica... in natale marty- rum,uelsabbato ad matutinam. mediae noctis ... quando caeria benedicitur. quando commoni- carent sacer- dotes. Sancti Camelaci Comgilli »» »> »« >» »» )i I» »» j» >» abbatis nostri. Hilari Hc Christo. Patrici mag- isterScot- orum. trium Puerorum, see Benedictio. Ymon Ymparadiso York, a supposed British Bishop of. York Missal » Zaboli Zabulus, see Diabolus . . . Zacharias (i) Zacharias (ii) Zadkiel ... Zahn, Th., Acta lohannis Zaraphin, see Seraphin . . . Zefanus, see Stephanus . . . ^^\^LwlCd ••• ••• ••• Zeuss, Grammatica Celtica Zimmerman, Rev. Bene- dict. Mm^^J^^ ••• ■•• ••• Z. ^v. lor. \2V. i\v. \\r. \QfU, \^V. \Sv. 3^' 13^- 25». \7v. I. Sv. gr. gv. \$r.-^ \yr. i8r. 23r. 23». 24r. 252:;. 26r. 27r. ^w, 32r. 32z;. 33^. S6v. 13^- II. > xxu XXV, i^r. XXV, \2V. XV, 6v, V\l 367-. 13 10 12 II II 10 19» Si> 57 16, 5i> 55 3, 36, 68, iio 14, 48 26,68 47 19 99 47, 55, 58, 66 16 13, 48 xxii, 7, 40, 99 43 92 95 93 88 lOI 37,70 XV, xix,xxxix, 1 19 33» 82 HARRISON AND SONS, PRINTERS IN ORDINARY TO HER MAJESTY, ST. MARTIN'S LANE, LONDON. L