FRQM THE LIBR£P£ OF
TR^TY COLLEGE
Gift of the Friends of the
Library
©vbo IRomanus primus
THE LIBRARY OF
LITURGIOLOGY ftf ECCLESIOLOGY
FOR ENGLISH READERS
EDITED BY VERNON STALEY
PROVOST OF THE CATHEDRAL CHURCH OF
ST. ANDREW INVERNESS
IDolume
<S>r5o IRomanus primus
With Introduction and Notes by
E. G. CUTHBERT F. ATCHLEY, L.R.C.P., M.R.C.S.
LONDON
ALEXANDER MORING, LIMITED
THE DE LA MORE PRESS
32 GEORGE STREET, HANOVER SQUARE, W.
1905
TOSI'OI
f EB 1 5 1979
PREFACE
THE following Introduction to the earliest Or do
Romanus makes no claim to originality, having no pre
tensions to be anything more than a compilation from
the works of the numerous liturgical writers who have
expounded either the whole or parts of this venerable
monument of the ceremonial of the early medieval
Church in Rome.
The objective which the general Editor has kept before
me is the intelligent Churchman who is interested in the
rites and ceremonies of the Catholic Church, but has little
leisure or opportunity of examining the numerous works
that deal with the whole or parts of the matters that
belong to the ceremonial of solemn mass. With Linde-
wode1 I may say, present opus non precipue nee principaliter
viris scribo scientia preditis, sed potius simpliciter Utter atis et
pauca intelligentibus : but I fear that I cannot go on to
claim for this Introduction even the modest estimate at
which Lindewode appraises his Provincial as a book for
students, for it is unlikely that such as they will find any
thing therein of which they are not already fully aware.
It is in consequence of the above-mentioned objective that
1 Provincials^ Lib. II.: tit. De foro competenti: cap. Contingit aliquando: verb.
Cummenta,
vii
viii PREFACE
the use of Latin has been almost entirely restricted to the
notes, and English used practically throughout. It is
hoped that the average Churchman will hereby be enabled
to bring before his mind a picture of a Roman church, and
the ceremonies that were used at a public mass therein, as
they were in the eighth century of the Christian era.
The chief books of which use has been made in the
following pages are, first of all, Abbe Fleury's delightful
Les Moeurs des Chrestiens (Paris, 1682); Mgr. Duchesne's
Origines du Culte Chretien (Paris, 1898); Mabillon's
Commentary in the second volume of his Museum Italicum;
Scudamore's Notitia Eucharistica (2nd Edition, 1876); and
the Rev. J. O. Reichel's Solemn mass at Rome in the ninth
century (London, 1895).
I have to thank numerous friends and others who have
helped me by answering various questions, looking out
references, and the like : and specially Mgr. Duchesne,
who has been most kind in explaining many things to me
a complete stranger ; the Rev. W. H. Frere, for setting
me right about the manner of chanting the various
anthems at mass ; Mr. F. C. Eeles, who has been ever
ready to verify and obtain quotations from books that
were out of my reach ; and, of course, Dr. Wickham
Legg, whose good-nature must have been often strained
by my repeated questions.
For the loan of blocks, wherewith to illustrate this
book, I have also to thank first Mr. Francis F. Fox, F.S.A.,
who has been kind enough to lend the three pictures of
ambones : and the Rev. H. Thurston, S J., for the picture
of the Consul Anastasius Probus, 517 A.D.
PREFACE ix
In Appendix I. a text and translation of Or do Romanus I.
appears. The Latin text is a conflation of Mabillon's and
Cassander's : in the absence of a thoroughly critical edition
this seemed the best course to pursue, in spite of all that
may be urged against it.
Appendix II. is a translation of the text of the Ordo
Romanus of St. Amand printed by Duchesne in his Origines
du Culte Chretien.
Appendix III. is an attempt to reproduce the ritual of
solemn mass of Easter day, as it was sung at about the
end of the eighth century. The anthems are taken from
the Gregorian Antiphoner, the collects, etc., from the
Sacramentary of Hadrian, and in the text of the canon
the readings of Mr. Edmund Bishop's " Recension A "
have been followed, taken from his paper in the Journal
of Theological Studies, July 1903, vol. iv., pp. 555 sq.
In Appendix IV. will be found collected together what
is known of the African Liturgy, chiefly from the works
of St. Austin, but with a few notices from other authors
before and since his time. No complete liturgy of this
part of the Church is known to exist, and the fragmentary
allusions are few. The scheme is included here, as it gives
some notion of the rite of a Church which closely accorded
to that of Rome ; shown in even such details as the posi
tion of the kiss of peace, and in the particular develop
ment of the people's prayers. No one has found any
hint in St. Austin's writings that there was any difference
between the rite of Africa and that of Milan ; but that is
far from sufficient to show that the two rites were iden
tical. Still, what is known as the Gallican rite may be
x PREFACE
the old Latin rite of all the Latin speaking countries, so
far as the main ritual features are concerned : and the
African rite may at any rate illustrate that particular
variety of the old Latin rite which prevailed at Rome
before the later Roman, founded on an amalgamation
of the Greek rite in synchronous use with it at Rome,
supplanted it.
Where a word or a passage is corrupt and has been left
unemended, the fact is called to the reader's attention by
means of an obelus.
E. G. CUTHBERT F. ATCHLEY.
August 25, 1904.
CONTENTS
PART I
INTRODUCTION
THE CHURCH, ITS MINISTERS, AND
THE ORNAMENTS THEREOF
PAGE
INTRODUCTION, . 3
SECT. i. The Basilica, . . 9
ii. Lights, ... 15
iii. Incense, .... 17
iv. The Altar, . . . . .18
v. The Confession, . . . .22
vi. The Ambo, ... . . ib.
vii. The Sacristy, . . . .23
viii. The Gates, . . . . .24
ix. The Sacred Vessels, .... ib.
x. Liturgical Costume, . . . .26
xi. Stations, . . . . .32
xii. Hebdomadary Bishops, . . 33
xiii. Hebdomadary Presbyters, . . .34
xiv. Deacons, and their Hostelries, . . ib.
xv. Holy Orders, . . . .36
xvi. Subdeacons, . . . . -37
xvii. Collets, . . . . .38
xviii. Minor Orders, . . . -39
xix. College of Singers, . .40
xx. Cubicularii, .... 41
xxi. Papal-Vicar, . . . . .42
xi
Xll
CONTENTS
PAGE
SECT. xxii. College of Notaries, . . 43
xxiii. Almoner, . 49
xxiv. Sacristan, . '*•
xxv. Counsellor, . ^-
xxvi. Sextons, 53
xxvii. Titular Church, . . 54
PART II
SOLEMN MASS AND ITS RITUAL
INTRODUCTION, . 5 8
SECT. i. The Introit, . 64
ii. The Kyries,
iii. Gloria in Excelsis, . . . .71
iv. The Collect, . . . 72
v. The Scripture Lessons, . 73
vi. The Sermon, ... 79
vii. The Creed, ..... 80
viii. The Dismissals, ... 81
ix. The Offertory, .... 82
x. The Offertory Anthem, . .88
xi. The Preface, . .89
xii. Sanctus and Benedictus, . . .90
xiii. The Canon, . . . . .96
xiv. The Recital of the Names of the Living, . 99
xv. The Memento for the Departed, . .100
xvi. The Form of Consecration, . .102
xvii. The Sacring, . . . .103
xviii. Pater Noster, .... ib.
xix. The Sancta and the Fermentum, . . 106
xx. Agnus Dei, . . . . .109
xxi. The Kiss of Peace, . . . .no
xxii. The Words of Administration, . . ib.
CONTENTS xiii
PAGE
SECT, xxiii. The Communion of the People, . . 1 1 1
xxiv. The Post-Communion Collect, . . 112
xxv. Alms and Collections of Money, . . ib.
xxvi. Concelebration, . . . .113
APPENDIX I,
Latin Text with English Translation of Ordo
Romanus Primus, . . . . 116
APPENDIX II,
An Ordo Romanus from a ninth century MS of
St. Amand (c. 800 A.D.), rendered into English, 153
APPENDIX III,
The Roman Liturgy of the eighth century, with
Pthe Forms proper to Easter day, and Rubrical
Directions from the Gregorian Sacramentary,
Ordo Romanus Primus, and the Ordo of St.
Amand, . . . , .169
APPENDIX IV,
The Liturgy of the (civil) Diocese of Africa at the
time of St. Augustine of Hippo, c. 400 A.D., . 181
INDEX, 189
LIST OF ILLUSTRATIONS
ATE AT PAGE
I. THE OLDER OF THE TWO AMBONES AT RAVELLO : showing
the stairs on either side. On the one side is shown the
whale swallowing Jonah : on the other Jonah's release,
Frontispiece.
n. A PICTURE IN MOSAIC on the left side of the altar in the
church of St. Vitalis, at Ravenna, of the sixth century.
The church was built in 526 on the site of the saint's
martyrdom : and consecrated by Maximianus in 547. In
the Life of that bishop in the Liber Pontifical™ of Ravenna,
compiled by Agnellus (in Muratori, Rerum italicarum
scriptores, Milan, 1723 ; t. ii, p. 107), we read: * Et in
tribuna beati Vitalis eiusdem Maximiani effigies atque
Augusti et Augustae tessellis valde computatae sum.' The
Emperor Justinian and Maximianus (twenty-sixth bishop
of Ravenna, 546-562) are in the centre of the picture:
the former holding an offering-dish, or bowl of some sort,
the latter a cross. With the bishop are two clerks, one
of whom carries a textus or Book of the Gospels, and the
other a censer. All three wear a long white garment
reaching to the feet, with full wide sleeves: a narrow
black band passes over both shoulders to the bottom of
this garment, which is the linen dalmatic. The stripes were
known as c/avi. This is an early form of the surplice,
alb, and rochet. The bishop also wears a dark olive-green
chasuble (planeta or paenu/a), and over it the episcopal
scarf known as the pallium, which is white and fringed,
and marked with a cross. Notice the left hand under the
chasuble, an attitude frequently mentioned in Ordo I.
There is no stole : the pallium takes its place, . • I
III. THE INTERIOR OF THE BASILICA OF ST. MARY MAJOR AT
ROME (also called ad Pracsepe, and the Liberian basilica).
It was rebuilt by Pope Sixtus II, c. 435. The ciborium,
xvi LIST OF ILLUSTRATIONS
PLATE
or canopy over the altar, here represented, was set up in
the time of Pope Bennet XIV. Notice the tribune, and
the seats all round the apse : part of the bishop's throne
can be made out behind the altar. From C. C. J. Bunsen,
Die Basiliken des christlichen Roms, Miinchen, no date;
plate x, I(
iv. THE BASILICA OF SS. NEREUS AND ACHILLEUS AT ROME.
Below the altar may be seen the grating of the Confession.
On either side of the tribune is an ambo, and another
pulpit on the left. The ciborium, or canopy over the
altar, is well shown. The mosaics over the arch are ot
the time of Pope Leo III (795-816). From C. C. J.
Bunsen, Die Basiliken des christlichen Roms, Miinchen, no
date; plate xxvii, ....
v. THE « CHALICE OF GOURDON ' is the earliest extant. It is
two-handled, and made of gold, ornamented with thin
slices of garnet or garnet-coloured enamel. With it were
found 104 gold coins, the latest of which were of Justin I
(6 527), and were fresh and unworn. Consequently, the
chalice is probably not of later date than the beginning of
the sixth century, and may be even older.
A gold dish, probably a rectangular paten, was also found.
It is decorated with a border of lozenges, with trefoils at
the angles. The outline of these ornaments is formed by
thin lines of filagree gold set edgewise upon the plate.
They are filled with a garnet- coloured enamel. In the
centre of the dish is a cross of similar workmanship.
Gourdon is in the department of the Haute-Saone, France :
and the vessels are in the Biblioth£que National, Paris.
From La Barte, Histoire des Arts, iv, 492 ; album i, plate
xxx, ...... 24
vi. A PICTURE OF A WOMAN, HELIODORA, dressed in a paenula,
in the attitude of an orante. Note the clain or stripes on
the dress : it is not so common to find them on the paenula
as on the dalmatic. The picture is from the cemetery
of Marcellinus and Peter at Rome. After Marriott,
Vestiartum Christianum, plate v, . . .27
LIST OF ILLUSTRATIONS xvii
PLATE AT PAGE
vii. There is every reason to believe that this is a contemporary
picture of ST. GREGORY THE GREAT AND HIS FATHER AND
MOTHER. It accords completely with the description of
the same in his Life (Lib. iv : cap 84) by John the
Deacon (c. 870). The pope and his father Gordianus
the senator both wear dalmatics, and chestnut- coloured
chasubles or planetae over. Even his mother Silvia wears
dalmatic and planeta. St. Gregory is distinguished by the
white pallium, draped about his shoulders, and is holding a
textus in his left hand which is under his planet. Note
the identity of the senatorial and episcopal costume, save
for the pallium. After Baronius and Marriott, . . 29
viii. FLAVIUS ANASTASIUS PAULUS PROBUS, CONSUL OF THE EAST,
517 A.D. From his diptych in the South Kensington
Museum. The consul is represented at the most solemn
act of his inauguration, when he is about to give the signal
to start the horses in the arena, by throwing down his
handkerchief or mappula. Note the manner in which the
broad scarf is disposed. It is an official scarf, prescribed
by the Theodosian Code, called a pallium : and of the same
character as the episcopal pallium.
The figure on the right, holding the orb, is the Byzantine
Emperor Leo VI, who came to the throne 886. That
on the left is the Emperor Michael Palaeologus, 0 1282, 31
IX. AN ORANTE OR FIGURE IN THE ATTITUDE OF PRAYING, dressed
in a dalmatic. Note the clavi or stripes, and the wide
sleeves. From the cemetery of Marcellinus and Peter at
Rome. After Marriott, Vestiarium Chr'utianum, plate v, 36
x. A PICTURE OF SS. CORNELIUS (pope 251-2) AND CYPRIAN
(bishop of Carthage 248-58). They are vested in
brownish planets, and white dalmatics with very big open
sleeves. Both wear pallia, and support a textus with the
left hand under their planets. The painting is on the
right hand of the sepulchre of St. Cornelius. De Rossi
remarks that these pictures are in the Roman Byzantine
XVIII
LIST 01 II.LCSTKATIO
style, and arc certainly not old»-r than flur wvnt.li M-ntury :
' "' '•'•" IJI-
l-ioni <;. li. de ROSSI, La K»mn SotUrOHM Cl,, i-.tumn,
Koina, 1*6-1 77 J '• '» tav' vi> a"(1 }']'' 2'>8 "/'» ' 57
... A FICTURE OF ST. XYSTUS (pope 257-9) a;
,j, (? Optatus), from '!:•• I- ft-hand side of the sepulchre
of Cornelius. See the previous note. From (',. li. de
Rossi, /.// K'umt Sotteranea Chrittiana, Korna, 1864 77;
t.., tav. vii, ... 64 01 65
XII. THE QUIRE AND AFIE OF THE UFFER CHURCH OF ST.
CLEMENT, KOMI. The illustration shows the position of
the three ambones, the chancel or screen around the quire,
and the ciborium. The upper church was erected c. 1 100
by Cardinal Anastasius, who died before its cotnjJ.-uon.
It was consecrated 26th May, 1128. The screen and
ambones were removed from the ruins of the older church
and replaced in the upper, in their present position. The
greater part of the screen is of the sixth century. In
replacing the quire, the gospel ambo has been placed on
what is in fact the epistle-side of the old basilican altar
(U,iinl-bnnk to Chr'utian and Ecclesiastical Rome, London,
180.7; Pt« »» pp. 2i4'?-)» 77
xiu. A PICTURE IN MOSAIC on the left side of the tribune in the
church of St. Apollinaris in Classe at Ravenna : repre
senting the emperor granting the Privileges of the Church
of Ravenna to the bishop, who is attended by two clerks,
one carrying a censer and the other something else. Be
hind the Iji-.hop air two other fijum-:,, aj,jiai«-ntly also
bishops. In the Life of Reparatus, 351.11 l»,,hoj, of
Ravenna, Agnellus describes this mosaic as follows : 'It
iussit ut eorum effigies et suam in tribunali camcris beati
Apollinaris depingi et variis tessellis decorari, ac aubter
|.'dil.u8 eorum binos versus metricos describi continmN--.
li igitur toclut meritii Reparatui ut enet
Aula novoi habitui fecit fla>- vum.
It super caput imperatoris invenies ita:
Mitantinun maior Imperut.H
Heraclll et Tlberii Imperator,'
IJVJ 01 JLLLYJKATJO.VS xix
'• AT fAOC
Agnellu* proudly adds, speaking of Reparatu* : « Verus pattor
pie com oribus rtxit, NOD cob romaoa se subiugarit cede '
(Muratori, A*r. tool. Script., t. ii, 148), Reparatu* wa*
arcbbifbop of Rareooa in the seventh ceottuy, . 114^115
XIV. A PlCTUHfe OF THE GofFCI^AMIO AT ST. CLftMCMT*!, RoME.
As it DOW ttaodji it u probably of the twelfth century :
the doubk one opposite it may be of the sixth. See
oote to pLte xii, . . i$o&i$i
xv, THE AMBO AT ST. AroLUMA&e Nuoro, RAVE MM A. This
church was built c. 500 for Arian worship ; it passed to
the Catholics in $70. ID the ninth century the relics of
St. Apollinaris were brought hither from Classe, and it
thence obtained it* present name. The upper part of the
ambo is probably part of the original church, . .178
PLATE II]
[Preceding page I
part
Sntro&uction
Gbe Cburcb, its fflMnieters, anb tbe
©rnamente tbereof
PART I
INTRODUCTION
THE CHURCH, ITS MINISTERS, AND
THE ORNAMENTS THEREOF
THE document commonly known as Or do Romanus
Primus is a directory of the ceremonies of solemn or
public mass, celebrated in Rome by the pope himself (or
his deputy), at which all the clergy and people of the
Church of Rome were present or at least represented, and
in which they all fulfilled their several functions in the
exercise of that royal priesthood which St. Peter tells us
is the common property of the body of baptized Christians.
Ordo /, as printed in Mabillon's l Museum Italicum^ is
based upon a St. Gallen MS, with readings from three
other MSS, all four belonging to the ninth century. But
although the whole of Mabillon's Ordo I existed in its
present state in that century, yet it is not all purely
Roman, nor are all parts of it of the same antiquity. The
oldest part, and the purely Roman, is contained in the first
twenty-one chapters, and is found in several MSS without
the additional matter of the St. Gallen MS ; and it is this
part which gives the ceremonies of the stational mass.
The text of the Ordo which is now set before the
reader is based upon that of Mabillon, with a few readings
taken from the version printed by George Cassander,2 and
one from Mabillon's Ordo III, a Roman Ordo of the ninth
century, representing the Roman ceremonies as used by
some bishop subordinate to the Roman See.
The Ordo of St. Amand, of which an English translation
will be found after Ordo 7, has been printed by Duchesne
1 Mabillon, Museum Italicum, Luteciae Parisiorum, 1689; t. ii, pp. 3 sq.
2 George Cassander, Ordo Romanui de Ojfficio Missae, Coloniae, 1561 ; fol, 24
vtrtOf et sq.
4 ORDO ROMANUS I
from a MS of the ninth century (c. 800) which once
belonged to the Abbey of St. Amand en Puelle.1 It
describes the stational mass as celebrated by the pope, but
varies in some respects from Ordo /, and may be regarded
as an unofficial description drawn up for the benefit of
some church, perhaps in Gaul, desirous of adopting the
ceremonial of the Court of Rome.
We now come to the question of the date of Ordo I
taken as a whole. The Ravennese mosaics show that the
ceremonial entry with the censer was probably in vogue
before the middle of the sixth century ; and many other
indications point to the substance of the ceremonial being
of the same date or even earlier. But when we come to
details, the case is different. There are certain features in
it which we know to have been introduced by St. Gregory
the Great (0 604): thus the grail is sung by a cantor and
not by a deacon, in accordance with the decree of the
Roman Council of 595 ; Pater noster is sung before the
Pax and the Fraction ; and defensores regionarii are
mentioned, a dignity originated by St. Gregory.
Our Ordo designates the Lateran Palace as Patriarchium,
a title not found in the Liber Pontificate before the Life
of Pope Sergius I (687-701) : previously, in the Lives of
Severinus (63 8-639), of Theodore (642-649),and of Conon
(686-687) it appears as the Episcopium Lateranensc.
The anthem Agnus Dei was brought in by Pope Sergius
I, to be sung at the time of the fraction ; yet it appears
in Ordo I.
The subdeacon-oblationer, who brought the pope's
offering-loaves from the Lateran, and offered them in his
name, is first heard of in the Liber Pontificalis in the Life
of Pope Gregory III (731-742) ; the passage, however, is
not so clear as to prove that this official was initiated by
that pope, although he certainly first ordained that he should
bring the loaves from the Lateran to the stational church.
The court-officer known as the Nomenclator is first
L. Duchesne, Origi™ * CWte Or**., Paris, 1898 ; pp. 440 iy.
INTRODUCTION 5
heard of in the Life of Agatho (678-681) ; but he may
well have existed earlier, so that this too gives no certain
help towards defining the date of the Qrdo. Nor does
the presence of the hebdomadary bishops of the Lateran,
who are first mentioned in the Life of Stephen III (768-
772) ; for the passage in the Liber Pontificalis naturally
means that the bishops were there before, but Stephen
ordered that they should celebrate at St. Peter's altar, and
sing Gloria in excelsis at their masses.
But we must examine these points a little more closely.
St. Gregory the Great tells us that in his new use Kyrie
eleison was said by the clerks, and the people made answer.
But in Qrdo I the Schola Cantorum sing it alone, and
the people do nothing. Development had taken place,
and in the usual Roman direction, gradually eliminating
the people's active part in public worship.
Sergius I, when he introduced Agnus Dei, appointed
that it was to be sung by clergy and people. But in
Ordo I the people have no part in it, and the Schola
Cantorum sing it alone. Here again there has been
development, and in the same direction.
In the Gelasian Sacramentary the canon begins with
Sursum corda, as is shown by the rubric preceding those
words : Incipit Canon Actionis.1 This book is in substance
a Roman book of the sixth or seventh century : modern
opinions seem to favour the earlier rather than the later
date. It has numerous Gallican additions, but this rubric
is not one of them, for in the ninth century the canon of
the Romano-Gallican rite began 2 at 'Te igitur. Now in
Ordo I the canon begins after Sanctus, as is clearly shown
by the following direction : * And when they have
finished it [Sanctus], the pontiff rises alone, and enters on
the canon.' But further on we read : * When the
1 So, too, in the Life of St. Sixtus (107-116), Liber Pontificalis tells us that he
appointed that Sanctut, sanctus, sanctus, etc., should be sung by the people, intra
act ion em.
2 Yet Amalar writes: < medio canone, id est cum dicitur T e igitur' (De eccles'tast.
offic., L. Ill: c. xxvii).
6 ORDO ROMANUS I
pontiff begins the canon, a collet comes near, having a
linen cloth thrown around his neck, and holds the paten
before his breast on the right side, until the middle of
the canon.' After the offertory the paten is not used
until the communion ; there is no room for it on the
altar, which is occupied with the loaves and the chalices.
It is natural to suppose that the collet takes charge of it
as soon as it is no longer needed for the offertory. If this
is so, we have evidence that the word * canon ' has two
meanings, belonging to different dates, in the same
document : in other words, that Ordo /, as we now
have it, is a revised version of an older directory, belong
ing to a time when the canon began at Sursum cor da,
which was revised at a time when it began at 'Te igitur^
This conclusion tallies with what we gathered from the
manner of singing Agnus Dei. Sergius (0 701) introduced
it at the end of the seventh century ; but considerable
alterations in the manner of singing it had taken place
before Ordo I was drawn up, and so that is of later date
than 700, but existed c. 800. We have, then, to find
evidence of a reform of the ceremonial at some period
between these dates : and Professor Dr. Probst points out
that we have the required evidence in the Liber Pontificalis
in the Life of Stephen III. There we read : Erat enim
hisdem praefatus beatissimus praesul ecclesiae traditionis
obseruator : unde et pristinum ecclesiae in diversis clericatus
honoribus renovavit ritum. Hie statuit ut omni dominico die
a septem episcopis cardinalibus ebdomadariis, qui in ecclesia
Sahatoris observant, missarum solemnia super altare beati
Petri celebraretur et Gloria in excelsis Deo ediceretur.
In this passage Pope Stephen appears before us as ecclesiae
traditionis obseruator, an upholder of ecclesiastical traditions,
and a renovator of the pristine rite of the Church in the
several ranks of the clergy. As an example of the latter,
is brought forward the instance of the seven hebdomadary
bishops at the Lateran, to whom was granted the privilege
1 Ferdinand Probst, Die altesten romischen Sacramentar'ten und Ordines, Munster-
J.-W., iS^Z; p. 392.
INTRODUCTION 7
hitherto reserved to the pope of celebrating at St. Peter's
altar and using Gloria in excelsis.
Stephen's renovation of the pristine rite in the several
ranks of the clergy appears in n. i of our Or do. We are
told there of a prisca statutio, an ancient constitution,
dealing with the days allotted to the several districts of
Rome : Stephen's renovations may well have been such
things as the provision for various accidents not con
templated or wanting in the ancient regulations, such as,
for example, the death of a district deacon, the internal
strifes and contentions of the several orders, etc. ; as the
inclusion of various court-officials in the ceremonies of
public mass who sprang into existence after the time of
Gregory the Great ; and, generally speaking, the adapta
tion of the prisca statutio (which is the expression of the
pristinus ritus of Liber Pontificalis) to the needs of the
enlarged Court and changed customs. His reverence for
tradition is then seen in his taking this old rite as the
basis for the new. Dr. Probst thinks that in § 4 we have
the older, and in § § 2 and 3 the Stephenian arrangements :
though if so, § 4 is not the original, as the mention of the
hebdomadary bishops and the Diaconiae witnesses. But
§§ 5-2 T inclusive may well have been the original
Gregorian ceremonial worked up by Stephen : § 22 must
be regarded as part of Stephen's innovations, preserving,
however, the spirit of the older rite.
Ordo I must therefore be looked upon as having been
drawn up c. 770 by Stephen III, but founded upon a
similar document of the sixth century.1
It is sometimes stated that Amalar of Metz commented
on Ordo Romanus I in his book De officio missae, and on
Ordo II of Mabillon's collection in his Ecloga. This is
not so. Amalar in the former work deals with an Ordo
closely akin to Ordo II. Thus in cap. v, treating of the
kiss of peace at the commencement of mass, he quotes from
his Ordo : — in ipsa inclinations datpacem ministris qui a dextris
1 F. Probst, Die altesten romischen Sacramentarien una Ordines, Miinster-i.-W. ,
1892; p. 395-
8 ORDO ROMANUS I
laevaque sunt. This is not in Ordo /, but is very similar
to Ordo II, § 5. The change in the order of the candle
sticks when the bishop goes to his throne is not noted in
Ordo /, but the direction is also different from that pre
scribed in Ordo II. The alternative salutation Dominus
vobiscum to the episcopal Pax vobis, mentioned by Amalarjm
cap. ix, is given in Ordo //, § 6, but not in Ordo I. Again,
neither the signing of the forehead before the gospel, nor
the laying aside of staves, nor the extinguishing of the
candles after the gospel, is mentioned in Ordo I : but all
occur in Ordo II. Incense is used at the offertory accord
ing to Amalar, as in Ordo II, but not so in Ordo I. Amalar
quotes almost verbatim from Ordo //, § 9, in his cap. xix,
concerning the offering by the priests and deacons, who
are permitted to approach the altar : and so on. Enough
has been adduced to show that Ordo 1 was not the Ordo
Romanus on which Amalar commented.
Nor was it Ordo II. For there is no mention of the
mass-creed ; and other details show that his Ordo was not
exactly the same as that printed by Mabillon.
Ordo Romanus II is a Gallican recension of Ordo /, of
the time of Charles the Great or his immediate successors ;
and while it follows on the lines of its exemplar, it intro
duces many Gallican features. The period during which
it was constructed was one in which, all over the Frankish
dominions, various combinations of the Roman and Galli
can rites were being effected ; and the second, fifth, and
sixth Or dines Romani of Mabillon are varying examples of
the process. Without doubt there were many more of
the same kind, all differing one from another in minor
details ; and the Ordo upon which Amalar based his work
belonged to a type akin to, but not identical with,
Ordo II.
We can now pass on to a consideration of the church
and its ornaments, and the different ecclesiastical ministers
and functionaries which are mentioned or alluded to in
our Ordo.
THE BASILICA 9
§ i. 'The Basilica.
The basilica of pagan Rome 1 was a large hall used as a
court of justice, and a place of meeting where merchants
transacted their business. In shape it was oblong, and
usually had an apse at one end ; this end was raised above
the level of the rest of the hall, and known as the Tribune.
In the centre of the apse was the curule chair for the
praetor or the prefect, and on either side seats for the
judges (indices) and the advocates. In front of the curule
chair, near the centre of the chord of the apse, was, in
imperial times, a table.
Certain high officials of the empire were granted par
ticular ensigns of office, which were borne before them when
they proceeded to hold their public Court of Justice. Thus
the prefects for the city at Rome and at Constantinople,
like the praetorian prefects of Italy and the Orient, when
they made their public procession to their Court, had
lighted candles and the Liber Mandatorum, or book of the
Emperor's decrees, carried before them. When they
arrived at the Tribune they ascended it, and took their seat
in the curule chair, the Liber Mandatorum being set on the
table before them and the candles on either side.2
In the fifth century incense does not appear amongst the
ensigns of the vicars or of the prefects : in the time of
Horace, however, it would seem that incense was used.3
Both incense and lights appear among the imperial ensigns,
and Cicero tells us that incense and candles 4 were burned
before the statues of popular heroes in the streets. At the
1 W. Smith, Dictionary of Greek and Roman Antiquities, London, 1842; s.v.
BASILICA, p. 130 sq.
2 Notitia Dignitatum Romani Imperil (first half of the fifth century), in J. G.
Graevius, Thesaurus Antiquitatum Romanorum, Traject. ad Rhen. et Lugd. Batav.,
16985 t. vii, 1392, J397» 1648, 1656, 1791, 1798.
3 Q. Horatius Flaccus, Satirae, Lib. I: sat. v: 1. 36. Theodor Mommsen
points out that Aufidius Luscus the praetor must have been a Roman, as the
highest official at Fundi was only an aedile, and the latus cla-vus belonged only to
the Senatores of Rome, and not to the class of Decuriones (Romischet Staatirecht,
Leipzig, 1887; bd. i, p. 423).
* M. T. Cicero, De Officiis, Lib. Ill: cap. xx : § 80.
io ORDO ROMANUS I
time of the seventh general Council, the emperor's por
trait was honoured in a similar manner by the people
throughout the empire.1 As late as the tenth century,
incense was solemnly burned before the emperor in full
court, when he was about to create a patrician or a pro
consul ; 2 and lighted candles appear among the royal
ensigns at the sacring of our own king Richard Coeur
de Lion,3 and also amongst those of the doge of Venice.4
The Peace of the Church under Constantine materially
affected her rites and ceremonies. She took over the
basilicas, and converted them into places of worship, for
which they were eminently fitted. Ausonius5 seems to refer
to this transformation in his letter of thanks to the Em
peror Gratian for his promotion to consul, when he tells
the emperor that ' the basilica, at one time full of business,
now is full of prayers, and prayers offered for thy good
estate.* And with the buildings the Church took over
some of the civil ceremonial. The bishop's throne re
placed the curule chair in the centre of the apse, the seats
of the judges and the advocates were now occupied by the
presbyters : the altar supplanted the table. And when the
pope entered in solemn procession he was preceded by a
book of the gospels instead of the Liber Mandatorum,
by incense, and seven lighted candles. They took the
same seats as the prefect and his attendants had occupied,
they wore the same kind of clothes. The gospel-book
was laid on the altar, and the candles set below. The
resemblance, save for the incense, is complete.
The earliest mention of the use of incense in public
1 In the speech made by Theodosius. Compare the letter of Pope Hadrian to
Constantini and Irene in 772 (Migne, P.L., xcvi, 1228).
2 Constantini Porphyrogenneti Libri duo de Cerimoniis Aulae Byzantlnae, Lipsiae,
'75 »-54» *• i> PP- i43> 149.
3 Gata Regis Hcnrici secundi, Benedict! Abbatis, Rolls Series, 1867; vol. ii,
pp. 80-1, 83.
4 J. G. Graevius, Thesaurus Antiquitatum et Historiarum Italiae, Lugd. Batavorum,
172x5 t. v, pars iii, p. 363, and plate opposite p. 362. Said to have been
granted by Pope Alexander III.
5 D. Magni Ausonii Burdigalensis Opera, Parisiis, 1730; p. 524.
PLATE III]
[To face page 10
Ordo Romanits I.]
THE BASILICA n
worship is in the account of a pilgrimage to the Holy
Places attributed to St. Silvia of Aquitaine c. 385-88,
where we find it used in connection with the bishop and
the gospel-book, when he goes to read the gospel lesson
at the vigil service on Saturday night.1 A little later we
have what seems to be an allusion to the use of both
lights and incense carried before a bishop, in the description
of the marriage of Julian and la by St. Paulinus of Nola 2
about 400. c Unlocked for ' the light may have been,
because these ensigns usually belonged to public masses,
and not to a private one such as a wedding-mass.
' What is this odour, that, borne through the air, to my nostrils is
wafted ?
Whence that unlooked-for light, showing itself to my eyes ?
Who is he, who afar with gentle steps is approaching,
Whom Christ's plentiful grace now is accompanying ?
Whom a blessed band surrounds with heavenly disciples,
Bringing a picture to mind of the angelical host ?
I know the man who's accompanied by those celestial odours,
And whose face reflects starry and glistening light.
This is the man who is rich in the Lord Christ's bountiful
presents,
He is Aemilius called, shining with heavenly light.
Memor, arise, show respect to thy father, thy brother embracing ;
In one Aemilius both titles united appear.'
The circumstantial detail of the whole poem drives one
to the conclusion that lights and odours were actually
there.
This procession with incense and the gospel-book as
ensigns of the bishop was certainly in vogue in the middle
of the sixth century, for we have mosaics at Ravenna 3
of that date which show the bishop attended by a
deacon carrying the gospel-book, and a subdeacon the
censer.
The number of the seven candles borne before the pope
1 S. Silviae Aquttanae Peregrinatio ad loca sancfa, edit. J. F. Gamurrini, Rornae,
1888 ; p. 49. The service was at Jerusalem.
2 Poema xxii, 11. 203 sy. 3 See plates ii and xiii.
12 ORDO ROM ANUS I
was probably derived from the Book of the Revelation.1
One cannot help noticing a similarity between the heavenly
worship therein described and parts of the ceremonial of
solemn mass at Rome. We are told of a * throne set in
heaven, and one sat on the throne : . . . and round about
the throne were four and twenty seats ; and upon the
seats I saw four and twenty presbyters sitting clothed in
white raiment . . . and there were seven lamps of fire
burning before the throne. . . . And I saw in the right
hand of him that sat on the throne a book ' : and c under
the altar the souls of them that were slain for the Word
of God.' Angels and the elect ' clothed in white robes '
stand about the throne, singing to God and the Lamb.2
Unlike the Churches of the East, the Church of Rome and
the Western Church as a whole accepted the Apocalypse
as canonical from the first.
It is not improbable that the use of lights and incense
as episcopal ensigns was borrowed from or granted by the
emperors, as a result of the powers as arbitrators which
were conferred upon the bishops.3 The earliest law
which refers to this power is Cod. Justin., Lib. I : tit. iv :
cap. 8, 408 A.I). ; but Jewish patriarchs had it in 398, by
Cod. Theodos., Lib. II: tit. i: cap. 10, so that in all
probability Christian bishops also possessed it at an earlier
period. Sozomen says that Constantine allowed litigants
to request the bishop's decisions, instead of the civil
magistrate's : that their judgments were confirmed and
enforced by the civil officials, and that they were even
held of higher value than the decisions of other judges.
It may well be that in course of time the bishops used
the ensigns of the civil magistrates, perhaps at first merely
when hearing civil or ecclesiastical suits, and then, later,
One may notice that in the Apocalyptic vision represented in the mosaics
of the apse of SS. Cosmas and Damien at Rome (526-530) and of St. Praxedes
(eighth cent.) the seven candlesticks are represented as separate lampadu or
torches, and not as a single seven-branched candlestick.
2 Rev. iv, 2, 4, 5: v, i : vi, 9. Fleury, Lff Moeurs des Chresticns, 130
3 Sozomen, Hittoria Ecclesiaitica, Lib. I : cap. 9.
THE BASILICA 13
it all their public entrances, including those for solemn
mass ; and finally, only at the public mass. The inventor
of the Donation of Constantine attributes the grant of
he right of proceeding thus l with incense and lights and
he gospel-book to that emperor : he at any rate expresses
he belief of the eighth century, and, possibly, may be
recording an actual fact.
But the time which seems most likely for the intro
duction of this ceremony is rather later. Half-a-century
after the Peace of the Church found a vast change in the
manners of Christians from the simplicity of the days of
>ersecution, particularly in the ranks of the city bishops.2
* I will not deny,' writes Ammianus Marcellinus, ' when I
consider the ostentation that reigns at Rome, that those who
desire such rank and power may be justified in labouring with
all possible exertion and vehemence to obtain their wishes :
since, after they have succeeded they will be secure for the
future, being enriched by the offerings of matrons, riding in
carriages, dressing with splendour, and feasting so luxuriously
that their entertainments surpass even royal banquets.'
He draws a strong contrast between the bishop ot
Rome and the provincial bishops who ate and drank but
little, wore cheap clothes, and were pure-minded and
modest men. It must be remembered that Ammianus
was a heathen writer ; and his censure of the luxury of
the city bishops occurs in the description of the disgraceful
scenes attending the election of Damasus.
But a little later St. Gregory of Nazianzum 3 makes the
same complaint in the East, denouncing the luxurious
style of living, the soft wide-flowing raiment, the pomp
and magnificence, the gorgeous equipages and showy steeds
of the bishops of his day.
1 Gratiani Decreti, pars I : distinct. 96 : cap. xiv, Constantinus imferator, § 2 :
'Conferentes etiam et imperialist sceptra, simulque cuncta signa atque banda et
diversa ornamenta imperialia, et omnem processionem imperialis culmin'u^ et gloriam
potestatis nostrae.'
2 Ammianus Marcellinus, Rerum gestarum Libri, lib. xxvii : cap. iii.
3 S. Gregorii Nazianzeni Theologi, Opera, Parisiis, 1630; vol. i, pp. 360, 526
(Oratione* 20, 32).
i4 ORDO ROMANUS I
It is to a time when such luxury as this obtained that
one would attribute the introduction or the use of lights
and incense as ensigns of episcopal rank. But whether
the practice began at Rome is uncertain. We first hear
of incense used during divine service at Jerusalem ; and
St. Jerome,1 in replying to Vigilantius, says distinctly :
c Candles, however, we do not light in broad daylight as
you falsely assert, but in order to temper the darkness of
the night/ Yet it is possible that in this passage he may
be confining himself to the particular accusation that they
lit candles in honour of the relics of the Martyrs : since
he goes on to say that throughout the whole Church of
the East, when the gospel is read they burn lights in full
sunlight, not so as to put darkness to flight, but as a
token of rejoicing. We hear of this custom from no other
writer of the period, so that we cannot tell how and with
what ceremonial these lights were employed ; but it seems
to be a legitimate deduction that, at the time that St.
Jerome left Rome, they did not there use lights at the
reading of the liturgical gospel. Changes took place very
rapidly in those days, however, and much may have altered
between 385, the year when St. Jerome left Rome, and the
date of his reply to Vigilantius, written at Bethlehem in
406. Probably the ensign of lights was not carried at
Rome before the gospel-book until some time after that
of incense ; at any rate, St. Silvia only mentions incense
and not the lights as used at Jerusalem, and in the mass
of Easter Even, which preserves a number of ancient
features lost or overlaid in the Sunday masses, incense is
carried, but lights were, and still are, omitted.
The interior of the basilica was not left bare and
unadorned. The walls2 were covered with frescoes or
mosaics, or were hung with rich curtains. Specimens ot
early Christian frescoes have been found more or less pre
served in the Roman Catacombs : and the churches were
adorned in a similar manner after the Peace of the Church.
1 Adversus f^igilantium, § 7 (Multa in orbe) : P. L., xxiii, 345.
2 Fleury, Let Moeurs det Chrestietu, 118.
LIGHTS 15
Prudentius, writing in the fourth century, in relating
the Passion of St. Cassian at Rome, describes the painted
picture of the martyr, * bearing a thousand wounds,' which
the warden of the church told him represented no old-
wives' fable, but a true account, showing the real faith of
the olden days.1 And again, describing the church of St.
Hippolytus at Rome, he mentions that the story of that
saint's martyrdom was painted on the walls.2
§ ii. Lights.
The basilicas and churches were illuminated when need
was with lamps and candles, of which we have very
frequent mention in the Liber Pontificalis and elsewhere.
The numerous gifts, for example, recorded in the Life of
St. Silvester, which although probably of later date than
the time of Constantine yet belong to an early period,3
include large lamps in which scented oils burned, heavy
silver candelabra for the nave of the Lateran Basilica, and
seven bronze candlesticks before the altar in the same ;
and in the time of Innocent I there was said to be twenty
brazen candelabra in the nave of the church of SS. Gervase
and Protase, each weighing forty pounds. Later on, Pope
Leo III ordained that on Sundays and festivals lights
1 Aurelius Prudentius, Pcristephanon ix, Passio Cassiani Marty ris in *oro Corneliano,
11. 9 sq.
' Erexi ad caelum faciem, stetit obvia contra
Fucis colorum picta imago martyris
PPlagas mille gerens, totos lacerata per artus,
Ruptam minutis praeferens punctis cutem,' etc.
- Ibia., P eristephanon xi, Passio Hippolyti Martyris aa Valerianum Episcopum, 11.
113 sj.
'Exemplar sceleris paries habet illitus, in quo
Multicolor fucus digerit omne nefas,
Picta super tumulum species liquidis viget umbris
Effigians tracti membra cruenta viri,' etc.
3 It seems not unlikely that these gifts, or at any rate a great number of
them, belong to the times of Sixtus (432-440) and of Hilarus (461-467). There
ls certainly a great similarity between a number of the items in each Life.
i6 ORDO ROMANUS I
should be set on either side of the lectern during the
reading of the lessons.
Prudentius l makes the Prefect of the City inquire of
St. Laurence for the silver scyphi in which the sacred blood
was held, and for the golden candlesticks in which the
tapers were set at their nocturnal meetings. Paulinus of
Nola (0 431) describes the lights in his basilica of St. Felix
at the festival 2 in the following lines :
' Now the golden doors are adorned with curtains all snow-white,
Thickly crowned with lamps the altars are brilliantly shining :
Lights are burning, and give forth the scent of the waxen
papyrus,
Night and day they shine : thus night with the splendour ot
daylight
Blazes, and day itself, made bright with heavenly beauty,
Shines yet brighter, its light by lamps innumerable doubled.'
So, in another poem 3 on the same subject, he mentions
tapers fixed to the pillars of the church, giving forth
scented odours, and lamps hanging by brazen chains in
the spaces between them. These he compares to a tree
full of branches, bearing little glass vessels at the end like
fruit in which the lights burn : the whole candelabrum,
when lit, rivalling the crowd of stars with its numerous
flames.
We have got beyond mere lighting for necessity here,
for the lamps were lit by day as well as by night at the
festival of St. Felix : the lights are become signs of
rejoicing, a common practice amongst most nations of
antiquity. The well-known lines of Juvenal 4 will suffice
to recall the custom of pagan Rome :
* All things are gay : my doorway now is decked with tall
branches,
And is keeping the feast with lanterns lit in the morning.'
St. Paulinus also mentions lamps (lychni) hanging by
1 Peristephanon it, Hymnus in honorem d'tvl Laurentii, strophe 1 8.
3 Poema xiv, De 5. Felieit Natalitia Carmen III, 11. 98 sq.
3 Poema xxvi, 5. Felicis Natalis Carmen XI, 11. 408 sq.
4 Satire*, Lib. iv : Sat. xii, 11. 91-2.
INCENSE
17
brazen chains in the basilica of St. Felix.1 And in the Life
of Pope Hilarus we read of four golden lamps burning
before the Confession in the Oratory of the Holy Cross,
and ten silver candelabra hanging before the altar of the
Lateran Basilica. Belisarius is recorded, in the Life of
Pope Vigilius, to have offered of the spoils of the Vandals
two large silver-gilt candlesticks, which stood (at the time
when the biographer wrote) before the body of blessed
Peter in the Vatican Basilica. There was also a branched
candelabrum hanging by golden chains in the covered
space (pergula) before the same Confession, given in the
time of Leo III ; this pope also ordained that two lamps
should burn every night before the altar in the same
Basilica. Pope Paschal caused them to burn by day as
well as by night.
§ iii. Incense.
From lights to incense is but a step. The list of gifts
recorded in the Liber Pontificalis under St. Silvester mentions
Donum aromaticum ante altaria^ after the censers. As the
latter weighed thirty pounds, the passage may mean that
the aromatics were burned in censers hung before the altar
of the Lateran Basilica. Boniface I (418-422) is said to
have ordained that no woman or man, save only a minister^
should burn incense (incensum ponerei). We do not meet
with censers in the Liber Pontificalis before the time of
Sixtus III (432-440), except in the Life of Silvester ; and
these latter, as was mentioned before, seem to belong rather
to the time of Hilarus.
In the church of SS. Marcellinus and Peter aromatics
were burned before the relics of the patron saints who were
buried therein, according to the compiler of the Life of
St. Silvester. Later on, Pope Sergius (687-701) hung a
golden censer, with columns and a cover, before the images
of St. Peter in the Vatican Basilica, c in which incense and
the odour of sweetness were put while mass was being
1 Poema xxiv : De S. Felice Natal. Carmen IX, 11. 395-6.
B
1 8 ORDO ROM ANUS I
celebrated, on festivals/ We find a similar practice at
Cremona1 in 666, and in England2 under Theodore
(668-690). Leo III (795-816) set up a golden censer
before the vestibule of the altar in the same basilica, which
weighed seventeen pounds. In the Life of Leo IV
(847-855) we are told of a censer with a hanging cup
(canthara) at the basilica of the Four Crowned Martyrs.
We have already dealt with the ceremonial use of incense
in the pope's procession to the altar, and the deacon's
procession to the ambo to read the gospel. Ordo I also
mentions that the sexton and the assistant presbyter of the
stational church welcomed the pope with incense on his
arrival there.
Incense was only used in the Roman rite at these two
liturgical moments, save the occasional use in some basilicas
of a hanging censer, burning all through the service, before
some altar or image. When Amalar of Metz went to
Rome for the furtherance of his liturgical studies, he
found that the Ordo Romanus, by which he had set such
store, had misled him in several particulars, which he
recorded in the second preface to his book on the Ecclesi
astical Offices.3 There he tells us that the Romans did not
offer incense at the altar after the gospel ; and there is no
reference to any such practice in Ordo /, although the
Gallicanized Ordo II directs it to be done.
§ iv. The Altar.
The altar in the early church was probably always of
wood, and continued to be so commonly after the Peace
of the Church. St. Athanasius 4 tells how the Arian mob
1 Carlo Troya, Storia if Italia de MeJio-evo, Napoli, 1853 ; vol. ii, parte ii,
p. 510. On the feast of St. Sisinnius, bishop and martyr, May 29.
2 Poenitentiale, Lib. II : cap. i : n. 9 : A. W. Haddan and W. Stubbs, Councils and
Ecclesiastical Documents, Oxford, 1871; vol. iii, p. 191.
3 Amalarius, De ecclesiasticis officiis, Praefatio altera (prope finem) : Migne, P.L.,
cv, 992.
4 Epistle to the Monks, cap. vii : § 56 : n. 12 ; written c. 359.
THE ALTAR 19
broke into the cathedral church of Alexandria, and made
havoc of everything inside, burning the bishop's throne,
the seats, and the wooden altar. St. Austin1 (c. 417) tells
his correspondent Boniface how the Donatists at Bagaja
assaulted the bishop with clubs, and finally smashed up the
wooden altar and beat him with the pieces. Socrates2
incidentally mentions two instances of wooden altars shaped
table-wise. Eutropius, an eunuch and chief chamberlain,
fled from the Emperor Constantine and took shelter under
the altar, where he was seen by the bishop. In an earlier
chapter he relates how Macarius rushed furiously into the
sanctuary and knocked over the altar. There are two
altars of wood preserved in the Lateran Basilica, and one
at St. Pudentiana in Rome.
Stone came gradually into use as a material for the altar
after the Peace of the Church. St. Athanasius seems to
have known of various materials for this purpose, judging
by his explanatory parenthesis, * for it was of wood.' And
in a great many other instances stone was used, with
increasing frequency as years went by. Pope Gregory II
covered the sides of the altar of the Oratory of St. Peter
in the Lateran Palace, with silver all round ; 3 and Hadrian
I put plates of purest gold, of the weight of 590 Ibs.,
having divers stories chased thereon, on the high altar of
St. Peter's.
We are not told anything of the altar frontal in Ordo /,
but in that of St. Amand the deacon, who has read the
gospel, is directed on his return to the altar : si fuerit pallium
super altare, replicat eum in una parte ad orientem, et expand-
itur corporate super altare a diaconibus : ' if there should be
a pallium on the altar, to fold it on one side towards the
east, and then the corporas is spread on the altar by the
deacons.' Apparently it was not general for there to be
1 Ep. clxxxv : cap. vii : § 27 : Ofera, Antwerpiae, 1700; t. ii, col. 498.
2 Socrates, Hist. Eccles., i, 27; vi, 5.
3 " Circumquaque altaris parietes deargentavit." This and the next item
show that the other instances in the Liber Pontifical™ of silver or gold altars, or
altars decorated with those metals, were not of solid gold and silver, but that
metal plates were fastened upon a wooden or stone background.
20 ORDO ROMANUS I
a pallium on the altar, about the year 800, in the Roman
churches.
This pallium was probably more like the 'decent
carpet' of the 82nd canon of 1603, than the altar frontal
of the Ornaments Rubric. There is a mosaic in the
church of St. Apollinaris-in-Classe at Ravenna, said to be
of the seventh century, which shows a four-legged square
altar, having upon it an ornamented cloth falling down on
and covering all four sides. Set thereon is a two-handled
chalice between two patens, each of which appears to have
a loaf thereon.
Little can be gathered from the Liber Pontificalis to
throw any light on the question. In the eighth century
there are many benefactions recorded in the Lives of the
Popes of vestes altaris or vestis super altare. These are
contrasted with vela, the veils of the ciborium in the Life
of Gregory III, so that they were most probably altar
pallia. In the Life of Vitalian (658-672) it is recorded
that the Emperor Constantine offered upon the altar of
St. Peter's a pallium woven with gold.
<^It appears from the Or do of St. Amand that the
pallium was partially removed before the corporas was
spread on the altar, so that the linen cloth lay directly
upon the stone slab without any other fabric intervening.
When first the altar was covered with a canopy or
ciborium is not definitely known ; nor when curtains were
hung between the pillars of the ciborium.1 St. John
Chrysostom speaks of the curtains,2 but at Rome we have
to wait till a later date before we get any definite inform
ation about them. Thus Pope Sergius (687-701) set up
eight tetravela round about the altar of the Lateran Basilica,
four red and four white : and Leo III (795-816) set up
1 There is a picture of an altar, surmounted by a ciborium, supported by four
pillars, between each of which a curtain is drawn, which is taken from the
mosaics of the church of St. George, Thessalonica, in C. Texier's and R. P.
Pullan's Byzantine Architecture, London, 1864 ; plate xxxiii. These mosaics are said
to date from before 500 A.D.
2 Horn. Ill, In Epha., § 5. Preached at Antioch, before 398.
THE ALTAR 21
four white silk veils round about the altar of the basilica
of St. Mary Major, hanging them in the arches of the
ciborium. Hadrian I and Leo III were the largest bene
factors of the Roman churches in the matter of gifts of
curtains and veils and the like ; the Liber Pontificates
contains long lists of their good deeds. It does not follow,
however, that ciborium curtains were not in use at Rome
before the time of Sergius : they certainly existed in other
places at the beginning of the fifth century, and so may
have at Rome ; but their material may have been inex
pensive, and so not worth recording.
The first notice of the erection of a canopy over the
altar at Rome occurs in the Life of St. Symmachus (498-
514), who is said to have made a ciborium and confession
of silver, at the basilica of St. Andrew near St. Peter's,
weighing 120 Ibs., and at the church of SS. Silvester and
Martin a ciborium of silver over the altar, weighing also
1 20 Ibs. St. Gregory the Great (590-604) is recorded to
have set up a ciborium with four columns, of pure silver,
at St. Peter's. Honorius (626-638) built the church of
St. Agnes in the Via Numentana, and set over her tomb,
which presumably was under the altar, a brazen ciborium,
gilded, of wonderful size ; and in the church of St. Pancras
in the Via Aurelia, which he also founded, he placed a
silvern ciborium over the altar, which weighed 287 Ibs.
Bennet II (684) set up ciboriums of various materials at
the churches of St. Valentine, St. Mary ad Martyres, and
St. Laurence. Sergius (687-701) set up an ambo and a
ciborium in the basilica of SS. Cosmas and Damian ; and, at
the basilica of St. Susanna, replaced the old one, which was
of wood, with one of marble. Gregory III (731-742)
renovated that at St. Chrysogonus and adorned it with
silver. Hadrian (722-795) did the same by that of St.
Andrew near St. Peter's, using 135 Ibs. of silver. Leo
III (795-816) set up or rebuilt several ciboriums. At
St. Pancras he made one of silver weighing 367 Ibs. At
St. Paul's basilica he erected a ciborium with its columns
over the altar, of wondrous size and beauty, decorated
22 ORDO ROMANUS I
with the purest silver to the weight of 2015 Ibs. At St.
Andrew's the ciborium over the high altar weighed 305 Ibs,
and at the Lateran Basilica it had four columns, depicted
with divers stories, and screens and little pillars (apparently
between the four great columns) of wondrous beauty and
size, decorated with the purest silver, to the weight of
1227 Ibs.
Here, again, we can see that ciboriums may be of
much earlier date in Rome than the end of the fifth
century : there is no record, for instance, of the erection
of the\ old wooden one at St. Susanna's ; and had not
Pope Sergius replaced it with one of marble, we might
never have known of its existence.
§ v. 'The Confession.
In the Apocalyptic vision of the heavenly worship,
which, as we have already seen, bears striking resemblance
to the Roman ceremonial at the offering of the Eucharistic
Sacrifice, we read that under the altar 1 were c the souls
of them that were slain for the word of God.' In the
basilican arrangements we have the same thing. Under
the altar, in a recess, or a small chamber, lay the body of
the saint in whose worship the basilica was dedicated.
Sometimes there were steps leading down to the door of
this chamber from the floor of the church. The details
of the whole thing varied in different basilicas, but the
principle remained the same — a tomb under the altar,
accessible from the body of the church.
This tomb is what was known as the Confession.
§ vi. 'The Ambo.
In the basilicas adapted for Christian worship there was
provided one or more pulpits or ambones, from which
to read the Scripture lessons and preach the sermon.
1 Rev. vi, 9.
PLATE IV]
[ To face page 22
Ordo Romanns I.]
THE AMBO 23
Anciently, it is believed that there was only one ambo in
each church ; and this was the case at St. Peter's in the
Vatican until its rebuilding. In other churches and in
later times two were set up, one on either side, near the
enclosed space for the choir. That on the (actual) north
side was reserved for the gospel ; that on the south
for the epistle, and responsory-psalm. But sometimes,
as in St. Clement's, there were two on the right side, one
higher, with the desk turned towards the altar, for the
epistle ; the other, lower, facing towards the people, for
the prophetical lesson when there was one, and the re
sponsory-psalm. The gospel-ambo was more elaborate
and more ornamented than the other, and usually had
two flights of stairs, one up and the other down, as may
be seen in the picture of the gospel-ambo at St. Clement's.
Inside, these pulpits were capacious, easily holding three
or four men.
§ vii. The Sacristy. Secretarium.
The sacristy was situate at the lower end of the nave
of the basilica, on the south side ; that is, on the men's
side of the church. Whence it happened that in those
churches that did not orientate, but had the altar at the
(actual) west end, the sacristy was on the left side of the
entrance ; as was once to be seen in the old basilicas of
the Vatican and the Lateran. In those that orientated, it
was found on the right hand of the entrance, as was the
ancient sacristy of St. Mary in Cosmedin.1
On arriving at a church to celebrate a stational mass,
the pope did not go at once to the altar, but first entered
the sacristy and changed his clothes for those he was to
wear at the mass. Thither his sedan chair had been
previously brought by the lay-chamberlain, in which he
sat during the vesting ; but this direction supposes that
the pope rode on horseback to the church. When he did
not, it would appear that he was carried there in his chair.
1 Mabillon, Museum Italicum, ii, p. xxii.
THE SACRED VESSELS 25
contain the wine on the altar. The smaller chalices
are described as calices ministeriales ; evidently much the
same as we now use, and for the same purpose. At
public masses the pope consecrated a large two-handled
chalice, a small quantity of the wine from which was
poured into the bowls or scyphi, and probably the smaller
chalices as well, which contained unconsecrated wine.
These scyphi, made of gold or of silver, and weighing
anything from 4 to 50 Ibs., are frequently mentioned in
the Liber Pontificalis.
Clovis is said, in the Life of Hormisda (514-523), to
have given six silvern scyphi for stations cum ducibus, where
the latter word seems to mean the pugillares of our Ordo,
or metal tubes used for communicating the people with
the consecrated wine.
Amae were evidently large flagons. Duchesne points
out that they had one at the Lateran which contained one
medimnus or 52*5 litres, and that they are known even as
large as three medimni, or 157*5 litres.1 Those mentioned
in the Liber Pontificalis generally weigh 10 or 15 Ibs.
Gregory IV (827-844) made six silver amae, which were
sent to every stational mass. They are not the same as
amulaey the small cruets in which the people offered their
wine for the communion, and which were emptied into
the larger chalice. Hadrian gave an amula offertoria
weighing 67 Ibs., and Gregory III a pair of amulae^
presumably to hold the pope's offering of wine at solemn
masses.
The communion-wine was passed through strainers,
colatoria or cola. One2 is mentioned in the inventory,
dated 47 1 , known as the Charta Cornutiana^ and a few are
enumerated in the Liber Pontificalis?
We have mention also of certain vessels called gemel-
lioneS) but are told nothing of their use. Gregory IV
(827-844) had made eight vessels of this name, each
1 L. Duchesne, Liber Pontificalis, Paris, 1886 ; t. i, p. cxliv.
2 J. Mabillon, De re Diflomatica, Luteciae Parisiorum, 1681 ; p. 462.
3 e.g. Leo III : Vasa colatoria argentea deaurata pens, libras iv et uncias iii.
26 ORDO ROMANUS I
weighing 2 Ibs. Agnellus l in his Liber Pontificalis of
the bishops of Ravenna mentions a vessel which he calls
a gemella^ that held 200 gold pieces : this seems to be a
similar sort of vessel.
Under Hilarus (461-467) a complete service of sacred
vessels was provided, which went round to the various
churches in the city of Rome where the stational mass
was appointed to be held : 2 this service was deposited
at the Lateran or at St. Mary Major's. Leo III (795-
8 1 6) provided 24 ministerial chalices (communicates) of
purest silver, which were taken round to various stations
by the collets.
Amalar of Metz states that at Rome the chalice was
brought to the altar wrapped in a sudary, which was
afterwards laid on the corner of the altar ; and that the
oblation-loaf was arranged by the side of the chalice, and not
in front of it.3 He seems to be speaking here of ordinary
masses with few communicants and not of a stational
mass with a large number : for then there were several
patens standing on the altar crowded with oblation-loaves.
§ x. Liturgical Costume.
The liturgical vestments of the Christian ministry are
merely the costume worn by civilians of the Roman
empire in the fifth and sixth centuries. In the days
of Pope Celestine (423-432) there was at Rome no
liturgical costume distinct from that of a lay civilian ; in
Gaul there was, however, a tendency to differentiate
between the lay and the clerical garb, which Celestine
emphatically condemned.
1 In vita sancti Martini (L. A. Muratori, Rerum Itallcarum Scrifltores, Milan,
1713; t. ii, p. 182)
3 In urbe Roma constituit ministeria qui circuirent constitutas stationes ; and
see also t. i, p. cliii, in Duchesne's edition of Liber Pontificalis.
3 Amalarius, De ecclesiasticis Officiis Liber, praefatio altera (towards the end);
Migne, P.L., cv, 991.
PLATE VI]
[To face page 27
H M 0
Onto Romanns I.]
LITURGICAL COSTUME 27
' We have been informed,' he says, ' that certain bishops
(sacerdotes) of the Lord are devoting themselves rather to super
stitious observances in dress, than to purity of thought and of
faith. But it is not to be wondered at that the custom of
the Church should be broken by those who have not grown
up in the Church, but, coming in by another road, have
introduced with themselves into the Church, these things
which they had in another mode of life. Wrapped in a pallium
and with loins girded, they think that they fulfil the trust
worthiness of Scripture, not in the spirit but in the letter. But
if those things were ordered so that they might be kept
in such-wise, why do they not equally carry out those that
follow, that they should hold lighted lamps in their hands
together with a staff? Those words have a mystery of their
own, and to intelligent persons are so clear, that they may
be kept according to a more fitting interpretation. For in
girding the loins is indicated chastity, in the staff pastoral rule,
in the lighted lamps the brightness of good works, of which
it is said, Let your works shine. Yet perchance those who dwell
in remote places and live far from the rest of mankind may
wear this costume, following custom rather than reason.
Whence came this custom in the Gallican Churches, so that
the custom of so many years and of such bishops is changed
for another costume ? We must be distinguished from the
common people and the rest by our learning, and not by our
clothes ; by our mode of life, and not by our costume ; by
purity of mind, and not by elegance of dress. For if we begin
to busy ourselves with novelties, we shall tread under foot the
traditions handed down to us from the fathers in order to make
room for worthless superstitions/ l
In 397 a law was promulgated which was afterwards
included in Codex Theodosianus (xiv : x : i), which orders
senators to wear the peaceful dress of colobium and paenula.
The class of officiates also was commanded to wear the
paenula as part of full dress, and their inner garment was
to be girded.
Thepaenuta was a large cloak, reaching to below the
knees, behind and before, with a hole for the head
1 Epistle IV, to the bishops of the provinces of Vienna and Narbonne (Labb6
and Cossart and Mansi, Sacrorum Conciliorum Nova Collectio, Florence, 1762; t. iv,
col. 431).
28 ORDO ROMANUS I
to pass through ; just like, in fact, the full Gothic
chasuble of later days. The colobium was a long tunic
reaching nearly to the feet with, if any, only very short
sleeves : the tunica dalmatica, on the other hand, had
wide sleeves.
The paenula worn over a dalmatic may be seen in the
picture opposite, showing St. Gregory the Great and
his father and mother. It may be observed that St.
Gregory the bishop and his father Gordianus the senator
are dressed exactly alike, and that the bishop is only
distinguished from the senator by the pallium or scarf
thrown around his shoulders and the book of the gospels
which he carries in his hand.
Towards the end of the fourth century Roman deacons
began to wear tunicae dalmaticae instead of colobia in church ;
and by the end of the following century it had become
a recognized badge of the pope and his clergy.1 When
Pope Symmachus (498-514) sent a pallium to St.
Caesarius of Aries, he at the same time2 granted to the
deacons of Aries the privilege of wearing dalmatics ad
Romanae instar ecclesiae. St. Gregory the Great 3 granted
a similar privilege to Aregius, bishop of Gap, and to
his archdeacon, and sent the dalmatics by Abbot Cyriacus
for them to wear. In the middle of the sixth century
we find the bishop of Ravenna and his clergy all wearing
the same in the mosaic at St. Vitalis.4
While the paenula, planeta, and casula are apparently
the same garment, there may originally have been
differences in the quality of their material. The colobium
and dalmatic, as we have seen, differed in the shape of
their sleeves, and the dalmatic had a stripe passing over
each shoulder and down the back and front, and some-
1 St. Gregory mentions a dalmatic as early as the time of Symmachus, in
Dialogorum Liber IV\ cap. xl ; Opera, ii, 444.
2 Vita S. Caesarii Arelatensis, Lib. I : c. iv, in Ada Sanctorum Bollana. ; August.
27= t. v, 71.
3 Ep. cvii: Lib. IX: Indict, n ; Opera, ii, 1012.
4 See Plate ii.
PLATE VII]
[To face page 29
I MAGINES AD VI WM EXPRESSAft
EX AEDICVL,A SANCTI AN.DRBAB
FROPB RBAT1 GKRGORII MAGNl BCCLRSIAJH,
VF^NON BX VITX RTVSOBM BEAT! GRKGORII
A 1OAXNB DIAC^OXO UB IV CAPLXXXIII.ErPJLXXXTV:
Ordo Romania I]
LITURGICAL COSTUME 29
times one around the ends of the sleeves ; these may be
seen in the pictures.
According to the Roman Ordines^ all ranks of the
clergy, from the pope down to the collets, wore a tunic
with a planet over it. We must note this difference,
however, in time of liturgical celebration. The pope
not only entered wearing his planet, but kept it on during
the whole time that he was engaged in offering the
Eucharistic Sacrifice, whatever he might be doing. Not
so the deacons ; who, on arriving in the presbytery
before the altar, divested themselves of their planets and
gave them to one of the district-collets to take care of
for the rest of the service. So it is ordered in Ordo
Romanus /, § 8, and in the Ordo of St. Amand, at solemn
mass. A change, however, had taken place when
Amalar of Metz visited Rome in 831 : for he specially
notes that during the verse of the Alleluia the deacon
who was about to read the gospel put off his planet, and
rolling it on his left shoulder, passed its two ends,
together with his stole, across and under his right arm,
fastening them there ; and so wore them until the pope
departed from the altar after mass.1 Obviously this was
done to free the arms as soon as the time came for the
performance of the deacon's special duties.
According to the St. Amand Ordo, when the subdeacon
who is precentor sees that the deacons are removing
their planets, he too divests himself of his, and a quire-
collet takes charge of it. Later, this Ordo appears to
direct that the singer of the responsorial psalm should
remove his planet and give it to a collet before he mounts
the ambo ; but the passage is corrupt, and some words
are missing.
Both deacons and sub-deacons, in the St. Amand Ordo,
wear albs and planets when the pope does not wear his
dalmatic : when he is vested in it, the deacons also wear
dalmatics, and the sub-deacons wrap amices around their
1 Amalar, De ecclesiastic!* Officiis, Praefatio altera, prope finem : Migne, P.L.,
cv, 992.
3o ORDO ROMANUS I
necks and put on such white tunics as they may have.
St. Gregory the Great ordered the subdeacons to proceed
exspoliafos, without their planets : in doing which he
claims to have revived an ancient practice of the Church
of Rome which had been altered by some bishop
unknown.1 But his restoration was not permanent :
in Or do I and the St. Amand Or do the subdeacons wear
their planets.
In Ordo III the pontiff's vestments are enumerated
as in Ordo /, but with explanations : 2 they are c the lineay
the ambolagium^ i.e. the amice, which is called the
humerale, the linen dalmatic, which we call the alb, the
girdle, the dalmatic, the orarium, and the planet/ The
linen dalmatic is evidently the precursor of the alb : but
in Ordo I the girdle was put on before the linen dalmatic.
The Ravennese mosaic shows the linen dalmatic ungirded.
The Liber Pontificalis at the beginning of the sixth
century mentions an ensign of position called the pallium
linostimum^ as worn on the left arm by the Roman
deacons, and even those of the suburbicarian churches.
Duchesne has shown clearly that this ornament 3 is the
mappula or handkerchief, carried folded on the left arm
with the ends pendant, just like the maniple of to-day.
It was used in the act of presenting anything, to shield
the same from contact with the hand.
There was another mappula which was used only by the
clergy of the Church of Rome, by those to whom some
pope had granted the privilege. Ordo IX speaks of it 4
under the name of linteum vellosum, which it was customary
to place on the horse's saddle. It was, in fact, merely an
ornamental saddle-cloth ; but the privilege of using it
was much sought after.5
The pallium was a long scarf draped about the bishop's
1 See the letter to John, bishop of Syracuse, given on p. 68.
2 n. 6 : Mabillon, Museum Italicum, ii, 54.
3 Origines, 369. 4 Museum Italicum, ii, 89.
6 See St. Gregory's Letters, Lib. Ill: Epp. Ivi, Ivii : Opera, t. ii, 668, 669.
And see the Life of Conon (686) in Liber Pontificalis.
LITURGICAL COSTUME 31
shoulders, with the two ends hanging down behind and
before. The popes had adopted this ensign from the end
of the fifth century. The bishop of Ostia also wore one,
and the bishops of Ravenna used them in the middle of
the sixth century.1 Symmachus sent one to St. Caesarius
of Aries, and his successors continued to receive the
pallium. St. Gregory sent the pallium to several bishops.2
At first the pallium was granted by the emperor, and
the inventor of the Donation of Constantine looks upon
it in that light at the end of the eighth century, when he
makes Constantine give St. Sylvester * the superhumeral,
viz. the lorum which he is accustomed to throw around
the imperial neck/ In the sixth century the popes, when
they bestowed the pallium on bishops who were not
subjects of the Byzantine emperor, asked the permission
of the emperor to do so. Maur, archbishop of Ravenna,
in the seventh century asked for and obtained the
pallium from the Emperor Constantine II. Reparatus
acted similarly.
Duchesne has shown clearly that the episcopal pallium
is an ensign of honour identical with the pallium of the
consul as seen represented in the consular diptychs, where
that official appears in the most important act of his
inauguration, at the moment when he is giving the signal
for the horses to start in the arena, by throwing down his
handkerchief or mappula. It is an official ensign, granted
originally by the emperors ; and Duchesne 3 shows that
its origin must be sought rather in the fourth century
than in the fifth. In the early period of its use it was the
ensign of episcopal power. He further points out that
when Felix IV (526-530) wished to invest his successor
before his death, he sent him his pallium ; and that when
a pontiff was deposed his pallium was taken from him.
The stole was another distinguishing mark of dignity,
1 Agnellus, Liber Pontificalis Ravennae (Vita S. Mauri) in L. A. Muratori,
Rerum Italicarum Scriptores, Milan, 1723 ; t. ii, pars i, pp. 143, 148.
2 Origines du Quite Chretien, Paris, 1898 ; pp. 372 sq.
3 Ibid., p. 374.
32 ORDO ROMANUS I
worn by presbyters and deacons. But though in use in
both east and west at the time of Ordo /, it was not used
at Rome until much later. The deacon wore his stole
over the left shoulder, hanging down behind and before :
the presbyter around the neck, with both ends hanging in
front. Duchesne traces the stole, the orarium, the epitra-
chelium, the omophorium and the pallium, alike to a
common origin. He regards them as first introduced
into ecclesiastical use during the fourth century, and to be
scarves of office analogous to the similar civil insignia
mentioned in the Theodosian Code.1
§ xi. Stations.
A stational mass or station was one whereat the whole
local Church was present (or represented), from the
bishop to the layfolk ; and was performed with the
greatest solemnity.
Before the time of St. Gregory the Great, there was no
settled cursus of stations ; but he arranged a definite order,
dividing them amongst the basilicas, titular churches ; 2
and even some of the chapels attached to hostelries and
cemeteries seem to have had stations held in them, for St.
Gregory has left us a sermon which he preached at the
oratory of St. Pancras at such a mass.3 Gregory II filled
up the Thursdays in Lent, which were hitherto left
vacant.4
The absence of a settled course of stations gives a
reason for the custom of announcing the next place of
meeting at each public mass. Originally announced by
one of the notaries, at the time of Ordo I it had become
general for the archdeacon to make the proclamation.
1 Duchesne, Origines, 376 sq.
2 Life, by John the Deacon, Lib. II: cap. 18 ; S. Gregorii, Opera, Parisiis, 1705 ;
t. iv, col. 50.
3 Lib. II: Homilia xxvii ; ibid. t. i, col. 1560^.
4 Vita Gregorii II in Liber Pontificalis.
HEBDOMADARY BISHOPS 33
Still, we find an instance of the notary1 fulfilling this
duty as late as the time of Leo III, when it is said to be
* according to ancient tradition/
The origin of announcing the station during the Com
munion is probably to be found in the days of persecution,
when absolute secrecy as to the next meeting was very
needful ; for at that time there was the least likelihood
of strangers being present to hear.
There was a special service of altar-plate, kept only for
the stational masses, as early as the days of Hilarus (461-
467). This was brought at an early hour from the
Lateran or St. Mary Major, and was preceded, according
to Mabillon, by the stational cross.2
Charles the Great presented a large processional cross
of gold to Leo III, which was stolen in the time of Pope
Paschal. Leo IV (847-855) gave another in its stead,
which was carried {as was anciently the custom,' by a
subdeacon, before the pope, in Litany-processions.3
§ xii. Hebdomadary Bishops.
Pope Stephen III (768-772) ordained that the seven
hebdomadary cardinal bishops, who kept solemn mass in
the church of the Saviour (i. e. the Lateran Basilica), should
celebrate at the altar of blessed Peter, and say Gloria in
excelsis Deo, according to the Liber Pontificalis. Each
bishop took a week at a time. The seven bishops were
those of Ostia, St. Rufina, Porto, Albano, Tusculum,
Sabina, and Preneste. The episcopus prior in later days
was he of Ostia, whose privilege it was to bless and
consecrate the pope,4 and who wore the pallium.
1 Liber Pontificalis, ed. Duchesne, ii, 4. 2 Museum Italicum, ii, p. xxxiii.
* Quae mos erat ut in laetaniis ante sacratissimum Pontificem ipsa procederet
(Tita Leoms III).
4 See Life of St. Marcus (336) in Liter Pontificalis .- « Hie constituit ut episcopus
Ostiensis, qui consecrat episcopum Urbis, pallio uteretur, et ab eodem episcopo
Urbis Romae consecraretur.'
34 ORDO ROMANUS I
§ xiii. Hebdomadary Presbyters.
• An hebdomadary presbyter was one who performed his
duties somewhere for a week at a time ; as we should
now say, he was Mn residence,' but for one week at a
time, just as the canons of our cathedrals are ' in residence '
for three months at a time every year. Mgr. Duchesne
states that there is good ground for distinguishing him
absolutely from the hebdomadary bishops of the Lateran
Basilica.1 He is mentioned in Ordo I: n. 15, as handing
(with the deacons) the offering-loaves to the pope.
§ xiv. Deacons, and their Diaconiae (Hostelries).
4 There are but seven deacons at Rome, answering
precisely to the number ordained by the Apostles,' wrote
Sozomen 2 in the middle of the fifth century, * whereas in
other Churches the number of deacons is unlimited.' He
evidently had in mind the seven district-deacons of Rome,
when he thus wrote. At an early period the city was
divided for ecclesiastical purposes into seven districts or
wards, to each of which was allotted a deacon, under
whom was placed a subdeacon and a certain number of
collets. To them pertained the care of the sick and the
poor, and the administration of charity generally.
The building whereat this dispensation of alms and
food usually took place was called a Diaconia or Hostelry.
To each of these was annexed a chapel or oratory, which
in later times gave a title to one of the cardinal-deacons.
In the seventh century these hostelries were organized by
monks,3 whose superior was entitled Pater diaconiae, or
1 In a private letter to the writer.
3 Sozomen, Hist. Eccles., Lib. VII: cap. xix.
8 L. Duchesne, Liter Pontlficalh , Paris, 1886 ; t. i, p. 364, n. 7.
DEACONS 35
Dispensator.1 Popes Bennet II (684-685) and John V
(685-686) are recorded to have left sums of gold to the
whole clergy, the monks of the hostelry, and the sextons.
Mabillon mentions an inscription with the name of
Theodatus, chief notary (or chancellor) of the holy
apostolic See, and Pater diaconiae Sancti Angeli in Piscina^
in the time of Gregory II (yi4-73i).2
It is not quite clear when these charitable institutions
were first founded in Rome, but we do not hear of them
under the title of Diaconiae before the seventh century.
As Xenodochia or caravanserais, they were known to St.
Gregory the Great.3
At Rome the monks of the hostelries were subordinate
to their district-deacon.
In the eighth century some at least of these hostelries
had baths attached to them for the use of travellers and
others. Pope Hadrian (772-795) ordained that every
Thursday there should be a procession from the hostelry
to the bath, with singing of psalms by the way, and that
there the poor should be relieved and given alms. It
is recorded of both Hadrian and Gregory III (731-742)
that they endowed hostelries, besides restoring many old
ones that had fallen into disrepair, and building new
ones.
Although for a long period there were but seven
deacons of Rome, their number was increased to eighteen
from the time of Honor ius II, and later on to twenty.
Of these, six were known as palatine-deacons, and were
attached to the basilica of St. John 4 in the Lateran Palace :
1 So in Liber Pontificalis, Life of Hadrian. Liber Diurnus, cap. 7: tit. 17: ' Sed
Dispensator qui pro tempore fuerit in eodem venerabili Diaconia,' etc. Epitaph
of Theodinus, district-subdeacon, Rector of the Apostolic See, and Dispcmator of
the Hostelry of St. Andrew, Naples, in Ducange, Glossarium, Niort, 1884; t. iii,
pp. 95-6.
2 Mabillon, Museum Italicum, t. ii, p. xvii.
3 e. g. Epistles, Lib. XII : Epp. 10, 39 ; Lib. XIV : Ep. 2 (Opera Omnia, Parisiis,
1705; t. ii, 1187, 1207, 1259).
4 Batonius, Annales Ecclesiastic}, sub anno 1057, num. xxi. Mabillon, Museum
Italicum, ii, 567, and Comment., p. xvii
36 ORDO ROMANUS I
the rest were attached to districts. The former alone had
the privilege of reading the liturgical gospel at the Lateran
Basilica; the others did the same at the stational masses
held in other basilicas and churches.
The statement that there were only seven deacons in
the Church of Rome is true so far as it refers to the
district-deacons, presided over by the archdeacon of
Rome: but there were other deacons attached to the
titular (or as we should now say, parish) churches.1
The small number of Roman deacons, St. Jerome tells
us, made them more honourable than the large body of
presbyters ; and, consequently, the deacons gave them
selves airs, and looked down on mere presbyters with
feelings of contempt. They even presumed to bless the
food at banquets although a presbyter was present, so
inflated with their own importance did they become ;
and it would seem that the presbyters resented their
insolence so keenly, that at last they refused to stand
when the deacons read the liturgical gospel, and in con
sequence Anastasius decreed that whensoever the holy
gospels were recited, priests should not sit, but stand
with bowed heads (curvi)?
The Roman deacons before the time of St. Gregory
the Great were responsible for singing the anthems, etc. ;
but in consequence of its happening that a good voice
was too often thought more of than good morals, he
forbade them to do more than chant the liturgical gospel,
leaving the rest of the singing to the subdeacons and
other minor orders.3
§ xv. Holy Orders.
The bestowal of Holy Orders by the Roman Church
was characterized by great simplicity.
Ordinations of presbyters and deacons always took
* Museum Italicum, ii, xvii.
2 See Baronius, Annales Ecclesiastic!, sub anno 402, nn. xliv sy.
8 Concilium Romanum 595, canon i.
PLATE IX]
[To face page 36
Oi'do Romanns I]
HOLY ORDERS
37
place at a solemn stational mass,1 on an Ember-Sabbath;
and in the fifth and sixth centuries it was more frequently
that in December.2 On the Wednesday before at the
basilica of St. Mary Major, and on the Friday at that
of the Apostles, before the lessons, a scriniarius (a par
ticular class of notary) demanded thrice from the ambo
whether any one present had a charge to bring against
any of the candidates.3 The ordinations took place next
day, at the Vatican Basilica. The mass proceeded (with
the omission of the Kyries from their usual place) until
the end of the grail or responsory psalm sung after the
epistle. Then the subdeacons put off their planets, and
the pope invited the clergy and people to pray for the
candidates. The choir then chanted the litany ; after which,
the pope laid his hands on each candidate and pronounced
the collect and eucharistic prayer of ordination. The
new deacon then received the kiss from the pope and the
bishops and presbyters, and passed to the right hand of
the bishops with the other deacons. Then one of the
newly ordained deacons read the gospel ; and the mass
proceeded as usual.
The ordination of a presbyter was similar : different
prayers of ordination were used, and instead of having
a planet removed, he put one on, after taking off his
dalmatic.
The same took place at the consecration of a bishop :
the prayers, of course, were different, and it always was
performed on some Sunday.
§ xvi. Subdeacons.
Under each district-deacon there was a subdeacon ; these
district-subdeacons chaunted the lessons and liturgical
epistles at the stational masses. Besides these there were
1 Or Jo IX: § i: ' Diaconi vero atque presbyter! numquam nisi in publica
ordinatione' (Museum Italicum, ii, 89-90). Ordo of St. Amand in Duchesne,
Origines, 458 sy.
2 According to the records in Liter Ponttficalis.
3 Ordo of St. Amand in Duchesne, Origines, 459.
38 ORDO ROMANUS I
seven others who belonged to the Schola Cantorum, of
whom more will be said later ; and by the eleventh
century there were also seven palatine-subdeacons, whose
duties were confined to the Lateran Basilica.1
Two subdeacons had special titles : subdiaconus obla-
tionarius, the subdeacon-oblationer, who from the time of
Gregory III (731-742) brought the pope's offerings
from the Lateran Palace to the church where the stational
mass was held, and presented them in the pope's behalf
to the archdeacon at the offertory. The other was sub
diaconus sequent or qui sequitur, the subdeacon-attendant.
In the Ordo of St. Amand he is called subdiaconus teperita^
whatever that may mean. His special duties were, amongst
others, to bring in the book of the gospels and lay it on
the altar, to carry the censer before the pope in the pro
cession to and from the altar, and to receive the offering
of water for making the chalice from the ruler of the
choir. It is probable that he was merely chosen from
among the other subdeacons just for the day : though
according to n. 19 of Ordo I there would seem to have
been several of them. And Boniface V (617-626)
ordained that in the Lateran the collets should no longer
assist the deacons in baptizing, but that their place should
be taken by the subdeacon-attendants. Sequens is prob
ably a translation of the Greek axoAou0o£ : so that this
class of subdeacon may be regarded as a superior type
of collet, specially appointed on account of the peculiar
dignity of the Roman bishop.
§ xvii. Collets.
The collet (acolyte, acolitus, axoXauflos) was permitted
to carry the vessels with the loaves and wine, and was
charged with ministering to presbyters. At solemn masses
the collets carried the consecrated loaves in their linen
1 Baronius, Annales Eccktiastici, sub anno 1057, num. xxi. Museum Italicum, ii,
Comment., xviii, and 567.
COLLETS 39
sacks to the presbyters for them to perform the fraction
for communion. Seven of their number carried lighted
candles before the pope, as he went from the sacristy
to the altar to sing mass, and again when he returned.
In 251 Pope Cornelius1 wrote a letter to Fabius bishop
of Antioch, in which he gives the number of his clergy.
There were then forty-six presbyters, seven deacons,
seven subdeacons, forty-two collets, and fifty-two in
ferior clerks (exorcists, readers, doorwardens). Each of
the seven ecclesiastical districts thus contained one deacon,
one subdeacon, and six collets.
Some of the collets seem to have been stationed during
a solemn mass at the gate of the quire. How long they
stayed there we are not told, but as the pope departed
from the altar to the sacristy after mass, he blessed the
various groups of clergy in turn ; and the last of these
inside the presbytery were the collets qui rugam observant.
Perhaps the passage only means that they awaited the
pope at that spot.
§ xviii. Minor Orders.
The conferring of the three lowest degrees of minor
order in the Roman Church took place in the Schola
Cantorum ; and the ceremonies, if any, were quite private.2
The child after leaving the Schola was made collet at some
mass, generally, if not always, at a private mass; and
just before communion he was brought to the pope, or
some one of the hebdomadary bishops, and given a linen
sack. Bowing down to the ground before the bishop, he
received his blessing, and so became a collet.3
The ordination of a subdeacon was exactly similar:
he was given a chalice instead of a sack, but the blessing
was the same.4
1 Eusebius, Historia Ecclesiastica, Lib. VI : cap. xliii.
2 Duchesne, Origincs, 339. 3 Museum Italicum, ii, 85, 89.
4 Museum Italicum, ii, 85, 89 (ijuando et ubi libitum fuerlf). Letter of John the
Roman Deacon (early sixth century) to Senarius, in Migne, P.L., lix, 405.
4o ORDO ROMANUS I
This blessing is probably not older than the seventh
century, and contains no reference whatever to the order
conferred ; so that before that time these two orders were
bestowed merely by the giving of the signs of office a—
the sack, or the chalice.
§ xix. College of Singers.
The Schola Cantorum^ or College of Singers, was
founded, so John the Deacon tells us, by St. Gregory the
Great, who provided it with endowments and two houses,
one by the steps of St. Peter's, and the other by the
Lateran Palace ; where could be seen (in that author's
time) the couch on which St. Gregory lay whilst teaching,
and the whip wherewith he used to correct and enforce
order amongst the boys, together with that pope's
Antiphoner.2
In the Schola the boys were trained and brought up,
passing through the first three minor orders during their
life there.3 Several of the popes came from amongst the
children of the Schola Cantorum.^ The boys or youths
left the College with the grade of collet.5 In the eighth
and ninth centuries the Schola seems to have been
recruited almost entirely from orphans, which fact gave it
the title Orphanotrophium, applied to it in those days.6
The building was almost in ruins in the time of Pope
Sergius II (844-847), one of the popes there educated,
and it was rebuilt by him.
Besides the infantes or children of the choir, belonging
to the Schola, there were paraphonistae, or adult singers,
one of whom sang the responsory psalm or grail, and
John the Deacon : hie apud not ordo est, ut, accepto sacratissimo calice in quo comucvit
pontifex dominici sanguinis immolare mysterium, subdiaconus lam dicatur.
2 Life, Lib. I : cap. vi, in S. Gregorii Opera, iv, 47.
3 Duchesne, Origines, 339.
4 e.g. Sergius 1 (687) and Sergius II (844).
8 Duchesne, Liter Pontif calls, \, 322. 6 ^ ;n Ltfe of Sergius II.
COLLEGE OF SINGERS 41
another the Alleluia, at mass ; and seven subdeacons.
Perhaps these and the paraphonistae were the same.
We hear of four officials in the choir : ( i ) Prior
Scholae, sometimes called Primus Scholae, and later on
Primicerius Scholae Cantorum. This was the head of the
Schola, and corresponds to the precentor of later days.
(2) Secundus Scholae, who appears to be the forerunner of
the succentor of later times ; (3) Tertius Scholae, apparently
a sort of vice-succentor, but of whom nothing is really
known save his title ; and (4) Archiparaphonista, other
wise called Quartus Scholae, the arch-chorister, who seems
to be the same as the Rector Chori, or ruler of the choir,
of our English rites, the Gustos Chori of Laon, and the
Archkhorister of Bayeux. Our Ordo states that it was his
business to inform the pontiff on matters relating to the
singers.
In 595 St. Gregory the Great decreed that in future
the deacons of the Roman Church should not be allowed
to sing anything except the liturgical gospels ; the psalms
and other scripture lessons were to be rendered by the
subdeacons, or, if need be, by other minor orders. The
reason for this reform was that the deacons had paid more
attention to the cultivation of their vocal powers than
their morals, to the neglect also of their more important
duties ; and it too often happened that whilst they
delighted the people with their singing, they offended
God with their ill-living.1
§ xx. Cubicularii.
In Mabillon's Ordo IX, printed from an ancient MS
of St. Gallen,2 and belonging perhaps to the time of Leo
III (79 5-8 1 6),3 we are told that if any boys who could
sing well were found in any school, they were removed
thence, and brought up in the Schola Cantorum, and
1 Cone. Rom. 595, can. i.
2 Museum Italicum, ii, 89. 3 Ibid., 93, note a.
42 ORDO ROMANUS I
afterwards were made eubicularii. But if they were sons
of the nobility, they were immediately brought up in the
Cubiculum, and not first sent to the Schola Cantorum. After
that they received the first benediction from the arch
deacon, so that they might use the linteum vellosum which
it was customary to place over the saddle of their horse.
The Liber Pontificalis tells us that Gregory II (714)
was brought up from an early age in the Lateran Palace
(Patriarchio) : the same authority says of Stephen II
(752), that, after his father's death, he was left as a small
boy in venerabili cubiculo Lateranensi. His younger
cousin and successor, Paul I (757), was also brought up
with him in the Lateran Palace. Stephen V (816) was
brought up in the same place.
It would thus appear that the eubicularii were the
boys who were brought up in the Lateran Palace with a
view to their taking holy orders.
The lay eubicularii of whom we read were evidently
chamberlains, but I have not been able to find out any
thing more concerning them and their duties than what is
mentioned in Ordo I.
In the time of St. Gregory the Great a Roman Synod
appointed that certain persons, chosen from among the
clerks or the monks, should attend to the service of the
pontiffs cubiculum, and be witnesses of his life and con
versation and learn from his example. The lay eubicularii
above mentioned may be a development from these.
§ xxi. The Papal-Vicar. Vicedominus.
Every bishop was bound to have an oeconomusy or
administrator, who looked after the social and domestic
side of the bishop's duties, governed his house, received
guests, and so on. St. Gregory * mentions two cases of
the appointment of a deacon to this office, in one instance
combining it with that of major-domo. In the life of
1 Ep. xi: Lib. I: Indict. IX: Of era, ii, 498, and Ep. Ixxi : Lib. XI; ii, 1172.
COLLEGE OF NOTARIES 43
Pope Vigilius we read of one Ampliatus, presbyter, and
his vicedominus ; and in that of Constantinus of Saul,
deacon and vicedominus. Agnellus1 makes mention of
one, Leo, diaconus^ et vicedominus of Pope Stephen III.
Probably, then, this official was always in deacon's orders
at least, and sometimes a presbyter.
The Major-domos appear to have had much the same
duties. Maiores domus Ecclesiae Romanae seem to have
been concerned with the government of the Lateran
Palace : skilled men of business, according to Ducange.2
Probably they were immediately responsible to the Vice-
dominus. It does not appear that they were clergymen.
§ xxii. College of Notaries.
Notaries were men skilled in writing notae^ or short
hand, at which they must have attained almost as great
dexterity as their successors in modern times. Martial 3
wrote of one : —
4 Swiftly the speaker's words pour forth, but your hand is yet
swifter ;
Scarcely the tongue has ceased, than has the hand set it down/
Seneca,4 too, bears witness to the speed with which
notaries took down speeches. The Emperor Titus5 is
recorded to -have been a most rapid shorthand writer, as
well as being so skilful in imitating other person's hand
writing that he might easily have become a forger.
Under the emperors notaries developed into secre
taries, or Civil Service clerks. We read of three classes
of such:6 (i) Tribune notaries, (2) Praetorian notaries,
and (3) Domestic notaries. At their head was an important
1 L. A. Muratori, Rerum Italicarum Scriptores, Milan, 1723 ; t. ii, pars i, p. 174.
2 Sub voce, MAIORDOMUS.
3 M. Val. Martialis, Epigrammaton, Lib. XIV: n. ccviii.
4 L. A. Seneca, Opera Omn'ta, epist. xc, Antwerpiae, 1651 ; p. 578. Cnf. Aur.
Prudentius, Passio Cassiani Martyr'u, 11. 21 sq.
5 Suetonius, Titus, iii.
6 J. G. Graevius, Thesaurus Antiquitatum Romanarum^ Traiect. ad Rhen., et Lugd.
Batavor., 1698; t. vii, 1576.
44 ORDO ROMANUS I
official called Primicerius notariorum, chief secretary or
chancellor. He was of the rank of Spectabilis, like the
Tribune notaries.
The Church, particularly at Rome, availed herself of
both of these types of notary. The Liber Pontificalis
credits St. Clement with having apportioned Chris
tian notaries among the seven ecclesiastical districts
of Rome, to record the deeds of those who were
martyred. St. Anterus (227-233) is said by the same
authority to have diligently sought out the accounts of
the passions of martyrs from the notaries, and to have
stored them up in the churches ; for which he was himself
martyred by the prefect Maximus. To Fabian (238-254)
is attributed the division of the seven districts of Rome
among the seven deacons, and the appointment of seven
subdeacons to the same, who superintended the gathering
of the different Acta Martyrum into one work. This
pope was, according to some authorities, the originator of
the seven districts. St. Julius (336-352) appears to have
consolidated the notaries into a Chancery of the Roman
See, under a Primicerius notariorum, giving this office
control over the ecclesiastical records, pleadings, donations,
leases, wills, and such-like documents.
Evodius x mentions a young man who was skilful both
in short and longhand writing, strenuus in notisy et in
scribendo bene laboriosus, and was consequently a useful
secretary. The larger churches, at any rate, seem to
have had notaries attached to them who took down the
sermons in shorthand ; they are mentioned by St. Austin,2
who says that they recorded both his sermons and the
applause of his hearers. St. Jerome 3 wrote to him in
416 from Palestine, complaining of the lack of notaries
who understood Latin. These were merely shorthand-
clerks, or secretaries.
1 Letter to St. Austin of Hippo (Ep. 158), in his Opera, Antwerpiae, 1700;
t. ii, 425.
2 Epist. 213: § ii: September 26, 426 (Opera Omnia, t. ii, col. 600)
3 Epist. 172 (Ibid., t. ii, col. 465).
COLLEGE OF NOTARIES 45
But the notaries of the Roman See were much more
considerable personages. The letters of St. Gregory the
Great represent them as despatched to all parts of the
country on various important missions. Thus, Pantaleon
the notary is ordered to inquire into the case of a deacon
of Sipontum in Apulia, who was accused of the rape of a
virgin, and if he finds him guilty, to sentence him to
marry her, or else receive corporal punishment and be
shut up in a monastery.1 Castorius, Roman notary at
Ravenna, is told to keep an eye on the archbishop to see
that he does not wear his pallium in litanies, contrary to
Gregory's injunctions :2 or he has to put pressure on the
Ravennese to elect a new archbishop.3
Notaries were not necessarily, nor even usually in
orders ; but often they advanced to minor orders, and
sometimes to holy orders. St. Gregory mentions the case
of Speciosus, a subdeacon,4 unable to keep his vow of
continency, who acted as notary for the rest of his life.
Besides the duties assigned to them in Ordo I at solemn
mass, which are of small import, they are directed on
Easter Even to hold two lighted candies, one on either
side of the altar, at the commencement of the service.5
In the St. Amand Ordo they are subdeacons who hold
these lights : but the Ordo of Einsiedeln has duo regionarii,
i.e. district-notaries.6 In the Roman Ordo VII the two
notaries hold these lights, which are stated to be of the
height of a man's stature.
At one time the next stational mass was announced by
a notary, and not by the archdeacon : of which an instance
occurs as late as in the Life of Leo III (795-8 16),7 where
it is stated to be ' according to ancient tradition.'
At Roman Synods and Councils the notaries played a
1 St. Gregory the Great, Lib. Ill : Ep. 41 ; Opera, ii, 654.
2 Ibid., Lib. VI: Ep. 34; t. ii, 819.
8 Ibid., Lib. V: Ep. 23 ; t. ii, 753. 4 Ibid., Lib. IV: Ep. 36; t. ii, 716.
5 Ordo VII: § 10 (Mm. Ital. ii, 82). 6 Duchesne, Origines, 452, 466.
7 Duchesne, Liber Pontificalis, Paris, 1886 ; ii, 4 : « et sicut olitanam traditionem
a notario sanctae romanae ecclesiae.'
46 ORDO ROMANUS I
prominent part as secretaries, who read aloud the letters,
prepared the replies, etc. In the Lateran Synod of 643,
for example, under Martin I, we have frequent mention
of Theophylactus, Primicerius notariorum apostolicae sedis,
and five others notarii regionarii, Paschasius, Theodorus,
Anastasius, Exsuperius, and Paschalis.
At the head of the Schola Notariorum was the Primicerius,
who became the chancellor,1 and next under him the
Secundicerius, or secretary of the Roman Curia. The Schola
contained not only notaries proper, but also a body of
officials known as Scriniarii. These wrote letters dictated
by the chancellor, or the chief counsellor, drew up public
instruments, deeds of gift and the like.
Thus, a letter written to the abbot of St. Denis in
786 for Pope Hadrian ends : Scrip turn per manum Christo-
phori, Notarii et Scriniarii sedis nostrae, in mense lunio,
Indict. IX. Datum Kal. Iulii> per manum Anastasii, Primi-
cerii;'2' a bull of Pope Stephen's in 752 : Scrip turn per
manus Benedict^ Scriniarii S.R.E.;* and a letter from Pope
Paschal in 819 : Scriptum per manus Theodorici Scriniarii
S.R.E* And again, a bull of Pope Martin, 944 : Scriptum
per manum Adriani, Scriniarii S.R.E. Data per manus
Stephani, Primicerii defensorum summae apostolicae Sedis?
It was one of these, Leontius, Notarius regionanus^ et
Scriniarius, who read out from the ambo at St. Peter's an
account of all that had happened at the Roman Synod of
769.6
Evidently, too, the function of Notarius and Scriniarius
could be combined in the same person.
All the notaries of the Roman See, like the counsellors,
are addressed by St. Gregory with the title Experientia tua.
Another important official of the Roman Court was the
1 George Cassander, Or Jo Romanus de officio missae, Coloniae, 1561 ; p. 64.
2 Martin Bouquet, Rerun gallicarum et francicarum serif tores, Paris, 1744; t. v,
597-
3 L. A. Muratori, Rerun Italicarum scriptores, t. i, pars, ii, 356.
4 M*-> 385- e Ibid., 433.
6 Duchesne, Liber Pontificalis, i, 471, 4X2.
COLLEGE OF NOTARIES 47
Saccellarius or treasurer, who administered the finances.
In the procession to the stational church he rode imme
diately behind the pope, in company with the vicar, the
sacristan, and the invitationer ; and, with the last named,
attended to any petitioners on the route. At Agnus
Dei these two and the vicar's notary stood before the
pope, and wrote down the names of all those who were
to be invited to breakfast with either the pope or the
vicar.
The treasurer belonged to the Schola Notariorum, and
often was one of the district-notaries. At the Roman
Council of 745, Theophanius, Notarius regionarius et Sac
cellarius ', read Boniface's letter to the assembly. In 756,
Pope Stephen sent to King Pippin,1 John, regionarium
nostrumque Saccellarium ; and, in the life of Pope Hadrian,
Stephen the treasurer is also described as Notarius regionarius
et Saccellarius. In the Life of Stephen III (768-772) we
read of one Sergius, son of Christopher the Primicerius or
chancellor, who was treasurer, and afterwards Secundicerius
or secretary, and later on Nomenclator as well.
But in the Life of Gregory II (715-731) we are told
that he was made subdeacon and treasurer under Sergius,
and that the library was committed to his care. Perhaps
the office had not been entirely appropriated to the
notaries at that date ; or Gregory may have been a
notary who afterwards proceeded to orders.
Another court functionary belonging to the Schola
Notariorum was the Nomenclator or invitationer.
In the days of Cicero and the early Empire the Nomen-
'lator was a slave who attended his master for the purpose
of telling him the names of those whom he met when
canvassing for votes.2 He also greeted his master's
guests, and announced them to him — a post, we are told,
more fitted for a young man than an old, requiring a
1 M. Bouquet, Rcrum galllcarum et franclcarum scriptorts, Paris, 1744; t. v, 500 B.
2 M. T. Cicero, Ep. ad Aiticum, Lib. IV : Ep. i : § i ; Oratio pro L. Murena,
xxxvi, 77.
48 ORDO ROMANUS I
good and quick memory.1 Slaves of this class were apt,
Seneca tells us, to give a guest a fictitious name when
they could not remember his real one. They also de
livered invitations to feasts, etc. Caligula used to send
his Nomenclatores about the town to invite young men
and old to his debaucheries.2
In the fifth century there were some minor officials
under the prefect for the city called Nomenclatores^ but
we learn nothing of their duties from Notitia Dignitatum
Imperil Romani.
The ecclesiastical official of this name was no doubt
adapted from the last. We first hear of him in the Liber
Pontificalis in the Life of Pope Agatho (678-681) ; and
his chief function in the Ordo I is to assist the treasurer
in attending to any petitions presented to the pope on
the way to the stational mass, and with other notaries to
write down the names of those invited to breakfast with
the pope, and deliver the invitations afterwards.3
It is probable that his creation as a distinct officer is
later than the time of St. Gregory the Great (0 604), for
an incident in that pope's life shows that the treasurer
issued the invitations at that time.4 Perhaps the
treasurer's appearance before the pope to write down the
names is merely a relic of his old function, for the
invitationer and the vicar's notary would have been quite
sufficient for the purpose ; and after they have taken
down the names it is only the two latter who deliver the
invitations, the one on behalf of the pope, and the other
of the vicar. The treasurer's presence is thus superfluous,
1 L. A Seneca, Liber de tranquillitate animi, Epist. 27 ; De benejiciis, Lib. I : cap.
iii ; Lib. VI: cap. 33 ; Opera Omnia, Antwerpiae, 1652; pp. 163, 265, 360, 435.
2 Suetonius, Caligula, xli. Seneca, Ep. 19; Opera, 421.
3 Ducange(j. v. Nomenclator) notes that this practice of issuing invitations to
breakfast with the bishop still obtained in French cathedral churches at pontifical
public masses in the eighteenth century. At Lincoln in the fourteenth century,
invitations were issued at the spreading of the corporas before the gospel (Henry
Bradshaw and Chr. Wordsworth, Statutes of Lincoln Cathedral, Cambridge, 1892;
i, 378).
4 John the Deacon, Vita S, Gregorii, Lib. II : cap. 23 : Opera Omnia, t. iv, 52.
ALMONER 49
and is best accounted for as merely the conservative per
sistence of an old practice that had become anomalous
after the creation of a special officer for inviting guests.
In the Council of Rome in 745 one Gregory figures as
Notarius regionarius et Nomenclator. That turbulent person
Paschalis, who is spoken of as chancellor in the Life of
Leo III in 799, is elsewhere1 described as Nomenclator.
§ xxiii. Almoner.
The Supplementarius or Subpulmentarius appears to have
been the official who distributed the pope's alms.2
§ xxiv. Sacristan.
The Festararius or Vestiarius had charge of the vestry,
that is, of the chalices, patens, and other vessels used at
the stational masses, as well as of the books such as the
grail and the gospel-books.3
§ xxv. Counsellor. Defensor.
Amongst the minor officials of the Roman Empire in
the fourth and following centuries was one called Defensor
Civitatis. His duties were implied by his name of defender,
that is, he held the position of parent towards the people,
and was empowered to restrain official immoderation and
the impudence (procacitas) of judges, for which purpose
he had free right of application to the judges whenever
he wished. He was not to allow the country or town's
folk to be ruined by descriptiones, and was enabled to stop
any excessing of damages more than were sought from
those whom he ought to watch over as his own children.
He had to assist in every way those who were engaging in
1 M. Bouquet, Rerum gallicarum et francicarum scriftorts, v, 190, 321, 350, 465.
2 Ducange, j. v. SUBPULMENTARIUS. 3 Ibid. , VESTIARIUS.
D
5o ORDO ROMANUS I
a public action. He set aside the pleadings of fautors of
crime, and directed the proper prosecution of certain
crimes. In a small way, moreover, he exercised judicial
functions : he could settle money cases up to three
hundred gold pieces, and hear lesser criminal cases and
give suitable punishment. When a testamentary trustee
or a trustee-at-law was lacking, he with the bishop or
other public persons had to create trustees or guardians
for either minor or adult, when their means amounted to
fifty solidi. In general he had to defend the people and
the decuriones from all immoderation and injustice on the
part of the ill-disposed, and not to cease to be what his
name implied, /'. e. defender of the citizens.
No one could refuse to undertake the office ofDefensor,
and deputies were strictly forbidden.1
Such was the civil office which the Church copied and
adapted to the needs of her ecclesiastical organization.
With the developments of this office in the Provinces we
are not now concerned, but only with those at Rome.
The letters of St. Gregory the Great tell us much of
these ecclesiastical officers, for a large number of them
were written to various Defensores. From these and other
sources we learn that the defence of Church interests in
general was one of their primary duties. They had to
administer alms, etc., given for the poor,2 and care for
widows3 and the oppressed.4 The government of the
patrimony of the Roman Church 5 lying in the Provinces
was sometimes committed to them ; they acted as arbi
trators 6 on behalf of the pope in matters referred to
him for his decision, and they sometimes saw that the
1 This account of the duties of the Defensor civitatis is gathered from Cod.
Justiniani, Lib. I : tit. Iv, De Defensoribus Civitatum, and Authenticae seu Novellas
Co ititutionct Justinian!, Collatio III : tit. ii, De Defensoribus Civitatum.
Lib. I: Ep. 18, 24, 46, 56, 67. Lib. IV: Ep. 28, 33. Lib. VI: Ep. 7, 39.
Li . VIII: Ep. 23. Lib IX: Ep. 39. Lib. IX: Ep. 2, 9, 44.
Lib. Ill: Ep. 5. Lib. VI: 38. Lib. XI: Ep. 17.
Lib. 1:39,55. Lib. X:Ep. 53. Lib. XI : Ep. 18, 77. Lib. XII : Ep. 3,
42 44.
Lib. Ill: Ep. 22. Lib. VI: Ep. 7. Lib. IX: Ep. 18, 57.
Lib. IX: Ep. 23, 56. Lib. XI : Ep. 37.
COUNSELLOR 51
provisions of wills l were properly carried out. In cases
where it was necessary to intervene between a bishop and
his clergy, they were cautioned to be tactful and not to
subvert due reverence and discipline.2 A knowledge of
ecclesiastical law3 was of great use to them, although it
does not appear that this was an essential condition of
their appointment.
Justinian gave them duties resembling those of our
Registrar of Marriages. In the 74th Novel it is ordered 4
that, in case of the greater dignitaries, members of the
imperial family, senators, and officials of the rank of
IllustriS) there must for a valid marriage be a dowry and
an ante-nuptial gift, etc.
' But as concerns any one in the more honourable military or
civil employments, or the more worthy businesses : if he should
wish to cohabit lawfully with a wife and not to draw up a nuptial
deed ; let him not do it anyhow, carelessly, without caution,
and without public recognition, but let him come to some house
of prayer, and let him inform the Defensor of that most holy
church. He, thereupon, summoning three or four of the most
reverend clergymen, shall draw up a declaration stating that in the
indiction^ in the month of , on the day of the month, in
the year of our reign, under Consul, he and she came before
him in the house of prayer , and were joined together each to the
other. If, indeed, both of them coming together, or either of
them, wish to enter into an undertaking of this sort, let them
do it in this way ; and let them and the Defensor of the most
holy church, and the remaining three, or as many as they
wish, subscribe their names ; the names of those signing, however,
are not to be less than three in number.'
The 1 1 yth Novel compels the highest dignitaries, in
cluding the Illustres, to have a marriage contract drawn
up, but says nothing of the place or person who is to
draw it up.5
i Lib. IX: Ep. 24, 26, 40, 46. Lib. XI : Ep. 20, 37. 2 Lib. VII: Ep. 66.
3 Petrus quern defensorem fecimus quia de massa iuris ecclesiae nostrae quae
Vitalis dicitur oriundus sit, Experientiae tuae bene est cognitum (Lib. XII :
Ep. 25, Ad Romanum).
4 Auth. Collat. VI : tit. iii : Nov. Ixxiv : cap. iv, Illud quoque melius.
5 Ibid. , VIII : tit. xviii Nov. cxvii : cap. iv, Quia -vero legem.
52 ORDO ROMANUS I
St. Gregory the Great in a letter to Boniface, his chief
counsellor,1 granted the privilege to seven counsellors, to
be selected by him, of being defensores regionarii, as a
recognition of the good work which the School had done :
thus extending to them privileges long enjoyed by the
Schools of notaries and of subdeacons.
Sometimes, at any rate, they were married. Thus St.
Gregory directs Anthemius the subdeacon to look after
the needs of Theodora, widow of Sabinus the counsellor
of Sardinia.
They were formally addressed (by St. Gregory) as Expe-
rientia tua : a title shared by certain notaries and sub-
deacons ; whether because they were combining the duty
and office of Defensor with their own, or because it belonged
equally to the Schools of notaries and of subdeacons is
not clear.
Defensores ecclesiae appear to have been usually laymen ;
but the office was often the preliminary to orders, and
sometimes the counsellor who became a subdeacon con
tinued his defensorial duties, as in the case of Anthemius,2
who is called by both titles in a letter to him from St.
Gregory. Peter the subdeacon3 seems to be another
instance. Cyprian the deacon 4 and Candidus the presbyter 5
appear to be cases where the taking of orders had advanced
still further. It is to be noticed, however, that the De
fensores and subdeacons are called Experientia tua, but
Cyprian and Candidus, Dilectio tua.
The following formula appears in St. Gregory's letters 6
granting the office of Defensor :
' Si null! conditioni vel corpore teneris obnoxius, nee fuisti
clericus alterius civitatis, aut in nullo tibi canonum obviant
statuta, officium Ecclesiae Defensor accipias : ut quidquid pro
pauperum commodis tibi a nobis iniunctum fuerit, incorrupte
et vivaciter exequaris, usurus hoc privilegio quod in te habita
1 Ep. xiv: Lib. VIII: Indict. I.: Of era Omnia, Parisiis, 1705 ; t. ii, 905.
2 St. Gregory the Great, Lib. VII : Epist. 23.
3 Ihd., Lib. I: Ep. 18, 46, 56, 67, etc. « Ibid., Lib. VI: Ep. 39.
6 Ibid., Lib. VI: Ep. 7. Candidus Defensor is addressed in Lib. IV: Ep. 28.
6 Ibid., Lib. V: Ep. 29, and Lib. XI: Ep. 38: Opera, t. ii, 756, 1120.
SEXTONS 53
deliberatione contulimus : ut omnibus quae tibi a nobis fuerint
iniuncta, complendis operam tuam fidelis exhibeas, redditurus de
actibus tuis sub Dei nostri iudicio rationem.'
In an Or do Romanus printed by Hittorp there is a long
Ordo ad armandum ecclesiae defensorem vel alium militem.
It comprises forms for blessing his banner, lance, sword,
the knight himself, and his shield.1 I am unable to trace
any connection between the Defensor ecclesiae of this Ordo
and the official of the same title in our Ordo I : nor has
the form marks of Roman provenance, but rather of
Gallican.
In the thirteenth century, John the Deacon 2 enumerates
the chief Defensor •, c the first amongst the Defensores, whom
we call advocati? as the sixth of the Palatine judges or
ordinaries. The advocates and the counsellors seem to be
distinguished from each other in Ordo I : but evidently
at a later period the two classes became one.
§ xxvi. Sextons. Mansionarii.
These were subordinate officials whose duties were to
keep the church clean and tidy, see to the adorning of it,
light the lamps, and the like : they seem to correspond
more to the sexton of the later middle ages, so far as
duties are concerned, than to any one else.
St. Gregory the Great tells a story or two, illustrating a
portion at least of their duties. One Constantius 3 served
the church of St. Stephen, which was without its man-
sionarius for a time ; and in attending to the lamps found
that the oil had run short. Whereupon he filled the
lamps with water and put the papyrus wicks in, and they
miraculously burned just as if full of oil ! In another
place 4 he relates how one Theodore, mansionarius of
1 De divinis catholicae ecclesiae officiis, Parisiis, 1610; col. 178 sq.
2 Museum Italicum, ii, 57°-
3 Dialogorum Liber I; cap. v; Opera, ii, 173.
4 Ibid., Ill: cap. xxiv ; ii, 333.
54 ORDO ROMANUS I
St. Peter's, was one night standing on a pair of wooden
steps attending to the lights near the door as usual, when
suddenly St. Peter himself appeared to him. Elsewhere l
he mentions a mansionarius of St. Peter's, named Acontius,
who was miraculously healed of paralysis.
In the Ordo of St. Amand 2 the sextons of the titular
churches are sent on Easter Even to the Lateran for the
Fermentum consecrated by the pope, which they carry
back wrapped up in a corporas.
At a later period they are spoken of as ringing the
bells for mass and the hours at suitable times, and lighting
the lamps. In an old Ordo Romanus the wardens or
sextons have these duties specifically assigned to them,3
as well as the care of altar linen and all other church
ornaments.
Under the title aedituus this official is mentioned by
Prudentius 4 and St. Paulinus of Nola.5 He is also called
custos ecclesiac by many writers.6
§ xxvii. 'Titular Church.
The division of Rome into titles or parishes is ascribed to
Evaristus (112-121) in the Liber Pontificalis. Marcellus
is also said to have instituted titles in the city for the
baptism and penance of those who were converted from
paganism, and because of the tombs of the martyrs.
Mabillon 7 has shown from the lists of the names of those
subscribing the acts of Roman councils that in the fifth
century to each titular church there was at least one
presbyter attached, and sometimes two, or three, or even
four.
1 Dialogorum Liber I: cap. XXV.
2 Duchesne, Origintt, 454.
3 Decretal. Greg. IX, Lib. I : tit. xxvii : cap. i.
4 Aurelius Prudentius Clemens, Perhtephanon, ix, Pauio Casslani Martyris in
foro Corneliano, 1. 17.
5 Paulinus, Epist. vi. 6 see Ducange, s. v. CUSTOS, i.
7 Museum Italicum, t. ii, pp. xiii sq. In the list at the end of the Council in
595, eleven titles have two presbyters each.
TITULAR CHURCH 55
In the letter of Innocent I to Decentius in 416 the
titular churches are clearly distinguished from the oratories
or smaller churches attached to cemeteries. To the pres
byters of the former was allotted a cure of souls, but not
to those of the latter : to the former the Fermentum was
sent every Sunday, but not to the latter.
PLATE X]
[To face page 57
Ordo Romaniis I.]
part
Solemn flDaae ant> its IRitual
PART II
SOLEMN MASS AND ITS RITUAL
LET us briefly picture to ourselves the service described
in detail in Or do Roman us I.
The congregation is gathered together : the men on one
side, the women on the other. In the apse are seated the
bishops and priests, on either side of the throne. The
pope and his attendants have come into the church, and
are vesting in the sacristy. Then the subdeacon-attendant
comes out of the sacristy and proceeds through the church
up to the altar, followed by a collet who is carrying, with
his hands underneath his planet, a large book, magnificently
bound — the gospel-book ; on arriving at the altar the
subdeacon takes it from the collet, and lays it solemnly
on the altar. As they enter every one rises in honour of
the gospels. The subdeacon and collet then retire to the
sacristy.
The singers enter and take their places before the altar
within the quire, which is divided from the rest of the
church by a low screen. At a signal from the sacristy, they
begin to chant the anthem and psalm called the introit :
and just after they have begun, the procession of the pope
and his assistants leaves the sacristy, headed by seven
collets carrying lighted candles, and the subdeacon-attend
ant carrying a golden censer, and proceeds to the altar.
In the presbytery the deacons take off their planets, so as
to leave their arms free for the service of the altar. Then
two collets approach the pope with the reserved Eucharist,
in order that he may see that the required quantity is there
for the ceremony of the Sancla. The pope next prays
silently before the altar, and then gives the kiss of peace to
one of the bishops, to the archpresbyter and to the deacons.
SOLEMN MASS 59
Then he signals to the precentor to stop singing the introit-
psalm and finish with the Gloria ; and during As it was
the deacons two by two go up to the altar and kiss either
end of it. When they have finished, the pope goes up
himself, kisses the gospel-book and the altar, and then pro
ceeds to his throne in the centre of the apse, where he stands
facing eastwards.
Having sung the anthem of the introit for the last time,
the choir sing the Kyries, until the pope signs to the pre
centor to make an end. When the last Kyrie eleison has
been sung, the pope turns round towards the people and
intones the Gloria in excelsis, turning back again at once
to the east while the choir continue and finish it. Then,
after saluting the people, the pope says the collect, facing
eastwards. After that, he sits down on his throne, and
signs to the bishops and presbyters to sit in like manner :
and at the same time the district-subdeacons go up and
stand right and left of the altar, excepting him who is
appointed to read the epistle. The latter goes up into
the ambo (that on the south side if there be two), reads the
epistle, and descends. As soon as he has finished, a singer
carries the grail up into the ambo and sings the responsory-
psalm. Then, another singer comes up, and sings the
Alleluia and verse, or the tract, according to the season.
The choir sing their parts, as is set out more fully in
Appendix III.
The singing ended, the deacon appointed to read the
fospel goes to the pope and, kissing his feet, receives his
lessing. He then goes up to the altar, takes up the
gospel-book, and, preceded by two district-subdeacons with
the censer, and two collets with lighted candles, goes to the
ambo (that on the north side of the quire, if there be two).
Then one of the subdeacons comes forward, and makes
an impromptu book-rest with his left arm, so that the
deacon may prop up the book while he finds the place to
read. Then, slipping a finger in the place as he takes the
book again, he carries it up into the ambo, and there reads
the gospel. This done, he comes down again, and hands
60 ORDO ROMANUS I
the book to the subdeacon, who gives it to the subdeacon-
attendant standing near in his place. He holds it for all
who stand in the quire to kiss, and then a collet comes up
with its case in which to put it away.
Meanwhile the pope salutes the people and invites them
to pray. But in the eighth century no one prayed. The
prayers of the faithful had disappeared.
The gospeller meantime returns to the altar, and taking
the corporas (which at that time was of the size of a large
altar-cloth), goes to one end of the altar, lays it down,
throwing the other end of the cloth over to another deacon
to spread, just as one ordinarily spreads the cloth on the
dinner-table.
The pope and his attendants then go down to the people
to receive the offerings, loaves of bread and flasks of
wine. The pope receives the loaves, the archdeacon the
wine. As the loaves are offered, they are passed on
to two collets who receive them in a linen bag or cloth.
As the flasks of wine are offered, they are poured into a
large two-handled chalice carried by a district-subdeacon :
and when that is filled, it is emptied into bowls held by
collets. The offertory of the people over, the pope goes
back to his throne, and washes his hands ; and the arch
deacon does the same before the altar. Then at a sign
from the pope, the latter goes up to the altar and arranges
the loaves in rows upon it. Next he receives the wine-offer
ings of the clergy and the water-offering from the choir.
The wine he pours into the large chalice, and then the
water. Then the pope receives the loaf-offerings of the
clergy, and sets them on the altar. Finally, the archdeacon
takes the chalice from the subdeacon who has been
hitherto holding it, and sets it down on the altar to the
right of the loaf offered for the pope, the offertory
veil being twisted through its handles ; then with
drawing the veil he lays it down at the altar-end, and
goes and stands behind the pope.
Meanwhile, the choir have been singing the offertory
anthem and psalm ; but as soon as the altar has been duly
SOLEMN MASS 61
ordered, the pope, standing at the altar, signs to them to
stop, and says the secret-prayer over the oblations in an
undertone, raising his voice for the last clause, For ever and
ever, that the people may answer Amen.
During the secret-prayer, and until the end of the canon,
the clergy group themselves about the altar ; the bishops
immediately behind the pope, with the archdeacon on their
right, the second deacon on their left, and the rest in order
in a line. The district-subdeacons stand behind the altar
facing the pope, who proceeds with the preface ; and when
the choir have sung Sanctus he begins the canon in an
undertone.
At the end of the canon, when the pope is saying the
words, By Him and with Him, etc., the archdeacon comes to
the altar, passes the offertory veil through the handles of
the large chalice, and, lifting it up, holds it towards the
pope, who touches it with one of the consecrated loaves
until the end of the prayer. Then the archdeacon sets
the chalice down again, and removes the veil. A collet
has held the paten in a sudary from the beginning of the
canon, standing behind the deacons ; at the middle of the
canon he gives it to the subdeacon-attendant, who, a little
later, hands it to a district-subdeacon. At the end of the
canon the latter comes and stands behind the archdeacon,
who, when in the Embolism the pope says, And safe from
all unquiet, turns round, kisses the paten, and then takes
it and hands it to the second deacon to hold.
At the Peace of the Lord, etc., the pope performs the
ceremony of the Sancta, making a cross thrice with his
hand over the chalice, and dropping a fragment of a loaf
(consecrated at the last solemn mass and reserved for
the purpose) into the same. Meanwhile the archdeacon
gives the kiss of peace to the chief bishop, the rest of the
clergy, and the people.
The pope next breaks one of the loaves, leaves a
fragment upon the altar, puts the rest on the paten held
by a deacon, and then goes back to his throne. Im
mediately the chancellor and the rest of the notaries go up
62 ORDO ROMANUS I
to the altar, and stand on the right and left ; but three
of their number, as soon as the choir begin to sing Agnus
Dei, go up to the pope, and take down the names of
those who are to be invited to breakfast with him or his
vicar.
Whilst they are delivering these invitations, the arch
deacon lifts the chalice off the altar, and gives it to the
district-subdeacon to hold at the right corner of the altar.
The subdeacons-attendant, and the collets with their sacks,
draw near, and the collets hold out their sacks, while the
subdeacons keep the necks of the same open, so that the
archdeacon may fill them with the loaves from off the
altar. The collets then go to the bishops, and the sub-
deacons go to the presbyters to help in the fraction. The
paten is carried to the throne by two district-subdeacons,
so that the deacons may break the loaves on it.
The fraction for distribution being accomplished, the
second deacon takes the paten to the throne for the pope
to communicate ; who, after having done so, drops a
small fragment into the chalice which the archdeacon
has brought up to the throne, and then is communicated
with the sacrament of the Blood.
Then the archdeacon announces the next station.
After this, he pours a little of the consecrated wine out of
the chalice into the bowls held by the collets, which con
tain unconsecrated wine. Next the bishop and presbyters
approach the throne so that the pope may housel them ;
and they are communicated with the chalice by the chief
hebdomadary bishop. The deacons and chief court-
officers are communicated in like manner. Their method
of communicating is curious. As they receive the species
of bread from the pope's hands, they go to the end of the
altar (the bishops and presbyters to the left, but the
deacons to the right), and, placing their hands upon the
altar, so communicate.
Then the archdeacon takes the large chalice from the
senior bishop, pouring its contents into one of the bowls
held by the collets, and hands the empty chalice to a
SOLEMN MASS 63
district-subdeacon, receiving from him a reed for the
communicating the people with the species of wine. The
chalice is then given to the subdeacon-attendant to put
away in the sacristy. Then the pope and the bishops
communicate the rest of the clergy with the species of
bread, the archdeacon and the deacons following with the
species of wine.
Then follows the communion of the people, and
immediately the choir begin to sing the communion-
anthem and psalm with the subdeacons. The communion
of the people differs from that of the higher clergy in
that they partake of the wine through a reed, and that
the wine is hallowed indirectly only, by the addition of a
small quantity of wine from the chalice consecrated by
the pope.
As soon as the pope sees that the people have nearly
finished communicating, he signs to the precentor to
begin the Gloria Patri. And when the anthem has been
sung for the last time, the pontiff comes before the altar
and says the post-communion collect, facing eastwards.
Then a deacon announces the dismissal ; and the pope
and his attendants depart as they came, save that he blesses
the members of each order one after another in groups.
A service like this took a considerable time, especially
when there was a sermon as well as a very large number
of offerers and communicants. St. Gregory, whose later
years were troubled with much illness, wrote to Eulogius,
the patriarch of Alexandria, telling him that he was afflicted
with such severe gout that he scarcely had strength to rise
to celebrate the solemn mass on festivals which lasted
three hours.1 Three hours seems a long time to us in
the present day, who are inclined to grumble if a mass
takes longer than one hour.
1 Ecce enim iam biennium pene expletur quod lectulo teneor, tantisque poda-
grae dolorihus affligor, ut vix in diebus festis usque ad horarum trium spatium
surgere valeam missarum solemnia celebrare (Lib. X : Ep. xxv : Opera, ii, 1064)
64 ORDO ROMANUS I
§ i. The Introit.
As soon as everything is ready, the singers arrange
themselves in a double row on either side of the quire,
and the precentor begins the anthem for the entry, or
introit. This consists of an anthem and a psalm, the
anthem being sung first, and then again after each verse
of the psalm. The choir continue singing whilst the
pope and his attendants pass from the sacristy to the
altar, until the pope gives the signal to finish and sing
Glory be to the Father. The verses of the psalm that remain
are sung at the communion.
The introduction of this practice is attributed to Pope
Celestine (423-432). In the Liber Pontificalis it is recorded
that * he appointed that the hundred and fifty psalms of
David should be sung antiphonally by all before the
sacrifice, which used not to be done before, but only the
epistles of St. Paul and the holy gospel were read, and
so masses were celebrated.' The passage is not as clear
as it might be, but it can hardly refer to anything else than
the introit, which is an antiphonal-psalm ; the suggestion
that the grail is intended cannot be upheld, for that was
a responsorial-psalm.
We must note that the introit is sung to occupy the
time taken up by the entry of the papal procession, and is
not, as is the grail, a scripture-lesson during which nothing
is done.
§ ii. The Kyries.
When the choir have finished the introit-anthem, they
begin the Kyries. The number of times the imprecations
Kyrie eleison, Christe eleison were sung was not fixed, but
determined by the will of the pope (or whoever was
celebrating), who signed to the precentor when he wished
to change the number of times that the Kyries were
repeated.
In the earliest post-apostolic account of the Roman or
PLATE XI]
[ To face page 64
Onto Romamis I.]
THE KYRIES 65
any other liturgy known to us — that given by Justin
Martyr, about the middle of the second century — the
service was composed of lessons from Holy Scripture, a
sermon from the bishop, and prayers made by the whole
congregation, followed by an eucharistic prayer to which
the congregation assented with Amen^ and a general
communion.
1 On the day called Sunday all who dwell in cities or in the
country meet together in one place, and the narratives of the
apostles or the writings of the prophets are read as long as there
is time. When the reader has finished, the president verbally
instructs us, and exhorts us to imitate those good persons (or
things) [of whom we have just heard]. Then we all stand up
together, and offer up prayers ; and, our prayers being over,
bread and wine and water are brought in, and the president in
like manner offers up prayers and thanksgivings to the best of
his ability, and the people shout assent, saying Amen ; and there
is a distribution to each person and a general partaking of that
over which the thanksgiving has been made, and it is sent to
those who are not present by the deacons.' l
The prayers of the faithful came after the lessons and
sermon. In Ordo I we find that the pontiff, at the con
clusion of the gospel, turned to the people and invited
them to pray ; but no one prayed. This invitation is all
that there remained of the prayers made by the people, of
which Justin Martyr tells us ; but Fleury,2 and after him
Duchesne,3 consider that the solemn orisons, still recited
on Good Friday in the Roman rite, are the solitary sur
vival of these prayers at this point of the service. They
were said also in the ninth century on the Wednesday
before Easter ; 4 and there is nothing to connect them
intrinsically with the solemnities of Passion Week. They
1 Justin Martyr, Apologia 7, cap. Ixvii.
2 Fleury, Les Moeurs des Chrestiens, 137. 3 Duchesne, Origines, 164-5.
4 Museum Italicum, ii, 19, 32. They were said on both days at Vienne and
Besangon in the eighteenth century (De Moleon, Voyages Liturgiques, Paris, 1757;
p 427). These or similar prayers are mentioned by St. Austin in his Epistle to
Vitalius (Ep. 217: cap. i: n. 2: Opera, Antwerpiae, 1700; t. ii, col. 608); and
also by Pseudo-Caelestine in the first Epistle to the bishops of Gaul,
E
66 ORDO ROMANUS I
are prayers for the needs of the Church, her hierarchy
and all the faithful, for the sick, and for heretics, Jews,
and infidels. But it must be remarked that they are
prayers for and not of the faithful, quite different in form
from the people's prayers of the Oriental rites, where the
deacon announces a subject similar to the c That it may
please thee ' clauses of the Litany in the Book of Common
Prayer, and the people respond Kyrie eleison after each
one. In the Eastern rites the people, as Mr. Edmund
Bishop1 points out, are something accounted of in the
forms of public worship : in the solemn orisons of Good
Friday they are as nearly as possible nothing. And in
this latter liturgical note he recognizes historically the
true, genuine Roman tendency and spirit. It may be
that at one time the bidding portion of these solemn
orisons was recited by the deacon, and that the people
actually prayed themselves, all being concluded by the
bishop's summing-up prayer ; but as time went on their
prayers were gradually eliminated, and the prayer by the
bishop remained as the substitute for them. St. Austin 2
seems to allude to some such bidding by deacons when
he says, * either the bishop prays with a clear voice,
or common prayer is indicated by the voice of the
deacon/
However this may be, with the growth of the vigil
service (which in essential form is only the mass of
the catechumens separated from that of the faithful)
the prayers of the faithful were gradually eliminated
from the body of the mass, and took the form of a
litany, concluded by the prayer of the bishop, who
thus collected in one the several petitions of the
people. The collect was thus the collecta or collectio —
the gathering together of the people's prayers. In the
O O O i i J
eighth century and afterwards, when the Litany was sung
in procession before a public mass, the service in the
1 Edmund Bishop, Kyrie Eleison, a liturgical Consultation) in the Downside Review
for December 1899 and March 1900.
2 Ad inyuititioncs lanuarii, Lib. JI : Ep. 55: § 34 : cap. xviii : Opera, t. ii, col. 107.
THE KYRIES 67
church began at once with the Pax vobis and the collect,
just as it does still in the Roman rite on Easter Even ;
and when, as at ordinations, the Litany was sung after the
grail, the Kyries were likewise omitted at the beginning
of mass.1
The Kyries are, therefore, the remnant of a litany, and
are all that is kft (save on Good Friday) of the ancient
prayers of the faithful. Since procession-days, on which
alone this connection between collect and litany was clear,
were comparatively few, it gradually appeared to ritualists
that on Litany-days Kyries and Gloria in excelsis were
omitted : and consequently the collect seemed to them an
oratio ad collectam — a prayer at the place of gathering
together ; and the connection between the collect and the
people's prayers became lost.
We may ask whether Kyrie eleison was part of the
prayers of the congregation in Justin Martyr's time, or if
it was introduced later ; and if so, when, and whence ?
Many years ago the learned and ingenious Dom Claude
de Vert 2 pointed out that this form of precation was in
use amongst the heathen, and quotes Arrian (circ. 170
A.D.), who makes Epictetus 3 the Stoic say : ' And now with
trembling we take hold of the bird-augur, and, calling upon
the god, pray to him, Kyrie eleison, help me to get out of
my trouble.' The first intimation that Kyrie was used in
Christian worship in Rome comes to us from the council
held at Vaison in 529, which was, as Mr. Bishop tells
us, a Romanizing rather than a Gallicanizing collection
of bishops. The third canon of this council states that
* since both in the Apostolic See, and throughout all the
provinces of the East and of Italy, the sweet and extremely
salutary custom has been introduced of saying Kyrie eleison
1 Duchesne, Origines, 156, 457; Museum Italicum, ii, 85, 88.
2 Claude de Vert, Explication . . . des Ceremonies de I'Eglise, Paris, 1706; t. i,
pp. 94-5.
3 Nuv Se rpefjLovres rbv opviOdptov Kparov/j.ev, ital rbv Oebv ^TriKa\ov(j.€Voi 5c6fj.e6a
avrov- Kt;pie l\4i]ffov, eirlTpefydv fiot e£e\dfiv (Epictetus, Dissertationes ab Arriano
digestae, Lib. II: cap. 7; edit. J. Schweighauser, Lipsiae, 1799; t. i, p. zoz).
68 ORDO ROMANUS I
with great feeling and compunction ; it pleases us, too,
that in all our churches this same holy practice shall be
introduced, both at mattins, mass, and evensong.' Mr.
Bishop shows that for the first three hundred and fifty
years of Christendom no trace of the liturgical use of
Kyrie elelson at all is to be found ; and the Council ot
Vaison says that it had been introduced into the Church of
Rome, as though its origin was recent, arising out of
popular devotion.
The next piece ot information that we have is St.
Gregory the Great's letter * to John bishop of Syracuse,
assigned to the year 598.
' Some one coming from Sicily has told me that some friends
of his, whether Greeks or Latins I know not, zealous of course
for the Roman Church, grumble about my arrangements,
saying : This is how he sets about keeping the Church of
Constantinople in its place, by following its customs in every
thing ! And when I said to him, Which of its customs do we
follow ? he answered, Why, you have caused Alleluia to be said
in masses out of Eastertide, you have ordered the subdeacons to
go in procession without their planets, you have caused Kyrie
eleison to be said, you have appointed the Lord's Prayer to be
said immediately after the canon.
'And I answered, Well, in none of these things have we
followed any other Church. For saying Alleluia thus, is said to
have been taken from the Church of Jerusalem in the days of
Pope Damasus of blessed memory, according to the tradition of
blessed Jerome ; and so we have rather curtailed that practice
in this matter, which had been handed down by the Greeks. I
did, however, cause subdeacons to proceed without their planets,
and it was an ancient custom of the Church. But some one of
our bishops, I know not who, ordered them to proceed vested.
Now, did we take this tradition from the Greeks ? Whence
comes it to-day, do you suppose, that the subdeacons proceed
in linen tunics, save that they were ordered so to do by their
mother the Roman Church ?
4 As to Kyrie eleison^ we neither have said it, nor do we now,
as it is said by the Greeks : for among them all the people sing
1 St. Gregory, Epist. xii : Lib. IX: Indict. II: Opera Omnia, Parisiis. 1705;
t. ii, 940 tq.
i
THE KYRIES 69
it together, whilst with us it is said by the clerks, and the
people make answer ; and Christe elelson (which is never said
among the Greeks) is said by us as many times as Kyrie eleison.
But in ferial masses we leave out the other things which are
usually said, and only say Kyrie eleison and Christe eleison, so
that we may be engaged a little longer in the words of
supplication.
4 But we say the Lord's Prayer directly after the canon for the
following reason ; because it was the custom of the apostles to
consecrate the sacrificial oblation solely with this prayer. And
it seemed to me extremely unsuitable to say over the oblations
the canon, which was composed by some learned man, and not
to say over his Body and Blood that prayer which our Redeemer
himself composed. Moreover, amongst the Greeks the Lord's
Prayer is said by all the people, but with us by the priest alone.
In what, therefore, have we followed the customs of the Greeks,
since we have either revived old customs of our own, or established
new and useful ones, in which nevertheless we are not shewn
to have imitated others ? J
Leaving for the present, to be dealt with later in their
proper places, the other innovations with which St.
Gregory was charged, we note that he was accused of
introducing the use of Kyrie eleison into the mass, and
that he nowhere denies the charge, merely saying that he
had not imitated any other Church in his manner of using
it. But, although his words naturally bear the interpreta
tion, it would not be safe, Mr. Bishop tells us, to conclude
that St. Gregory really himself introduced the practice of
saying Kyrie eleison. It must be remembered that the
Council of Vaison did not say that the Kyries had been
introduced into the Roman Mass : so that there is nothing
against St. Gregory's statement in the canon of 529.
But Mr. Bishop, in opposition to Duchesne, regards the
so-called Gelasian Sacramentary x as in substance a Roman
book of the sixth, not the seventh, century ; and he
points to a rubric in the ordination of a presbyter, deacon
and subdeacon therein, ordering cthat all begin Kyrie
1 The Gelasian Sacramentary, Lib. I: c. 2O ; edit. H. A. Wilson, Oxford, 1894;
p. ^^•. <Et post modicum intervallum mox incipiant omnes Kyrie Eleison cum
litania.'
7o ORDO ROMANUS I
eleison with the Litany ' : thus finding evidence of the
practice before the time of St. Gregory. But in the face
of St. Gregory's letter it would seem to be at least probable
(even granting Mr. Bishop's date) that this particular
rubric is one of numerous interpolations of a date later
than the sixth century : and the oldest MS of the Gelasian
Sacramentary is of the end of the seventh or the beginning
of the eighth century.
Mr. Bishop sums up the history of Kyrie eleison as
follows : — * Kyrie eleison was a pre-Christian religious
invocation. It found its way into public Christian services
soon after the triumph of the Church, that is, in the
course of the fourth century. It was at first probably a
prayer of popular devotion, and popular from its very
simplicity. A passage in the Peregrinatio Sihiae1 seems
to be a record of the way in which the invocation was
used before it was regularized in the Liturgy. This took
place, as we should naturally expect, in Greek-speaking
regions. Thence it spread to the West, through Italy ;
its introduction into Italy falling in the fifth century at
the earliest ; probably in the second half rather than in
the first. It was imported into Gaul, partly by way of
Aries, from Old Rome (and Italy) ; partly from Con
stantinople direct, perhaps as early as the close of the
fifth century. But there seems to be substantial reasons
for doubting that it was general in Gaul previous to the
seventh century. As in the case of most ritual novelties,
its spread was probably gradual.' 2
So much, then, for the history of Kyrie eleison. We
may, however, notice that in St. Gregory's time there were
additions upon festivals to the simple invocation : doubt
less, says Duchesne,3 a litany more or less elaborated.
We find no trace of them in Or do I : but * the other
things' perhaps correspond to the 'litany' which was
1 5. Silviae Aquitanae Peregrinatio ad loca sancta, edit. J. F. Gamurrini, Romae,
1888; p. 47: ' Et diacono dicente singulorum nomina, semper pisinni plurim
slant respondentes semper, Kyrie eleison; quod dicimus nos, miserere Doming.'
2 Kyrie eleison, Ut supra. 3 Qrigines, 156.
GLORIA IN EXCELSIS 71
sung with Kyrie at Rome in the ninth century at the
consecration of a bishop.1 St. Gregory also says that the
choir sang Kyrie eleison, and then the people sang it in
answer ; and that Christe eleison was sung as many times
as Kyrie eleison : but in Or do I the people have no part at
all in it, the Schola Cantorum or choir alone singing it.
§ iii. Gloria in Excelsis.
After the Kyries have been sung by the choir, the pope
turns towards the people and begins Glory be to God on
high, and immediately returns to the east until the choir
have finished singing it. Originally this hymn was Greek,
and formed part of the morning choir-service. It was
introduced into Rome during the fifth century,2 at the
Christmas mass celebrated at midnight in imitation of the
custom of the Church of Jerusalem ; this mass was held
at the basilica of St. Mary Major, which was founded circ.
435. In the Liber Pontificalis we read in the Life of St.
Telesphorus (142-153) that he appointed the angelical
hymn, that is, Gloria in excelsis Deo, to be said before the
Sacrifice on Christmas night [only]. In the Life of St.
Symmachus (498-514) we are told that he appointed the
angelical hymn, that is, Gloria in excelsis Deo, to be sung
every Sunday or festival of a martyr. Walafrid Strabo 3
took exception to the former statement as long ago as the
ninth century: how can it be true when we are told a
little further on that until the time of St. Celestine
(423-432) mass began with the epistle and gospel ?
Walafrid finds a way out of the difficulty by supposing
that the angelical hymn referred to in the Life of
1 Ordo Romanus VIII, n. viii (Museum Itdicum, ii, 88). In Ordo VII the
' litany ' sung in the procession to the font is explained < hoc est, Kyrie eleison '
(Ibid., p. 82). In Ordo VIII, at the ordination of a deacon, we are told < schola
initial, Kyrie eleison;' and in the next line « expleta litania ' (Ibid., p. 88).
The litany of these seems to be akin to the alia quae diet solent of St. Gregory
2 L. Duchesne, Liber Pontificalis, Paris, 1 886; t. i, pp. 57, 130, n. 5.
3 De rebus ecclesiasticis, C. 22.
72 ORDO ROMANUS I
Telesphorus is Sanctus, the explanation having been added
in error by the compiler. In reality, however, there is
not much difficulty. The earliest compiler of the Life of
Telesphorus limits the use of the Gloria to the night of
Christmas only; a later editor omitted the word tantum
at a time when its use had become more extended. Both
also made the mistake of throwing back the date of the
introduction of Gloria in excelsis Deo three centuries.1
Bishops said it at Rome after Stephen's reform whenever
they celebrated mass on Sundays and Festivals, but Roman
presbyters were not allowed to use it except on Easter
day, until the eleventh or twelfth century. Berno,2
abbot of Reichenau, indignantly asks why presbyters
were not allowed to sing this hymn every Sunday and
Festival, and asserts that if they be allowed to use it on
Easter day, much more ought they on Christmas day,
when it was first heard. As he flourished about 1048, it
is clear that the relaxation in favour of presbyters took
place at a later date than the middle of the eleventh
century. Later in the century, Micrologus 3 affirms that
it was said save on Childermas, and in Advent and
Septuagesima, both by bishop and presbyter : but it was
used in Advent at Rome in the second quarter of the
twelfth century, before 1143,* at public masses celebrated
by the pope.
§ iv. The Collect.
After the Kyries, or Gloria in excelsis Deo when that
came to be sung, the pope turns to the people and says
1 Duchesne, as above, in note 2.
3 De quibufdam rebus ad missae officium spectantibus , cap. ii.
3 De missa rite celebranda, cap. ii (circa 1075). For a further relaxation by
Calixtus II see Martene, De antiquis ecclesiae ritibus, Lib. I : cap. iv : art. iii : § 6.
4 It was sung on Sundays in Advent (Orao XI: § 4; Museum Italicum, ii, 120),
but not in Septuagesima, except on feasts of nine lessons (§ 30, ii, 132) and on
Maundy Thursday (§ 40, ii, 136): also at Easter (§ 43, ii, 139), including Ember
Saturday in Whitsuntide (§ 63, ii, 148). In the thirteenth century neither Gloria
nor Creed were used at votive masses of St. Mary (Decretal. Greg. IX, Lib. Ill :
tit. 41 : cap. iv).
THE COLLECT 73
Pax vobis, ' Peace to you ; ' to which they respond * And
with thy spirit.' When Amalar of Metz, in the ninth
century, went to Rome for the furtherance of his liturgical
studies, he was surprised to find that the Ordo Romanus
which he had been using as the basis of his work, De
officio missae, did not always accurately describe the rites
and ceremonies which it professed to give. In the second
preface1 which he added to his book, De ecclesiasticis
officiis, he points out the chief errors. In Rome he found
that the pope said Pax vobis, ' Peace to you,' and not Pax
vobiscum, c Peace be with you.' 2 He also learned that
they never used more than one collect at mass.3 Micro-
logus, two centuries later, points this out, but says that
few keep to the rule now.4
Of the association of the collect to the Kyries and
Litany we have spoken above.
§ v. 'The Scripture Lessons.
After the collect come the lessons from Holy Scripture
and the psalm-singing. From the latter part of the fifth
century, at any rate, there were usually but two scripture
lessons at Rome. But traces of the prophetic lesson are
found still in a few masses, such as those of Ember days,
Wednesdays after the fourth and sixth Sundays in Lent,
and other days. On those days there is a peculiarity of
importance about the chants sung between the lessons.
On other days there is sung between the epistle and
gospel the grail (which is a respond in form) and an
1 Prefatio altera, circa jinem (Migne, P.L., cv, 992).
2 In the tenth century Pax vobis was the festal and Dominus vobiscum the peni
tential salutation. Leo VII, Ep. 2, in 937 wrote to the bishops of Germany
and Gaul : * Consultum est utrum episcopi Pax vobis an Dominus vobiscum pronuntiare
debeant. Sed non aliter per omnem vestram provinciam tenendum est quam
sancta Romana ecclesia. In dominicis enim diebus et in praecipuis festivitatibus
atque sanctorum natalitiis Gloria in excelsis Deo et Pax vobis pronuntiamus ; in
diebus vero quadragesimae et in quattuor temporibus sive in vigiliis sanctorum et
in reliquis ieiuniorum diebus Dominus vobiscum tantummodo dicimus.'
3 Migne, P.L., cv, 987. 4 De missa rite celebranda, cap. iv.
74 ORDO ROMANUS I
Alleluia ; or in penitential times a tract : always there
are two chants. But on days when a prophetic lesson is
read there is only one between the epistle and gospel,
the other being sung between the prophetic lesson and
the epistle. Originally, then, there was always an Old
Testament lesson before the epistle ; and when this was
suppressed, the psalm before the epistle was interpolated
before that sung after it.1
In the African Church of the fourth century they had
a prophetic lesson, at any rate on some days. * Amongst
all the lessons which we have heard read, if your charity
considers the first lesson, from the prophet Isaiah (Ivii. 13),
since we cannot remember or recite everything which has
been read/ begins one of St. Austin's2 sermons ; ' and
then went up the apostolic lesson' (2 Cor. vii, i), he
says a little later in the same discourse. In another 3 he
remarks, ' which is what Solomon says, as we heard to-day
first of all from another lesson ' (Prov. x, 10 sq.\ ; and
then, ' Ye heard, my brethren, when the epistle to the
Hebrews was read* (Heb. xiii, 17): the text of this
sermon was St. Matt, xviii, 15, probably part of the
gospel for that day. But at other times there seems to
have been only two lessons and the psalm, which latter
St. Austin properly regards as a scripture lesson. £ We
have heard the apostle, we have heard the psalm, we have
heard the gospel ; all the divine lessons agree that we set
1 A spurious letter to St. Jerome from St. Damasus refers to the omission of
the prophetic lesson : < Qui tantae apud nos simplicitatis indago est, ut tantum in
die dominca apostoli epistola una recitetur, et evangelii capitulum unum dicatur '
(Migne, P.L., xiii, 440). This bears out the statement in Liber Ponttficalis
(under Celestine) that before his time the mass began with the epistle and gospel.
2 Sermo xlv: Opera, Antwerpiae, 1700; t. v, col. 153. Compare Sermo xlix :
§ i, where he mentions that he wished to expound the prophetic lesson read on
Sunday last (t. v, col. 190). It does not appear whether the lesson from Micah
was additional to, or a substitute for, the epistle. In Sermo xlviii : § 2 (v, 187),
we read of Lectio prima prophetica.
8 Sermo Ixxxii: cap. v: § 8, and cap. xi: §15; 1^,309,312. Compare Sermones
cc: § Hi (635); ccii: § v (637); cccxli : § i (915); xl : § v (142); xlvi : § i
(158) and § xxxii(i7o). Also Sermones ccclix : § i (975); cccxliii (922); vii
(17). See Appendix IV, p. 182.
THE SCRIPTURE LESSONS 75
our hope not in ourselves but in the Lord/ he tells his
congregation upon one occasion.1 ' All the [three] divine
lessons join themselves together just as if they were but
one lesson ; for they all proceed from one mouth,' he tells
them at another time,2 adding that * the mouths of those
who bring us the ministry of the word are many/ It
would seem as though the prophetic lesson was already
in course of disappearance at Hippo by the time of St.
Austin.
The reading of all the lessons belonged originally to
the clergy in the order of lector or reader. St. Cyprian
of Carthage (c. 255), in a letter to his presbyters and
deacons concerning his ordination of one Aurelius, 'an
illustrious youth, tender in years/ tells them that —
4 Such an one merited a higher degree of clerical ordination
and larger accessions, estimated, as he ought to be, not by his
years but by his deserts. But for the present I thought it fit
that he should begin with the office of reading. For nothing
is more fitting for that voice, which has confessed the Lord
with a glorious witness, than to be heard in the solemn reading
of the divine word : than after splendid words which bore witness
to Christ, to read the gospel of Christ whence his witnesses
are made ; than after the rack to come to the reading-desk.' 3
And in another letter on a similar subject, he says, after
Celerinus' noble confession —
* What else was to be done but that he should be set in the
reading-desk . . . that ... he may read the commandments
and the gospel of the Lord, which he so courageously and
faithfully follows. . . . There is nothing wherein a confessor
can more benefit the brethren, than if while the reading of
the gospel is heard from his mouth, whoso hears, would imitate
the faith of the reader.' 4
1 Sermo clxv ; v, 554.
2 Sermo clxx ; v, 569. The lessons he denotes as the apostolical lesson, the
psalm which we have just sung (§ 6) and the gospel (§ 10). Sermo clxxvi : § i
(584): 'Primam lectionem audivimus Apostoli . . . Deinde cantavimus Psalmum
. . . Post haec Evangelica lectio.' Sermo clxxx : § i (597) : < Prima lectio quae
nobis hodie recitata est Apostoli lacobi.'
3 S. Caecilii Cypriani Opera, Oxonii, 1682 ; Epist xxxviii, p. 75.
4 Ibid., Epist. xxxix, p. 77.
76 ORDO ROMANUS I
But there was always a tendency to withdraw privileges
of this kind from the lower ranks of the clergy, and
reserve them for the higher, particularly at Rome. The
deacon gradually acquired the right of reading the gospel,
both in the East and the West, before the end of the
fourth century.1 The subdeacon in like manner ac
quired the right of reading the epistle in the West ;
certainly by the eighth century at Rome, probably earlier.
But he was never able to deprive the reader entirely
of this right, as the. deacon did of that of reading the
gospel.
In the eighth century the proclamation of silence before
the reading of the Scripture lessons had gone out of
use at the solemn mass at Rome ; but originally it had
obtained. Even then, however, it was kept up at the
ceremony called in aurium apertionem, in the preparation
for baptism.2 Then, before the Old Testament lesson,
from Isaiah, the deacon called out Signate illos, state cum
disciplina et cum silentio ; and before each of the gospels :
State cum silentio^ audientes intente !
In Ordo I no rule is given for the deacon when reading
the gospel to turn in any particular direction. Ordo //,
which is a Gallican recension of a Roman Ordo, tells the
deacon to face the south? where the men stand, doubtless
with thoughts of i Cor. xiv, 35. At a later period the
rubrics are unanimous in directing a northward position.
Micrologus4 suggests that the change arose in this way :
when there was no deacon, the celebrant read the gospel
at the altar, on which the book rested at the north end,
and so he apparently turned northwards. The deacons,
emulous of their superiors, took to turning in the same
direction ; and by degrees the custom became the rule.
1 Apostolic Constitutions, Lib. II: cap. Ivii, SS. Patrum qui temporibus apostolicis
Jlorucrunt, edit. J. B. Coteler, Antwerpiae, 1698; vol. i, p. 262. St. Jerome,
Epist. xciii.
2 Museum Ita/icum, ii, 79, 80.
8 Ipse vero diaconus stat versus ad meridiem ad quam partem viri solent
confluere (Museum Italicum, ii, 46).
4 De missa rite celebranda, cap. ix.
THE SCRIPTURE LESSONS 77
Where there were two ambos, that on the north was
reserved for the gospel, that on the south for the epistle.
A reader in turning towards the greater number of
persons, would naturally turn more or less southwards in
the north ambo, and northwards in the other. Probably
this was the original reason for the position of the reader.
The Vigil service and the Missa Catechumenorum are in
form identical : in fact, the one was the predecessor of the
other, at first separated from the Missa Fidelium by a
greater or lesser interval.1 And in it we find lessons from
Scripture separated by psalms at a very early date.
Tertullian, in alluding to this service,2 says that * Scrip
tures are read, Psalms are sung, Sermons are delivered,
Prayers are offered up/ Justin Martyr, it is true, does
not mention the singing of psalms in the account which
we have quoted above of the Sunday vigil and liturgy ;
but he was not then concerned to give more than a mere
outline of the service. In the Apostolic Constitutions we
are told that the reader is to stand in a high place and
read out of the books of the Old Testament, and then
after two lessons have been read some other person is to
sing the hymns of David, and the people are to join in at
the end of the verses : after which the Acts or St. Paul's
Epistles are read, and then a deacon or priest reads the
gospel.3 There is, then, no reason to doubt that from the
earliest times a psalm was sung between the lessons from
Holy Scripture. This psalm was not like the anthems
at the entry, the offertory, and the communion — some
thing sung by the choir to occupy the time whilst the rest
of the clergy were engaged in doing something else : it
was a Scripture lesson itself, sung by one voice alone,
from * a high place/ the ambo, to which the people re
sponded at the end of each verse, a psalmus responsorius
1 See Dr. J. Wickham Legg's Three Chapters in Recent Liturgical Research,
Church Historical Society, 1903; pp. 14. sg.
2 lam vero prout scripturae leguntur aut psalmi canuntur aut adlocutiones
proferuntur aut petitiones delegantur (De Anima, cap. ix).
3 Apostolic Constitutions, Lib. II : cap. Ivii.
78
ORDO ROMANUS I
distinguished from an antiphon, or psalm sung alternately
by two choirs.1
In Ordo II we are told that the singer alone begins the
respond or psalmus responsorius, and every one in the quire
answers, and the same singer alone sings the verse of the
respond.
We may notice that to the last in England the grail
preserved a reminiscence of its origin as a Scripture lesson,
though much cut down, in the fact that it was sung where
the lessons were read, either at the quire-step, or inpulpito^
according to the day or season.
The method of singing the grail was as follows : it was
begun by one of the choir or a collet, and then repeated
by the choir ; then the first verse was sung by the solo
voice, the grail was again repeated by the choir, and so on
for each verse. When there was only one verse to be
sung, the solo voice repeated the grail at the end of it,
and the choir replied with the same.2
The procedure was much the same with regard to the
Alleluia. The singer sang it through, and the choir
repeated it : he then sang the verse, and the choir repeated
the Alleluia.
Amongst the imitations of the church of Constantinople,
wherewith St. Gregory was charged,3 was that of causing
Alleluia to be sung in masses out of Eastertide. To
which he replied that the custom came from the Church of
Jerusalem in the days of Pope Damasus, through St.
Jerome, not denying the minor accusation.
St. Austin4 more than once refers to the custom ot
1 St. Leo the Great refers to the psalm in Sermo II on the anniversary of his
becoming pope: 'Unde et davidicum psalmum, dilectissimi, non ad nostra
elationem, sed ad Christi Domini gloriam consonavoce cantavimus ' (Of era Omnia,
Venice, 1748 ; t. i, p. 2).
2 Compare St. Austin, Sermo cliii : § i (506): 'Audivimus, concorditerque
respondimus, et Deo nostro consona voce cantavimus, Beatus vir' (Ps. xciii, 12).
3 See his letter given at length on p. 68.
4 e.g. In Ps. xli Enarr., II: § 24; Of era, Antwerpiae, 1700; t. iv, col. 74.
In Ps. cvi Enarr., § i ; iv, 903. In Ps. cxlviii Enarr., § I ; iv, 1246. Sermo
252 : cap. ix ; v, 726.
THE SCRIPTURE LESSONS 79
singing Alleluia in Eastertide. < The days are come to
sing Alleluia] he says in one of his Easter day sermons ;
and he goes on to tell the people that the * fifty days
after the Lord's Resurrection, during which we sing
Alleluia] signify eternity. Sozomen,1 in the next century,
asserts that at Rome Alleluia was only sung once a year,
on Easter day : and so many Romans were accustomed to
swear by the fact of having heard or sung this hymn. It
is fairly certain, however, that he was in error : 2 possibly
mistaking the meaning of the expression Pascha^ which
might mean either the one day, or the whole season of
fifty days ; and being informed that the Romans only
used Alleluia in Pascha^ concluded that it meant Easter day
only.
At one time the Romans sang Alleluia at funerals, as
we learn from a letter written by St. Jerome 3 to Oceanus
on the death of Fabiola : whose fame c gathered together
the whole population of the city to her funerals. Psalms
were sounded, and Alleluia shook the golden roofs of the
temples, and re-echoed from on high.'
St. Gregory, then, extended the custom of singing
Alleluia during the whole of Eastertide to the rest of the
year, except of course to Lent and masses for the departed.
§ vi. The Sermon.
After the lessons from Holy Scripture, Justin Martyr
says that the bishop preached a sermon on them. But
preaching during mass disappeared from the Roman
liturgy at an early period. Sozomen,4 writing in the
second quarter of the fifth century, says that in Rome,
1 Sozomen, Historia Ecclesiastica, Lib. VII : cap. xix.
2 John the Roman Deacon, at the beginning of the sixth century, writing to
Senarius, § xiii, says : ' Sive enim usque ad Pentecosten Alleluia cantatur, quod
apud nos fieri manifestum est ; sive alibi toto anno dicitur, laudes Dei cantat
Ecclesia ' (Migne, P.L., lix, 406).
3 Ep. 77: § ii : Migne, P.L., xxii, 697.
4 Sozomen, Hist. Eccles., Lib. VII: cap. xix.
8o ORDO ROMANUS I
* neither the bishop nor any one else teaches the people/
St. Leo (0 461) has left a few short sermons for certain
special feasts, and St. Gregory the Great (0 604) a good
many more : we do not know whether any other popes
ever preached, up to the times which we are considering ;
but at any rate we have none of their sermons, nor any
mention of their having done so. The lesser clergy were
not allowed to preach, and the popes did not approve of
such permission being granted by other bishops to their
presbyters and others. They seem to have thought that
the best way to prevent heresy from invading the Church
was to stop preaching altogether, and then no one could
publicly teach anything contrary to the Faith.1
§ vii. The Creea.
The creed was neither sung nor said during mass at
Rome until the time of Benedict VIII (1012-1024).
Berno, abbot of Reichenau, relates 2 that the emperor,
Henry II, inquired in his presence of the Romans why
they never recited the creed after the gospel ; and that he
heard them reply that they did not do so as the Church
of Rome had not been infected by any taint of heresy, and
therefore that they did not need to recite it. But the
emperor did not desist until he had obtained the consent
of the pope to have the creed sung at public mass. ' But
whether they still keep up this custom we cannot affirm,
because we are not sure.'
Some writers have thought that Leo III introduced
this practice, because in 809 he told the ambassadors of
Charles the Great 3 that he had given permission indeed
1 Twenty-first Epistle of Celestine, to the bishops of Gaul, 423 (Migne, P.L.,
t. 50, col. 529).
2 Berno, De quibusdam rebus ad missae officium spectantlbus libellus, cap. ii, in
J. Cochlaeus, Speculum Missae, Venetiis, 1572 ; fol. 166. St. Austin tells the
catechumens that the creed was not heard daily, in Sermo Iviii : c. xi (Opera,
Antwerpiae, 1700 : t. v, col. 239).
3 Baronius, Annales Ecclesiastic} , anno 809, num. 60.
THE CREED 81
for singing it, but not for adding to it or taking from it
(alluding to the introduction of the Filioque clause). c We,
however, do not sing it, but read it, and in reading teach,'
he says again ; and he goes on to advise that the practice of
singing it be given up gradually, ' because in our Church
it is not sung.' Leo was referring not to ordinary
masses, but to the recitation of the creed, which was done
in Greek and in Latin at the third scrutiny before solemn
baptism. The Vllth Roman Ordo^ giving the baptismal
rites and ceremonies of the ninth century, describes the
mode of reciting it in Greek by the word decantando, but
in Latin by dicitl-
As evidence of the feeling of reserve, which prevented
any public use of the creed for so long, the intention of
Sozomen 2 to transcribe that of Nicaea for his History
may be instanced. He was dissuaded from so doing by
godly and learned friends, who represented to him that
such matters ought to be kept secret, only for disciples
and their instructors ; and probably his book would fall
into the hands of the unlearned.
§ viii. 'The Dismissals.
After the mass of the catechumens, the deacon formally
dismissed them. But by the time Or do I was cast in the
form in which we now have it, the formal dismissal had
dropped out of the ordinary public masses with the
decline of public discipline, and was only used on the days
of scrutinies. On Wednesday in the third week of Lent,
the catechumens were called into the church, at which the
stational mass was held, after the celebrant had finished the
collect, the exorcisms were pronounced, and the lesson was
read, followed by the singing of the grail. Then the
deacon 3 dismissed them : Let the catechumens depart !
Whoever is a catechumen, let him depart! Let all the
1 Museum Italicum, ii, 8l. 2 Sozomen, Hist. Eccles , Lib. I: cap, xx.
3 Museum Italicum, ii, 79, 8 1.
82 ORDO ROMANUS I
catechumens go out of doors ! The same took place on
the following Saturday at another church. In the fourth
week another scrutiny was held, and the catechumens
were formally instructed in the gospels, the creed, and the
Lord's prayer ; after which they were dismissed in the
same manner as above. At the seventh scrutiny, on
Easter Even, they were dismissed1 by the archdeacon
after various ceremonies ; there being added to the
formula given above the words, awaiting the hour when the
grace of God can administer baptism to you.
In St. Gregory's days, however, the dismissal had not
disappeared, but its formulary had changed to suit the
altered circumstances : or rather, only the dismissal of the
penitents survived. He tells a story 2 of some nuns who
died excommunicate (their sin had been incontinence of
the tongue) : * And when the solemnities of mass were
being celebrated in the same church [in which they were
buried] and the deacon as usual cried out, If any do not
communicate^ let them make room, their foster-mother, who
was accustomed to offer an oblation to the Lord for them,
used to see them come out of their graves and depart
from the church.'
§ ix. The Offertory.
We now come to the offertory, in the ceremonies of
which begins the first exercise of the Christian priest
hood in the liturgy. St. Peter3 tells us that the body
of baptized Christians is a fiarfaeiov Ispdrsup.^ a royal
priesthood ; for, having been cleansed from sin in baptism
and strengthened by the gift of the Holy Ghost in con
firmation, they are thereby made members of the one
true Priest and partake of His priesthood. Observe,
however, that the apostle does not say that they are royal '
1 Museum Italicum, ii, 82.
2 Dialogorum Liber II: cap. 23 : Opera, t. ii, 253. Note that the people are
•aid to offer the oblation. 3 x peter, II, 9.
THE OFFERTORY 83
priests, but a royal priesthood. This priesthood belongs
to them, therefore, in a corporate capacity. But where
there is a priesthood, there is also a sacrifice. The
sacrifice which Christ offered was himself, once for all
on the altar of the Cross, for the sins of the whole
world ; and this sacrifice he continues to plead, ever
living to make intercession for us, before the Eternal
Father.
So they, too, who share in this priesthood offer sacrifice.
And since the one great oblation, the full, perfect, and
sufficient sacrifice, to which nothing can be added, and
which cannot be repeated, has already been offered, this
sacrifice of the royal Christian priesthood must be not
merely a memorial of, but also in some sense identical
with, the sacrifice offered upon the cross, which Christ is
ever pleading. There can be no other sacrifice. And if
the sacrifice is the same, that which is offered is the same
also : in other words, the Heavenly Victim is himself
really and truly present therein.
There are two parts in the Eucharistic Sacrifice : first,
the offering, for his remembrance, and secondly the
sacrificial communion, partaken of by all those who have
offered.
In the Christian priesthood there are three distinct
grades or ranks : layfolk, deacons, and priests (including
in the latter both ordinary presbyters, and those highly
specialized whom we generally term bishops). Their
functions in offering are distinct, but complementary.
Layfolk bring and offer to God of the gifts which he
has bestowed upon mankind, the materials for the sacrifice
—bread, and wine and water. This ceremony is called the
Offertory. Probably at first the offerings were of wheat
or flour, and grapes, but we have no direct evidence
of this ; 1 it would, however, illuminate if not explain a
number of passages in early writers if such had been the
1 In the Liturgy of the Nestorians the loaves are prepared before the service
from fine flour, olive oil, and warm water (Brightman, Liturgies Eastern ana
Western, Oxford, 1896 ; pp. 247 jy.).
84 ORDO ROMANUS I
case. Thus, St. Ignatius1 writes to the Romans: 4The
wheat of God am I ; and by the teeth of wild beasts
am I ground, that I may be found the pure bread of
Christ.' More plainly the author of the Doctrine of the
Apostles : 2 * As this broken bread was once scattered
upon the mountains, and being gathered together became
one, so let thy Church be gathered together from the
ends of the world into thy kingdom/ St. Cyprian of
Carthage 3 in the middle of the third century writes :
* In which very sacrament also our people are shown as
united ; so that as many grains collected together and
ground and kneaded together make one loaf, so in Christ,
who is the heavenly Loaf, we may know there to be one
Body to which our number is conjoined and united/
And again : 4 ' For when the Lord calls a loaf, formed
by the union of many grains, his Body, he indicates his
people, whom he bore, as being united ; and when he
terms wine, pressed from a number of bunches of grapes
and blended in one, his Blood, he also signifies one flock
linked together by the mingling of a united multitude/
St. Austin more than once develops this idea at some
length. Thus, in one of his sermons to the newly baptized
on Easter day, he says :
* It is shown to you in that loaf how ye ought to love unity.
For is this loaf made of a single grain ? Are there not many
grains of wheat in it ? But before they came to that loaf they
were separate : by water they have been joined after a certain
grinding. For unless the wheat be ground and moistened with
water, it never comes to that form which is called bread. So ye
too have been, as it were, ground beforehand with the humiliation
of fasting and the sacrament of exorcism. Baptism approaches,
and water : ye were, so to speak, moistened in order that ye might
come to the form of bread. But it is not yet bread without fire.
What then does the fire signify ? It is the Chrism. For the oil
1 Ad Romanosy iv : Patrum Afostolicorum, edit. W. Jacobson, Oxonii, 1863; t. ii,
P- 393-
3 Didache, IX: 4: edit. Lightfoot and Harmer, 1893; p. 221.
8 Epist. 63 : n. 10 (Caecilii Cypriani Opera, Oxonii, 1682 ; 154).
4 Epist. 69: n. 4 (/£/</., 182).
THE OFFERTORY 85
of our fire is the sacrament of the Holy Ghost. . . . The Holy
Ghost approaches then, after water fire ; and ye are made bread,
which is the body of Christ. And so in a way unity is
signified.' l
In another sermon he says :
' When ye were made known as catechumens, ye were stored
in the granary. Ye were given your names: ye began to be
ground by fastings and exorcisms. Later on ye came to water,
and were moistened, and were made one: when the heat of the
Holy Ghost approached ye were baked, and became the Lord's
loaf. See what ye have received,' 2 and so on.
The so-called Apostolic Canons 3 witness that at the
end of the fourth century it was customary in some
places still to offer corn and grapes at the altar ; as
firstfruits, however, and not as materials of the Sacrifice.
But if it had been the original practice to offer wheat
and grapes, it is obvious that the offerings could not have
been used in the same service at which they were offered ;
and moreover, grapes were not obtainable all the year
round. Consequently, the more convenient custom of
offering bread and wine must have soon displaced the
other, supposing it to have existed, which is not certain.
In the fourth century 4 loaves and probably flasks of wine
were offered by the people, and so it continued at the
time of Ordo I. The elements to be consecrated were
selected from the general offerings. St. Cyprian5 refers
to this in his tract On Work and Alms, § 1 2, in the course
1 Sermo 217: Opera Omnia, Antwerpiae, 1700; t. v, col. 678.
2 Sermo 229: Ibid., 680. Cnf. his epistle to Boniface, cap. x: § 50: ' Unus
enim panis sacramentum est unitatis ; quoniam sicut Apostolus dicit, unus panis,
unum corpus, multi sumus' {Ibid., t. ii, col. 504).
3 Canon III. The Nestorians still prepare the oblation from fine flour, olive
oil, water, and leaven before the mass (Brightman, Eastern Liturgies, 247 jy.).
4 One may gather this from the letter of Innocent I to Decentius, 416, cap. ii :
§ 5 (Migne, P.L., xx, 554). St. Jerome, Ep. 43, writing to Pope Damasus,
says: ' Anathematis mucrone censent esse feriendos, qui in usu laicorum panes
oblationem contulerint: quia omnino sacerdotalibus solis debentur' (P.L.,
xxx, 292).
8 Cypriani Opera, Oxonii, 1682; p. 203.
86 ORDO ROMANUS I
of a rebuke to wealthy matrons who communicated with
out themselves^ offering : c Wealthy and rich art thou, and
thinkest thou to celebrate the Lord's ordinance who dost
not regard the oblation ; who comest into the Church with
out a sacrifice ; who takest a part of the sacrifice which a
poor man has offered ? ' St. Austin,1 too, in writing of the
taking on of our flesh and its offering in the person of and
by Christ, says : * [Christ] takes from thee what he would
offer for thee ; just as the priest (sacerdos) takes from
thee what he offers for thee when thou wishest to appease
God for thy sins/
Theodore archbishop of Canterbury states (668-690)
that women were allowed to offer amongst the Greeks,
but not amongst the Romans.2 However, Ordo I certainly
contradicts him in this, as does St. Gregory the Great ;
and in Africa St. Cyprian.
The preparation of the offering and its presentation
belongs to the deacons, as their peculiar share in the
royal priesthood. Some have seen an allusion to this
duty in St. Paul's Epistle to the Colossians,3 wherein he
tells them that Christ's body is the Church, whereof he
has been made a deacon (&axovo£), to fulfil the word
of God, that is, the mystery concealed from the ages and
from generations, and his purpose as such is to present
every man perfect in Christ Jesus. St. Ignatius 4 describes
deacons as ' being ministers of the mysteries of Jesus
Christ,' in his Epistle to the Trallians.
The purpose of this preparation is to make the offer
ing representative of the Church united in herself as one
body, and conjoined and united to Christ her Head. The
deacons, then, selected a certain number of the loaves and
set them in rows upon the altar, and mixed a little water
with the wine. With the large number of offerers and
communicants the altar was, as it were, * loaded with
1 St. Austin, Enarratio in Ps. cxxix: § 7; Of era, iv, 1091.
2 Poenit., Lib. II : cap. vii : n. 4; Haddon and Stubbs, Councils, iii, 196.
8 Coloss. i, 24, 25, 26, 28.
4 Cap. ii: Pair. Apost., Oxonii, 1863; t. ii, 357.
THE OFFERTORY 87
loaves ' — an expression which we find in some of the
ancient prayers 1 appointed for use after the offertory, and
called either Secreta or Super Oblata.
The bread that was offered was in the form of solid
loaves, which the author of the Life of Zephyrinus
(203-221) in the Liber Pontifical^ and St. Gregory the
Great describe as coronae, crowns.2 The anonymous author
of the treatise De Sacramentis (who wrote, according to
Duchesne,3 somewhere in the north of Italy, perhaps at
Ravenna, about the year 400) describes the bread as
usitatus, in common use.4 A story told in the Life of
St. Gregory points to the same conclusion.5 A certain
noble lady of Rome laughed when the Saint was about
to communicate her one day at a stational mass; and
when afterwards asked the reason, said : ' I recognized
the fragment to be of the same oblation-loaf which I
made myself with my own hands and offered to you ;
and when I understood you to call it the Lord's Body,
I smiled/
The Offering of the Church must always be a pure
offering ; and hence those who were known to be in a
state of sin were debarred from offering until they had
1 In the Leonine Sacramentary : ' Tua Domine muneribus altaria cumulamus '
(edit. Feltoe, Cambridge, 1896 ; p. 29. Also in Gregorian Sacramentary for
the Nativity of St. John Baptist : and Ibid., 148). In the Gregorian Sacramentary
for Vigil of All Saints : ' Altare tuum Domine Deus muneribus cumulamus
oblatis.'
2 Tune duas secum oblationum coronas detulit (Dialogorum Liber IV: cap. Iv;
Opera, ii, 464).
3 Origines du culte Chretien, 169.
4 Lib. iv. cap. 4 : ' Tu forte dicis : meus panis est usitatus. Sed panis iste
est ante verba sacramentorum : ubi accesserit consecratio, de pane fit caro
Christi.'
5 St. Gregorii Magni, Opera, Parisiis, 1705 ; iv, 10, 58. In the crypt of St.
Cornelius is a very early fresco, figured in Rossi's La Roma Sotterranea, t. i, tav.
viii, in which are represented two fish (symbols of our Lord) : each carries on
his back a basket full of round flattened loaves, and in the midst can be made out
a vessel containing red wine, most probably representing the bread and wine of
the Eucharist. We are reminded of St. Jerome's remark (Epist. xcv, ad Rusticum)
that ' none is richer than he who carries the Body of the Lord in a wicker-basket,
his Blood in a glass vessel.'
88 ORDO ROMANUS I
been restored to the body of the faithful.1 This feeling
lasted long after penitents had been allowed to com
municate before their term of penance was over ; they
might communicate, but no offering was accepted from
them.2
§ x. The Offertory Anthem.
Walafrid Strabo (c. 840) states that we do not clearly
read who it was that introduced either the anthem at the
offertory, or that at the communion ; but in his opinion it
was the ancient custom to offer and communicate in silence,
as was still done on Easter Even.3 St. Austin tells us that
one Hilary, a catholic layman of tribunal rank, was annoyed
at a custom which at that time had begun to obtain in
Carthage, that hymns should be said at the altar from the
book of Psalms, both before the oblation and when that
which had been offered was distributed to the people ;
and apparently expressed his disapproval in no measured
terms.4 St. Austin, by general request, was deputed to
answer him ; but his defence of the practice has not come
down to us.
Originally the offertory-anthem was antiphonal and not
responsorial ; that is to say, it was performed by two
semi-choirs and not by a solo voice and chorus. It is
generally considered that by the time of Ordo I it had
come to be sung by solo voice and chorus : thus the
anthem was begun by the choir, and sung through, then
the solo voice sang the first verse of the psalm, after
which the choir repeated the anthem ; and so on for
each verse.
1 Council of Elvira, can. 28. Apostolic Constitutions, Lib. Ill : cap. iv.
2 Poenit. Theod. in Haddan and Stubbs, Councils, Oxford, 1871 ; iii, 186.
Nicholas I ap. Gratiani, Deer., II: causa xxxiii : quaest. ii : cap. xv. Eugenius
III ap. Deer. Greg. IX, Lib. V : tit. xvii : cap. ii.
8 Walafrid Strabo, De rebus Ecclesiasticis , c. xxii, near the beginning.
4 St. Aurelii Augustini Hipponensis Episcopi, Retractationum Liber II: c. xi:
Of era, Antwerpiae, 1700; t. i, col. 33.
THE PREFACE
§ xi. The Preface.
Justin Martyr tells us that, after the offertory, the
bishop offered c prayers and thanksgivings to the best of
his ability/ Just before, he describes these as i sending
up praise and glory to the Father of the universe/ and as
<a lengthened thanksgiving.' It appears from this that
the long Eucharistic Prayer, whereby the oblations become
that of which before they were but a mystic representation,
namely, the Body and Blood of Christ, was not a fixed
form in the second century. We might gather the same
from a consideration of the number of different anaphoras
in the Eastern, and the great variety of prefaces in the
Western rites.1 Had there been a fixed form handed
down from apostolic times, we may be sure that no
variations would have been allowed.
In the Leonine Sacramentary, for instance, we find more
than one preface for many days, and the internal evidence
shows that individual presbyters had considerable latitude
in composing prefaces, even to the extent of allowing their
personal feelings to colour their public prayers. Their
liberty degenerated into license when they declaimed, in
this portion of the mass, against bad monks, against false
brethren who penetrate into houses and lead silly women
captive, false confessors mingled with the true, and so on.
As time went on, the number of prefaces was steadily
curtailed, until by the end of the twelfth century we find
only ten in use.
But with all the liberty of improvisation which was
allowed in the early ages of the Church, we find that there
was a certain fixed outline, with definite fixed points to
which every priest recurred. To begin with, there was
the preliminary invitation to the people to lift up their
hearts and give thanks to God, and the priest generally
1 Compare too the story of the woman who pretended to consecrate the
Eucharist invocatione non contemptibili in St. Firmilian's letter to St. Cyprian, cap. 10
(given amongst St. Cyrian's letters [Ep. 75] in^Ofera, Oxonii, 1682; pt, ii, 223).
9o ORDO ROMANUS I
took up the words of their second response, // is meet and
right) and began the eucharistic preface with them in more
or less developed form. At the end of this, he always
worked round to some acknowledgment of the angels*
worship of the Most High and our participation in it,
joining with them in singing the seraphic hymn, Holy, holy,
holy, etc. In most liturgies the celebrant again takes up
what the people sing, this time the Sanctus, and develops
it at more or less length, leading finally to a commemora
tion of the institution of this Sacrament, of the Passion,
the Resurrection, and the Ascension, concluding with some
prayer that the Holy Spirit may change the offering into
the Body and Blood of Christ. Some intercession for
the living and the dead was included as well, if it had not
been offered at an earlier moment.
The seraphic hymn was brought into use at a very early
period. St. Sixtus (107-116) is credited with having
introduced it into the Church at Rome. Tertullian seems
to allude to it in his tract, De Oratione.1
§ xii. Sanctus and Benedictus.
After the pope has finished the preface, the choir then
sing the angelical hymn, i.e. the Sanctus. The words,
which are common to all liturgies (with small variations)
except the Anaphora of the Ethiopic Church Ordinances,2
are adapted from Isaiah vi, 3 ; where we read that the
Seraphim cried unto one another and said, Holy, holy, holy,
is the Lord of Hosts ; the whole earth is full of His glory.
The name ' the angelical hymn ' implies that the anthem
Benedictus with its Hosannas had not yet attached itself to
it ; and this is made more sure because, in the Gallicanized
recension of this Or do, printed by Mabillon as Ordo
1 See Appendix IV, p. 184.
2 F. E. Brightman, Liturgies Eastern and Western, Oxford, 1896; vol. i, pp,
189 ,f.
SANCTUS AND BENEDICTUS 91
Romanus //, there is added to this passage 1 the phrase,
* in which Hosanna is twice repeated.'
It is evident upon examination of all liturgies, Eastern
or Western, that the verse of the psalm, wherewith the
populace of Jerusalem saluted our Lord on the first Palm
Sunday, is here an interpolation of comparatively late date.
In those of the Egyptian rite,2 and in that of the ' Apostolic
Constitutions,'3 it does not appear at this liturgical moment
at all ; and in other liturgies wherein it does here appear,
it is not an original constituent of the form, for the
post-sanctus eucharistic prayer ignores it entirely (with a
very few exceptions and those of comparatively late date),
and begins by taking up the words of the seraphic hymn,
and developing them at greater or less length. Moreover,
with the exception of Eenedictus (and, in the West, of
Agnus Dei, which was brought in c. 700) all the prayers
and hymns of early rites are addressed solely to God the
Father, or to the Holy Trinity, and not to the Second
Person alone.4
In the account given by ' St. Silvia of Aquitaine ' (385-
388) of the procession on Palm Sunday as she saw it at
Jerusalem, we meet with a curious use of the anthem
Eenedictus. About eleven o'clock at night, after reading
on Mount Olivet the gospel account of our Lord's entry
into Jerusalem,
'the Bishop arises, and all the people depart, every one on foot,
from the top of Mount Olivet. And all the people go before
him with hymns and anthems, crying continually : Blessed is he
that cometh in the name of the Lord. And every child in the
place (even down to those who by reason of their tender age
cannot walk on their feet, but are carried on their parents'
shoulders) carries branches, some of palms, some of olive : and
1 JMuseum Italicum, ii, 47~8.
2 F. E. Brightman, Liturgies Eastern ana Western, Oxiord, 1896; vol. i, pp. 132,
176, 231.
8 Ibid., 18-19.
4 Can. 23 of the third Council of Carthage: ' Ut nemo in precibus vel Patrem pro
Filio, vel Filium fro Patre nominet. Et cum altare assistitur, semper ad Patrem dirigatur
orattQ. ' This is borne out by the Roman canon, and the collects of that rite,
92 ORDO ROMANUS I
thus the Bishop is brought in triumph, in a way typical of the
manner in which our Lord was then led.' l
The same greeting appears in her account of the mid
night mass on the Epiphany,2 apparently sung in the
procession back to Jerusalem. At Jerusalem, then, at the
latter part of the fourth century, Eenedictus was used to
greet the bishop, who (for the time) represented our Lord.
It probably was not, however, used in the Liturgy after
Sane f us, for St. Cyril of Jerusalem in 348, not only makes
no mention of it in his Catechetical Lectures, but like
Ordo I, refers the hymn to the angels.3
In the Liturgy of St. Chrysostom, as now used, the
EisodikoH) or anthem sung at the Little Entrance — which
is the point at which the bishop first intervenes in the
service — begins on the Epiphany and Palm Sunday
with the words, Blessed is he that cometh in the name of
the Lord. God is the Lord, and hath appeared to us, etc.4
A little further on, after the Trisagion, the celebrant and
the deacon go towards the throne ; and on the way the
former says, Blessed is he that cometh in the name of the
Lord*
Then, on the Epiphany, the reader says for the Pro-
keimenon of the Apostle (/. e. a short anthem before the
epistle), Blessed is he that cometh in the name of the Lord*
After the consecration is over and the clergy have com
municated, the deacon comes to the opened doors of the
bema, and shows the chalice to the people, saying : With
the fear of God, faith and love, approach ! and then the
choir sing : Blessed is he that cometh in the name of the
Lord. God is the Lord, and hath appeared to us.1
1 S. Silvae Aquitanae Peregrinatio aa loca sancta, edit. J. F. Gamurrini, Romae,
1888; pp. 59-60.
2 Hid., 51.
3 ' We make mention also of the Seraphim . . . who cried Holy, Holy, Holy,
Lord God of Sabaoth. For the same cause rehearse we this confession of God,
delivered down to us from the Seraphim, that we may join in hymns with the
hosts above* (Lecture XXIII, On the Mysteries, v : § 6 [5]).
4 Brightman, op. cit., 368. 5 Ibid., 370.
6 Ibid., 371. 1 Jl\d., 396.
SANCTUS AND BENEDICTUS 93
When the paten is brought down to communicate the
women, the deacon, in the Liturgy of the Coptic Jacobites,
says Benedictus, without Hosanna.1
In some churches, and on some days, amongst the
Armenians, at the Great Entrance, after the celebrant
receives the gifts from the hands of the deacons, he makes
the sign of the cross with them towards the people, saying :
Blessed is he that cometh in the name of the Lord, and the
clerks reply : Alleluia.'1
When Charles the Great visited Rome in the time or
Pope Hadrian, he was received in full state, and escorted
to the basilica of St. Peter by the Pope and his Court.
£ And so they entered into the same venerable court of blessed
Peter the prince of the apostles, the whole clergy and all the
religious servants of God singing praise to God and to his
Excellency, crying out with a loud voice, Blessed is he that cometh
in the name of the Lord.1 3
And, some years later, his successor Ludwig was received
in like manner, and greeted with the same anthem,4 when
he visited Sergius II.
Pope Stephen is said to have ordered all the inhabitants
of Paris to meet Pippin and Karlomann with flowers and
branches of palm, when they brought back the supposed
relics of SS. Benedict and Scholastica : and they received
them in that fashion, crying out, Blessed is he that cometh
in the name of the Lord.5 With which we may compare
the account which St. Gregory of Tours gives of the dedi
cation of the oratory, wherein the relics of SS. Saturninus,
Martin, Illidius, and others were placed. As they were
about to enter the church with the relics, a terrific flash
of lightning occurred, which St. Gregory at once interpreted
as a manifestation of St. Martin's power and presence.
They all thereupon magnified God, saying, Blessed is he
1 Brightman, op. dt., 186. 2 Ibid., 43*.
3 Duchesne, Liber Pontificalis, i, 497. 4 Ibid., ii, 88.
6 Epitome Chron. Casincns^ap. Muratori, Rerum Italicarum Scriptorcs, Milan, 1726 ;
t. ii, 260 D.
94 ORDO ROMANUS I
that cometh in the name of the Lord. God is Lord, and hath
enlightened us.1
Upon a consideration of the instances of the use of
Eenedictus given above, it seems possible that the anthem
was at first used, without its Hosannas, as a greeting of
the bishop in the solemn procession on Palm Sunday
and on the Epiphany, when he typified our Lord. Some
such idea prevailed in a modified form at Rome in the
eighth and ninth centuries, where Eenedictus was sung as
a greeting to the emperors ; and in Paris, where it was
used in the like manner at the reception of the relics of
SS. Benedict and Scholastica, unless perhaps it was sung
for the sake of the play on the name, Benedict. Such,
too, would be the explanation of its use as the Eisodikbn
for Epiphany and Palm Sunday at Constantinople : the
anthem was there originally a greeting of the bishop on
his first intervention in the service : such, again, might
explain its use, just as the bishop is about to come forth
out of the Holy Place in order to communicate the people,
in the Liturgy of St. Chrysostom, and the similar instance
in the Liturgy of the Coptic Jacobites.
If this was so, the intention of the anthem afterwards
passed from the bishop who was bringing out the Eucharist,
to the Eucharist itself, by a natural and easy transition ;
and when that happened the verse of the psalm was some
times augmented by what followed, so that they sang in
addition God is the Lord, and hath appeared to us; and
sometimes by the twofold Hosannas.
In the neighbourhood of Antioch about the year 375
the Eenedictus anthem was referred to the Eucharist, when
the bishop came out to communicate the people, and called
out Sancta sanctis. The people are directed to respond
with One holy, one Lord Jesus Christ, to the glory of God
the Father, blessed for ever. Amen. Glory to God in the
highest^and on earth 'peace, towards men of good-will. Hosanna
1 St. Gregorii Turonensis, Liber de Gloria Confessorum, cap. xx ; Migne, P.L.,
Ixxi, 843.
SANCTUS AND BENEDICTUS 95
to the Son of David. Blessed is he that cometh in the name
of the Lord. God is Lord^ and hath appeared unto us.
Hosanna in the highest. The compiler of this liturgy,
the so-called Clementine, evidently wished the whole
response to be referred to our Lord, as present in the
Eucharist.1 But whether he here represents current Church
opinion or not is another matter. In working up material
for his liturgy, he dealt most freely with it ; and the
prayers in particular are substantially his own work.2
Hence it is probable that this response is his own com
position also. It almost seems as though the compiler
wished to alter a prevailing idea of the use of Benedicts
as a welcome to the bishop, and to divert its intention to
the Eucharist, accentuating this idea by the addition of
the people's cry to our Lord, Hosanna ; by the angels'
Christmas song Glory to God; and by the direct apos
trophe in the beginning. Furthermore, there is no
evidence, and very little probability, that the Liturgy of
the ' Apostolic Constitutions ' was ever used anywhere or
at any time.
When the intention of Benedictus was directed towards
the Eucharist, we can understand the singing of it just
after the consecration. After a while it would seem that
the time of singing it was shifted further back until, with
its Hosannas, it became appended to the Sanctus. Then
came a change. Benedictus with the second Hosanna was
shifted forwards again to the elevation in the West and
the corresponding moment in the East, as a greeting to
our Lord in the Eucharist, where at the present time it
remains in actual practice.
Of the date when Rome first adopted this anthem,
nothing is clear : the silence of Micrologus in the eleventh
century hardly helps the question one way or the
other ; but probably it was absorbed together with
other Gallicanisms in the course of the eleventh
century.
1 Brightman, op. cit., 24. 2 Ibid., xxxiii xliii.
96 ORDO ROMANUS I
§ xiii. 'The Canon.
The most satisfactory theory of the origin of the
Roman canon, which St. Gregory tells us was composed
by some learned man, is that propounded by Mr. Edward
Burbidge.1 After showing that the original liturgy of
Rome was in Greek, and that in the middle of the fourth
century there is every reason to believe that a Latin liturgy
existed alongside the Greek, he goes on to suggest that in
the time of Pope Damasus there was a compromise effected
between the two sections of the Church, which resulted in
the Latin tongue prevailing over the Greek, and the
Greek form (to some extent) over the Latin.
He then goes on to point out the c Gallican ' features
of the canon : its beginning with the word Te^ and having
a certain diffuseness as compared with genuine Roman
prayers. Then adducing parallels to the various sections
of the canon, he shows that they resemble the variable
prayers of the Gallican uses, from the second to the sixth,
particularly those of the Mozarabic rite : and concludes
with the following propositions : (i) That the canon was
formed out of older Latin prayers, which belonged to a
variable order of service of the Gallican type : (ii) That
these prayers were put together in one fixed form to suit
the customs of the Greek section of the Church at Rome,
and unite it with the Latin when this had become the
larger section : (iii) That it thus gained the name of 'The
Canon, as being the accepted rule of service, in place of
the unchanging Greek and the variable Latin forms
previously in use : (iv) That the double reference to the
saints was caused by the attempt to satisfy both those
who were accustomed to begin with prayers for the
Church, and those who were accustomed to end with
them : (v) That the repetitions of the phrase Per Christum
Dominum nostrum show the old divisions of the prayers.
It must not be supposed that we can find all the sections
1 In The Guardian of 24 March, 1897.
THE CANON 97
of the Roman canon amongst Galilean prayers ; but Mr.
Burbidge has shown that the contents of the ancient
prayers of the Galilean rite entitled (i) Alia, (2) Post
Nomina, (3) Ad Pacem, (4) Post Sanctus, and (5) Post
Pridie, correspond in general character with the sections of
the canon beginning (i) *Te igitur, (2) Communic antes > (3)
Hanc igitur, (4) duam oblationem, and (5) Unde et memores.
The clause Per quern haec omnia represents the fixed ending
of the Galilean Post pridie prayer, and Per ipsum is taken
from the Greek liturgy.
The Roman canon has not been put together very well :
there is considerable awkwardness about the second and
fourth sections, and again from the Per quern clause to the
end. Mr. Burbidge's theory at any rate explains how
this arose. It also explains the appearance of Per quern
haec omnia, a clause that has given rise to a considerable
amount of discussion for several centuries. The older
view, and one sanctioned by the authority of Duchesne,
is that it represented the end of a blessing of the fruits of
the earth ; and it actually had that position when such a
form was used, as on Ascension day, when new beans,
and on St. Sixtus when the new grapes, were blessed, on
Maundy Thursday when the oil for the sick, and on
Easter Even and Whitsun Eve when the honey and milk
for the neophytes were blessed. Whether Duchesne's
statement, that there is no doubt that this formula was
originally preceded even under ordinary circumstances
by a prayer for the good things of the earth, can be
sustained, is not quite so certain, having in mind the plain
likeness between the Per quern clause of the canon, and
the fixed ending of the Mozarabic Post Bridie prayer.
Nevertheless, it is possible that the Roman ritualists,
when they compiled the canon, may have taken over this
ending and adapted it to a series of benedictions of fruits
of the earth, deeming the phraseology unsuitable to be
applied (as it undoubtedly is in the Mozarabic rite) to the
Sacrament of the Body and Blood. There is not any real
information to guide us, so that we can only speculate as
G
98 ORDO ROMANUS I
to what may have taken place ; but we do know that on
some occasions this clause was attached to the end of
such benedictions, and therefore that at the time when
this was done the then ritualists preferred to refer those
words to fruits of the earth rather than to the Blessed
Sacrament.
The earliest allusions to the prayers of the present
Roman canon are not earlier than the time of Pope
Damasus, during whose reign, on Mr. Burbidge's theory,
the amalgamation of the Greek and Latin-speaking mem
bers of the Church in Rome took place, with the formation
of the fixed anaphora thenceforward known as the canon.
There is the evident allusion to the prayer Supra quae by
the Roman author of the Quaestiones Veteris et Novi
Testament!, a contemporary of Damasus.1 St. Jerome
must have had in mind the close of the prayer Nobis
quoque peccatoribus, which runs intra quorum nos consortium,
non aestimator meriti, sed veniae quaesumus largitor admitte,
when he penned his comment upon the last verse of the
seventy-second psalm (Ixxiii, 27 in our reckoning) : Per
contemplationem enim spei quam in deum habet : sperat se
induct in caelestis Hierusalem portis : ad capiscendam futuram
beatitudinem cum electis suis. In quorum nos consortium^ non
meritorum inspector, sed veniae largitor admittat Christus
dominus. Amen?
And in the book De Sacramentis, ascribed to St. Ambrose,
but written about the year 400, somewhere in northern
Italy, where the uses of Rome and Milan were combined,
we have large portions of the canon quoted : not quite
word for word with the present form, it is true, but still
fairly closely. There are two interesting differences.
After Hoc est enim corpus meum, pseudo-Ambrose adds :
quod pro multis confringetur : and in the quotation from
1 Similiter et Spiritus sanctus quasi antistes sacerdos appellatus est excelsi Dei,
non summus, sicut nostri in oblatione praesumunt (Migne, P.L., xxxv, 2329).
Duchesne observes that he evidently has in mind the phrase summus sactrdos tuus
Melchisedech of the Roman epiclesis (Orients, 169).
2 St. Jerome, Of era Omnia, Basileae, 1525 ; t. viii, fol. 65 verso, note g.
THE CANON 99
the epiclesis he has per manus angelorum tuorum instead of
per manus sancti angeli tui.1
§ xiv. The Recital of the Names of the Living.
St. Cyprian of Carthage, in writing about the restoration
of a lapsed person to full communion,2 says, that ' before
the peace of the Church is restored, they are admitted to
communion, and their names are offered.' And, later, he
writes to some bishops in Numidia, sending them some
money collected for the redemption of captives : 3 ' I have
subjoined the names of all and sundry, that in your
prayers you may remember our brethren and sisters who
have so readily and willingly accomplished this needful
work, that they may always so do, and that ye may make
them a return in sacrifices and prayers for their good
deed/
Innocent I, writing to Decentius in 416, denounces
the Gallican custom of * reading out the names before
the bishop (sacerdos) says the canon (faciat precem), and
commends in his own prayer the oblations of those whose
names are to be recited ; you yourself must acknowledge
how superfluous is the practice, that you should first
mention to God, to whom nothing is unknown, the name
of one whose host you have not yet offered/ Therefore
he directs that first the oblations should be commended,
and then the names of those who had offered be read out.4
A MS of the ninth century, published by Mabillon,
has a rubric in the middle of the Memento for the living
which runs as follows : 5 Here shall the names of the living
be named, if you should wish if, but not on Sunday^ except
on certain days. Florus Magister (c. 835), after telling us
that the priest is at liberty to commend to God in this
1 Quoted in Duchesne, Origines, 170.
2 Ep. xvi : Opera, Oxonii, 1682 ; pt. ii, p. 37.
3 Ep. Ixii : Opera, pt. ii, p. 147.
4 Migne, P.L., XX, 553-4. 5 Museum Italicum, ii, 560.
ioo ORDO ROMANUS I
prayer whom he wishes, goes on to say 1 that * it was a
custom kept by the ancients that the names of those who
offered should there be recited.' In the scrutiny-masses
of the eighth century the practice was still retained. In
the Memento the names of the men and women who had
brought the children (/*. e. the god-parents) and offered for
them were recited, and in the prayer Hanc igitur^ the
names of the elect, or candidates for baptism.2 Ordo 1
gives no hint of any such practice. It would seem then
that in Rome the oblation of the names of the living was,
like that of the names of the dead, omitted on Sundays.
But, whereas, as we shall see later, the whole Memento for
the departed was omitted on Sundays, the only difference
on Sundays in the Memento for the living was the omission
of the recital of the names.
§ xv. tfhe Memento for the Departed.
The Memento for the departed does not appear in the
canon of a large number of early MSS. Amalar of Metz
wrote a long commentary on the canon (c. 830), but he
passes over this prayer without even mentioning it. Mr.
Edmund Bishop 3 points out that this clause is also absent
from two other expositions of the mass, printed by
Gerbert from a MS of the tenth century. Obviously
these omissions require explanation. Mr. Bishop tells us
that the terminology of this Memento is neither Spanish,
French, nor Irish, but Roman : so that we cannot account
for its omission on the grounds of its being a late and
Gallican addition. He finds the true reason in two tracts
on liturgical matters printed by Gerbert. One of these
says : * On weekdays from Monday to Saturday masses
for the dead may be said, and the names of the dead are
commemorated in the mass ; but such masses are not to
1 Florus Magister, De Expositions Missae, cap. 51 : Migne, P.L., cix, 47.
2 Museum Italicum, ii, 79.
3 Journal of Theological Studies, July 1903 ; vol. iv, pp. 570 sq.
\
MEMENTO FOR THE DEPARTED 101
be said on Sundays, nor are the names of the dead recited
on that day, but only the names of the living/ 1 And
the other : 2 ' After Supplices te rogamus come two prayers,
one super dipticios [viz. Memento . . . pacts] and the other
after the recitation of the names \_Ipsis . . . deprecamur'],
and this on weekdays, that is working days, only.' That
is, in the Roman rite of the ninth century the Memento for
the departed was omitted on Sundays, and only said on
weekdays.
In the Gallican Church there was a custom of reading
out the names of the departed from the diptychs of the
dead ; the celebrant prayed for them, and the deacon read
out their names. We are often told 3 that c this rite
was also for a long time observed in the public masses of
the Church of Rome.' We have seen that the Memento
for the departed had no place in the public masses of the
Church of Rome, at any rate on Sundays. Mr. Bishop,4
after describing the Gallic customs, goes on to say : ' The
Roman method was a complete contrast. When read
without preconceived notions, or parti pris derived from
present practice, the very text of the Memento shows that a
simple mention of the names as an integral part of the
celebrant's prayer is all that is contemplated : Remember
thy servants so-and-so, who have gone before us with the
sign of faith. There is no room here for the diptychs.
Nor does there seem anything to bar the conclusion natur
ally suggested by the documents, that, at least from the
date when our present recension A 5 was settled, the names of
the dead were commemorated in the canon silently by the
celebrant as at present.' Moreover, Or do I * not only
1 Journal of Theological Studies, July 1903 ; vol. iv, pp. 570 sq.
^ Museum Italicum, ii, 6l.
3 E.g. W. E. Scudamore, Notilia Eucharistica, London, 1876; p. 375. And
Florus of Lyons, Ofuiculum de Expositione JMissae, in Migne, P.L., cxix, 62.
« Of. cit., 575.
6 By recension A, Mr. Bishop denotes the text of the canon found in the
Bobbio Missal or Sacramentary, the Stowe Missal, and the Missale Francorum,
which give through their combined evidence a text of the Roman canon at the
latest of the first years of the seventh century, and probably much earlier.
102 ORDO ROMANUS I
says nothing of the reading of the diptychs, but describes
the recital of the canon in a way which excludes 1 such
observance.*
§ xvi. The Form of Consecration.
The later medieval view in the Western Church was,
as is well known, that the hallowing of the oblation is
effected by the recital of the words of institution, This is
my Body : This is my Blood. In the East it has always
been held that this is brought about by the invocation of
the Holy Ghost,2 and so strongly was the stress laid upon
this that in the Anaphora of SS. Adai and Mari, which
the Nestorians use, there was no recital of the words of
institution.3
But at an earlier period the oriental view prevailed
equally at Rome. Gelasius himself speaks of the hallowing
as Sane to spiritu perfaiente, 'accomplished by the Holy
Ghost ' : 4 and in the African Church a definite invocation
or epidesis was in use.5 And perhaps we may see a trace
of the elder Roman view in the fact that after the words of
institution in the Roman canon the oblation is described
as panem sanctamy but still panem : both before and after
those words the oblation is called spotless (illabata,
immaculatam), like the offering of Melchizedech. All
this precedes the Roman epiclesis, Supplices te rogamus :
1 We learn from the Life of St. Athanasius, bishop of Naples (872), that the
diptychs were read there in the ninth century : ' Ordinavit etiam, ut in ecclesia
Salvatoris omni die missa publica cum diptychis celebretur, offerens ibidem terras
ex quibus eiusmodi aleretur collegium ' (L. A. Muratori, Rerum Italicarum Serif tores,
Milan, 1726; t. ii, pars, ii, col. 1046 A).
J W. E. Scudamore, Notitia Eucharistica, London, 1876 ; p. 573. Symeon of
Thesgalonica in J. M. Neale's Liturgies of St. Mari, etc., London, 1859 5 P- xx'x«
This was the Gallican view also.
3 Brightman, Eastern Liturgies, 285.
4 Gelasius, De duabus naturis in Christo, given in M. J. Routh's Scriptorum
Ecclesiasticorum opuscula, Oxonii, 1840; t. ii, p. 139, 1. 15. Cnf. Gratiani Decreta,
pars II : caus. i : qu. i : cap. 92.
8 See the quotations from Optatus, Contra Parmen., Lib. VI ; and Fulgentius Aa
Moninium in W. Palmer's Origines Liiurgicat, Oxford, 1836; vol. i, p. 138, note v.
THE SACKING 103
after which the oblation is always called c the Body and
Blood of our Lord ' ; as, for example, at the commixture.
§ xvii. 'The Sacring.
At the words By him and with him> etc., the archdeacon
lifts up the chalice and holds it out towards the pope, who
touches the side of the chalice with one of the consecrated
loaves until For ever and ever. He then sets his loaf down
again on the altar, and the archdeacon again replaces the
chalice. In connection with this ceremony we must recall
the well-known account which St. Ambrose gives of St.
Laurence's appeal to St. Sixtus,1 as he was being led to
martyrdom. ' Whither dost thou go without thy son,
father ? Whither, holy bishop, dost thou hasten without
thy deacon ? Never wert thou used to offer the sacrifice
without a minister. What then has displeased thee in
me, father ? Hast thou found me wanting ? Look to it
surely whether thou choosest a suitable minister. To
him to whom thou didst commit the consecration of the
Lord's Blood, to him to whom thou didst commit the
participation in the sacraments to be consummated, to him
dost thou deny participation in thy death ? ' It was by
holding up the chalice as described above that the deacon
could be said, ministerially, to ' consecrate the Lord's
Blood.'
§ xviii. Pater Noster.
St. Gregory was accused 2 of having appointed that the
Lord's prayer should be said directly after the canon, and
1 ' Itaque his verbis appellare coepit : Quo progrederis sine filio, pater ? Quo
sacerdos sancte sine diacono properas tuo ? numquam sacrificium sine ministro
offerre consueveras. Quid in me ergo displicuit, pater? num degenerem pro-
basti ? experire certe utrum idoneum ministrum eligeris. Cui commisisti
Dominici sanguinis consecrationem, cui consummandorum consortium sacra-
mentorum, huic sanguinis tui consortium negas ' (St. Ambrosii Ep. Mediol. De
Officiis Clericorum Liber, I: cap. 41, in Bibliotheca Patrum Eccles. Latinorum, Lipsiae,
1839; vol. viii, pp. 87, 88).
2 See his letter given at length on p. 68.
104 ORDO ROM ANUS I
of following the Church of Constantinople in so doing.
What is his answer ? He does not deny that he has
introduced the custom : * It seemed to me extremely
unsuitable to say the canon over the oblation, which was
composed by some scholasticus, and not to say over his
Body and Blood that prayer which our Redeemer himself
composed.' From this we can gather that the Lord's
prayer was not used in the Roman rite before the time of
St. Gregory the Great at the liturgical moment when we
find it in Ordo /, that is between the last prayer of the
canon and the fraction. More than this : taking his words
as they stand, they seem to indicate that it was not used
at any time before the communion ; if so, it would still be
said * over the Body and Blood.' St. Austin has left it
on record * that * almost the whole Church concludes the
canon with the Lord's prayer ' ; and referring to the use
of his own Church of Hippo, he says : * Behold, when
the hallowing is accomplished, we say the Lord's prayer
which ye have received and repeated. After it is said
Pax vobiscum, and Christians salute one another with a holy
kiss.' Was the Church of Rome one of the exceptions
which St. Austin had in his mind ?
In the Gallican Churches the Pater noster was recited
after the fraction, not before : and we find the same in
many oriental rites. If the Damasian origin of the canon
be the true one, we should naturally expect that that pope
would introduce the Lord's prayer in the place in which
he had been accustomed to hear it, viz. after the fraction.
Now at Rome, if the ceremonial of Ordo I obtained in
St. Gregory's time, the fraction was a long process, only a
small part of which took place at the altar. The pope
breaks a small piece off one loaf and leaves it on the altar :
the rest of the loaves are speedily removed, put into the
collets' sacks, and thus carried to the presbyters, who
break the loaves into conveniently small pieces for the
communion. The chalice is removed at the same time,
1 Ep. 149, Ad Paulinum (Opera, t. ii, col. 386).
PATER NOSTER 105
and entrusted to a district-subdeacon to hold near by the
altar, so that the altar is bared of the sacrifice, except for
one small fragment of bread. Consequently it would be
admissible, supposing that the Pater noster followed the
fraction thus conducted, to say that it was not recited over
1 the Body and Blood ' : and, therefore, it may be that
what St. Gregory did, was not to bring in the use of the
prayer, but to change the liturgical moment at which it
was said.
It is more likely, then, that St. Gregory did not
actually introduce the custom of saying the Lord's
prayer, but altered the time at which it was said. If the
Church of Rome had been so singular as not to use it,
it is in the highest degree probable that we should have
had some allusion to the peculiar custom of so eminent
a Church, the most important in the whole of the West ;
but we have none at all beyond St. Austin's, ' almost the
whole Church.' And, indeed, this one allusion to the
practice of not using it, is rather against the idea that
Rome did not use the Pater noster ; for its omission by so
important a Church would, one may believe, hardly have
been passed over so briefly by him.
Unfortunately, argument from silence is not always
convincing ; a little positive evidence would be far better,
but we have none ; and so the question whether St.
Gregory merely changed the position of Pater noster, or
actually introduced the custom of saying it after the canon
into the Roman mass, remains unsolved.
The Lord's prayer is not appointed to be said at all
in the Liturgy of the Apostolic Constitutions ; in the
Egyptian rite it followed the fraction ; and according to
the Cappadocian fathers of the fourth century it preceded
it, as in the Byzantine rite. Consequently the charge was
well founded, that St. Gregory was following the practice
of the Church of Constantinople in what he had done,
whether it was an introduction or a change of position.
However, he points out that there was a difference ; for
amongst the Greeks the Lord's prayer was said by the
io6 ORDO ROMANUS I
whole congregation, but at Rome by the priest alone. In
the Gallican church it was recited as amongst the Greeks,
by the congregation.
St. Gregory1 affirms that it was the custom of the
apostles to consecrate the oblation solely with the Lord's
prayer. Of course, St. Gregory's belief that such was
the case is no evidence whatever that it really was so ;
and it would be very surprising if it were true. He may
have meant that the Lord's prayer was the only fixed part
of the form which they used ; or, more likely, had some
passage running through his mind like St. Jerome's state
ment that our Lord ' taught his Apostles that daily in the
Sacrifice of his Body believers should be bold to say,
Our Father J etc. St. Jerome 2 wrote this at Bethlehem,
c. 415, so that he was most probably referring to the
custom of the Church of Jerusalem ; perhaps quoting in a
free fashion from St. Cyril, who says much the same
thing in one of his Catechetical Lectures.3 St. Jerome's
remark can hardly be taken as evidence for the use of the
Church of Rome, although we might not unnaturally
expect some reference to it here, if the Pater noster had
not formed part of the Roman mass.
§ xix. 'The Sane fa and the Fermentum.
The kindred ceremonies of the Sane fa and the Fermen
are sometimes confused, but they are quite distinct
both in origin and intention.
In the former, the pontiff drops into the chalice a frag
ment of the consecrated bread reserved from a previous
day, at the words, The peace of the Lord be with you a/way.
It is a symbol of the unity of the Eucharist in point of
time ; uniting the communicants with those at the previous
solemn mass, and so on back through the ages as long
as the ceremony had existed.
1 See his letter given on p. 69. 2 St. Jerome, contra Pelagium, Lib. Ill : n. 15.
3 Lecture XXIII : On the Mysteries, v : § 6.
SANCTA AND FERMENTUM 107
The latter was similar, but different. When the pope
was unable to celebrate solemn mass in person, he sent a
fragment of the loaves consecrated by him at some pre
vious mass to the stational church, by the hands of the
subdeacon-oblationer ; and the same custom obtained at
masses celebrated at the titular churches. This was put
into the chalice by the celebrant instead of the Sancfa, and
at the same liturgical moment. It is to this custom that
the notice in the Life of Zephyrinus (203-221) refers:
the Liber Ponttficalis tells us that this pope ordained that
when he was not present in person, but only by deputy,1
the mass should not proceed till the presbyter had
received from the bishop (/'. e. the pope) a consecrated
corona or loaf.2 The same book tells us that Melchiades
(311-314) ' caused that consecrated oblation-loaves should
be sent to the churches of that consecrated by the
bishop ; which is known as the Fermentum, or leaven.'
Siricius (385-398) is also recorded to have ' ordained that
no presbyter should celebrate masses throughout the
week, unless he should receive a certified consecrated
[loaf] from the bishop of the place appointed [? for the
stational mass],' words which appear to refer to the same
practice.
Innocent I, writing to Decentius in 416, says : —
' But concerning the Fermentum, which we send on Sundays
to the titular churches, you wished to consult us superfluously,
since all our churches are situate within the city, the presbyters
of which being unable to meet together with us on that day,
because of the people committed to their care, therefore receive
by the hands of collets Fermentum consecrated by us, so that they
may not appear to be separated from communion with us, specially
on that day. I do not, however, think that this should be done
for country churches, because the sacraments should not be
carried about far (we do not send to the presbyters attached to
1 In the Ordo of St. Amand we learn that the Mansionarn or sextons of the
titular churches on Easter Even were sent to the Lateran Basilica to fetch the
Fermentum consecrated by the Pope (Duchesne, Origines, 454).
2 This paraphrase is due to G. M. Tommasi, Fermenti Exfositio, in Of era, Romae,
1754; t. vii, p. 54. But the whole passage is most obscure.
io8 ORDO ROMANUS I
the different cemetery-oratories), and their presbyters have the
power and licence to consecrate.' l
The Fermentum was sent, as we see from these quota
tions, to symbolize the unity of the Eucharists celebrated
at the same time by presbyters in their parish churches, or
by the pope's deputy at the stational church, with the
pope's Eucharist. As the Sancta demonstrated unity in
point of time, so the Fermentum demonstrated it in point
of place. Both set forth the teaching of the Church that
all persons offer as the one mystical Body of Christ, a
united body at one with itself, and that, as one of our
reformers 2 puts it, the virtue of the Eucharistic sacrifice
* doth not only extend itself to the living and those that are
present, but likewise to them that are absent, and them
that be already departed or shall in time to come live and
die in the faith of Christ.'
This note of unity in celebrating one Eucharist in one
Church or diocese is strongly emphasized by St. Ignatius.
In his epistle to the Ephesians 3 he hopes that they will be
united in one faith, in obedience to their bishop and pres-
byterate with entire affection, and in breaking one Loaf,
which is the medicine of immortality. In that to the
Philadelphians 4 he urges them to ' endeavour to use one
Eucharist. For one is the Flesh of our Lord Jesus
Christ, and one the chalice in the unity of his Blood ;
one the altar, and one the bishop, with the presbyterate,
and the deacons my fellow-servants.' And more plainly
still in the epistle to the Smyrnaeans : 5 ' Let no one do
any of those matters which pertain to the Church without
the bishop. Let that Eucharist be esteemed valid which
is either offered by the bishop or by him to whom he has
given permission.'
This ceremony of the Fermentum was a visible sign, so
1 Epist. xxv, ad Decentium ep. Eugubinum (Migne, P.L., xx, 553).
2 John Cosins, Works, Oxford, 1855 ; vol. v, pp, 352 sq,
3 Patrum Apostolicorum quae supersunt, edit. W. Jacobson, Oxonii, 1863 ; t. ii,
p. 320 (cap. xx).
4 Ibid., 422 (cap. iv). 5 jndti) 464 (cap> viij)
AGNUS DEI 109
long as it lasted, of the unity (and consequent validity) of
the Eucharist celebrated by the presbyters of the diocese
in various places, with that offered by the bishop.
§ xx. Agnus Dei.
The singing of Agnus Dei during the fraction was
introduced by Pope Sergius I (687-701). At first it
seems to have only been sung once, and by clergy and
people together. But in Ordo I the people's part has
disappeared, and in the Ordo of St. Amand it is sung
by the choir and then by the collets. It is still only
sung twice in the Ordo of John of Avranches, in the
eleventh century.1 In the twelfth century Beleth2 says
that it is sung twice with the ending Have mercy upon us,
and a third time with Grant us thy peace ; but Innocent
III telJs us that in many churches the ancient custom
still obtained of singing it thrice uniformly with Have
mercy upon us, as was always done in the Lateran.3 John
the Deacon,4 in the thirteenth century, also tells us that
Grant us thy peace, was never sung at the Lateran after
O Lamb of God, etc.5
Agnus Dei has never been introduced into the mass
of Easter Even, except in the Ordo Romanus of Einsie-
deln,6 which also differs from all other Ordines in several
other respects.
1 De di-vinis officiis, cap. xlviii : ' choro Agnus bis repetente.'
3 Ibid., cap. xlviii.
3 De sacro altaris mysterio, Lib. VI : cap. iv : ' Porro secundum consuetudinem
antiquam Scholae cantorum, quam adhuc ipsi conservant et in pluribus servatur
ecclesiis, ut in Lateranensi nullatenus variatur, sed tribus vicibus uniformiter
dicitur miserere nobs' (Migne, P.L., ccxvii, 908). Pierre le Brun notes that the
Lateran still conserved this ancient custom in his time (Explication . . . de la
messe, Paris, 1777 ; t. ii, 578).
4 Museum Italicum, ii, 566.
5 In the Ordo of Benedict, afterwards Celestine II, written in the second quarter
of the twelfth century, it is specially noted that at the mass on Maundy
Thursday: Primicerius cum ichola cantat Agnus Dei, tribui vicibus miserere nob is
{Museum Italicum, ii, 137). It is to be noted that the station on this day was at
St. John in the Lateran (Ibid,, 547). 6 Duchesne, Origines, 466.
no ORDO ROMANUS I
§ xxi. The Kiss of Peace.
Justin Martyr tells us that after the people's prayers
were over, they saluted one another with a kiss. And
then bread, and wine mingled with water were brought
in to the president of the brethren. The kiss of peace
thus fell between the end of the miss a catechumenorum
and the missa fdelium. In the Oriental rites it maintained
its position there, as in the Gallican.1
In the African Church, as we learn from St. Austin,2
the Peace fell after the Lord's prayer at the end of the
canon : * After it, Peace be with you is said, and Christians
salute one another with a holy kiss, which is a sign
of peace/ Innocent I in 416 lets us know that the
practice at Rome was the same,3 although elsewhere there
was a custom (which he reprobates) of giving the kiss
of peace ante confecta mysteria, before the offertory most
probably, in the Gallican and Oriental way. In Ordo I
it is still found just before the communion.
§ xxii. The Words of Administration.
There is no form of words given in Ordo I for use
at the administration of the communion. The author
of the treatise De Sacramentis, at one time ascribed to
St. Ambrose,4 incidentally gives a formula : ' The priest
says to thee, The Body of Christ? This represents a
North-Italian use, c. 400. In the life of St. Gregory 5
by Paul the Deacon, c. 780, we also incidentally get (§ 23)
another formula : c The Body of our Lord Jesus Christ
1 See the references in Brightman's Eastern Liturgies, i, 584-5.
2 Ep. 149, Ad Paulinum (Opera, t. ii, col. 386).
3 Ep. 25, Ad Decentium (P.L., XX, 553).
4 ' Dicit tibi sacerdos : Corpus Christi. Et tu dicis : Amen ' (Liber de Sacramentis
IV, cap. v : § 25).
8 St. Gregorii Magni, Opera, Paris, 1705 ; iv, 10. This formula is also found
in the Missal of M. F. Illyricus (Martene, De Ant. Eccl. Rit., Lib. I: cap. iv :
art. xii : ordo iv).
COMMUNION OF THE PEOPLE in
avail unto thee for the remission of all sins and for
everlasting life.' But in his life by John the Deacon,1
c. 875, in the course of relating the same story, we have :
' The Body of our Lord Jesus Christ preserve thy soul.'
Whether there was a fixed formula in the eighth
century at Rome we cannot say : probably there was not.
§ xxiii. ^he Communion of the People.
St. Austin 2 more than once refers to the fact that the
Eucharist was put into the hands of the communicant.
Two centuries later, we find that at Rome the custom
was to place it in the mouth of the receiver : at least,
we are entitled to gather that this was so from the story
of Agapitus, which St. Gregory 3 tells in his Dialogues,
about a deaf mute whose tongue was loosened when the
saint put the Lord's Body into his mouth.
At the time of Qrdo I the people, and perhaps
everybody, were communicated with the Sacrament of
the Blood through a thin tube, called pugillaris, made
sometimes of silver, sometimes of gold. At a later date
the pope generally used a similar instrument at solemn
masses, for in Or do Jf, which Mabillon4 refers to the
eleventh century, we are told that on Maundy Thursday
the pope ' confirms ' himself, not with a calamus or reed,
but with the chalice only. Innocent III bears witness5 to
the same practice in the following century. This custom
lasted long 6 and was widespread on the continent.
In spite of the numerous fractions and pourings of the
consecrated wine from one vessel into another, we have
1 Lib. II: c. 41, in S. Gregorii Opera, iv, 58.
2 St. Austin, Contra epistolam Parmeniani, Lib. II : cap vii : § 13 (Opera, t. ix, 22).
And Contra litteras Petiliani, Lib. II: cap. xxiii: § 53 (Opera, t. ix, 158).
» Dialog. Lib. Ill: cap. iii.; Opera, ii, 284.
4 Jbfuseum Italicum, ii, IOO.
5 De Mytter. Messae, Lib. VI : cap. ix.
6 See a catena of examples in Scudamore's Notitia Eucharistica, London, 1876;
p. 752.
ii2 ORDO ROMANUS I
no directions for any precaution against crumbs or drops
of wine falling to the ground, — accidents exceedingly
likely to occur, one would imagine. It is quite unlikely
that the Romans of the eighth century ignored such
possibilities ; but with them custom had not crystallized
into formal rule.1 Nor is anything said of systematic
ablutions. Probably such matters were left to individual
devotion. We may remember that the early Church
dwelt far more strongly on the Sacrifice offered to the
Father in the mass, than on the worship of our Lord in
the same.
§ xxiv. 'The Post-communion Collect.
After the communion, the pope says the post-com
munion collect. But he does not turn to the people in
making the usual salutation. The usual explanation of
this is that the veils of the ciborium were all drawn, so that
he could not be seen at all : or, at any rate, that the
custom arose at a time when such was the practice.
§ xxv. Alms and Collections of Money.
The gathering of alms from the better-to-do for the
benefit of the poor may be traced back to the injunction
of St. Paul to the Corinthians, which he had previously
given to the Galatians ; namely, that on the Sunday each
person was to set aside something of that in which he was
prosperous, so that there need be no collections when he
came. These alms were to be forwarded to the Church
of Jerusalem, when St. Paul arrived at Corinth. This
was not a weekly collection, however : but some have
seen an allusion to such a practice in the words of the
author of the Epistle to the Hebrews, who tells them to
1 The possibility of such accidents was recognized in the African Church of
the third century. Tertullian (De corona militis, cap. iii) says : ' Calicis aut panis
etiam nostri, aliquid decuti in terram anxie patimur.'
ALMS AND COLLECTIONS 113
be not forgetful of doing good and communicating their
goods to those in need.1
More clearly Justin Martyr states the actual practice of
the second century. After the account of the Eucharist
he continues :
4 But those who have the means give, each at his own discretion,
what he pleases. And that which is collected is laid up with
him who presides ; and he succours orphans and widows, those
in want from sickness and other cause, those in bonds, and
strangers sojourning at the place : and in a word cares for all
in need.'2
But these collections for charitable purposes were not
the offertory, nor did they take place at the commencement
of the mass of the faithful, but after it was over : just as
in the later middle ages, up to 1 549, gatherings for such
and similar purposes were made in England after service
at the church-door.
Allusions to such collections are not infrequent at most
periods : under Pope Cornelius (254-255), for instance,
by some such means, the Church at Rome maintained
more than fifteen hundred poor persons.3 But as time
went on, and endowments began to increase, there was
less and less need for such methods. We can see in the
letters of St. Gregory how the funds derived from the
Patrimony of St. Peter were supplied, amongst other
matters, to the relief of the poor.
§ xx vi. Concclebration.
At a solemn mass the oblation was hallowed by the
united prayers of the whole college of presbyters, voiced
by their head, the bishop. The presbyters stand around
1 W. E. Scudamore, Notitia Euckaristica, London, 1876 ; p. 344.
2 Justin Martyr, ist Apology, cap. 67. Of the custom of the African Church
in the next century Tertullian writes : ' On the monthly collection day, each puts
in a small donation, but only if he pleases, and only if he be able ' (Apologeticus ,
cap. 39).
3 Eusebius Pamphilus, Eccles. Hist,, Lib. VI: cap. xliii.
H
1 14 ORDO ROMANUS I
their bishop, and, as a ninth century Gallican writer1
expresses it, 'give consent to his sacrifice.' But the
Roman Church at an early period adopted another method.
In the Life of Zephyrinus we are told that he established
the custom of holding glass patens before the presbyters,
and for deacons to hold them whilst the bishops celebrated
mass, standing upright by him. We can gather from
this that the earlier practice, by which the bishop con
secrated the oblation with the assent of his presbyters,
was at some time (which may or may not have been
during the pontificate of Zephyrinus, 200-218) changed
to another, whereby each presbyter consecrated a portion
of the oblation, held before him by one of the deacons on
a glass paten, simultaneously with the pope.
This rite persisted in the eighth and ninth centuries,
but only on certain high festivals. The St. Amand Or do
gives these as Christmas, Epiphany, Easter day (both at
the midnight mass and that on the day itself), Ascension
day, Whitsunday, and SS. Peter and Paul. At ordinations
and consecrations of churches it obtained for a much
longer period.
In the ninth century the patens of glass had been
replaced by corporasses, and each presbyter hallowed two
or three loaves.
1 « Presbyteri e regione dextra laevaque . . . consensum eius praebeant
sacrificio (Gratiani Decreti pars iii, De consecr. : dist. i : cap. lix, Episcopus Deo).
PLATE XJ11J
Onlj ROIIMIIUS I.]
[Bctivecn pages 114 and 115
Hppenbty
Hppenbiy
©r&o IRomanus primus
Xattn
i . PRIMO omnium observandum est, septem esse regiones
ecclesiastic! ordinis urbis Romae ; et unaquaeque regio
singulos habet diaconos regionarios, et uniuscuiusque
regionis acolythi per manum subdiaconi regionarii diacono
regionis suae officii causa subduntur. Quorum diaconorum
si quando quispiam moritur, donee loco eius alius subro-
getur, illius regionis acolythi archidiacono obediunt : quia
omnes acolythi, cuiuscumque regionis sint, causa ecclesias-
tici officii ad ministerium eius pertinent. Quod etiam de
subsequentibus ordinibus intelligendum est ; servato uni-
cuique post eum proprii gradus archidiaconi praerogativa
in sui ordinis ministerio subditis : ut, si quis (verbi gratia)
vim passus fuerit sive ab ecclesiastico seu a quacumque
militari persona, si a sui ordinis primo eius causa ad
effectum minime pervenerit, habeat archidiaconus (id est,
vicarius pontificis) causam, qualiter subditorum sibi querelas
absque notitia possit explicare pontificis : cetera vero per
minores ordines finiantur. Nam primo scire oportet ut
post numerum ecclesiasticarum regionum sciat, qui volue-
rit, numerum dierum per hebdomadam quo ordine
circulariter obsequantur. Nam prima feria regio tertia, id
est Paschae ; secunda feria, regio quarta ; tertia feria, regio
quinta ; quarta feria, regio sexta ; quinta feria, regio septi-
ma ; sexta feria, regio prima ; sabbato, regio secunda. l Ergo
unaquaeque regio1 ordines proprios tarn in processione
1-1 Mabillon omits : added from Cassander.
Hppenbiy
©r&o IRomanus primus
^Translation
i. To begin with, it must be observed that the city
of Rome is divided for ecclesiastical purposes into seven
districts, to each of which is allotted one district-deacon ;
and the collets of each district are subordinate to the
deacon of their district by reason of his office through the
medium of the district-subdeacon. But when any one of
the deacons dies, the collets of that district are subject to
the archdeacon until another is chosen in his place : for
all collets, of whatsoever district they may be, belong to
his administration by reason of his office. Which also
must be understood of the remaining Orders ; the rights
of the rank of archdeacon in particular apply to each one
after him, to those holding subordinate positions in the
ministry of his Order : so that, if, for instance, any one
should have sustained an injury either from an ecclesiastical
or some military person ; supposing that his case cannot
by any means be settled by the head of his own Order,
the archdeacon (that is, the pontiff's vicar) shall take it
up, as he is able to adjust the complaints of those under
him without any reference to the pontiff : other matters,
however, can be settled by the minor Orders.
Now, first, it is necessary to know, in order to under
stand how the number of the ecclesiastical districts and
the number of the days of the week correspond, what
order they successfully follow. On the first day of the
week (that is, of Easter), the third district is responsible ;
on Monday, the fourth district ; on Tuesday, the fifth
n8 ORDO ROMANUS I
quam in ecclesia 1 habebit,1 vel ubicumque eos propria dies,
ratione sui gradus, 2 secundum priscam constitutionem,2 ire
vel ministrare compulerit ; et 3 a ministerio pontificis non
poterit sine ulla sui deesse excommunicationis vel anim-
adversionis sententia disciplinae. Quorum ministeria primi-
tus secundum rationem simplicem dupliciter diebus singulis
dividebantur,4 id est, primo5 in processione apostolici ad
stationem, et [secundo] in egressu 6 e sacrario 6 usque ad
missarum consummationem.
2. Diebus itaque solemnibus, sicuti est Pascha, primo
omnes acolythi regionis tertiae, et defensores omnium regio-
num convenientes diluculo in patriarchio Lateranensi, prae-
cedunt pontificem pedestres ad stationem. Stratores autem
laici a dextris et a sinistris equi ambulant, ne alicubi titubet.
Qui autem eum equitantes praecedunt hi sunt : diacones,
primicerius, et duo notarii regionarii, defensores regionarii,
subdiaconi regionarii. Procedunt vero divisis turmis,
spatium inter se et apostolicum facientes. Post equum
vero hi sunt qui equitant ; vicedominus, vestiarius, nomen-
clator, atque saccellarius. Unus autem ex acolythis
stationarius praecedit pedester equum pontificis, gestans
sanctum chrisma manu in mappula involuta cum ampulla :
sed et omnes acolythi absque sacculis et sindone et chrismate
non procedunt, quod disponit stationarius. Si quis autem
adire voluerit pontificem, si equitat, statim ut eum viderit,
descendat de equo, et ex latere viae exspectet usque dum ab
eo possit audiri : et petita ab eo benedictione, discutiatur a
nomenclatore vel saccellario causa eius ; et ipsi indicant
pontifici et finiunt. Quod et similiter observabitur, etiamsi
1-1 Mabillon omits : added from Cassander.
2-2 Pr'uca statutio, Mab. ; Text from C. 3 C. ; M. omits.
4 C. ; di-viduntur, M. 5 C. ; M. omits. 6-« C. ; sacrarii, M.
APPENDIX I 119
district ; on Wednesday, the sixth district ; on Thursday,
the seventh district ; on Friday, the first district ; and on
the Sabbath, the second district. Each district, therefore,
will have its proper position both in procession and in
church, or wherever a particular day may constrain them
to go or to minister by reason of its rank, according to
the ancient constitution ; nor can the district-clergy be
absent from attendance on the pontiff without incurring
some sentence of excommunication or disciplinary censure.
And this attendance they used originally to divide into
two parts by a simple rule, to wit ( i ) the pope's proces
sion to the stational church, and (2) from his leaving the
sacristy until the end of mass.
2. Thus, on solemn days (such for instance as Easter
day) first of all the collets of the third district The Proces.
and the counsellors of every district meet at sion to the
daybreak in the Lateran Palace, and proceed on Stationai
foot before the pontiff to the stational church : church-
and the lay grooms walk on the right and the left of his
horse in case it stumble anywhere. Those who ride on
horseback in front of the pontiff are the following : — The
deacons, the chancellor, and the two district-notaries, the
district-counsellors, and the district-subdeacons. They
proceed moreover in two troops, leaving a space between
them and the pope. The following are those who ride
after the pope's horse : — The papal vicar, the sacristan,
the invitationer, and the treasurer. The stational-collet
goes on foot before the pontiff's horse, carrying in his
hand an ampull wrapped in a napkin, containing the holy
cream : but the rest of the collets also carry sacks,
linen-cloths, and the cream, and walk in the procession,
which duty the stational-collet arranges. Should any
person wish to approach the pontiff, he must (if he is
on horseback) dismount directly that he sees the pontiff
coming, and await him by the roadside until he can be
heard by him ; and after he has sought a blessing from
the pope, his case shall be investigated by the invitationer
120 ORDO ROM ANUS I
absque ulla petitione ei quisquam obvius fuerit. Qui vero
pedester fuerit, tantummodo loco suo figitur, ut ab eo
audiatur vel benedicatur.
3. Die autem resurrectionis dominicae, procedente eo
ad sanctam Mariam, notarius regionarius stat in loco qui
dicitur Merolanas, et salutato pontifice dicit : In nomine
domini nostri Jesu Christi baptizati sunt in sancta Dei
genetrice Maria infantes masculi numero tanti feminae tantae.
Respondit pontifex : Deo Gratias. Et accipit a saccellario
solidum unum : pontifex autem pergit ad stationem.
Feria secunda aad missam similiter.1 Feria tertia in reflexi-
one porticus sancti Pauli, tantum item qui pedestres obsequ-
untur. In die vero sancti Paschae omnes acolythi regionis
tertiae simul et defensores omnium regionum conveniunt
primo diluculo in patriarchio Lateranensi, ut dum proces-
serit pontifex equum illius praecedant. Acolythi autem
qui inde fuerint, observant ut portent chrisma ante ponti-
ficem et evangelia sindones et sacculos et aquamanus post
eum sicut supra diximus. Apostolum autem subdiaconus
qui lecturus est, sub cura sua habebit ; evangelium archi-
diaconus. Aquamanus, patenam cottidianam, calicem,
scyphos, et pugillares alios argenteos et alios aureos, et
gemelliones argenteos, colatorium argenteum et aureum,
et alium maiorem argenteum, amas argenteas, cantatorium,
et cetera vasa aurea et argentea, cereostata aurea et argentea,
de ecclesia Salvatoris per manum primi mansionarii summit,
et baiuli portant. Diebus vero festis calicem et patenam
maiores, et evangelia maiora de vestiario dominico exigunt
sub sigillo vesterarii per numerum gemmarum ut non
perdantur. Sellam autem pontificis cubicularius laicus
praecedens deportat, ut parata sit dum in sacrarium
venerit.
1-1 Ad remissa simfltcitcr, M. The whole passage is corrupt and far from clear.
APPENDIX I 121
or the treasurer, and they shall state it briefly to the
pontiff, and bring it to a conclusion : which, also, in like
manner shall be done if any one should meet the pope
even without any petition. But any one on foot merely
stands where he is, so that he may be heard by the pope
or receive his blessing.
3. On Easter day, on the way to the basilica of St.
Mary Major, the district-notary stands in the place which
is called ad Merulanas, and after saluting the pontiff,
says : In the name of our Lord Jesus Christ^ last night there
were baptized in the church of St. Mary the Theotokos, so
many baby boys, and so many baby girls. The pontiff
answers, Thanks be to God. Then the former receives a
shilling from the treasurer ; but the pontiff goes on to
the stational church. On Monday to mass in like
manner.f On Tuesday, at the bend of the porch of St.
Paul, only those who are on foot attend.
But on Easter day all the collets of the third district,
together with the counsellors of every district meet, as
day is just breaking, in the Lateran Palace, so that when
the pontiff sets out they may walk before his horse. But
the collets who belong to that church take care to carry
the cream before the pontiff, and the gospel-books, linen
cloths, sacks, and washhandbasons after him, as we said
above. But the subdeacon who is going to read the
epistle shall have charge of the epistle-book, and the arch
deacon of the gospel-book. The washhandbasons, the daily
paten, the chalice, the communion-bowls, and the reeds
(some golden, some silvern), and the silvern gemellions,
with the golden and silvern strainer, and another larger
one of silver, the silvern flagons, the grail, the rest of the
vessels both golden and silvern, and the golden and silvern
candlesticks are taken from the Church of St. Saviour
by the chief sexton, and the bearers carry them. On
festivals the larger chalice and paten and the larger
gospel-books are required of the papal vestry, under the
sacristan's seal on account of the number of precious
122 ORDO ROMANUS I
4. Ad denunciatam stationem diebus festis primo mane
praecedit omnis clerus apostolicum ad ecclesiam ubi static
antea fuerit denunciata, exceptis his qui in obsequio illius
comitantur ut supra diximus : et exspectantes pontificem
in ecclesia cum supplementario et baiulis et reliquis qui
cruces portant, sedentes in presbyterio ; episcopi quidem
ad sinistram intrantium, presbyteri vero ad dextram, ut
quando pontifex sederit, ad eos respiciens, episcopos ad
dextram sui, presbyteros vero ad sinistram contueatur.
Sed dum venerit pontifex prope ecclesiam, exeuntes acolythi
et defensores ex regione ilia cuius dies ad officium fuerit,
in obsequio praestolantur eum loco statute antequam veniat
ubi descensurus est : similiter et presbyteri tituli vel
ecclesiae ubi statio fuerit, una cum maioribus domus eccle-
siae romanae vel patre diaconiae (si tamen ilia ecclesia dia-
coniae fuerit) cum subdito sibi presbytero, et mansionario
thymiamaterium deferentibus in obsequium illius, inclinato
capite dum venerit. Primum acolythi cum defensoribus,
deinde presbyteri cum suis,1 petita benedictione divisis hinc
inde partibus prout militant, praecedunt pontificem usque
ad ecclesiam. Advocatores autem ecclesiae stant quidem
cum maioribus ; non autem praecedunt cum eis, sed ipsi
tantummodo sequuntur sellarem pontificis cum acolytho
qui aquamanus portat ; quern semper necesse est sequi
pontificem usque dum ad altare ascendit,2 paratus sub
humero in presbyterio quando vocetur a subdiacono region-
ario ad aquam dandam.
1 A word seems to be missing here.
2 C. ; ascendat, M
APPENDIX I 123
stones, lest they be lost. The lay-chamberlain, however,
goes on ahead and conveys the pontiff's sedan-chair, in
order that it may be ready when he comes into the
sacristy.
4. At break of day on festivals all the clergy go on
ahead of the pope to the appointed station (that Arrival
is, to the church at which it had been previously at the
announced that the stational mass would be Stati°nai
celebrated), excepting those whose duty it is
to accompany him, as we said above, and await the pontiff
in the church, with the papal almoner and the bearers and
the rest who carry crosses, sitting in the presbytery ; the
bishops, that is, on the left hand as they enter, the pres
byters on the other hand on the right, so that when the
pontiff sits down and looks towards them, he may see the
bishops on his right hand and the presbyters on his left.
Now when the pontiff draws near to the church, the
collets and counsellors belonging to the district which is
responsible for duty on that day, stand humbly awaiting
him at the appointed spot, before he comes to the place
where he will dismount : in like manner also the pres
byter of the title or church at which the station is going
to be held, together with the major-domos of the Roman
Church, or the father of the hostelry (should that church
happen to have one),Vwith the presbyter subordinate to
him [/'. e. to the presbyter of the title], and the sexton,
carrying a censer out of respect to the pope ; and they all
bow their heads when he arrives. First the collets with
the counsellors, then the presbyters with their [' curates ' ?]
having sought a blessing, separate into groups on either
side, as their service requires, and go before the pontiff to
the church. But the advocates of the Church, although
they stand with the major-domos, do not go in front with
them, but merely follow the pontiff's palfrey, together
with the collet who carries the washhandbasons : who must
always follow the pontiff until the time when he goes
up to the altar, and be ready at his elbow in the presbytery
124 ORDO ROM ANUS I
5. Cum vero ecclesiam introierit pontifex, non adscendit
continue ad altare, sed prius intrat in secretarium, susten-
tatus a diaconibus qui eum susceperint de sellari de-
scendentem. Ubi dum venerit, sedit in sella sua, et
diacones salutato pontifice egrediuntur secretarium, et ante
fores eiusdem mutant vestimenta sua, et parat evangelium
qui lecturus est, reserato sigillo ex praecepto archidiaconi,
super planetam acolythi ; et si necesse fuerit propter
maiora evangelia duobus acolythis super planetas tenentibus
parat evangelium. Quo facto acolythus defert evangelium
usque ante altare in presbyterium, praecedente eum subdia-
cono sequente, qui eum desuper planetam suscipiens
manibus suis honorifice super altare ponat. Nam egredi-
entibus diaconibus de secretario remanent cum pontifice
primicerius, secundicerius, primicerius defensorum, notarii
regionarii, et subdiaconus sequens qui tenet pallium ponti-
ficis in bracchio suo super planetam sinistro cum acubus.
6. Pontifex autem per manus subdiaconorum regionari-
orum mutat vestimenta sua hoc ordine. Defert ea plicata
cubicularius tonsoratus, accepta de1 manibus ostiarii. luxta
caput scamni subdiaconi regionarii secundum ordinem suum
accipiunt ad induendum pontificem ipsa vestimenta, alius
lineum, alius cingulum, alius anagolaium (id est, amictum).
alius lineam dalmaticam, et alius maiorem dalmaticam, et
alius planetam : et sic per ordinem induunt pontificem.
Primicerius autem et secundicerius componunt vestimenta
eius ut bene sedeant. Novissime autem, quern voluerit
1 c. ; «, M.
APPENDIX I 125
when he is called upon by the district-subdeacon to offer
water.
5. Now when the pontiff enters the church, he does
not go straight up to the altar, but first enters the sacristy,
supported by the deacons who received him when he dis
mounted from his palfrey ; and when he is gone The
therein he sits in his sedan-chair ; and the Vesting,
deacons, after saluting the pontiff, go out of the sacristy
and change their clothes before the doors : and he who
is going to read the gospel makes ready the gospel-book
(the seal of which has been unlocked by order of the
archdeacon), which a collet holds for him outside his
planet. If it should be necessary, on account of the size
and weight of the larger gospel-book, two collets hold it
outside their planets while he makes it ready. Which
done, the collet carries the gospel-book into the presbytery
before the altar, the subdeacon-attendant leading the
way, who, taking it, carries it outside his planet and
places it honourably on the altar with his own hands.
Meanwhile, after the deacons go out of the sacristy, there
remain with the pontiff the chancellor, the secretary, the
chief counsellor, the district-notaries, and the subdeacon-
attendant who bears the pontiff's pall with its pins on his
left arm outside his planet.
6. Now the pontiff changes his vestments, with the
assistance of the district-subdeacons, in the following
manner. The clerical chamberlain brings them, all folded
up, after having received them from the door-warden.
Near the head of the bench the district-subdeacons take
the vestments to put on the pontiff according to their
order, one the linen, another the girdle, a third the amice,
a fourth the linen dalmatic, a fifth the larger dalmatic, and
another the planet : and thus they vest the pontiff in
order. The chancellor and the secretary arrange his vest
ments so that they may hang well. Then, last of all, one
of the deacons whom the lord pontiff may choose, or one
i26 ORDO ROMANUS I
domnus pontifex de diaconibus, vel subdiaconibus cui
ipse iusserit, sumit de manu subdiaconi sequentis pallium
et induit super pontificem, et configit eum cum acubus in
planeta retro et ante et in humero sinistro, et salutat
domnum et dicit : lube, domne, benedicere. Respondet :
Salvet nos Dominus. Respondet : Amen.
7. Deinde subdiaconus regionarius, tenens mappulam
pontificis in sinistro bracchio super planetam revolutam,
exiens ad regiam secretarii dicit : Schola. Respondet :
Adsum. Et ille : Quis psallet ? Respondet : Ilk, et Hie.
Et rediens ad pontificem subdiaconus, porrigit ei mappu
lam, inclinans se ad genua illius et dicens : Servi domni
met, tails subdiaconus regionarius leget apostolum, et talis de
schola cantabit. Et postea non licet alterum mutare in loco
lectoris vel cantatoris. -Quod si factum fuerit, archipara-
phonista (id est, quartus scholae) excommunicabitur,1 qui
semper pontifici nunciat de cantoribus. Quod cum nunci-
atum fuerit, statim 2 sequitur subdiaconus adstans ante
faciem pontificis usque dum ei adnuat pontifex ut psallant :
cui dum adnuerit, statim egreditur ante fores secretarii et
dicit : Accendite. Qui dum accenderint, statim subdiaco
nus sequens tenens thymiamaterium aureum, pro foribus
ponit incensum ut pergat ante pontificem. Et ille quartus
scholae pervenit in presbyterio ad priorem scholae vel
secundum sive tertium, inclinato capite, dicit : Domne iubete.
8. Tune illi elevantes se per ordinem vadunt ante altare
et statuuntur per ordinem acies duae tantum : paraphon-
istae quidem hinc inde aforis, infantes ab utroque latere
1 M. adds : a pontifice.
2 I think that we ought to read qui sequitur = sequens.
APPENDIX I 127
of the subdeacons whom he may command, takes the pall
from the hand of the subdeacon-attendant, and sets it
about the pontiff's shoulders, fastening it to the planet
behind, in front, and on his left shoulder by means of the
pins. Then he salutes the lord pontiff, saying, Bid a
blessing, my lord. He answers, May the Lord save us:
and the deacon (or subdeacon) replies, Amen.
7. Then a district-subdeacon, holding the pontiff's napkin
on his left arm over his unrolled planet, goes out to the
gate of the sacristy, and says, 'The choir. They answer,
/ am present. Then he asks, Who Is going to sing the
-psalm ? and they answer, So-and-so, and so-and-so. Then
the subdeacon returns to the pontiff, offers him the
napkin, bowing himself to the pope's knees, and says, My
lord's servants, so-and-so the district-subdeacon will read the
epistle, and so-and-so of the choir will sing. And after this
no change may be made in either reader or singer : but if
this should be done, the ruler of the choir (i.e. the fourth
of the choir who always informs the pontiff on matters that
relate to the singers) shall be excommunicated by the
pontiff. When this has been announced, the subdeacon-
attendant stands before the pontiff until such time as the
latter shall sign to him that they may sing the psalm. As
soon as the signal is given, he immediately goes out
before the doors of the sacristy, and says, Light up ! And
as soon as they have lit their candles the subdeacon-
attendant takes the golden censer and puts incense in it in
front of the sacristy doors, so that he may walk before the
pontiff. And the ruler of the choir passes through the
presbytery to the precentor or the succentor or vice-
succentor, and bowing his head to him says, Sir, command!
8. Then they rise up and pass in order before the altar,
and the two rows arrange themselves in this manner : the
men-singers on either side without the doors [of the pres
bytery], and the children on each side within. Immediately
the precentor begins the anthem for the entry : and when
i28 ORDO ROMANUS I
infra per ordinem. Et mox incipit prior scholae antiphonam
ad introitum ; quorum vocem diaconi dum audierint,
continue intrant ad pontificem in secretarium. Et tune
pontifex elevans se, dat manum dextram archidiacono, et
sinistram secundo vel qui fuerint in ordine ; et illi osculatis
manibus ipsius, procedunt cum ipso sustentantes eum.
Tune subdiaconus sequens cum thymiamaterio procedit
ante ipsum mittens incensum ; et septem acolythi illius
regionis cuius dies fuerit, portantes septem cereostata
accensa, praecedunt ante pontificem usque ante altare.^7 Sed
priusquam veniant ante altare, diacones in presbyterio
exuuntur planetis : et suscipit eas subdiaconus regionarius,
et porrigit illas ad acolythos regionis cuius fuerint diaconi :
et tune duo acolythi tenentes capsas cum sanctis apertas,
et subdiaconus sequens cum ipsis tenens manum suam in
ore capsae ostendit sancta pontifici vel diacono qui praeces-
serit. Tune inclinato capite pontifex vel diaconus salutat
sancta et contemplatur ut, si fuerit superabundans, praeci-
piat ut ponatur in conditorio. ' l Tune peraccedens antequam
veniat ad scholam, dividuntur cereostata, quattuor ad
dextram et tres ad sinistram partem ; et pertransit pontifex
in caput scholae, et inclinat caput ad altare, surgens et
orans et faciens crucem in fronte sua, et dat pacem uni
episcopo de hebdomadariis et archipresbytero et diaconibus
omnibus r et respiciens ad priorem scholae, adnuit ei ut
dicat Gloriam : et prior scholae inclinat se pontifici, et im-
ponit. Quartus vero scholae praecedit pontificem ut ponat
oratorium ante altare, 1 si tempus fuerit : l et accedens
pontifex orat super ipsum usque ad repetitionem versus.
Nam diaconi surgunt quando dicitur : Sicut erat in
principio, ut salutent altaris latera, prius duo, et duo
vicissim, redeuntes ad pontificem. Et surgens pontifex
osculatur evangelia et altare, et accedit ad sedem suam : et
stat versus ad orientem.
1-1 C. ; M. omits.
APPENDIX I 129
the deacons hear his voice, they at once go to the pontiff
in the sacristy. Then the pontiff, rising, gives ,
.... 4 i i • i r Thelntroit.
his right hand to the archdeacon, and his left to
the second [deacon] or whoever may be appointed : who,
after kissing his hands, walk with him as his supporters.
Then the subdeacon-attendant goes before him with the
censer, diffusing the perfume of incense : and the seven
collets of the district which is responsible for that day,
carrying seven lighted candlesticks, go before the pontiff
to the altar. But before they arrive at the altar, the
deacons put off their planets in the presbytery, and the
district-deacon takes them and gives each severally to a
collet of the district to which each deacon belongs. Then
two collets approach, holding open pixes containing the
Holy Element ; and the subdeacon-attendant, taking
them, with his hand in the mouth of the pix, shows the
Holy Element to the pontiff and the deacon who goes
before him. Then the pontiff and the deacon salute the
Holy Element with bowed head, and look at the same in
order that if there be too many fragments he may cause
some of them to be put in the aumbry. After this the
pontiff passes on, but before he comes to the choir the
bearers of the candlesticks divide, four going to the right
and three to the left ; and the pontiff passes between them
to the upper part of the choir, and bows his head to the
altar. He then rises up, and prays, and makes the sign
of the cross on his forehead ; after which he gives the
kiss of peace to one of the hebdomadary bishops, and to
the archpresbyter, and to all the deacons. Then turning
towards the precentor, he signs to him to sing, Glory be to
the Father^ and to the Son, etc. ; and the precentor bows to
the pontiff, and begins it. Meantime the ruler of the
choir precedes the pontiff in order to set his faldstool
before the altar, if it should be the season for it : and '
approaching it, the pontiff prays thereat until the repe
tition of the verse [i.e. the anthem for the entry]. Now
when As it was in the beginning is said, the deacons rise up
in order to salute the sides of the altar, first two, and
1 3o ORDO ROM ANUS I
9. Schola vero, finita antiphona, imponit Kyrie eleison.
Prior vero scholae custodit ad pontificem ut ei adnuat si
vult mutare numerum litaniae, et inclirtat se pontifici.
Quando vero finierint, dirigens se pontifex contra popu-
lum, incipit : Gloria in excelsis Deo,1 si tempus fuerit,1 et
statim regyrat se ad orientem usque dum finiatur. Post
hoc dirigens se iterum ad populum dicens : Pax vobis ; et
regyrans se ad orientem dicit : Oremus, et sequitur oratio.
Post finitam sedet ; similiter episcopi vel presbyteri sedent.
10. Tune adscendunt subdiaconi regionarii ad altare,
statuentes se ad dextram sive ad sinistram altaris. Tune
pontifex adnuit episcopis et presbyteris ut sedeant. Subdi-
aconus vero qui lecturus est, mox ut viderit post pontificem
episcopos et presbyteros residentes, adscendit in ambonem et
legit. Postquam legerit, cantor cum cantatorio adscendit
et dicit responsum. 2 Ac deinde per alium cantorem 2 si
fuerit tempus ut dicatur, Alleluia concinitur : sin autem,
tractum : sin minus, tantummodo responsum cantatur.3
1 1 . Deinde diaconus osculans pedes pontificis, tacite
dicit ei pontifex : Dominus sit in corde tuo et in labiis tuis.
l-1 C. ; M. omits.
2-2 C. and M. both omit, and instead of concinitur have bene. I have followed
in the text the corresponding passage in Mabillon's Ordo III, a ninth century
document of Roman use, but not of the local church of Rome.
3 C. and M. both omit : supplied from Ordo III.
APPENDIX I 131
then the rest by twos, and return to the pontiff. And
then the latter arises, and kisses the book of the gospels
and the altar, and, going to his throne, stands there facing 1
eastwards.
9. Now, after the anthem is finished, the choir begins,
Lord, have mercy. But the precentor keeps his
, . /v , r . The Kyries
eye on the pontiff, so that the latter may sign to
him if he wishes to change the number of the Kyries, and
bows to him. When they have finished, the pontiff turns .
himself round towards the people, and begins, Glory be to
God on high, if it be the season for it, and at once turns 3
back again to the east until it be finished. Then, after
turning again to the people, he says, Peace to you, and
once more turning to the east, says, Let us pray, Thg
and the collect follows. At the end of it he sits,
and the bishops and presbyters sit in like manner.
10. Meanwhile the district-subdeacons go up to the
altar, and place themselves at the right and left of the
altar. Then the pontiff signs to the bishops and pres
byters to sit. Now, as soon as the subdeacon The Scrip-
who is going to read perceives that the bishops ture Lessons,
and presbyters are sitting down after the pontiff, he goes
up into the ambo and reads the epistle. When he has
finished reading, a chorister goes up into the same with
the grail, and sings the respond. And then Alleluia is
sung by another singer, if it should be the season when
Alleluia is said ; if not, a tract ; if when neither one nor
the other is appointed, only the respond is sung.
1 1 . Then the deacon kisses the pontiff's feet, and the
latter says to him in an undertone, The Lord be in thy
heart and on thy lips. Then the deacon comes before the
altar, and after kissing the book of the gospels, takes it up
in his hands ; and there walk before him [to the ambo]
two district-subdeacons, who have taken the censer from
the hand of the subdeacon-attendant, diffusing incense.
1 32 ORDO ROMANUS I
Delude venit ante altare, et osculatis evangeliis levat in
manus suas codicem. Et procedunt ante ipsum duo
subdiaconi regionarii levantes thymiamaterium de manu
subdiaconi sequentis mittentes incensum. Et ante se
habent duos acolythos portantes duo cereostata. Veni-
entes ad ambonem dividuntur ipsi acolythi ante ambonem,
et transeunt subdiaconi et diaconus cum evangelic per
medium eorum. Ille qui absque thymiamaterio est, vertens
se ad diaconum, porrigit ei bracchium suum sinistrum in
quo ponit evangelium, ut manu subdiaconi aperiatur ei
locus in quo signum lectionis positum fuerit ; et interposito
digito suo diaconus in loco lectionis adscendit ad legendum,
et illi duo subdiaconi redeunt stare ante gradum descensi-
onis ambonis. Finite evangelio dicit pontifex : Pax tibi.
Deinde dicit : Dominus vobiscum. Respondetur : Et cum
spiritu tuo. Et dicit : Oremus. Descendente autem diacono,
subdiaconus qui prius aperuerat, recipit evangelium et
porrigit eum subdiacono sequenti qui in filo stat, quod
tenens ante pectus suum super planetam, porrigit oscu-
landum omnibus per ordinem graduum qui steterint. Et
post hoc praeparato acolytho in pogio iuxta ambonem cum
capsa in qua subdiaconus idem ponit evangelium ut sigil-
letur. Acolythus autem regionis eiusdem cuius et
subdiaconus est, revocat evangelium ad Lateranis.
12. Deinde pergente diacono ad altare, stante acolytho
cum calice et corporali super eum, levat calicem in bracchio
suo sinistro et porrigit diacono corporalem et accipit desu-
per calicem, et ponit earn super altare a dextris, proiecto
capite altero ad diaconum secundum ut expandant. Tune
adscendunt ad sedem primicerius et secundicerius, et primi-
cerius defensorum cum omnibus regionariis et notariis :
subdiaconus vero cum calice vacuo sequitur archidiaconum.
13. Pontifex descendit ad senatorium, tenente manum
APPENDIX I 133
And in front of them they have two collets carrying two
candlesticks. On coming to the ambo, the collets part
before it, and the subdeacons and the deacon with gospel-
book pass between them. The subdeacon who is not
carrying the censer then turns towards the deacon, and
offers him his left arm on which to rest the gospel-book,
in order that the former may open it with his right hand
at the place where the mark for reading was put : then,
slipping his finger into the place where he has to begin,
the deacon goes up to read, while the two subdeacons
turn back to stand before the step coming down from the
ambo. The gospel ended, the pontiff says, Peace to thee ; ~?
and then, 'The Lord be with you. Answer is made, And '
with thy spirit ; and he says, Let us pray.
When the deacon is come down from the ambo, the
subdeacon who first opened the gospel-book previously,
takes it from him and hands it to the subdeacon-attendant,
who stands in his rank. Then the latter, holding the
book before his breast, outside his planet, offers it to be
kissed by all who stand [in the quire] in the order of their
rank. And after this a collet is ready on the step by
the ambo with the case, in which the same subdeacon puts
the gospel-book so that it may be sealed. But the collet
of the same district as that to which the subdeacon belongs
carries it back to the Lateran.
12. The deacon in the meantime returns to the altar,
where a collet stands holding a chalice with a corporas
lying on it ; raising the chalice in his left arm, he offers
the corporas to the deacon, who takes it off the chalice
and lays it on the right part of the altar, throwing the other
end of it over to the second deacon in order to spread it.
Then there go up to the throne the chancellor and the
secretary, and the chief counsellor, with all the district-
offkials and notaries : but the subdeacon with the empty
chalice follows the archdeacon.
13. The pontiff now goes down to the place where the
i34 ORDO ROMANUS I
eius dextram primicerio notariorum et primicerio defen-
sorum sinistram : et suscipit oblationes principum per
ordinem archium.1 Archidiaconus post eum suscipit amulas
et refundit in calicem maiorem, tenente eum subdiacono
regionario : quern sequitur cum scypho super planetam
acolythus, in quo calix impletus refunditur. Oblationes a
pontifice suscipit subdiaconus regionarius et porrigit sub
diacono sequenti ; et subdiaconus sequens ponit in sindonem
quem tenent duo acolythi. Reliquas oblationes post
pontificem suscipit episcopus hebdomadarius ut ipse manu
sua mittat eas in sindonem quae eum sequitur. Post
quem diaconus qui sequitur 2 amulas suscipit, et post
archidiaconum manu sua refundit in scyphum.2 Pontifex
vero antequam transeat in parte mulierum, descendit ante
confessionem et suscipit oblationes 3 primicerii et secundi-
cerii et primicerii defensorum. Nam diebus festis post
diacones ad altare offerunt. Similiter adscendens pontifex
in partem feminarum ordine quo supra omnia explet.
Similiter et presbyteri, si necesse fuerit, post eum vel in
presbyterio faciunt.
14. Post hoc pontifex tenente ei manum primicerio et
secundicerio redit ad sedem suam, abluit manus suas.
Archidiaconus stans ante altare, expleta susceptione lavat
manus suas. Deinde respicit in faciem pontificis, adnuit
ei, et ille resalutato accedit ad altare. Tune subdiaconi
regionarii levantes oblatas de manu subdiaconi sequentis
super bracchia sua, porrigunt archidiacono, et ille componit
altare. Nam subdiaconi hinc inde porrigunt. Ornato
1 Arche = apxti a beginning. I take it to mean the date of their ' promotion '
to their rank; or as we now say, of the creation of their title.
2-a I follow the order of the words as printed by C.: M. has post archi-
diaconem, suscipit [amulas~\ et manu sua refundit in scyphum.
2 C. ; oblatas, M.
APPENDIX I 135
notables sit, the chancellor holding his right hand and
the chief counsellor his left : and he receives The
the loaves of the princes in the order of their offertory.
' promotion * (?). The archdeacon next receives the flasks
of wine, and pours them into the greater chalice which is
carried by a district-subdeacon, and a collet follows him
holding a bowl outside his planet, into which the chalice
when full is emptied. A district-subdeacon takes the
loaves from the pontiff and hands them to the subdeacon-
attendant, who places them in a linen cloth held by two
collets. An hebdomadary bishop receives the rest of the
loaves after the pontiff, so that he may, with his own hand,
put them into the linen cloth which is carried after him.
Following him the deacon-attendant receives the flasks of
wine, and pours them into the bowl with his own hand,
after the archdeacon. Meanwhile the pontiff, before
passing over to the women's side, goes down before the
Confession, and there receives the loaves of the chancellor,
the secretary, and the chief counsellor. For on festivals
they offer at the altar after the deacons. In like manner
the pontiff goes up to the women's side, and performs
there all things in the same order as detailed above. And
the presbyters do likewise, should there be need, either
after the pontiff or in the presbytery.
14. After this, the pontiff returns to his throne, the
chancellor and the secretary each taking him The
by the hand, and there washes his hands. The Lavatory,
archdeacon stands before the altar and washes his hands
at the end of the collection of the offerings. Then he
looks the pontiff in the face, signs to him, and, after the
pontiff has returned his salutation, approaches the altar.
Then the district-subdeacons, taking the loaves from
the hand of the subdeacon-attendant, and carry- The pre-
ing them in their arms, bring them to the arch- paration or
deacon, who arranges them on the altar. The t}
subdeacons, by the bye, bring up the loaves on either
side. Having made the altar ready, the archdeacon then
136 ORDO ROMANUS I
vero altare tune archidiaconus sumit amulam pontificis de
subdiacono oblationario, et refundit super colum in calicem ;
deinde diaconorum ; et in die festo, primicerii, secundicerii,
primicerii defensorum. Deinde descendit subdiaconus
sequens in scholam, accipit fontem de manu archipara-
phonistae, et defert archidiacono, et ille infundit faciens
crucem in calice. Tune adscendunt diaconi ad pontificem.
Quos videntes primicerius, secundicerius, et primicerius
defensorum regionariorum,1 et notarii regionarii, et
defensores regionarii, descendunt de aciebus, ut stent in
loco suo.
15. Tune surgens pontifex a sede, descendit ad altare,
et salutat altare, et suscipit oblatas de manu presbyteri
hebdomadarii et diaconorum. Deinde archidiaconus sus
cipit oblatas pontificis de oblationario et dat pontifici :
quas dum posuerit pontifex in altare, levat calicem archi
diaconus de manu subdiaconi regionarii et ponit eum
super altare iuxta oblatam pontificis a dextris, involutis
ansis cum offertorio : quern ponit in cornu altaris et stat
post pontificem. Et pontifex inclinans se paululum ad
altare, respicit scholam et adnuit ut sileant.
1 6. Tune finite offertorio, episcopi stant post pontificem,
primus in medio, deinde per ordinem ; et archidiaconus a
dextris episcoporum, secundus diaconus a sinistris, et
ceteri per ordinem disposita acie. Et subdiaconi regionarii,
finite ofFertorio, vadunt retro altare aspicientes ad pontifi
cem, ut quando dixerit Per omnia saecula^ aut Dominus
vobiscum, aut Sursum corda^ aut Gratias^ ipsi sint ad
respondendum stantes erecti usque dum incipiunt dicere
1 This word should probably be omitted, as the officer in question was chief of
the whole Schola defentorum, and not merely of the district counsellors.
APPENDIX I 137
takes the pontiff's flask of wine from the subdeacon-
oblationer, and pours it through a strainer into the chalice ;
then the deacons' flasks, and, on festivals, those of the
chancellor, the secretary, and the chief counsellor as well.
Then the subdeacon-attendant goes down into the choir,
receives a ewer of water from the hand of the ruler of the
choir and brings it back to the archdeacon, who pours it
into the chalice, making a cross as he does so. Then
the deacons go up to the pontiff : on seeing which, the
chancellor, the secretary, the chief of the district-coun
sellors (sic\ the district-notaries, and the district-counsellors
come down from their ranks to stand in their proper
places.
15. Then the pontiff, arising from his throne, goes
down to the altar and salutes it, and receives TheOffer-
the loaves from the hands of the hebdomadary ings of the
presbyter and the deacons. Then the archdeacon clersy-
receives the pontiff's loaves from the subdeacon-oblationer,
and gives them to the pontiff. And when the latter has
placed them on the altar, the archdeacon takes the chalice
from the hand of a district-subdeacon and sets it on the
altar on the right side of the pontiff's loaf, the offertory-
veil being twisted about its handles. Then he lays the
veil on the end of the altar, and stands behind the pontiff,
and the latter bows slightly to the altar and then turns^ to 1
the choir and signs to them to stop singing.
1 6. The offertory being finished, the bishops stand
behind the pontiff, the senior in the midst, and the rest
in their order ; the archdeacon standing on the right of
the bishops, the second deacon on their left, and the rest
in order arranged in a line. And the district-subdeacons
go behind the altar at the end of the offertory and face
the pontiff, so that when he says, For ever and ever, or,
The Lord be with you, or, Lift up your hearts^ or, Let us
give thanks^ they may be there to answer, standing upright,
until the time when the choir begin to sing the angelical
138 ORDO ROM ANUS I
hymnum angelicum, id est Sanctus : quern dum expleverint,
surgit pontifex solus et intrat in canonem. Episcopi vero,
diaconi, subdiaconi, et presbyteri in presbyterio permanent
inclinati. Et cum dixerit : Nobis quoquepeccatoribus, surgunt
subdiaconi : cum dixerit : Per quern haec omnia, Domine,
surgit archidiaconus solus. Cum dixerit : Per ipsum, et
cum ipso, levat cum offertorio calicem per ansas, et tenens
exaltat ilium iuxta pontificem. Pontifex autem tangit a
latere calicem cum oblatis, dicens : Per ipsum, et cum ipso,
usque Per omnia saecula saeculorum ; Amen. Et ponit
pontifex oblationes in loco suo, et archidiaconus calicem
iuxta eas, dimisso offertorio in ansis eiusdem.
17. Nam quod intermissimus de patena ; quando inchoat
canonem, venit acolythus sub humero, habens sindonem
in collo ligatam, tenens patenam ante pectus suum in parte
dextra usque in medium canonem. Tune subdiaconus
sequens suscipit earn super planetam et venit ante altare,
exspectans quando earn suscipiat subdiaconus regionarius.
1 8. Finito vero canone subdiaconus regionarius stat
cum patena post archidiaconum ; quando dixerit : Et ab
omni perturbations securi, vertit se archidiaconus, et osculata
patena dat earn tenendam diacono secundo. Cum dixerit :
Pax Domini sit semper vobiscum, faciens crucem tribus
vicibus manu sua super calicem, mittit sancta in eum.
Sed archidiaconus pacem dat episcopo priori, deinde ceteris
per ordinem et populis.
APPENDIX I
'39
hymn, that is, Holy, holy, holy. And when they have
finished it, the pontiff rises alone and enters
on the canon. The bishops, however, and the
deacons, subdeacons, and presbyters remain in the presby
tery, and bow themselves down. Now when the pontiff
says, 'To us sinners, also, the subdeacons rise up, and when
he says, By whom all these things, O Lord, the archdeacon
arises alone. When the pontiff says, By him, and with him,
the archdeacon lifts up the chalice with the offertory-veil
passed through its handles, and, holding it, raises it towards
the pontiff. Then the latter touches the side
of the chalice with the loaves saying, By him,
and with him, as far as, For ever and ever. Amen. Then
the pontiff sets the loaves down again in their place, and
the archdeacon puts the chalice down by them, and removes
the offertory-veil from the handles of the same.
17. We have, by the bye, omitted something about
the paten. When the pontiff begins the canon, The re-
a collet comes near, having a linen cloth thrown moral of
around his neck, and holds the paten before his the Paten-
breast on the right side [of the altar ?] until the middle
of the canon. Then the subdeacon-attendant holds it
outside his planet, and comes before the altar, and waits
there with it until the district-subdeacon takes it from him.
1 8. But at the end of the canon, the district-subdeacon
stands behind the archdeacon with the paten. And when
the pontiff says, And safe from all unquiet, the archdeacon
turns round, and after kissing the paten, takes it and gives
it to the second deacon to hold.
When the pontiff says, The peace of the Lord be with
you alway, he makes a cross with his hand thrice The Sanaa;
over the chalice, and drops a consecrated frag- and The Kiss
ment [reserved from the last solemn mass] into of Peace-
it. Meanwhile the archdeacon gives the kiss of peace to
the chief hebdomadary bishop, then to the rest of the
clergy in order, and then to the people.
1 4o ORDO ROMANUS I
19. Tune pontifex rumpit oblatam ex latere dextro ; et
particulam quam rumpit super altare relinquit : reliquias
vero oblationes suas ponit in patenam quam tenet diaconus,
et redit ad sedem. Mox primicerius et secundicerius, et
primicerius defensorum, cum omnibus regionariis et notariis
adscendunt ad altare, et stant in ordine suo a dextris et a
sinistris. Nomenclator vero et saccellarius et notarius vice-
domini, cum dixerint : Agnus Dei, tune adscendunt adstare
ante faciem pontificis ut adnuat eis scribere nomina eorum
qui invitandi sunt, sive ad mensam pontificis per nomen-
clatorem, sive ad vicedomini per notarium ipsius : quorum
nomina ut compleverint, descendunt ad invitandum. Nam
archidiaconus levat calicem, et dat eum subdiacono region-
ario, quern tenet iuxta cornu altaris dextrum. Et accedentes
subdiaconi sequentes, cum acolythis qui saccula portant, a
dextris et a sinistris altaris, extendentibus acolythis bracchia
cum sacculis : stant subdiaconi sequentes a fronte ut parent
sinus sacculorum archidiacono ad ponendas oblationes
prius a dextris, deinde a sinistris. Tune acolythi vadunt
dextra laevaque per episcopos circum altare, reliqui
descendunt ad presbyteros, ad confringant hostias. Patena
praecedit iuxta sedem, deferentibus cam duobus sub-
diaconibus regionariis ad diacones ut frangant. Sed illi
aspiciunt in faciem pontificis ut eis adnuat frangere. Et
dum adnuerit, resalutato pontifice, confringunt. Et archi
diaconus, evacuato altari oblationibus praeter particulam
quam pontifex de propria oblatione confracta super altare
reliquit (quia ita observant ut dum missarum sollemnia
peraguntur, altare sine sacrificio non sit), respicit in scholam,
et adnuit eis ut dicant : Agnus Dei, et vadit ad patenam
cum ceteris. Expleta confractione, diaconus minor, levata
de subdiacono patena, defert ad sedem, ut communicet
pontifex. Qui dum communicaverit, de ipsa sancta quam
momorderit ponit inter l manus archidiaconi in calicem,
faciens crucem ter, dicendo : Fiat commixtio et consecratio
corporis et sanguinis Domini nostri Jesu Christi accipientibus
1 C. ; M. has in. The Galilean Ordo II of Mabillon has inte
APPENDIX I 141
19. Then the pontiff breaks one of the loaves on its
right side, and leaves the fragment which he The
breaks off upon the altar : but the rest of his Fraction.
loaves he puts on the paten which the deacon is holding, I
and returns to his throne. Immediately the chancellor,
the secretary, and the chief counsellor, with all the district-
officials and notaries, go up to the altar, and stand in their
order on the right and left. The invitationer and the
treasurer, and the notary of the papal vicar, when the
choir sing O Lamb of God^ go up and stand facing the
pontiff in order that he may sign to them to The invita-
write down the names of those who are to be tions to
invited either to the pontiff's table, by the breakfast-
invitationer, or to the papal vicar's, by his notary : and
when the list of names is completed, they go down and
deliver the invitations.
The archdeacon now lifts up the chalice and gives it to
the district-subdeacon, who holds it near the right corner
of the altar. Then the subdeacpns-attendant, with the
collets, who carry little sacks, draw near to the right and
left of the altar : the collets hold out their arms with the
little sacks, and the subdeacons-attendant stand in front,
in order to make ready the openings of the sacks for the
archdeacon to put the loaves into them, first those on the
right, and then those on the left. The collets then pass
right and left among the bishops around the altar, and the
rest \i. e. the subdeacons] go down to the presbyters, in
order that they may break the consecrated The
loaves. Two district - subdeacons, however, Fraction
have proceeded to the throne, carrying the paten continued-
to the deacons, in order that they may perform the fraction.
Meanwhile the latter keep their eyes on the pontiff so
that he may sign to them when to begin : and when he
has signed to them, after returning the pontiffs salutation,
they make the fraction.
The archdeacon, after that the altar has been cleared of
the loaves, except the fragment which the pontiff broke
off his own loaf and left on the altar (which is done so
1 42 ORDO ROM ANUS I
nobis in vitam aeternam, Amen. Pax tecum. Et cum spiritu
tuo ; et confirmatur ab archidiacono.
20. Deinde venit archidiaconus cum calice ad cornu
altaris et adnunciat stationem : et refuse parum de calice
in scyphum inter manus acolythi, accedunt primo episcopi
ad sedem ut communicent de manu pontificis secundum
ordinem : similiter presbyteri ut communicent post eos.
Episcopus autem primus accipit calicem de manu archi-
diaconi, et stat in cornu altaris l ut confirmet sequentes
ordines 1 usque ad primicerium defensorum. Deinde
archidiaconus, accepto de manu illius calice, refundit in
scyphum quern supra diximus : et tradit calicem subdiacono
regionario, qui tradit ei pugillarem cum quo confirmat
populum. Calicem autem accipit subdiaconus sequens, et
dat acolytho quern ille revocat in paratorium. Qui dum
confirmaverit quos papa communicat, descendit pontifex a
sede cum primicerio notariorum et primicerio defensorum
tenentibus ei manus, ut communicet eos qui in senatorio
sunt ; post quern archidiaconus confirmat. Post haec
episcopi communicant populum, adnuente eis primicerio
cum manu sub planeta, percontato pontifke. Post eos
diaconi confirmant. Deinde transeunt in partem sinistram
ut faciant similiter. Presbyteri autem, adnuente primicerio,
1-1 C. ; icquentit orJinh, M. Ordo II agrees with C
APPENDIX I 143
that, while the solemnities of mass are being celebrated,
the altar may never be without a sacrifice), looks at the
choir, and signs to them to sing, O Lamb of God, and then
goes to the paten with the rest. The fraction being
finished, the second deacon takes the paten from the sub-
deacon and carries it to the throne to communicate the
pontiff : who after partaking, puts a particle which he has
bitten off the holy element into the chalice which The Com-
the archdeacon is holding, making a cross with mixture,
it thrice, and saying, May the commixture and consecration
of the Body and Blood of our Lord Jesus Christ be to us
who receive it for life eternal, Amen. Peace be with thee.
[And he answers] And with thy spirit. And then the
pontiff is communicated with the chalice by the archdeacon.
20. Then the archdeacon comes with the chalice to the
corner of the altar, and announces the next The Com-
station : and after he has poured a small quantity muni°n-
of the contents of the chalice into the bowl held by the
collet, there approach to the throne, so that they may
communicate from the pontiff's hand, first the bishops in
order, and then the presbyters in like manner, so that they
may communicate after them. Then the chief hebdomadary
bishop takes the chalice from the hands of the archdeacon,
in order to administer the species of wine to the remaining
ranks down to the chief counsellor. Then the archdeacon
takes the chalice from him, and pours it into the bowl
which we mentioned above : he then hands the empty
chalice to the district-subdeacon, who gives him the reed
wherewith he communicates the people with the species of
wine. But the subdeacon-attendant takes the chalice and
gives it to the collet, who replaces it in the sacristy. Andi
when the archdeacon has administered the cup to those
whom the pope communicated, the pontiff comes down
from his throne, with the chancellor and the chief coun
sellor, who hold his hands, in order to communicate those
who are in the places allotted to the magnates, after which
the archdeacon communicates them with the cup.
i44 ORDO ROMANUS I
iussu pontificis, communicant populum ; et ipsi vicissim
conformant. Nam mox ut pontifex coeperat in senatorio
communicare, statim schola incipit antiphonam ad com-
munionem per vices cum subdiaconibus ; et psallunt
usque dum communicate omni populo adnuat pontifex
ut dicant Gloria Patri, et tune repetito versu quiescunt.
Et pontifex, mox ut communicaverit in parte mulierum,
redit ad sedem ; et communicat regionarios per ordinem,
et eos qui in filo steterunt : et in diebus festis de schola
duodecim. Nam ceteris diebus in presbyterio communi
cant. Post hos omnes redeuntes nomenclator et saccel-
larius, et acolythus qui patenam tenet, et qui manutergium
tenet, et qui aquam dat, ad sedem communicant ; et post
pontificem archidiaconus eos confirmat.
21. Adstat autem subdiaconus regionarius ante faciem
pontificis ut adnuat ei. Ille vero contemplans populum si
iam communicati sint, et adnuit ei. Et ille vadit ad
humerum, aspicit ad primum scholae, faciens crucem in
fronte sua, adnuit ei dicere Gloriam : et ille resalutato,
dicit Gloria, Sicut erat^ et versum. Finita autem antiphona
surgit pontifex cum archidiacono, et veniens ante altare
dat orationem ad complendum, directus ad orientem.
Nam in isto loco, cum Dominus vobiscum dixerit, non se
dirigit ad populum. Finita vero oratione cui praeceperit
archidiaconus de diaconibus aspicit ad pontificem ut ei
adnuat, et dicit ad populum : Ite, missa est. Respondent :
APPENDIX I 145
After this the bishops communicate the people, the
chancellor signing to them to do so with his hand under
his planet, at the pontiff's formal request : and then the
deacons administer the cup to them. Next they all pass
over to the left side of the church, and do the same there.
Moreover, the presbyters, at a sign from the chancellor,
by command of the pontiff, communicate the people also,
and afterwards administer the cup to them as well.
Now as soon as the pontiff began to communicate the
magnates, the choir immediately began to sing TheCom-
the communion-anthem by turns with the sub- munion-
deacons ; and they go on singing until, when all anthem-
the people have communicated, the pontiff signs to them
to sing Glory be to the Father ', and then, after repeating
the verse, they cease.
The pontiff, directly after communicating those on the I
women's side goes back to the throne and communicates 1
the district officials in order, and those who stand in a '
group, and on festivals twelve of the choir as well. But
on other days these communicate in the presbytery. After
all these the invitationer, and the treasurer, the collet who
holds the paten, he who holds the towel, and he who
offers water at the lavatory, communicate at the throne ;
and after the pontiff has communicated them, the
archdeacon administers the cup to them.
21. Then a district-subdeacon stands before the pontiff
in order that he may sign to him : but the pontiff first
looks at the people to see if they have finished communi
cating, and then signs to him. Then he goes to the
pontiff's shoulder and looks towards the precentor, making
a cross on his forehead as a sign to him to sing Glory be :
and the precentor returns his salutation, and sings Glory
be to the Father •, etc., As it was in the beginning^ etc., and
the verse. At the end of the anthem the pontiff rises
with the archdeacon and comes before the altar The Post-
and says the post-communion collect, facing communion,
eastwards. For at this part of the service, when he says,
K
146 ORDO ROMANUS I
Deo gratias. Tune septem cereostata praecedunt pontificem
et subdiaconus regionarius cum turibulo ad secretarium.
Descendente autem illo in presbyterium, episcopi primum
dicant: lube, domne, benedicere. Respondet : Benedicat nos
Dominus. Respondent : Amen. Post episcopos, pres-
byteri ; deinde monachi ; deinde schola ; deinde milites
draconarii (id est, qui signa portant) ; post eos, baiuli ;
post eos cereostatarii ; post quos acolythi qui rugam
observant ; post eos extra presbyterium cruces portantes ;
deinde mansionarii iuniores : et intrat in secretarium.
SUPPLEMENT.
Si autem summum pontificem^ ubi statio fuerit, contigerit non
adesse; haec sunt quae ab alto episcopo dissimiliter fiunt.
22. In primis, quod non illi sed diaconi praecedunt cum
cereostato vel turibulo. Secundum, namque quod non
sedet in sede post altare. Tertio, non dicit orationem post
altare sed in dextro latere altaris. Quartum, non ipse epis-
copus, sed diaconus in eo loco, ubi consuetudo est, signat.
Quinto loco, post finitum canonem, ubi dicitur : Per quern
haec omnia, Domine, non levatur calix ab archidiacono.
Sexto loco, quando dici debet : Pax Domini sit semper vobis-
cum, deportatur a subdiacono oblationario particula fermenti
quod ab apostolico consecratum est, et datur archidiacono ;
ille vero porrigit episcopo. At ille consignando tribus
vicibus et dicendo : Pax Domini sit semper vobiscum, mittit
in calicem. Nam et hoc dissimiliter facit, quod apostolicus
non confringit : ipse vero super pallam, quae corporalis
dicitur, in altare confringit. Deinde communicant omnes
APPENDIX I
H7
The Lord be with you, he does nqt^ turn to the people.
At the end of the collect, one of the deacons, The Dis
appointed by the archdeacon, looks towards the missal-
pontiff for him to sign to him, and then says to the people,
Go, [mass] is over ! and they answer, Thanks be to God.
Then the seven collets carrying their candlesticks go
before the pontiff, and a district - subdeacon with the
thurible, to the sacristy. But as he goes down into the
presbytery, first the bishops say, Sir, bid a blessing ; and
the pontiff answers, May the Lord bless us I and they
answer, Amen. After the bishops the presbyters say the
same, and then the monks, then the choir, then the
military banner-bearers, /'. e. those who carry standards :
after them the bearers, after them the taperers, after
them the collets who watch the gate (of the Confession ?) ;
after them, but outside the presbytery, those who carry
the crosses ; then the junior sextons, and this done the
pontiff enters the sacristy.
Supplement, showing what things are done differently if
the stational mass is celebrated by another bishop when the
pope is unable to be present.
22. First, that the deacons, and not the bishop who
is celebrating that day, enter with the candlestick and
thurible. Secondly, that the bishop does not sit in the
throne behind the altar. Thirdly, that he does not say
the collect behind the altar, but at the right side of it.
Fourthly, that the deacon, and not the bishop himself,
makes the sign of the cross in the place where it is
customary. Fifthly, that the chalice is not elevated by
the archdeacon after the canon, where, By whom thou dost
create all these things, O Lord, is said. Sixthly, when, The
Peace of the Lord be with you alway, ought to be said, the
subdeacon-oblationer brings a fragment of the Fermentum,
which has been hallowed by the pope, and gives it to the
archdeacon, and he offers it to the bishop, who making
the sign of the cross with it thrice as he says, The Peace of
148 ORDO ROMANUS I
praeter episcopum tantum, quod non sua manu com-
municat. Si 1 in ipsius manum mittit partem, et ipse se
communicat cum propria manu. Similiter facit presbyter
presbytero, et diaconus diacono. Nam reliqua omnia
similiter ut summus pontifex facit.
Similiter etiam et a presbytero agitur, quando in statio-
ne facit missas, praeter Gloria in excelsis Deo ; quia a presby
tero non dicitur nisi in Pascha.
Episcopi, qui civitatibus praesident, ut summus pontifex
ita omnia peragunt.
48. In diebus festis, id est, Paschae, Pentecostes, sancti
Petri, Nativitatis Domini, per has quattuor sollemnitates
habent colligendos presbyteri cardinales, unusquisque tenens
corporalem in manu sua : et venit archidiaconus et porrigit
unicuique eorum oblatas tres. Et accedente pontifice ad
altare, dextra laevaque circumdant altare, et simul cum illo
canonem dicunt, tenentes oblatas in manibus, non super
altare, ut vox pontificis valentius audiatur ; et simul
consecrant corpus et sanguinem Domini : sed tantum
pontifex facit super altare crucem dextra laevaque.
1 The passage is corrupt. We should probably read Alius efiscofus instead of
Si. Compare the corresponding passage in the Ordo of St. Amand on page 163.
APPENDIX I 149
the Lord be with you alway, drops it into the chalice. This
also is done differently, for the pope does not break one
of the loaves, but the bishop breaks one over the cloth on
the altar which is called a corporas. Then all communicate,
save only the celebrant bishop, for he does not communi
cate himself by his own hand. Another bishop puts a
part of a loaf into his hand, and then he communicates
himself from his own hand. Likewise a presbyter does
for a presbyter, and a deacon for a deacon. Everything
else the bishop does just as the pope.
In like manner also things are done by a presbyter
when he celebrates masses at a Station, except, Glory be to
God on high, for this is not said by a presbyter save only
at Easter.
Bishops who rule over cities perform all things as the
pope himself.
[The rite of concelebration on festivals.]
48. On festivals, that is to say on Easter day, Pentecost,
St. Peter's day, and Christmas day, the cardinal presbyters
assemble, each one holding a corporas in his hand, and
the archdeacon comes and offers each one of them three
loaves. And when the pontiff approaches the altar, they
surround it on the right and the left, and say the canon
simultaneously with him, holding their loaves in their
hands, and not placing them on the altar, so that the
pontiff's voice may be heard the more strongly, and they
simultaneously consecrate the body and blood of the Lord,
but the pontiff alone makes a cross over the altar.
PLATE XIV]
[To face page 150
Ordo Romanus I]
Bppenbiy
Hppenbiy
Hn ©rbo IRomanus from a nintb century
fIDS of St. Hmanfc (c. 800 SUD.)
renbereb into
In the name of our Lord Jesus Christ.
Here beginneth the Order in which mass is celebrated
in the holy and apostolic Roman Church, which we have
taken care to set forth with the utmost assiduity and the
greatest diligence, not in grammatical phrases, but plainly
and exactly ; that is, how the pontiff proceeds on a solemn
day with great honour, as has been found out from the
holy fathers.
i. Now, first of all, all the clergy as well as all the
people proceed to the church where the mass is to be
celebrated, and the pontiff enters the sacristy, The
and puts on his sacerdotal vestments. When he Vesting.
wears a dalmatic, the deacons also wear dalmatics in like
manner, and the subdeacons wrap themselves in amices
about the neck, and vest themselves in such white tunics
as they have, either silken or linen. But if the pontiff
does not wear a dalmatic, the deacons and subdeacons do
not wrap themselves in amices, but walk with white tunics,
and planets. In the meantime, while the pontiff sits in
his seat in the sacristy, the deacon who is going to read
the gospel takes care of the gospel-book, and afterwards
hands it to the subdeacon. Then the subdeacon carries it
through the midst of the presbytery, and no one presumes
to sit when they see him pass by ; and, advancing through
I54 ORDO ROMANUS I
the presbytery, the subdeacon places it on the altar. Am
meanwhile the ruler of the choir stands before the pontii
and says to the district-subdeacon,6Wtf^-j0 sings the responc
so-and-so the Alleluia. Then the pontiff says to the choii
Enter! and he sends word to the precentor, and say:
Command ! Then the above-mentioned subdeacon come
to the pontiff's ear and says in an undertone (secreto
So-and-so reads ; so-and-so and so-and-so sing the psalms.
2. Then the oblationer lights two tapers before th
sacristy for the pontiff's lights, which is the custom ;
all times, and goes in before the pontiff, and sets thei
behind the altar in two candlesticks, one on the right an
one on the left. Then the collets light their candlestick
before the sacristy ; and the pontiff comes out (
the sacristy with the deacons, two of them suj
porting him, on the right and the left, and there go befoi
him the seven candlesticks, and the subdeacon-attendai
with a censer. The deacons have their planets over the
dalmatics until they come with the pontiff to the upp<
part of the presbytery. On arriving there, they remo^
the planets which they have on, and their ministers taP
them. Now when the subdeacon who is precentor sei
them taking off their planets, and the pontiff enterir
the presbytery, he too removes the planet which he
wearing, and a collet from the choir receives it. The
the priests (sacer dotes) rise up and stand. The subdeacoi
who come in before the pontiff do not pass on throu£
the midst of the choir, but stand right and left befo
the screen, on either side. And when the pontiff h
approached the choir, the collets stand there with the
candlesticks, their order being changed, the last being firs
Then the pontiff passes through the midst of the chc
with the deacons, and signs to the precentor to say, Glo
be to the Father. Then the senior bishop and the arc]
presbyter draw near, and the pontiff gives them the ki
of peace, and afterwards to the deacons. But if tl
pontiff should not be present, the deacon who is goir
APPENDIX II 155
to read the gospel that day gives it in the same way.
Then the pontiff comes before the altar, and stands there
with his head bowed down, and the deacons in like
manner. When the choir have said, As it was in the
beginning^ the deacons rise up from prayer, and kiss the
altar on either side. And when the choir have repeated
the verse, the pontiff arises from prayer, and kisses the
gospel-book which lies on the altar, and goes from the
right side of the altar to his throne, the deacons being
with him on either side, standing and facing eastwards.
3. Then the collets set the candlesticks which they
are holding on the ground. And when the choir have
finished the anthem, the pontiff signs to them to say,
Lord) have mercy upon us. And the choir says
it, and the district-officials who stand below the
ambo repeat it. When they have said it a third time,
the pontiff again signs to them to say, Christ, have mercy
upon us. And when that has been said thrice, he again
signs to them to say, Lord, have mercy upon us. And
when they have completed the ninth time, he signs
to them to stop. Then turning towards the people the
pontiff says, Glory be to God on high, and turns back
again to the east, and the deacons with him, until the
hymn is finished. When this is done he looks towards
the people and says, Peace to you, and they
answer, And with thy spirit. Then he says,
Let us pray . Then the collets lift up their candlesticks,
and set them down before the altar in the order which
they keep.
4. The collect ended, the pontiff sits in his throne,
and the deacons stand on either side ; and the choir turn
back below the platform which is below the ambo, and
the subdeacons who stand below the screen go up to the
altar and stand on either side of it. Then the pontiff
signs to the priests (sacerdotes) to sit down in The
the presbytery. Then a lesson is read from the Scripture
ambo by a subdeacon. Then one of the choir Lessons-
156 ORDO ROM ANUS I
or a collet, after removing his planet,1 takes the grail ai
goes up into the ambo and says the respond : and anoth
in like manner the Alleluia. At the conclusion of th
the deacon bows to the pontiff, and the latter orders hi
to read the gospel; he then goes up to the altar, kiss
the gospel-book and takes it up. Then the pontiff ris
from his throne and all the priests stand. And there £
before the deacon two subdeacons, one on the right, tJ
other on the left, and two collets carrying two candl
sticks before him. And when they arrive at the amb
the subdeacon who is on his right offers him his left an
and the deacon rests the gospel-book on it while he fin
the mark [for reading]. Then he goes up into the amb
while the taperers turn back to stand before the ambi
and then the gospel is read.
5. After this the subdeacon takes the gospel-book, ai
holds it leaning against his breast, below the ambo, whi
all kiss the book. Then he puts it back in its case. Ti
deacon returns to the altar, and the taperers go before hir
and put their candlesticks behind the altar, as also the re
of the candlesticks. If there should be a cloth (palliur
on the altar, he folds it on one side towards the ea<
and the corporas is then spread over the altar by ti
deacons.
6. Then the pontiff washes his hands, and rises fro
his throne; and the choir go back to the left side of tl
The presbytery. Then the pontiff goes down
offertory. receive the offerings from the people, and tl
archdeacon signs to the choir to say the offertory-anther
As the pontiff receives the loaves, he hands them to
subdeacon, who puts them into a linen cloth held by tl
collets who attend him. The deacons receive the flasl
of wine. The stational chalice is carried by the distric
subdeacon, and the deacon pours the flasks into the ho
1 This appears to be the meaning of the passage, which is corrupt
APPENDIX II 157
chalice itself; and when it is full, it is emptied into the
bowls which the collets carry. Then the pontiff goes with
the deacons to the women's side, and they do the same
there. He then goes back to his throne, but the deacons
remain to receive the flasks of wine. In the meantime
there stand before the pontiff the chancellor, the secretary,
the notaries and district-officials, while the presbyters are
receiving loaves and flasks within the presbytery, both
from the men's side as well as the women's; and the
collets hold linen cloths and bowls to gather them in.
7. Then the archdeacon washes his hands, and the rest
of the deacons wash their hands. Then the The
collets hold the linen cloth with the loaves Lavatory,
which the pontiff received from the people, at the right
corner of the altar : some of which the subdeacon-attend-
ant selects and hands to a district-subdeacon, The
who gives them to the archdeacon. The latter Preparation
places them upon the altar in three or five rows, of the
only so much as may suffice for the people, and (
remain from that time till the morrow, according to
canonical authority. In the meantime the chalice is held
by the district-subdeacon, and the archdeacon takes the
pontiff's flask from the hand of the oblationer and
empties it into the holy chalice; and in like manner the
flasks of the presbyters and those of the deacons as well.
Then the subdeacon holds a strainer over the chalice, and
the wine which the people offered and which is in the bowl
is poured through it. Then one of the choir brings a
ewer with clean water in it, and gives it to the oblationer,
and the latter offers it to the archdeacon, who takes it
and pours it, making a cross as he does so, into the holy
chalice which is held by the subdeacon at the The
right corner of the altar. Then the pontiff offerings
descends from his throne, and comes before the of the
altar; and the archdeacon receives the pontiff's
loaves from the subdeacon-oblationer, and hands them
to the pontiff, who sets them on the altar. Then the
158 ORDO ROMANUS I
archdeacon takes the chalice from the subdeacon and sets
it on the altar.
The pontiff then signs to the choir to make an end
to the offertory-anthem : and they turn back and stand
before the platform.
8. On Christmas day, the Epiphany, the Holy Sabbath,
Easter day, Easter Monday, Ascension day, Whitsunday,
Conceie- and the feast of Saints Peter and Paul, the
bration. bishops stand behind the pontiff with bowed
heads, and the presbyters on their right and left, and
each one holds a corporas in his hand; two loaves are
then given to each of them by the archdeacon, and the
pontiff says the canon so that he can be heard by them ;
and they hallow the loaves which they hold, just as the
pontiff hallows those on the altar. The deacons, however,
stand with bowed heads behind the bishops ; and the sub-
deacons face the pontiff with bowed heads until he says,
'To us sinners also.
9. If, however, they be not solemn days, when the
chalice is put on the altar, the presbyters go back into
the presbytery, and the rest of the clergy in like manner
go back and stand below the platform ; and if it should
happen to be a Sunday, the presbyters stand with bowed
heads, but if on week days they bend the knee, when
the choir begins, Holy, Holy, Holy. Then the collets
come and stand before the altar behind the deacons, on
the right and left, wrapped in linen cloths: and one of
them, wrapped in a silken pall with a cross on
The Canon. . > rr r i • i
it, holding the paten before his breast, stands
first, and others hold bowls with ewers, others little sacks.
The Now when the pontiff has come to, All honour
Sacring. anc[ glory, he takes up two loaves in his hands,
and the deacon takes the chalice and lifts it up a little
until he says, For ever and ever, Amen.
10. Then the deacons and priests rise up from prayer.
And when the pontiff has said, The peace of the Lord be
APPENDIX II
'59
with you alway, the subdeacon takes the paten from the
collet, and offers it to the archdeacon, who holds it at
the pontiff's right hand ; and the pontiff breaks The
one of the loaves which he offers for himself, Fraction,
and sets the crown of it down on the altar, putting one
whole one and the other moiety on the paten; and the
archdeacon returns the paten to the collet, and the pontiff
goes to his throne. Then the other deacons break [the
loaves] on the paten, and the bishops also [break loaves]
in the right side of the apse. Then the archdeacon lifts
the chalice up from the altar and gives it to the sub-
deacon, and stands with him at the right corner of the
altar ; the collets then approach the altar with little sacks,
and stand around the altar ; and the archdeacon puts the
loaves into their sacks, and they return to the presbyters
in order that they may break them. Meanwhile the
presbyters and the deacons sing in an undertone, Blessed
are those that are undefiled. If it should happen to be
necessary, the loaves are first split asunder by a presbyter,
and afterwards broken in pieces by the district-subdeacons.
The choir then return to the left side of the presbytery,
and the archdeacon signs to them to say, O Lamb of God.
And in the meantime, while the fraction is being carried
out, the collets who hold the bowls and the flasks answer
again, O Lamb of God. And when they have finished
the fraction, the archdeacon takes the holy chalice from the
subdeacon, and another deacon takes the paten from the
collet, and they go before the pontiff.
1 1 . The pontiff takes the Holy Element (sancta) from
the paten, bites a small piece off, and makes a cross with
it over the chalice, saying in an undertone, May The
the commixture and consecration^ etc. Then the Commixture,
pontiff communicates of the chalice which is held by the
archdeacon. Then the bishops and presbyters receive
the Holy Element from the pontiff's hand, The
and go to the left part of the altar and place Communion,
their hands on it, and so communicate. When the bishops
160 ORDO ROM ANUS I
and presbyters begin to communicate, the archdeacon goes
to the right side of the altar, and a collet stands before
him with the chief bowl. Then the former announces
the next station, and they all answer, Thanks be to God:
and then he pours from the chalice into the bowl. Next,
he gives the chalice to the bishop who first communicated,
and goes to the pontiff and receives the Holy Element
from his hand, and the other deacons do the same; and
they go to the right side of the altar and communicate.
Then they partake of the chalice at the hands of the
same bishop who communicated the presbyters therewith.
Then the pontiff communicates the chief and the second
[of the schools of the notaries and counsellors]. Then
the archdeacon takes the chalice from the bishop, and a
subdeacon comes up with a little strainer in his hand : and
he takes the Holy Element out of the chalice, and puts
it into the chief ewer whence the archdeacon will com
municate the people; and the archdeacon empties the
chalice into the second chalice, and the collet pours from
The this into the chief ewer. Then the pontiff
Communion- goes down to communicate the people, and
Anthem. ^ arcndeacon signs to the choir to say the
communion-anthem. And when the choir have said it,
the subdeacons on the left side of the screen below the
throne (thronum) repeat it. And when the magnates,
tribunes, counts, and judges, and any others whom he
wishes, have been communicated [by the pope], he goes to
the women's side below the screen, followed by the deacons
who administer the cup to the people. Then, when he
desires it, he returns to his throne, and the priests stand
below the presbytery to communicate the people in both
species. And in the meantime the pontiff sits on his
throne, and a collet stands before him with the holy
paten, and the subdeacons, notaries, and district-officials
come before him, and the deacon communicates them
with the species of wine.
12. Then the notaries stand before the pontiff with pen
APPENDIX II 161
and book (dhomumy i.e. tomum) in their hand, and he bids
them write the names of those whom he wishes The invita.
invited. Then the notaries go down from the tions to
throne, and announce the invitations to those breakfast,
whose names are written down.
13. Meanwhile a priest comes and communicates the
choir, and the ruler of the choir holds in his hand a ewer
which has been filled from the principal bowl ; and a
presbyter takes it from his hand and makes a cross with
the Holy Element over the ewer, and drops It in, and then
he administers the cup to the choir. All the presbyters
do likewise when they communicate the people with the
cup. And when the archdeacon sees that few are left to
be communicated, he signs to the choir to say, Glory be to
the Father. And the subdeacons reply, As it was in the
beginning^ and the choir repeat the verse.
14. Then the pontiff comes down from the throne and
goes before the altar, and the candlesticks are put behind
him. And in the meantime the priests and the The second
deacons wash their hands, and give one another Lavatory.
a kiss in order, and the subdeacons in their turn where
they stand, and the choir likewise in the place where they
stand.
15. The collect having been finished, the Comemu0n8io"n
deacon (not he who reads the gospel, but another) Collect and
says, Go, [mass] is over! Dismissal.
Then the pontiff comes down from the altar, and the
deacons with him, and the subdeacon who has been
mentioned above goes before him with the censer, as also
the candlesticks carried by the collets ; and as he passes
down through the midst of the presbytery a subdeacon
of the choir says, &>, bid a blessing ! And the pontiff
gives the prayer, and they answer, Amen. And when he
goes out of the presbytery, the judges next say, Sir, bid
a blessing. And when the blessing has been given, they
162 ORDO ROMANUS I
answer, Amen. And the collets come before the pontiff
with their candlesticks, and stand before the door of the
sacristy until he is gone in ; and then they put out their
lights.
1 6. Then the pontiff takes off his vestments, and the
The Un vest- subdeacons take them and hand them to the
ins- chamberlains. The deacons, however, unvest
outside the sacristy and their collets take their vestments.
And when the pontiff sits down, the chief sexton of
the church comes with a silver bowl (bacea = bacchia)
with little round loaves on it (or if there is none of silver,
with a bowl of some sort \catino~^), and stands before the
pontiff ; and there come in order the deacons, then the
chancellor and the secretary and the papal-vicar and the
subdeacons, and they receive little loaves or cakes from the
pontiff's hand. Then a drink is prepared for the pontiff
and the rest above mentioned. All having been finished,
the pontiff gives a blessing, and they go out of the sacristy.
1 7. And this which we have omitted, we recall to mind ;
that is, that if the pontiff should not make his appearance,
the deacons set out as is said above. And if there should
be no deacons, the presbyter proceeds in their place from
the sacristy with the candlesticks to set before the pontiff's
throne, and he can read the gospel in the ambo divested of
his planet like a deacon, and on coming down from the
ambo he puts his planet on again. And when the deacons
or presbyters come before the screen, the bishop or presbyter
who is going to celebrate mass that day comes from the
left side of the presbytery, and the deacon who is going to
read the gospel that day gives him the kiss of peace.
And when the choir have finished, Lord, have mercy upon
us, the bishop goes to the right side of the throne within
the screen, and says, Glory be to God on high. But if it
should be a presbyter who is celebrating, he does not say,
Glory be to God on high, but only advances and says the
collect. And when that is over, he returns to his place
APPENDIX II x63
until the gospel is read. When that is over, he advances
as above, and says, The Lord be with you, then, Let us
pray; and everything is done as it is described above.
And when he comes to, All honour and glory ', the deacon
does not lift up the chalice as he does for the pontiff, but
the bishop or presbyter [who is celebrating] lifts up two
loaves, and touches the chalice with them as he says, For
ever and ever. And when he is going to say, The peace of
the Lord be with you alway, the subdeacon holds The Fer-
a piece of the Holy Element, which the pontiff Centum,
has consecrated, at the right corner of the altar ; and the
deacon takes it and hands it to the bishop or presbyter,
who thereupon makes a cross with it over the chalice, '
saying, The peace of the Lord be with you alway. Then
he kisses the altar, and the deacon gives the kiss of peace
to the subdeacon. Then another bishop comes from the
left side [of the presbytery], and they both hold their
hands over the loaves and break them ; and then the
[second] bishop goes back again to his place. The bishop
or presbyter who is celebrating the mass then hands one
whole loaf, and a moiety of one which has been divided, to
the deacon ; and he puts the moiety on the paten, and that
which is whole into a little sack held by a collet. The
latter then goes to the archpresbyter for him to break the
loaf : but the bishop stands at the left side of the altar
until the loaves have been transferred to the little sacks
of the collets, as is the custom. Then the bishop turns
back before the altar, and breaks the moiety of the loaf
which was left there. And as soon as the fraction has
been completed, the deacon announces the next station, as
is the custom. Then both bishops and presbyters come
before the altar to communicate ; and the bishop [who is
celebrating] places two fragments in the hand of the first
of the [other] bishops, and he who receives them returns
one of the fragments to the celebrant, and he holds the
fragment in his right hand until they have communicated,
as described above. Then he who is celebrating the mass
places his hands upon the altar, and communicates. Then
164
ORDO ROMANUS I
the deacons communicate, and the bishop or presbyter who
first communicated administers the cup to them ; and he
holds the chalice, and accomplishes all things as is written
above.
A Table of the most notable differences between Or do I and the
Or do of St. Amand.
Or do Romanus I.
1. A collet carries in the
gospel-book before mass. The
subdeacon-attendant precedes
him ; on arriving at the altar
he takes the book from him and
sets it thereon.
2. A district-subdeacon ascer
tains who isto sing the grail, etc.,
then tells the pope who sings
and who reads the epistle.
3. When all are ready to en
ter, the ruler of the choir goes
to the precentor and says, " Sir,
Command ! "
4. No mention of these tapers
at all.
5. Inspection of the Eucharist
reserved from previous solemn
mass.
6. Pax given before Gloria
Patri is sung.
7. Kyries sung by the choir.
8. After the responsory psalm
the gospeller kisses the pope's
feet.
9. The subdeacon-attendant
holds the gospel-book for the
kissing after the reading.
Ordo of St. Amand.
i. The gospel-book is carried
in by a subdeacon and set on
the altar by him.
2. The ruler of the choir
tells a district-subdeacon, who
then tells the pope. No men
tion of the epistoler.
3. The pope sends word to
the precentor and says, "Sir,
Command ! "
4. The bringing in of the
oblationer's two tapers.
5. No mention of this.
6. Pax given after Gloria
Patri.
7. Kyries sung by the choir
and repeated by the district
officials below the ambo.
8. The gospeller only bows
to the pope.
9. The gospel-book held by
a subdeacon.
APPENDIX II
'65
Ordo Romanus I.
10. No mention of the Pal
lium.
11. The ruler of the choir
offers water for the chalice to
the subdeacon-attendant.
12. The offertory veil used
in setting the chalice on the
altar.
13. No mention of this.
14. The collet acting as
patener has a linen sudary girt
around his neck.
15. The veil is used when
the archdeacon raises the chalice
at the second sacring.
1 6. No mention of this.
17. Agnus Dei sung by the
choir.
1 8. The Sancta and the
Pax come before the fraction.
No mention of the lavatory.
19. Invitations to breakfast
issued during Agnus Del.
20. The next station an
nounced between the com
munion of the pope and that of
the bishops.
Ordo of St. Amand.
10. Pallium (if any) turned
back off the altar.
11. One of the choir offers
water to the subdeacon-obla-
tioner.
12. No mention of the offer
tory veil.
13. At Sanctus collets with
palls stand behind the deacons
holding ewers and sacks.
14. The patener has a silken
pall or sudary marked with a
cross.
15. No mention of the veil.
1 6. Ps. Beatl immaculati sung
by priests and deacons at the
fraction.
17. Sung by the choir and
repeated by the collets.
1 8. No mention of the
Sancta. Pax and lavatory after
communion.
19. After the communion of
the subdeacons, notaries and
district officials.
20. Announced during the
communion of the bishops and
presbyters.
Hppenbiy
Hppenbiy 333
Gbe IRoman XiturQU of tbe eigbtb century,
witb forme proper to Easter bau ant>
IRubricai directions from tbe Gregorian
Sacramentar?, anb '©rbo IRomanus
primus/ anb tbe '©rbo' of St* Emanb,
THE MASS OF EASTER DAY.
1F On Easter day the station is at the Basilica of St. Mary Major.
1F In the first place is sung the Anthem at the Entry, agreeable
to the appointed times, whether festivals or ordinary days.
ist Semi-chorus. Anthem. When I rise up, I am present
with thee, Alleluia : thou hast laid thine hand upon me,
Alleluia : such knowledge is too wonderful for me,
Alleluia.
2nd Semi-chorus. Psalm cxxxix, verse i. O Lord, thou
hast searched me out, and known me : thou knowest my
downsitting and mine uprising.
ist Semi-chorus. Anthem. When I rise up, etc., as
above.
2nd Semi-chorus. Ps.y verse 2. Thou understandest my
thoughts long before : thou art about my path, and about
my bed.
ist Semi-chorus. Anthem. When I rise up, etc., as above.
The psalm is thus continued with the anthem sung after each
verse until the signal to sing, Glory be to the Father, is
given, and that having been sung the anthem is again
repeated.
i7o ORDO ROMANUS I
1F Then Kyrie eleison is sung.
The Choir. Lord, have mercy upon us.
The District-officials. Lord, have mercy upon us.
The Choir. Christ, have mercy upon us.
The District-officials. Christ, have mercy upon us.
The Choir. Lord, have mercy upon us.
The District-officials. Lord, have mercy upon us.
The number of times each is sung being determined by the
Pontiff.
1T Next is said Glory be to God on high if the celebrant should be
a bishop ; but only on Sundays and Festivals. It is, however, never
said by presbyters^ save only on Easter day. But on days when
Litanies are performed^ neither Glory be to God on high nor Alleluia
is sung.
IT Afterwards is said the Collect.
Pontiff. Peace be to you.
Answer. And with thy spirit.
Pontiff. Let us pray. O God, who on this day hast
through thine only-begotten Son unlocked the portal of
eternity and vanquished death ; follow with thy help our
desires which thou hast instilled into us by thy preventing
power ; through the same thy Son Jesus Christ our Lord,
who with thee and the Holy Ghost liveth and reigneth,
one God, for ever and ever.
Answer. Amen.
Tf Then follows the Apostle.
i Corinth, v, 7, 8. Beloved brethren, purge out the
old leaven . . . sincerity and truth.
IT And then the Grail and Alleluia.
The Respond. Cantor : This is the day which the Lord
hath made : let us rejoice and be glad in it. Choir repeat :
This is the day, etc.
APPENDIX III
171
Verse. Cantor : O give thanks unto the Lord, for he
is gracious : and his mercy endureth for ever. Choir repeat :
This is the day, etc.
Verse. Cantor: Let Israel now confess that he is
gracious, and that his mercy endureth for ever. Choir
repeat: This is the day, etc.
Verse. Cantor : Let the house of Aaron now confess
that his mercy endureth for ever. Choir repeat: This is
the day, etc.
Verse. Cantor : Yea, let them now that fear the Lord
confess that his mercy endureth for ever. Choir repeat:
This is the day, etc.
Verse. Cantor : The right hand of the Lord hath the
pre-eminence : the right hand of the Lord bringeth mighty
things to pass. Choir repeat: This is the day, etc.
Verse. Cantor: The same stone, which the builders
refused, is become the headstone of the corner. Choir
repeat: This is the day, etc.
Verse. Cantor : Blessed be he that cometh in the name
of the Lord : God is the Lord who hath showed us light.
Choir repeat : This is the day, etc.
IT Then another cantor sings the Alleluia.
Cantor : Christ our Passover is sacrificed for us.
Choir repeat: Christ our Passover is sacrificed for us.
Verse . Cantor : Let us therefore keep the feast, with
the unleavened bread of sincerity and truth.
Choir repeat : Christ our Passover is sacrificed for us.1
IF After this the Gospel is read by the deacon.
St. Mark xvi, i-n. And when the Sabbath was past
. believed not.
1 After this, in St. Gregory's days, the deacon exclaimed: < If any one does not
communicate, let him go a-way ! ' This had disappeared by the time of Ordo /, but at
Scrutiny masses the deacon still called out here : ' If any one be a catechumen, let him
depart ! Let all catechumens go out of the doors ! '
172 ORDO ROMANUS I
IT And then the Offertory is sung.
Choir: The earth trembled, and was still, when God
arose to judgment, Alleluia.
Cantor : l In Jewry is God known : his name is great
in Israel, Alleluia.
Choir : The earth trembled, etc.
Cantor: At Salem is his tabernacle : and his dwelling
in Sion, Alleluia.
Choir : The earth trembled, etc.
Cantor : There brake he the arrows of the bow : the
shield, the sword, and the battle : thou art of more honour
and might than the hills of the robbers.
Choir : The earth trembled, etc.
^[ And then is said the Prayer over the Offerings, in an
undertone.
Receive, O Lord, we beseech thee, the prayers of thy
people, with the offerings of sacrifices ; that they, having
been consecrated by the Easter mysteries, may contribute
to our eternal healing by thy working in us : through
our Lord Jesus Christ, who with thee and the Holy
Ghost, liveth and reigneth, one God,
^[ At the end of this prayer the pontiff" says in a loud voice,
For ever and ever. Answer. Amen.
Pontiff. V The Lord be with you.
ty And with thy spirit.
V Lift up your hearts.
ty We lift them up unto the Lord.
¥ Let us give thanks to our Lord,
ty It is meet and right.
1 See, however, p.
APPENDIX III 173
Pontiff. It is very meet and right, reasonable and
healthful, that we should at all times and in all places give
thanks unto thee, O holy Lord, almighty Father, eternal
God ; glorious in truth is it to praise thee at all times,
but specially on this day, when Christ our passover was
sacrificed for us, by whom the sons of light arise to eternal
life, the courts of the heavenly kingdom are opened to
the faithful, and by the law of blessed fellowship human
things are changed to divine : for the death of us all is
destroyed by the cross of Christ, and in his resurrection
the life of every man has risen again ; whom we own in
his putting on of our mortality to be the God of majesty,
and acknowledge to be God and Man in the glory of his
godhead ; who by his death hath destroyed our death,
and by his resurrection hath restored to us life. And
therefore, with angels and archangels, thrones and domina
tions, and with the whole company of the heavenly army,
we sing the hymn of thy glory, evermore saying :
The Choir. Holy, holy, holy, Lord of Hosts ; heaven
and earth are full of thy glory.
Pontiff. Therefore we humbly pray and beseech thee, O
most merciful Father, through Jesus Christ, thy Son, our
Lord, to accept and bless these gifts, these offerings, these
holy and spotless sacrifices, which, in the first place, we
offer to thee for thy holy Catholic Church, that thou
wouldest be pleased to keep it in peace, to guard, unite,
and govern it throughout the whole world ; together with
thy servant our pope N.
Remember, O Lord, thy servants and handmaidens,1
and all here present, whose faith is evident and whose
devotion known to thee ; who are offering to thee this
sacrifice of praise, for themselves and all their friends, for
the redemption of their souls, for the hope of their
salvation and their safety, who direct their prayers to thee,
everlasting God, living and true.
Joining in communion with, and moreover celebrating
1 It would appear that the names were not mentioned on Sundays.
i74 ORDO ROMANUS I
the most holy day of the resurrection of our Lord God
Jesus Christ, according to the flesh ; and venerating the
memory, first of the glorious ever-virgin Mary, mother
of the same our God and Lord Jesus Christ ; and also of
thy blessed apostles and martyrs, Peter, Paul, Andrew,
James, John, Thomas, James, Philip, Bartholomew,
Matthew, Simon and Jude, Linus Cletus, Clement, Xystus,
Cornelius, Cyprian, Laurence, John and Paul, Cosmas and
Damian, George, Gregory, and all thy saints ; by whose
merits and prayers do thou grant that in all things we
may be defended by the help of thy protection ; through
the same Christ, our Lord.
Graciously accept, O Lord, we beseech thee, this oblation
of our service and of thy whole family, which we offer
unto thee, for these also whom thou hast vouchsafed to
regenerate with water and the Holy Ghost, and to grant
remission of all their sins : order our days in thy peace,
and deliver us from everlasting damnation, and number
us in the flock of thy chosen ones ; through Christ our
Lord.
Vouchsafe, O God, we beseech thee, to make this
offering in every way blessed, available, valid, reasonable
and acceptable, that it may become to us the body and
blood of thy dearly beloved Son, but our Lord God, Jesus
Christ.
Who, on the day before he suffered, took bread in his
holy and venerable hands, and raising his eyes heavenwards
to thee, O God, his almighty Father, gave thanks to thee,
and blessed, and brake it, and gave it to his disciples,
saying, Take and eat ye all of this, for this is my body.
Likewise after supper he took this noble chalice into his
holy and venerable hands, and gave thanks to thee, and
blessed it and gave it to his disciples, saying, Take and
drink ye all of this, for this is the chalice of my holy
blood of the new and eternal testament, a mystery of
faith, which shall be shed for you and for many, for the
remission of sins. As oft as ye do these things, do them
for my memorial.
APPENDIX III i75
Wherefore, O Lord, we thy servants and thy holy
people, are mindful both of the blessed passion of the
same Christ, thy Son, our Lord God, and also of his
resurrection from hell, and of his glorious ascension into
heaven, and offer unto thy excellent majesty of thine own
gifts and presents, a pure sacrifice, a holy sacrifice, a spot
less sacrifice, the holy bread of eternal life and the chalice
of everlasting salvation.
Vouchsafe to regard these with favourable and gracious
countenance, and accept them as thou didst deign to accept
the gifts of thy righteous child Abel, the sacrifice of our
patriarch Abraham, and the holy sacrifice, the spotless
offering which thy high priest Melchisedech offered unto
thee.
We humbly beseech thee, almighty God, to command
these things to be borne by the hands of thy holy angel
to thy heavenly altar in the sight of thy divine Majesty,
that so many of us as from this altar of participation shall
receive the most holy body and blood of thy Son, may be
fulfilled with all heavenly benediction and grace ; through
Christ our Lord.1
To us sinners, also, thy servants, who trust in the
multitude of thy mercies, vouchsafe to grant some part
and fellowship with thy holy Apostles and Martyrs, with
John, Stephen, Matthias, Barnabas, Ignatius, Alexander,
Marcellinus, Peter, Perpetua, Agnes, Cecilia, Felicitas,
Anastasia, Agatha, Lucy, and with all thy saints, into
whose company we beseech thee to admit us, not weighing
our merits, but pardoning our offences ; through Christ
our Lord.
Blessing of the fruits of the earthy etc.
God of all flesh, who gavedst Bless, O Lord, these [beans,
Noah and his sons commands new fruits, grapes] which thou,
to distinguish between clean and O Lord, hast vouchsafed to ripen
1 On 'week-days -was here added: ' Remember also, O Lord, the names of those
who are gone before us with the sign of faith, and rest in the sleep of peace,
N.N. To them, and all that repose in Christ, grant, we pray thee, a place of
refreshment, light and peace; through the same Christ our Lord.'
176 ORDO ROMANUS I
unclean beasts, and who didst by the dew of heaven, the
bid mankind eat of clean beasts watering of rain, and the calm
as well as of vegetable food ; and quiet season, and hast given
who didst bid Moses and thy for our use, to be received with
people to partake of a lamb on thanksgiving, in the name of
the eve of the Passover in figure our Lord Jesus Christ j 2
of our Lord Jesus Christ, by
whose blood thou didst redeem
to thyself all the first-born
creatures of this world, and on
that night didst slay every first
born creature in Egypt, pre
serving thy people marked be
forehand with the blood of the
lamb ; vouchsafe, O Lord
Almighty, to bless and sanctify
this flesh that all thy faithful
people who partake thereof may
be fulfilled with all heavenly
benediction and grace : through
Christ our Lord,1
by whom, O Lord, thou dost ever create all these good things,
dost hallow, quicken and bless them, and bestow them upon us.
By him and with him, and in him, be to thee, God the Father
Almighty, in the unity of the Holy Ghost, all honour and glory,
for ever and ever. Answer. Amen.
Pontiff. Let us pray. Being urged by healthful precept,
and prepared by divine instruction, we are bold to say,
Our Father, which art in heaven, hallowed be thy name,
thy kingdom come, thy will be done on earth as it is in
heaven ; give us this day our daily bread and forgive us
our trespasses, as we forgive them that trespass against us,
and lead us not into temptation.
Answer. But deliver us from the evil. Amen.
1 This is certainly not a Roman but a Galilean prayer : but it is here inserted
merely to show the position that the prayer for the first-fruits occupied.
Duchesne says that always, even on ordinary occasions, there was once a prayer
here for the fruits of the earth (Origines du Culte Chretien, Paris, 1898 5 p. 165). At
the previous mass on the night before milk and honey were blessed here, and
given to the neophytes.
2 This is the Roman prayer used on Ascension day, and the feast of St. Sixtus,
at this place.
APPENDIX III I?7
Pontiff. Deliver us, O Lord, from every evil, past,
present, and to come ; and at the intercession for us of
the blessed and glorious and ever-virgin, Mary the
Theotokos, and of thy blessed apostles Peter and Paul
and Andrew, and all saints, graciously give thy peace in
our days, that we, being aided by the help of thy mercy,
may ever be freed from sin and safe from all unquiet ;
through our Lord Jesus Christ, thy Son, who with thee
liveth and reigneth, God, in the unity of the Holy Ghost,
for ever and ever.
Answer. Amen.
Pontiff. The peace of the Lord be with you alway.
Answer. And with thy spirit.
11 Then the choir sing during the Fraction.
O Lamb of God, that takest away the sins of the world,
have mercy upon us.
And the collets respond: O Lamb of God, that takest
away the sins of the world, have mercy upon us.
Pontiff. May the commixture and consecration of the
Body and Blood of our Lord Jesus Christ be to us who
receive it for life everlasting.
Answer. Amen.
Pontiff. Peace be with you.
Answer. And with thy spirit.
11 Then the 'archdeacon announces the next station^ saying 1 in a loud
voice :
To-morrow the Station will be at the Basilica of St.
Peter the chief of the Apostles.
And the choir answer : Thanks be to God.
H In administering the Sacrament of the Body is said2 to each
communicant :
The Body of our Lord Jesus Christ avail to thee for the
remission of all sins, and for everlasting life.
1 This formula is not given in Ordo 7, but appears in Ordo XI: n. 34 {Museum
Italicum, ii, 134). Cnf. the directions in the Ordo of St. Amand, on p. 163.
2 This formula is given by Paul the deacon (c. 780) in his Life of St. Gregory,
§ 23 (S. Gregorii Opera Omma, Benedictine Edition, Paris, 1705; t. iv, p. 10).
M
178 ORDO ROMANUS I
U During the Communion of the people^ the choir sing the Com
munion Anthem and Psalm.
The Choir : Christ our Passover is sacrificed for us,
Alleluia : let us therefore keep the feast with the unleavened
bread of sincerity and truth, Alleluia.
The Subdeacons repeat: Christ our Passover, etc.
The Choir : Ps. 139 ; beginning where they left off to
sing the Gloria of the introit.
The Subdeacons : Christ our Passover, etc.
The Choir : The next verse of the Psalm.
The Subdeacons : Christ our Passover, etc.
And so on to the end or the signal to sing the Gloria.
The Choir : Glory be to the Father, and to the Son, and
to the Holy Ghost.
The Subdeacons: As it was in the beginning, is now,
and ever shall be, world without end, Amen.
The Choir : Purge out the old leaven that ye may be a
new lump, as ye are unleavened.
The Subdeacons : Christ our Passover, etc.
Pontiff. The Lord be with you.
Answer. And with thy spirit.
Pontiff. Let us pray. And then he says the Post-
Communion Collect.
O Lord, pour forth upon us the spirit of thy love ;
that of thy lovingkindness thou mayest make us to be of
one mind whom thou hast refreshed and fed with these
Easter Mysteries ; through Christ our Lord, etc.
IF A deacon then says :
Go, it is over.
Answer. Thanks be to God.
PLATE XV]
Qrdo. Koniitni/s I]
Hppenbfy 3333
Hppenbfy 3333
£be Xiturgp of tbe (Civil) Diocese of Hfrica,
at tbe time of St. Hugustine of
Ibippo, c 400
Proclamation of silence,1 by the deacon : Silentium
facite !
The Scripture Lessons —
1. The Prophetic Lesson.2
2. The Apostolic Lesson.3
The following notes are from the writings of St. Austin (Opera,
Antwerpiae, 1700-02; n volumes in 8), unless otherwise specified.
1 St. Austin, De civitate Dei, Lib. XXII : cap. viii, prope finem : < Plena erat
ecclesia, personabat vocibus gaudiorum . . . Salutavi populum . . . Facto
tandem silentio, scripturarum divinarum sunt lecta sollemnia.' But perhaps as
this was an extraordinary occasion, there may not usually have been a proclama
tion for silence : still there was one originally in the Roman rite, and so probably
in the African.
2 Sermo xlv : ' Primam lectionem Isaiae prophetae . . . Deinde adscendit
apostolica lectio.' Compare Sermo xl : § 5 : ' Quomodo legis Prophetam, Evan-
gelium, Apostolum.' The public reading of the ludaeorum codices is mentioned
in Sermones cc : § iii, and ccii : § v. The Lesson is taken from Exodus in Sermo
vii, Ezekiel in S. xlvi, Ecclesiasticus in SS. xxxix and ccclix, Isaiah in S. xlv,
Proverbs in S. Ixxxii : § viii, Susanna in S. cccxliii, Michah in S. xlix. But
in other cases there was no Prophetic Lesson, and the service began with the
Apostolic Lesson: SS. clxxvi, clxxx, etc.
8 Sermo clxv : ' Apostolum audivimus, Psalmum audivimus, Evangelium
audivimus.' S. xxxii : §4: 'Ad hoc pertinet quod etiam apostolica lectio ante
Psalmum canticum praesignavit.' S. cxii : ' In lectione Apostolica ... In
Psalmo diximus ... In Evangelio . . .' See also SS. xxxii, cxlvii, cliii,
clxxvi, clxxviii, clxxx, clxxxii. Though usually from the Epistles (those of
St. Paul, St. Peter, St. James, and St. John are mentioned), the Apostolic Lesson
was sometimes (as on Ascension day and Pentecost) from the book of the Acts :
SS. cxlviii, cl, cclxv, cclxix.
182 ORDO ROMANUS I
3. The Psalm.1
4. The Gospel.2
The Sermon.3
The dismissal of the Catechumens 4 and the Prayers of
the People.5
i. PRIEST. Orate pro incredulis ut eos Deus convertat ad
fidem. . .
DEACON.S \_Flectamus genua ?]
THE PEOPLE'S PRAYER.
[DEACON. Levate ?]
1 St. Austin frequently refers to the psalm sung between the apostle and
gospel. It appears to have been sung responsorially : S. cliii : « Audivimus,
concorditerque respondimus, et Deo nostro, consona voce, cantavimus JBeatus •vir.1
See for references to the Psalm SS. xiv, xvii-xix, clxv, clxxvi, cxcviii, cclxvi,
cclxix, etc.
2 References to the reading of the gospel occur in a large proportion of St.
Austin's sermons : e.g. S. Ixxxiii : ' Hester n a die sanctum Evangelium admonuit
nos [Matth. xviii, 15] ... Hodierna etiam die ad ipsam rem pertinet capitulum
quod sequitur, quod modo cum legeretur audivimus.' On Good Friday sollemniter
legitur Passio (S. ccxviii). ' Passio autem quia uno die legitur, non solet legi nisi
secundum Matthaeum. Volueram aliquando ut per singulos annos secundum
omnes Evangelistas etiam Passio legeretur : factum est ; non audierunt homines
quod consueverant, et perturbati sunt ' (S. ccxxxii). The narrative of the
resurrection was read from all the evangelists. On Easter day from St. Matthew,
Easter Monday from St. Mark, Tuesday from St. Luke, and Wednesday from
St. John (SS. ccxxxii and ccxxxi, ccxxxix, ccxl). S. clxxiii : ' Quando cele-
bramus dies fratrum defunctorum, in mente habere debemus et quid sperandum
et quid timendum sit ... Illud quod audivimus nunc ex Evangelio tenere
debemus.'
3 The majority of St. Austin's sermons were preached just after the gospel :
e.g. S. xliii : § 9 : ' Modo cum Evangelium legeretur audistis,' etc.; S. Iv : « Sancti
Evangelii capitulum quod modo cum legeretur audivimus.' The following
sermons, amongst others, all refer to the words of the gospel just recited :
SS. Ixi-ix, Ixxiv-vii, ci-vi, cxii-xv, etc., etc.
4 S. xlix : § v.: « Ecce post sermonem missa fit catechumenis : manebunt fideles,
venietur ad locum orationis.'
6 Epist. ccxvii : cap. i: n. 2, ad Vitalem'. ' Ex sere contra orationes ecclesiae
disputationes tuas, et quando audis sacerdotem Dei ad altare exhortantem popu-
lum Dei orare pro incredulis ut,' etc., etc.
6 Epist. Iv: lib. ii : c. xviii: § xxxiv, ad inquhitiones lanuarii: 'Quando autem
non est tempus cum in ecclesia fratres congregantur, sancta cantandi, nisi cum
legitur aut disputatur, aut antistes clara voce deprecatur, aut communis oratio
Toce diaconi indicitur ? '
APPENDIX IIII l83
PRIEST. Deus . . . compile incredulas gentes ad
fidem suam venire^ . . .
PEOPLE. Amen.
2. PRIEST. Orate pro catechumenis ut eis desiderium
regenerations s inspired Deus2 .
DEACON. [Flectamus genua ?]
THE PEOPLE'S PRAYER.
[DEACON. Legate ?]
PRIEST.
PEOPLE. Amen.
3. PRIEST. Orate pro fidelibus, ut in eo, quod esse coe-
perunt, eius munere perseverent^ . . .
DEACON. \_Flectamus genua ?]
THE PEOPLE'S PRAYER.
[DEACON. Legate ?]
PRIEST. . . . augeatur in eis fides . . . Da ////>,
Domine, in te perseverare usque in finem 4 . . .
PEOPLE. Amen.
The Offertory,5 accompanied by the singing of a
Psalm.6
1 Epist. ccxvii ad Vitalcm : § 26 : < Numquid ubi audieris sacerdotem Dei ad eius
altare populum hortantem ad Deum orandum, vel ipsum clara voce orantem, ut
incredulas gentes ad fidem suam venire compellat, non respondebis Amen ? '
2 Epist. ccxvii : n. 2 : < Orare . . . pro catechumenis ut,' etc.
3 Ibid.
4 Liber de haeresibus, § 87. De dono perseverantiae, cap. xxiii : §63: ' Aut quis
sacerdotem super fideles Dominum invocantem, si quando dixit Da »'//«, Domint,
in te perseverare usque in Jinem . . . non . . . respondit Amen ? '
8 ' Locuples et dives es, et Dominicum celebrare te credis, quae corbanam
omnino non respicis, quae in Dominicum sine sacrificio venis, quae partem de
sacrificio quod pauper obtulit, sumis ' (St. Cyprian, De opere et eleemosyne). So
St. Austin, Enarratio in Ps, cxxix : § 7 : ' [Christus] accepit abs te quod offerret
pro te : quo modo accipit sacerdos a te, quod pro te offerat quando vis placare
Deum pro peccatis tuis.'
6 Retractationum, Lib. II : cap. xi : ' Morem qui tune esse apud Carthaginem
coeperat, ut hymni ad altare dicerentur de psalmum libro, sive ante oblationem,
sive cum distribueretur populo quod fuisset oblatum.'
i§4 ORDO ROMANUS I
Oratio super oblata.1
Sursum cor 2 [ or corda~\.
V Habemus ad Dominum.
Gratias agamus Domino Deo nostro.
V Dignum et iustum est.
The Eucharistic Prayer : Preface : Vere dignum 3 . . .
PEOPLE. Sanctus, sanctus, sanctus^ . . .
The Eucharistic Prayer 5 continued.
Offerimus pro una ecclesia quae sit in toto terrarum
diffusa.^ . . .
1 S. xlix : § 8 : ' Manebunt fideles, venietur ad locum orationis.' Epist. cxlix :
§ 16: 'Precationes . ... quas facimus in celebratione sacramentorum antequam
illud, quod est in Domini mensa, incipiat benedici.' S. ccxxvii: ' Tenetis
sacramentum ordine suo. Primo post orationem admonemini sursum habere for.'
St. Cyprian seems to refer to this under the name of the " preface " : ' Ideo et
sacerdos ante orationem, praefatione praemissa, parat fratrum mentes dicendo
Sursum Corda,' etc. (De oratione dominica, in Opera, Oxonii, 1682 ; p. 152); unless he
means thereby the V Dominus vobiscum and ty Et cum spiritu tuo as used in the Roman
rite.
2 Sermo ccxxvii : ' Ideo cum dicitur Sursum cor, respondetis Habemus ad Dominum
. . . Ideo sequitur episcopus vel presbyter qui offert, et dicit, cum respondent
populus Habemus ad Dominum sursum cor, Gratias agamus Domino Deo nostro, et vos
adtestamini, Dignum et iustum est dicentes.' S. cccxi : § 15 : ' Audis quotidie homo
fidelis Sursum Cor.' S. cccxlv. § 4: 'Nam dicitur Sursum Cor et continue respondes
Habemus ad Dominum.' De dono perseverantiac, cap. xiiii, gives both WX and TtyJty.
Compare S. xxv: § 2. S. Ixviii : § 5: ' Norunt fideles ubi et quando dicatur
Gratias agamus Domino Deo nostro.' St. Cyprian, De oratione dominica (Opera, 152):
' Ideo et sacerdos ante orationem, praefatione praemissa, parat fratrum mentes
dicendo Sursum Corda, ut dum respondet plebs Habemus ad Dominum, admoneatur
nihil aliud se quam Dominum cogitare debere.' Note that St. Cyprian uses the
plural, corda ; but St. Austin invariably the singular, cor.
3 This is implied by the Sursum Corda, etc.
4 Tertullian, De oratione, cap. iii : 'Cur ilia angelorum circumstantia non
cessant dicere Sanctus, sanctus, sanctus. Proinde igitur et nos angelorum, si
meminerimus, candidati iam hinc caelestem illam in Deum vocem, et officium
futurae claritatis ediscimus.' St. Austin does not seem to mention it.
5 Epist. cxlix : § 8 : ' Orationes cum benedicitur et sanctificatur [quod est in
Domini mensa], et ad distribuendum comminuitur.' De Trinitate, Lib. Ill: cap.
iv : § x: 'Corpus Christi et Sanguinem dicimus, quod ex fructibus terrae
acceptum et prece mystica consecratum.'
6 ' Quis dubitet vos illud legitimum in sacramentorum mysterio praeterire non
posse? Offere vos Deo, dicitis, pro ecclesia quae una est: hoc ipsum mendacii
pars est, unam te vocare de qua feceris duas. Et offerre vos, dicitis, pro una ecclesia
APPENDIX Illi 185
pro salute imperatoris * . . .
pro statu saeculi . . . pro rerum quiete . . . pro mora
finis?
Commemoration of the Living.3
Commemoration of the Martyrs.4
Commemoration of the Departed.5
quae sit in toto terrarum orbe diffusa ' (Optatus [0 365], contra Parmcn. Lib. II).
As to the position (whether before or after the words of Institution) and the
order of the various intercessions, etc., that follow, nothing appears to be known
definitely beyond what is mentioned in these notes. The phrase in toto terrarum
orbe reminds us of the Roman Te igitur, and is of very frequent occurrence in the
works of St. Austin. E.g. in De civitate Dei, Lib. xvi : cap. xxii : ' Ibi quippe
primum apparuit sacrificium, quod nunc a Christianis offertur Deo toto orbe
terrarum.' And in Epist. xlix : § 2 : ' Quoniam ecclesia Dei, quae catholica
dicitur, sicut de ilia prophetarum est, per orbem terrarum difTusam videmus.'
The phrase occurs also in Epp. lii : § i ; Ixxxvii : § I ; and cxlii.
1 « Sacrificamus pro salute imperatoris, sed Deo nostro et ipsius ' (Tertullian,
ad Scapulam, cap. ii. Cnf. Apol. cap. xxxix).
2 ' Oramus etiam pro imperatoribus, pro ministeriis eorum ac potestatibus,
pro statu seculi, pro rerum quiete, pro mora finis ' (Tertullian, Apologeticus, cap.
xxxix). Compare St. Austin, Epist. cxlix : § 17.
3 St Cyprian, Epist. xvi. (Opera, pt. ii, 37): 'Ad communicationem admit-
tuntur, et ofFertur nomen eorum.' See, too, Epist. Ixii, p. 147.
4 De sancta virginitate, cap. xlv : § 46 : ' Fidelibus notum est quo loco et quo
defunctae sanctimoniales ad altaris sacramenta recitentur.' De civitate Dei, Lib.
xxii : cap. x : < Uni deo et martyrum et nostro, sacrificium immolamus, ad quod
sacrificium, sicut homines Dei qui mundum in eius confessione vicerunt, suo loco
et ordine nominantur, non tamen a sacerdote, qui sacrificat, invocantur.'
6 S. clix : ' Ideoque habet ecclesiastica disciplina quod fideles noverunt, cum
martyres eo loco recitantur ad altare Dei, ubi non pro ipsis oretur: pro ceteris
autem commemoratis defunctis oratur.' St. Cyprian, Epistle i (Opera, Oxonii,
1682; p. 3): 'Ac si quis hoc fecisset, non ofFertur pro eo, nee sacrificium pro
dormitione eius celebraretur. Neque enim apud altare Dei meretur nominari in
sacerdotum prece.' St. Austin, S. clxxii: § 2: ' Orationibus vero sanctae ecclesiae,
et sacrificio salutari, et eleemosynis, quae pro eorum spiritibus erogantur, non
est dubitandum mortuos adiuvari.' Compare Liber de cura gerenda pro mortals,
cap. i : § 3 : ' Non parva est universae ecclesiae, quae in hac consuetudine claret
auctoritas, ubi in precibus sacerdotis quae Domino Deo ad eius altare funduntur,
locum suum habet etiam commendatio mortuorum.' Cap. iv : « Quas [suppli-
cationes] faciendas pro omnibus in christiana et catholica societate defunctis
etiam tacitis nominibus eorum sub generali commemoratione suscepit ecclesia.'
Liber de anima et eius origin f, II: cap. xv : § 21 : 'Etiam eorum nominibus tacitii
quoniam nesciuntur in ecclesia Christi.'
186 ORDO ROMANUS I
Commemoration of the Passion and Death of our
Lord.1
Petitions . . . \ut per ipsam caritatem qua pro nobis
Christus crucifigi dignatus est, nos quoque, gratia
sancti Spiritus accepta, mundum crucifixum habere
et mundo crucifigi possimus : imitantesque Domini
nostri mortem, sicut Christus quod mortuus est
peccato mortuus est semel, quod autem vivit, vivit
Deo ; etiam nos in novitate vitae ambulemus et
munere caritatis accepto moriamur peccato et viva-
mus Deo.2 . . .
ut in Patre et Filio unum simus? . . . ]
Epiclesis.4
Conclusion of the Eucharistic Prayer : ... in
saecula saeculorum. PEOPLE. Amen:*
Benedictio episcopi super populum,6 et absolutio,7
per manus impositionem.
Eenedicat vobis Dominus .
1 St. Cyprian, Epist. Ixiii (Opera, 156): < Passionis eius mentionem in sacri-
ficiis omnibus facimus . . . Quotienscumque ergo calicem in commemorationem
Domini et passionis offerimus.' Fulgentius (c. 530), contra Fabian. .• ' Cum
tempore sacrificii commemorationem mortis eius faciamus ' (Quoted Palmer,
Origines Liturgicae, Oxford, 1836; i. 138 note).
2 Fulgentius, quoted Palmer, of. cit. 141.
3 Fulgentius, quoted Palmer, 141.
4 Optatus, contra Parmeniano Lib. VI : ' Altaria Dei ... in quibus vota populi
et membra Christi portata sunt : quo Deus omnipotens invocatus sit, quo
postulatus descendit Spiritus Sanctus ' (quoted Palmer, op. cit. 138). Compare
Firmilian's Epistle to St. Cyprian, cap. x : ' Ut et invocatione non contemptibili
sanctificare se panem et eucharistiam facere simularet ' (Cypriani, Opera, pt. ii.
p. 223, as Ep. Ixxv).
8 Tertullian, de Spectaculis, cap. xxv : < Quale est ... ex ore quo Amen in
sanctum protuieris, gladiatori testimonium reddere, els aluvas O.TT' alwvos alii
omnino dicere nisi Deo et Christo?'
6 Epist. cxlix : § 16: ' Interpellations autem . . . fiunt cum populus
benedicitur. Tune enim antistites velut advocati, susceptos suos per manus
impositionem misericordissime offerunt potestati.'
7 Optatus: ' Etenim inter vicina monumenta, dum manus imponitis et delicta
donatis, mox ad altare conversi Dominicam orationem praetermittere non
potestis ' (quoted Palmer, op. cit. 139.).
APPENDIX IIII 187
Concedatque vobis ut vos abundare faciat in caritate
invicem et in omnes . . .
Det vobis secundum divitias gloriae suae virtute corrobo
rari 'per Spiritum eius . . .
Imp leaf vos omni gaudio et pace in credendo . . .
Abundetis in spe et potentia Spiritus sancti1 . . .
PRIEST AND PEOPLE. Pater noster* qui es in caelis
. . . et dimitte nobis debita nostra : at which words all
beat their breasts : 3 sicut et nos . . . a malo.
PRIEST. Pax vobiscum.*
1 The African Benediction seems akin to the Gallican form. The first clause
seems implied by the name : but there were apparently different benedictions for
different days. Epist. 179: § iv : « Verum etiam benedictionibus nostris resistitur
quando super populum dicimus, optantes eis et poscentes a Domino ut eos
abundare faciat in caritate invicem et in omnes, et det eis secundum divitias
gloriae suae virtute corroborari per Spiritum eius : et impleat eos omni gaudio et
pace in credendo, et abundent in spe et potentia Spiritus sancti.' Perhaps the
people responded Amen at the end of each petition, as in the Gallican rite.
2 Sermo ccxxvii : ' Ecce ubi est peracta sanctificatio [sacrificii] dicimus Oratio-
nem Dominicam, quae accepistis ac reddistis.' Epist. cxlix : § 16 : ' Quam totam
petitionem fere omnis ecclesia dominica oratione concludit.' See the quotation
from Optatus in note 7, page 186. That all the faithful said the Lord's Prayer
seems clear from St. Austin, De dono ferseverantiae, cap. xxiii : § 63 : ' Cum aliud in
ipsa oratione dominica non orent fideles, dicentes maxime illud Ne not in/eras in
temptationem: ' although from S. Iviii : § 12 : 'In ecclesia enim ad altare Dei cottidie
dicitur Dominica oratio, et audiunt illam fideles,' it might be concluded that the
faithful only heard (as in the Roman rite), and did not repeat the Lord's Prayer.
3 Sermo cccli : § 6 : « Quod si falsum est, unde cottidie tundimus pectora? quod
nos quoque antistites ad altare assistentes cum omnibus facimus. Unde etiam
orantes dicimus quod in toto ista vita oportet ut dicamus, Dimitte nobis debita
nostra . . . Nam si non habemus peccata, et, tundentes pectora, dicimus Dimitte
nobis debita nostra,' etc.
4 Sermo ccxxvii : « Post ipsam [orationem dominicam] dicitur Pax -vobiscum :
et osculantur se Christiani in osculo sancto.' Compare Enarratio in Ps. cxxi :
§ 13: <Non propter me illam [pacem] praedico, sicut haeretici, qui quaerentes
gloriam suam dicunt, Pax vobiscum, et pacem non habent quam populis praedicant.'
Enarratio in Ps. cxxiv : § 13: ' Qui oderunt lerusalem, qui oderunt pacem . . .
qui falsam pacem pronuntiant in populo et non illam habent. Quibus respondetur,
cum dixerint Pax vobiscum, Et cum spiritu tuo.' Optatus also mentions the saluta
tion Pax vobiscum (quoted Palmer, op. cit. 140).
1 88 ORDO ROM ANUS I
PEOPLE. Et cum spiritu tuo.1
The Kiss of Peace.
The Fraction.2
The Communion,3 accompanied by the singing of a
Psalm.4
The Post-communion thanksgiving.5
1 Sermo ccxxvii : ' Post ipsam [orationem dominicam] dicitur Pax -voiiscum,
et oscularet se Christiani in osculo sancto.' Tertullian, De Oratione, c. xiv :
« Habita oratione cum fratribus, subtrahunt osculum pads quod est signaculum
orationis.'
2 Epist. cxlix : § 16: ' Orationes cum [quod est in Domini mensa] ... ad
distribuendum comminuitur.' Sermo ccxxxiv : § 2 : ' Norunt fideles quod dicam :
norunt Christum in fractione panis.'
8 Retractationum Lib. II : cap. xi : ' Cum distribueretur populo quod fuisset
oblatum.' Epist. cxlix: §16: 'Participate sancto sacramento.'
4 Hid., ' Morem qui tune esse apud Carthaginem coeperat ut hymni ad altare
dicerentur de psalmorum libro . . . cum distribueretur populo quod fuisset
oblatum.'
B Epist. cxlix: § 16 : ' Quibus peractis, et participate sancto sacramento,
gratiarum actio cuncta concludit.'
INDEX
TO THE TEXT AND NOTES
ABLUTIONS, 112.
Absolution by imposition of hands,
186.
Accidents to the Blessed Sacrament,
112.
Ac'es, 126, 136.
Acolythi qui rugam observant, 39> 14^'
Acalythui, acolitus, 38, Il6, 118, I2O,
122, 124, 128, 132, 134, 138, 140,
142, 146. See Collet.
Acolythus Stationarius, 1 1 8.
Acontius, sexton of St. Peter's, 54.
Acts of the Apostles, 77, 181.
Acts of the Martyrs, 44.
Acus, 124, 126.
Adrian, scriniarius, 46.
Advocates, 53, 122, 123.
Aedituutj 54-
Africa, Church of, 74, no, 113, 181.
Agapitus, a deaf mute, in.
Agatho, Pope, 5, 48.
Agnellus, biographer of the bishops ot
Ravenna, xv, xviii, 26, 31, 43.
Agnes, Church of St., 21.
Agnus Dei, 4, 5, 6, 47, 62, 109, 140,
'59, i?7-
Alb, 29, 30.
Albano, Bishop of, 33.
Alexander III, Pope, 10.
Alexandria, Church of, 19.
Alleluia, The, 29, 41, 59, 68, 74, 78,
79, 130, 131, 156, 170, 171.
Almoner, the Pope's, 49, 122, 123.
Alms and Collections of money, H2sq.
Altar, i8jy., 124^7., 154.^.
cloth, 19, 156.
golden, 19.
High, at St. Peter's in the
Vatican, 19.
of St. Peter, in the Lateran
Basilica, 5, 6, 19, 33.
silvern, 19.
wooden, 18, 19.
Ama, 25, 1 20.
Amalar, author of a treatise Pe offici'u
ecclesiasticis, the third volume of which
is De officio missae, 7, 8, 1 8, 26, 29, 73.
Amand, St., en Puelle, Or Jo Romanus
of, 4, 19, 20, 29, 30, 37, 38, 45, 54,
107, 109, 114, 153 sq., 164.
Ambo, xv, xvi, xviii, xix, 21, 22 sq.,
29> 46, 59> 75. 77, 7$, 130, 131, 13*,
133, »55, 'S6.
Ambrose, St., 103.
Amice, Amictus, 29, 30, 124, 125, 153.
Ammianus Marcellinus, historian, 13.
Ampliatus, presbyter and viceduminus,
43-
Amula, a flask, 25, 60, 134.
Anagolaium, 1 24. See Amice.
Anaphora, 89.
of SS. Adai and Mari, 102.
of the Ethiopic Church Ordin
ances, 90.
Anastasius, chancellor, 46.
Anastasius, district-notary, 46.
Anastasius, Pope, 36.
Andrew, Church of St., 21, 22.
Angelical Hymn, 71, 90, 138, 139.
Anterus, St., Pope, 44.
Anthem at the Communion, 64, 144
160, 178.
Entry, 64, 127, 128, 129,
154, 169.
Offertory, 88, 136, 137, 156,
172, 183.
Anthemius, subdeacon, 52.
Antioch, 20.
Antiphonal Psalms, 64, 88.
Apocalypse, The, 12, 22.
Apollinare Nuovo, St. Ravenna, xix.
Apollinaris, St., in Classe, Ravenna,
xviii, 20.
Apostolic Canons, 85.
Apostolic Constitutions, Liturgy of
the, 77, 91, 105.
Apostolic Lesson, Apostle, or Epistle,
73, 74, 76> 77, IJO» 1SS> 11°> lSl-
189
190
INDEX
Apse, xvi, xviii, 58.
Aquamanus, 120. See Washhand-bason.
Arche, 134.
Archichorister, 41.
Archidiaconus, Archdeacon, 32, 60-63,
82, 116, 117, 121, 124, 128, 132-
135. »37> '43» H6-H9, 156-161.
Archiparaphonista, 41, 126.
Archipresbyter, known later as the Dean,
58, 128, 129, 154, 163.
Aregius, Bishop of Gap, 28.
Aries, 70.
Armenians, Liturgy of the, 93.
Arrian, disciple of Epictetus, 67.
Ascension Day, 158, 176, 181.
Assistant presbyter, 18.
Athanasius, St., 18, 19.
Athanasius, Archbishop of Naples,
102.
Aumbry, 129.
Aurelius, reader, 75.
Ausonius, poet, 10.
Austin, St., Bishop of Hippo, 19, 44,
65, 66, 74, 75, 78, 84, 86, 88, 104,
105, no, in, 181 sq.
BACCHLA, 162.
Bagaja, 19.
JBaiuli, 120, 122, 146.
Baptism, 82, 84, 120, 121.
Basilica, 9 sq., 15-17, 32.
Bearers, Baiuli, 121, 123, 147.
Beating of the breast, 187.
Beleth, 109.
Belisarius, 17.
Bells, 54.
Bench, 125.
Benedict and Scholastica, Relics of
SS., 93, 94.
Benedict (Celestine II), Ordo Romanus
of, 109.
Benediction of the Fruits of the Earth,
97, 98> '75, I76-
of the Clergy, etc., 146.
of the Faithful during Mass, 186.
Benedictus, scriniarius, 46.
Benedictus qui venit, 90 sq.
as a greeting to the Bishop, 91,
92, 94.
as a greeting to the Emperor, 93.
as a greeting to our Lord in the
Eucharist, 94.
Bennet II, Pope, 21, 7C.
XIV, xvi.
Berno, Abbot of Reichenau, 72, 80.
Bethlehem, 14, 106.
Bishop, Edmund, 66-70, 100, 101.
Bishops, as Arbitrators, 12.
Bishops, Hebdomadary, 33, 58, 59, 61,
122, 123, 128, 129, 131, 134-137, 140-
142, I45-H9, i55< 158-160, 162-4.
The Chief, /. e. the Bishop
of Ostia, 33, 62, 138, 139, 142, 143,
154.
Blessed are those that are undejiled, 159.
Blessing. See Benediction,
Boniface I, Pope, 17.
Boniface V, Pope, 38.
Boniface, St., Apostle of Germany, 47.
Boniface, a correspondent of St. Austin,
19-
Bowl, for the Communion (Scyfhus^),
62, 120, 121, 134, 135, 142, 143,
157-160, 162.
Burbidge, Edward, 96-98.
Byzantine Emperor, 31.
Rite, 105.
CAESARIUS, ST., of Aries, 28, 31.
Cakes, 162.
Caligula, Emperor, 48.
Calix, chalice, 24, I2ojy. See Chalice.
maior, I2O, 134-
ministerialis, 25.
Calixtus II, Pope, 72.
Candidus, presbyter, 52.
Candles, 9-11, 14, 15 sq., 39, 45, 58,
59> I27-
Candlesticks, 12, 15 sq., 121, 128, 129,
132, 133, 146, 147, 154-156, 162.
Canon of the Mass, 5, 96 sq., 138, 139,
148, 149, 158, 173-5.
Canon 82 of the Synod of London in
1603, 20.
Canopy over the altar, xv, xvi, xviii,
20, 21.
Cantatorium, grail, the book containing
the anthems sung at Mass, 120, 130.
Cantor, 130.
Cappadocian customs, 105.
Capsa, 132.
Cardinal deacons, 34.
Cardinal presbyters, 149.
Case of the Gospels'-book, 133.
Cassander, 3.
Cassian, St., Church of, 15.
Castorius, notary, 45.
Casula, 28.
Catacombs, 14.
Cat in urn, 162.
Celerinus, reader, 75.
Celestine, Pope, 26, 64, 71.
Cemetery oratories, 55, 108.
Censer, xv, xviii, 4, 17, 18, 38, 58,
59, 123, 126-133, 154, 161.
Cereostata. See Candlesticks.
INDEX
191
Cereostatarii, 146.
Chalice, 20, 24^., 49, 60-63, 92> IO4>
121 jy., 156 jy.
of Gourdon, xvi.
The stational, 156.
Chamberlain, Lay, 123.
Chamberlains, 120-123, 162.
Chancellor, 35, 44, 46, 61, 119, 125,
132-137, 141-145, 157, 160, 162.
Chancery of the Roman See, 44.
Charles the Great, 8, 33, 80, 93.
Chief Bishop, 33, 62, 138, 139, 142,
143, 154.
Counsellor, 46, 124, 126, 132-
137, 140-143, 160.
Ewer, 1 60.
Notary, 35. See Chancellor.
Sexton, 121, 162.
Choir, 63, 88, 71, 127, 137, 154-162.
(the place), 129, 137.
Communion of the, 161.
Chorister, 131.
Chrisma, 84, 1 1 8, I2O.
Christmas, The midnight mass of, 71.
Christopher, notarius and scriniarius, 46.
Chrysogonus, St., Church of, 21.
Chrysostom, Liturgy of St., 92, 94.
Ciborium. See Canopy.
Cicero, 9, 47.
Cingulum, 124.
Clavus, xv, xvi, xvii, 28.
Cleaning the church, 53.
Clement, Church of St., xviii, xix, 23.
Clement, St., Pope, 44.
Clementine Liturgy, 95.
Clergy, the number of the, at Rome in
251 A.D., 39.
Clerical Chamberlain, 125.
Clovis, King, 25.
Code of Justinian, 12, 50.
of Theodosius, 12, 27, 32.
Codex Evangeliorum, 132.
Colatorium, 25, I2O.
Collect, 59, 66, 67, 72 sq., 131, 147,
155, 162, 170.
Collections of money, 99, 112, 113.
College of Counsellors, 49 sq.
Notaries, 43 sq.
Singers, 40 sq.
Collet, 38-40, 58, 59, 107, 119-125,
128, 129, 132-135, 140-147, 154-165.
Colobium, 28.
Colum, 134.
Commemoration of the Departed, 100,
i?5. 185-
Living, 99, 173, 185.
— Martyrs, 175, 185.
Passion, 186.
Commixture, 140, 143, 159, 177.
Communicantes et diem, 97, 173.
Communion, 143, 159, 163, 188.
Anthem and Psalm, 6?, IAC, 160,
178, 188.
Bowls, 121. See Scyphus.
of the People, 63, in sq.
Concelebration, 113, 149, 158.
Conclusion of the Eucharistic Prayer,
186.
Condi to rlum , 128.
Confession, xvi, 17, 22, 135.
Confirmare, to administer the chalice,
142-ry.
Confirmation, 85.
Conon, Pope, 4.
Consecration, Form of, 102.
Constantine the Great, 10, 12, 13, 15,
31-
Donation of, 13, 31.
II, 19, 31.
Ill, 20.
VI, and Irene, 10.
VII, Porphyrogenitus, 10.
• sexton, 53.
Constantinople, Church of, 68, 78, 104,
105.
Consular diptychs, 31.
Coptic Jacobites, Liturgy of, 93, 94.
Cornelius, Pope, 39, 113.
Sepulchre of, xvii, xviii.
Corn -offering, 85.
Corona, loaf used at the Eucharist, 87,
107.
Corporate, corporas, 19, 60, 114, 132,
133, 148, 149, 156, 158.
Cosin, John, Bishop of Durham, 108.
Cosmas and Damian, SS., 174.
Church of, 21.
Council of Carthage, 91.
of Rome, 4, 36, 41.
of Vai^on, 67-69.
Seventh General, 10.
Counsellor, 49 sq., 118 sq. See Chief
Counsellor.
Country Churches, 107.
Counts, 1 60.
Cream, 119, 121.
Creed of Nicaea and Constantinople
80 sq.
Cremona, 18.
Cross, Sign of the, 8, 61, 136-139,
144, i47-'49» »57» »*»•
Crossbearers, 146.
Cubicularii, 41 Sfl-
Cubicularius lalcus, 42, 120.
tonsoratuiy 124.
Cubiculum, 42.
I92
INDEX
Gustos chori, 4*-
ecclesiae, 54.
Cyprian, St., Bishop of Carthage, xvii,
75, 84, 86, 99, 106, 183-186.
deacon, 52.
Cyril, St., of Jerusalem, 92.
DAILY PATEN, 120, 121.
Dalmatic, 28, 30, 37, 153, 154.
greater, 124, 125.
linen, 124, 125.
Damasus, St., Pope, 13, 68, 74,78, 96,
98.
Days on which each district serves,
n^, 117.
Deacon, 34 sg., 58, 63, 76, 82, 86, 118,
119, 124^., 153 sg., 182, 183.
attendant, 134, 135.
consecrates the Chalice, 103.
District, 34, 36, 44, 116, 117,
128, 129.
forbidden to chaunt anything save
the Gospel, 36, 41.
Planet of the, 29, 37.
Roman, 30, 34, 36.
Second, 6l, 62, 128, 129, 136-
139, 140, 143.
Decentius, Bishop of Eugubium, 85,
99, 107.
Defensor, 49 SJ' See Counsellor.
civitatis, 49 J7«
regionarius, 52. See District-Coun
sellor.
Denis, Abbot of St., 46.
Departed, Memento of, 100 sg., 175,
185.
DiaconJa, 34, 35, 122. See Hostelry.
Diaconiac Disfensator, 35.
Pater, 34, 35.
Diaconus (plural forms, Diacones and
Diacon't^. See Deacon.
minor , 140.
gui seguitur, 1 34-
regionarius. See District- Deacon.
Dies frai rum defunctorum, 182.
Diptychs, 101.
at Naples, 102.
Disapproval of preaching, 80.
Dismissals, 63, 81 sg., 144, 147, 161,
178.
of Catechumens, 171. -
of non-communicants, 82, 171.
Disfensator diaconiae, 35.
District clergv, 119.
counsellors. See Counsellor.
notaries. See Notary.
officials, 132, 133, 157.
District subdeacons. See Subdeacons.
Districts of Rome, Ecclesiastical, 116,
117.
Doctrine of the Apostles, 84.
Doge of Venice, 10.
Domestic Notaries, 43.
Dominicum, 183.
Dominus vobiscum, 73, 132, 136, 144.
Donatists, 19.
Doorwarden, 125.
Duchesne, L. , 3, 24-26, 30-34, 65,
695 7°> 87, 97, 98, 176.
EASTER DAY, 72, 79, 148, 149, 158, 169.
Easter Even, 14, 158.
Eastertide, 68, 78, 79.
Egyptian Rite, 91, 105.
Eisodikon, 92.
Elevation, 61.
Embolism, the prayer after Pater nosier
at the end of the canon, 61, 139, 177.
Epicle&is, 98, 99, 102, 175, 186.
Epictetus, 67.
Episcopi hebdomadarii, 33. See Bishop.
Episcopium Lateranense, 4.
Epistle, The Liturgical, 73 sg., 131,
155, 170, 181.
to the Hebrews, 112.
Episrles, Book of the, 120, 121.
Epistoler, 59, 131, 155.
Ethiopic Church Ordinances, 90.
Eucharistic Prayer, 89, 184.
Sacrifice, 83.
Eulogius, Patriarch of Alexandria, 63.
Eusebius. historian, 113.
Eutropius, chief chamberlain, 19.
Evangtflia maiora, I2O, 124.
Evangelium, the Book of the Gospels,
120, 121, 124, 125, 128, 131-133,
'53i X55» X56-
Evaristus, Pope, 54.
Evodius, correspondent of St. Austin,
44.
Ewer, 137, 157, 158, 160, 161. See
fans: generally a jug, but in the
Ordo of St. Amand a vessel closely
akin to a chalice.
Exsuperius, district-notary, 46.
FABIAN, POPE, 44.
Fabiola, 79.
Fabius, bishop of Antioch, 39.
Faldstool, 129.
Father ot the Hostelry, 123.
Felix, Church of St., 16, 17.
IV, pope, 31.
Fermentum, 54, 55, 106 sg., 146, 147,
163
INDEX
'93
Filioque clause, 81.
Filum, a file or row of persons, 132,
Firmilian, St., 89, 186.
Flagons, 121.
Flask, 135, 156, 157, 159. See Ama,
Amula.
Fleury, Abbe, author of Les Moeurs des
Chrestiens, 65.
Florus Magister, 99.
Fans, 136. See Eiver.
Form of admitting to office of Defensor
S.X.E., 52.
Fourth of the Choir, 127.
Fraction, 4, 61, 62, 140, 141, 159, 163,
188.
Frescoes, 14, 15.
Fulgentius, 186.
GALLICAN customs, 27, 101, 104, 106,
no.
Gallicanisms, 96.
Gates, 24, 39, 146, 147. See Ruga,
Regia.
Gelasian Sacramentary, 5, 69, 70, 100.
Gelasius, St., Pope, 102.
Gemella, 26.
Gemelliones, 25, I2O, 121.
Gemmae, I2O.
George, Church of St., Thessalonica,
20.
Gerbert, 100.
Gervase and Protase, Church of SS. ,15.
Girdle, 30, 125.
Glass patens, 114.
Gloria in excelsis Deo, $, 6, 33, 59' 7*>
72, 130, 131, 148, 149, 155, 162, 170.
Good Friday, 182.
Gordianus, senator, and father of St.
Gregory I, xvii, 28.
Gospel, The Liturgical, 73 sq., 132,
133, 156, 162, 171, 182.
standing at, 36.
— book, xv, xvii, 10, n, 58, 59,
120, 121, 124, 125, 128, 131-133,
'53, iSS» IS*-
lights, 14, 18, 132, 133, 156.
Gospeller, 59, 124, 125, 130-133, 153,
154-156, 161.
Gout, St. Gregory suffers from, 63.
Grail, the book containing the anthems
sung at mass, called at Rome Canta-
torium, and in Gaul, Graduate, 59,
120, 121, 130, 131, 156.
the responsorial psalm sung be
tween the Epistle and Gospel at
mass, 40, 64, 73, 78, 130, 131, 156,
170, 182.
Grape-offering, 85.
Gratian, Emperor, 10.
Greater Chalice, 134, 135, 141, 142,
1 60. See Calix and Chalice.
Greek customs, 68, 69, 105.
Gregorian Sacramentary, 100.
Gregory I, St., called the Great, Pope,
xvii, 4, 5, 21, 28, 30-32, 36, 40, 41,
45, 46, 48, 50, 52, 53, 63, 68-71, 78-
80, 82, 86, 87, 96, 104-106, no, in,
113, 171-
HI *9> 32> 35. 47-
Ill, 4, 21, 25, 35, 38.
— IV, 24, 25.
district notary, 49.
of Nazianzum, 13.
of Tours, 93.
HADRIAN I, POPE, 10, 19, 21, 25, 35,
46> 47* 93-
Hanc igitur oblationem, 97, IOO, 174*
Hebdomadary bishops, 33. See Bishops.
presbyters, 34, 136, 137.
Heliodora, orante, xvi.
Henry II, Emperor, crowned February
14, 1014 A.D., 80.
Heraclius, Emperor, xviii.
Hilarus, Pope, 15, 17, 26, 33.
Hilary, tribune, 88.
Hippo, Church of, 104.
Hippolytus, Church of St., 15.
Hittorp, 53.
Holy, holy, holy, 139. See Sanctus.
Holy Element, 129, 159, 160. See
Sancta.
Orders, 36 ry.
Honey and Milk, 97.
Honorius I, Pope, 21.
- II, 35-
Horace, 9.
Hormisda, Pope, 25.
Hostelries, 34 sy., 122, 123. See
Diaconia.
Father of the, 34, 35, 122, 123.
ICON STASIS, 24. See Screen.
Ignatius, St., 84, 86, 10,8.
Image of St. Peter, 17.
Incense, 9-12, 17 sq., 126-129, 131,
132.
Infantes chori, 40. See Choir.
Innocent I, Pope, 15, 55, 85, 99, 107,
no.
Ill, 109, in.
Introit, 58, 64, 154, 169.
Invitationer, 47 sq., 118, 119, 140 141,
144, 145. See Nomendator.
Invitations to breakfast, 62, 161.
i94
INDEX
Invocation of the Holy Ghost, 102.
See Epidesis.
Ite, missa est, 144.
ludacorum codices , 181.
ludictS) 9-
JEROME, 14, 36, 44, 68, 79, 85, 87, 98, 106.
Jerusalem, Church of, 71, 78, 106, 112.
Vigil service at, n, 14.
Procession at, 91, 92.
John, bishop of Avranches, 109.
Syracuse, 30, 68.
Chrysostom, St., 20.
deacon, 6th century, 39, 79.
9th century, 32, 40, in.
I3th century, 53, 109.
V, Pope, 35.
treasurer, 47.
Judges, 160, 161.
Julian and la, marriage of, n.
Julius, Pope, 44.
Justin I, Emperor, xv.
Justin Martyr, 65, 67, 77, 79, 89, no,
"3-
Justinian, Emperor, xv, 51.
Juvenal, 16.
KARL, THE GREAT. See Charles.
Karlomann, 93.
Kiss of peace at the introit, 7, 58, 128,
129, 154, 162.
before communion, 61, no,
138, 139, 161, 163, 188.
Kissing the altar, 59, 128, 1*9.
gospel-book, 59, 60, 128, 131-133,
155, 156.
paten, 138, 139.
pope's feet, 130, 131.
Kyrie eleison, 5, 37, 59, 64 sq., 130, 131,
155, 162, 170.
LAMPS, 15, 16, 53, 54.
Lateran, 4-6, 15, 17, 19, 20, 22, 26,
33» 35. 38, 4°> 4*» 43> *°9> 118-121,
»3*» J33-
Synod of, in 643, 46.
Laurence, St., 16, 103.
Church of, 21.
Lavatory, 60, 134, 135, 144, 145, 156,
«S7-
second, 161.
kegg, J. Wickham, 77.
Leo I, St., Pope, 78, 80, 81.
Ill, 15, 17, 18, 20, 21, 26, 33, 41,
45, 49> 80.
IV, 18,33.
VII, 73.
VI, Emperor, xvii.
Leo, deacon, 43.
Leonine Sacramentary, 87, 89.
Leontius, district notary, 46.
Liter Mandatorum, 9, IO.
Pontif calis, $sq., quoted passim.
Footnote references to the Lives of
the Popes in it are not given except
in a few special cases.
Liberanos, quaesumus, the Embolism, 177.
Lights, 15 .fy. See Candles, Candlesticks ,
(jospel-lights , Lamps.
at the lessons of Mattins, 15, 16.
in honour of Martyis, 14.
Linea or lineum, 30, 124, 125.
Linen cloth, sindon, 118-121, 134, 135,
138, 139, 156-158.
Linen sack or bag, 60, 62. See Sack.
Linteum •villosum, 30, 42.
Litany, 37, 66, 67, 71.
Liturgical costume, 26 sq.
Liturgy of Africa, c. 400, 181 sq.
Loaf, the Eucharistic, 60, 85-87, 103,
104, 114, 134-141, 148, 149, 156-
159, 163.
Loaves or cakes (pastilli), 162.
Lord, have mercy upon us, 130, 131, 155,
170. See Kyrle eleison.
Lor urn, 31.
Ludwig, Emperor, 93.
Luxurious bishops, 13.
MABILLON, 8, 54, 90, 99, in.
Macarius, 19.
Magnates, 143, 145, 160. See Sena
tor ium.
Majordomo, 42, 43, 122, 123.
Maniple, 30.
Mansionarii, sextons, 53^7., 120-123.
iuniores, 146.
Mappula (maniple), xvii, 30, 31, n8,
119, 126, 127.
(saddle-cloth), 30.
Marcellinus and Peter, Church of SS.,
:7-
Cemetery of, xvi, xvii.
Marcellus, Pope, 54.
Marcus, St., Pope, 33.
Marriage before a Defensor eccleiiat, 51.
Martial, poet, 43.
Martin I, Pope, 46.
II, 46.
Mary ad Martyres, Church of St. , 21.
in Cosmedin, Church of St., 23.
in Via Lata, Church of St., 24.
Major, Church of St., xv, 21, 26,
33, 71, 120, 121, 169.
Mass, beginning with the Epistles of
St. Paul, 64.
INDEX
'9S
Mass, lasting three hours, 63.
of Christmas at midnight, 71, 72.
of the Catechumens, 77, 81, 171,
182.
faithful, 77, 182.
with no deacon, 162.
without the Pope, 146, 147, 162.
Maur, bishop of Ravenna, 31.
Maximianus, bishop of Ravenna, xv.
Maximus, prefect, 44.
Melchiades, Pope, 107.
Memento, Domine^ . . . quorum tibi fides,
99, 100, 173.
Memento etiam Doming . . . qui nos freces-
serunt, IOO sq., 175.
Memento for the departed omitted on
Sundays, 100, 101, 175.
Men's side of the Church, 76, 157.
Men singers, 126, 127.
Merolanas.ad, Place called, 120, 121.
Michael Palaeologus, Emperor, xvii.
Micrologus, 72, 73, 76, 95.
Military banner-bearers, 147.
Milites draconarii, 146.
Minor Orders, 39.
Missal of MathiasFlaccusIllyricuSjiio.
Mommsen, Theodore, 9.
Monachi, 146. See Monks.
Monks, 34, 35, 42, 146, 147.
Mosaics, xv, xvi, xviii, 4, n, 12, 14.
Mozarabic rite, 96, 97.
NAMES of the Living omitted on Sun
days, 99, loo.
of those offering, 99.
Napkin, or handkerchief, 30, 119, 127.
See Mafpula.
Nereus and Achilleus, Basilica of SS.,
xvi.
Nestorian Liturgy, 83, 85, 102.
New beans, Blessing of, 97.
grapes, 97.
Nobis quoque peccatoribus, 98> '3*' "39'
175.
Nomenclator (nomencalator, nomenculator), 5,
47 sq., 118, 119, 140, 141, 144, '45-
Notables, 135. See Senatorium.
Notae, 43, 44.
Notaries, 32, 33, 43 -f?-, 61, 118-121,
124, 125, 132, 133, 136, 137, 140,
141, 157, 160, 161.
District, 45 sq. See Notaries.
of the Roman See, 45.
Notary of the Papal Vicar, 141.
Notarii reglonarn. See District-notaries.
Notariorum Primicerius. See Chancellor.
Secundicerius. See Secretary.
Schola. See College of Notaries.
Notarius Vicedomini, 140.
Notitia dignitatum imperil Romani, 9, 48.
Novellae of Justinian, 50, 51.
the loaves offered at the
Eucharist, 134, 136, 138, 140, 148.
Oblationarius. See Subdeacon-oblationer.
Oblationes, 134, 140.
Oceanus, correspondent of St. Jerome,
o79'
Oeconomus, 42«
Offerings, 135, 157.
of the clergy, 137, 157.
Offertory, 60, 82 sq., 134, 139, 156, 157,
183.
anthem and psalm, 60, 88, 136,
"37* 1S6> I58> I72» l83-
veil, 60, 61, 136-139, 165.
Oil for the sick, 97.
0 Lamb of God, 141, 143. See Agnus
Dei.
Omophorium, 32.
Optatus, xviii, 185-187.
Orarium, 30, 32.
Oratio, the Collect, 67, 72, 130, 170.
See Collect.
post communionem, 112, 144, 145,
161, 178.
super oblata, 87, 137, 172, 184.
Orator turn, a faldstool, 128.
Peter in the Lateran,
Oratories, 55.
Oratory of St.
19.
the Holy Cross, 17.
Ordo Romanus /, 3 sq., passim.
Date of, 7.
Text of, 116 sq. (even num
bers).
Translation of, 117 sq. (odd
numbers).
and the St. Amand OrJo,
Differences between, 164, 165.
II, 7,8, 18, 76,78, 90.
Ill, 3, 30, 130.
VII, 81.
VIII, 71.
IX, 37, 41.
X, in.
XI, 177.
of Einsiedeln, 45, 109.
of St. Amand, 3, 20, 29, 30,
37, 38, 54, 109, 114.
_iL'_ll._ Translation of, 153*7.
Oriental customs, no.
Orphanotrophium, 40.
Ostia, Bishop of, 31, 33.
Ostiarius, 124.
196
INDEX
PAENULA, xv, xvi, 27.
Palatine deacons, 35.
— judges, 53.
subdeacons, 38.
Palfrey, The pope's, 122-125.
Pall, The pope's, 124, 125.
Silken, worn by the patener,
158.
Pa/la corporalis, 146. See Corporate.
Pallium, 45, 124, 156. See Pall.
altaris, 19, 20, 156. See Altar-cloth.
the Episcopal, xv, xvii, 28, 30, 31,
45. See Pall.
linostimum (maniple), 30.
Palm Sunday, 91.
Pancras, Church of St., 21, 32.
Pantaleon, notary, 45.
Papal Vestry, 121.
Vicar, 42, 43, 120, 121, 140, 141,
162. See Vicedominus.
Paraphonistae, 40, 41, 126. See Singers.
Paratorium, 142.
Pars feminarum, 134.
mulierum, 134, 144.
Pascha, 79.
Paschal, Pope, 17, 46.
Paschalis, chancellor, 49.
notary, 46.
Paschasius, notary, 46.
Passion, Account of, read on Good
Friday, 182.
Commemoration of, in the mass,
186.
Pastilli, little loaves, 162.
Paten, 6, 20, 24, 49, 61, 62, 138-141,
143, 158-160.
Patena cottidiana, 1 20.
motor, 1 2O.
Patener, 138, 139, 144, 145, 165.
Patener 's veil, 6. See Offertory veil.
Pater diaconiae, 34, 35, 122.
Pater nosier, 68, 69, 103 sq., 176, 187.
Patriarchium Later anense, 4, 1 1 8, I2O.
Patrimony of St. Peter, 113.
of the Roman Church, 50.
Paul, St., 86, 112.
Church of, 21, 120, 121.
— I, Pope, 42.
the Deacon, biographer of St.
Gregory, no, 177.
• iticedominus , 43-
Paulinus, St., of Nola, n, 16, 24, 54.
Pax, the, or Kiss of Peace, 61, no, 128,
138, 177, 187. See Kiss of Peace.
Pax vobis, 73.
Peace of the Church, 10, 13, 14, 18, 19.
People's part in public worship, 5.
prayers, 66.
Per if sum, 97, 176.
Per quern haec omnia, 97, 138, 139, 176.
Peter, St., 54, 82.
Church of, in the Vatican, 23,
37> 4°, 54-
defensor, 5 1 .
subdeacon, 52.
Petitions in the African Liturgy, 186.
Pictures, 14, 15.
Pins, 125, 127.
Pippin, 47, 93.
Planet, 28, 37, 58, 124-129, 132-135,
138, 139, 144, 145, 153, 154, 156,
162.
Planet a revoluta, 126.
Pogium, 132.
Pontiff's lights, 154, 164.
Pope's offering, 25.
Porto, Bishop of, 33.
Post-communion collect, 63, 112, 145,
161, 178, 188.
Post pridie, 97.
Praetorian notaries, 43.
Prayers for the Church, 66.
of the Faithful, 60, 66. See the
next.
of the People, 65 sq., 182, 183.
over the Offerings, 172. See
0 ratio super Obi at a.
Precentor, 29, 41, 64, 127, 129, 145,
154. See Primicerius Scholae Cantorum.
Preface, 89 sq., 173, 184.
Prefects, 9, 16.
Preneste, Bishop of, 33.
Preparation of the Offering, 136, 137,
157-
Presbyter, 58, 59, 62, 122, 123, 130,
131, 134-149* iS?-1^-
cardinal, 148.
subordinate to the presbyter of
the Title, 54, 122, 123.
Presbyters and Gloria in excelsis Deo, 72,
148, 149, 162, 170.
Presbytery, 122-129, 134, 135, 138,
139, 144-147, 153-162.
Prex, the Canon, 99. See Canon.
Priest, term inclusive of bishops and
presbyters, 154, 160, 161.
Priesthood, The Royal, 3, 82.
Primictrius defensorum, 124, 132, 134?
136, 140, 142, 144. See Chief Coun
sellor.
notariorum (under the Empire), 44.
(of the Roman Church), 44,
46, 118, 124, 132, 134, 136, 140, 142.
See Chancellor.
scholae cantorum, 41. See Precentor*
Primus scholae, 41, 144. See Precentor.
INDEX
Prior scholae, 41, 126, 128, 130. See
Precentor.
Prisca const i tut io (vel statutio), 7, 1 1 8.
Probst, Dr. F., 6, 7.
Procession of the Gospel-book, 125,
153.
Proclamation of Silence, 76, 181.
Prokeimenon of the Epiphany, 92.
Prophetic lesson, 23, 73, 74, 181.
Provincial bishops, 13.
Prudentiana, Church of St., 19.
Prudentius, poet, 15, 16, 43, 54.
Psalm, The responsorial, 73-75, 77,
78, 130, 131, 156, 170 sq., 182.
Psalms of David, 64, 88.
Pseudo-Ambrose, 87, 98, no.
Celestine, 65.
— Jerome, 74.
PugHlares, 14, 25, I2O, 142. See Reeds.
Pure offering, 87, 175.
QlIAM OELATIONEM, 97, 174.
Quartus scholae, 41, 126, 128.
Quattuor coronatorum Martyrum, Church
of, 1 8.
RAVELLO, xv.
Ravenna, xv, xviii, xix, 87.
— Archbishop of, xviii, xix, 45.
Mosaics at, xv, xviii, 4, u, 20,
28, 30.
Reader, 75.
Recital of the names of the Living, 99.
Rector chori, 41.
Reeds, in, 121, 143. See PugHlares.
Reforms of Pope Stephen III, 6, 7.
Regia secretarii, 126.
Region es ecclesiasticae urbis Komae, 1 1 6, 1 1 J ,
132, 133.
Relative position of the Chalice and
Host, 26, 60.
Reparatus, Archbishop of Ravenna,
xviii, xix, 31.
Respond, 23, 40, 59, 130, 132, 156, 170,
171, 182.
Responsorial Psalm. See Respond.
Responsorial singing, 78, 182.
Richard Cceur de Lion, 10.
Romano-Gallic rite, 5.
Rossi, G. B. de, xvii, xviii.
Rufina, Bishop of St., 33.
Ruga, regia, a gate, 24, 146.
Ruler of the Choir, 41, 127, 129 See
Archiparaphonista.
SABINA, BISHOP OF, 33.
Sabinus, defensor, 52.
Saccellarius, 47, 118, I2O, 140, 144. See
Treasurer.
Sacculi, 1 1 8, 1 2O. See Sacks.
Sacks, 104, 119, 121, 141, 163.
Sacrament of Unity, 108, 109.
Sacrarium, 1 1 8, I2O. See Sacristy.
Sacred vessels, 24. See Vasa, Vessels.
Sacring, 103, 158, 163.
Sacristan, 47, 49, 119, 121. See Vesti-
arius.
Sacristy, 23, 58, 119, 123, 127, 143,
Salvatoris ecclesia, I2O.
Sancta, 58, 6l, 106 sq., 128, 129, 138,
139, 159, 165.
The ceremony of the, 6l, io6sq.,
138, 139, 165.
Sanctus, sanctus, sanctus, 5> ^1, 9°> *$>
139, 158, 173, 184.
Saturninus, Martin and Illidius, Relics
ofSS., 93.
Saviour, Church of St. (/. e. the Lateran
Basilica), 121.
Scamnum, 124.
Scarves of office, 32.
Schola cantorum (the buildings), 39-41.
(the singers), 5, 37, 38, 128,
136, 144. See Choir.
defensor um. See Counsellors.
notariorum. See Notaries.
Screen, 24, 160, 162.
Scriniarii, 46.
Scripture lessons, 16, 22, 64, 65, 73^.,
130, 131, 155, 156, 181, 182.
Scrutinies, 82.
Scyphus, 25, 120, 134, 142. See Com
munion - Boivl.
Bey phi cum ducibus, 25.
Second chalice, 160. See Calix.
Secret, 61, 87. See Oratio super oblata.
Secretarium, 124, 126, 128, 146. See
Sacristy.
Secretary, 46, 47, 125, 133, 135, i37>
141, 157, 160, 162. See Secundicerius
notariorum.
Secundicerius notariorum, 46, 47, 124, 132,
134, 136, 140.
Secundus scholae cantorum, 41, 126. See
Succentor.
Sedan-chair, 23, 123, 125.
Sella, 120, 124.
Sellaris, 122, 124.
Senatorium, 132, 142, 144.
Seneca, philosopher, 43, 48.
Senior bishop, 154. See Chief bishop.
Seraphic hymn, 90.
Sergius I, Pope, 4-6, 17, 20, 21, 109.
II, 40, 93.
198
INDEX
Sergius, treasurer, 47.
Sermon, 65, 79 sq., 182.
Severinus, Pope, 4.
Sexton, 18, 53-f§r., 123. See Mansionarii.
junior, 147.
Shorthand, 43, 44.
clerks, 44.
Sigillum, 1 20, 124.
Signum lectionis, 132.
Silken pall, 158.
Silvester, St., Pope, 15, 17, 31.
and St. Martin, Church of,
21.
1 Silvia,' (Etheria), pilgrim to Jerusalem,
n, 14, 70, 91, 92.
Sindon, 118, I2O, 134, 138.
Singers, 29, 58.
Sipontum in Apulia, 45.
Siricius, Pope, 107.
Sisinnius, St., 18.
Sixtus I, St., Pope, 5, 90, 103.
Feast of, 176.
II, XV.
— in, 15, 17-
Socrates, historian, 19.
Solemn orisons on Wednesday and
Friday before Easter, 65.
Sozomen, historian, 12, 34, 79, Si.
Speciosus, subdeacon, 45.
Station, 32^., 37, 122, 123, 148, 149.
announcement of the next, 142,
143, 163, 177.
Stational chalice, 156.
collet, 119.
cross, 33.
mass, 48.
set of vessels, 25, 26, 33.
Stephen, Church of St., 53.
II, Pope, 42, 46.
m> 5-7> 33> 43> 47» 93-
V,42
primicerius defensorum, 46.
treasurer, 47.
Steps, pair of wooden, 54.
Stole, 31, 32.
Strabo, Walafrid, 71, 88.
Strainers, 25, 121, 157, 160. See
Colatorium.
Stratores /aid, 1 1 8.
Subdeacon, 37, 39, 76, 127.
attendant, 58, 60-62, 124-129,
131-138, 140-143, 154, 157, 161.
district, 37, 44, 59-62, 116-119,
122, 125-147, 154, 156, 157, 159.
epistoler, 120, 121, 130, 131, 155.
— . oblationer, 4, 38, 107, 134, 136,
137, 146, 147, 154, 157.
precentor, 154
Subdiaconus. See Subdeacon.
- quilecturus. See Subdeacon, Epistoler.
gui sequitur. See Subdeacon-attendant.
sequens. See Subdeacon- attendant.
teperita, 38.
Subdiaconi exspoliati, 30, 68.
Subpulmentarius, 49.
Succentor, 41, 127. See Secundus tcholat
cantorum.
Sudary, 26, 61. See Mappula, Offtrtory-
•veil, Sindon.
Suetonius, historian, 43, 48.
Superhumeral, 31.
Super oblata, the prayer, 6l, 87, 172.
Supplementarius, 49, 122.
Supplices te rogamus, 101, 175-
Supra quaet 98, 175-
Sursum cor, or cor da, 172, 184-
Susanna, Church of St. , 21, 22.
Symmachus, St., Pope, 21, 28, 31.
TAPERERS, 156. See Candlesticks, Cereo-
statarii.
Te igitur, 96, 97.
Telesphorus, Pope, 71, 72.
Tertius scholae cantorum, 41 s 126.
Tertullian, 77, 90, 112, 113, 184-186,
188.
Theodatus, chancellor, 35.
Theodinus, district subdeacon, 35.
Theodora, widow, 52.
Theodore, Pope, 4.
archbishop of Canterbury, 18, 86.
sexton, 53.
Theodoric, scriniarius, 46.
Theodorus, district notary, 46.
Theodosius, bishop, 10.
Theophanius, treasurer, 47.
Theophylactus, chancellor, 46.
Throne, 133, 160, 161.
Thurible, 147. See Censer, Incense.
Thursdays in Lent, 32.
Thymiamaterium, 122, 126, 128, 132.
See Censer, Incense.
Titular churches, 54, 107.
Titus, Emperor, 43.
Tommasi, Cardinal, 107.
Towel, 145.
Tract, 59, 74.
Treasurer, 47, 119, 121, 141, 145.
See Saccellarius.
Tribune of a basilica, xv, xvi, xviii, 9.
Tribune-notaries, 43, 44.
Tribunes, 160.
Trisagion (i. e. the Agios o theos), 92.
Turibulum, 146. See Censer, Incense
Tusculum, Bishop of, 33.
INDEX
99
UNDE ET MEMORES, 175.
Unvesting, 162.
VALENTINE, Church of St., zi.
Vandals, 17.
Vasa> 120.
Vatican, 17, 93.
Veils of the ciborium, 20, 112.
Vela ciborii, 20.
Vert, Dom Claude de, 67.
Vessels for the celebration of mass, 121.
VestarariuS) 49. See Sacristan.
V ester arius, I2O. See Sacristan.
Vestes altarii) 2O.
Pestiarium, I2O.
Vestiarius, 49, Il8. See Sacristan.
Vesting, 23, 124, 125, 153.
Vicar, the papal, 42, 43, 47, 119, 141,
162.
notary of, 47, 48, 141.
Vicedominui, 42, 43, II 8, 140. See
Vicar.
Vice-succentor, 127. See Tertius Scholae.
Vigil service, n, 66, 77.
Vigilantius, Spanish writer, 14.
Vigilius, Pope, 17, 43.
Vitalian, Pope, 20.
Vitalis, Church of St., at Ravenna, 28.
WARDENS, 54.
Washhand-basons, 121, 123.
Water-offering, 60, 136, 137, 157.
White tunics, 153. See Alb.
Women's side of the church, 135, 145,
157, 160.
Words of administration, no.
XENODOCHIUM, 35. See Hostelry.
ZEPHYRINUS, POPE, 87, 107, 114.
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