in the manuscript used by the compiler, a consecutive whole. The forms relating to the Consecration of Churches are followed by the sections relating to the Minor Orders: these are followed by missae for the anniversaries of the ordination of the celebrant as Deacon and as Priest. Next come the prayers for the Consecration of Bishops, which are followed by anniversary missae; and these are succeeded by the Consecratio sacrae virginis, which again is followed by a series of missae for the anniversary of the profession. It seems that there can be little doubt that the Ordination forms which now stand at the beginning of the book have been transferred to a new place by the compiler, who has failed to transfer along with them the anniversary missae which were annexed to them in their original position. Thus we may see that the forms of Ordination, and the form for the benediction of nuns were probably, in the manuscript which he used, all placed together1. Such a collection would include the greater part of the matter which, as has been suggested above, the scribe of the Rheinau MS. discarded from the 'Liber secundus,' as not required for the purpose which his book was intended to serve. Returning to the actual contents of the Rheinau MS. we find that it contains, after the Ordo Baptisterii, a collection of missae, benedictions, and prayers for special purposes, corresponding in general character, and sometimes closely agreeing in arrangement and in text, with the similar collection in the third book of the Vatican MS. We find also the form for the reconciliation of a penitent at the point of death, the Commendatio Animae, and the order for the Burial of the Dead (in somewhat more minute detail than the parallel portion of the Vatican MS.); and these are followed, as in the Vatican MS., by a collection of Missae pro defunctis. There are also some forms for the exorcism of 'possessed' persons, which in part agree with the parallel portion of the Vatican MS. With these the Sacramentary ends; for the Breviarium Apostolorum 2 1 The forms of admission to the Minor Orders, and the section (or the greater part of the section) containing canonical regulations on the subject of Ordination, are probably of Gallican origin, and derived from another source. (See Duchesne, Origines du Culte Chrétien, pp. 338, 350.) From the same Gallican source, probably, were drawn the forms which appear in the Vatican manuscript annexed to the Roman forms for the Ordination of Deacons and Priests (pp. 24, 28 of the present volume), and perhaps that for the Dedication of a Church (pp. 133-6). See Duchesne, Or. du Culte Chrétien, pp. 350 sqq., 389 sqq.This, as well as the Martyrologium, 2 and the fragment of the Martyrologium already mentioned are not, strictly speaking, parts of the Sacramentary itself, but are rather of the nature of an Appendix. It may be noted that in the Rheinau MS. as in the Vatican MS. the name 'Secreta' is used as the heading of the prayer which in the S. Gallen MS. has the title of Super oblata': while some of the Prefaces are marked by the heading 'Contestatio' or ' Contestata.' III. The S. Gallen MS. 348 [S.] is also described by M. Delisle (Mémoire sur d'anciens Sacramentaires, pp. 84-6). It is a small volume, bound in stamped white sheepskin or pigskin on oak boards, with leather clasps, and now contains 388 numbered pages, including eight pages of paper at the beginning1 and six at the end of the volume. The paper and the binding are both of the same period (c. 1400), and are perhaps only a little earlier than the inscription 'Collectarium vetustum' upon the binding. The parchment leaves, now numbering 184 (pp. 9-376), are arranged in eighteen gatherings, of which the first two appear to be a later addition to the original volume. These two gatherings are signed at the end with the marks I and II, those which next follow being marked at the beginning as III and 1111, but bearing also at the end their original signatures I and II. The fifth gathering, and those which follow it, with the exception of the last, are signed at the end with letters, beginning with C. The collation, summarily stated, is as follows: 1o 114 I II8 CD10 E12 F10 GH12 (H7 now lost) 110 K12 L10 M14 NOPQ12 (Q12 now lost). The original Sacramentary begins on p. 32 (i. e. on the verso of the second leaf of gathering I), with an illuminated title, filling the whole page: 'In nomine sancte Trinitatis. Incipit liber sacramentorum anni circulum Romane ecclesie.' The recto of the leaf is blank, and the first leaf of the gathering was probably also left blank by the original scribe. The pages is printed by Gerbert (Mon. Vet. Lit. Alem. vol. i. p. 453). The first of these pages bears the S. Gallen press-mark, the second is blank. The third contains a note with the signature of Martin Gerbert Abbas S. Blasii,' which shows that the MS. is identical with his 'Sangallensis antiquior.' The fourth, fifth, and sixth pages are blank, while the seventh and eighth contain some notes on the contents of the MS. 2 The last leaf of this gathering, which probably bore the signature Q, is now lost. from 9 to 30 inclusive contain additional matter, written by different hands, at different times. The earliest portions are apparently but little later than the body of the MS. while the latest may belong to the early years of the tenth century 1. The Sacramentary itself is written in a hand which may be best described as of a 'modified Lombardic' type, and which seems to belong to the beginning of the ninth or the end of the eighth century 2. Traces of Lombardic writing appear also throughout the later additions on pp. 9-30, though they are less strongly marked than those which are to be found in the Sacramentary itself. In the ornamentation of the initial letters, and in the decorative use of red dots, there may perhaps be found some indication of Irish influence. The spelling of the MS. presents few peculiarities: the use of e for i is rather frequent, and there are occasional instances of the use of o for u. But both in spelling and in grammar the manuscript shows a much smaller proportion of errors than the Rheinau codex. The errors which it does contain have been generally corrected, and further emendations of the work of the original scribe have been made, by a second hand, probably 1 The contents of these added leaves may be briefly noted : P. 9 (mutilated) contains prayers for use at the time of the Oblation of the Eucharistic elements. Pp. 10-12, 17-18 contain missae and prayers for the Festival of S. Gall, and its Vigil and Octave. These are interrupted by the insertion of other matter on pp. 13-16 (see below). Pp. 18-21 contain missae for All Saints Day and for its Vigil. [These portions are written in a hand probably of the latter part of the ninth century.] Pp. 13-16, which now form the middle sheet of the gathering, contain a Missa quam sacerdos pro semetipso debet canere : the prayers of this missa are in a hand of about the year 900, the Epistle and Gospel being added at the end, in a hand probably of the early part of the tenth century. Pp. 22-3 contain a 'Horologium' or table showing the length of a shadow at certain hours of the day in each month of the year. Pp. 24-8 contain missae with the fol lowing headings:-(a) Missa S. Mariae. (b) Alia Missa in Sanctorum [sic]. (c) Item alia Missa. (d) Missa de Trinitate. (e) Item Missa pro quemcunque [sic] cupis. (f) Missa pro peccatis (incomplete). Pp. 29-30 are in a hand different from that of the preceding pages. They contain the end of a missa for the Vigil of the Assumption, and a missa for the Festival. [There is clearly a break between the contents of p. 28 and those of p. 29 (i. e. between the gatherings II and I): but the whole of the contents of pp. 22-30 are probably of about the same date, most likely before 830.] 2 This phrase is borrowed from Dr. Maunde Thompson (Handbook of Greek and Latin Palaeography, p. 218), who points out that the most distinctly Lombardic character attaches only to certain letters in the MS. A page of the MS. has been reproduced in facsimile in the collection of the Palaeographical Society. [Plate 185 (or vol. iii. no. 9).] Another appears in the present volume. of the ninth century. Sometimes the original writing has been altogether erased, and in some other cases it is not quite clear what the reading of the first hand has been: but in the great majority of instances the original reading can be quite clearly made out. In citing the readings of the MS. in the notes to the present volume, the original text is indicated by the symbol S1 (a query being added where the reading seems probable, but not absolutely certain) and the emended text by the symbol S2. Speaking generally, it may be said that in the matter common to this MS., the Vatican MS., and Gerbert's text, the readings of S1 are in agreement with the Vatican MS. and those of S2 with Gerbert's text. But the portions of the MS. where the corrector has used the greatest freedom are the Prefaces, the greater number of which are not contained in the Vatican MS. In these portions also, the readings of S2 generally agree with those of Gerbert's text. A further point to be noted with regard to the MS. is the appearance in many places of notes, most of which may be assigned to the tenth century, which have apparently been intended, as M. Delisle remarks, for the guidance of a scribe who was engaged in writing a Sacramentary, using the MS. as his model, but making some variations from its order, and incorporating matter from other sources. It may be observed that in its divergences from the text of the S. Gallen MS., as corrected, the 'Gelasian' text of Gerbert's triple Sacramentary almost always follows these marginal directions: and this fact strongly supports Gerbert's view that the S. Gallen MS. was that employed by the scribe of his triple Sacramentary ('Sangallensis olim, nunc Turicensis') for the 'Gelasian' part of his compilation. It seems most likely that the manuscript, though it had very possibly passed into the possession of the monastery of S. Gallen before the time when Gerbert's triple Sacramentary was written, was not written in that house. It is most improbable that it would in that case have contained no missa for the Festival of S. Gall and there is no such missa in the Sacramentary itself, though the deficiency is, as we have seen, supplied by some of the leaves added at a later time. Among the notes already mentioned is one at the point (p. 307) where the Festival would fall, Hic scribe de Sco. Gallo' and in Gerbert's text we find the services for the Vigil and Festival inserted. Another piece of internal evidence, of a more positive kind, bearing upon the question of the date of the manuscript, as well as upon that of the place where it was written, is to be found at p. 368, where at the bottom of the page there appear in red uncial letters the words 'Memento Domine famuli tui Remedii Episcopi.' The purpose of the insertion has evidently been that Remedius should be mentioned by name in the 'Memento vivorum' and it is at least a most probable conjecture that the Remedius thus referred to is the great Bishop Remedius of Chur. The inference that the Sacramentary belonged to Remedius himself is perhaps hardly warranted: but it seems clear that it must have been written during the life of Remedius, and in some place where his name would receive such a special mention. This mention is given to him, apparently, not as the Bishop of the diocese, since the Canon Actionis also contains the words 'et antistite nostro Ill.,' and it seems most likely that its presence is due to the peculiar position of Remedius as a temporal prince. The see of Chur, in the seventh and eighth centuries, was hereditary in the family known as the Victoridae. The Bishops exercised temporal as well as spiritual authority in the district known as 'Rhaetia Curiensis' (an entirely un-Teutonized district, the boundaries of which nearly corresponded with those of the diocese), and bore the title of 'Praeses.' The last of the Victoridae, Bishop Tello, died about 773, and his successor in the see, Constantius, received probably in that year, from Charles the Great, the title and powers of 'Rector 2.' The purpose of Charles in this grant was no doubt to secure his power in a district which had as yet remained, by reason of its isolated situation, practically untouched by Teutonic colonists. It was not until 806 that he took the further step of withdrawing this temporal office from the hands of the Bishop and of organizing the province according to the German fashion, under two 'Grafen. Thus from 773 to 806 the occupants of the see of Chur practically retained, under Charles' sanction, the temporal power which had belonged to their predecessors. The 1 This seems to be the view of M. Delisle (Mémoire sur d'Anciens Sacramentaires, p. 85), and of Dr. Maunde Thompson (Handbook of Greek and Latin Palaeography, p. 218). 2 See P. C. Planta, Geschichte von Graubünden, p. 20, and Abel-Simson, |