by the different Sacramentaries into account, the question of the relation of R. and S. to V. on the one hand, and to the Gregorian Sacramentary on the other, will sometimes appear, even in such cases, to be rather more intricate. If, in addition to this, we further consider the fact that R. and S. contain many missae which, while they owe, or seem to owe, some part of their contents to the Gregorian Sacramentary, are for the most part composed of prayers which find no place in the first portion of that Sacramentary, but can be traced in V., and contain also other missae which are not represented in the Gregorian Sacramentary at all, it seems impossible to avoid the conclusion that the type of Sacramentary represented by R. and S. rests, at least to a very large extent, and probably as its principal foundation, upon a Roman Sacramentary very closely allied to that which forms the basis of the text of V. On the other hand, it can hardly be doubted that this later type of 'Gelasian' Sacramentary is closely related to that other recension of the Roman Sacramentary which is represented by the first portion of Muratori's Gregorian text1.

The use which is made in R. and S. of the material furnished by the Advent missae of V. may be seen, to some extent, from the notes appended to those missae (Book II, sections lxxxlxxxv, pp. 214-223). But it may be worth while, as an illustration of what has been said, to examine the result, as it appears in R. and S., in comparison with the parallel portion of Muratori's Gregorian text.

The two 'Gelasian' books contain five missae for the Sundays before Christmas: Muratori's Gregorian text has only four. In S. each of the five missae has a Preface: the Gregorian missae have none, and those of S. are not all contained in V. The Collects, Secret, and Postcommunion of the first missa in R. and S. are all found in V.: the two Collects are also found in the Aliae orationes de Adventu of the Gregorian text: as regards readings, S1 and R. preserve in one of these two Collects the reading of V., in the other they agree with the

The Gregorian Sacramentary edited by Pamelius contains, in its first portion, a large amount of material common to R. and S. But much of this material, as it would seem, has been inserted by the same hand which compiled the supple

ment, and did not form part of the recension which the compiler attributed to S. Gregory. The relation of this added matter to the Gelasian' Sacramentaries is the same as that of the supplement.

Gregorian text, and differ from V. The Secret and Postcommunion are not in the Gregorian text. In the missae for the other four Sundays R. and S. agree with the Gregorian text as to the first Collect, Secret, and Postcommunion; some of these prayers are not contained in V. On the other hand, the second Collect in each of the four missae is to be found in V., while none of them is contained in the Gregorian text. The two 'Gelasian' books contain a series of missae 'quotidianis diebus,' which is not to be found either in V. or in the Gregorian text: the greater part of the prayers of which the missae are made up are contained in V., and most of them are absent from the Gregorian text. The same is the case with the series of additional Advent collects. The missae for the Ember days, while differing from the parallel series both in V. and in the Gregorian text, have more in common with the former than with the latter. There are some cases, in this portion of R. and S., of prayers in which the text of the later 'Gelasian' manuscripts shows agreement with that of the earlier, where they differ from the Gregorian text: but the instances are few, and the points of agreement or difference somewhat slight.

The missae of V. for Septuagesima and the two following Sundays are found in R. and S. with but little change. Each of them has, in the later manuscripts, a proper Preface: the Preface for Sexagesima appears elsewhere in V., while all three find a place in the supplement to the Gregorian Sacramentary, in a form corresponding, on the whole, rather to that which is given to them by the second hand of S. than to that in which they are to be found in R. Apart from these Prefaces, there is not much to connect the missae of R. and S. with the Gregorian text. One prayer is common to R., S., and the Gregorian in each of the three missae. In that for Septuagesima, the Super Populum of R. and S. is identical with the Collect of the Gregorian missa: it is found elsewhere in V., which here has no Super Populum1. In the missae for Sexagesima and Quinquagesima, R. and S. adopt, as the first Collect, the Collect of the Gregorian missa, and transfer to the second place the Collect which stands first in the missa of V. This is perhaps more to be noted in the case of the Sexagesima

The title Super Populum is in V. prefixed to what is obviously the Postcommunion: the absence of a Super

e

Populum is probably due to this clerical error of the scribe, which has been corrected in the text of this edition.

missa, where the peculiar significance of the Gregorian Collect depends upon the Roman usage, which made the 'station' that day at the church of S. Paul, and where the remaining prayers of the missa are not found in the Gregorian text 1.

The missae of the Sundays of Lent in R. and S. present fewer points of comparison with V., since in that manuscript the missae for the 'Scrutinies' are assigned to the third, fourth, and fifth Sundays: these missae are to be found also in R., but not assigned to the same, or indeed to any particular days 2. In the missa which R. and S. assign to the first Sunday of Lent, the first Collect is the same, with a slight variation, as in Muratori's Gregorian text, the second the same as the first Collect of V., the Secret is common to V. and to the Gregorian, the Postcommunion is in the Gregorian missa but not in V., while the Super Populum is the same as in V., not appearing in Muratori's Gregorian text, but being found in the Codex Ottobonianus. For the second Sunday, the first Collect is Gregorian, while the remaining prayers agree with V.; the Postcommunion appears elsewhere in the Gregorian books, and the Super Populum is in the missa for the same day in the Codex Ottobonianus. For Palm Sunday, the whole of the prayers of R. and S., with the exception of the Postcommunion, agree with the missa in V. The first Collect is common to the Gregorian, and the Super Populum, once more, is in the missa of the Codex Ottobonianus. The Postcommunion, which is not Gregorian, occurs elsewhere in V. Turning to those Sundays for which V. employs the missae for the 'Scrutinies,' we find that in R. and S., on the third Sunday, the first Collect agrees with the Gregorian missa, and the Super Populum with that of the

1 Some of them, as also some of the non-Gregorian prayers of the missae for Septuagesima and Quinquagesima, appear as additional forms in Pamelius' text, but have been marked by the compiler as not belonging to the Gregorian recension.

Dr. F. Probst, in his recent work on the Roman Sacramentaries, treats the presence of these missae on the third, fourth, and fifth Sundays of Lent as part of the original Gelasian arrangement, and supposes them to have been discarded in R. and S., in favour of new missae borrowed for the most part from the Gregorian Sacramentary. (Probst, Die ältesten

Römischen Sacramentarien und Ordines, p. 163.) As against this view it may be remarked that the missae for the 'Scrutinies' are not of the Gelasian type, having only a single Collect: and that it is quite possible that the proper missae for the Sundays have been discarded in V. in order to insert in their place the missae for the Scrutinies.' In this case, we cannot tell how far the Sunday missae of R. and S. agreed with those of the older Gelasian Sacramentary. They are not (with one exception) in very close agreement with the missae for the same Sundays in the Gregorian Sacramentary.

Codex Ottobonianus: the second Collect, Secret, and Postcommunion appear in other Gregorian missae, while the last is also found in V., but is assigned to another day. For the fourth Sunday, all but the Super Populum agree with Muratori's Gregorian text, the Secret appearing elsewhere in V., while the Super Populum is the same as the Postcommunion of the missa for the 'Scrutiny.' For the fifth Sunday, all the prayers are contained in the Gregorian Sacramentary, but only the first Collect is common to the Gregorian missa for the Sunday: no part of the missa is found in V. Possibly the small proportion of agreement which the missae for these three Sundays show with the contents of V. may be due to the suppression in V. of the missae with which they might have been expected to agree for whatever reason, the amount of their contents which can be traced in V. is much less than in the case of the missae for the other Sundays of Lent1. Each of the Sunday missae of R. and S. contains a proper Preface; these appear, with more or less variation, in the supplementary part of the Gregorian Sacramentary.

The missae for the week-days of Lent in R. and S. differ from the series in V., in the first place by the addition of a missa for the Thursday in each week. It was perhaps the introduction of the Thursday 'station' which gave occasion for a rearrangement of the whole of this portion of the Sacramentary. The Thursday missae of R. and S. are, for the most part, made up of prayers which occur elsewhere in V. The same, indeed, may be said of most of the week-day missae : but, in many of them, some prayers are included which do not appear in V., and which do occur, though not always in the same position, in the Gregorian Sacramentary: while others, common to V. and to the Gregorian books, are placed in R. and S. in the same position which they occupy in the Gregorian In some instances, however, even where this is the case, the readings of R. and S. agree with V. where the Gregorian text shows a difference from the latter manuscript. The structure, and the apparent source of the missae of R. and S. may perhaps be most conveniently shown by the following

text.

1 The missa for the fourth Sunday is now wanting in R., but from the general agreement of R. and S. in this portion of their contents it seems most likely that

there was no important difference between them with regard to what was contained in the leaves which have been løst in R.

table, which includes all the week-days from Ash Wednesday to the Thursday in Coena Domini, with the exception of the Sabbatum in xii Lectionibus, which is left out of the reckoning, for obvious reasons. In this table, V. signifies that the prayer is included in the missa for the same day in the Vatican manuscript, Gr., that it is included in the missa for the same day in Muratori's Gregorian text. Prayers found elsewhere in V. are marked (V.), those found elsewhere in the first part of the Gregorian text are marked (Gr.), those found only in the supplementary part of the Gregorian text are marked [Gr.], while an asterisk added to one or other of these symbols indicates that the prayer appears in the place indicated with some variation of text. The missae contained in S. are the basis of the table; R. does not now contain those for the latter part of the third and the first part of the fourth weeks, while there is a slight difference of arrangement between R. and S. in regard to the Monday of the fifth week (see App. p. 331). Each of the missae for the first week in S. has a proper Preface; R. omits those of the Monday and Tuesday.