de S. Cruce post pascha. f. 99b, de S. Maria. f. 1008, pro malis cogitationibus. f. 100b, Commemoratio de S. Maria. f. 101a, Missa pro concordiâ cohabitantium. f. 101a, pro veneratione sanctorum quorum est Ecclesia. f. 101b, in commemoratione Petri et Pauli. f. 102a, -Hæc Misa debet cantari usque ad dies 30 post mortem defuncti. )I( PREFACE. The Missal now printed was described with much minuteness by the Bishop of Brechin in the preface to the Burntisland edition of the Missal of Arbuthnot, and its Calendar is the first in the collection of those of Scotland printed by the same prelate. But it was thought that, as so very few documents connected with the old Celtic Church of this country have been preserved, a complete and critical edition of the whole MS would be welcome alike to the antiquary and to the student of the Liturgies of the Western Church. I may begin by quoting the description of the external appearance of the MS given by the Bishop. It ought to be mentioned that to him is due the credit of its re-discovery in 1861 in the Library at Drummond Castle, after it had long been supposed irrecoverably lost. "The ancient Missal or Sacramentary found at Drummond Castle, soon after the family took possession of that place.' This is the description given of it by the late Mr Ramsay of Ochtertyre, who sent an account of it to the Perth Literary and Antiquarian Society on 26th June 1787. This interesting volume, which was seen by the accurate Mr David Laing about forty years ago, and bound under his directions, was after that mislaid, and only recovered in the autumn of 1861. At the bottom of the first page is a note in a modern hand, written probably by Mr Thomas Innes, or, with his privity, by some priest about the Perth family (see Critical Essay p. 565) Missale MS annorum septingentorum ex bibliothecâ ducis de Perth in castro de Drummond, 4 Maii 1728.' It is a small quarto, 6 inches long by 4 inches broad, of 109 leaves of vellum, written on both sides. There are certain holes in the vellum and sutures, both anterior to the writing of the book. The initial letters are bold but of no great size, generally slightly ornamented with yellow, and the character is Irish. The main body of the work is in Latin, but in more places than one, Gaelic sentences occur. The scribe has followed a method of filling up the blanks at the ends of the various lessons, collects and antiphons, and so saving vellum, which is different from that practised in the Arbuthnot MS and in the old printed editions of the Sarum Missal. When the first line of a new paragraph has been written, he fills up the blank in the preceding line with the words which follow, and then goes on to write the following lines. Mr Ramsay, after describing the form and ornamentation of the MS, assigns the character to the Irish of the eleventh or twelfth, rather than to that of the eighth or ninth centuries. At the beginning is one of those curious mixed Calendars in which Roman and Irish saints are commemorated in pretty equal proportions." There is not much that need be said as to the plan that has been followed in this edition. The MS is legible throughout, and there are few places where there was any uncertainty as to the reading. It may be considered as consisting of two parts-the Calendar and the Missal itself, which must be described separately. First, with regard to the Missal. The spelling of the MS has been preserved, though there has at times been some difficulty as to minor points, in consequence of the use of contractions and of occasional variations of orthography by the scribe. Thus, præsta,'' quæ' and 'hæc' which are almost always contracted, were found about the middle of the book, written at length, presta,' 'que' and 'hec,' which was accordingly followed thereafter, except in one or two cases where quæ' and 'hæc' occurred with the diphthong. On the other hand, 'quæsumus' and 'præ' with its other compounds, do not once occur in an uncontracted form. The headings of the different parts of the Services have been enclosed in brackets when not given in the MS, either in the margin or in the body of the page. In the latter case, they have generally been surrounded in the MS by a coloured line, which, when the name of the prayer &c. does not occur in the text, is sometimes drawn round the words' per Christum ' at the end of the preceding one. The Introit is always designated simply by the letter A, a contraction doubtless for Antiphona,' and its Psalm by V for Versus.' The title of the Secret is repeatedly written 'Secretum' at length, but nowhere Secreta.' In one Service it will be found styled by the other name 'Super oblata.' I do not see any reason for this variation. The title of the Postcommons is nowhere I think written at length. In the early pages I have spelled it Post commonionem,' (a very common form of the spelling in Irish MSS as Dr Reeves assures me) as some circumstances led me to suppose that the scribe meant to follow that spelling, but further on, it is more than once plainly written with a u. 'Prefatio' when written at full length, is I think always written with a simple e not with an a diphthong. In the Commune Sanctorum,' most of the Prefaces are accompanied by a musical notation. It was thought best to reproduce this in fac-simile by the photozincographic process. Five plates will accordingly be found, and the names of the eminent engravers, Messrs W. and A. K. Johnston of Edinburgh, will be a sufficient guarantee that no pains has been spared in endeavouring to secure correctness. In the Lections, a mark occurs over some of the vowels, which has been represented by a special type. It was evidently meant to guide the voice in reciting, but it is difficult to discover the rule of its position, which according to modern usage ought to be on the fourth note from the end of each sentence. In two cases, a double note has been marked, which has been expressed by the ordinary Gregorian notes, though these give a wrong impression of the size of the mark in the original, which is much smaller in proportion, and little larger than the chant note which has been represented in print by so much smaller a typographical mark. I have noted the principal variations from the Vulgate. There does not seem to be any special resemblance to the text of the corresponding passages in the Book of Deer. It is intended, I believe, to print some of the old Irish MSS of the Gospels. When this is done, we shall know how far there was any one distinctively Irish recension of the Vulgate, and whether our MS contains it. I have taken the Sarum Missal (according to the Burntisland reprint) as the standard of comparison for the various parts of the Services, so as to show how far what the MS does contain, differs from the reform of S. Osmund. It does not seem to have the slightest trace of the Ephesine Liturgy. It is Petrine throughout. But the principal differences from the Sarum Missal consist of omissions; some of which are very curious, especially as the MS bears no internal marks of being incomplete. Among these, are the services for Christmas and the attendant festivals, and those for Lent and Holy Week, including even Good Friday. Another difference is the entire suppression of the usual 'Proprium Sanctorum' which is found in almost all Missals, but which in our MS is to be replaced by the unusually full Commune Sanctorum.' Possibly, this may be in consequence of the large number of saints who are commemorated in the Calendar. This portion of the MS has been written in four parts, each of which begins a new leaf, while the ends of the first and second of these have been driven in,' as printers say, in order not to go beyond the end of the leaf. Of these, the first contains (after the usual exorcisms of salt and water) some votive Masses and the little that is given of the 'Proprium de Tempore'; the second begins with the Canon which is followed by other votive Masses; the third consists of a rather full collection of Masses for the dead, and the fourth, of the Commune Sanctorum' followed by a good many miscellaneous Services. The Office for Trinity Sunday is different from any I have met with elsewhere for this festival, which is of comparatively late date. Possibly, this may mark that it had been recently instituted when our MS was written, and that the Western Church had not yet come to any general agreement as to the Service to be used upon it. The editor must apologize for the defective nature of the comparison with the Sarum Missal, which is partly due to the depressing effects of long-continued illness. The indexes for the new edition of that Missal had not been compiled when these sheets of the present work were struck off; and he was often induced when he did not find the corresponding Service easily, to content himself with a reference to one of the Roman Sacramentaries, which would at least serve to show that the prayers in question were not peculiar to the Drummond Castle Missal. He has, however, endeavoured to remedy these omissions in the Supplementary Annotations at the end of this Preface. But the most distinguishing characteristic of the Missal now printed, is the very full Calendar. It has already been printed in the Bishop of Brechin's sumptuous volume of Ancient Scottish Kalendars; but as many and considerable differences will be found between the text there given, and that in this edition, the present editor is obliged to request his readers not to suppose that they are due to his inaccuracy. He has taken every precaution to secure correctness; and even the pointing of the MS (which is often very strange) has here been carefully preserved. Contracted syllables are printed in italics. The Calendar seems to have been written after the Missal itself. In the latter, the word virginis &c. is generally spelt with a u. So it is in the first entry in the Calendar, as if the scribe was following his usual practice, but afterwards the |