The Old Liturgy of Rome

[patrick457]

Under the influence of the Mozarabic Thread (which I started), I’d like to open up another thread on the liturgical rite of Rome as represented in works such as Ordo Romanus I (7th-9th centuries). Another, because I once also built one at least two years ago, I believe. For the sake of newer readers, I would just restart the thread rather than dig the old one up (besides, I may have some changes since then).

First of all:

THE MASS OF EASTER SUNDAY
ACCORDING TO THE ORDER PRESCRIBED IN THE FIRST ORDO ROMANUS

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 understand 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 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 (1) the pope’s procession to the stational church, and (2) from his leaving the sacristy until the end of mass.

• Ordo Romanus I

1. To the Stational Church

On solemn feasts (such as Easter), the ‘collets’, or acolytes (acolythi) of the third district (regio), along with the counselors (defensori) of every district meet at the Lateran Palace, the seat of the popes as patriarchs of Rome, in daybreak. They accompany the pope, who is on horseback, to the Stational Church - Saint Mary Major is the Station for Easter Sunday - on foot. Lay grooms (stratores laici) walk on the right and left of the Pope’s horse, just in case it stumbles somewhere.
In front of the Pope, also on horseback, ride the deacons, the chancellor (primicerius), and the two district-notaries (notarii regionarii), the district-counsellors (defensores regionarii), and the subdeacons. They each walk in two troops, leaving a space between them and the Pope. Behind the Pope, meanwhile, ride the papal vicar (vicedominus), the sacristan (vestiarius), the invitationer (nomenclator), and the treasurer (sacellarius). The stational-acolyte (acolythis stationarius) goes on foot in front of the Pope’s horse, carrying an ampulla wrapped in a napkin, filled with Chrism. The rest of the acolytes also walk (“which duty the stational-collet arranges”), also carrying Chrism and other necessary items for the Liturgy such as linen-cloths, Gospel Books, sacks and basins (for hand-washing).

The Ordo advises here that:

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 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.

 

[patrick457]

The Ordo continues:

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 [the present-day *Via Merulana], 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.” In nomine domini nostri Jesu Christi baptizati sunt in sancta Dei genetrice Maria infantes masculi numero tanti feminae tantae.] The pontiff answers, “Thanks be to God.” Deo Gratias.] Then the former receives a shilling solidus] from the treasurer; but the pontiff goes on to the stational church. On Monday to mass in like manner. 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 =chrism] before the pontiff, and the gospel-books, linen cloths sindones], sacks sacculos], and washhandbasons aquamanus] 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 archdeacon of the gospel-book. The washhandbasons, the daily paten patenam cottidianam], the chalice, the communion-bowls scyphos], and the reeds pugillares] (some golden, some silvern), and the silvern gemellions gemelliones], with the golden and silvern strainer colatorium], and another larger one of silver, the silvern flagons amas], the grail =gradual; cantatorium], the rest of the vessels both golden and silvern, and the golden and silvern candlesticks cereostata] are taken from the Church of St. Saviour by the chief sexton primi mansionarii], and the bearers carry them. On festivals the larger chalice and paten calicem et patenam maiores] and the larger gospel-books evangelaria maiora] are required of the papal vestry vestiario dominico], under the sacristan’s seal on account of the number of precious stones, lest they be lost. The lay-chamberlain cubicularius laicus], however, goes on ahead and conveys the pontiff’s sedan-chair sellam pontificis], in order that it may be ready when he comes into the sacristy.

During feastdays, all the clergy in Rome go on ahead of the procession to the Stational Church (which is usually announced at the preceding Mass) to welcome the Pope, “with the papal almoner and the bearers and the rest who carry crosses, sitting in the presbytery.” The bishops take their place on the left side of the cathedra, with the presbyters on the right side, “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.” The congregation meanwhile seems to have gathered as well by this time: the men standing (no pews back then, folks!) on one side of the nave, with the women on the other.



When the procession draws near, the acolytes and* defensores* belonging to the district which is responsible for duty on that day, stand humbly awaiting the Pope at the appointed spot, before he comes to the place where he will dismount. Along with them is the presbyter of the tituli or the Stational Church, together with the major-domos (maioribus domus) of the Church of Rome, or the father of the hostelry (patre diaconiae) - should that church happen to have one, with another presbyter subordinate to the presbyter of the titulus, and a sexton (mansionarium) who carries a censer “out of respect to the pope.” When the Pope arrives, all of them bow their heads.

Afterwards, the acolytes with the counsellors, then the presbyters (a word is missing in the original text here; the presbyters cum suis “with their …]”), after seeking a blessing, “separate into groups on either side, as their service requires, and go before the pontiff to the church.” The Ordo continues: “But the advocates (advocatores) 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 when he is called upon by the district-subdeacon to offer water.”

 

[patrick457]

2. At the Sacristy

The Pope then makes his way to the sacristy, supported by the deacons who helped him dismount. Upon entering, he sits at his sedan-chair (sella), and the deacons salute him and go out of the sacristy to vest before the doors. The deacon who would read the Gospel for the day would prepare the Gospel-Book (its seal unlocked by order of the archdeacon), which an acolyte or two would hold for him ‘outside his planeta’ (super planetas; i.e. with his hands covered by the planeta - the forerunner of the chasuble - he is wearing). “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.” When finished, the acolyte/s take it into the presbytery before the altar and hands it to the subdeacon-attendant (subdiacono sequente) leading the way, who carries the book super planetas and places it on the altar “with his own hands.”

http://www.indiana.edu/~histweb/grad/img/medieval02.jpg
Bishop Ecclesius of Ravenna holding a model of the Basilica of San Vitale super planetas.

After the deacons go out of the sacristy, there remain the Pope, the chancellor, the secretary, the chief counsellor, the district-notaries, and the subdeacon-attendant who bears the pallium with its pins on his left arm super planetas. Then the clerical chamberlain (cubicularius tonsoratus) receives the Pope’s vestments folded up from the door-warden (ostiarius) and brings them, and the Pope then vests, assisted by the district-subdeacons who, one-by-one, take one of the vestments near the head of the bench (scamnum) and put them on the Pope, in the following order, as the chancellor and the secretary arranges them “so that they may hang well”:

• linen (lineum)
• girdle (cingulum)
• anagolaium (also anabolagium)
• a linen dalmatic (lineam dalmaticam)
• the larger dalmatic (maiorem dalmaticam)
• planeta

http://img713.imageshack.us/img713/2384/maximiano.png

“Then, last of all, one of the deacons whom the lord pontiff may choose, or one of the subdeacons whom he may command, takes the pall pallium 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. lube, domne, benedicere. He answers, May the Lord save us: Salvet nos Dominus. and the deacon (or subdeacon) replies, Amen.”

 

[corsair]

Fascinating information that you are posting. Please continue. I’m not knowledgeable enough to comment on the early history of the church but I sure enjoy your posting. The Mozarabic thread was great!

 

[Holly3278]

Wow! This stuff is gonna be cool! You know, though, this is just proof that the Roman Catholic Mass has not always been exactly the same until Vatican II. Some are opposed to the New Order Mass because it isn’t ancient like the Traditional Order Mass. Well, what they ought to know is that the Traditional Order Mass only goes back a few centuries. Before that, there were other forms of Mass too. I wonder if others threw a fit when the Mass was changed before?

 

[ProVobis]

Wow! This stuff is gonna be cool! You know, though, this is just proof that the Roman Catholic Mass has not always been exactly the same until Vatican II. Some are opposed to the New Order Mass because it isn’t ancient like the Traditional Order Mass. Well, what they ought to know is that the Traditional Order Mass only goes back a few centuries. Before that, there were other forms of Mass too. I wonder if others threw a fit when the Mass was changed before?

That’s not fair. Even after Vatican II, most Catholics were not aware of the small percentages of Mass that were in languages other than Latin or of any other rites, Eastern liturgies included. In fact, the Eastern liturgies were taboo altogether if you lived in the West. If anything should be praised, it is the internet and the increasing awareness of these other rites and our legitimate right to attend them if we choose.

 

[ConstantineTG]

That’s not fair. Even after Vatican II, most Catholics were not aware of the small percentages of Mass that were in languages other than Latin or of any other rites, Eastern liturgies included. In fact, the Eastern liturgies were taboo altogether if you lived in the West. If anything should be praised, it is the internet and the increasing awareness of these other rites and our legitimate right to attend them if we choose.

Taboo in what way? In Europe in the past, they don’t errect Churches of another patrimony in the territory of the other. So there are no Roman Catholic parishes in the Eastern Roman Empire, and there are no Eastern Catholic parishes in Western Rome. Its not so much a taboo as its respecting each others borders. Of course after the Great Schism because the Orthodox Church were no longer “Catholic”, Rome felt it was right to intrude into their territory and errect Catholic churches. Also the Roman Church grew in territory and political influence while the Eastern Churches became sandwiched between the expanding Roman Church territory and the expanding Islamic territory further East. They didn’t get to expand and evangelize the same way the Roman Church did, which thanks to the age of exploration was brought to all corners of the world. Its only recently that Eastern Churches have started to expand beyond their traditional borders as immigrants move to other lands of opportunities like the US and Canada. If not for these immigrants, we couldn’t attend Eastern Liturgies even if we wanted to because there would be no Eastern parishes here.

 

[patrick457]

3. At the church

A district-subdeacon, holding the Pope’s mappula (maniple?) on his left arm over his unrolled planeta (super planetam revolutam), goes out to the gate of the sacristy and talks with the choir:

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. Schola.] They answer, I am present. Adsum.] Then he asks, Who is going to sing the psalm? Quis psallet?] and they answer, So-and-so, and so-and-so. [Ille*, et ille.] 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. Servi domni mei, talis subdiaconus regionarius leget apostolum, et talis de schola cantabit.] 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]) archiparaphonista, id est, quartus scholae] 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! Accendite.] 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 ad priorem scholae vel secundum sive tertium], and bowing his head to him says, Sir, command! Domne iubete.]

4. Introit

The choir then rises up and pass in order before the altar and the two rows then arrange themselves: the men-singers paraphonistae] on either side without the doors (of the presbytery), and the children infantes] on each side within. Immediately the precentor then begins the Introit. When the deacons hear his voice, they go at once to the sacristy to fetch the Pope.

, sung by Ensemble Organum, from their album Resurrexi**Chants de L’Eglise de Rome: Période byzantine (Old Roman Chant)

1st Semi-chorus: Resurrexi, et adhuc tecum sum, Alleluia: posuisti super me manum tuam, Alleluia: mirabilis facta est scientia tua, Alleluia.
2nd Semi-chorus: Domine, probasti me, et cognovisti me: tu cognovisti sessionem meam, et resurrectionem meam.
1st Semi-chorus: Resurrexi…etc.
2nd Semi-chorus: Intellexisti cogitationes meas; de longe semitam meam et funiculum meum investigasti.
1st Semi-chorus: Resurrexi…etc.

 

[reggieM]

This kind of history should open the eyes of people who think that the Tridentine liturgical form is the same as the traditional Roman Rite, or that there haven’t been major changes in rites (and radically different rites) in the Church’s long history.
It should also help some of our newer liturgists also who often come up with innovations that have no real connection with liturgical development.

 

[patrick457]

4. Introit

After the choir arranges in a double row on either side of the quire and begin the Introit (Psalm 138), the deacons go into the sacristy. When they arrive, the Pope then rises up from his chair and gives his hand to the archdeacon and the left to the second deacon, or whoever is appointed. They kiss each hand, and walk with him as his supporters.

They set out toward the church amid the sounds of the choir (at this period of time, the choir would sing the verses of the Psalm with the refrain until given a signal to stop; there was no set limit, they would just keep on chanting until the Pope finally arrives). Before the Pope goes the subdeacon-attendant holding a censer, “diffusing the perfume of incense,” and the seven acolytes of the district responsible for that day, each carrying a lighted candlestick (cereostata accensa). Before arriving at the altar, the deacons put off the planeta - yep, most clergy wore a planeta then - which up to now they have been wearing in the presbytery for the district-deacon to take and give each to an acolyte of each district to which the deacon belongs. This leaves the deacons wearing their dalmatica.

Around this time two acolytes, each holding pyxes containing what is called the Sancta (a fragment of the Eucharist from the preceding Mass and brought forth at the beginning of the present one; more on this later), approach, and then “the subdeacon-attendant, taking them, with his hand in the mouth of the pix, shows the Holy Element (=Sancta) 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 inspection the Pope goes on, but before he comes to the choir the candlestick-bearing acolytes 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.” (I expect that you would have guessed by now that this is the origin of the practice of putting candlesticks on the altar! ) The Pope, rising up, then prays and makes the Sign of the Cross on his forehead, and gives kiss of peace to one of the hebdomadary bishops, and to the archpresbyter, and to all the deacons.

After this, the Pope then gives the signal for the precentor to wrap up the Introit and sing the Gloria Patri; the precentor bows to the Pope and does so. Meantime the quartus scholae (i.e. the ruler of the choir) precedes the Pope to set his oratorium (faldstool) before the altar “if it should be the season for it.” The Pope then prays on the oratorium until the final repetition of the Introit’s antiphon.

Meanwhile, as the sicut erat in principio of the Gloria Patri is sung, the deacons rise up in order to salute the sides of the altar, first two, and then the rest by twos, and return to the Pope. The latter then arises from the oratorium, kisses the Gospel-book and the altar, and, going to his cathedra, stands there facing eastwards.

As you’ve noticed, the Introit is basically a filler to occupy the time taken by the entrance procession. Should the choir fail to finish the whole Psalm at this time, the remaining verses are sung at the communion.

5. Kyrie Eleison

As soon as the choir finishes the Introit, they begin the Kyrie. There was no fixed number of Kyries at this time period; in fact, the precentor always has his eye on the Pope just in case he wants the number of the Kyries to be changed. Signifying that he has understood the Pope’s signal, the precentor will bow. Pope St. Gregory the Great mentioned that in his time, the clerks sing Kyrie Eleison, and the people then sing it answer, and that Christe Eleison was sung as many times as Kyrie Eleison; but here the people have no part, it being sung exclusively by the schola cantorum.

 

[patrick457]

**6. Gloria in Excelsis Deo

http://www.lebellezzeditalia.it/fotografie/foto lazio/foto_roma/s.maria maggiore.jpg**

The Ordo continues:

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 back again to the east until it be finished.

E.G. Atchley’s Ordo Romanus Primus (from which about 99% of this thread is based ) gives a bit more information on the Gloria:

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, 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 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 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. 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, 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 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.

7. Collect

After the Gloria is sung:

Then, after turning again to the people, he says, Peace to you Pax vobis], and once more turning to the east, says, Let us pray Oremus], and the collect follows. At the end of it he sits, and the bishops and presbyters sit in like manner.

In the 9th century, the liturgist Amalar of Metz 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 preface 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, and not Pax vobiscum (in the 10th century, Pax vobis was the festal greeting, with Dominus vobiscum the penitential salutation). He also learned that they never used more than one collect at mass. Micrologus, two centuries later, points this out, but says that few keep to the rule now.

Pope: Pax vobis.
R.: Et cum spiritu tuo.
Pope: Oremus. Deus, qui per Unigenitum tuum aeternitatis nobis aditum, devicta morte, reserasti, da nobis, quaesumus, ut qui resurrectionis Dominicae solemnia colimus, per innovationem tui Spiritus a morte animae resurgamus. Per Dominum nostrum Iesum Christum, Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. (cf. Gelasian Sacramentary)
R.: Amen.

 

[patrick457]

We here take a break to explain what the heck all these jargon and titles are. Again, these are taken from E.G. Atchley’s Ordo Romanus Primus (1901):

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.

[sup]4[/sup] See Life of St. Marcus (336) in Liber Pontificalis: ‘Hic constituit ut episcopus Ostiensis, qui consecrat episcopum Urbis, pallio uteretur, et ab eodem episcopo Urbis Romae consecraretur.’

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 ‘in 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.

[sup]1[/sup] In a private letter to the writer.

xiv. Deacons, and their Diaconiae (Hostelries).

‘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

[sup]2[/sup] Sozomen, Hist. Eccles., Lib. VII: cap. xix.
[sup]3[/sup] L. Duchesne, Liber Pontlficalis, Paris, 1886; t. i, p. 364, n. 7.

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 (714-731). 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 Honorius 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:

[sup]1[/sup] 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 Dispensator of the Hostelry of St. Andrew, Naples, in Ducange, Glossarium, Niort, 1884; t. iii, pp. 95-6.
[sup]2[/sup] Mabillon, Museum Italicum, t. ii, p. xvii.
[sup]3[/sup] e. g. Epistles, Lib. XII : Epp. 10, 39 ; Lib. XIV : Ep. 2 (Opera Omnia, Parisiis, 1705; t. ii, 1187, 1207, 1259).
[sup]4[/sup] Baronius, Annales Ecclesiastici, sub anno 1057, num. xxi. Mabillon, Museum Italicum, ii, 567, and Comment., p. xvii

 

[patrick457]

http://img188.imageshack.us/img188/7547/de003180.jpg
Pope Paschal I (reigned January 25, 817-February 11, 824)
(continued)

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 themselves 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 consequence Anastasius decreed that whensoever the holy gospels were recited, priests should not sit, but stand with bowed heads (curvi). 2
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
[sup]1[/sup] Museum Italicum, ii, xvii.
[sup]2[/sup] See Baronius, Annales Ecclesiastici, sub anno 402, nn. xliv sq.
[sup]3[/sup] Concilium Romanum 595, canon i.

…]

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 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 oblationarius, 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 subdiaconus sequens 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 procession 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 probably a translation of the Greek ἀκόλουθος: 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.

[sup]1[/sup] Baronius, Annales Eccletiastici, sub anno 1057, num. xxi. Museum Italicum, ii, Comment., xviii, and 567.

 

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xvii. Collets.

The collet (acolyte, acolitus, ἀκόλουθος) 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 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 Cornelius 1 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 inferior 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 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.

[sup]1[/sup] Eusebius, Historia Ecclesiastica, Lib. VI: cap. xliii.
[sup]2[/sup] Duchesne, Origines, 339.
[sup]3[/sup] Museum Italicum, ii, 85, 89.
[sup]4[/sup] Museum Italicum, ii, 85, 89 (quando et ubi libitum fuerit). Letter of John the Roman Deacon (early sixth century) to Senarius, in Migne, P.L., lix, 405.

*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. 4 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

[sup]1[/sup] John the Deacon: hic apud not ordo est, ut, accepto sacratissimo calice in quo consuevit pontifex dominici sanguinis immolare mysterium, subdiaconus iam dicatur.
[sup]2[/sup] Life, Lib. I: cap. vi, in S. Gregorii Opera, iv, 47.
[sup]3[/sup] Duchesne, Origines, 339.
[sup]4[/sup] e.g. Sergius 1 (687) and Sergius II (844).
[sup]5[/sup] Duchesne, Liber Pontificalis, i, 322.
[sup]6[/sup] e.g., in Life of Sergius II.

another the Alleluia, at mass; and seven subdeacons. Perhaps these and the paraphonistae were the same.

 

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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, otherwise 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 Custos Chori of Laon, and the Archichorister 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

[sup]1[/sup] Conc. Rom. 595, can. i.

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 (795-816), 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 afterwards were made cubicularii. 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 archdeacon, 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 cubicularii were the boys who were brought up in the Lateran Palace with a view to their taking holy orders.
The lay cubicularii 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 pontiff’s cubiculum, and be witnesses of his life and conversation and learn from his example. The lay cubicularii above mentioned may be a development from these.

[sup]2[/sup] Museum Italicum, ii, 89.
[sup]3[/sup] Ibid., 93, note a.

xxi. The Papal-Vicar. Vicedominus.

Every bishop was bound to have an oeconomus, 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 1 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 Pope Vigilius we

[sup]1[/sup] Ep. xi: Lib. I: Indict. IX: Of era, ii, 498, and Ep. Ixxi : Lib. XI; ii, 1172.

read of one Ampliatus, presbyter, and his vicedominus; and in that of Constantinus of Saul, deacon and vicedominus. Agnellus 1 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.

[sup]1[/sup] L. A. Muratori, Rerum Italicarum Scriptores, Milan, 1723 ; t. ii, pars i, p. 174.
[sup]2[/sup] Sub voce, MAIORDOMUS.

 

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We go back briefly to the Mass:

8. The Epistle

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 presbyters to sit. Now, as soon as the subdeacon who is going to read perceives that the bishops and presbyters are sitting down after the pontiff, he goes up into the ambo and reads the epistle.

In some churches (such as in San Clemente in Rome) there are two ambos. In that case, the subdeacon will go to the ambo intended for the Epistle and read it from there.

http://img502.imageshack.us/img502/9056/amvon.png

Subdeacon: Lectio Epistolae beati Pauli Apostoli ad Corinthios (1 Corinthians 5:7-8).
“Fratres dilectissimi: expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azymi. Etenim Pascha nostrum immolatus est Christus. Itaque epulemur, non in fermento veteri, neque in fermento malitiae et nequitiae: sed in azymis sinceritatis et veritatis.”
R.: Deo gratias.

9. The Gradual and Alleluia
The Ordo continues:

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.]

Graduel: Hec Dies, sung by Ensemble Organum (from Chants de L’Eglise de Rome: Période Byzantine)
Alleluia: Pascha nostrum, sung by Ensemble Organum (from Chants de L’Eglise de Rome: Période Byzantine)

Cantor: Haec est dies quam fecit Dominus; exsultemus, et laetemur in ea.
R.: Haec est dies…
Cantor: Confitemini Domino quoniam bonus, quoniam in saeculum misericordia ejus.
R.: Haec est dies…
Cantor: Dicat nunc Israel: Quoniam bonus, quoniam in saeculum misericordia ejus.
R.: Haec est dies…
Cantor: Dicat nunc domus Aaron: quoniam in saeculum misericordia ejus.
R.: Haec est dies…
Cantor: Dicant nunc qui timent Dominum: quoniam in saeculum misericordia ejus.
R.: Haec est dies…
Cantor: Dextera Domini fecit virtutem; dextera Domini exaltavit me: dextera Domini
fecit virtutem.
R.: Haec est dies…
Cantor: Lapidem quem reprobaverunt aedificantes, hic factus est in caput anguli.
R.: Haec est dies…
Cantor: Benedictus qui venit in nomine Domini: benediximus vobis de domo Domini.
R.: Haec est dies…

Another cantor sings the Alleluia.

Cantor: Alleluia, Alleluia. Pascha nostrum immolatus est Christus.
R.: Alleluia, Alleluia…
R.: Epulemur in azymis sinceritatis et veritatis.
R.: Alleluia, Alleluia…

 

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10. The Gospel

The Ordo goes on:

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. Dominus sit in corde tuo et in labiis tuis.] 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. 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.

http://img708.imageshack.us/img708/2629/resurrections.jpg

Deacon: Dominus vobiscum.
R.: Et cum spiritu tuo.
Deacon: Sequentia sancti Evangelii secundum Marcum. (16:1-11)
“Et cum transisset sabbatum, Maria Magdalene, et Maria Jacobi, et Salome emerunt aromata ut venientes ungerent Jesum. Et valde mane una sabbatorum, veniunt ad monumentum, orto jam sole.
Et dicebant ad invicem: Quis revolvet nobis lapidem ab ostio monumenti? Et respicientes viderunt revolutum lapidem. Erat quippe magnus valde. Et introeuntes in monumentum viderunt juvenem sedentem in dextris, coopertum stola candida, et obstupuerunt.
Qui dicit illis: Nolite expavescere: Jesum quaeritis Nazarenum, crucifixum: surrexit, non est hic, ecce locus ubi posuerunt eum. Sed ite, dicite discipulis ejus, et Petro, quia praecedit vos in Galilaeam: ibi eum videbitis, sicut dixit vobis.
At illae exeuntes, fugerunt de monumento: invaserat enim eas tremor et pavor: et nemini quidquam dixerunt: timebant enim.
Surgens autem mane prima sabbati, apparuit primo Mariae Magdalene, de qua ejecerat septem daemonia. Illa vadens nuntiavit his, qui cum eo fuerant, lugentibus et flentibus. Et illi audientes quia viveret, et visus esset ab ea, non crediderunt.”
R.: Amen. ***

• The “Dominus vobiscum” at the beginning, the announcement of the Gospel (“Sequentia sancti Evangelii” etc.), and the answer, “Gloria tibi Domine”, are also mentioned by the sixth-century Germanus (loc. cit.). At the end of the Gospel the people answered, “Amen”, or “Deo Gratias”, or “Benedictus qui venit in nomine Domini” (Durandus, “Rationale”, IV, 24; Beleth, “Rationale”, XXXIX; St. Benedict’s Rule, XI). Our present answer, “Laus tibi Christe”, seems to be a later one (Gihr, “Messopfer”, 444).

• Catholic Encyclopedia, Gospel in the Liturgy

We should mention here that the Roman custom of the 8th-12th centuries (as mentioned in Ordo Romanus II, a Gallican recension of a Roman Ordo) was that the Deacon reading the Gospel should turn to the south - where the men stand (cf. 1 Corinthians 14:35), and not to the north as he does in the EF. Where there were two ambos, the northern one was reserved for the gospel, with 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. E.G. Atchley mentions that “[a]t a later period the rubrics are unanimous in directing a northward position. Micrologus 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.”

The Gospel being finished, the Pope then says, Pax tibi, followed by a Dominus vobiscum (Et cum spiritu tuo). After this he proclaims: Oremus, but no one really prayed: this invitation is all that there remained of the prayers once made at this point. This point once served as the conclusion of the Mass of the Catechumens: the dismissal of the catechumens and others outside the fold customary in the 5th century, and which was maintained much longer in some other liturgies, was suppressed at Rome, probably in the 6th century.

The Creed was neither sung nor said during Mass at Rome until the time of Benedict VIII (1012-1024), when Henry II, inquired why Romans 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. Henry was insistent however on including the Creed that at last, he obtained the consent of the Pope to have the Creed sung at public Mass. Even then, Abbot Berno of Reichenau, who related this story, wrote, “But whether they still keep up this custom we cannot affirm, because we are not sure.”

 

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http://img530.imageshack.us/img530/7946/stapudenzianaapse.jpg
The late-4th century apse mosaic in Santa Pudenziana, Rome

By the time Ordo I was cast in the form in which we now have it, the formal dismissal of the Catechumens had dropped out of the ordinary public Masses with the decline of public discipline, and was only used on the days of scrutinies in Lent. In Pope St. Gregory’s days, however, the dismissal had not (yet) disappeared, but its formulary had changed to suit the altered circumstances: or rather, only the dismissal of the penitents survived. He once told a story of some nuns who died under excommunication (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.”

As for sermons:

*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, ‘neither the bishop nor any one else teaches the people.’ St. Leo (θ 461) has left a few short sermons for certain special feasts, and St. Gregory the Great (θ 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

[sup]4[/sup] Sozomen, Hist. Eccles., Lib. VII: cap. xix.
[sup]1[/sup] Twenty-first Epistle of Celestine, to the bishops of Gaul, 423 (Migne, P.L., t. 50, col. 529).

We now go on:

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.

 

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Resuming our tiny break:

*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 wrote of one:—

'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, too, bears witness to the speed with which notaries took down speeches. The Emperor Titus is recorded to have been a most rapid shorthand writer, as well as being so skilful in imitating other person’s handwriting that he might easily have become a forger.
Under the emperors notaries developed into secretaries, or Civil Service clerks. We read of three classes of such: (1) Tribune notaries, (2) Praetorian notaries, and (3) Domestic notaries. At their head was an important 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 Christian 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 mentions a young man who was skilful both in short and longhand writing, strenuus in notis, 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, who says that they recorded both his sermons and the applause of his hearers. St. Jerome wrote to him in 416 from Palestine, complaining of the lack of notaries who understood Latin. These were merely shorthand-clerks, or secretaries.
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. 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: or he has to put pressure on the Ravennese to elect a new archbishop.
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, 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. In the St. Amand Ordo they are subdeacons who hold these lights: but the Ordo of Einsiedeln has duo regionarii, i.e. district-notaries. 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), where it is stated to be ‘according to ancient tradition.’​

(I removed the footnotes; they’re just too cumbersome)

 

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At Roman Synods and Councils the notaries played aprominent 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, 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: Scriptum per manum Christophori, Notarii et Scriniarii sedis nostrae, in mense lunio, Indict. IX. Datum Kal. Iulii, per manum Anastasii, Primicerii; a bull of Pope Stephen’s in 752: Scriptum per manus Benedicti, 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 regionarius, 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.
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 Saccellarius or treasurer, who administered the finances.
In the procession to the stational church he rode immediately 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 Saccellarius, read Boniface’s letter to the assembly. In 756, Pope Stephen sent to King Pippin, 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 Nomenclator was a slave who attended his master for the purpose of telling him the names of those whom he met when canvassing for votes. 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 good and quick memory. 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 delivered invitations to feasts, etc. Caligula used to send his Nomenclatores about the town to invite young men and old to his debaucheries.
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.
It is probable that his creation as a distinct officer is later than the time of St. Gregory the Great (θ 604), for an incident in that pope’s life shows that the treasurer issued the invitations at that time. 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, and is best accounted for as merely the conservative persistence 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 elsewhere described as Nomenclator.