Treatise on the Mass (from the Stowe Missal)

[patrick457]

As a part of my liturgical rite-themed threads (cf. the Mozarabic and the Old Roman), today we’re going to look at a treatise on the Mass found in the Stowe Missal.

According to Wikipedia:

The Stowe Missal is a missal written in Latin and Gaelic which was transcribed at Lorrha Monastery in the ninth century. Also known as the Lorrha Missal, it is known as the ‘Stowe’ Missal due to its acquisition by one of the Dukes of Buckingham for the Stowe manuscripts collection. Stowe House was sold in 1849 to the Earl of Ashburnham. In 1883 the missal was purchased by the British Government and deposited in the Royal Irish Academy.

The form of the liturgy and the services of baptism and unction reflect a Celtic usage dating from before 650 AD. Whether this is the usage brought by St. Patrick in the early fifth century, or a later revision is not certain. Used during an era in which Christianity was neither universal nor fully understood, it asserts in detail the redemptive nature of Jesus Christ’s birth, death and resurrection. The writer(s) assumes that those participating in the Eucharist must have every detail repeated clearly.

Written in Latin, the Stowe Missal is a Mass-book of the early Irish Church, small enough to be carried around for the use of a priest on his travels. It may have been written in Tallaght, Co. Dublin, as the abbot of the priory, St. Mael Ruain, is commemorated in the Mass. According to the first inscription on the cumdach or shrine, it was in the monastery of St. Ruadhan in Lorrha, Co. Tipperary, c. 1050, and recent researches indicate that it may have been written there.

The text from which I would base the posts (as well as the translation) can be found in The Stowe Missal: MS. D. II. 3 in the Library of the Royal Irish Academy, Dublin, edited by George F. Warner (1906).

 

[patrick457]

TREATISE ON THE MASS

http://www.slieveardagh.com/info/infoimage/derrynaflan-hoard.jpg
The Derrynaflan Hoard (8th-9th centuries AD)

Indaltoir fiugor indingrimme immaberr · In cailech isfigor innaeclaise foruirmed & rofothiged foringrimmim & formartri innafathe & aliorum ·

The altar (is) the figure of the persecution which is inflicted.
The chalice is the figure of the Church which has been set and founded on the persecution and martyrdom of the prophets et aliorum (and of others).

Huisque prius in calicem & issed canar occo· Peto te Pater deprecor té Filii· obsecro te Spiritus Sanctae id est figor (name removed by moderator)hopuil toresset in aeclesia · Oblae iarum super altare id est inturtur (id est intrat?) issed canar occo id est Iesus Christus Α & ω hoc est principium & finis · Figor cuirp Crist rosuidiged hi linannart brond Maire ·

Water, first, in calicem, (into the chalice) and this is chanted thereat: Peto te Pater; deprecor te Fili; obsecro te, Spiritus Sancte (I pray to you, O Father; I ask intercession of you, O Son; I appeal to you, O Holy Spirit), to wit, the figure of the people that has been poured in Ecclesia.
The Host, then, super altare, (over the altar) i.e. the turtle-dove (or ‘is His entry’?). This is chanted thereat, to wit, Iesus Christus, Αlpha et Omega, hoc est principium et finis (Jesus Christ, Alpha and Omega, this is the first and the last). A figure of Christ’s body which has been set in the linen sheet of Mary’s womb.

Fin iarum arhuisque hicaelech id est deacht Crist aradonacht & ar(name removed by moderator)opul inaimsir thuisten issed canar ocsuidiu · Remitet Pater indulget Filius· misseretur Spiritus Sanctus :·

Wine then on water into the chalice, to wit, Christ’s Godhead on His manhood and on the people at the time of begetting. This is chanted thereat: Remittit Pater, indulget Filius, miseretur Spiritus Sanctus (May the Father remit, may the Son pardon, may the Holy Spirit have mercy).

Acanar dind offriund forsen iter introit & orthana & tormach corrigi liacht napstal & ψalm ṅdigrad isfigor recto aicnith insin inroaithnuiged [aithgne] Crist tria huili baullo & gnímo · Liacht apstal immurgu & salm digrad & hoṡuidiu codinochtad is foraithmet· rechta litre inrofiugrad Crist [acht] nadfess cadacht cidrofiugrad and · Indinochtad corrici leth inna oblae & incailich & acanar occo itir soscél & aillóir corrici oblata isforaithmet rechta fáthe hitarchet Crist cofollus acht nath naiccess corogenir :~

What is chanted of the Mass thereafter, both introit and prayers and addition, as far as the Lesson of Apostles (the Epistle) and the Gradual, that is a figure of the law of nature, wherein [knowledge of] Christ has been renewed, through all His members and deeds. The Epistle, however, and the Gradual, and from this to the uncovering (of the chalice), it is a commemoration of the law of the Letter wherein Christ has been figured, only that what has been figure therein was not yet known.

 

[patrick457]

An 8th century bronze plaque found near Athlone in Ireland, depicting the Crucifixion
Tocbál incailich iarnalándiurug quando canitur oblata isforaithmet gene Crist insin tre airde aindocbale [cor.: insin áindocbale tre airde] et =ocus] firto · Quando canitur accipit Iesus panem · Tanaurnat insacart fathri duaithrigi dia pecthaib atnopuir deo [not in MS: ocus canaid in salmso Miserere mei deus] & slechthith (name removed by moderator)opul & nitaet guth isson arnatarmasca insacardd ar issed athechte arnarascra amenme contra deum céne canas inliachtso isde ispericulosa oratio á nomen · Na · iii · chemmen ciṅges infergraith foracúlu & tociṅg afrithisi ised atrede inimruimdethar cachduine id est himbrethir hicocell hiṅgnim & ised ·iii· tresanaith nuigther iterum & trisatoscigther dochorp Crist :~

Tocbal in cailich iarn a landiurug, quando canitur Oblata, is foraithmet gene Crist insin [ocus] a indocbale tre airde ocus firto.
Quando canitur [Intan canar]: Accepit Iesus panem, tanaurnat in sacart fat(h)ri du aithrigi dia pecthaib; atnopuir Deo [do Dia]; ocus slecthith in popul: ocus ni taet guth isson, ar na tar masca in sacardd; ar issed a thechta ar na rascra a menme contra Deum [fri Dia], cene canas in liachtso. Is de is Periculosa Oratio a nomen [ainm].
Na tri chemmen cinges in fergraith for a culu, ocus tocing afrithisi, ised a trede in imruimdethar cach duine, idon, himbrethir, hi cocell, hingnim; ocus ised trede tressanaithnuigther iterum, ocus trisatoseigther do Chorp Crist.

The elevation of the chalice, after the full uncovering thereof, quando canitur oblata (when the Oblata is chanted), that is a commemoration of Christ’s birth and of His glory through signs and miracles.
Quando canitur: Accepit Iesus panem (When is chanted: ‘Jesus took bread’), the priest bows himself down thrice to repent of his sins. He offers it (the chalice) to God [and chants *Miserere mei Deus], and the people kneel, and here no voice cometh lest it disturb the priest, for this is the right of it, that his mind separate not contra Deum (‘against’, i.e. from, God) while he chants this lesson. Hence its nomen (name) is Periculosa Oratio (the Most Dangerous Prayer).
The three steps which the ordained man steppeth backwards and which he again steps forward, this is the triad in which everyone sins, to wit, in word, in thought, in deed; and this is the triad of things by which he is renovated iterum (again) and by which he is moved to Christ’s body.

In mesad mesas insacart incailech & inobli & intammus ad midethar acombach figor nanaithisse & nanesorcon & innaaurgabale insen. Indoblae forsinmeis colind Crist hi crann cruche. Acombag forsinméis corp Crist do chombug cocloaib forsinchroich. Incomrac conrecatar indalleth. iarsinchombug figor ógé chuirp Crist iarnesérgo. In fobdod fombaiter indalled figor fobdotha cuirp Crist innafuil inarnaithchumbu hícroich.

In mesad mesas in sacart in cailech ocus in obli, ocus int ammus admidethar a combach, figor nan aithisse ocus nan esorcon ocus inna (aur) gabale insen.
Ind Oblae forsin meis, coland Crist hi crann Cruche.
A combag forsin meis, Corp Crist do chombug co cloaib forsin C(h)roich.
In comrac conrecatar in da(l)leth iarsin chombug, figor oge Chuirp Crist iarn esergo.
In fobdod fombaiter indalled, figor fobdotha Cuirp Crist inna Fhuil, inarn aithchumbu hi Croich.

The examination wherewith the priest examines the chalice and the Host, and the effot which he essays to break it, that is a figure of the insults and of the buffets and of the seizure (of Christ).
The Host on the paten is Christ’s flesh on the tree of the Cross.
The fraction on the paten is the breaking of Christ’s Body with nails on the Cross.
The meeting wherewith the two halves meet after the fraction (is) a figure of the wholeness of Christ’s Body after His resurrection.
The submersion with which the two halves are submerged (in the Chalice is) a figure of the submersion of Christ’s Body in His Blood after His wounding on the Cross.

 

[patrick457]

http://img826.imageshack.us/img826/4490/c9f35v.jpg

(name removed by moderator)ars benar ahichtur indlithe bis forlaim cli figor indaith chummi cosindlagin inoxil intuib deiss arissiar robui aiged Crist in Cruce id est contra ciuitatem & isair robui aigeth Longini arrobothuaisre dosuidiu issed ropodesse do Crist:~

In pars benar a hichtur ind lithe bis for laim cli, figor ind aithchummi cosind lagin in oxil in tuib deiss; ar is siar robui aiged Crist in Cruce, id est, contra civitatem [hi Croich, idon, frisin catraig]: ocus i sair robui aigeth Longini; arrobo thuaisre do shuidiu, issed ropo desse do Crist.

The particle that is cut off from the bottom of the half which is on the (priest’s) left hand is the figure of the wounding with the lance in the armpit of the right side; for westwards was Christ’s face in Cruce, id est, contra civitatem (on the Cross; that is, towards the city), and eastwards was the face of Longinus; what to him was the left to Christ was the right.

 

[patrick457]

http://img258.imageshack.us/img258/8052/stowemissalfol001riniti.jpg
The opening of the Gospel of John bound with the Stowe Missal.

Ataat ·uii· ṅgne forsinchombug id est ·u· parsa diobli choitchinn hífiguir ·u· sense anmae· a ·uii· diobli· noeb & huag acht na huaisli· hífiguir ·uii· ṅdana Spiritus Sancti· A ·uiii· duibli· martar· hífiguir ·uii· indnuifiadnisi ochti· A ·uiiii· diobli Domnich hífiguir noe montar nimae & noeṅgrath aecalsa A ·xi· diobli Apstal hífiguir innaairme anfuirthe Apostol iarnimmarmus Iudae: A ·xii· deobli ·kł· & chenlai hiforaithmut airmae foirbte inna napstal A ·xiii· diobli minchasc & fele fresgabale prius cefodailter ni bes miniu iarum octecht dolaim hifiguir Crist conadib napstalaib deac:- Inna ·u· & inna ·uii· & inna ·uiii· & inna ·uiiii· & inna ·xi· & inna ·xii· & inna ·xiii· Ithe acuicsescot samlith & ishae lin pars in insin bis inobli casc & notlaic· & cheṅṅicigis arcongaibther huile hí Crist insin & ishitorrund cruisse suidigthir huile forsinméis & isforclóen (name removed by moderator)ars ochtarach forlaim clii· ut dictum est inclinato capite tradidit spiritum:~

Ataat secht ṅgne forsin chombug, id est [idon],
Cuic parsa di Obli choitchinn, hi figuir cuic sense anmae.
A secht di Obli noeb ocus huag, acht na huaisli, hi figuir secht ṅdana Spiritus Sancti [in Spirito Nóib].
A ocht di Obli martir, hi figuir ind nui fhiadnisi ochti.
A noe di Obli Domnich, hi figuir noe montar nimae ocus noe ṅgraith Aecalsa.
A oen deac di Obli Apstal, hi figuir inna airme anfuir**t(h)e Apostolorum iarn immarmus Iudae.
A di deac di Obli Calann ocus C(h)enlai, hi foraithmut airmae foirbte inna nApstal.
A teora deac di Obli Minchasc ocus Fresgabale—prius [arthuus], ce fodailter ni bes miniu iarum, oc techt do laim*—, hi figuir Crist cona dib nApstalaib deac.
Inna cuic, ocus inna secht, ocus inna ocht, ocus inna noe, ocus inna oen deac, ocus inna di deac, ocus inna teora deac—ithe a cuic sescot samlith; ocus is hae lin pars insin bis in Obli Casc, ocus Notlaic, ocus Cheṅṅicigis; ar congaibther huile hi Crist insin, ocus is hi torrund Cruisse suidigthir huile forsin meis; ocus is for cloen in pars ochtarach for lam cli, ut dictum est: Inclinato capite, tradidit spiritum.

The confraction is of seven kinds, to wit,
Five particles of the common Host as a figure of the five senses of the soul:
Seven of the Host of saints and virgins save the chief ones, as a figure of the seven gifts of the Spiritus Sancti [Holy Spirit]:
Eight (particles) of the martyrs’ Host as a figure of the octonary New Testament:
Nine of the Host of Sunday Domnich] as a figure of the nine households of heaven and the nine grades of the Church:
Eleven of the Host of the Apostles as a figure of the incomplete number of the Apostolorum after the sin of Judas:
Twelve of the Host of the Kalends (the Circumcision) Calann] and of Maundy Thursday C(h)enlai ‘Supper-day’], in commemoration of the complete number of the Apostles:
Thirteen of the Host of Low Sunday Minchasc ‘little Easter’] and the Festival of the Ascension Fresgabale] formerly—although later something less is distributed at the communion [literally techt do laim* ‘going to hand’]*—, as a figure of Christ with His twelve Apostles.
The five and the seven and the eight and the nine and the eleven and the twelve and the thirteen, they are sixty-five thus—and that is the number of the particles, that is, in the Host of Easter Casc] and Christmas Notlaic] and Whitsunday Cheṅṅicigis], for in Christ is all that comprised, and in the form of a Cross is all set on the paten, and the upper part is inclined on the left hand, ut dictum est: Inclinato capite tradidit spiritum. [as was said: *Bowing His head, He handed over the spirit.]

• There is an opinion that this clause is placed awkwardly in the present position. It should have been inserted above, after chombug. The meaning would then be: Fraction into five, seven, eight, nine, eleven, twelve or thirteen parts took place at first; these portions were subdivided afterwards, in the administration of Communion.

 

[patrick457]

Bump!

 

[Alexander_Roman]

This group uses the Celtic Rite: www.celticchristianity.org

Alex

 

[malphono]

This group uses the Celtic Rite: www.celticchristianity.org

Leave it to the so-called “Western Rite” Orthodox (at least I think that group is so affiliated – their website is suspiciously vague about that). I’ve nothing against the Celtic Rite (which fell into disuse and so was suppressed de facto or, for that matter, any of the other ancient Western Rites that were suppressed de facto), but I’d be much more comfortable if it were being used with a proper indult from the legitimate Western authority.

 

[Alexander_Roman]

Leave it to the so-called “Western Rite” Orthodox (at least I think that group is so affiliated – their website is suspiciously vague about that). I’ve nothing against the Celtic Rite (which fell into disuse and so was suppressed de facto or, for that matter, any of the other ancient Western Rites that were suppressed de facto), but I’d be much more comfortable if it were being used with a proper indult from the legitimate Western authority.

Me too!

But I like their rendition of the Celtic Hours . . .

Alex

 

[pcampbell17]

Hi, nice article! I am new to the forums and found this interesting. As far as CelticChristianity.org is concerned, the translation is not too bad of the Lorrha Missal. However, I am almost done working on a side by side of the Latin/English with Gaelic/Latin/English rubrics of the Lorrha-Stowe missal. It is just about final but I have not yet got to the propers yet and I will be working with a priest to smooth out the English translation. The translation will include the Pope’s name and be of a more Catholic traditional translation then others I have seen which uses more of an Eastern Orthodox approach to the translation.

One thing I found interesting, the Canon is very much close to the Tridentine Canon and they mention “For our Pope, N., and Bishop, N., … and for Roman Emperors and all Roman Armies…” just to show how old it is!

I’ll have a free Catholic translation soon on my website.

Thanks,
Philip

 

[pcampbell17]

Here’s a preview I thought I’d post of the Lorrha Missal translation:

the most affectionate manner, the Roman Emperor and to all the Roman army:
Let us pray:

and in the “Momento” in the Canon:

For the Pope the supreme Bishop and all Bishops and Priests and all orders of the Church and for the Roman Empire and all Christian Kings and Christian brothers and sisters.
(They actually say “brothers and sisters” and not “brethren”)