Celtic mass

Liturgy

• Praeparatio Sacerdotis. Confession of sins, beginning "Peccavimus, Domine, peccavimus". This and the Litany which follows are found also in the St. Gall fragments, but not in the Bobbio book.
• Litany of the Saints. In the original hand there are only thirteen invocations. Moelcaich added thirty-one more, of which twenty-four are Irish. The manuscript is wrongly bound, so that these additions look as if they were associated with the diptychs in the Canon.
• Oratio. The "Oratio Augustini" is found in various ninth- and tenth-century French books. The Oratio Ambrosi is inserted by Moelcaich and found in several French books.
• Collect. "Ascendat oratio nostra". This occurs after the Creed and Paternoster in the "Liber Hymnorum".

The collect

• Collect, "Deus qui diligentibus te", given as a Sunday collect in the Gelasian. It is written by Moel Caich over erased matter, and another hand has prefixed a direction for its use. "in cotidianis diebus", instead of that which follows.
• Collect "Deus qui culpa offenderis". In the original hand with inserted heading already mentioned, and "haec oratio prima Petri". It follows the St. Peter collect in the Bobbio Ordinary.

The epistle

The Gradual

1. Prayer Deus qui nos regendo conservas, added, not by Moel Caich. Found in the later Gelasian manuscripts.
2. Prayer, Omnipotens sempiterne Deus, qui populum tuum. An Easter collect in the Bobbio Missal, given also by Gerbert as Ambrosian.
3. Psalm civ, vv. 4, 1–3, 4.
4. Prayer Grata sint tibi Domine. The secreta of an Advent Mass in the Gelasian.
5. Alleluia. Ps. cxvii, 14.
6. Prayer Sacrificiis praesentibus, Domine. The "secreta of another Advent Mass in the Gelasian. #Deprecatio Sancti Martini pro populo. The title was added by Moel Caich.) This is a Bidding Prayer Litany or Prex resembling very closely the Great Synapte of the Greek Rite and the litany used on the first four Sundays of Lent instead of Gloria in excelsis in the Ambrosian.
7. Prayer Sacrificium tibi, Domine. The secreta of another Advent Mass in the Gelasian. Perhaps it is here an "Oratio post Precem" of the Gallican type.
8. Prayer Ante oculos tuos, Domine. It occurs in the same place in the Mass published by M. Flaccus Illyricus.
9. Lethdirech sund. A half uncovering of the chalice and paten here. This is referred to in the tract as indinochtad corrici leth inna oblae agus incailich, and is associated there with the singing of the Gospel and Allóir. Earlier it is mentioned as following the Gradual.
10. Psalm cxl, 2, sung thrice.
11. Hic elivatur lintiamen calicis. Dr. Legg mentions that this lifting of the veil was the practice in England just before the Reformation and in the Dioceses of Coutances and St.-Pol-de-Leon much later.
12. Prayer Veni Domine sanctificator. Nearly the

    The Gospel and Creed

Offertory

1. Landirech sund. In Moel Caich's hand.
2. Ostende nobis, Domine, misericordiam, etc. thrice.
3. Oblata, Domine, munera sanctifica, nosque a peccatorum nostrorum maculis emunda. This is in the Bobbio Missal and in the Gelasian and Gregorian. It is the secreta of the third mass of Christmas Day in the Roman missals until 1962. According to the tract, the chalice was elevated while this was sung, after the full uncovering. The Leabhar Breac says that it was elevated quando cantitur Imola Deo sacrificum laudis.
4. Prayer Hostias quaesumus, Domine. This occurs in one set of "Orationes et preces divinae" in the Leonine Sacramentary. It is written here by Moel Caich over an erasure which begins with "G", probably, as Warner conjectures, the prayer "Grata sit tibi", which follows "Oblata, Domine" in the Bobbio Missal. In Moelcaich's correction this in an amplified form occurs later.
5. Prayer Has oblationes et sincera labamina. In Moel Caich's hand. This prayer, which includes an intercession pro animabus carorum nostrorum N. et cararum nostrarum quorum nomina recitamus, is evidently a relic of the former reading of the dyptychs at this point, as in the Hispano-Gallican liturgies. It and the next prayer in its Stowe form, as Warren points out, resemble Gallican or Mozarabic "Orationes post nomina".
6. Secunda pars augmenti hic super oblata. Probably refers to additional proper prayers, analogous to the Roman secreta.
7. Prayer Grata sit tibi haec oblatio. An expanded form of the prayer which followed Oblata in the original writing. A long passage referring to the diptychs is inserted. Most of this prayer is on the first page of an inserted quire of four leaves in Moel Caich's hand. In the Bobbio, only Oblata and Grata sit tibi are given at the Offertory, one being called Post nomina, the other Ad Pacem. Perhaps the Pax came here in the seventh century, as in the Gallican and Mozarabic.
8. The "Sursum Corda", not preceded by "Dominus vobiscum".

1. Te igitur adds, after papa nostro, episcopo sedis apostolicae, and after fidei cultoribus" ''et abbate nostro n. episcopl. Sedis apostolicae is added also in the Bobbio.
2. A direction follows, Hic recitantur nomina vivorum.
3. Memente etiam domine, contains a long list of intercessions for various classes of persons. This is also found in Carlsruhe Fragment B, but not in the Bobbio.
4. "Communicantes". Variants for Christmas, Circumcision, Stellae, the end of one and the beginning of the other have been dropped out in copying, Easter, Clausula pasca, Ascension, and Pentecost. The inserted quire ends with the second of these, and the others are on a whole palimpsest page and part of another. The original hand, now partly erased, begins with part of the first clause of the Canon, tuum dominum nostrum supplices te rogamus, and contained all but the first line of the Te igitur and Memento clauses, without the long intercessory passage, the nomina vivorum direction, or the variants.
5. The original hand begins, Et memoriam venerantes, continuing as in the present Roman Canon without variation until the next clause. The Bobbio Canon includes saints Hilary, Martin, Ambrose, Augustine, Gregory, Jerome, and Benedict.
6. Hanc igitur oblationem contains an interpolation referring to a church quam famulus tuus...aedificavit, and praying that the founder may be converted from idols. There are many variables of the Hanc igitur in the Gelasian. In the daily Mass the Bobbio inserts quam tibi offerimus in honorem nominis tui Deus after cunctae familiae tuae, but otherwise is the ordinary Gelasian and Gregorian.
7. In Quam oblationem and Qui pridie there are only a few variations; egit for agens, acepit for accipiens, and calix sancti sanguinis mei, until the end, when Moel Caich has added the Ambrosian phrase passionem meam predicabitis, resurrectionem meam adnuntiabitis, adventum meum sperabitis, donec iterum veniam ad vos de coelis. Similar endings occur also in the Liturgies of St. Mark and St. James and in several Syrian liturgies. The tracts direct the priest to bow thrice at accipit Jesus panem and after offering the chalice to God to chant Miserere mei Deus and the people to kneel in silence during this, the "perilous prayer". Then the priest takes three steps backwards and forwards.
8. Unde et memores has a few evident mistakes and is Gelasian in adding sumus after memores.
9. Supplices te rogamus adds et petimus and omits caelesti.
10. Memento etiam Domine et eorum nomina qui nos praecessereunt com signo fidei et dormiunt in somno pacis. This clause, omitted in the Gelasian, agrees with the Bobbio. In the latter the words commemoratio defunctorum follow. In the Stowe there is an intercessory interpolation with a long list of names of Old Testament saints, apostles and others, many of whom are Irish. The list concludes with the phrase, used also in the Mozarabic, et omnium pausantium. Moel Caich's addition to the Praeparatio Litany is wrongly inserted before these names.
11. Nobis quoque differs from the Gelasian in the order of the names of the female saints, agreeing with the Bobbio, except that it does not add Eugenia.
12. After Per quem haec omnia Moel Caich has added ter canitur and an Irish direction to elevate the principal host over the chalice and to dip half of it therein. Then follows in the original hand Fiat Domine misericordia tua etc., to which ter cantitur probably refers.