?--

TRADITIOSTUDIES IN ANCIENT AND MEDIEVALHISTORY, THOUGHT AND RELIGION

Editors

STEPHAN KUTTNER ANSELM STRITT~{ATTEREDWIN A. QUAIN BERNARD M. PEEBLES

ROBERT E. McNALLY

VOLUME XIX

FORDHAM UNIVERSITY PRESSNEW YORK

1963,~/~

.- -

BIBLIOGRAPHICAL STUDIES

LITURGICAL MANUSCRIPTSPRESERVED IN HUNGARIAN LIBRARIES.

A SURVEY OF SACRAMENTARIES, MISSALS, LECTIONARIES

'Notre epoque a vu bien des secularlsatlons, sur le bienfait desquelles onn'a pas toujours ete d'accord. Il me semble que la secularisation de la liturglene choquerait personne et que tous les esprits droits y verraient un progresvers une verlte plus enttere.: Thus wrote the late Michel Andrieu in 1948 atthe conclusion of his 'avant-propos' to the second volume of his great edition,Les Ordines Romani du haut moyen dge.1 'Secularization' is a strange wordto apply to the critical study of any subject, be it ever so sacred, but it is ob-vious that the distinguished author considered his work part of a progressivemovement, one which indeed he had himself promoted and was promoting asfew other men of our tlme.t This movement may be said to have begun withthe publication of Leopold Delisle's famous Memoire sur d'anciens sacramen-taires, published in 1886in the Memoires de I'Academie des inscriptions et belles-leitres. It took a notable stride forward when ten years later a young priest ofthe diocese of Eichstätt, Adalbert Ebner, published his Quellen und Forschun-gen zur Geschichte und Kunstgeschichte des Missale Romanum im Mittelalter,aan 'Iter Italicum', as he correctly called it, for his researches were limited tomanuscripts preserved in Italian libraries. His work was cordially welcomedby the youthful Giovanni Mercati in a brilliant review,' and in more recentyears received warm praise from none other than the late Dom Andre Wllmart.sIn 1916 appeared J. Köck's descriptive catalogue of the manuscript missalspreserved in Styria,- a work planned on the same lines as Ebner's, but in the

• It is a pleasure for the writer of this Survey to acknowledge his Indebtedness to Dr.Elemer Bakö, Hungarian Referende Librarian at the Library of Congress, for assistancegenerously given while this work was in preparation.1 Spicilegium Sacrum Lovaniense 23 (Louvain 1948) xv.I It is not amiss to quote here the late Dom Wilmart's words a propos of Andrieu's vol-

ume, lmmixlio et Conseeratio (Paris 1924): 'une remarquable dissertation qui est le slgnele plus brillant que je connaisse du renouveau des etudes liturgiques' (Revue Benedictine37 (1925) 75), a forecast which was fully realized.

a Freiburg I. Br. 1896., Rivista bibliografica italiana I (1896) 161-165, reprinted in G. Mercatl, Opere minori

1 (Studi e Testi 76; Cittil. del Vaticano 1937) 412-416.Ii Ephemerides liturgicae (= EL) 46 (N.S. 6; 1932) 238._ J. Köck, Handschriftliche Missalien in Steiermark (Graz und Wien 1916). - For the

sake of completeness, mention must be made here also of the remarkable work of ToivoHaapanen, Verzeichnis der mittelalterlichen Handschriftenfragmente in der Universit(j[s-

488 TRADITIO

opinion of one critic at least, in some ways not quite so successful," and in 1923,P. Lindberg's study of the Swedish missals of the Middle Ages." The followingyear, however, saw the publication of a work which, in itself monumental,proved to be the first instalment of a project such as few men are privilegedto carry out in the course of a lifetime - Les sacramentaires et misseis manuscritsdes bibliothiques publiques de France, by the Abbe Victor Leroquals.sIt was now inevitable that liturgists in other countries should feel impelled

to fill the gap which was rapidly becoming more obvious: descriptions such asEbner and Leroquais had produced must be forthcoming for every countryin which material of this kind was preserved. Inspired by the example of thesetwo scholars, within four years after the publication of the intrepid Abbe'sfirst great work, a young monk of Pannonhalma, D. Melchlor Zalän, publishedan article outlining the tasks which the investigation of the liturgical manuscriptsof his own country would Involve.P This was to be his life's work, but withinthe same year, to the regret of all in whom he had inspired such high hopes,he was carried off by a grievous illness. It so happened that a younger confrereof his, D. Polycarp Radö, had already for some time been working in this samefield, and after a long career of fruitful study, it was given him to publish thefirst instalment of a description of the liturgical manuscripts of Hungary suchas D. Zalän had envisioned.

In 194111 appeared an Index codicum manu scriptorum liturgicorum Regni

biblioihek zu Helsinqjors, I. Missalia (Helsingfors 1922), 11. Graduatia, Leciionaria Missae(1925), Ill. Breuiaria (1932).

7 Theodor Klauser, 'Repertorium Liturgicum und liturgischer Spezialkatalog, ' Zenlral-blall für Bibliolhekswesen 53 (1936) 11-12.8 P. Lindberg, Die schwedischen Missalien des Mitleialters (Upsala 1923).D 3 vols. in 4° and a portfolio of 125 plates. The stages of his career may be said to have

been marked by the following publications, all of them monumental in scale: Les liunsd'heures manuscrils de la Bibliotbeque nationale, 2 vols. and a portfolio of 130 plates (Paris1927); Les Breoiaires manuscrits des bibliotheques publiques de France (Paris 1934) 5 vols.and 140 plates; Les Pontijicoux manuscrils des bibliotheques publiques de France (Paris 1937)3 vols. and 140 plates; Les Psautiers manuscrits des bibllothbques publiques de France(Paris 1941-1942) 3 vols. and 140 plates. A detailed bibliography, comprising twenty-onetitles, is to be found appended to the commemorative article published in EL 60 (1946)394-395; see also D. Jean Leclercq's article in Revue du moyen dge Latin 2 (1946) 126-128and the bibliography following.

10 This article, written in Hungarian and published in Pannonhalmi Szelme 3 (1928)189-198 is known to the present writer only from the summary thereof published in theJahrbuch für Liturgiewissenschaft (= JfL) 8 (MUnster 1. W. 1929) 269.n Prior to this date Radö's publications included the following titles (the list does not

pretend to be complete):(1) 'A liturgia stflusa,' Pannonhalmi Szemle (1926) 63-68;(2) A kereszUnyseg szent könyvei (Sacri libri chrislianitalis) 1 (Budapest 1928),2 (1929);(3) 'Verfasser u. Heimat der Mone-Messen," EL 42 (1928) 58-65;(4) Az 6szövetsegi kinyilalkozlatds törteIlete (Historic reoelutionis Yeteris Testamenli,

cum B. Rajecky; Budapest 1930);(5) 'Das älteste Schriftlesungssystem der altgallikanischen Liturgie,' EL 45 (1931

9-25, 100-115;

LITURGICAL MAr-.'USCRIPTS IN HUNGARIAN LIBRARIES 489

Hungariae (= I) dedicated to the memory of Dom Melchior Zalän and publishedby the National Museum of Hungary. The list includes altogether two hundredeighty-six manuscripts, alphabetically arranged according to the Latin namesof the towns in which they are preserved. It is divided into three sectionsof which the first comprises nos. 1-149a, codices still extant in the libraries ofHungary itself; the second, manuscripts preserved in libraries formerly situatedwithin the limits of the kingdom of Hungary, nos. 150-229; the third, booksextant in the libraries outside of Hungary, both past and present (230-272).There follows an appendix, a list of 'codices latentes vel deperditi' (273-286).This slender volume of sixty-two pages was to serve as an 'initium prodro-musque tantum' of the larger project,12 and in 1947 Part One, devoted to booksused in the celebration of Mass (musical manuscripts excepted), was publishedunder the same high auspices as the modest book which had preceded it.13\Vith one or two exceptions, however, this volume is limited territorially, thatis, only books extant today within the borders of Hungary are here described,with the result that out of the total number of Massbooks included in the Indexof 1941 (eighty-eight) only fifty-four descriptions of manuscripts and fragmentsof manuscripts - Sacramentaries, Missals, and Lectionaries - are here to be

(6) Az ujszövelsegi kinyilalkoztatds tortenete (Historia revelationis N.T., pro gymnasiis,cum B. Rajecky; Budapest 1931);(7) 'Die Heimat des Perikopensystems im Thomas-Evangeliar,' EL 45 (1931) 208-210;(8) Kis Miseköny" a hlvek hasztuilatära (Missale Dominicale, eum F. Kühar; Komarom

1932);(9) •Die Ps.-Chrysostomische Homilie el; T~V X(!urrov YEVV7} (JlV, , Zeitschrift far ka-

tholische Theologie 56 (1932) 82-83;(10) Liturgikus Lexikon (Lexicon liturgieum, cum F. Kühar; Komarom 1933);(11) A kat. lilurgia (Lilurgia catholica, pro gymnasiis, cum B. Rajecky; Budapest 1936);(12) Az Oszövetseg tnrunet« (Historia V.T.; Budapest 1937);(13) A Biblia törtenete a magyar nip szdmdra (Historia Bibliae V. et N.T., cum O. Varga;

Budapest 1939);(14) Az Ur születesenek evszaka (Jahreszeit der Geburt des Herrn; Budapest 1939);(15) •Hazdnk legregibb liturgikus könyve: a Szelepchimji k6dex' (' Le plus ancien livre

liturgique de Hongrie: I'evangellaire de l'Archeväque Szelepchenyl'), M(dgyar) K(önyvs-zemle) 63 (1939) 352-412;

(16) Az Egyhdz szentjei (Saneti Ecelesioe, cum F. Kühar et F. X. Szunyogh; Budapest1941);

(17) Esztergomi könyvtdrak liturgikus kizitarai (Manuseripta liturgica bibliolhecorumStrigonensium; Pannonhalma 1941).12 In 1945, within four years after the appearance of the Index and two years before the

publication of Part One of the project itself, a Repertoire hymnologique des manuserits Ii-turgiques dans les bibliotheques publiques de Hongrie was published by D. Radö as akind of by-product, a valuable •instrument de travail' for students of hymnology. ltis basedon the examination of 196 manuscripts and on manuscript notes found in 144 books (see alsoRadö, Nyamtatott lilurgikus könyveink kezirasos bejegyzesei, Les notices manuscrits des li-vres lilurqiques imprimis (Budapest 1944]).13D. Dr. Polycarpus Radö, O.S.B., Libri lilurgiei manu Seripli bibliothecarum Hunga-

riae (Editiones Bibliothecae Szechenyianae l\Iusaei Nationalis Hungarlcl 26; Budapestini1947) 233 pp. Cited hereinafter as R and by page-number.

490 TRADITIO

found. It is proposed in the present study rapidly to survey the contents ofthe volume, but it will not be amiss to prefix to this report a short account ofthe author's method.We are given first of all a material description of the book: 'membranaceum'

or 'chartaceum,' number of folios, format, date, script (the various hands, ifthere is more that one, are distinguished, and the various sections done by eachindicated), binding, a brief word concerning ornamentation and miniatures.There follows a statement concerning the 'Possessor,' which often includesinteresting information about the wanderings of the codex from one library toanother. The' Scriptor' is next discussed and, if possible, identified. Here, too,the date of the manuscript may be more fully discussed. 'Provenientia' is thenext item, followedby a survey of the 'Adnotationes' which may be found onflyleaves and in margins. Finally, the bibliography concerning the codex isgiven, and with these preliminaries cleared, the author proceeds to a detaileddescription of the liturgical content of the volume. Of each book described weare first of all given the calendar - in its entirety, if it is intact; if not, themonths and days which have survived the 'incuria temporum et hominum.'Those feasts and saints' days which have formularies in the Sanctorale, but donot occur in the calendar, are inserted in the latter and set off by means ofasterisks. The' Ordo Missae' is always given special attention, as are also theceremoniesofAshWednesday, Holy Week and Easter, and those of Candlemas.The rites of Baptism, Marriage, Extreme Unction and Burial, whenever theyoccur, are printed 'in extenso' - with ineipits only, if the text is known fromother sources. Special blessings customary on certain days - Easter, 6 August(Benedictio uvae), St. John's feast (27 December), etc. - are duly noted. Alist of the Votive Massesincluded in each codex is also given. The author fol-lows, as far as possible, a strictly chronological sequence, and the summaryhere presented adheres to his arrangement.The oldest liturgical texts extant in Hungary would seem to be those con-

tained in the four folios preserved in the Library of the National Museum inBudapest (c. 1.m. ae. 441)1&first published by Paul Lehmann in 1938,Mittei-lungen aus Handschriften V,B and two years later critically edited with elaborateapparatus by C. Mohlberg.18 On palaeographic grounds Lehmarm believesthis fragment to belong to a book written in or near Verona in th elast third of the eighth century, and Mohlberg has shown its close relation tohis St. Gall MS 348, written for Chur about 800.17 What makes these leaves

141 R 30; also E. Bartoniek, Codices manu scripti lalini, I. Codices latini medii aevi (= B;Budapestini 1940) 397. (Throughout the remainder of this Survey, a manuscript citedsimply by number without further qualification is a LaUn manuscript of the NationalLibrary of Budapest.)

16 'Mitteilungen aus Handschriften V,' Sb. Akad. Munich (1938) 4.7-19.18 'Note su alcuni Sacramentarii: I. Nuovl frammenU di un Sacramentario Gelasiano

dell' Italia Settentrlonale,' Atti della Pontijtcia Accadtmia Romana di Areheologia, Serie 3 :Rendiconli 16 (1940) 131-151,161-170 (critical edition of the text). Cl. E. Bourque, Etudesur les Socrametüaires Remains, 2. partie, t. 1. Le G~lasien du VIII· siecle (Quebec 1952)169-171.

17 K. Mohlberg, Das /rlinkisehe Saeramentarium Gelasianum in alamannischer Vberlie-/erung (Münster 1. Westf. 1918; second edition, 1939).

LITURGICAL MAl\"USCRIPTS IN HUNGARIAN LIBRARIES 491

especially important is their provenance, for we have here another Italianbook of this exceptionally interesting class of Sacramentary, the Gelasianums. oiii, another fragment to be associated with MS F. A. 1408 (T. 6. 22) of theBiblioteca Angelica - a palimpsest fragment masterfully edited by Mohlbergin 192518- both, Budapest folios and those of the Angelica, closely relatedto the St. Gall book, which is for Klaus Gamber the most important manuscriptof his 'S- Typus,'19 a recension which he believes to have taken shape beforethe middle of the eighth century. But it is interesting to note that these Buda-pest folios are for Gamber one of the very earliest witnesses, to this 'Typus'.lo

THE PRAY CODEX

From the end of the eighth century we pass to the closing years of the twelfth,to a book which for some time was taken to be the oldest Hungarian Sacramen-tary extant, a distinction which is now acknowledged to belong to MS 126 ofthe University Library of Zagreb, first brought into prominence by the lamentedDom Germain Morin.21 Since Radö restricts himself to books preserved within

18 'Un Sacramentario palinsesto del secolo VIII dell' Alta Italla," Rendieanti (cf. n, 16supra) 3(1925) 391-450.

19 Sakramentartypen (Texte und. Arbeiten 49-50; Beuron 1958) 111.20 Op. eit. 110: 'Dieses Sakramentar fragment Ist mit das älteste Zeugnis für den S-Typus

...!: and with this statement compare the following comment on MS Angelica F. A. 1408(op. eil. 113): 'Sie Ist möglicherweise die älteste Hs des genannten Typus'. More recently,however, Gamber's opinion concerning the relative antiquity of these two fragments wouldseem to have become more definite; see his article, 'll Sacramentario dl Paolo Dlacono,'Rivista di storia delta Chiesa in Italia 16 (1962) 430: 'L'esemplare piu antico dell' Italiadel nord risale alIa seconda meta del s, VIIl e fu scritto (secondo l'opinione dl B. Bischoff)nell' Abbazla di Nonantola (presso Modena), Si tratta del sacramentario palinsesto An-g<elica> ehe gill. abbiamo ricordato. Un altro frammento, pure della seconda meta dels. VIII ••• e questo il frammento Budapest.' In his latest statement Gamber continues notto distinguish In date between the two fragments: Codices liturgici latini antiquiores (Spl-cilegil Frlburgensis subsidia 1; Freiburg/Schweiz 1963) 16H. (nos. 832, 833).

21 'Manuscrits liturgiques hongrois des XI" et XII" slecles," JfL 6 (1926) 54-67; concerningMS MR 126 of the CatlIedral Chapter of Zagreb, 63-65;' Dragutin Kniewald, 'ZagrebackiSakramentarij Sv. Margarete MR 126,' Hoflillerov Zbornik (Zagreb 1940) 453-464; K.Kniewald, 'Das Sanctorale des ältesten ungarischen Sakramentars,' 'JfL 15 (1941) 1-22,where references to other studies bearing on this codex will be found. (E. Bourque, Etudessur In Sacrameniaires romains 112 [Roma 1958] 280, is in error when he cites this articleof Kniewald In connection with the Pray codex. The reference should appear on p, 279at the conclusion of his notes on the Zagreb book.) See also Dragutln Kniewald, "Iluml-nacija I notacija zagrebaökih liturgijskih rukopisa,' RAD Hroatske Akademije Znanosti iUmjelnosti, Knjiga 279 (Zagreb 1944) 11-15; twenty-eight pages of the manuscript havebeen published in facsimile in connection with Albe Vldakovle's study of Its musical notation,(' Sakramentar MR 126 Metropolltanske Knjifnice u Zagrebu, Muzicko-Paleografska Anallza,'RAD, Knjiga 287 [Zagreb 1952] Plates I-XXX). -While correcting proof, the followingadditional description of Zagreb MS MR 126 has come to my attention: D. Kniewald, 'Zagre-backlliturgijskl kodeksl xI.-xv.,stoljeca,· Croatia sacra 10 (1940) 26-30.

492 TRADITIO

the borders of the present Hungary, it is the Pray Codex22 which now claimshis attention, a Sacramentary written between the years 1192 and 1195 forthe Benedictine monastery of St. John the Baptist at Boldva (Boldoa, Boldau)near Miskolc.23 This manuscript, "Nyelvemlekek l' of the National Museum inBudapest.P has, as the bibliography complied by Rad6 shows, been diligentlystudied by Hungarian scholars, and that with good reason. It contains theearliest Hungarian text known to be extant, a funeral sermon which boys inthe Gymnasium are required to memorize, and for the historian of art it isimportant, since as far as our knowledge goes, it is the oldest book containingpictorial adornment of any kind (four pen drawings) produced in Hungary.It is described as an 'opus collectaneum,' but the bulk of the volume, folios17-129, is a Sacramentary. This is followed by a 'Rituale breve' (folios 129v-136V), which is succeeded by a 'Sacramentarium supplementare' of six leavesonly. Forty-four leaves (r-xxvnr, 1-16) precede the Sacramentary, and it willbe well to follow Radö's order, that is, to summarize his analysis of the contentsof these leaves before considering the Sacramentary itself. Folios I to III containsynodal decrees enacted under King Coloman (1095-1116)25 and after threepages (mV-IvV) which the first hand left intact,26 we have (foIl. V-XXVI) theMicroloqus of Bernold of Constance.F Folios XXVII to xxvmv contain the pendrawings already menttoned." a blessing 'in periculo partus,' and the Exultetwith neums, this latter extending over fol. 1r• On fol. 1v the Kalendariumbegins and continues to foI. 7'. This Rad6 has with minute care printed intoto, including days mentioned only in the Cisioianus,29 which are indicated

22 So called because it was first cited by the Jesuit G. Pray (t 1801) in his Vita S. Eli-sobelhae viduae necon B. Margaritae virginis (Tyrnaviae 1770), and ,frequently in his laterworks. Bourque, loco eit., includes this manuscript in his list of 'Les derniers "purs sa-cramentalres", '

23 D. Fuxhoffer - M. Czinar, Monaslerioloqiae Regni Hungariae libri duo 1 (Pestiniet-1858) 308. - If a revision of Dom L. H. Cottineau's Repertoire topo-bibliographique desAbbayes et Prieures (Macon 1939) is ever undertaken, this work of two Hungarian Benedic-tines will help not a little to the enriching of its already valuable contents.

24 R 31; I 20; B 1-5. Here and elsewhere cited by Item-number.25 S. L. Endlicher, Monumenta Arpadiana (S. Galli 1848) 351-357,373-374; Zavodszky

Levente, A Sz. Istvan, Sz; Laszlo es Kaiman korabeli törvenyek (Budapest 1904) 196-208.26 A later hand or later hands have not failed to make their own annotations on these

pages, the most interesting of all perhaps being the Cisioianus on fol. 4- (see note 29 below).27 C. Mohlberg, O.S.B., 'Das älteste Sakramentar Ungarns und eine wiedergefundene

Micrologus-Handschrift,' EL 41 (1927) 67-68.28 E. Holfmann, IA Nemzetl Szechenyi-Konyvtaranak Magyarorszagon Illuminalt Ke-

ziratai,' MK [cf. supra note 11 (15)] 34 (1927) plate facing p. 16.29 H. Grotefend, Zeitrechnung des deutschen Mittelalters und der Neuzeit I. Glossar und

Tafeln (Hannover 1891) 24-25, where an interesting definition of this calendar-mnemonicis given together with a discussion of its use. The complete text of the Cisioianus of thePray codex was published by M. Zalän, 'A Pray-Kodex Forrasahoz,' MK 33 (1926) 266269. By way of illustration, the first two verses are here reprinted :1 6 13 14 16

Ci. si. O. la. nus. e. piph. si. bio ven. di. cat. oe. fe. 11.mar. eel.18 20 21 22 24 25Pris. ea. fab. ago vino cen. thim. pau. Ius. no. hi. le. lu, men

LITURGICAL MAI>.lJSCRIPTS IN HUNGARIAN LIBRARIES 493

by a C, and distinguishing the feasts found only in the main Sacramentary (S/1)from those found in the Supplement (S/2) only.so Of special interest is theentry on 21 November: 'Repraesentacio S. Marlae,.' this in a calendar compiledalmost two hundred years before the first celebration of the feast at Avignonabout 1370.31 The remaining leaves of this section contain: (1) several com-putistic tables not unlike those attributed to the Venerable Bede (7V_8V),32(2) a section of the Chronicon Posoniense (9r_V),33 (3) a Paschal table from 1151

The numerals indicating the place in the distich of the syllable beneath give also the datesof the respective feasts. Accordingly, we have the following list of feasts for the month ofJanuary: 1. Circumcision, 6. Epiphany, 13. Octave of the Epiphany, 14. Felix, 16. Mar-cellus, 18. Prisea, 20. Fabian (and Sebastian), 21. Agnes, 22. Vincent. 24. Timothy, 25.Conversion of St. Paul.

30 This is what the writer understands Rad6 to say: •Assumpsi etiam festa, quae tantumin Cisioiano leguntur, minime in Kalendario: et notantur: "C." Festa in SacramentarioMaiori tantum occurrentia notantur cum "SI," demum in Sacramentario supplementariosolum occurrentia cum "S2.'" But there are one or two discrepancies. Thus, for 23. iv,one reads after •Agapiti mr. ': C. S {1. S {2: •Adalberti '; and for 24. iv, after •Georgii mr,et Adalberti epi. et mr. ': C. S{1. S {2: •Georgii mr.' But this is the only place where I havenoted any confusion. On July 18, read after' Octava S. Benedicti ': 'C: AmuIfi' (if K. Knie-wald's table is correct, 'A Pray-Kodex Sanctorale-ja,' MK 63 [1939) 9).

31 Cf. M. zalän, 'Das früheste Vorkommen des Festes Praesentatio B. V. M. im Abend-land,' EL 41 (1927) 188-189; translated by Sister Mary Jerome Kishpaugh, O.P., ThePresentation 0/ the Virgin Mary in the Temple (Washington, D.e. 1941) 73-74. Evidently,Edmund Bishop's discussion of the feast of the Oblatio of Our Lady - found in Anglo-Saxoncalendars and liturgical books of a still earlier date than that of the Pray Codex, vtz., ofthe tenth and eleventh centuries (Liturgica Historica [Oxford 1918]257-258) - had not cometo Zalan's attention. In any event, the term Repraesentacio presents an interesting semanticor lexicographical problem, for Oblatio is a much more natural title in view of such Greektexts as that found In the ninth- or tenth-century Typicon of the Great Church of Con-stantinople (Patmos MS 266) for 21. XI: 1:vva~l~ Tij~ dyla~ 0WTOltOV, Bt e dne!5601] vnoTWV yovimv aVTijr;, neoaevexOeiaa lv Ti[> vai[> KVe{OVTelsTll;ovaa (A. Dmitrievski,Description 0/ the Liturgical Manuscripts preserved in Ihe Libraries of the Orthodox East 1.Typica 1 [in Russian; Kiev 1895] 25), and the corresponding entry in Cod. Sinait. 150, atenth- or eleventh-century Kanonarion: Tijr; dylar; E>eoTOltOV,Ihe neou1]vtx01] lv Ti[> vai[>TOU E>eou TeleT~r; ovaa (op. eil, 203). Many other documents remain to be examined,of course, and the meaning of repraesentatio and related words must also be studied, butthis word would seem to have been suggested here by some form of neompieslV. Interesting,too, is the fact that the common title of the oldest Greek calendars, Td ela6!5ta Tij~ 0eo-TOltOIJ (A. Ehrhard, Oberlieferung und Bestand der hagiographischen und homiletischen Li-teratur der griechischen Kirche 1 [Leipzig 1937] 29), does not appear in either the AngIo-Saxon books cited by Bishop nor here in the Pray Codex. It must suffice to have calledattention to the problem, whIch is all the more interesting in view of the fact that theOffice introduced at Avignon about 1370 was entitled Ollicium Praesentationis (Kishpaugh,op. eil, 95ft.; also K. Young, The Drama of the Medieval Church (Oxford 1933) II 226f., 473-78.

32 M. Zalan, MK 33 (1926) 259; PL 90.709-51.33 E. Szentpetery, Scriptores rerum Hungaricarum 1 (Budapestini 1937) (Annales Po-

sonienses).

494 TRADITIO

to 1300 (10-12), (4) two drawings (the "spera pictagore philosophi') and a briefexplanatory text (12V),S4 (5) additional computistic material (13r_v),85 (6) asecond Paschal table from 1171 to 1276 (14-15), (7) an allegorical explanationof the Mass in catechetical form (15V),36 (8) an extract from ' Pippini ••• dispu-tatio Albini' (16r),37 (9) the remainder of the Chronicon Posoniense (16r_v), (10) abrief text, De natura infantum, closely related to (dependent upon 1) the Denatioitate injantium libellus attributed to the Venerable Bede (16V).38

When we come to the Sacramentarium Maius, as Rad6 calls it, it is obviousthat we are not dealing with an early book of this type, for we have first ofall an elaborate Ordo Missae extending over fourteen leaves (Incipit ordo quo-modo presbiter se ad missam debeat praeparare: ••. Confessio sacerdotis antealtare •.• Vesting prayers before a Pontifical Mass ••• Missa catechumenorum ••.Ritus offertorii .•.• Canon).39 There follow a Gratinrum actio post Missam.preceded by the striking rubric: ... 'Quicumque sacerdos eundem ymnum (se.trium puerorum) post missam dicere neglexerit, excommunicacioni subjaceat,'40and Oraliones privatae ante et post communionem. After a Consecratio cimiterii,which comprises six prayers, we come at last to the Proprium de Tempore. Hereagain for certain days we find exceptionally elaborate ceremonies, indicativeof a comparatively late date. The Ordines for Ash Wednesday, Palm Sunday,the Triduum Sacrum and Easter Sunday are all reproduced and collated withthe corresponding rites of the first printed Missal of Esztergom (Nürnberg :Koberger 1484). Interesting is the inclusion of a Ludus Paschalis in the EasterOffice before the Te Deum. The Easter Procession, the Blessing of the food-stuffs, the Procession to the Baptismal Font after Vespers are all quite fullyreproduced. This is true also of the Ordo in purijicatione sanctae Mariae, whichappears in its proper place in the Proprium Sanctorum and which is likewisecollated with the Candlemas ritual of the Missal of 1484. From the Proprium,moreover, Rad6 generously supplies the reader with a number of proper collects(St. Ladislas, St. Stephen king, the Holy Patriarchs Abraham, Isaac, and Ja-cob,u St. Emery duke) and from the Common of the Saints a formulary (rnis-

a, ZaUm, op. cit. 263. 85 ZaUm, ibid., 259-260. 86 Ibid. 270.87 Ibid. 272; PL 101.977D-978B.38 Ibid. 260, where the two brief texts (that of the pseudo-Bede (PL 90.959-60) and

that of the Pray codex) ore printed in parallel columns.311 This 'Ordo Missae,' which received special attention at the hands of Fr. J. Jungmann

In his review of this work of Radö (Zeitschrift für katholische Theologie 69 [1947] 363-65has been frequently cited by the same author In his Missarum Sollemnia.'0 Cf. Bernoldus of Constance, Micrologu8 22 (PL 151.992) and Jungmann, op, cil. 11

560-61 and notes.U It is interesting to find this feast observed In Hungary within a comparatively short

time after the •finding' and ' elevation' of the relics of the Three Patriarchs (Comte Rlant,• Invention de la Sepulture des Patrlarches Abraham, Isaac et Jacob it Hebron le 25 [uln1119, ' Archives de l'Orient latin 2 (1884) 411-21; concerning the 'elevation' of the relics,see the account written by an anonymous canon of the Latin priory of Hebron [Frenchtranslation, loco eil, 418; the Latin original is cited In the Compies Rendus de I' Academiedes Inscriptions et belles-leltres (1883) 4. ser, 11 31]). The feast, which Is found In calendars,of the Church of the Holy Sepulchre at Jerusalem before the middle of the century (RomeBibI. Angelica MS 477 [D. 7. 3), written about 1140; Paris lat. 12056, written between 1140

LITURGICAL IIIMlJSCRIPTS IN HUNGARIAN LIBRARIES 495

takenly inserted in this place) in honor of St. Anne. Of exceptional interestamong the Votive Masses is one 'de sacramentis dominicis. '42 After manyMasses for special intentions, we have the Ritus matrimonii celebratuli, whichagain is followed by a series of 'special intentions,' and last but not least byMasses for the Dead.

After the final Missa generalis pro defunclis, we have the Rituale breve, which,as we shall see, is largely, but by no means exclusively, monastic. Under thetitle, 'Aspersio aquae benedictae in monasterio, , we have after certain pre-liminary versicles and responses the 'Exorcismus salis et aquae in omnibusdiebus dominicis ' followed by the 'Benedictio aquae,' by the 'commixtio' ofsalt and water, and the concluding prayer as in the modern ritual, whereuponthe procession through the monastery begins, with special prayers to be recitedin different places, stations we may call them: 'In sacrario, In cimiterio, Indomo infirmorum, In capitulo, In dormitorio, In refectorio, In caminata, Incoquina, In cellario, In <h>orto, In lardario'; and on the return: 'Ante portameccIesiae.' There follow the chants sung 'In introitu ecclesiae' and the con-cluding prayer of the procession, 'Via sanctorum omnium.'43 We have next,

and 1149; cf. Hugo Buchtal, Miniature Painting in the Latin Monarchy of Jerusalem [Ox-ford 1957)107ft:.Appendix I. The Calendar of the Churchof the Holy Sepulchre, Jerusalem,by Francis Wormald), is found in eight other manuscripts described by Radö (MSS 94,214, 216, 219, 220, 280, 395, and MSU2. VI. 5 of the Diocesan Library of Eger).

42 This title is fully explained by the collect, which is an amplification of that found inthe Old Gelasian (Regin. lat. 316) for the Vigil of the Epiphany:

Corda nostra, quaesumus domlne, sanctus splendar tue incarnacion!s, natlu!tatis,circumcisionis, apparicion!s, obladonis, baptism!, transfiguradonis, beate passion!s,et ammirabllis resurreccion!s, ascensionisque atque aduentus spiritus sancti elementirespectu Illustret, qua mund! huius tenebris carere ualeamus et ipso nos ducente inomnem uiam ueritatis perueniamus ad patriam elaritatis eterne, (Cf. Liber Sacra-mentorum Romanae Ecelesiae ordinis anni circuli, edd. L. C. Mohlberg, L. Eizen-höfer, P. Siffrin [Roma 1960) 14.57.)

A 'Missa de Mysterils D. n. I. C.,' which may well be Identical with this formulary ofthe Pray codex, is twice cited by Leroquals, Sacrameniaires 1.361 (Reims MS 226 [C.13S)s. XII ex.) and 2.6 (Reims MS 229 [C.133)s. XII/XIII), but no portion of the textis given.

43 For certain prayers Radö refers to A. Franz, Die kirchlichen Benediktionen im Mittel-aller (Freiburg i. Br. 1909)636-40,.and to the same scholar's edition of the Ritual of Si-Florian (Cod. Flor. XI 467; ibid. 1904) 99-101. The sequence of the prayers varies ac-cording to locale (cf. the Sacramentarium Fuldense [GöttIngen, University Library, Cod.theol. 231), edd. G. Richter and A. Schönfelder [Fulda 1912) 371.2803-377.2852;El Sa-cramentario de Vieh [MusenEpiscopal, MS66], ed. DomA. Ollvar [Madrid-Barcelona1953)218.1443- 221.1460; Das Rheineuer Rituale [Zürich, ZentralbiblIothek: MS Rh. 114],ed. G. Hürlimann [Freiburg/Schwelz 1959] 73-75. 105-07; Ordo Gluniaeensis per Bernar-dum, XLV: 'Oe Processionibus Dominicis' [Vetus disciplina monastiea, ed. M. Herrgott(Parisiis 1726) 234-36), and last but not least, Guy de Valous, 'Le Monachlsme cluntslendes orlglnes au xv· slecle' 1 [Archives de la France monaslique 29; Llguge-Parls 1935)340-342, where additional bibliographical references will be found, but the fullest andbest statement on this Sunday Procession through the various precincts of the monasteryis still in all probability that of Dom E. Martene, De antiquis ecclestae ritibus 4 : Demo-

496 TRADITIO

•Post miss as et communiones,' the blessing of the weekly reader, and •postmatutlnas ' those of the •egredientes' and •ingredientes,' that is, of those whohave finished their week of serving at table and of those who are about to begina week of service. After the next rite, the • Impositio primarii lapidis ecclesiae,'there follow two funeral services, - one rather elaborate for monks, the otherquite simple for layfolk. Last of all we have the famous funeral sermon pre-viously mentioned. Of the Supplementary Sacramentary which follows (137-142V) we are given no description. The last two leaves of the codex containhistorical notes added in the Cluniac house of Somogyvär+ after 1203, whenthe monastery of Boldau was destroyed by fire, and before 1216, if we maytrust the annotation on the last leaf of the book, where the collect, A cunciis,and the corresponding secret and post-Communion are found, preceded by thewords, •Has orationes composuit apostolicus et dicit sepius,' the author, PopeInnocent III (t 1216), being referred to as still Iiving.45

THE THIRTEENTH-CENTURY MISSAL OF NEMEroJVAR

After a precise description of three fragments which are assembled underone number (c.L m. ae. 14;48 five folios [5-9] of an eleventh-century Missal andtwo fragments [of two leaves each, 3 & 10; 4 & 11] of twelfth-century books),the author describes the only complete thirteenth-century Missal still extantin Hungary, preserved in the library of the Friars Minor at Nemetiijvär (Güs-sing), where it is marked •M. 28. '47 Since the names of St. Anthony of Padua,St. Dominic and St. Clare (canonized in 1232, 1234, and 1255, respectively)are missing from the original calendar, even as their feasts, together with thatof St. Francis of Assisi, canonized in 1228, are missing from the SanctoraleitseIf,48 the manuscript most probably belongs to the first third of the century.There is evidence enough to show that the book was written for a church inHungary, but it is difficult to say for which (perhaps for Pecs [Fünfkirchen],

nachorum ritibus [Antuerpiae 1738] 2.3: < De solemni lustralis aquae benedictione et pro-cessione dominica. '" Fuxhoffer-Czlnär (note 23 supra) 222-228: Abbatia S. Aegidii de Simigio; Cottineau

(note 23) 3103: Sumegh, Slmegh, Simigiense; Franz Frhr. v. Tunkl, 'Zur Geschichte derBenediktiner in Altungarn im Zeitalter der Arpaden,' Studien und Mitteilungen zur Geschichtedell Benedietinerordens 55 (1937) 311-12.

46 Cf. note 75 infra. Durandus, Rationale divinorum ojttciorum 4.15. 16 (versus finern):'Innocentius vero Papa Tertius composuit illam (se. orationem): A cunctis nos quaesumusDomine, mentis et corporis defende etc.' The 'Dominus Innocentius Papa' of the Mis-sale Romanum of 1474, and of fifteen other pre-Pian editions of the book collated by RobertLippe for the Henry Bradshaw Society, is identified in the Venice 1558 printing (hered.L. A. Junta) as 'papa Innocentius tertius' (Missale Romanum Mediolani 14'14, vol.1I [Lon-don 1907] 282).48R 58f. (nos. 3, 4, 5); B 14.47 R 59; I 187.48Of the calendar at the beginning of the volume only one leaf, containing the four

months from May to August inclusive, is preserved. Consequently we do not know whetheror not St. Francis of Assisi's name appeared in the original calendar.

LlTIJRGICAL MANUSCRIPTS IN HUNGARIAN LIBRARIES 497

if the BI. l\Iaurus whose feast appears in the Sanctorale between October 2and 9 is identical with the BI. l\Iaurus who was the first bishop of this diocese).

FOURTEENTH-CENTURY MISSALS

To the fourteenth century belong sixteen Missals of which thirteen are inthe National Museum in Budapest, one in the library of the Academy of Sciences,one in that of the Friars Minor at Szombathely (Steinamanger) and one in thediocese of Eger (Erlau). As might be expected, these are rather diversified ininterest. MS 95,49 for example, of the Nationall\luseum was written for a churchdedicated to St. Paulinuss" and situated in the diocese of Esztergorn. It com-prises two distinct sections: a Lectionary (foil. 1-80V) of which, as can be seenfrom an earlier foliation, thirty-six leaves are missing, and a Sacramentarywith which a Gradual is combined (of this section ten leaves are missing). MS9351 can be localized as belonging to the 'pars superior Hungariae,' because ofthe prominence given to the Bohemian saints Procopius, Ludmilla, Wenceslas,and the Five Brethren of Meseritz, whose relics since 1038 were venerated atOlmütz, the capital of Moravia. Altogether unique would seem to be the fol-lowing rubric found after the "Orate fratres et sorores .. .':

Hie dicantur tot secreta quot sunt diete oraciones, sed sine Oremus. Ad ablucio-nem (absolutionem, most probably) que fit post sanctus: Oblatus est dominus nosterJ. Ch. quia ipse voluit et peccata nostra ipse portavit, sicut ovls ad oeeislonem ductusest, quasi agnus coram tondente se obmutuit et non aperuit os suum. Ipse, te que-sumus sanete p.o.s.d. sacrificum nostrum reddat acceptum qui discipulis suis hoc fieriin sui commemoracionem sempiternam sanctissima tradlclone monstrauit J. Ch. d.n. Qui cum.

MS 9252 is unquestionably Hungarian, and again several entries (Sts.Vitus, Cyril and Methodius, Procopius, two feasts of St. Wenceslas [28 Sep-tember, with an octave, and his Translation, 4 March], the Translation of St.LudmilIa [10 November], the mention in a rubric of the ydoma [sfc] moravicale,and the word 'cIapernacione') would seem to point to Upper Hungary, wherethere were both a Slavic and a Saxon element in the population. Rad6 thinksit may have been done for the collegiate church of Szepesseg (Splssko, Zips).MS 395,53 also Hungarian, was written before 1389; a hand of the followingcentury added more than twenty folios of sequences at the end.

The next three manuscripts (N. M. 214," 215,55 22056) belong to a family ofseven to which Dom Egon Jävor of Pannonhalma has devoted a carefullyelaborated monograph.s" All seven were in use in the collegiate church of St.

49 R 66: I 25: B 87f.1i0 In view of the commemorations cited, It might be advisable to speak of a dedication

to the three saints: Paulinus Mar<l> us and Felix. On the other hand, It may be a questionof 'reliquiae insignes.'

51 R 67: I 24: B 85f. 52 R 69: I 23; B 84f. 53 R 73: 130: B 359.54 R 77: 121; B 1891. 55 R 85; 126; B 190-192. 56 R 87: 131: B 195f.57 Het Keziralos Pozsonyi Missale A Nemzetl Mlizeumban (Budapest 1942) 126 pp.,

8 plates.

498 TRADITIO

Martin in Pozsony (Pressburg, Bratislava) in the fourteenth and fifteenth cen-turies, and all seven - together with the Pray Codex and many other treas-ures - were presented to the National Museum in January 1813. Jävor hasdesignated these manuscripts respectively by the first seven letters of the al-phabet (A-G), and although four of them belong to the fifteenth century, Radöpresents at the very beginning of his description of the oldest of them (MS214, [Jävor's 'A '], written about 1341)58 a composite and comparative tableof the calendars of all seven,59using the letters of the alphabet as Javor hadbefore him. There is much agreement, but there are also differences. Forvarious rites - those of Ash Wednesday, including the Expulsion of the Peni-tents, the ceremonies of Palm Sunday, etc. - tbis codex A is used as the basisof comparison with the other six codices. The list of Votive Masses, too, is acomparative list of these Masses as found in all seven books. From a collectin which St. Scholastica is mentioned, Jävor and Radö infer that the secondbook (MS 215, Jävor's 'B') was used at tbe altar of this saint in tbe collegiatechurch of St. Martin.The next manuscript (N.M. 94)60 is also a Pozsony book, but does not belong

to the family of seven. It adheres far more closely than anyone of them totbe Boldau Sacramentary whicb before tbe end of the thirteenth century hadpassed by way of Pannonbalma and Deäkl from the Cluniac bouse of Somogyvarinto the possession of the collegiate church of St. Martin. From the fact tbatthe feast of tbe Visitation of Our Lady was added by a fifteenth-century hand,the Council of Basle having again in 1441 ordered its observance, Radö con-cludes that the book was written before 1389, when this feast was first introducedinto the area of his obedience by Pope Boniface IX. The rite of Baptism, Baptismof the Sick, and the Marriage ceremony are reproduced in extenso.There follows next what Radö calls a Missale Itinerantium (MS 435),81 since

all Mass-formularies except those for great feasts are excluded, but if Radöis correct in stating that only 'festa fori' are contained in this codex, it is indeedinteresting to find Mass-formularies of the following in the Sanctorale: St.Ladislas, St. Margaret, St. Stephen king, St. Corbinian, St. Michael, S1. Eliza-beth, St. Catherine, St. Nieholas, and the Conception of Our Lady.At this point Radö inserts the description of four fragments which belong to

this same fourteenth century.6la Three of them are in the Archives of the cityof Sopron (Ödenburg), a stronghold of Protestantism in the sixteenth andseventeenth centuries, where medieval liturgical manuscripts would quitenaturally be diverted to other uses. Certainly, detached folios were well adaptedfor use in the binding of 'protocolls' and similar documents, and Radö claims

58 I. Berkovits, 'Kolostori Kodexfesteszetünk a XIV. Szazadban,' l\IK 67 (1943) 347-62(four initials reproduced on plates; resume in French, 456-67).59Javor's comparative tables (op. eil. [no 57 aupraJ 82-92) are more complete, Includlng

. as they do, not only the seven Pozsony books, but three other codices as well (Zagreb MR126, Pray, and Szelepchenyl). He not only indicates, as does Badö, when a feast occursin the Proprium Sanctorum, but also whether it appears in the calendar as a day of ex-ceptional importance, Le. in gold, red, or blue.

60 R 88; not mentioned in I ('Fataliter non assumpsl hune codicem,' says Radö In thepresent catalogue); B 86f.

61 R 95; I 29; B 391. 6la R 97-100 (nos. 16-19).

LITIJRG ICAL MANUSCRIPTS - IN HUNGARIAN LIBRARIES 499

to have identified more than two hundred codices from leaves thus used. Onlythe 'fragmenta maiora' are described in the present volume, and even these,interesting though they may be, are of little or no importance. The first fragment(nos. 4, 5, and 6 of the aforesaid Archives) comprises five leaves only; the second(nos. 125, 192, 199, 200), eight leaves, containing sequences and parts of se-quences; the third (nos. 194-198) consists of ten leaves. Concerning the Hun-garian origin of the books to which these fragments belonged, Radö has nodoubts, and this holds for the fourth fragment also, four folios preserved inthe Archives of the Princes Batthyäny in Körmend (nos. 5 and 65), whichcontain the calendar only, and that for only eight months of the year - Jan-uary-April, September-December. It includes four entries which indicate thatthe codex was written for the Hermits of St. Paul.

The description of larger books is now resumed. We have first of all an in-teresting Missal of the Hermits of St. Augustine (Cod. 40 27 of the library ofthe Academy of Sciences)62for use in the diocese of Passau, to be more precise,in that section of Austria which up to 1468 belonged to that ancient see. Therefollows the description of another Missale Itinerantium (MS 6267 of the libraryof the Friars Minor in Szombathely),63 this also for use in the diocese of Passau,and still another book (MS 334)" written for use outside of Hungary, namely,for the diocese of Spalato (Split) on the Dalmatian coast, and that at a timewhen this region was under Venetian domination (between 1327 and 1357).After 1357, when King Louis the Great of Hungary had once more united Dal-matia to his realm, the book came into the possession of Dominican Friars, who,having added both Dominican and Hungarian saints to the calendar, continuedto use it in their convent of St. Gregory at Split. Later still, the author believes,.it was used in the diocese of Zara. Not unlike the Pray Codex, which has pre-served a text of utmost importance in the history of a 'vulgar' language (Hun-garian), this Missal of Split contains the oldest Croation text in Latin char-acters."

MS 9188 of the National Museum was written for the church of Sopron (Öden-hurg) in 1363, and in 1379MS 45167 of the same collection for a church in Poland.MS U2.VI.5 of the Diocesan Library of Eger (Erlau)66 was written in 1394 forthe monastery of St. Benedict by the River Gronn,6Dand last of all in this seriesof fourteenth-century books, though according to Radö it was written quiteearly in the century (between 1302 and 1307), we have MS 31870 of the National

62 R 101; I 16. 63R 103; 1225. 64 R 104; 128; B 293f.65 Melich Janos, 'l\1isekönyv a xiv. szäzadbol," MK (1903) 36-64.66R 107; 122; B 83t.8? R 111; 1101 (where it appears as No. 2 of the Museum Library of Upper Hungary in

Kassa); in 1919 it came into the possession of the National Museum, but it does not ap-pear in B.

88 R 114; 12; I. Berkovits, 'Mlniatorl Ungheresi nel Dictionnaire des miniaturtstes, •Corvina, Rassegna Italo-Ungherese (N.S. 4, 1941) 261-62.

69 Fuxhoffer-Czlnär (note 23 supra) 217-20; L. H. Cottlneau, Repertoire 2608, 'St.Benedikt an der Gran,' refers to a short article in Studien und Mitteilungen zur Geschichtedes Benediktiner Ordens 35 (1914) 708-11, by Franz Fallenbüchl, who refers to a historyof the abbey by Kolomann Haiczl (Budapest 1913).

70 R 119; 127; B 277.

500 TRADITIO

Museum, anoth~r Massbook written for Dominican use, most probably outsideof Hungary, for the calendar, which includes saints proper to Hungary, andthe Mass-formularies of Hungarian use were added considerably later-some-time between 1456 and 1481.

FIFTEENTH-CENTURY MISSALS

There remain to be noted twenty manuscript Missals of the fifteenth century.Of these, the first three are again books which once belonged to the church ofPozsony, the first of them, MS 216 (Jävor's 'D'),'71 having been written, indeed,by a canon of this church, Michael de Tyrnstain. The ceremonies of Good Fridayand Holy Saturday are reproduced at length, as is also the Ordo Missae. Along series of twenty-nine "speeiales missas' (sic in the nominative) is foundin the book, and on the last folio the addition by a later hand of three orationsin honor of the Fourteen Holy Helpers shows clearly that we are nearing theend of the Middle Ages.72 In the second of these Pozsony books, MS 218 (Jävor 's'E'),73 the Blessing of the Wine on the feast of St. John the Evangelist wouldseem to be exceptionally elaboratej" in the third (MS L.I.7 of the MetropolitanLibrary of Esztergom)," we have once more an elaborate ritual for Palm Sundayand the Triduum Sacrum, and a long series of Votive Masses, among them oneDe Lancea Domini, with an exceptionally curious Gloria.78 The next book tobe considered is preserved in the library of the Premonstratensians at Jaszovar(Jäszöv)." This, too, is a Missale Itinerantium for the use of the Hermits ofSt. Paul, whereas the small codex following (c. 1. 106 of the University Libraryof Budapest)" is a traveller's Missal for Friars Minor.Two fifteenth-century fragments are now inserted, both identified, as in the

case of the fourteenth-century fragments mentioned above, in the Archivesof Sopron.t= The first consists of fourteen folios (nos. 96-98, 142, 143,209,210);

11 R 121; 138; B 192.72 A similar addition is found on fol. 1 of c. 1. m. ae, 214, a fourteenth-century book

(at n. 54 supra), where only thirteen saints are enumerated, Margaret being omitted. _Mention may be made here of Joseph Klapper's brilliant study, 'Die Vierzehn Nothelferim deutschen Osten' (Volk und Volkstum, hrsg. von Georg Schreiber 3 [Munich 1938))158-92, a work of exceptional value on the liturgical side. Important, too, is G. Schreiber'srecent monograph, Die Vierzehn Nothelfer in Volksfrommigkeit und Sakralkultur (Schlern-Schriften 168; Innsbruck 1959), nor indeed may Adolf Franz's brief discussion, Die Messeim deutschen Mittelalter (Freiburg I. Br. 1902) 171-72, be left unmentioned.

73 R 124; I 40; B 193-94.7' Jävor (81-82) gives a more complete text than Badö, 75 R 126; I 133.78 See page 502 below, where the text is reprinted from NyelvemIekek 17.77 R 132 I 116a.78 R 134; I 86; L. Mezey, Codices latini medii aeoi Bibliothecae Univ. Budapestinensis

(= Mezey; Budapest 1961) 173-74. - In view of the annotation cited above (at note 45)from the Pray Codex, the following title transcribed by Radö from fol. 75-76 of this manu-script is not without interest: '''Missa quam fecit dominus papa Innocencius" (se, Ill) 3orationes "A cunctls'",

711. R 135-37 (nos. 32, 33).

LITURGICAL l\lAlI.-USCRIPTS IN HUNGARIAN LIBRARIES 501

the second (nos. 203-206), of eight. Passing on again to complete or almostcomplete books, we have next a sadly mutilated, but nonetheless impressiveMissal of the cathedral of Salzburg, preserved in the Cathedral Library of Szom-bathely (cod. lat. 2).71 Here, too, Badö gives special attention to the ceremonialof Ash Wednesday and of Holy Week. In the Ordo 'Missae the Offertory Riteis especially interesting (no Lavabo 1). There follows a Roman Missal (Uni-versity Library of Budapest, cod. lat. 89)80of which our author says: 'Spiritumantiliturgicum exeuntis medii aevi prodit absentia dominicarum et missarumferialium'. Of special interest is the next codex, which is at Pannonhalma.s-Itwas written for the Chapel of St. Catherine in Schloss Pfannberg in the dioceseof Salzburg. Curious is the rubric for the Mass in cena domini: 'Gloria in excelsisnon dicitur, nisi ubi crisma consecratur.' The following book (MS 221) 82 isanother travellers' Missal of thirty-seven leaves only, perhaps of Germanprovenance. Far more imposing is the next codex (MS 217),83 written before1454 by the hand of an Italian humanist for the famous Cistercian abbey ofAcquafredda in Lombardy, and still more interesting a paper codex (MS 361)84written in 1418 at Monte Cassino by a Hungarian monk, Frater Nicolaus deungaria, who included in his collection a somewhat unusual Missa in commem-oratione sanctorum palrum nostrorum benedicli abbatis, mauri coniessoris, placidimartyris, et scolaslicae virginis (1), which breaks off in the Secret because ofthe loss of several leaves. The Introit, Gradual, and Alleluia-verses consistof dactylic hexameters which from the metrical point of view will not admitof too critical a scrutiny. A Missal-Antiphonal of the goldsmiths' guild ofVac (Vocov, Waitzen) is the next book described, a parchment codex (MS377)85 of nineteen leaves only, written in 1423 in honor of St. Eligius 'per Jo-hannem felicis memoriae illuminatorem episcopij waciensis.' As might beexpected, the greater part of the slender volume contains the entire Office andMass of the feast of St. Eligius. From eighteen to twenty leaves are missingat the end.

From the small book of a craftsmen's guild to the imposing Missal of a famousarchbishop may be something of a leap, but is there any task more fruitful ofsurprises than that of cataloguing manuscripts rw MS 35987 was written forGeoge Paloczi, archbishop of Gran from 1423 to 1439, and again we leap fromthis impressive codex to a modest Missale ltinerantium of the diocese of Passau,written in 1459 and preserved in the library of the Franciscans at Szombathely(no. 6268).88 Radö next describes still another such book written in 1471 forthe Canons Regular of St. Austin of Ewich in the diocese of Cologne, now preserv-ed •sine numero' in the Metropolitan Library of Esztergom.w and this in turnis followed by a Missal of Breslau of the year 1476 (Library of the Major Semi-nary of Györ, MS A.1).eo

79 R 137; I 126. 80 R 142; I 84; Mezey 153. 81 R 143; I 122.82 R 146; 141; B 197. 83 R 146; 139; B 193.M R 149; 132; B 317-319. The book was once in the Phillipps collection: Phillipps MS

12297.85 R 153; I 33; B 322.88 One is reminded or the opening paragraph of the late Chanoine Leroquais's Introduction

to his great opus, Lea Breviairea, I. l.87 R 154; I 34; B 315C. 88 R 159; 1220. 88 R 161; I 134. 80 R 162; I 117.

502 TRADITIO

The next two books (l\1SS 22291 and 21992) belong to the Pozsony collectionwhich has more than once been previously mentioned. Like the other booksof this group, they were presented to the National Museum by the Chapterof St. Martin in 1813. The first was written in 1480 by order of Johannes Potenn-berger, 'Civis et JuratusCivitatis Posoniensis,' the second in 1488 by orderof Magdalena Rosentalerin, widow of Wenceslas Rosentaler, citizen of Pozsony.

Two Massbooks remain still to be mentioned, differing considerably onefrom the other. The first is a 'Missale laicorum' (Nyelvernlekek 17),93writtenin 1489 for Balthasar Batthyäny, captain of Köszeg, 'per me Anthonium lite-ratum nobilern de ffanch.' But it would be quite wrong to think of this as a'Layfolk's Missal' in the modern sense of the term, for on its ninety-one paperfolios are transcribed only certain Mass-formularies selected to suit the devo-tion of a private individual. The collection Is an exceptionally interesting one.We have for example, the Mass 'de lancea domini' with its farced Gloria,reproduced this time for the benefit of the student:M

Gloria in excelsis ..• Laudamus te c rea tor e m. Benedicimus tered e m pto rem. Adoramus te s a Ivat 0 rem. Glorificamuste p rem 1a tor em. Gratias agimus tibi •• • pater omnipotensm e dia tor horn i n u m cor a m alt iss imo ( I)m a i est ate. Domine filij unlgenlte alt iss i me •.• pat r i s y m 0 _

latus in c r u c e a g n u s innocens a p e c c a t l s •••deprecacionem nostram s c e I era nos t rat 0 11 ens, to lIee tor a c ion e m nos t r a m • Qui sedes ad . dexteram patrisE x M a r i a i n car n a t u s miserere nobis dir 0 c u s p 1d eIace rat us. •. Tu solus dominus f fon tern ( I) a que e tsan g u i n ist rib u ens. Tu solus altissimus m i s e r i cor die .tri b u ens v e n i a m J e s u tri s t e (I) cum sancto spiritunob i s c e'I est e don u m tri b u ens in glorla dei patris amen.

There follow the Mass 'de spinea corona domini,'. which is mentioned butnot discussed in Franz's great work,95 the Mass 'de quinque wlneribus (sic)'(this without a 'commendatio')," a Mass 'de S. Raphaele' with 'commen-datio, '97 the Mass 'de xxiv senioribus,' so popular in the fourteenth and fifteenthcenturies and so vigorously attacked by more than one theologian and preacher,"likewise the curious 'Missa de S. Sophia' with it seven collects, seven' secretprayers, and seven postcommunions, to say nothing of the ' commendatio ~

91 R 165: 135: B 1971. 82 R 166: I 36: B 194f.; Jävor 24-27.93' R 169: 137: B 6.9t See above at n. 76. This text is here reprinted from Radö's excellent study, "Bat-

thyäny Boldiszar Mlsekönyvenek Hltelessege," MK 65 (1941) 132-149 (Gloria, 142);' Ger-man resume, 208-209.95A. Franz, op. cit, (n. 72 supra) 157.88 Ibid.97 To judge from the 'commendatio' printed by Badö, this Mass-formulary may well

be of more general purport than that analyzed by Franz, op. eil. 217, where Incidentallythere Is no mention of a 'commendatio.', 118 Franz, op; eil. 172-7.7•...

LITURGICAL MANUSCRIPTS IN HUNGARIAN LIBRARIES 503

which precedes it and the strange rubrics.99 A series of thirteen Masses nowfollows, to which is prefixed a •commendatio' purporting to be a statementof Pope Sylvester.P' The series itself, it must be noted, is quite different fromthat given by Franz. Similarly, there is a series of three Masses •contra febbres(sic) et alias infirmitates,' again with somewhat curious rubrics. Among theMass-formularies which follow, that in honor of St. Joseph (of the Old Testament)is particularly striking.

Quite a different book is the last Missal described in this volume-a parch-ment codex, preserved in the Somogyi Library of Szeged (c. 1. 1).101 It waswritten in 1492 for use in the cathedral of Prague as the four Mass-formulariesin honor of St. Vitus, patron of that church, amply testify. At present it com-prises two hundred forty-five folios, but it was at one time considerably larger:•Desunt festa Jul.-Nov. et Commune et reliqua.'

LECTIONARIES

The final section of this catalogue comprises the description of four Lec-tionaries and fragments of two others. Of the four complete or almost completecodices, the first two are of extraordinary interest. Both are Gospel-lectionariesand both belong to the eleventh century. Concerning the first, which is calledSzelepcMnyianum after a former owner, Bishop Szelepchenyl, and which isthe one book here described not preserved in Hungary but in the CathedralLibrary of Nitra in Czekoslovakia,102 Rad6 had as far back as 1939 publisheda detailed study.loa The description given in the present volume is perforcesuccinct. The archetype of the book was of Frankish origin, the system ofpericopes in the Temporale being in full agreement with three Gospel books ofnorthern France and regions adjoining: the Lectionary of Bishop Ansfried ofUtrecht (s. IX/X),l04 that of the nunnery of Süsteren (s. IX) in Dutch Limburg,105and the Codex of Egbert (s. x) preserved in Trier.lOG Several of the saints' days,too, point to the northern region of the Frankish domain: Sts. Medard and

89 Ibid. 279·82; see also the formulary published by Köck (op. eil, [no 6 supra) 142-146)from MS 1534 of the Library of the University of Graz, a Cistercian book of the fourteenthand fifteenth centuries (op. eil. 48-49).

100 Ibid. 277-79. 101R 172; not in I. 102R 176; 1130.103 See note 11. (15) (p. 489 above). - According to local tradition, the codex had been

presented to the Chapter of Nitra by Bishop George Szelepchenyl, who ruled that diocesefrom 1648-1658. From 1919 to June 1942 it lay in the treasury of the cathedral of Eszter-gom. Thus it was that Rad6 had an opportunity to study it. Fortunately, he included adescription of it in the present catalogue, even though it is no longer in an Hungarianlibrary.104Preserved in the Archiepiscopal Museum of Utrecht.105Preserved in the Roman Catholic Church of this town (Werdendes Abendland am

Rhein und Ruhr, Ausstellung in Villa Hügel, Essen, 18. Mal bis 15. September 1956, p. 258,DO. 474).

108 Trier, Stadtbibliothek MS 24; see now the splendid facsimile edition of this manuscript:Codex Egberli and the accompanying •Textband, ' hrsg. von Hubert Schiel (Basel: Alkuin-Verlag AG 1960).

504 TRADITIO

Gildard, bishops respectively of Noyon and Rouen; St. Lambert, who liesburied in Liege. Interesting, too, is the feast of St. Michael 'in periculo maris'on October 16th. Three feasts indicate a connection, almost certainly indirectrather than direct, with Cologne - Pantaleon (27.vn), Gereon (10.x), ElevenThousand Virgins (21.x). Because of certain distinctively Hungarian featureswhich are the work of the first hand-the feasts of St. Adalbert (23.IV), St.Alexis (17.vn), St. Wenceslas (28.IX), St. Demetrius (26.x)-Rad6 believesthat the book was written in Hungary sometime before 1083, that is, beforethe canonization of Sts. Stephen, Emery and Gerard-names absent fromthe Sanctorale.

The second Gospel-Lectionary, which is preserved in the Cathedral Libraryof Esztergorn.P? was unquestionably written not only for the diocese of Liegebut somewhere within its borders. An inscription on the fly-leaf which saysthat Archbishop Oläh had had the volume restored in 1554, gives the date ofthe codex as 'about 1078' and Rad6 may be quite correct in his belief thatthis date was written on the original binding (or on a leaf now lost).

At this point Rad6 inserts his description of two fragments, the first consistingof six leaves preserved in the Archives of Sopron (nos. 64, 154, 190).1070Theywere part of a Mass-lectionary which included both Epistles and Gospels, andwhich from the style of the initials has been identified by I. Berkovits asHungarian work of the twelfth century.l08 The second fragment, fourteenleaves preserved in the Cathedral Library of Esztergom,l09 is written in a hu-manistic hand of the fifteenth century. It was part of a Gospel-lectionary, andmay well have belonged originally to the Canons Regular of the Lateran ofNeustift in southern Tyrol. In any event, it was their librarian who in 1746presented the leaves to a famous Hungarian bibliophile, Samuel Szekely.

Two books remain still to be noted. The first, a rather bulky volume of263 folios preserved in the Academy of Sciences (Ivret 1b),1l0 contains bothEpistles and Gospels. It is a work of the fifteenth century, and from the cal-endar alone one sees that it was written for a church of Canons Regular ofSt. Austin in the diocese of Salzburg. The last manuscript of all lies in theUniversity Library of Budapest (c. I. 113),m a Gospel-lectionary of the fifteenthcentury (folios 1-24) and a Benedictional (folios 25-55), written in 1516u2 by amonk of Pannonhalma, Fr. Paul, son of Thomas Forgach of Losoncz. One isparticularly grateful to the author for having printed in full-giving the in-cipits only of the prayers themselves-the Rite of Monastic Profession whichis found on the last five leaves of the manuscript (55-60), this too the work ofthe same Fr. Paul.

107R 181; I 131. 107.R 184.108 'A magyar mlnlaturafesteszet kezdetei: Arpadkor,' .".lagyarsdgtudomciny (1942) 503

(inaccessible to the present writer).109 R 184; I 144. 110 R 185; not in I. ill R 187; I 87; Mezey 183-84.112 It is interesting to note that the only other Benedictional known to be of Hungarian

provenance, Zagreh MR 89, belongs to a much earlier period, for it antedates the year 1083(K. Kniewald, 'Esztergomi Benedictionale [XI. Szäzad],' l\lK 65 [1941) 213-231; Germanresume, 308-309); see also the same author's description of this manuscript in Croalia sacra(note 21 supra, in line) 10.12-16.

Ll'IURGICAL MA1I.-USCRIPTS IN HUNGARIAN LIBRARIES 505In conclusion, special mention must be made of the twenty 'Tabellae'which

the author has prefixed to his analyses of the manuscripts. They are intendedto facilitate the work of the student and come under the following headings:I. Sanctorale Gelasiano-Gregorianum, 11. Patroni Dioecesium et CapitulorumHungariae, Ill. Festa Peculiaria Hungariae, IV. Festa Specialia Ordinis S.Pauli Eremitae, V. Specialia in Lectionibus Missae,1l3 VI. Specialia OfficiiDivini (Responsories of the Four Sundays of Advent and of the Triduum Sa-crum),m VII. Officia S. Stephani Regis, VIII. Officium S. Ladislai Regis,IX. Officia S. Emerici Ducis, X. Officium S. Elisabeth, XI. Psalterium Usuale,XII. Praeparatio ad Missam, XIII. Orationes ad Indumenta, XIV.· MissaCatechumenorum, XV. Ritus Offertorii, XVI. Ordo in Purificatione B. Ma-riae V., XVII. Ordo in die Cinerum, XVIII. Ordo in Ramis Palmarum, XIX.Ordo Feriae VI. in Parasceve, XX. Or do in Sabbato Sancto.m

Fifteen years and more have elapsed since the volume here surveyed waspublished. Undoubtedly, 'die Ungunst der Zeiten' has prevented D. Radöfrom completing the project on which he set out more than twenty years ago.We are grateful, however, that the National Museum of Budapest publishedthis first section, grateful also to the author for consenting to its publication.But if we are still waiting for the remaining portions of the work as originallyannounced, it is not because the author has been idle. Invited to contributeto the Miscellanea Mohlberg, he published in the second volume of that 'Fest-schrift' an interesting survey of eighty-three liturgical manuscripts of German,Italian and French provenance in the libraries of southeastern Europe.P'' Almostcertainly other articles have appeared which have not come to the knowledgeof the present writer, but of exceptional interest is his study, De originibusliturgiae romanae in Hungaria saeculi xi, the importance of which is in inverseratio to its brevity.m Finally, there is the large Enchiridion Liturgicum, ofmore than fifteen hundred pages, published in 1961.118 The author merits thethanks and felicitations of his eo-workers in the field of liturgical studies.

St. Anselm's Abbey ANsELM STRITTMATTER

Washington, D.e.

ll3 It is to be noted that the peculiarities included under this heading are 'specialia'only with reference to modem Roman use. None of them was uncommon or extraordinaryin its time and place, and one of them is not even today a 'speciale,' for Is. 62.11; 63.7is still the first of the two lessons which precede the reading of the Passion according toSt. Luke on Wednesday of Holy Week.ut It is clear that 'Tabellae' VI to XI inclusive have no relevance to the content of

the present volume. They were drawn up with a view to the still unpublished Part Two ofRad6's project, that is, to help in the study of the books used in the choral offices - Psalters,Breviaries, Lectionaries of the Night Office, and 'Promptuaria,' which final category theauthor describes as follows: 'codices qui plene non possent haberi liturgicl, tarnen nondumsunt "libri horarum " (livre d'heure) mere usui privato deservientes' (p. 6).m These final nine 'Tabellae' comprise ordines taken from the Estergom Missal printed

by Antonius Koberger at Nürnberg in 1481.U8 'Mittelalterliche liturgische Handschriften deutscher, italienischer und französischer

Herkunft In den Bibliotheken Sfidosteuropas,' Miscellanea L. C. Mohlberg 2 (Rome 1949)349-392. 117EL 73 (1959) 299·309.us 2 vols. (Rome - Freiburg i. Br. - Barcelona 1961) xVI-1552 pp.

506 TRADITIO

INDEX OF MANUSCRIPTS DESCRIBED BY RADO

The references here given are to the suprascript numerals which serve in the precedingSurvey as indications of footnotes, or, as often in the supplementary • Index of ManuscriptsIncidentally Cited,' to actual footnotes.

Budapest, National Museum:Nyelvemlekek 1: 24

17: 93C.I.m. ae. 14: 46

91: 6692: 5293: 5194: 6095: 49

214: 54, 58215: 55216: 71217: 83218: 73219: 92220: 56221: 82222: 91318: 70334: 64359: 87361: 84377: 85395: 53435: 61441: 14451: 67Academy of Sciences:

Cod. 40 27: 62Ivret 1 b: 110

University Libraryc.l. 89: 80

106: 78113: 111

Eger, Diocesan Library:U2.VI.5: 68

Esztergom, Metropolitan Library:L. I. 7: 75Missale IUner. •sine numero ': 89Fragment of Gospel Lectionary: 109

Györ, Bibliotheca Semin. Maioris:MS A 1: 90

JdszolJar (Jäszo), Bibllotheca PraeposituraeOrd. Praem.:

Missale Itlner, Erem. S. Pauli: 77Körmend, Archives of Prince Batthyäny:MS 5: 61aMS 65: 61a

NemeldjlJdr, BibI. O.F.M.:MS 28: 47

Nitra (Czechoslovakia), Chapter Library:Gospel-book 'sine numero': 102

Pannonhalma, Bibi. O.S.B.:Missale 'slne numero': 81

Sopron, Municipal Archives:Fragmenta 4, 5, 6: 61a

125 192, 199, 200: 61a194-198: 61a96-98, 142, 143, 209, 210: 78a203-206: 78a64, 154, 190: 78a

Szeged, BibI. Urbana Somogylana:C.l. 1: 101

Szombathely, BibI. O.F.M.:Cod. 6267: 63Cod. 6268: 88

Cathedral Library:Cod. lat. 2: 79

INDEX OF MANUSCRIPTS INCIDENTALLY CITED

Göttingen, University Library:Cod. theol. 231: note 43

Graz, University Library:MS 1534: note 99

Paris, Blbllotheque Nationale:MS lat. 12056: note 41

Palmos, Monastery of St. John:MS 266: note 31

LITURGICAL MAl',;USCRIPTS IN HUNGARIAN LIBRARIES

Rheims, Blbllotheque munlclpale:MS 226 (C. 135): note 42

229 (C. 133): note 42Rome, BibI. Angelica:

MS F. A. 1408 (T. 6. 22): 18477 (D. 7. 3.): note 41

Si, Florian, Chorherrenstift:Cod. Flor. XI. 467: note 43

st. Gall, StiftsbiblIothek:MS 348: 17

Mt. Sinai, Monastery of St. Catherine:Cod. gr. 150: note 31

Süsteren, R. C. Parish Church:Gospel book: note 105

507

Trier, Stadtbibliothek:~IS 24: note 106

Utrecht, Archiepiscopal Museum:Gospel-book of BI. Ansfrid: note 104

Vatican City: Blbl, Apostolica Vaticana:Reg. lat. 316: note 42

Vieh, Museo Episcopal:Cod. 66: note 43

Zagre/J, Capitular Library:MS l\1R 89: note 109l\IR 126: 21 and note

Zurich, Zentralbibliothek:MS Rh. 114: note 43