Ordo Romanus I (Cod. Sang. 614)

Just a minor announcement.

I've put up a transcription of the earliest manuscript of the first Ordo Romanus on the pages section (Cod. Sang. 614, ca. AD 850). Folks who can read Latin will notice that the text is in some ways different from the 'longer' version E.G. Atchley used in his 1905 Ordo Romanus Primus, which is a combined version of the texts of Jean Mabillon (Museum italicum, vol. 2, 1689) and George Cassander (Ordo Romanus de officio missae, 1561). I've written out the abbreviated words in full and added Atchley's paragraph numbering for easier reference. Enjoy.

Old Roman Chant

Ever heard the claim: "Pope Gregory the Great came up with Gregorian chant"?

For centuries, it has become common wisdom that the venerable pope was the source of what we now know of as Gregorian chant, and the assumption that it was the chant tradition of the Roman Church - apparently the sole one - was a given. Many - scholars and laymen alike - repeat this attribution, often without question. However, certain discoveries in the 19th century (which were not given proper attention until the 20th century!) has shook the foundations of centuries of pious retelling.

A Random Nit to Pick: Novus 'Ordo Missae' or 'Novus Ordo' Missae?

Just a short one for today, folks.
As many readers may know, the Mass of Pope Paul VI (aka the Ordinary Form/Forma Ordinaria, et al.) is known in some circles as the 'Novus Ordo Mass'. A stroll through the awl-mightee internetz reveals that this bilingual term is actually quite well-known and used. Some folks even use the term in a pejorative manner, even drawing connections between it and Novus Ordo Seclorum of the US' Great Seal, and from there, the Freemasons or the Illuminati or Jewish bankers or whatnot (take your pick) or even Hitler and his Neuordnung - as good conspiracy theories often tend to do.

There is, however, something wrong about the usage of this term that I find hard NOT to nitpick. Many of the people who use the phrase parse it incorrectly. The original Latin term from which 'Novus Ordo Mass' comes from is novus Ordo Missae. Pope Paul VI himself used the phrase once in a speech for the Consistory for the creation of twenty new Cardinals in May of 1976:

Peculiari autem modo id eo gravius censendum est, quod illuc divisio inducitur, ubi congregavit nos in unum Christi amor, scilicet in Liturgiam atque in Eucharisticum Sacrificium, cum denegetur obsequium normis de re liturgica statutis. At vero, nomine ipsius Traditionis Nos ab omnibus filiis Nostris atque ab omnibus catholicis communitatibus postulamus, ut cum dignitate pietatisque fervore renovatae Liturgiae ritus celebrentur. Usus novi Ordinis Missae minime quidem sacerdotum vel christifidelium arbitrio permittitur. Instructione autem edita die quarto decimo mensis Iunii anno millesimo nongentesimo septuagesimo primo provisum est, ut Missae celebratio antiquo ritu sineretur, facultate data ab Ordinario, tantummodo sacerdotibus aetate provectis vel infirmis, qui Divinum Sacrificium sine populo offerrent. Novus Ordo promulgatus est, ut in locum veteris substitueretur post maturam deliberationem, atque ad exsequendas normas quae a Concilio Vaticano II impertitae sunt. Haud dissimili ratione, Decessor Noster S. Pius V post Concilium Tridentinum Missale auctoritate sua recognitum adhiberi iusserat.

That being said, because of Pope Paul's use of wording here in the Latin, many thus have the misconception that 'Novus Ordo' is somehow the actual title of the OF Mass, sometimes even ascribing spookily vague and threatening qualities to it. Newsflash; It isn't. Folks often parse novus Ordo Missae as Novus Ordo / Missae (which gives us 'Novus Ordo Mass', but the correct way to do it is novus / Ordo Missae, the "new Order of Mass". As everyone may know, the form of the Ordinary (i.e. the regular, unvarying parts) of the Mass, be it the 1570 or the 1970 Missal, has no official title: it is simply called the Ordo Missae, "Order of Mass". Names like 'Tridentine' or 'Pian' or 'Extra/Ordinary Form' or 'Pauline' or 'Latin Mass' are simply unofficial titles. In context Novus Ordo is thus not meant to be a title in the sense of the 'Mass of the New Order': it's just a (rather bland if you ask me) designator - the 'new Ordo Missae'.
Hence, I'm not too fond of calling the 'Ordinary Form' Novus Ordo Mass: it's a misuse of the Latin and gives off the wrong connotations in the wrong hands, in my humble opinion (seriously, 'New Order' (of the Ages?) Mass??). I'd rather people have it called in full English as "the new Mass Order" or suchlike. Or why not use Latin - novus Ordo Missae? ;)

The Roman Mass of the Late 15th Century now (partly) up!

It may not be much of a news, I know, but I've finished typing half of the ordo of the 15th century Roman Mass, derived from Henry Bradshaw & Son's Missale Romanum Mediolani, 1474. It's only half-complete, so stay tuned for updates.

The Triduum as it was in the Church of Rome: Holy Thursday from the Gelasian Sacramentary, Part 2

(Part 1 here)

RECONCILIATIO POENITENTIS AD MORTEM.

Deus misericors, Deus clemens, qui secundum multitudinem miserationum tuarum peccata poenitentium deles, et praeteritorum criminum culpas venia remissionis evacuas, respice super hunc famulum tuum et remissionem sibi omnium peccatorum tota cordis confessione poscentem deprecatus exaudi. Renova in eo, piissime Pater, quicquid terrena fragilitate corruptum est vel quicquid diabolica fraude violatum est: in unitatem corporis ecclesiae tuae membrum, perfecta remissione restitue: miserere, Domine gemituum, miserere lacrimarum, et non habentem fiduciam, nisi in tua misericordia, ad sacramentum reconciliationis admitte: Per.
Maiestatem tuam, Domine, supplices deprecamur, ut huic famulo tuo, longo squalore poenitentiae macerato, miserationis tuae veniam largire digneris, ut nuptiale veste recepta, ad regalem mensam unde eiectus fuerat mereatur intrare. Per.

The Triduum as it was in the Church of Rome: Holy Thursday from the Gelasian Sacramentary, Part 1

At Rome during the 4th to 6th century, Holy Thursday was a day for the reconciliation of the penitents. In the 7th century, there were two Masses in churches celebrated by priests: one in the morning to close out Lent, and the other in the evening to commemorate the institution of the Eucharist. But during noon, a Mass was celebrated by the Pope (=Bishop of Rome) and consecrated the chrism and blessing the oils. The ministers were also instructed to reserve a portion of the "sacrifice" consecrated in this Mass for the next day: reservant de ipso sacrificio in crastinum unde communicent, as the Gelasian notes in its rubrics.

The Sacramentary contains the propers for three Masses: one for the closing of Lent, another for the chrism, and yet another for the Last Supper.

And Now...

Two random articles from E.G. Atchley's Ordo Romanus Primus that might be of some interest:

ii. Lights.

The basilicas and churches were illuminated when need was with lamps and candles, of which we have very frequent mention in the Liber Pontificalis and elsewhere. The numerous gifts, for example, recorded in the Life of St. Silvester, which although probably of later date than the time of Constantine yet belong to an early period, include large lamps in which scented oils burned, heavy silver candelabra for the nave of the Lateran Basilica, and seven bronze candlesticks before the altar in the same; and in the time of Innocent I there was said to be twenty brazen candelabra in the nave of the church of SS. Gervase and Protase, each weighing forty pounds. Later on, Pope Leo III ordained that on Sundays and festivals lights should be set on either side of the lectern during the reading of the lessons.
Prudentius makes the Prefect of the City inquire of St. Laurence for the silver scyphi in which the sacred blood was held, and for the golden candlesticks in which the tapers were set at their nocturnal meetings. Paulinus of Nola (θ 431) describes the lights in his basilica of St. Felix at the festival in the following lines:

'Now the golden doors are adorned with curtains all snow-white,
Thickly crowned with lamps the altars are brilliantly shining:
Lights are burning, and give forth the scent of the waxen papyrus,
Night and day they shine: thus night with the splendour of daylight
Blazes, and day itself, made bright with heavenly beauty,
Shines yet brighter, its light by lamps innumerable doubled.'

So, in another poem on the same subject, he mentions tapers fixed to the pillars of the church, giving forth scented odours, and lamps hanging by brazen chains in the spaces between them. These he compares to a tree full of branches, bearing little glass vessels at the end like fruit in which the lights burn: the whole candelabrum, when lit, rivalling the crowd of stars with its numerous flames.
We have got beyond mere lighting for necessity here, for the lamps were lit by day as well as by night at the festival of St. Felix: the lights are become signs of rejoicing, a common practice amongst most nations of antiquity. The well-known lines of Juvenal will suffice to recall the custom of pagan Rome:

'All things are gay: my doorway now is decked with tall branches,
And is keeping the feast with lanterns lit in the morning.'

St. Paulinus also mentions lamps (lychni) hanging by brazen chains in the basilica of St. Felix. And in the Life of Pope Hilarus we read of four golden lamps burning before the Confession in the Oratory of the Holy Cross, and ten silver candelabra hanging before the altar of the Lateran Basilica. Belisarius is recorded, in the Life of Pope Vigilius, to have offered of the spoils of the Vandals two large silver-gilt candlesticks, which stood (at the time when the biographer wrote) before the body of blessed Peter in the Vatican Basilica. There was also a branched candelabrum hanging by golden chains in the covered space (pergula) before the same Confession, given in the time of Leo III; this pope also ordained that two lamps should burn every night before the altar in the same Basilica. Pope Paschal caused them to burn by day as well as by night.

iii. Incense.

From lights to incense is but a step. The list of gifts recorded in the Liber Pontificalis under St. Silvester mentions Donum aromaticum ante altaria, after the censers. As the latter weighed thirty pounds, the passage may mean that the aromatics were burned in censers hung before the altar of the Lateran Basilica. Boniface I (418-422) is said to have ordained that no woman or man, save only a minister, should burn incense (incensum poneret). We do not meet with censers in the Liber Pontificalis before the time of Sixtus III (432-440), except in the Life of Silvester; and these latter, as was mentioned before, seem to belong rather to the time of Hilarus.
In the church of SS. Marcellinus and Peter aromatics were burned before the relics of the patron saints who were buried therein, according to the compiler of the Life of St. Silvester. Later on, Pope Sergius (687-701) hung a golden censer, with columns and a cover, before the images of St. Peter in the Vatican Basilica, 'in which incense and the odour of sweetness were put while mass was being celebrated, on festivals.' We find a similar practice at Cremona in 666, and in England under Theodore (668-690). Leo III (795-816) set up a golden censer before the vestibule of the altar in the same basilica, which weighed seventeen pounds. In the Life of Leo IV (847-855) we are told of a censer with a hanging cup (canthara) at the basilica of the Four Crowned Martyrs.
We have already dealt with the ceremonial use of incense in the pope's procession to the altar, and the deacon's procession to the ambo to read the gospel. Ordo I also mentions that the sexton and the assistant presbyter of the
stational church welcomed the pope with incense on his arrival there.
Incense was only used in the Roman rite at these two liturgical moments, save the occasional use in some basilicas of a hanging censer, burning all through the service, before some altar or image. When Amalar of Metz went to Rome for the furtherance of his liturgical studies, he found that the Ordo Romanus, by which he had set such store, had misled him in several particulars, which he recorded in the second preface to his book on the Ecclesiastical Offices. There he tells us that the Romans did not offer incense at the altar after the gospel; and there is no reference to any such practice in Ordo I, although the Gallicanized Ordo II directs it to be done.

The Mass in Köln (the Use of Köln, Germany)

We will now then turn to the Use of Cologne, more specifically, the Use of the Roman Rite in Cologne (otherwise known as Köln), Germany.

What is a 'Use'?
The Liturgical definition of a 'Use' is basically a local adaptation/modification of a particular Rite to a specific locale (for example, a Diocese). Present-day examples of this might include the Zaire Use (An inculturated version of The Ordinary form of the Roman Rite as practiced in a very limited extent in some African countries) or the Anglican Use.

Before Pope Pius V released his bull Quo Primum that promulgated his revision of the Roman Missal, a lot of places in Europe had their own particular 'Uses' which were usually derived from the Roman Rite. They all agree on the Canon (save for very minor differences in wording), but when it comes to the Ordinary and the rubrics, some places may have developed or added a particular custom that other places might not have. Other differences include celebrating feast days of saints particular to the area, a trifling variety in the Calendar, and the Propers, namely, some extra Epistles, Gospels, sequences, and/or prefaces.

About Cologne (Latin: Colonia [Colonia Agrippina], German: Köln, Kölsch: Kölle): Cologne is Germany's fourth-largest city after Berlin, Hamburg and Munich, and is the largest city both in the German Federal State of North Rhine-Westphalia and within the Rhine-Ruhr Metropolitan Area, one of the major European metropolitan areas with more than ten million inhabitants. It is one of the oldest cities in Germany, having been founded by the Romans in the year 38 BC. Cologne was granted the status of a Roman "city" in the year 50 AD.
Cologne lies on the River Rhine. The city's famous Cologne Cathedral (Kölner Dom) is the seat of the Roman Catholic Archbishop of Cologne. The University of Cologne (Universität zu Köln) is one of Europe's oldest universities.

Besides its economic and political significance in the Middle Ages the city also became an outstanding centre of medieval pilgrimage, when the Archbishop Rainald of Dassel gave the relics of the Three Wise Men (the Magi) to Cologne's cathedral in 1164 (after they in fact had been captured from Milan). Besides the three magi Cologne preserves the relics of Saint Ursula and Albertus Magnus.

The Cathedral of Cologne (German: Kölner Dom, official name: Hohe Domkirche St. Peter und Maria)

THE ORDINARY OF THE MASS ACCORDING TO THE USE OF KÖLN, GERMANY, FROM THE 1525 MISSALE COLONIENSE

Ante medium Altaris signando se signo Sanctae Crucis:
In nomine Patris et Filii et Spiritus Sancti. Amen.
Celebrans: Adjutorium nostrum in nomine Domini.
Ministri: Qui fecit cœlum et terram.
Celebrans: Et introibo ad Altare Dei.
Ministri: Ad Deum qui laetificat juventútem meam.
Celebrans: Confitemini Domino quoniam bonus.
Ministri: Quoniam in saecula misericordia ejus.

Celebrans: Confíteor Deo coeli et beatae Mariae Virgini et omnibus Sanctis Dei et vobis, quia peccavi nimis in vita mea contra legem Dei mei cogitatione, locutione, concensu, visu, verbo et opere, mea culpa, mea culpa, mea maxima culpa. Ideo precor gloriosam Virginem Mariam et omnes Sanctos Dei et vos, orare pro me peccatore.
Ministri: Misereatur tui omnipotens Deus, et dimissis omnibus peccatis tuis, perducat te Jesus Christus sine macula cum gaudio in vitam aeternam.
Celebrans: Amen.
Ministri: Confíteor Deo coeli et beatae Mariae Virgini et omnibus Sanctis Dei et te, quia peccavi nimis in vita mea contra legem Dei mei; cogitatione, locutione, concensu, visu, verbo et opere; mea culpa, mea culpa, mea maxima culpa. Ideo precor gloriosam Virginem Mariam et omnes Sanctos Dei et te, orare pro me peccatore.
Celebrans: Misereatur vestri omnipotens Deus, et dimissis omnibus peccatis vestris, perducat te Jesus Christus sine macula cum gaudio in vitam aeternam.
Ministri: Amen.
Celebrans: Exaudi quaesumus Domine supplicum preces confitentium tibi parce peccatis, ut pariter nobis indulgentiam tribuas benignus et pacem. Per Dominum.
Ministri: Amen.

Accendens ad Altare: Aufer a nobis, quaesumus, Domine, cunctas iniquitates nostras: ut ad Sancta sanctorum puris mentibus introire mereamur. Per Dominum.
Osculando Altare: Da mihi, Domine, sensum rectum et vocem puram, ut placeant tibi verba mea; atque cunctis audientibus ea, propter nomen sanctum tuum proficiant in vitam aeternam.
Osculando Crucifixum: Tuam Crucem adoramus, Domine; et tuam sanctam recolimus passionem. Miserere nostri, qui passus est pro nobis.
Osculando Evangelium: Pax Christi et Ecclesiae quam nobis per sanctum Evangelium tradidit; confirmet et conservet corda et corpora nostra in vitam aeternam.

Ad Introitum Celebrans: Adjutorium nostrum in nomine Domini.
Ministri: Qui fecit coelum et terram.
C: Sit nomen Domini benedictum.
Ministri: Nunc et usque in saeculum.

Introitus legatur, deinde:
Kyrie Eleison. Kyrie Eleison. Kyrie Eleison.
Christe Eleison. Christe Eleison. Christe Eleison.
Kyrie Eleison. Kyrie Eleison. Kyrie Eleison.

========================

[The Celebrant] before the middle of the Altar, shall make the sign of the Holy Cross:
In the name of the Father and of the Son and of the Holy Spirit. Amen.
Celebrant: Our help is in the name of the Lord.
Minister: Who made Heaven and Earth.
Celebrant: And I shall go in to the Altar of God.
Minister: To God who grants joy to my youth.
Celebrant: O give thanks to the Lord, for He is good.
Minister: And His mercy endures forever.

Celebrant: I confess to God in Heaven, and to the Blessed Virgin Mary, and to all the Saints of God and to you; that I have exceedingly sinned in my life against the law of my God; in thought, speech, judgment, sight, word and deed; through my fault, through my fault, through my most grevious fault. Therefore I ask the Blessed Virgin Mary, and all the Saints of God and you, to pray for me, a sinner.
Minister: May almighty God have mercy on you, and forgiving you your sins, lead you to Jesus Christ without stain as well as joyful into life everlasting.
Celebrant: Amen.
Minister: I confess to God in Heaven, and to the Blessed Virgin Mary, and to all the Saints of God and to you; that I have exceedingly sinned in my life against the law of my God; in thought, speech, judgment, sight, word and deed; through my fault, through my fault, through my most grevious fault. Therefore I ask the Blessed Virgin Mary, and all the Saints of God and you, to pray for me, a sinner.
Celebrant: May almighty God have mercy on you, and forgiving you your sins, lead you to Jesus Christ without stain as well as joyful into life everlasting.
Minister: Amen.

Celebrant: Graciously hear, we beseech You, O Lord, the prayers of Your suppliants, pardon the sins of those who confess to You; that, in Your bounty, You may grant us both pardon and peace; through our Lord...
Celebrant: Amen.

Going up into the Altar, he shall say: Take away from us, we beseech You, O Lord, all our iniquities, that we may be worthy to enter with pure minds into the Holy of Holies; through our Lord...
He shall then kiss the Altar: Give me, O Lord, a right sense and a pure voice, that my words may be pleasing to You; and for the sake of Your Holy Name may it perfect all of them who hear it into everlasting life.
He shall then kiss the Crucifix: We adore Your Cross, O Lord; We contemplate Your Holy Passion. Have mercy on us, You who have suffered for us.
He shall then kiss the Gospel Book: May the peace of Christ and the Church, which He bequeathed us by the Holy Gospel conserve and confirm our soul and body unto everlasting life.

The Celebrant then begins: Our help is in the name of the Lord.
Minister: Who made Heaven and Earth.
Celebrant: Blessed be the name of the Lord.
Minister: From henceforth, now and forever.
The Introit is now said, then:
Kyrie Eleison. Kyrie Eleison. Kyrie Eleison.
Christe Eleison. Christe Eleison. Christe Eleison.
Kyrie Eleison. Kyrie Eleison. Kyrie Eleison.

The Mass as it was in Rome: the Roman Mass of the 15th century, part 5

Oremus. Preceptis salutaribus et divina institutione formati audemus dicere:

Pater noster qui es in celis
Sanctificetur nomen tuum
Adueniat regnum tuum
Fiat uoluntas tua sicut in celo et in terra
Panem nostrum quotidianum da nobis hodie
Et dimitte nobis debita nostra
Sicut et nos dimittimus debitoribus nostris
et ne nos inducas in tentationem.
Sed libera nos a malo Amen.

Libera nos quaesumus Domine ab omnibus malis preteritis presentibus et futuris et intercedente beata et gloriosa semper uirgine Dei genitrice Maria cum beatis apostolis tuis Petro et Paulo atque Andrea et omnibus sanctis da propitius pacem in diebus nostris ut ope misericordie tue adiuti et a peccato simus semper liberi et ab omni perturbatione securi. Hic frangit Hostiam primo in duas partes dicens: Per eumdem Dominum nostrum Iesum Xpm Filium tuum Deinde frangit unam partem in duas partes dicens: Qui tecum vivit et regnat in unitate Spiritus Sancti Deus Hic eleuet modicus tertiam partem cum calice dicens: Per omnia secula seculorum.

Amen.

Hic facit signum Crucis super sanguinem dicens: Pax + Domini sit + semper uobis+cum.
R./ Et cum spiritu tuo.

Sequitur: Agnus Dei qui tolis peccata mundi miserere nobis.
Agnus Dei qui tolis peccata mundi miserere nobis.
Agnus Dei qui tollis peccata mundi dona nobis pacem.

Hic inclinat se ante corpus Domini dicens: Domine Iesu Xpe qui dixisti Apostolis tuis pacem meam do vobis pacem relinquo uobis ne respicias peccata mea sed fidem ecclesie tue eamque secundum uoluntatem tuam pacificare et coadunare digneris qui vivis et regnas Deus per omnia secula seculorum. Amen.

Hic deosculatur Altare dicens: Pax tecum.
R./ Et cum spiritu tuo.

Domine Iesu Xpe fili Dei uiui qui ex uoluntate Patris cooperante Spiritu Sancto per mortem tuam mundum uiuificasti libera me per hoc sacrificium Corpus et Sanguinem tuum ab omnibus iniquitatibus meis et uniuersis malis et fac me tuis semper inherere mandatis et a te numquam separari permittas qui cum eodem Deo Patre et Spiritu Sancto uiuis et regnas Deus in secula seculorum. Amen.

Perceptio corporis tui Domine Iesu Xpe quod ego indinus sumere presumo non mihi proueniat in iudicium et condemnationem sed pro tua pietate prosit michi ad tutamentum mentis et corporis et ad medelam percipiendam qui uiuis et regnas cum Deo Patre etcetera.

Hic accipitur patena cum corpore Xpi: Panem celestem accipiam et nomen Domini inuocabo.
Hic percutiat ter pectus dicens: Domine non sum dignus et intres sub tectum meum sed tantum dic uerbo et sanabitur anima mea.
Hic sumat corpus reuerenter signans se illo dicens: Corpus Domini nostri Iesu Xpi custodiat animam meam in uitam eternam. Amen.

Hic accipiat calicem et dicat: Quid retribuam Domino pro omnibus quae retribuit michi. Calicem salutaris accipiam et nomen Domini inuocabo. Laudans inuocabo Dominum et ab inimicis meis saluus ero.
Hic sumat sanguinem dicens: Sanguis Domini nostri Iesu Xpi custodiat animam meam in uitam eternam. Amen.
Post sumptionem sanguinis dicat: Quod ore sumpsimus Domine pura mente capiamus et de munere temporali fiat nobis remedium sempiternum Amen.

Hic dicit purificando: Corpus tuum Domine quod sumpsi et Sanguis quem potaui adhereat uisceribus meis et presta ut in me non remaneat scelerum macula quem pura et sancta refererunt sacramenta Qui uiuis.

Finita missa et data benedictione inclinat se ante medium altaris et dicit hanc orationem qua finita osculatur altare: Placeat tibi sancta Trinitas obsequium seruitutis mee et presta ut sacrificium quod oculis tue maiestatis indignus obtuli tibi sit acceptabile michique et omnibus proquibus illud obtuli sit te miserante propitiabile. Per Xpm Dominum nostrum Amen.
=====================

Let us pray. Taught by our Savior's command and formed by the word of God, we dare to say:

Our Father, who art in Heaven,
Holy be Thy Name;
Thy Kingdom come;
Thy will be done on Earth as it is in Heaven.
Give us this day our daily bread;
And forgive us our trespasses
As we forgive those who trespass against us;
And lead us not into temptation.
But deliver us from evil. Amen.

Deliver us, O Lord, we beg You, from all evils, past, present, and to come; and by the intercession of the blessed and glorious ever-Virgin, Mother of God, Mary, together with Your Blessed Apostles Peter and Paul, and Andrew, and all the Saints; mercifully grant peace in our days, that through the bounteous help of Your mercy, we may be always free from sin and safe from all disturbance. Here he breaks the Host first into two pieces, saying: Through the same Jesus Christ, Your Son, Then he breaks the first half into two pieces, saying: who lives and reigns with You, in the unity of the Holy Spirit; God, Here he moderately elevates the third part with the Chalice, saying: forever and ever.

Amen.

Here he makes the sign of the Cross over the Blood, saying: The peace + of the Lord be + always + with you.
R./ And with your spirit.

Then follows: Lamb of God, who takes away the sins of the world, have mercy on us.
Lamb of God, who takes away the sins of the world, have mercy on us.
Lamb of God, who takes away the sins of the world, grant us peace.

Here he shall bow before the body of the Lord, saying: Lord Jesus Christ, who said to Your Apostles: My peace I give to you, Peace I leave you; look not upon my sins, but upon the faith of Your Church; and deign to give her that peace and unity which is agreeable to Your will: God, who lives and reigns, forever and ever. Amen.

Here he kisses the Altar, saying: Peace be with you.
R./ And with your spirit.

Lord Jesus Christ, Son of the living God; who, by the will of the Father and the cooperation of the Holy Spirit, has by Your death given life to the world; deliver me by this, Your most sacred Body and Blood, from all my iniquities and from every evil; make me cling always to Your commandments, and permit me never to be separated from You. Who with the same God the Father and the Holy Spirit lives and reigns; God, frever and ever. Amen.

Let not the partaking of Your Body, O Lord Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and condemnation; but through Your mercy may it be to me a safeguard and a healing remedy both of soul and body. Who lives and reigns with God the Father etc.

Here he shall take the paten with the body of Christ: I will take the Bread of Heaven, and will call upon the name of the Lord.
Here he strikes his breast, saying: Lord, I am not worthy that You should enter under my roof; but only say the word, and my soul shall be healed.
Here he shall consume the Host reverently and sign himself, saying: May the Body of Our Lord Jesus Christ preserve my soul to everlasting life. Amen.

Here he shall take the Chalice and say: What return will I make to the Lord for all the things that He has given to me? I will take the chalice of salvation, and call upon the Name of the Lord. I will call upon the Lord and give praise, and I will be saved from my enemies.
Here he shall consume the Blood, saying: May the Blood of Our Lord Jesus Christ preserve my soul to everlasting life. Amen.
After consuming the Blood, he shall say: Grant, O Lord, that what we have taken with our mouth, we may receive with a pure mind; and that from a temporal gift it may become for us an everlasting remedy. Amen.

Here, while purifying, he shall say: May Your Body, O Lord, which I have received and Your Blood which I have drunk, cleave to my bowels, and grant that no stain of sin remain in me; whom these pure and holy Sacraments have refreshed; who lives, etc.

When the Mass is finished and the benediction given, he shall bow before the middle of the Altar and say this prayer; afterwards he shall kiss the Altar: May the tribute of my homage be pleasing to You, O most holy Trinity. Grant that the Sacrifice which I, unworthy as I am, have offered in the presence of Your Majesty, may be acceptable to You. Through Your mercy may it bring forgiveness to me and to all for whom I have offered it; through Christ our Lord. Amen.

The Mass as it was in Rome: the Roman Mass of the 15th century, part 4

NOTE: The following article contains the text of the Canon of the Mass from the Missale Romanum Mediolani. I would not be providing an English translation of it here, as it is exactly similar to the one used in the Post-1570 Roman Mass anyway, but would kindly refer the reader to this link which has the Canon (post-1570 version) in both Latin and English, which could also be helpful for comparison between the rubrics.

Te igitur, clementissime Pater per Iesum Xpm Filium tuum Dominum nostrum supplices rogamus ac petimus uti accepta habeas et benedicas hec + dona hec + munera hec + sancta sacrificia illibata in primis que tibi offerimus pro Ecclesia tua sancta catholica quam pacificare custodire adunare et regere digneris toto orbe terrarum una cum famulo tuo Papa nostro N. et Antistite nostro N. et omnibus orthodoxis atque catholice et apostolice fidei cultoribus.

Memento Domine famulorum famularumque tuarum N. et omnium circumstantium quorum tibi fides cognita est, et nota deuotio: pro quibus tibi offérimus uel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus pro redemptione animarum suarum, pro spe salutis et incolumitatis sue tibique reddunt uota sua eterno Deo, uiuo et uero.

Communicantes et memoriam uenerantes in primis gloriose semper uirginis Marie, genitrícis Dei et Domini nostri Iesu Christi sed et beatorum apostolorum ac martyrum tuorum Petri et Pauli Andree Iacobi Ioannis Thome Iacobi Philippi Bartholomei Matthei Simonis et Thaddei Cleti Clementis Xysti Cornelii Cyprini Laurentii Crisogoni Ioannis et Pauli Cosme et Damiani et omnium sanctorum tuorum quorum meritis precibusque concedas ut in omnibus protectionis tue muniamur auxilio. Per eumdem Xpm Dominum nostrum. Amen.

Hanc igitur oblationem seruitutis nostre sed et cuncte famílie tue quesumus Domine ut placatus accípias diesque nostros in tua pace disponas atque ab eterna damnatione nos eripi et in electorum tuorum iubeas grege numerari. Per Xpm Dominum nostrum. Amen.

Quam oblationem tu Deus in omnibus quesumus bene+dictam adscrip+tam, ra+tam rationabilem acceptabilemque facere digneris ut nobis Cor+pus et San+guis fiat dilectissimi Fílii tui Domini nostri Iesu Xpi.

Hic accipiat hostiam in manibus dicendo¹: Qui pridie quam pateretur accepit panem in sanctas ac uenerabiles manus suas et elevatis oculis in celum ad te Deum Patrem suum omnipotentem tibi gratias agens bene+dixit fregit deditque discipulis suis dicens: Accipite et manducate ex hoc omnes.

Hoc est enim Corpus meum.

Hic deponat hostiam et leuet calicem dicens²: Simili modo postquam cenatum est accipiens et hunc preclarum calicem in sanctas ac uenerabiles manus suas item tibi gratias agens bene+dixit deditque discipulis suis dicens: Accipite et bibite ex eo omnes.Hic est enim Calix Sanguinis mei
noui et eterni testamenti
mysterium fidei
qui pro uobis et pro multis effundetur
in remissionem peccatorum.

Hec quotiescumque feceritis, in mei memoriam facietis.

Vnde et momores Domine nos serui tui sed et plebs tua sancta eiusdem Xpi Filii tui Domini nostri tam beate Passionis nec non et ab inferis Resurrectionis sed et in coelos gloriose Ascensionis offerimus preclare maiestati tuae de tuis donis ac datis hostiam + puram hostiam + sanctam, hostiam + immaculatam panem + sanctum vite eterne et calicem + salutis perpetue.

Supra que propitio ac sereno uultu respicere digneris et accepta habere sicuti accepta habere dignatus es munera pueri tui iusti Abel et sacrificium patriarce nostri Abrahe et quod tibi obtulit summus sacerdos tuus Melchisedech sanctum sacrificium immaculatam hostiam. Hic inclinet se dicat³.

Supplices te rogamus omnipotens Deus iube hec perferri per manus sancti Angeli tui in sublime altare tuum in conspectu diuine maiestatis tue ut quoquot ex hac altaris participatione sacrocanctum Filii tui Cor+pus et San+guinem sumpserimus omni benedictione celesti et gratia repleamur. Per eumdem Xpm Dominum nostrum. Amen.

Memento etiam Domine famulorum famularumque tuarum N. et N. qui nos precesserunt cum signo fidei et dormiunt in somno pacis. Ipsis Domine et omnibus in Christo quiescentibus locum refrigerii lucis et pacis ut indulgeas deprecamur. Per eumdem Xpm Dominum nostrum. Amen.

Hic percutiat pectus suum aliquantum altius dicens⁴: Nobis quoque peccatoribus famulis tuis de multitudine miserationum tuarum sperantibus partem aliquam et societatem donare digneris cum tuis sanctis Apostolis et martiribus cum Ioanne Stephano Matthia Barnaba Ignatio Alexandro Marcellino Petro Felicitate Perpetua Agata Lucia Agnete Cecilia Anastasia et omnibus Sanctis tuis intra quorum nos consortium non estimator meritim sed uenie quesumus largitor admitte. Per Xpm Dominum nostrum. Hic non dicitur Amen⁵:

Per quem hec omnia Domine semper bona creas sancti+ficas vivi+ficas bene+dicis et prestas nobis. Per ip+sum et cum ip+so et in ip+so est tibi Deo Patri + omnipotenti in unitate Spiritus + Sancti omnis honor et gloria.

Per omnia secula seculorum.
R./ Amen.

FOOTNOTES (Translations of the rubrics)

1.) Here he shall take the Host in his hands and say:
2.) Here he shall put down the Host and raise the Chalice, saying:
3.) He shall bow and say:
4.) Here he shall beat his breast deeply to some extent, saying:
5.) Here Amen is not said.

The Mass as it was in Rome: the Roman Mass of the 15th century, part 3

NOTE: The following are the various Prefaces (and special forms of the Communicantes and the Hanc Igitur) for various feasts and seasons. I will not provide an English translation of them here, but please kindly check the links below to various Masses which contain the English versions of these Propers.

1.)THE PREFACE OF THE NATIVITY: The following Preface is sung everyday starting from the vigil of the Nativity of the Lord up to the Epiphany and in the Purification of the Virgin, and the Mass of the Body of Christ (i.e. Corpus Christi).

Sequens Prephatio cum suo cantu dicitur quotidie a vigilia nativitatis Domini usque ad Epyphaniam et in purificatione Virginis Marie et in Missa de corpore Christi: Eterne Deus quia per incarnati Uerbi mysterium noua mentis nostre oculis lux tue claritatis infulsit ut dum uisibiliter Deum cognoscimus per hunc in inuisibilium amorem rapiamur. Et ideo cum Angelis et Archangelis cum Tronis et Dominationibus cumque omni militia celestis exercitus hymnum glorie tue canimus sine fine dicentes:

Sanctus Sanctus Sanctus Dominus Deus Sabaoth. Pleni sunt celi et terra gloria tua. Osanna in excelsis. Benedictus qui venit in nomine Domini. Osanna in excelsis.

Communicantes et noctem uel diem sacratissimum celebrantes qua uel quo beate Marie intemerata virginitas huic mundo edidit Saluatorem sed et memoriam venerantes in primis eiusdem gloriose semper uirginis Marie Genitricis eiusdem Dei et Domini nostri Iesu Christi sed et beatorum Apostolorum et cetera.

2.) THE PREFACE OF THE EPIPHANY: The follwing Preface is sung at the Epiphany of the Lord and during the whole octave:

Sequens Prephatio cum suo cantu dicitur in Epyphania Domini et per totam octavam: Eterne Deus quia cum Unigenitus tuus in substantia nostre mortalitatis apparuit noua nos immortalitatis sua lucem reparauit. Et ideo.

Communicantes et diem sacratissimum celebrantes quo Unigenitus tuus in tua tecum gloria coeternus in ueritate carnis nostre uisibiliter corporalis apparuit sed et memoriam uenerantes in primis gloriose semper uirginis Marie genetricis eiusdem Dei et Domini nostri Iesu Xpi sed et beatorum Apostolorum et cetera.

3.) THE PREFACE FOR LENT: The following Preface is sung everyday starting from Ash Wednesday up to Palm Sunday, unless the Mass occurs during a Feast:

Sequens Prephatio cum suo cantu dicitur quotidie a Die Cineris usque ad Dominicam in ramis Palmarum. Nisi in Missa de festo si occurrerit: .Eterne Deus qui corporali ieiunio uitia comprimis mentem eleuas uirtutem largiris et premia per Xpm Dominum nostrum per quem maiestatem.

4.) THE PREFACE FOR EASTER: The following Preface is sung everyday starting from the Paschal Vigil up to the (Easter) Octave, in solemn feasts, and in all Sundays that had not been assigned with another Preface up to the feast of the Ascension:

Sequens Prephatio cum suo cantu dicitur quotidie a vigilie Pasche usque ad octavam et in solemnibus festis et per omnes Dominicas usque ad Ascencionem ubi non assignatur alia Prephatio: Aequum et salutare, te quidem Domine omni tempore sed in hoc potissimum die gloriosis predicare cum Pascha nostrum immolatus est Cristus. Ipse enim verus est Agnus qui abstulit peccata mundi. Qui mortem nostram moriendo destruxit et uitam resurgendo reparavit. Et ideo cum Angelis.

Infra Ac.: Communicantes, et diem sacratissimum celebrantes Resurrectionis Domini nostri Iesu Xpi secundum carnem sed et memoriam uenerantes in primis gloriose semper Uirginis Marie genetricis eiusdem Dei et Domini nostri Iesu Christi sed et beatorum Apostolorum et cetera.

Hanc igitur oblationem servitutis nostre set et cuncte familie tue quam tibi offerimus pro his quoque quos regenerare dignatus es ex aqua et Spiritu Sancto tribuens eis remissionem omnium peccatorum quesumus Domine ut placatus accipias diesque nostros et cetera.

5.) THE PREFACE OF THE ASCENSION: The following Preface is sung in Ascension day and all the way up to the vigil of Pentecost:

Sequens Prephatio cum suo cantu dicitur in die Ascensionis et deinceps usque ad vigiliam Pentecostes: Per Xpm Dominum nostrum. Qui post resurrectionem suam omnibus discipulis suis manifestus apparuit et ipsis cernentibus est elevatus in celum ut nos divinitatis sue tribueret esse participes. Et ideo.

Communicantes et diem sacratissimum celebrantes quo Dominus noster unigenitus Filius tuus unitam sibi fragilitatis nostre substantiam in glorie tue dextera collocauit sed et memoriam uenerantes in primis gloriose semperque Uirginis Marie genetricis eiusdem Dei et Domini nostri Iesu Xpi sed et beatorum Apostolorum, et cetera.

6.) THE PREFACE FOR PENTECOST: The following Preface is sung from the vigil of Pentecost up to its octave:

Sequens Prephatio cum suo cantu dicitur a vigilia Pentecostes usque ad octavam: Per Xpm Dominum nostrum. Qui ascendens super omnes celos sedensque ad dexteram tuam promissum Spiritum Sanctum hodierna die in filios adoptionis effudit. Quapropter profusis gaudiis totus in orbe terrarum mundus exsultat. Sed et superne Uirtutes atque angelice Potestates hymnum glorie tue concinunt sine fine dicentes: Sanctus.

Communicantes et diem sacratissimum Pentecosten celebrantes quo Spiritus Sanctus Apostolis innumeris linguis apparuit sed et memoriam venerantes et cetera.

Hanc igitur oblationem seruitutis nostre set et cuncte familie tue quam tibi offerimus pro his quoque quos regenerare dignatus es ex aqua et Spiritu Sancto tribuens eis remissionem omnium peccatorum quesumus Domine ut placatus accipias et cetera.

7.) THE PREFACE OF THE APOSTLES: The following Preface is sung in all feasts of the Apostles and Evangelists and the octaves thereof, save on other Feasts within the octave:

Sequens Prephatio cum suo cantu dicitur in omnibus festis Apostolorum et Euangelistarum, et per octauas eorum et si de alio festo infra illas octauas agatur et hoc ubi alia non assignatur: Equum et salutare te Domine suppliciter exorare ut gregem tuum pastor eterne non deseras: sed per beatos Apostolos tuos continua protectione custodias. Ut hisdem rectoribus gubernetur quos operis tui vicarios eidem contulisti preesse pastores. Et ideo.

8.) THE PREFACE OF THE BLESSED VIRGIN: The following Preface is sung in all Solemnities of the Blessed Virgin Mary, and in the octaves thereof; save the feast of the Purification, on other Feasts within the octave, and at major Saturdays when the Mass of the Blessed Virgin is celebrated:

Sequens Prephatio cum suo cantu dicitur in omnibus solemnitatibus Beate Marie Uirginis, et infra octauas earum, excepto festo Purificationis etiam si de alio festo infra octavas agtur et similitur quando in diebus Sabbati maior Missa de Beata Uirgine celebratur: Eterne Deus. Et te in Assumptione (Annuntiatione, Nativitate, Visitatione, Veneratione) beate Marie semper uirginis collaudare benedicere et predicare. Que et unigenitum tuum Sancti Spiritus obumbratione concepit et uirginitatis gloria permanente lumen eternum mundo effudit Iesum Xpm Dominum nostrum. Per quem.

9.) THE PREFACE OF THE HOLY CROSS: The following Preface is sung in the solemnities of the Holy Cross:

Sequens Prephatio cum suo cantu dicitur in solemnitatibus Sancte Crucis: Eterne Deus. Qui salutem humani generis in ligno crucis constituisti ut unde mors oriebatur inde uita resurgeret et qui in ligno uincebat in ligno quoque vinceretur per Xpm Dominum nostrum. Per quem.

10.) THE PREFACE OF THE HOLY TRINITY:

Prephatio in Sancta Trinitate: Eterne Deus. Qui cum unigenito Filio tuo et Spiritu Sancto unus es Deus unus es Dominus non in unius singularitate persone sed in unius Trinitate substantie. Quod enim de tua gloria reuelante te credimus hoc de Filio tuo hoc de Spiritu Sancto sine differentia discretionis sentimus. Vt in confessione uere sempiterneque Deitatis et in personis proprietas et in essentia unitas et in maiestate adoretur equalitas. Quam laudant Angeli atque Archangeli Cherubin quoque ac Seraphin qui non cessant clamare quottidie una voce dicentes: Sanctus.

11.) THE COMMON PREFACE: The following Preface is sung in Double Feasts and the octaves thereof; save on other Feasts within the octave, and on all Semidouble Feasts and on Sundays without an assigned Proper:

Sequens Prephatio cum suo cantu dicitur in festis duplicibus et per octauas eorum etiam si de alio festo infra illas agitur. Et in omnibus semiduplicibus et Dominicis nisi proprium assignetur:

V./ Per omnia secula seculorum.
R./ Dominus uobiscum.
V./ Et cum spiritu tuo.
R./ Sursum corda.
V./ Habemus ad Dominum.
R./ Gratias agamus Domino Deo nostro.
V./ Dignum et iustum est.

Vere dignum et iustum est equum et salutare nos tibi semper et ubique gratias agere Domine sancte Pater omnipotens eterne Deus per Xpm Dominum nostrum. Per quem maiestatem tuam laudant Angel adorant Dominationes tremunt Potestates celi celorumque virtutes ac beata Seraphim socia exsultatione concelebrant. Cum quibus et nostras voces ut admitti iubeas deprecamur supplici confessione dicentes: Sanctus.

12.) THE COMMON PREFACE: The following Preface is sung in Simple Feasts and in ferial days without an assigned Proper:

Sequens Prephatio cum suo cantu dicitur in festis simplicibus et in diebus ferialibus nisi propria assignetur:

V./ Per omnia secula seculorum.
R./ Dominus uobiscum.
V./ Et cum spiritu tuo.
R./ Sursum corda.
V./ Habemus ad Dominum.
R./ Gratias agamus Domino Deo nostro.
V./ Dignum et iustum est.

Vere dignum et iustum est equum et salutare nos tibi semper et ubique gratias agere Domine sancte Pater omnipotens eterne Deus per Xpm Dominum nostrum. Per quem maiestatem tuam laudant Angel adorant Dominationes tremunt Potestates celi celorumque virtutes ac beata Seraphim socia exsultatione concelebrant. Cum quibus et nostras voces ut admitti iubeas deprecamur supplici confessione dicentes: Sanctus.

The Mass as it was in Rome: the Roman Mass of the 15th century, part 2

Completo Euangelio dicit Sacerdos: Credo in unum Deum. Patrem omnipotentem factorem celi et terre, uisibilium omnium, et inuisibilium. Et in unum Dominum Iesum Xpm Filium Dei unigenitum. Et ex Patre natum ante omnia secula. Deum de Deo Lumen de lumine Deum uerum de Deo uero. Genitum, non factum, consubstantialem Patri per quem omnia facta sunt. Qui propter nos homines et propter nostram salutem descendit de celis. Et incarnatus est de Spiritu Sancto ex Maria uirgine et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato passus et sepultus est. Et resurrexit tertia die secundum Scripturas. Et ascendit in celum sedet ad dexteram Patris. Et iterum uenturus est cum gloria iudicare uiuos et mortuos cuius regni non erit finis. Et in Spiritum Sanctum Dominum, et uiuificantem qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur qui locutus est per Prophetas. Et unam sanctam catholicam et apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum. Et uitam uenturi seculi. Amen.

Quando Sacerdos offert hanc Hostiam super altare dicat hanc orationem: Suscipe sancte Pater omnipotens et eterne Deus hanc immaculatem Hostiam quam ego indignus famulus tuus offero tibi Deo meo uivo et uero pro innumerabilis peccatis et offensionibus et negligentiis meis et pro omnibus fidelibus Xpianis uiuis atque defunctis: ut michi et illis proficiat ad salutem in vitam eternam. Amen.

Quando mittit aquam in calicem dicit orationem: Deus qui humane substantie dignitatem mirabiliter condidisti, et mirabilius reformasti da nobis per huius aque et uini mysterium eius diuinitatis esse consortes qui humanitatis nostre fieri dignatus est particeps Iesus Xpus filius tuus Dominus noster qui tecum uiuit et regnat in unitate cum Spiritus Sancti Deus, per omnia secula seculorum. Amen.

Deinde dicit: In spiritu humilitatis et in animo contrito sucipiamur a te Domine et sic fiat sacrificium nostrum in conspectu tuo hodie ut placeat tibi Domine Deus.

Sequitur oratio super hostiam et calicem cum signo Crucis: Veni Sanctifìcator omnipotens eterne Deus: et bene+dic hoc sacrificium tuo sancto nomini preparatum.

Cum incensum oblata dicit: Per intercessionem beati Michaelis Archangeli stantis a dextris altaris incensi et omnium electorum suorum incensum istud dignetur Dominus bene+dicere et in odorem suauitatis accipere. Per Xpm Dominum nostrum. Amen.

Cum incensat oblata dicit: Incensum istud a te bene+dictum ascendat ad te, Domine et descendat super nos misericordia tua.

Cum incensat altare dicit: Dirigatur Domine oratio mea sicut incensum in conspectu tuo eleuatio manuum mearum sacrificium vespertinum. Pone Domine custodiam ori meo et ostium circumstantie labiis meis ut non declinet cor meum in uerba malitie ad excusandas excusationes in peccatis.

Quando reddit turribulum Diacono dicit: Accendat in nobis Dominus ignem sui amoris et flamma eterne caritatis. Amen.

Quando Sacerdos lauat manus dicit Lavabo inter innocentes manus meas usque in finem cum Gloria Patri. Tunc inclinat se ante altare et dicit hanc orationem: Suscipe sancta Trinitas hanc oblationem quam tibi offerimus ob memoriam passionis resurrectionis et ascensionis Iesu Xpi Domini nostri: et in honorem beate Marie semper uirginis et beati Ioannis Baptiste et sanctorum Apostolorum Petri et Pauli et istorum et omnium sanctorum ut illis proficiat ad honorem nobis autem ad salutem et illi pro nobis intercedere dignentur in celis quorum memoriam agimus in terris. Per Xpm Dominum nostrum. Amen.

Erigens se deosculatur altare et uertens se ad populum dicat: Orate pro me fratres ut meum ac uestrum sacrificium acceptabile fiat apud Deum Patrem omnipotentem.
Circonstantes vero respondent: Suscipiat Dominus sacrificium de manibus tuis ad laudem et gloriam nominis sui ad utilitatem quoque nostram totiusque Ecclesie sue sancte. Amen.

============================

With the completion of the Gospel, the Priest shall say: I believe in one God, the Father Almighty, Maker of Heaven and Earth, and of all things visible and invisible.

And in one Lord, Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages; God of God, Light of Light, true God of true God, begotten, not made, of one substance with the Father; by whom all things were made. Who for us men, and for our salvation, came down from Heaven, and was incarnate by the Holy Spirit of the Virgin Mary, and was made man. Who was crucified also for us under Pontius Pilate; He suffered and was buried, and the third day He rose again according to the Scriptures, and ascended into Heaven, and sits on the right hand of the Father. And He shall come again with glory to judge both the living and the dead; of His Kingdom there will be no end.

And in the Holy Spirit, the Lord and Giver of Life, who proceeds from the Father and the Son, who with the Father and the Son together is worshipped and glorified, who spoke by the Prophets. And in one, holy, catholic, and apostolic Church. I confess one baptism for the remission of sins. And I await for the resurrection of the dead, and the life of the world to come. Amen.

When the Priest offers the Host over the Altar, he shall say this prayer: Accept, O Holy Father, Almighty and Eternal God, this spotless host, which I, Your unworthy servant, offer to You, my living and true God, to atone for my numberless sins, offences, and negligences; on behalf of all here present and likewise for all faithful Christians living and dead, that it may profit me and them as a means of salvation to life everlasting. Amen.

When the water is poured in the Chalice, this prayer shall be said: O God, who established the nature of man in wondrous dignity, and still more admirably restored it; grant, that by the Mystery of this water and wine, we may come to share in the divinity of Him who deigned to become a partaker of our humanity, Jesus Christ Your Son, our Lord; Who lives and reigns with You, in the unity of the Holy Spirit; God, forever and ever. Amen.

Then is said: In the spirit of humility and with a contrite heart, may we be accepted by You, O Lord: and may our sacrifice be so offered this day in Your sight as to be pleasing to You, O Lord God.

The prayer shall be continued over the Host and Chalice, with the Sign of the Cross: Come, O Sanctifier, Almighty and eternal God, and bless + this sacrifice prepared for the glory of Your holy Name.

With the offering of the incense is said: Through the intercession of blessed Michael the Archangel, standing at the right hand of the altar of incense, and of all His elect may the Lord deign to bless + this incense and to receive it in the odor of sweetness; through Christ our Lord. Amen.

With the censing of the Oblations is said: May this incense blessed by You, arise before You, O Lord, and may Your mercy come down upon us.

With the censing of the Altar is said: Let my prayer, O Lord, like incense before You; the lifting up of my hands, like the evening sacrifice. O Lord, set a watch before my mouth, a guard at the door of my lips. Let not my heart incline to the evil of engaging in deeds of wickedness. (Ps. 141:2-4)

With the returning of the censer to the Deacon is said: May the Lord enkindle in us the fire of His love and the flame of everlasting charity. Amen.

When the Priest shall wash his hands, he shall say: I will wash my hands in innocence (Ps. 25 [26]:6-11) up to the end, with the Glory be to the Father.
Then he shall bow to the Altar and say this prayer: Accept, O holy Trinity, this oblation which we make to You in memory of the Passion, Resurrection and Ascension of Jesus Christ our Lord; and in honor of Blessed Mary ever-Virgin, of blessed John the Baptist, the holy Apostles Peter and Paul, of these and of all the Saints; that it may add to their honor and aid our salvation; and may they deign to intercede in Heaven for us who honor their memory here on Earth. Through the same Christ our Lord. Amen.

He shall rise, kiss the Altar, and turn around to the people, saying: Pray for me, brethren, that my Sacrifice and yours may be acceptable to God the Father Almighty.
Those round about shall respond rightly: May the Lord accept the Sacrifice from your hands, to the praise and glory of His Name, for our good and for that of all His holy Church, Amen.

The Mass as it was in Rome: the Roman Mass of the 15th century

In the year 1474, what is believed to be the very first printed edition (editio princeps) of the Roman Missal, known as the Missale Romanum Mediolani, was published in Milan. From that time on until Pope Pius V's 1570 edition of the Roman Missal, there were at least 14 different printings of Missals produced in Milan, Venice, Paris and Lyon that purported to present the text of the Mass as celebrated in Rome, rather than elsewhere, and which therefore were published under the title of "Roman Missal"; however even these editions show variations from each other.

The following text is the Ordo Missae of the aforementioned Missal (with some punctuations added and the medieval spelling 'fixed' I've now edited them back to reflect most of their original ortography and punctuation). One can notice that the Roman Rite had evolved much after about 600 years (partly due to the influence of the Gallican Rite to it); the Mass was more or less similar to its 'Tridentine' (or Pian) form.

THE ORDO MISSAE, TAKEN FROM THE 1474 MISSALE ROMANUM MEDIOLANI, Editio Princeps

Paratus Sacerdos cum intrat ad Altare dicat.
V./ Introibo ad Altare Dei.
R./ Ad Deum qui letificat iuuentutem meam.
Ps. Iudica me, Deus totum deinde repetitur versus Introibo ad Altare Dei.
R./ Ad Deum qui letificat iuuentutem meam.

Deinde facit Confessionem et Absolutionem et hinc dicit uersus.
V. Deus tu conversus uiuificabis nos.
R. Et plebs tua letabitur in te.
R. Ostende nobis Domine misericordiam tuam.
R. Et salutare tuum da nobis.
R. Domine exaudi orationem meam.
R. Et clamor meus ad te ueniat.
R. Dominus uobiscum.
R. Et cum spiritu tuo.

Aufer a nobis quesumus Domine iniquitates nostras ut ad Sancta Sanctorum puris mereamur mentibus introire. Per Xpm Dominum nostrum. Amen.

Postea inclinatus dicit secreto hanc orationem: Oramus te Domine per merita sanctorum tuorum quorum reliquie hic sunt, et omnium Sanctorum ut indulgere digneris omnia peccata mea. Amen.

Qua completa ascendit ad Altare et deosculans illud accipiensque turribulum a Diacono legit Introitum cum ministris deinde dicit an dicendum est:

Gloria in excelsis Deo et in terra pax hominibus bone voluntatis. Laudamus te. Benedicimus te. Adoramus te. Glorificamus te. Gratias agimus tibi propter magnam gloriam tuam. Domine Deus Rex celestis Deus Pater omnipotens. Domine Fili unigenite Iesu Xpe. Domine Deus Agnus Dei Filius Patris. Qui tollis peccata mundi miserere nobis. Qui tollis peccata mundi suscipe deprecationem nostram. Qui sedes ad dexteram Patris miserere nobis. Quoniam tu solus Sanctus. Tu solus Dominus. Tu solus Altissimus, Iesu Xpe. Cum Sancto Spiritu in gloria Dei Patris. Amen.
Quo finito antequam dicat Dominus uobiscum osculatur Altare in medio.

In fine Gradualis uel Alleluia uel Tractus inclinat se. Diaconus coram Altari et dicit hanc orationem:
Munda cor meum ac labia mea omnipotens Deus qui labia Ysaie prophete calculo mundasti ignito ita me tua grata miseratione dignare mundare ut sanctum Euangelium tuum digne ualeam nuntiare. Per Xpm Dominum nostrum. Amen.
Dicta oratione et accepto testu inclinat se Sacerdoti celebraturo et petit benedictionem dicendo: Iube domne benedicere. Tunc dicit Sacerdos: Dominus sit in corde tuo et in labiis tuis ut digne et competenter annunties Euangelium suum in nomine Patris et Filii et Spiritus Sancti. Amen.
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The Priest prepares to go to the Altar and says:
V./ I will go to the Altar of God.
R./ To God, the joy of my youth.
V./ Judge me, O God...(the whole Psalm is recited; then is repeated the verse:) I will go to the Altar of God.
R./ To God, the joy of my youth.

Afterwards the Confession and Absolution is made; then the following verse is said:
V. Turn to us, O God, and bring us life.
R. And Your people will rejoice in You.
V. Show us, Lord, Your mercy.
R. And grant us Your salvation.
V. O Lord, hear my prayer.
R. And let my cry come to You.
V. May the Lord be with you.
R. And with your spirit.

Take away from us, O Lord, we beseech You, our sins, that we may enter with pure minds into the Holy of Holies; through Christ our Lord. Amen.

Afterwards he shall bow and say the following prayer in secret: We beseech You, O Lord, by the merits of Your Saints, whose relics lie here, and of all the Saints, deign in your mercy to pardon me all my sins. Amen.

Completing these things, the Priest shall ascend to the Altar and kiss it, take the thurible from the Deacon, and with the ministers recite the Introit. Then he shall say or intone the following:
Glory to God in the highest, and on Earth peace to men of good will.
We praise You, We bless You, We adore You, We glorify You;
We give You thanks for Your great glory.
Lord God, heavenly King, God the Father Almighty.
Lord, the only-begotten Son Jesus Christ; Lord God, Lamb of God, Son of the Father.
You who take away the sins of the world, have mercy upon us.
You who take away the sins of the world, receive our prayer.
You who are seated at the right of the Father, have mercy upon us.
For You alone are Holy; You alone are the Lord.
You alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.

When it is finished, he shall say The Lord be with you before kissing the Altar in the middle.
He shall then bow at the end of the Gradual, or the Alleluia, or the Tract. The Deacon shall come before the Altar and say the following prayer:
Cleanse my heart and my lips, O Almighty God, who cleansed the lips of the Prophet Isaiah with a burning coal. Through Your gracious mercy deign so to purify me that I may worthily proclaim Your holy Gospel; through Christ our Lord. Amen.
After saying the prayer and taking the Text, he shall bow before the celebrant Priest and ask for a blessing, saying: Grant, sir, to bless. Then the Priest shall say:May the Lord be in your heart and on your lips that your may worthily and fittingly proclaim His Gospel; in the name of the Father, and of the Son and of the Holy Spirit. Amen.

The Mass as it was in the City of Rome: The differences between Ordo I and the St. Amand Ordo

Here, we will list the observable differences between the Ordo of the Mass as it appears in the First Roman Ordo (end of the 7th century?) and the Ordo of St. Amand (9th century), which may show us an interesting example of evolution (some subtle changes, and some not-so-subtle ones) that the liturgy of Rome underwent as years went on:

1.) Ordo Romanus I: An Acolyte carries in the Gospel-Book before Mass. The Subdeacon-Attendant precedes him; on arriving at the Altar he takes the Book from him and sets it thereon.
Ordo of St. Amand: The Gospel-Book is carried in by a Subdeacon and set on the Altar by him.

2.) Ordo Romanus I: A District-Subdeacon ascertains who is to sing the Gradual and etc., then tells the Pope who sings and who reads the Epistle.
Ordo of St. Amand: The Ruler of the Choir tells a District-Subdeacon, who then tells the Pope. No mention of the Epistoler.

3.) Ordo Romanus I: When all are ready to enter, the Ruler of the Choir goes to the Precentor and says, "Sir, command!"
Ordo of St. Amand: The Pope sends word to the Precentor and says, "Sir, command!"

4.) Ordo Romanus I: No mention of any tapers.
Ordo of St. Amand: The bringing in of the Oblationer's two tapers.

5.) Ordo Romanus I: Inspection of the Eucharist reserved from previous Solemn Mass.
Ordo of St. Amand: No mention of this.

6.) Ordo Romanus I: The Pax is given before the Gloria Patri is sung.
Ordo of St. Amand: Pax given after Gloria Patri.

7.) Ordo Romanus I: Kyries sung by the Choir.
Ordo of St. Amand: Kyries sung by the Choir and repeated by the District officials below the Ambo.

8.) Ordo Romanus I: After the Responsory Psalm the Gospeller kisses the Pope's feet.
Ordo of St. Amand: The Gospeller only bows to the Pope.

9.) Ordo Romanus I: The Subdeacon-Attendant holds the Gospel-Book for the kissing after the reading.
Ordo of St. Amand: The Gospel-Book held by a Subdeacon.

10.) Ordo Romanus I: No mention of the Pallium (used here in the sense of Altar cloth).
Ordo of St. Amand: Pallium (if any) turned back off the Altar.

11.) Ordo Romanus I: The Ruler of the Choir offers water for the Chalice to the Subdeacon-Attendant.
Ordo of St. Amand: One of the Choir offers water to the Subdeacon-Oblationer.

12.) Ordo Romanus I: The Offertory Veil used in setting the Chalice on the Altar.
Ordo of St. Amand: No mention of the Offertory Veil.

13.) Ordo Romanus I: No mention of Acolytes.
Ordo of St. Amand: At Sanctus Acolytes with palls stand behind the Deacons holding Ewers and sacks.

14.) Ordo Romanus I: The Acolyte acting as Patener has a linen cloth girt around his neck.
Ordo of St. Amand: The Patener has a silken Pall or Sudary marked with a Cross.

15.) Ordo Romanus I: The veil is used when the Archdeacon raises the Chalice at the second sacring.
Ordo of St. Amand: No mention of the veil.

16.) Ordo Romanus I: No mention of any Psalm.
Ordo of St. Amand: The Psalm Beati immaculati (Psalm 119 [118]: 1-8) is sung by Priests and Deacons at the Fraction.

17.) Ordo Romanus I: The Agnus Dei is sung by the Choir.
Ordo of St. Amand: The Agnus Dei is sung by the choir and repeated by the Acolytes.

18.) Ordo Romanus I: The Sancta and the Pax come before the Fraction. No mention of the Lavatory.
Ordo of St. Amand: No mention of the Sancta. The Pax and Lavatory is done after Communion.

19.) Ordo Romanus I: Invitations to breakfast are issued during the Agnus Del.
Ordo of St. Amand: After the Communion of the Subdeacons, Notaries and District Officials.

20.) Ordo Romanus I: The next Station is announced between the Communion of the Pope and that of the Bishops.
Ordo of St. Amand: The next Station is announced during the Communion of the Bishops and Presbyters.

The Mass as it was in the City of Rome: The Ordo of St. Amand, part 4

THE POST-COMMUNION, THE DISMISSAL and THE BLESSING (cf. The Mass as it was in the City of Rome, part 9)

15. The Collect having been finished, the Deacon (not he who reads the Gospel, but another) says, "Ite, missa est!"

Then the Pontiff comes down from the Altar, and the Deacons with him, and the Subdeacon who has been mentioned above goes before him with the Censer, as also the candlesticks carried by the Acolytes; and as he passes down through the midst of the Presbytery a Subdeacon of the Choir says, "Jube, benedicere!"

And the Pontiff gives the Prayer, and they answer, "Amen." And when he goes out of the Presbytery, the judges next say, "Jube, domne, benedicere." And when the blessing has been given, they answer, "Amen."

And the Acolytes come before the Pontiff with their candlesticks, and stand before the door of the Sacristy until he is gone in; and then they put out their lights.

16. Then the Pontiff takes off his vestments, and the Subdeacons take them and hand them to the Chamberlains. The Deacons, however, unvest outside the Sacristy and their Acolytes take their vestments.

And when the Pontiff sits down, the chief Sexton of the church comes with a silver bowl (spelled as "bacea" in the original text="bacchia") with little round loaves on it (or if there is none of silver, with a bowl of some sort [catino]), and stands before the Pontiff; and there come in order the Deacons, then the Chancellor and the Secretary and the Papal-Vicar and the Subdeacons, and they receive little loaves or cakes from the Pontiff's hand. Then a drink is prepared for the Pontiff and the rest above mentioned.

All having been finished, the Pontiff gives a blessing, and they go out of the Sacristy.

APPENDIX: WHEN THE MASS IS CELEBRATED BY A BISHOP OR PRIEST

17. And this which we have omitted, we recall to mind; that is, that if the Pontiff should not make his appearance, the Deacons set out as is said above. And if there should be no Deacons, the Presbyter proceeds in their place from the Sacristy with the candlesticks to set before the Pontiff's throne, and he can read the Gospel in the Ambo divested of his planeta like a Deacon, and on coming down from the Ambo he puts his planeta on again.

And when the Deacons or Presbyters come before the screen, the Bishop or Presbyter who is going to celebrate Mass that day comes from the left side of the presbytery, and the Deacon who is going to read the Gospel that day gives him the Kiss of Peace. And when the Choir have finished "Kyrie Eleison", the Bishop goes to the right side of the Throne within the screen, and says, "Gloria in Excelsis Deo."

But if it should be a Presbyter who is celebrating, he does not say Gloria in Excelsis Deo, but only advances and says the Collect. And when that is over, he returns to his place until the Gospel is read. When that is over, he advances as above, and says, "Dominus vobiscum", then, "Oremus"; and everything is done as it is described above.

And when he comes to, "Omnis honor et gloria" [at the end of the Canon], the Deacon does not lift up the Chalice as he does for the Pontiff, but the Bishop or Presbyter [who is celebrating] lifts up two loaves, and touches the Chalice with them as he says, "Per omnia saecula saeculorum."

The Niche of the Pallia in St. Peter's Basilica. Newly-blessed palliums are placed inside the urn seen in this photograph overnight before the pallium ceremony (June 29th, the feasts of Sts. Peter and Paul). They rest in this spot that is very close to the bones of St. Peter (in fact, just behind this niche lies a 2nd-century structure built over the Apostle's tomb).

THE FERMENTUM

And when he is going to say, "Pax Domini sit semper vobiscum", the Subdeacon holds a piece of the Holy Element, which the Pontiff has consecrated, at the right corner of the Altar; and the Deacon takes it and hands it to the Bishop or Presbyter, who thereupon makes a Cross with it over the Chalice, saying, "Pax Domini sit semper vobiscum."

Then he kisses the Altar, and the Deacon gives the Kiss of Peace to the Subdeacon. Then another Bishop comes from the left side [of the Presbytery], and they both hold their hands over the loaves and break them; and then the [second] Bishop goes back again to his place. The Bishop or Presbyter who is celebrating the Mass then hands one whole Loaf, and a portion of one which has been divided, to the Deacon; and he puts the portion on the Paten, and that which is whole into a little sack held by an Acolyte.

The latter then goes to the Archpresbyter for him to break the Loaf, but the bishop stands at the left side of the Altar until the loaves have been transferred to the little sacks of the Acolytes, as is the custom. Then the Bishop turns back before the Altar, and breaks the portion of the Loaf which was left there. And as soon as the Fraction has been completed, the Deacon announces the next Station, as is the custom.

Then both Bishops and Presbyters come before the Altar to communicate; and the Bishop [who is celebrating] places two fragments in the hand of the first of the [other] Bishops, and he who receives them returns one of the fragments to the celebrant, and he holds the fragment in his right hand until they have communicated,
as described above. Then he who is celebrating the Mass places his hands upon the Altar, and communicates. Then the Deacons communicate, and the Bishop or Presbyter who first communicated administers the Chalice to them; and he holds the Chalice, and accomplishes all things as is written above.

The Mass as it was in the City of Rome: The Ordo of St. Amand, part 3

THE PREFACE, SANCTUS and THE CANON (cf. The Mass as it was in the City of Rome, part 6 and part 7)
8. On Christmas day, the Epiphany, the Holy Sabbath, Easter day, Easter Monday, Ascension Day, Whitsunday and the feast of Saints Peter and Paul, the Bishops stand behind the Pontiff with bowed heads, and the Presbyters on their right and left, and each one holds a corporal in his hand; two loaves are then given to each of them by the Archdeacon, and the Pontiff says the Canon so that he can be heard by them; and they hallow the loaves which they hold, just as the Pontiff hallows those on the Altar. The Deacons, however, stand with bowed heads behind the Bishops; and the Subdeacons face the Pontiff with bowed heads until he says "Nobis quoque peccatoribus".

9. If, however, they be not Solemn days, when the Chalice is put on the Altar, the presbyters go back into the Presbytery, and the rest of the Clergy in like manner go back and stand below the platform; and if it should happen to be a Sunday, the Presbyters stand with bowed heads, but if on weekdays they bend the knee, when the Choir begins, "Sanctus, Sanctus, Sanctus".

Then the Acolytes come and stand before the altar behind the Deacons, on the right and left, wrapped in linen cloths: and one of them, wrapped in a silken pall with a cross on it, holding the paten before his breast, stands first, and others hold bowls with ewers, others little sacks. Now when the Pontiff has come to "Omnis honor et gloria", he takes up two loaves in his hands, and the deacon takes the chalice and lifts it up a little until he says, "Per omnia saecula saeculorum, Amen."

THE PATER NOSTER, THE LIBERA NOS, THE FRACTION and THE AGNUS DEI (cf. The Mass as it was in the City of Rome, part 7 and part 8)

10. Then the Deacons and Priests rise up from prayer. And when the Pontiff has said, "Pax Domini sit semper vobiscum" the Subdeacon takes the Paten from the Acolyte, and offers it to the Archdeacon, who holds it at the Pontiff's right hand; and the Pontiff breaks one of the loaves which he offers for himself, and sets the crown of it down on the Altar, putting one whole one and the other half on the Paten; and the Archdeacon returns the Paten to the Acolyte, and the Pontiff goes to his Throne.

Then the other Deacons break [the loaves] on the Paten, and the Bishops also [break loaves] in the right side of the Apse. Then the Archdeacon lifts the Chalice up from the altar and gives it to the Subdeacon, and stands with him at the right corner of the Altar; the Acolytes then approach the Altar with little sacks and stand around the Altar; and the Archdeacon puts the loaves into their sacks, and they return to the Presbyters in order that they may break them. Meanwhile the Presbyters and the Deacons sing in an undertone, "Blessed are those that are undefiled."

If it should happen to be necessary, the loaves are first split asunder by a Presbyter, and afterwards broken in pieces by the District-Subdeacons. The choir then return to the left side of the presbytery, and the archdeacon signs to them to say, "Agnus Dei..." And in the meantime, while the Fraction is being carried out, the Acolytes who hold the bowls and the flasks answer again, "Agnus Dei..."

And when they have finished the Fraction, the Archdeacon takes the holy Chalice from the Subdeacon, and another Deacon takes the Paten from the Acolyte, and they go before the Pontiff.

THE COMMUNION and THE INVITATIONS (cf. The Mass as it was in the City of Rome, part 8)

11. The Pontiff takes the Holy Element (Sancta) from the Paten, bites a small piece off, and makes a Cross with it over the chalice, saying in an undertone, "Haec commixtio...etc." Then the Pontiff communicates of the Chalice which is held by the Archdeacon. Then the Bishops and Presbyters receive the Holy Element from the Pontiff's hand and go to the left part of the Altar and place their hands on it, and so communicate. When the Bishops and Presbyters begin to communicate, the Archdeacon goes to the right side of the Altar, and a collet stands before him with the chief bowl. Then the former announces the next station, and they all answer, "Deo gratias," and then he pours from the Chalice into the bowl.

Next, he gives the Chalice to the Bishop who first communicated, and goes to the Pontiff and receives the Holy Element from his hand, and the other Deacons do the same; and they go to the right side of the Altar and communicate. Then they partake of the Chalice at the hands of the same Bishop who communicated the Presbyters therewith. Then the Pontiff communicates the chief and the second (of the schools of the notaries and counsellors). Then the Archdeacon takes the Chalice from the Bishop, and a Subdeacon comes up with a little strainer in his hand, and he takes the Holy Element out of the Chalice, and puts it into the chief Ewer whence the Archdeacon will communicate the people; and the Archdeacon empties the Chalice into the second Chalice, and the Acolyte pours from this into the chief Ewer.

Then the Pontiff goes down to communicate the people, and the Archdeacon signs to the choir to say the Communion-Anthem. And when the choir have said it, the Subdeacons on the left side of the screen below the Throne (thronum) repeat it. And when the Magnates, Tribunes, Counts, and Judges, and any others whom he wishes, have been communicated [by the Pope], he goes to the women's side below the screen, followed by the Deacons who administer the cup to the people. Then, when he desires it, he returns to his Throne, and the Priests stand below the Presbytery to communicate the people in both species.

And in the meantime the Pontiff sits on his Throne, and an Acolyte stands before him with the holy Paten, and the Subdeacons, Notaries, and District-Officials come before him, and the Deacon communicates them with the species of Wine.

12. Then the Notaries stand before the Pontiff with pen and book (dhomum, i.e. tomum) in their hand, and he bids them write the names of those whom he wishes invited. Then the Notaries go down from the Throne, and announce the Invitations to those whose names are written down.

13. Meanwhile a Priest comes and communicates the Choir, and the Ruler of the Choir holds in his hand an Ewer which has been filled from the principal bowl; and a Presbyter takes it from his hand and makes a Cross with the Holy Element over the Ewer, and drops It in, and then he administers the Cup to the Choir. All the Presbyters do likewise when they communicate the people with the Cup. And when the Archdeacon sees that few are left to be communicated, he signs to the Choir to say, "Gloria Patri,...etc." and the subdeacons reply, "Sicut erat in principio,..." and the Choir repeat the verse.

14. Then the Pontiff comes down from the Throne and goes before the Altar, and the candlesticks are put behind him. And in the meantime the Priests and the Deacons wash their hands, and give one another a kiss in order, and the Subdeacons in their turn where they stand, and the Choir likewise in the place where they stand.