Missal

MISSAL. - From the ecclesiastical Latin Missa, whence Missale or Liber Missalis, it is the liturgical book that contains the euchological formulas (readings, chants, prayers) and the ritual prescriptions for the celebration of Holy Mass.

I. ORIGIN

The celebration of Holy Mass in antiquity and in the Middle Ages was an essentially choral act, in which miniators and cantors took an active part, for whom special books were reserved (Sacramentary, Evangeliary, Epistolary, Gradual or Antiphonary: v. LIBRI LITURGICI). If cathedral or abbey churches could boast of possessing the complete series of such books, the lesser or country churches could not do the same, often poorly provided and scarcely official, nor could the missionaries who had to carry with them whatever was necessary for the celebration, in reduced form, of the divine Mysteries. Thus it came about, for economic and practical reasons, that the M. was created, in which all the euchological formulas needed for the celebration of Mass were gathered together in sequence.

Forerunners of the M. were the libelli Missarum containing the partial formulary (prayers and Prefaces) or the complete one (prayers, readings, Prefaces, Canon) of a few Masses, preferably votive or of the "Commune." Such are, besides the collection contained in the Leonine Sacramentary, the so-called Gallican Masses of Mone, 7th century (PL 138, 863-883); the Irish Stowe M., 7th-9th century (ed. G. F. Warner, London 1906, 1915); the Liber Sacramentorum of Alcuin (PL 101, 445-66; cf. his letters 51 and 142

["misi chartulam missalem"]: ibid. 100, 215-16. 385) and the Masses of the Munich palimpsest (cod. Lat. 6333, late 8th century, ed. A. Dold, Beuron 1930). Booklets of this kind continued to be in use throughout the Middle Ages (cf. the so-called M. of Worms and of St-Aubin with a few Masses, 10th century: Leroquais [v. bibl.], I, pp. 62-63, 74) down to the 15th-16th centuries, the era in which they were replaced by portable printed M. called Missale itinerantium, Missale vade mecum or veni mecum, containing a selection of Masses and the Canon (cf. W. Weale-H. Bohatta [v. bibl.], pp. 82-85; M. Besson [v. bibl.], I, pp. 319-32). Sometimes these booklets were joined with other texts of practical use for priests engaged in the care of souls, as in the typical case of cod. 10.127-44 of the Royal Library of Brussels, 8th century (cf. P. de Puniet, Un abrégé ancien du Missel rom., in La vie et les arts lit., 7 [1920-21], pp. 534-42).

The first rudimentary and imperfect essays of M. properly so called go back to the 7th-10th centuries with the palimpsest fragments of Montecassino, cod. 271, late 7th century (ed. A. Dold, Beuron 1943); the M. of Bobbio, 8th century (ed. E. A. Lowe, London 1917, 1920), probably used by a missionary; the characteristic M. copied at S. Cristina di Olona, ca. 1850, later transferred to the monastery of Wessobrunn, with chants and readings inserted in the text of the Masses (cf. A. Dold, Geschichte eines karolingischen Plenarmissales, in Archivalische Zeitschrift, 46 [1950], pp. 1-40; these are fragmentary leaves); the Bergomense Sacramentary, 10th century (ed. P. Cagin, Solesmes 1900), the first essay, despite its title, of an Ambrosian M.; the Liber Ordinum, 10th-11th century (ed. M. Férotin, Paris 1904), a Mozarabic ritual, pontifical and M.

For the period of the origins, from the 7th-8th century down to almost the whole of the 11th century, the fusion of the individual books into the M. was anything but homogeneous, the compilers proceeding with the greatest freedom and with entirely personal criteria, almost always intent on profiting from the Sacramentaries already in existence, which they transformed in the most varied ways: the Sacramentary was, for example, bound together with a Gradual and a Lectionary (cf. Ebner [v. bibl.], p. 361; Leroquais [v. bibl.], I, pp. 64-69), or was provided with a supplement for the readings or for the antiphonale Missarum (a classic example of this is found in cod. 1519 of the University Library of Bologna, 12th century; Ebner [v. bibl.], pp. 12, 363). In other cases, on the margins or in the free spaces, obtained by scraping away the useless parts, the formulas for completing certain Masses were transcribed (cf., e.g., Leroquais [v. bibl.], I, p. 41). The antiphonale Missarum, with or without neumes, often indicated only by the first words of the individual chants, is more frequently reproduced in the body of the Sacramentary, sometimes at the beginning of it or of the individual Masses, or on the margins (cf. Ebner [v. bibl.], p. 362; Leroquais [v. bibl.], I, p. XII). The Epistles and Gospels, sometimes also indicated merely by their incipits, began to appear preferably in the votive Masses or in those of the "Commune," then in those of the "Temporale" and of the "Santorale" (cf. Ebner [v. bibl.], pp. 362-63; Leroquais [v. bibl.], I, pp. XII-XIII). Among the published texts there are characteristic cases of Sacramentaries adapted as M.: in the Vetus Missale Romanum monasticum Lateranense (ed. E. de Azevedo, Rome 1752), in use at the monastery of Sts. Sergius and Bacchus ca. the end of the 11th century (the first part reviews the prayers, the Prefaces and the Gospels, the second, less ancient, the Epistles and the antiphonale Missarum); in the M. of Canterbury (ed. M. Rule, Cambridge 1896), copied ca. 1095; in the M. of Leofric (ed. F. E. Warren, Oxford 1883, transcribed between 1050 and 1072, etc.). The growing practice on the part of celebrants of reciting even in solemn Masses the parts sung by the ministers or by the choir (a custom in effect at the end of the 11th century and in the 12th century, a normal thing ca. the middle of the 13th century), and the gradual elimination of the old codices adapted as best they could, as has been said above, led the copyists to transcribe in full and in order the formularies of the individual Masses. Thus there arose between the end of the 10th century and the 11th century the true Missale plenarium or completum, which in the 12th century would definitively prevail over the Sacramentary, destined to disappear.

The substrate of the first plenary M., with the exception of the Ambrosian and Mozarabic M., is constituted by the Frankish Sacramentary of the 9th century, an amalgam of Gregorian (predominantly), Gelasian and Gallican or Frankish elements, which in the 11th century was widespread throughout Europe, not excluding Rome (v.: CARLOMAGNO, X, reform of the liturgy; SACRAMENTARIO). Onto this Roman stock there were then grafted, to a varying extent, in the course of the 11th-13th centuries, elements of a local character, especially in the Ordinarium Missae, which determined the formation of countless diocesan or monastic rites, with their respective plenary M. such as the rites of Cologne, Sarum or Salisbury, Paris, Aquileia, of the Premonstratensians, Cistercians, Dominicans, Carthusians, Carmelites, to mention only the best known.

Although having a content of their own, the Ambrosian and Mozarabic M. had an origin and development parallel to the above-mentioned M. down to their respective first editions of 1475 (23 March, from the press of A. Zarotte, without title, Milan) and of 1500 (Toledo, Missale mixtum [that is, plenary] secundum regulam b. Isidori dictum mozarabes).

II. THE MISSAL OF THE CURIA

Among the many plenary Missals in use in the 12th-13th centuries, that of the Curia or of the papal Chapel was destined to become universal. The continual wanderings of the pontifical court, not only in Italy but also abroad, forced the « clerici capellae » to abbreviate and modify the solemn papal rites that took place in the Roman basilicas and principally in the Lateran. From such abbreviations and modifications there arose, for the Office, the Breviarium Curiae (v. BREVIARY) and, for the Mass, the Missale Curiae, which has many affinities with the already mentioned Vetus Missale Romanum edited by Azevedo. The type of this M. was definitively fixed in the time of and through the efforts of Innocent III (1198-1216). It is certain that before 1223 it was complete, since in that year he ordered Francis of Assisi to have his sons conform to it (cf. Rule, ch. 3). The M. of the Curia of the 13th century is known from cod. 100 of the Library of Avignon (copied between 1276 and 1288) and cod. Ottobonianus 356 of the Vatican Library (copied between 1288 and 1292), as M. Andrieu has excellently proved (Le Missel de la Chapelle papale à la fin du XIIIe siècle, in Miscell. F. Ehrle [Studi e testi, 38], Rome 1924, pp. 348-76); another witness of this type of M. is found in the so-called « Breviary » of St. Clare, which contains from fol. 192r to 204r Masses of the « Commune » and votive Masses (cf. A. Cholat, Le Bréviaire de Ste Claire, Paris 1904, p. 45). The two cited codices contain only the parts reserved to the celebrant (collects, Prefaces and Canon) with numerous rubrics that reproduce the Ordinarium of the papal Chapel in conformity with the liturgical innovations of Innocent III (cf. M. Andrieu, Le Pontifical romain au moyen âge, II [Studi e testi, 87], Vatican City 1940, pp. 4-5, 205, 301-308, 319-20), which was later modified when the Curia resided at Avignon (cf. Ordo XIV of card. Giacomo Gaetani Stefaneschi).

The Franciscans, adopting this M., adapted it to the needs of their apostolate and of their liturgical life and gave it the following title: Ordo Missalis Fratrum Minorum secundum consuetudinem et usum Romanae Curiae, or Romanae Ecclesiae. Gregory IX thought of extending the M. thus reformed to the whole Church, but did nothing in that regard; Nicholas III in 1277 instead ordered its acceptance by all the churches of the City (cf. A. Le Carou, Le Bréviaire romain et les Frères Mineurs au XIIIe siècle, Paris 1928, p. 213). Only three centuries later, after the necessary emendations and updatings, St. Pius V succeeded in having it accepted by almost all the Churches of the Latin rite.

The M. of the Curia, thus reformed and patronized by the flourishing Franciscan Order and by other religious, such as the Augustinians and the Servites, soon had a very wide diffusion throughout Europe, but by now its content, like that of the other types of plenary M., being fixed, except for some local element, no longer holds great interest for the liturgist: it is to the manuscript M. of the 14th-16th centuries that art scholars turn by preference, for their external presentation (script, decoration, binding) reaches in all countries the peak of perfection.

The M. of the Curia was among the first M. to be put into print, if we except the Missale speciale of Constance and the Missale abbreviatum (v. ill. at col. 795) printed by Gutenberg ca. 1457 (cf. E. Misset, Un missel spécial de Constance, oeuvre de Gutenberg avant 1450, étude liturgique et critique, Paris 1899, extract from the Bibliographe moderne, 1899, no. 4; A. Ruppel, J. Gutenberg, sein Leben u. sein Werk, 2nd ed., Berlin 1947, pp. 156-62). In fact the editio princeps was published in Milan on 6 Dec. 1474 by the press of Antonio Zarotte, of Parma, with the title: Incipit Ordo Missalis secundum consuetudinem Romane Curie (reproduced from the only copy existing at the Ambrosiana in vol. XVII of the H. Bradshaw Society, edited by R. Lippe, Missale Romanum Mediolani, 1474, I, London 1899). The content is arranged as follows: calendar; Ordo ad faciendum aquam benedictum; Proprium de tempore; after Holy Saturday follows the Ordinarium Missae with Prefaces and Canon; Proprium sanctorum; Commune Sanctorum, votive Masses and various collects; Masses for the dead, various blessings. The rubrics are inserted in the text.

The editions of the M. of the Curia followed one another rapidly, as can be seen from Weale-Bohatta ([v. bibl.], pp. 148-99), but for lack of a central organ to oversee its genuine reproduction, the editors introduced numerous variants, some of them substantial, and various updatings, as can be seen from the comparison made on 15 editions by R. Lippe (op. cit., II, London 1907).

III. THE ROMAN MISSAL OF ST. PIUS V

At the dawn of the Protestant Reformation the anarchy in the field of Latin eucharistic ecology was at its height, and the printing press, far from favoring the triumph of a particular type of M., made the situation worse. The catalogue of the M.s published in the various dioceses before the Council of Trent, compiled by Weale and Bohatta, is most instructive in this regard. Moreover: in the manuscript or printed M.s there remained traces of popular feasts such as those of the wells and of the asses, veritable carnival antics. All this gave the innovators an opening to bring discredit upon the cult and upon the liturgical books. A reform was imperative and was demanded by many; the Council of Trent provided for it in part in sess. XXV, 4 Dec. 1563. However, the commission appointed by the Council came to nothing because the criteria of its various members were too discordant: some wanted an absolute euchological uniformity for the whole Church, while others vigorously upheld the rights of the diocesan rites. As the Council was drawing to a close, it was decided to refer everything to the Roman Pontiff. Pius IV, who had already taken an interest in the question, having received the acts of the commission toward the end of 1563, summoned its members to Rome and wished other scholars to be part of it. A beginning was made with the Breviary, which was published by St. Pius V in 1568 (v. BREVIARIO), then they passed on to the M. The commission chosen by St. Pius V did not create a new M. but revised and updated the M. of the Curia, reprinted several times after 1474. In general the essential parts of the M. of St. Pius V differ little from those of the 1474 edition; indeed sometimes there are identical variants in the scriptural texts, as in the Epistle of the feria VI post Pascha.

The parts most revised are: 1) the rubrics borrowed in part from the Ordo Missae of Giovanni Burcardo, pontifical master of ceremonies (cf. the edition of J. Wickam Legg, in Tracts on the Mass [H. Bradshaw Society, XXVII], London 1904, pp. 121-74; in the notes [pp. 249-51] the parts inserted into the M. of St. Pius V are indicated), published in Rome in 1502, but already reproduced in the Roman M. printed in Venice in 1501; 2) the "Santorale" harmonized, for the saints who were to appear in it and for the rite of their feast, with that of the Breviary. The M. thus revised was presented to all the Churches of the Latin rite, with the brief Quo primum of 14 July 1570, as the authentic Roman M. Within the space of six months all the Churches that could not prove that their customs in the celebration of Mass had been approved from their origin by the Apostolic See, or that they had at least remained unchanged for the last 200 years, had to conform to it. The majority of the diocesan M.s thus had to disappear; only those of the most ancient Western rites remained in force, such as those of Milan, Lyon, Toledo, Braga, of the Carthusians, Dominicans, etc.

IV. THE ROMAN MISSAL AFTER THE REFORM OF ST. PIUS V

The Missal of St. Pius V was generally received with enthusiasm, and some dioceses that could have availed themselves of the exception provided for, such as Aquileia, renounced their own liturgy. Others, on the other hand, while accepting the new Missal, preserved part of their ancient customs: thus there arose the diocesan Propers and the Missals ad Romani formam or iuxta mentem Tridentini. Pius V had threatened very severe penalties against future manipulators of the text of the Missal, but publishers did not concern themselves much with such sanctions, and already from the second Roman edition of 1570 a correction is found in it (the beginning of the Gospel of Wednesday after the third Sunday of Lent: cf. Zaccaria [v. bibl.], I, p. 45). The gravest scandal, however, was given by the publishers of Venice (the Giunta brothers: Zaccaria [v. bibl.], I, pp. 54-56; Weale-Bohatta [v. bibl.], p. 214), who in 1596 published a Roman Missal so altered that it was placed on the index of forbidden books by decree of 1 February 1601. The corrections concerned mainly the antiphonale Missarum, whose text came from the pre-Jeromian Latin version, known as the Itala. Now the publishers of Venice believed themselves authorized: 1) to replace that venerable text with that of the Vulgate, just published, and 2) to touch up also the text and the beginnings of the Epistles and Gospels. Pope Clement VIII, intervening, appointed for this purpose a commission, in which figure the most eminent scholarly personalities of the time, such as St. Robert Bellarmine, Baronio and Gavano, which touched up here and there the text of St. Pius V, especially in the rubrics and in the scriptural texts of the readings discrepant from the Vulgate. Clement VIII promulgated the new typical edition of the Missal with the brief Cum Sanctissimum, of 7 July 1604, aggravating the penalties against those who reprinted it or put it on sale without the due licenses and guarantees of authenticity. Urban VIII, after publishing a new typical edition of the Breviary, found himself compelled to issue also a new edition of the Missal in order to harmonize the two liturgical books. The commission, appointed for the purpose, again touched up the rubrics and once more revised the biblical texts of the readings in order to harmonize them entirely with the Vulgate. Urban VIII promulgated the new edition of the Missal with the brief Si quid est, of 2 September 1634, threatening the usual canonical penalties against future transgressors. The principal transgressors this time were several French bishops infected with Jansenism and Gallicanism. From the end of the 17th century and in the 18th century there was, chiefly in France, a frenzy for composing new Missals (the neo-Gallican Missals) and new Breviaries: the non-scriptural passages were removed; rubrics were changed; Prefaces and Sequences were increased, the most famous being the Preface for the feast of All Saints composed by the Jansenist L.-F. Boursier (cf. P. Guéranger, Institutions liturgiques, II, 2nd ed., Paris 1880, p. 330). In Italy, the Synod of Pistoia (VI session, 27 September 1786) dealt with the reform of the Missal, but according to the spirit that hovered beyond the Alps (cf. Atti e decreti del Concilio diocesano di Pistoia, Florence 1786, p. 205).

These Missals spread in France and the neighboring regions for over a century; they disappeared only in the wake of the campaign to reestablish the Roman liturgy, begun and sustained by Msgr. Pierre-Louis Parisis, bishop of Langres (pastoral letter, 15 October 1839) and by Abbot Dom Guéranger. This return to the Roman Missal in the dioceses beyond the Alps, including those of Cologne, Münster and Trier, provided the occasion for Leo XIII to publish a new typical edition of the Missal that would take account of all the variations subsequent to Urban VIII. The edition was published at Regensburg (Pusiet) in 1884.

The last typical revision of the Missal is due to Bl. Pius X, who wished to bring the Breviary and the Missal back to a greater purity of lines (cf. the bull Divino afflatu of 1 November 1911). The general norms for the revision of the Missal and the Breviary, in anticipation of a true reform, were fixed by the Pontiff in the motu proprio Abhinc duos annos of 23 October 1913, and the Commission charged with the work was enjoined: 1) not to introduce other innovations beyond those required by the variations already introduced into the new typical edition of the Breviary (1914) and by the decrees of the Sacred Congregation of Rites; 2) to touch up the rubrics and not the substance of the Missal. In fact the text of the Missal was not touched, except for a few corrections or additions of secondary importance (for example, the Prefaces of St. Joseph and of the dead, prescribed on 9 April 1919: AAS, 11 [1919], pp. 190-91). The rubrics were revised but there was not the courage to recast them, for which reason the rubricae generales Missalis remained those of the typical edition of Leo XIII of 1900, to which follow, as in the Breviary, the Additiones et variationes in rubricis Missalis ad normam bullae « Divino afflatu » et S. R. C. subsequentum decretorum. The votive Masses were reduced and the formularies of the three Masses of the dead for 2 November were added, granted by Benedict XV with the brief Incruentum Altaris sacrificium, of 10 August 1915 (AAS, 7 [1915], pp. 401-404). The typical edition of the Masses of the dead was published separately in 1919 with the title Missae defunctorum ex Missali Romano desumptae. The calendar too was harmonized, in content and rite, with that of the Breviary. The edition was promulgated and declared typical by Benedict XV with a decree of the Sacred Congregation of Rites of 25 July 1920 (cf. L. Barin, Il M. romano riformato da Pio X e promulgato da Benedetto XV. Commento e note illustrative alle modificazioni introdotte dalla ed. tipica MCMXX, Rovigo 1920).

V. THE CONTENT

1) Pontifical documents. The decree of the Sacred Congregation of Rites (25 July 1920); the briefs already mentioned of St. Pius V, of Clement VIII, of Urban VIII, the bull Divino afflatu of Pius X. 2) The little treatise De anno et eius partibus, the essential elements of the ecclesiastical computation with paschal tables and temporal tables of the movable feasts. The first paragraphs were added by Urban VIII. 3) The Calendar now corresponds exactly to the Sanctoral, whereas in manuscript Missals and in editions prior to Pius V it did not always correspond. It is one of the most ancient elements of the Missal, and very often serves to identify the origin and to determine the date of manuscript Missals, according to the local saints and other notices that appear in it.

(cf. Leroquais [v. bibl.], I, pp. XVII-XIX). 4) The Rubricae generales Missalis compiled on the basis of Burchard's Ordo Missae by the commission of St. Pius V and harmonized with those of the Breviary published in 1568, revised by Clement VIII, Urban VIII and Leo XIII (v. RUBRICA). There follow the Additiones et variationes of Pius X. 5) The Ritus servandus in celebratione Missae, derived from Burchard, and the De defectibus in celebratione Missarum occurrentibus, a compilation already inserted in the Missal published at Venice in 1557 (cf. B. Gavanto, Thesaurus Sacrorum Rituum, ed. by G. M. Merati, I, Venice 1769, p. 201). 6) The Praeparatio ad Missam, the Orationes dicendae cum sacerdos indultur sacerdotalibus paramentis and the Gratiarum actio post Missam. In the Missal of St. Pius V there were only the psalms with the verses and the customary oremus; the other prayers were inserted later. 7) The Ordo incensationis with the relevant illustrations. 8) The Proprium de Tempore (v. TEMPORALE), which begins with the first Sunday of Advent. Between Holy Saturday and the Sunday of the Resurrection appears the Ordinarium Missae with the Prefaces and the Canon. 9) The Proprium de Sanctis (v. SANTORALE), which begins with 28 Nov.; in manuscript Missals it often contains precious elements for determining their origin. 10) The Commune sanctorum, which begins with the vigil of an Apostle and ends with the Masses of the Virgin. 11) Missae sanctae, far more numerous in manuscript Missals. 12) Orationes diversae. 13) The Ordo ad faciendum aquam benedictam, which in the editio princeps of 1474 appears at the beginning of the Missal. 14) The Benedictiones diversae. 15) The Proprium sanctorum pro aliquibus locis ubi ex indulto S. Sedis concessum est. 16) Proprium diocesanum.

and the evolution of the Roman euchology). For the rubrics cf. F. X. Hecht, Rubricae generales Missalis. Rome 1940 (Pro manuscripto: and a new edition is in preparation). V. AMBROSIANA, LITURGIA; MOZARABICA, LITURGIA; SACRAMENTARIO, A. Pietro Frutze

VI. ART

From the stylistic point of view, the decoration of the M. naturally undergoes the same evolution as in the other illuminated manuscripts [v. MINIATURA]. Nevertheless, in the oldest examples which from the 7th to the 11th century mark, as has been observed above, the transformation of the Sacramentary into the M. proper, there are interesting observations to be made concerning the origin and development of certain illustrations that became fundamental to the M. Origin and development connected particularly with the evolution of the initial letters with which the « Praefatio » and the « Canone » begin. Thus the P with which the first formula of the preparatory dialogue begins: Per omnia saecula saeculorum; the intertwined letters V D of the first two words of the « Praefatio »; Vere Dignum; the letter T of the first words of the « Canone »; Te igitur. These letters, after the oldest examples, of the 8th century (v. ill. and col. 794), gradually came to be enriched with complex ornaments with interlace, anthropomorphic and floral images, to the point of forming veritable illustrations in their own right. And while the soon-interlaced group of the V and the D came to be as it were dominated and then replaced by the complex image of the Majesty, the Majestas Domini, the T of the Te igitur soon became a Cross proper, until it gave rise to that composition of the Crucifixion placed opposite the beginning of the Canon which is fundamental to every M. In this scene it is only in the second half of the 14th century that other figures join the Crucified, while in the background the city of Jerusalem is represented. Furthermore, the Christ in glory of the Majesty is sometimes, from the 13th century onward, replaced by Christ the Judge.

On the other hand, besides the two representations mentioned above, almost always likewise originating from the decoration of the initials, in M.s one may encounter Gospel scenes or images of Saints accompanying the text in the Masses of the principal feasts of the year.

Among the oldest examples of illuminated M.s, mention is made of: that of Robert of Jumièges (Bibl. of Rouen), a work of the 11th century, by an artist of the Winchester school; the Missale Bobbiens (11th century; Ambrosian Library of Milan, D. 84 inf.), with full-page initials in which the influences of the German illumination of the preceding century are evident. An example of an Emilian M. is the Missale ad usum Ecclesiae Mutineensis (12th century; Palatine Library of Parma, ms. Parm. 996); while of the school of central Italy is the Missale monasticum (13th century; Library of the Abbey of Subiaco, ms. XVIII). Of foreign schools, mention should be made of the M. of Henry of Chichester (ca. 1260, Manchester), by an English artist influenced by contemporary French illumination and notable for its characteristic drôleries. Among the works of the 14th-15th centuries, worthy of mention are the Missale Ambrosianum (Ambrosiana, C. 170 inf.), illuminated perhaps by a Lombard artist for Roberto Visconti, then archbishop of Milan; the M. of the coronation of Gian Galeazzo Visconti (Milan, Library of the cathedral of S. Ambrogio), illuminated by Anovelo da Imbonate; and Lombard too are, in the 15th century, the M. of the cathedral of Fermo, illuminated by Giovanni di Maestro Ugolino, and that of the cathedral of Mantua, illuminated by Belbello da Pavia. Probably Paduan is the rich Book of Hours and Franciscan M. of the National Library of Paris (lat. 757 - of 1380), a combination of an M. and a Book of Hours, with 73 full-page miniatures, besides the many historiated initials; and at the end of the 14th century there are notable in England the M. of Abbot Lyington (1383-84) and the Sherbone M., a work for the most part by John Sifervas (Alnwick Castle). Among the works of the end of the 15th century and the beginnings of the 16th are to be remembered the Missale secundum consuetudinem Romane Curie, of 1474-76 (Florence, National Museum), with many miniatures, revealing Flemish influences as well, by Gherardo and Monte del Fora; the Missale Romanum of the Trivulzio Library of Milan (cod. no. 2165), illuminated with great refinement for Card. Ippolito d'Este, at the end of the 1400s, by Martino da Modena; the Missale Romanum of the Braidense Library of Milan (AE X 30), by a Venetian illuminator of the beginnings of the 16th century; and the Missale speciale Romanum (Rome, Casanatense Library, ms. 458), illuminated by artists of the Lombard school for Card. Francesco Cornaro, bishop of Brescia in 1532-43. - See plates L-LIII.

Gilberto Ronci