The sacramentary of Odilbald?
The arrival of Willibrord and his followers in the Low Countries in 690 turned Utrecht into the ecclesiastical centre of the region. From Utrecht large parts of the Low Countries and adjoining districts were converted to Christianity. From this period only a few manuscripts have come down to us. In 2011 a new find was added to this small number: two half leaves of a 9th-century sacramentary, which was special in more ways than one. It was probably made for the Utrecht bishop Odilbald (c. 870-898).
Just as nowadays unnecessary things were thrown out or recycled in the Middle Ages. The same was true for books. When new books needed to be bound, pieces of parchment coming from old manuscripts were used to make flyleaves. This is also the case with the two half leaves which were bound in a 15th-century manuscript from St Paul’s Abbey in Utrecht (Ms. 163). We know for sure that the manuscript is coming from that particular library because of the stamped binding and the owners’ mark crosswise over the flyleaf: Liber monasterii sancti Pauli in traiecto inferiori (‘Book from the abbey of St Paul’s in Utrecht’). Together the two half leaves are the only remains of what once used to be a sacramentary which was housed in the library of St Paul’s Abbey (Jaski 2011).
A sacramentary is a book for a priest and contains the texts needed for the Eucharist, the celebration of the sacrament in the Catholic Church commemorating the Last Supper. Jesus shared bread and wine with the Apostles saying that they were his body and blood. To commemorate Jesus this ritual was repeated, on Sundays and holy days during the celebration of the Eucharist. This is also called the Mass, after the Latin words the priest spoke at the end of the gathering: Ite, missa est (Go, this is the dismissal’).
The three books for the Holy Mass
During the Mass the priest had to know what prayers to pray, what texts from the Holy Scriptures and the life of the saints to recite, and what hymns must be sung. Some prayers and hymns recurred at every Mass, but there were also prayers, Scripture readings and hymns which had been adapted for the occasion, for instance because a certain martyr or saint was commemorated, or a special Mass was celebrated, for instance at Christmas, Easter or Whitsun or on the holiday of the local saint (Willibrord in Utrecht). In the early Middle Ages the priest usually used three different books for the varying prayers, scripture readings (lectures) and hymns, respectively a sacramentary, lectionary and gradual. Two or three of them were sometimes bound in one volume, but some of them could also consist of more than one volume.
Contents of the sacramentary
Around the 9th century the varying prayers for each Mass were:
- the prayer of the day (collecta ‘the collection, communal prayer’)
- the prayer for the offertory, the offering of bread and wine to God (the super oblata ‘over the offer’)
- the preface (praefatio) introducing the Eucharistic prayer (only during special Masses)
- the prayer after Holy Communion (the (oratio) ad complemendum ‘(prayer) at completion’).
The prayers were usually connected with regard to content. They ended with the words still familiar nowadays: Per Dominum nostrum Jesum Christum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum (‘Through Our Lord Jesus Christ, Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God, forever and ever‘).
The lectionary and the gradual
In a lectionary the varying lectures were assembled, taken from the gospels, the letters and the Acts of the Apostles, and from the lives of the saints. These three parts could also be collected in separate manuscripts. In the gradual the varying hymns were collected, which from approximately the 10th century onwards could be accompanied by simple music notations (neumes). In this period the hymns were sung in a way we now call Gregorian chant. The hymns for the choir were collected in an antiphonary, so called because the choir sang antiphonally (i.e with ‘counter-voices’), meaning in turn.
The Gregorian mass
Between 784 and 791 Charlemagne asked pope Hadrian for a sacramentary which could serve as an example for the uniformization of the Eucharist in his realm. The manuscript that was sent was attributed to pope Gregory the Great (d. 604), and the tradition it represents is therefore known as the Gregorianum However, the sacramentary did not quite meet the requirements, and so soon elements from already existing traditions in the Frankish realm were added. These traditions could be found in the so-called Gelasian sacramentary, because it was (incorrectly) attributed to pope Gelasius (d. 496). Moreover, Benedict from Aniane (d. 821) added a supplement to the Gregorianum of which, in due course, the lectures were integrated into the text itself. In the middle of the 9th century sacramentaries were circulating that combined the Roman and Frankish traditions, the so-called Gregorianum mixtum. In some cases the scriptures from the supplement were added to the prayers. The Utrecht fragment is a product of this development.
In 1953 Frans Ketner was the first to mention the flyleaf in Ms. 163. He was particularly struck by its early date. Next it was included in the list of early medieval liturgical manuscripts by Klaus Gamber (1968, p. 522, no. 1386). Here it is described as an antiphonal sacramentary which according to expert Bernard Bischoff was produced in Reims in the third quarter of the 9th century. According to him the manuscript comes from Reims. It is pointed out that the actual text of the sacramentary is preceded by the hymns (often only the first line). In the list by Peter Jeffery (1983, 321) it is mentioned as the oldest example of a sacramentary with complete song texts. A more detailed analysis was not carried out.
In 2009 Desiree Scholten, Bart Selten and Nike Stam researched the fragment as part of the course ‘The handwritten book’. They made a textual connection with the Leofric Missal (ca. 900). A year later Evina Steinová carried out an extensive analysis of the fragment (see Steinová 2012; her transcription can be found here in Yoda) in which she compared it to the texts of a number of sacramentaries dating from the same period. She found that the prayers (for 3, 6, 10, 12 and 13 May) belong to the Gregorianum mixtum. The basis is the Gregorianum (cf. Deshusses 1971, 216-219 §§485-496) but for instance on May 12 the anniversary of the death of Pancratius, Nereus and Achilleus is celebrated, which originates from the Gelasium. Also two lectures from Benedict’s supplement were added to the prayers.
A connection with Saint-Amand?
From Steinová’s research, a paleographic analysis, and a study into the developments of sacramantaries with added hymns in the margin, it was shown that a connection with Saint-Amand frequently emerged. This monastery near Tournai produced liturgical manuscripts for the north of France and also for other regions. If the fragment really comes from this monastery (which had connections with Reims) and (based on Bischoff’s dating) was made around 850-875, an interesting possibility arose (see Jaski 2011, p. 117-8). In 866 bishop Hunger of Utrecht died, and, according to a source from Saint-Amand, the abbot of the monastery, Alfried, was appointed as the new bishop. He is not mentioned in Utrecht sources and it is therefore uncertain whether he ever arrived. Unfortunately, sources from this period of Viking raids are not always very informative.
The hypothesis mentioned above depends strongly on the dating which is based on the characteristics of the Carolingian script. In this fragment the days and the names of the holidays are written in a capitalis rustica, the texts (prayers and lectures) in a Carolingian minuscule, and the hymns preceding the prayers and lectures in a smaller version, written by the same hand. This handwriting is elegant and distinctive, and further research showed that this hand also wrote Cambridge, Corpus Christi College, Ms. 272. This manuscript is known as the Achadeus Psalter, made in 883-884 for a count from Reims (Koehler and Mütherich 1999, 200-6; Tafeln 174-8; see also Van der Horst et al. 1996, 107 fig. 26).
The sacramentary of Odilbald?
This discovery unsettles the Alfried-hypothesis, because the starting point should be that the fragment was written in Reims around 880, probably for a high-placed person, for instance an archbishop or bishop or abbot. This is also true for the sacramentaries researched by Steinová. As the sacramentary ended up in the St Paul’s Abbey it is only natural to suggest that it was made for someone in Utrecht. In this way, Odilbald is the most obvious candidate, bishop of Utrecht from c. 870 until his death in 898. Of course, there could be other ways in which this fragment ended up as the flyleaf of a manuscript from the library of St Paul’s Abbey, but without indications pointing in that direction, the Odilbald-hypothesis is the most plausible one.
Odilbald in Deventer
If this is accepted, it is conceivable that the sacramentary was made after emperor Charles the Fat had driven away the Vikings from the Low Countries in 885. Since 857 the bishop of Utrecht was forced to reside in Odiliënberg (near Roermond). In 885 or shortly after, Odilbald chose Deventer as his residence (Van Vliet 2002, 151). This may well have been the moment that a new sacramentary was ordered for Odilbald in one of the most renowned centres for the making of prestigious manuscripts, Reims.
An exceptional sacramentary
Another reason why this fragment is so exceptional, is that the hymns are integrated into the prayers. The hymns were probaly taken from a gradual. From the middle of the 9th century manuscripts have been handed down to us in which the hymns were added in the margin, and these come from the centres in the north of the Frankish realm, such as Saint-Amand, or from central France, particularly Tours. There are only two examples in which the hymns form an integrated part with the prayers: the Utrecht fragment, and a manuscript which has now disintegrated and can be found in two places: Tours, Bibliothèque municipale, Ms. 184 and Paris, Bibliothèque nationale, Ms. lat. 9430. As a whole this manuscript is dated at the end of the 9th century (Tu 1 in Deshusses 1979) and was made for the Abbey of St. Martin in Tours. It goes back to the sacramentary which Alcuin (abbot of Tours, 796-804) compiled. In the Tours manuscript three scripts are used (Rand 1929, I, 164 §135, en I, fig. CXLVIII, fol. 6v). So, as to lay-out it is very similar to the Utrecht fragment. Yet as reagrds content the Utrecht fragment builds a bridge with the sacramentaries from northern France which usually added the hymns in the margin.
The development in which the sacramentary, lectionary and gradual were joined into one missal is usually situated in northern and central Italy during the 8th and 9th centuries (cf. Jeffery, 1983, 321). It concerns the ‘plenary missals’, the complete missals which however were not used in the rest of Europe. In northern and central France (Tours, Saint-Amand, Reims etc.) sacramentaries were supplemented with hymns and lectures. Together with the Tours manuscript, the Utrecht fragment is the earliest example of a sacramentary in which the hymns formed an integral part with the prayers. It is a luxurious manuscript, but also a practical one, and apparently meant for the ‘export’. As such, it shines a light on the development from sacrementary to missal in the Frankish empire. This development needs further research (cf. Palazzo 1998, 56 footnote 117) but it is certain that this single leaf from a manuscript from St Paul’s Abbey will play an important role therein, whether we can speak of the sacramentary of Odilbald or not.
Author: Bart Jaski, 2012
- Information / Collection SpecialistCurator
Sakramenti ya Odilbald? Baada ya Willibrord na wafuasi wake kufika katika nchi za chini mwaka wa 690, Utrecht ikawa kituo cha kanisa katika eneo hilo. Kutoka Utrecht sehemu kubwa za Nchi za Chini na wilaya zilizo karibu zilibadilishwa kuwa Ukristo. Ni hati chache tu za wakati huo ambazo zimepatikana. Katika mwaka wa 2011, uvumbuzi mpya uliongezwa kwa idadi hii ndogo: majani mawili ya nusu ya sakramenti ya karne ya tisa, ambayo ilikuwa ya kipekee kwa njia zaidi ya moja. Mfano wa kanisa hilo ni ule wa askofu wa Utrecht, Odilbalda (870-898). Kama vile leo vitu visivyohitajika vilivyotupwa au kutumiwa tena katika Enzi za Kati. Ndivyo ilivyokuwa na vitabu. Wakati vitabu vipya vilipohitaji kufungwa, vipande vya ngozi vilivyotokana na hati-mkono za zamani vilitumiwa kutengeneza kurasa za kurasa. "Hii ni kwa sababu ya maandishi ya karne ya 15 yaliyoandikwa na ""Mkubwa wa St. Paul"" huko Utrecht." "Kama vile tulivyoona katika kitabu cha kwanza cha kitabu hicho, kitabu hicho kilikuwa na alama ya ""Liber Monasterii Sancti Pauli in Traiecto inferiori"" (Kitabu cha Kanisa la St. Paul huko Utrecht)." Pamoja, majani hayo mawili ni mabaki ya kile kilichokuwa zamani sacramentary ambayo ilikuwa katika maktaba ya St Paul's Abbey. Sacramentary ni kitabu cha kipekee cha kuhani, ambacho kina maandishi ya Ekaristi, sherehe ya sakramenti katika Kanisa Katoliki ya kuadhimisha Chakula cha Mwisho. Yesu alishiriki mkate na divai pamoja na mitume wake, akisema kwamba hizo zilikuwa mwili na damu yake. Ili kumkumbuka Yesu desturi hiyo ilirudia-rudia, Jumapili na siku takatifu wakati wa sherehe ya Ekaristi. Hii pia inaitwa Misa, baada ya maneno ya Kilatini kasisi alisema mwishoni mwa mkusanyiko: Ite, missa est (Nenda, hii ni kufukuzwa <unk>). Katika Misa ya Mtakatifu, kuhani alikuwa na kujua ni sala gani za kusali, ni maandishi gani kutoka kwa Maandiko Matakatifu na maisha ya watakatifu ya kusali, na ni nyimbo gani ambazo zinapaswa kuimbwa. Maombi na nyimbo zilikuwa zinapatikana katika kila Misa, lakini pia kulikuwa na maombi, usomaji wa Maandiko na nyimbo ambazo zilikuwa zimebadilishwa kwa ajili ya tukio hilo, kwa mfano kwa sababu shahidi fulani au mtakatifu alikuwa akikumbukwa, au Misa maalum ilisherehekewa, kwa mfano wakati wa Krismasi, Pasaka au Whitsun au likizo ya mtakatifu wa eneo hilo (Willibrord huko Utrecht). Katika enzi za kati, kwa kawaida kasisi alitumia vitabu vitatu tofauti kwa ajili ya sala mbalimbali, usomaji wa Maandiko (mazungumzo) na nyimbo, yaani, sakramenti, msomaji na hatua kwa hatua. Nyakati nyingine vitabu viwili au vitatu vilikuwa vimeunganishwa katika kitabu kimoja, lakini vingine vilikuwa na vitabu zaidi ya kimoja. Katika karne ya 9th, sala za kila Misa zilikuwa: sala ya siku (collecta, sala ya pamoja) - sala ya kutoa sadaka, sadaka ya mkate na divai kwa Mungu (super oblata, sadaka ya juu) - utangulizi (praefatio) kuanzisha sala ya Ekaristi (tu wakati wa Misa maalum) - sala baada ya Mkutano Mtakatifu (oratio, ad complemendum, sala ya mwisho). Kwa kawaida sala hizo zilihusiana kuhusiana na mambo yaliyokuwa ndani. "Hii ndiyo maana ya maneno haya ya mwisho: ""Per Dominum nostrum Jesum Christum qui tecum vivum et regnat in unit Spirituus Sancti Deus omnia saecula saeculum"" (Kwa Bwana wetu Yesu Kristo, ambaye anaishi na kutawala pamoja na wewe katika umoja wa Roho Mtakatifu, Mungu mmoja, milele na milele)." Katika kitabu cha mafundisho, hotuba mbalimbali zilikusanywa, zikichukuliwa kutoka kwa Injili, barua, na Matendo ya Mitume, na kutoka kwa maisha ya watakatifu. Sehemu hizo tatu zingeweza pia kukusanywa katika hati-mkono tofauti. Kwa hivyo, nyimbo za wimbo zilipatikana kwa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo wa wimbo. Katika kipindi hicho nyimbo za ibada ziliimbwa kwa njia ambayo sasa tunaita wimbo wa Gregori. Nyimbo za kwaya zilikusanywa katika antiphonary, iliyoitwa hivyo kwa sababu kwaya iliimba antiphonally (yaani na <unk> counter-voices<unk>), ikimaanisha kwa zamu. Katika mwaka wa 784 na 791, Charlemagne alimwomba papa Hadrianus kwa ajili ya sacramentary ambayo inaweza kutumika kama mfano kwa ajili ya kuunganisha ya Ekaristi katika ufalme wake. "Hata hivyo, hati hiyo ya kidini haikukidhi mahitaji ya maandishi hayo, na hivi karibuni vipengele kutoka kwa mapokeo yaliyokuwapo tayari katika ufalme wa Wafranki viliongezwa.""" "Hii ni kwa sababu ya ""Gelasius sacramentarium"" ambayo ilitolewa na Papa Gelasius (mwishoni mwa mwaka 496 KK)." "Benjamin wa Aniane (kufa 821) aliongeza nyongeza kwa Gregorianum ambayo, wakati unaofaa, mihadhara ilijumuishwa katika maandishi yenyewe.""" Katika karne ya 9 na karne ya 9, vitabu vya sakramenti vilitumiwa na watu wa Roma na Wafaransa, na hivyo viliitwa Gregorianum mixtum. Katika visa fulani maandiko kutoka nyongeza hayo yaliongezwa kwenye sala. Kipande cha Utrecht ni tokeo la maendeleo hayo. Mwaka 1953 Frans Ketner alitaja kwa mara ya kwanza flyleaf katika Ms. 163. Alivutiwa hasa na tarehe yake ya mapema. "Kutokana na maandishi hayo, maandishi ya kwanza ya kidini ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya kwanza ya karne ya pili.""" 1386), na "Hii ni ""antiphonal sacramentary"" ambayo kulingana na mtaalamu Bernard Bischoff ilitengenezwa katika Reims katika robo ya tatu ya karne ya 9." Kulingana naye hati hiyo ilitoka Reims. Inasemekana kwamba maandishi halisi ya sakramenti huandaliwa kabla ya nyimbo (mara nyingi mstari wa kwanza tu). Katika orodha ya Peter Jeffery (1983, 321) ni zilizotajwa kama mfano wa zamani wa sacramentary na maandishi kamili ya wimbo. Uchambuzi wa kina zaidi haukufanywa. Desiree Scholten, Bart Selten na Nike Stam walifanya utafiti wa kipande hicho mwaka 2009 kama sehemu ya kozi ya kitabu kilichoandikwa kwa mkono. Walifanya uhusiano wa maandishi na Leofric Missal (ca. 900) Mwaka mmoja baadaye, Evina Steinová alifanya uchambuzi wa kina wa kipande hicho (tazama Steinová 2012; maandishi yake yanaweza kupatikana hapa katika Yoda) ambapo alilinganisha na maandishi ya sakramenti kadhaa zinazotokana na kipindi hicho hicho. "Kama ilivyoelezwa hapo juu, maombi ya ""Mwezi wa 3, 6, 10, 12 na 13 Mei"" ni ya Gregorian mixtum." Msingi ni Gregorianum (tazama. "Mwaka wa 12 Mei ni ""Mwaka wa Kifo cha Pancrazio, Nereo na Achilles"" (Gelasium)." Pia hotuba mbili kutoka nyongeza ya Benedict ziliongezwa kwenye sala. Uhusiano na Saint-Amand? Kutokana na utafiti wa Steinová, uchambuzi wa paleographic, na utafiti juu ya maendeleo ya sacramantaries na nyimbo zilizoongezwa katika pembe, ilionyeshwa kwamba uhusiano na Saint-Amand mara nyingi ulitokea. Makao hayo ya watawa yaliyokuwa karibu na Tournai yalitokeza hati za kidini kwa ajili ya kaskazini mwa Ufaransa na pia kwa ajili ya maeneo mengine. Ikiwa kipande hicho kilitoka kwa kweli kwenye makao hayo ya watawa (ambayo yalikuwa na uhusiano na Reims) na (kwa kuzingatia tarehe ya Bischoff) ilitengenezwa karibu 850-875, uwezekano wa kuvutia ulitokea (tazama Jaski 2011, p. 117-8). Mwaka 866 askofu Hunger wa Utrecht alikufa, na, kulingana na chanzo kutoka Saint-Amand, mtawa wa makao ya watawa, Alfried, aliteuliwa kama askofu mpya. Yeye haitajwi katika vyanzo vya Utrecht na kwa hiyo ni uhakika kama yeye milele aliwasili. Kwa kusikitisha, vyanzo kutoka kipindi hiki cha mashambulizi ya Viking si vya habari sana sikuzote. Nadharia iliyotajwa hapo juu inategemea sana tarehe ambayo inategemea sifa za maandishi ya Carolingian. Katika kipande hiki, siku na majina ya sikukuu zimeandikwa kwa capitalis rustica, maandishi (sala na hotuba) kwa herufi ndogo za Carolingian, na nyimbo zilizotangulia sala na hotuba katika toleo dogo, lililoandikwa na mkono huo huo. "Hata hivyo, kwa sababu ya mwandiko wake wa kipekee, utafiti unaonyesha kwamba mwandishi huyo pia aliandika ""Cambridge, Corpus Christi College, Ms 272.""" "Makumbusho ya Zaburi ya Achadeus, iliyoandikwa na Mkristo Mkristo wa Reims, ilitolewa mwaka 883 na kuandikwa na ""Mkristo wa Reims"" (Koehler & Mutherich, 1999: 200-6; Tafel, 174-8; tazama pia Van der Horst et al." (Mstari wa 107, sura ya 116) 26) Sakramenti ya Odilbald? "Ugunduzi huu unaharibu nadharia ya Alfried, kwa sababu hatua ya kuanzia inapaswa kuwa kwamba kipande hicho kiliandikwa huko Reims karibu na 880, labda kwa mtu wa cheo cha juu, kwa mfano askofu mkuu au askofu au mtawa.""" Hii pia ni kweli kwa sacramentaries utafiti na Steinová. Kwa kuwa sakramenti hiyo ilifika katika St. Paul's Abbey ni jambo la kawaida kudokeza kwamba ilitengenezwa kwa ajili ya mtu fulani huko Utrecht. Odilbaldi alikuwa askofu wa Utrecht kuanzia mwaka 870 hadi kifo chake mwaka 898. "Hata hivyo, kuna uwezekano kwamba sehemu hiyo ya maandishi ya Biblia ilitoka katika maktaba ya St. Paul's Abbey, lakini hakuna uthibitisho wowote unaoonyesha kwamba ni hivyo, kwa hiyo nadharia ya Odilbald ndiyo inayowezekana zaidi.""" Odin na Odin walikubaliana kwamba hekalu hilo lilitengenezwa baada ya Kaisari Charles wa Mzee kuwafukuza Waikingi kutoka nchi za chini mwaka wa 885. Tangu mwaka wa 857 askofu wa Utrecht alilazimika kuishi Odeliënberg (karibu na Roermond). Katika mwaka wa 885 au muda mfupi baadaye, Odilbald alichagua Deventer kuwa makao yake (Van Vliet, 2002, 151). Wakati huo, Odilbald alipewa amri ya kujenga nyumba mpya ya ibada katika mojawapo ya vituo maarufu zaidi vya kutengeneza hati za kale, Reims. "Kama sehemu ya ibada ya sakramenti, sehemu ya wimbo wa Biblia ni muhimu kwa sababu ina ""maombolezo"" ya ibada." Huenda nyimbo hizo zilitokana na hatua kwa hatua. Tangu katikati ya karne ya tisa, hati za maandishi zimetolewa kwetu ambazo wimbo huo uliongezwa kwenye pembe, na hizi zinatoka katika vituo vya kaskazini mwa ufalme wa Frank, kama vile Saint-Amand, au kutoka Ufaransa ya kati, hasa Tours. Kuna mifano miwili tu ambayo nyimbo zinajumuisha sala: kipande cha Utrecht, na hati ambayo sasa imeharibika na inaweza kupatikana katika maeneo mawili: Tours, Bibliothèque municipale, Ms 184 na Paris, Bibliothèque nationale, Ms 184 (mwaka wa 1450). 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 - 940 Hati hii ya kale ilitengenezwa mwishoni mwa karne ya 9 (Tu 1 katika Deshusses 1979) na ilitengenezwa kwa ajili ya Abbey ya St. Martin katika Tours. "Kama ilivyoelezwa katika kitabu cha ""Sacramentary"" cha Alcuin, Mtakatifu wa Tours (796 - 804)." Katika hati ya Tours, maandishi matatu yanatumiwa (Rand, 1929: 164-135; en. CXLVIII, fol. 6v). Kwa hiyo, kwa habari ya mpangilio wake, ni sawa sana na kipande cha Utrecht. Hata hivyo, kama reactrds maudhui ya Utrecht kipande hujenga daraja na sacramentaries kutoka kaskazini mwa Ufaransa ambayo kwa kawaida aliongeza nyimbo katika margin. Mfumo wa sacramentary, lectionary na gradual uliunganishwa katika msamiati mmoja, na kwa kawaida ulianza katika Italia ya Kaskazini na Kati katika karne ya 8 na 9. Jeffery, 1983 321 Inahusu "misali ya jumla", misali kamili ambayo hata hivyo haikutumiwa katika Ulaya yote. Katika kaskazini na kati ya Ufaransa (Tours, Saint-Amand, Reims nk.) Sakramenti za Kikristo zilikuwa na nyimbo na hotuba. Pamoja na hati ya Tours, kipande cha Utrecht ni mfano wa mapema zaidi wa sakramenti ambayo nyimbo zilikuwa sehemu muhimu ya sala. Ni hati ya kifahari, lakini pia ni ya vitendo, na inaonekana ilikusudiwa kwa ajili ya "kuuza nje". Kwa hiyo, kitabu hicho kinaonyesha jinsi ambavyo kitabu hicho kilitoka kuwa kitabu cha sakramenti hadi kuwa kitabu cha misa katika milki ya Wafranki. Maendeleo haya yanahitaji utafiti zaidi (tazama. "Palacio, 1998, 56 (footnote 117) ""Lakini ni hakika kwamba jani hili moja kutoka kwa hati kutoka St Paul's Abbey litakuwa na jukumu muhimu, iwe tunaweza kuzungumza juu ya sakramenti ya Odilbald au la." Bart Jaskins, Mkurugenzi wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti