| Reference Number | 150 |
| Title | An Oifig Chum Ceart Fhrithealadh an Comuin Naomh, Do Reir Gnathachadh Eaglais na h’ Alba |
| Author | Anon. |
| Editor | N/A |
| Date Of Edition | 1797 |
| Date Of Language | late 18c |
| Date Of Language Ed | 18th c. |
| DateMacro | Late 18th c. |
| Date Of Language Notes | |
| Publisher | NP |
| Place Published | Edinburgh |
| Volume | N/A |
| Location | National and academic libraries |
| Geographical Origins | Unknown |
| Geographical Origins Ed | Unknown |
| GeoMacro | Unknown |
| GeoX | |
| GeoY | |
| Geographical Origins Notes | |
| Register | Instruction, Prose (Religious) |
| Register Ed | Religion, Prose |
| Genre | Information |
| Medium | Prose |
| Rating | B This text gives directions for the celebration of Holy Communion in the Scottish Episcopal Church. It includes terms used in an Episcopal mass in Scotland, including prayers, parts of the mass, and directions to the priest. It also includes a number of different formulae for addressing God in prayer. |
| Alternative Author Name | N/A |
| Manuscript Or Edition | Ed. |
| Size And Condition | 20cm x 13cm |
| Short Title | An Oifig Chum Ceart Fhrithealadh an Comuin Naomh |
| Reference Details | NLS: Blair.133(2) |
| Number Of Pages | 14 [p. 14 is misnumbered 4] |
| Gaelic Text By | Anon. |
| Illustrator | N/A |
| Social Context | After supporting the Jacobite cause in 1745, the Scottish Episcopal Church suffered a considerable eclipse. By the end of the eighteenth century, however, a more tolerant political and religious atmosphere enabled it to become more open in its worship. The imminent completion of the translation of the Bible into Scottish Gaelic provided a further stimulus to revise and codify proper forms of worship. The present volume represents the Scottish Episcopal Church’s response to these developments. |
| Contents | Oifig a’ Chomanaich (pp. 3-14) contains sections corresponding to the different parts of the service, detailing who says and does what, and when. Some sections relate to particular times of the Christian year, e.g.: Air la Caisg, agus seachd la na dheigh (p. 6), Air la an Arducha’ gu Neamh, agus seachd la na dheigh (p. 6) and Air feill na Trionad Naomh (p. 7). Others relate to parts of the service, e.g.: An tabhartas (p. 8), and An athchuinge (p. 8). In some cases the words that the priest is to use are specified, e.g.: An sin their an Sagairt—Urnuigh a choisrigidh, mar a leanas (p. 7). The description of the Service is preceded by An Earrail, which explains the mental preparation necessary in order to participate in Holy Communion. The tone is as in the following excerpt: ‘Agus thar air na h uile nithe, is feum dhuibh buidheachas iriosal agus chridheal thoirt do Dhia an t Athair, a’ Mac, agus an Spioraid Naomh, arson saorsa an t shaoghal, trid fulangas agus bàs ar Slanui’fhear Criosd, tha mar aon na Dhia agus na dhuine, a dh irislich e fein eadhon gus a bhàs air a chran-cheusa air arsonain peacaich thruagh, bha ’nar luidh ann dorachadas agus ann sgàil a bhais, chum gu ’n deanadh e sinn ’n ar cloin do Dhia, agus gu’n arduchadh sinn gu beatha sior-mharanach’ (p. 4). |
| Sources | |
| Language | This text records the terminology of the Episcopal Church in Scotland, as it relates to prayers, parts of the mass, and directions for the priest. The directions for the priest include: ‘Fhads a bhithis an Sagairt a leughadh, cuid, no na h’ earruine so uile, gabhaidh an Deacon (no neach iomchuidh eile) coisrigean a phobul a ta runadh an comuin naomh a ghabhail amhain, ann saothach eireacail, agus bheir e chum an t Sagairt iad; a thairgeas iad gu h iriseal ann lathair an Tighearna, ag radh’ (p. 5); note also: ‘An sin tairgidh an Sagairt suas, agus cuiridh se an t aran agus am fion air ’n ullmhacha arson an t Sacramaint air bord an tighearna; agus their e’ (p. 6). These directions often include prayers and offerings to be made by the priest, e.g.: ‘An sin their an Sagairt, no an Deacon, \ Tairgimid suas ar tabhartas do ’n Tighearna le urram agus eagal Diadhaidh. \ An sin toisichidh an Sagairt an Ofrail; ag radh aon no tuille do na h earruile so leanas. \ Tharladh an cean lài araidh, gu ’n d’ thug Cain do thoradh na talmhain tabhartas do ’n Tighearna. Agus thug Abel, mar an ceudna do cheud-ghinibh a threud agus d’ an suilt; agus bha meas aig an Tighearna air Abel agus air an thabhartas: ach air Cain agus air a thabhartas, cha robh meas aige. Gen. iv. 3. 4.’ (p. 4). This text is rich in the vocabulary and phraseology of prayer. Some prayers are to be said by the priest, e.g. ‘Gu ma beannuighte thusa, O Thighearna Dhe, gu siorruith agus gu siorruith. Is leatsa, O Thighearna, a mhorachd, agus a ghloir, agus a bhuaidh, agus an rioghlachd: oir is leatsa na h uile a ’ta ann neamh agus air talamh: is leatsa an rioghachd, O Thighearna, agus tha thu air d’ arduchadh, a’d’ cheann thar air na h uile; uaitse, araon, tha saibhreas agus onoir a teachd, agus o na bhuineas dhuit fein tha sinn a tabhart dhuitse. Amen’ (p. 5). Some are to be spoken by the priest and the congregation in turn, e.g. ‘[Sagart] Gu’m bith an Tighearna maille ribh \ Freag[airt]: Agus maille ri do spioradse. \ [Sagart] Togaidh suas bhur cridheachan. \ Freag[airt]: Tha sinn ga ’n togail suas dh’ ionsuidh an Tighearna. \ [Sagart] Thoirimid buidheachas d’ ar Tighearna Dia. \ Freag[airt]: Tha i iomchuidh agus ceart sin a dheanamh’ (p. 6). There are also some prayers to be said by the priest and the congregation together, e.g. ‘Naomha, naomha, naomha, an Tighearna Dia nan sluaigh, tha neamh agus talamh lan do d’ ghloir, ghloir dhuitse a Thighearna is airde. Amen.’ (p. 7). This text includes a number of other prayers that are regularly used during mass, including ‘O Thighearna Dhe, uan Dhe, a ta togail air falbh peac an t saoghail, dean trocair oirn’ (p. 13). These also include the Lord’s Prayer, which begins ‘Ar n’ Athair a ta air neamh, gu naomhaichear d’ ainm’ (p. 10). Also of interest is the prayer ‘Guidhmid ort mar an ceudna, na h uile Righ, prionsa, agus uachdaran Criosduidh choimhid agus dhion; agus gu h araidh do sheirbhiseach DEORSA ar Righ; chum gu m bith sinn air ar riaghladh fodhe sin gu diadhaidh agus gu sithchainte’ (p. 9). This text is rich in expressions for addressing God in prayer, e.g.: ‘Uile ghloir gu ’n robh dhuitse, O Dhe uile chumhachdaich, ar n’ Athair neamhuidh’ (p. 7); ‘Agus guidhmid gu ro iriosal ort, O Athair throcaireach, gu ’n eisd thu ruinn, agus o do mhaitheas uile chumhachdach, deonuich le d’ fhocal agus le do Spiorad Naomh, do thiolaca agus do chreatuirinso, do dh aran agus fion a bheannachadh agus naomhachadh’ (p. 8). Note also: ‘A Dhe uile chumhachdach agus sior-bheo, a theagaisg dhuinn le d’ Abstol naomh, urnuighean agus guidhean a dheanamh’ (p. 9). |
| Orthography | The orthography is fairly typical of late eighteenth century. The influence of the Gaelic Bible is visible in a number of ways. The grave accent is used fairly frequently, and there are a few examples of the macron being used instead of the grave accent. |
| Edition | First edition. During the nineteenth century, a number of other editions of communion instructions were published by the Episcopal Church, including An Dreuchd airson Frithealaidh a Chomanachaidh Naoimh, reir Gnathachaidh Eaglais na h-Alba, in 1847; Seirbhis a’ Chomanachaidh, a reir Gnathachaidh Eaglais na h-Alba, in 1883; and Seirbhis a’ Chomanachaidh Naoimh, a reir Gnatha na h-Eaglais Albannaich, in 1897. |
| Other Sources | |
| Further Reading | |
| Credits | |
| Link Label | Digital version created by National Library of Scotland |
| Link | http://digital.nls.uk/early-gaelic-book-collections/pageturner.cfm?id=80047991 |
| Download File | 150.pdf |
| NumWords | 4158 |
