When we go through the prayers in the oldest sacramentaries we find the same thing. The name of Embertide is not indeed employed, and the days are not yet marked as fast-days, but the Saturdays are distinguished, twice in the Gelasian, and on all four Embertides in the Gregorian sacramentary, by having twelve lessons.[413] With regard to the later recensions of these two sacramentaries, the Gelasian contains two formulæ for announcing the Ember fasts to the faithful after the “_Pax Domini sit semper vobiscum_”[414] in the Mass. In the first part, there is a Mass for the three Ember Days of the fourth month, June, and, in the second part, for September and December as well,[415] while the March Ember Days are merely indicated in Nos. XIX. and XX. of the first part. In the Frankish Gregorian sacramentary it is the same; masses are given for March, June, and September but not for December.[416] Few of the prayers in these two sacramentaries are contained in the missal actually in use. It is to be remarked concerning the lections that they numbered twelve on the Saturdays. The present Roman missal prescribes three lections for the Wednesdays, but for the Fridays only two as usual. For the Saturdays, however, the number reaches six, and, in the Advent Embertide, seven, including the Gospel. That there were only three Embertides (_i.e._ the _jejunium quarti, septimi, et decimi mensis_) given in the ancient service-books is not surprising, since the fast in March fell usually in Lent and so needed no special mention. With regard to the spread of Ember Days in the West, they made their way slowly and seemed to have been earliest adopted by the Anglo-Saxons, who at their conversion accepted the Roman ritual as a whole. They are ordered to be observed by the Council of Cloveshoe (can. 18) in 747. Neither Chrodegang nor Theodulf speak of Ember Days in their writings, though they seem to have been introduced by St Boniface into Germany and France. Even if the so-called statutes of St Boniface are not in all points contemporary with the saint, Ember Days were certainly enjoined in the Frankish Empire by the Capitulary of Charlemagne in 769, where up till then they had not been observed.[417] The circumstance, too, that their observance had to be repeatedly enjoined by the Councils of the ninth century, _e.g._ the Council of Aix-la-Chapelle in 813, and later ones, proves that they had not yet won their way as a popular observance in northern countries.[418] Moreover, it still remained uncertain in which week of the months in question the Ember Days should come. In Rome they came in the first week of the month. Elsewhere doubts arose as to what ought to be done when the Ember Days in June came in Whitsun Week, and as to whether one ought to fast when the 1st March fell on a Thursday or Friday, the Wednesday falling on the last day of February.[419] Gregory VII. put an end to these variations by establishing the present usage.[420]