Ambrosian liturgical texts

The liturgical texts from the Ambrosian rite pose a number of problems.  Are they really Ambrosian or Roman rites?  Perhaps the oldest complete Ambrosian Sacramentary was the ninth century Sacramentary from Bergamo (Sacramentarium Bergomenae) that had two baptismal rituals, one at the Easter Vigil and the other for sick people.  At the Easter Vigil, the sacredos, not indicating whether it was a priest of bishop, led the service.  There was no episcopal hand laying, just the anointing and sealing.  The divine Baptism had been done, so that they could participate with the resurrected Christ, since initiation was considered complete.  The baptismal rite for the sick was pretty much the same, except that they prayed for the health of the newly baptized sick person.  Then they would receive Communion that would confirm them (confirma eum).  The early eleventh century Sacramentary of Heribert from Milan was practically the same or a duplicate of the Sacramentary of Bergamo, but it did not have a baptismal rite for the sick.  Although the prayer after Baptism was the same, there was an explicit statement that the neophyte should be signed on the forehead.  Another confusing eleventh century sacramentary was the Sacramentum Triplex, that is a combined Roman Gelasian, Gregorian, and Ambrosian rite.  One was exactly the same as the Bergamo Sacramentary.  Another eleventh century sacramentary text was the Ambrosian Manual that had three immersions at Baptism with a litany of fourteen saints.  A priest anointed the top of the head with the sign of the cross while anointing the newly baptized person.  Then the bishop would wash the feet of the neophytes, as Ambrose had done hundreds of years earlier.  The washing of the feet was not in the baptismal ritual for the sick.  The last Ambrosian ritual of the twelfth century was the Manual of Beroldus.  The more intriguing fact was that the later evidence that we possess from Milan does not contain Ambrose’s “spiritual seal.”  We have the tenth century Ambrosian Manual for the cathedral at Milan, and the twelfth century Ordo of Beroldus, which also described the liturgical ceremonies of the bishop in Milan.  Here the archbishop of Milan anointed the newly baptized on the forehead with the sign of the cross, while the litany was sung, and then washed his or her feet.  There was no unified practice.  The sealing on the forehead was similar to the Roman consignatio, but not all places had foot-washing.  Certainly, they all emphasized anointing.  The laying on of a hand was not as important.  There were no indications of a special episcopal consignatio immediately after the baptismal action or an episcopal invocation of the Holy Spirit with a second anointing called a “spiritual seal.”  Do you like things being different?