Here is finally more of the Benedictiones ad Mensas. This is the section on birds:

73 Bless, o Christ king, the birds that are equal to fish
Piscibus ęquipares benedic rex Christe volucres
74 May the cross bless this bird and render its taste pleasing
Crux benedicat avem faciatque sapore suavem
75 May the undigested flesh of this peacock not harm the stomach
Nil noceat stomachis caro non digesta Pavonis
76 May this noble pheasant be healthy to the stomach by the cross
Sit stomachis sana cruce nobilis hęc Phasiana
77 May this swan dish do no harm through malign arts
Iste cibus Cigni noceat nihil arte maligni
78 May this goose dish be harmless to our gullets
Anseris illęsus nostris sit faucibus ęsus
79 O God, may this goose do no harm with its rough throat
Fauce malum rauca nullum paret hęc deus Auca
80 Blessed cross, bless this crane, making it healthful
Crux benedicta Gruem benedic faciendo salubrem
81 May Christ bless this duck destined to be eaten
Escis decretam benedicat Christus Anetam
82 May the swift quail that pretends to be lame be flavourful
Sit dulcis pernix simulata quod clauda Coturnix
83 Mighty Holy Ghost, bless this pigeon by your power
Pneuma potens propriam benedic virtute Columbam
84 May the triune God bless this pair of turtledoves
Turtureis paribus benedicat trinus et unus
85 May the Lord bless all pigeons in one
Omne columbinum dominus benedicat in unum
86 May the sacred cross make this cooked chicken blessed
Gallinam coctam sacra crux faciat benedictam
87 May the flesh of the capon harmful to none
Castrati Galli sit iam caro noxia nulli
88 May plentiful blessing be on the smallest chickens
Plurima tantillis assit benedictio pullis
89 May the poultry they have eaten be agreeable to all
Sit bona se functis volucrina comestio cunctis
90 May the ptarmigan that quickly hides under the snow taste good
Sub nive se pernix mersans sapiat bene perdix
91 God, grant a thousand crosses to these small birds
Infer tantillis dee mille cruces volucellis
92 May these small birds caught in slings harm none
Nil noceant ulli de decipulis volucelli
93 May the cross render the birds which have its shape healthful
Crux faciat salubres quibus est sua forma volucres
94 May all permitted flying creatures be sanctified under the cross
Sub cruce sit sanctum licitale volatile cunctum
Like the previous list of fishes, the comprehensiveness displayed here is a function of scholarly learning. It is probable all these birds were eaten, but not often and almost certainly not at the same time. Unfortunately, we do not get a lot of information about how they were prepared, either.
The list begins with a blessing to all birds that are piscibus equipares, equal to fish. This may simply be a reference to Genesis where birds and fish are created at the same time, but more likely is a reference to dietary rules that specified certain birds licit for monks to eat or permitted during Lent. This was a contentious issue at the time and I do not know which side Ekkehart IV came down on, but this may in fact be a comment positioning himself. Those more knowledgeable than me can probably explain.
The first three birds named, the swan, pheasant, and peacock, take us to the highest levels of conspicuous consumption. This was what noblemen ate. It bears remembering, though, that Ekkehart himself worked at the centre of the imperial church and would have seen, if not tasted, such things. They are followed by the more pedestrian, but still classy, goose which features under two names. Anser in #78 is the classical Latin term for a goose and refers to a domesticated bird. Auca in #79 is a postclassical term and may be mewanbt to refer to a wild goose, but it is equally possible that Ekkehart is just showing off his broad vocabulary. The crane is certainly a gamebird while the duck may be domesticated or wild – the list, unlike the later section on four-footed animals, does not seem to make that distinction systematically.
In #82, we find an interesting observation on the behaviour of a wild bird. We know that quail (Coturnix coturnix) play dead to distract predators, and pretending to be injured is something other bird species are also known to do. A similar note is struck in #90. This is the kind of observation a hunter would make. The pernix referenced here is most likely Lagopus muta helvetica, the isolated Alpine population of rock ptarmigans.
Both pigeons and chickens receive multiple entries, with the chickens separated not just by species, but by culinary rank. Gallina in #86 specifically refers to a female, egg-laying chicken, a valuable, but not very tasty bird. Meanwhile, the castrati galli of #87 are capons, particularly esteemed for their tender meat, and the pulli of #88 are young birds.
Finally, there are a large number of entries that refer to no specific species. Small birds in general would have meat all kinds of songbirds trapped in the wild. Though taxonomically distinct, they were treated all the same in the kitchen. The word decipula in #92 can also mean traps more generally, but slings are probably meant here. It is one method by which songbirds were traditionally caught in Europe, the others being thrown nets or glue traps. #93 also is no reference to any species of bird, but a religious analogy associating the silhouette of birds in flight with the cross. #94 returns to the theme of permitted creatures, very relevant in the context of Lent and especially for monks engaged in interpreting the Rule of St Benedict.
The Benedictiones ad Mensas were produced by Ekkehart IV of St Gall, most likely initially written during his tenure as head of the Mainz cathedral school between 1022 and 1031, but expanded and revised until his death in St Gall in 1057. Theyare a collection of blessings to be spoken over food. Written in short rhyming couplets in Latin, they are unusual in their attention to the diversity of foods and preparations. This is not a serious work of theology or medicine, but an intellectual diversion, playful verse meant to show off a broad vocabulary and facility with Latin. That is what makes them very valuable – they give us a glimpse of the mental horizon of a senior cleric of the 11th century at the table.