nass JjaT^XISQ Book e- '2'ro COPYRIGHT DEPOSIT Il Place of the faithful and H m=4 Place of the Prostrates K Hearers Station L 7 N Weepers Station « M tell nm WA m Plan of an Aricient Church she icing the i^laces of the Catechumens and Publii Penitents. EXPLANATION OF THE FRONTISPIECE. A — The bishop's throne in the centre of the apse, with stalls on either side for the clergy. B B — The sanctuary, or adytum. C — The altar, supported on four pillars. D — The sanctuary gates, or holy doors. t E — The altar rails, called also iconostasis from the sacred icons, or images, that used to be placed there. The entire space within these rails was called the chancel, from a low, net-work partition which sepa- rated it from the rest of the church, called in Latin cancelli, p — The prothesis, or cruet-table, veiled in by a screen. Q — The diaconicum, or sacristy, generally in charge of a deacon. ■ " "'he place of the male portion of the congregation, and of that ' Public Penitents known as the Costanders. tie ambo, where the Epistle and Gospel were chanted and the ^s read. ;• .'he Beautiful Gates (portae speciosas), so called from the beauty of T,i r workmanship. Here a subdeacon stood to see that the congre- g').;. departed in order. Between | and K was the place of the Pros- '"I'e 'enitents. !^- 'he second porch, or narthex; also the Hearers" Station. iVi The Baptisteriura. N The Great Gates. i -The first porch and Weepers' Station. ^lace of the females, separated by a partition from the male por- the congregation, and under the surveillance of what were called ancient Church deaconesses. Men of note used to be sometimes buried in the porch or narthex. The precise location of the catechumens is a disputed point ; but in- asmuch as the name was very often employed in that extended sense, meaning all who were forbidden to be present at Divine Service proper, it is generally supposed that they intermingled with the Penitents in the portico. History of the Mass AND ITS CEREMONIES IN THE EASTERN AND WESTERN CHURCH. BY Rev. JOHN O'BRIEN, A.M., PROFESSOR OP SACKED LITURGY IK MOUNT ST. MART'S COLLEGB, EM3IITTSBURG, MARYLAND. / '\ FIFTH EDITION, REVISED. " I would be willing to lay down my life for a single one of the Ceremonies of the Church."— St. Teresa, New York t<^' . . / THE CATHOLIC PUBLICATION SOCIETY CO., 9 BARCLAY STREET. 1880. '^ OP CoNGRaas WASHmotQR Kmprtmatttt New York, March 25, 1879. A new work, entitled '* A History of the Mass and its Ceremonies in the Eastern and Westtra Church," by the Rev. John O'Brien, of Mount St. Mary's College, Eramittsburg, having been carefully examined and commended by competent judges, is hereby approved by us. ^ JAMES, Archbishop of Baltimore, Baltimore, Feast of St. Benedict, 1879. Ccypyright, 1879, by John O'Bbhw. PREFACE. As the question will doubtless be asked wliy we have presumed to write upon a subject which has already been treated so largely and so often by others, we make the same reply that one of the ancient Fathers did when a similar .^question was proposed to him. " This advan- tage," said he, "we owe to the multiplicity of books on the same subject : that one falls in the way of one man, and another best suits the level or comprehension of an- other. Everything that is written does not come into the hands of all, and hence, perhaps, some may meet with my book who have heard nothing of others which have treated better of the same subject." Although it cannot be gainsaid that the subject wliich we have undertaken to touch has been largely treated already, and that by more eminent writers than we, still, when it is borne in mind that all those learned treatises have been written in one or other of the dead languages, and that, too, more for the sake of embellishing some public institution or library than for the enlightenment of the masses of the people, we think we owe no apo- vi Preface, logy for writing a book of the presen,., r ^ture m English suited to the capacity of all. Another advantage, too, that onr book has over any other which has hitherto ap23eared is this: Miat it does not confine itself to the ceremonies and liturgical customs of any church in par- ticular, such as the Latin or the Greek, but gives the reader a general survey of all the churches of the East and West wliere a true Sacrifice of the Mass really exists. It therefore comprehends in its scope several churches which have long been separated from the centre of unity. We wish our readers further to understand that the information embodied in these pages has been taken from the most approved sources, and but in a few cases, and these of minor note, taken second-hand. Where there was a doubt we have expressed it, and whenever we found ourselves obliged to copy the remarks of an au- thor upon whom we could place but little reliance we have always noted the fact, in order not to give as cer- tain what was at best but doubtful, and thus be made responsible for statements which could not stand the test of criticism. We wish to remark, also, that our work has not been given to the public in undue haste. It lias been com- piled with a great deal of care and calm deliberation, and has been written over and over again, with new cor- rections and additions each time, in order that nothing might be asserted without jn-oof and nothing stated at Preface, vii random ; and although we have not followed to the let- ter the advice of the pagan poet to keep it in our drawer unto the ninth year, yet we can assure our read- ers of this much at least ; that seven years of earnest and anxious labor have been expended on it. There is hardly a writer on sacred liturgy that we have not con- sulted; certainly we have passed over no one of any note ; and in order that our readers, should they feel so inclined, may be enabled to collate our remarks with the sources from which we have drawn them, besides giving our authorities through the work, we have deemed it well also to attach an alphabetical list of them to the end of our treatise. Regarding tlie order of the subject-matter, w^e have only to say that we have endeavored to treat each particular portion as fully as possible by itself, without running one part into another, and thus embarrassing the reader ; and in order to aid the latter still more, we have appended so copious an index of words that it serves, in a measure, as a sort of compendium to the entire work. As to the book's originality, we humbly confess that it is not new ; and this confession we make, not through fear of running counter to what the Wise Man says, that " there is nothing new under the sun," but simply be- cause we wish our readers to lay more stress upon the fact that it is a compilation of what the most learned writers have said upon the subject in hand rather than any effort of our own. Our book, then, can be called viii Preface. original only in so far as its name and the arrangement of parts are concerned. The labor of all this is ours, and ours only ; as for the rest, we say in all sincerity with Montaigne: ^^I have here only made a nosegay of culled flowers, and have brought nothing of my own but the string that ties them." THE TITLE OF THE BOOK. We have called our book A Hidory of the Mass and its Ceremonies in tlie Eastern and Western Cliurch. At first sight it seems an easy matter to hit upon such a title as this, but we assure the reader that it did not seem so to us. Many an hour of serious meditation it cost us before we had satisfied ourselves that the de- signation was a happy one ; and all this principally on account of the appellations of Eastern and Western Church. Almost every book that we take in hands — certainly every book of travels — has something to say about the Eastern Church and its liturgical customs : yet we candidly confess that we have never met with one which told us with any degree of satisfaction or clearness what this Eastern Church was, or which did not blunder from beginning to end in attempting to describe its ceremonies. Some are perpetually confound- ing the Eastern Church with the Greek Church, and the latter with the Russian, wholly forgetting that out of G-reece itself no Greek Church exists, and that the Preface. ix Russian Church is no more Greek than it is English or Irish. Others imagine that by the Eastern Church is meant that which is included within the Patriarchate of Constantinople ; but this, after all, would be only a fraction of the East, for it would leave out both the Greek Church proper and the Eussian Church, each of which is wholly independent of Constantinople and independent the one of the other. We have met some even who have gravely committed it to writ- ing that by the Eastern Church is meant the Syrian and all its branches. Then add to this those never- ending and high-sounding titles that are constantly dinning our ears and seen at the head of almost every review that we take in hand, such as "Holy Orthodox Church," *' Orthodox Imperial Church," *^ Orthodox Church of the East," "Holy Eastern Church," and so on ad indefinitum j each, no doubt, meaning something, but quite unintelligible without much explanation. The fact is that since the fall of Constantinople, in 1453, there has existed no national church, if we except the Maro- oite alone, to which the appellation of Eastern could, with strictness, be given ; and it is but too well known that the correlative appellation of Western Church went into desuetude centuries before that time. The two de- signations originally sprang up naturally and necessarily from the division of Constantine's empire in the fourth century, into that of the East, with Constantinople as its capital, and that of the West, with Rome. Strictly X Preface, speaking, then, there are no such organizations now as the Eastern and Western Church, and here was our difficulty in choosing a title. " How, then," some- body will say, " can you justify the name of your book ? " The question is answered in this way : If the book were a history, or a geography, or anything of that nature, it could not be justified at all, it would be a misnomer ; but inasmuch as it is confined solely to eccle- siastical ceremonies and customs, all of which are the same to-day, with scarcely a perceptible difference, as they were when a real Eastern and Western Church ex- isted, it cannot mislead as to its meaning, nor can it be said of it that it has been unaptly chosen. But it can be justified upon other grounds : Although the Catholic Church recognizes no Church to-day to which she gives the name of Eastern in its original acceptation, still it must not be forgotten that she has at this time several within her communion whose location is wholly in the East, and which yet retain all their ancient ceremonies and customs. The Maronite Church is one of these. It celebrates Mass and the Divine Office in Syriac ; ad- ministers Holy Communion in both kinds to the laity; has a married clergy, and enjoys the privilege of elect- ing its own patriarch. The Chaldean Church is another : it says Mass in the ancient Syro-Chaldaic ; uses leav- ened bread in the Holy Eucharist ; has a married clergy also ; and, like all the other churches of the East, is under the immediate jurisdiction of a patriarch. Then Preface, xi tliore is the Cliurcli of the Uniat or Melchite Greeks ; it still celebrates in the ancient Greek ; like the Maronite and Chaldean, it has a married clergy ; like them, also, it administers Holy Communion under both species, and enjoys the singular privilege of reciting the Creed, even in presence of tliS Poj)e himself, without being obliged to add the celebrated ^' Filioque." These are but a few of the many churches in the East which still retain their ancient ceremonies and customs; but as we shall have frequent occasion to refer to them again in course of the present work, this passing notice must suflBce here. THE ORIENTAL SCHIS:\rATIC CHURCH. Our duty would be but half discharged did we pass by unnoticed the Oriental Schismatic Church, which forms so large a part of Eastern Christendom and runs side by side with the Catholic Church in all the Eastern regions. This Church may be thus divided : First, into the Church of the Russian Emjoire ; secondly, into that within the Turkish Empire, with Constantinople as capital ; thirdly, into the Church of the kingdom of Greece. We ask the reader 'to bear this division care- fully in mind, for numberless mistakes are made for want of due attention to it, and to remember at the same time that all these churches are wholly independent of one another, in temporals as well as in spirituals ; and xii Preface. that they hold no intercommunion whatever, unless in so far as common charity or civility would dictate. The Church of the Russian Empire, at one time under the immediate control of the Archbishop of Moscow, and subsequently ruled by a patriarch, is now at the sole mercy of the " Holy Synod of St. Petersburg," and, though it would scorn to avow it, is to all intents and purposes a tool in the hands of the Czar, for without his sanc- tion no change in the existing order of things can be made — not even can a council be convoked without first humbly asking his permission. This church uses the same liturgies and ceremonies as the Greek Church, and agrees wdth it in every point of discipline, save that it says Mass in the Sclavonic language. The church within the Turkish Empire is made up of the four Patriarchates of Constantinople, Alexandria, Antioch, and Jerusalem. Constantinople, the headquar- ters of the Ottoman Empire, is also the chief patriarchal seat, and still rejoices in the proud title of New Rome. The Sultan is virtually the head of this church, and, though they would fain deny it, its bishops and patri- archs are forced to confess that he is the supreme and final arbiter in every important dispute. Of so vast an extent is this division of the Eastern Church that it in- cludes within its limits people who celebrate Mass in nine different languages — viz., in Latin, Greek, Syriac, Armenian, Coptic, Ethiopic, Chaldean, Sclavonic, and Wallachian. Preface. xiii The Church of the kingdom of Greece, though uomi- nally governed by the Synod of Athens, is as mucli a creature of the state as that of Constantinople or Rus- sia, for it depends far its entire movement and being upon the will of the reigning monarch. It acknow- ledges no submission whatever to Constantinople, nor to any other branch of the Eastern Church. Although these three great divisions of the Oriental Church include within their pale several churches which are both heretical and schismatical at the same time, still, as far as validity of orders is concerned, the Holy See has expressed her doubt of none save of the Abyssinian. The so-called Eastern Church has, therefore, a true priesthood, a true sacrifice of the Mass, and valid sacraments ; hence its claim to our attention. But it has anotlier claim which ought not to be passed by unnoticed here ; its singular devotion to the erer-blessed Mother of God. Tliis may be considered the great redeeming fea- ture of the Eastern Church, and it is to be hoped that, in consideration of it, she whose glorious prerogative it is to destroy all heresies in the Church may, by her powerful intercession at the throne of her Divine Son, establish a lasting union between the East and West, so that Christ's Vicar may sing once more, as he sang at the Council of Florence, " Let the heavens rejoice and the earth burst forth In songs of gladness." In concluding our Preface we beg leave to remark that no attempt whatever at what is called style has xiv Preface, been made in the following pages. Our aim has been, from beginning to end, to give the reader plain facts, with little or no dressing, and to keep steadily in view that golden advice of St. Augustine, to wit, that it is better to endure hlame at the hands of the critics than say anything which the j^eople might not understand — '^ Me- lius est reprehendant nos grammatici, quam non intelli- gant populi " {ad Ps. cxxxviii.) Whatever we have stated may be relied upon — ^if not relied upon as absolutely true, yet at least in the sense that it is a faithful rendering of the views of the author from, whom it was taken. Further than this it would not be fair to hold us responsible. J. O'B. Mt. St. Mart's College, Emmittsbitrg, Martland, Feast of the Immaculate Conception, December 8, 1878. CONTENTS. PAGE Brief Dissertation on the Principal Liturgies in Use in THE East and the West at the Present Day, . . xix CHAPTER I. The Mass — Origin of the Word, 1 CHAPTER II. Sacred Vestments, 35 CHAPTER III. Sacred Vessels, ........... 69 CHAPTER IV. Chalice Linens, 33 CHAPTER V. The Manner of Reserving the Blessed Sacrament, ... 87 CHAPTER VI. Incense, c .... 92 CHAPTER VIL Sacred Music and Musical Instruments, 95 XV xvi Contents, CHAPTER VIII. PAGE The Varying Rites within the Church, 103 CHAPTER IX. The Altar, 113 CHAPTER X. Relics, 121 CHAPTER XI. Crucifixes and Crosses, 126 CHAPTER XII. Lights, 132 CHAPTER XIII. The Tabernacle, 137 CHAPTER XIV. The Missal, 139, CHAPTER XV. Bells, 146 CHAPTER XVI. Bread used for Consecration, 153 CHAPTER XVII. Wine, 165 Contents, xvii CHAPTER XVIII. PAGE Number of Masses that a Priest may say upon the Same Day, . 168 CHAPTER XIX. Concelebration, ,, ... 173 CHAPTER XX. Customs relating to the Celebration of Mass, , • • . 176 CHAPTER XXI. The Celebration of Mass— The Introit, 195 CHAPTER XXII. The Sermon, 241 CHAPTER XXIII. The Celebration of Mass— The Creed, 249 CHAPTER XXrV. The Celebration of Mass— The Offertory, .... 266 CHAPTER XXV. The Celebration of Mass— The Preface, 288 CHAPTER XXVI. The Celebration of Mass— The Canon, 295 CHAPTER XXVII. The Celebration of Mass— The Consecration, .... 324 xviii Contents, CHAPTER XXVIII. PAGE The Celebration of Mass— The Pater Noster, .... 355 CHAPTER XXIX. The Celebration of Mass— Communion of the People, . . .369 A BRIEF DISSERTATION Principal Liturgies in nse in tlie East and West at the Present Day. For the better understanding of the matter treated of in tlie following pages we deem it well to give the reader a brief account of the Liturgies in use in the Eastern and Western Church at the present day. To give anything like a full history of the various Eastern Liturgies would, indeed, be a very laborious undertaking, and, we have serious reasons to fear, a very unsuccessful one also, for their name is legion — the Jacobites alone using as many as forty. We shall, therefore, w^holly confine ourselves to such as are in general and daily use, and leave the rest to be treated of by those writers who make pure Liturgy the burden of their WTiting. It would not be very bold to assert that the only living Liturgies in free circulation throughout the East at tlie pre- sent day are those of St. John Chrysostom and St. Basil the Great. Both of these are used now in their entirety, such as they were when they came from the hands of the great men whose names they bear ; and this can be saM of none of the other Eastern Liturgies. The Liturgy of St. Basil is very often called the Caesarean Office, from the fact that its author was Bishop of Caesarea, in Cappadocia. It is 1he XX A brief Dissertation on the Princijoal Liturgies. parent of the Armeno- Gregorian Eite. The Liturgy of St. Chrysostom is usually inscribed '' the Divine Liturgy of our Holy Father among the Saints, John of the Golden Mouth." From this many of the later forms in use among the Nesto- rians are derived. The Liturgy of St. James, first Bishop of Jerusalem, is very frequently spoken of in connection with the Maronites and Syrians, but it is a well-known fact that the living Liturgies of both these peoples have little more of St. James's in them than a few shreds. The Maro- nites are very fond of referring their Liturgy to that vene- rable norma because it has the impress of antiquity, it being the general opinion of liturgical writers that it is the oldest in existence ; but in reality their Liturgy as it stands now is nothing else but a collection of excerpta taken from other Liturgies, and as often called by the name of St. John Maro as by that of St. James the Apostle. The fact is that, if we except the Church of Jerusalem and a few islands in the Archipelago which employ it on certain occasions, the Litur- gy of St. James has no circulation to-day in its original form anywhere. The same may be said of the Liturgy of St. Mark, at one time in exclusive use throughout the Patriarchate of Alexandria, and, in fact, of every other primitive Liturgy known ; so that we repeat what we stated at the outset, that the Liturgies of St. John Clirysostom and St. Basil the Great have almost undisturbed sway in the East to-day. They are used by Catholics and schismatics alike. Dr. Neale attributes all this to the influence of Balsamon, Ca- tholic Patriarch of Antioch in the beginning of the thir- teenth century, who, it appears, went lieart and soul for shaping everything Eastern by the standard of the New Rome. Although Neale speaks somewliat disparagingly of this learned prelate, still, as he tells tlie story in full of how the Liturgies of Constantinople made their way into the East, we give his words without cliange of any kind. He A brief Dissertation on the Principal Liturgies. xxi speaks as follows : " Of the normal Liturgies, those of St. James and St. Mark were used by the churches of Antioch and Alexandria, respectively, till the time of Theodore Bal- samon. This prelate was a complete Oriental Ultramon- tane ; everything was to be judged by and squared to the rule of Constantinople. The Bellarmine or Orsi of the Eastern Church, he was for abolishing every formulary not adopted by the oecumenical j)atriarch, and endeavored suc- cessfully to intrude the forms of Constantinople on the whole East. Consulted by Mark of Alexandria as to the degree of authority which attached to the Liturgies of St. James and St. Mark, he wholly condemns them as not mentioned by Holy Scripture or the Canons, *but chiefly because,' says he, 'the Catholic Church of the most holy oecumenical throne of Constantinople does in nowise ac- knowledge them.' The way in which Balsamon treats these offices, more venerable than his own, and that in wiiich Eome has abrogated the G-allican and Mozarabic missals, are surely marvellously alike. From that time the Constan- tinopolitan Liturgies of St. Basil and St. Chrysostonr have prevailed over the whole orthodox East, except that the Office of St. James is used in the Church of Jerusalem and in some of the islands of the Archipelago on the festival of that Apostle " {History of the Holy Eastern Cliurch, General Introduction, vol. i. p. 318). To enter, then, into more specific detail, the Liturgy of St. Chrysostom is used, first, by the Russian Church in the empire of Russia itself and throughout all the imperial dominions ; not, indeed, in its Greek form, -but in the Sclavonic, for that is the liturgical language in all those parts. It is also used in the kingdom of Greece and its dependencies^ and has universal sway among the Mingre- lians, Wallachians, Ruthenians, Rascians, Bulgarians, and Albanians, as well as with all the Uniat or Melchite Greeks xxii A brief Disscrtat 1071 on the FrincijJcd Liturgies. of the four Patriarchates of Constantiuople, Alexandria, Antioch, and Jerusalem. The United Greeks of Italy and those of the Austrian Empire use it also. Together with this Liturgy, m all the places mentioned, runs that of St. Basil the Great, but it is not called as often into requisition. The Liturgy of St. Chrysostom is employed throughout the entire year, on week-days as well as on Sun- days and festivals, with the following exceptions : viz., the yigils of Christmas and the Epiphany, the Feast of St. Basil (January 1), all the Sundays of Lent except Palm Sunday, Holy Thursday and Holy Saturday. On these excepted oc- casions the Liturgy of St. Basil is used, and on the ferial days of Lent the seryice of the Presanctified — called also the Presanctified Liturgy^is used instead of both. THE LITUKGIES OF THE WESTEKK CHUECH. The Liturgies of the Western, or Latin, Church need no- thing more at our hands than a passing notice ; for, with the exception of one or two normas, which are better called rites than Liturgies — viz. , the Ambrosian and Mozarabic — the Ro- man has undisturbed and universal sway. Of the two ex- ceptions named — the former peculiar to the ancient Church of Milan, the latter coi ^ned to the city of Toledo, in Spain — a full account is given in another part 'of our work, so that more need not be said of them here. As for the so-called Galilean and Lyonese Liturgies, they are now things of the past. The few vestiges that yet remain to tell that they had at one time a place in the Church will be noticed in due course ; as will also the fragments that are left us of the celebrated Rite of Sarum, which at one time formed the chief glory of the English Church. In concluding our dissertation we beg leave to direct the reader's attention to the following important fact : viz., A Oi'icf Dissertation on the rriiiciinil Liturgies, xxiii that throughout the entire East the word Liturgy (from the Greek \eirov, public, and epyov^ a work) means always the norma of the Mass, and no more ; but in the West it is the complexus of all the rites and ceremonies that are used by the Church in the administration of the Sacraments and in all her sacred offices. It is well to keep this in mind, for some are perpetually confounding Liturgy and Ruhrics, thinking that both mean one and the same thing. There is about the same difference between them as between mathematics and arithmetic. The one includes the other and a great deal more besides- The Eubrics, accord- ing to the primitive acceptation of the word, are nothing but the directions given in red letters for the due per- formance of any particular ceremony ; when reduced to a regular system or science they are the elucidation of these directions, and nothing more. But the aim of Liturgy is of a far more comprehensive and elevated nature, for it takes in everything that is in any way connected with the sacred functions of the Churclu HISTORY OF THE MASS. CHAPTER I. TEE MASS— ORIGIN OF TEE WORD, ETC. As to the origin of the word Mass liturgical writers are not entirely agreed. According to some, it comes from the Hebrew '^nixM," Massah, a debt or obligation; others derive its name from the Greek " fxvrjai?,'^ Myesis, initia- tion.; whilst a third class maintain that it is nothing else but an improved form of the old obsolete Mes or Messe,'- which, with the people of Northern Europe, meant a ban- quet or convivial gathering, and not unfrequently also a sacrifice. The great body, however, of liturgical writers are in favor of deriving it from the Latin ^^Missa" or " Missio," a dis- missal, referring to the custom in vogue during the first five or six centuries of the Christian Church — when the Disci- plina Arcani, or Discipline of the Secret,^ prevailed — of dis- ^ From the same root are the affixes in such words as Christmas, Childermas, Michaelmas, Lammas, etc. (JSoly Days of the English Church, p. 154). ^ The Disciplina Arcani, or DiscipUne of the Secret, was a law enforced by the early Christian Church, in virtue of which the principal mysteries of our holy faith were concealed from pagans, infidels, and all who had not been regenerated by the sa\ing waters of baptism ; and this in accordance with the solemn admonition of our Divine Lord himself not to cast i^ea^is before swine or give what was holy to dogs (Matt. vii. 8). This discipline prevailed in the Eastern Church until the end of the fifth century, and in the Western until about the middle of the sixth (Ferraris, art. Discip. Arcani, 735-12). 2 The Mass — Origin of the Word, Etc, missing the Catecliumens^ and Pnblic Penitents* from the house of God before the more solemn part of divine service began. From the twofold dismissal — viz., that of the Catechu- mens at the beginning of Mass, and the other, of the faith- ful, at the end — the entire service used to be known by the plural aj^pellations of Missm or Missiones (that is, the dis- missals) ; and hence the import of such phrases so often to be met with in the writings of the early Fathers, as '^' inter Missarum solemnia," '' Missas facere," and ^^ Missas tenere." Hence, also, the twofold division known as the " Mass of the Catechumens" and the '^Mass of the Faithful," the former extending from the beginning to the Offertory, the latter from the Offertory to the end. THE XAMES BY WHICH THE MASS W^AS K>?"OWK i:S" THE GEEEK CHUKCH IK EAELT TIMES. One of the strongest arguments against the Hebrew origin of the word Mass is that none of the Oriental Fathers ever made use of Massah, but always employed a different word. "With them it was styled indifferently by the following names : Mystagogia, Synaxis. Anaphora, Eulogia, Hierur- gia, Mysterion, Deipnon, Teleion, Agathon, Prosphora, and Liturgia, It was called Mystagogia by St. Dionysius, from the fact 3 Catechumen, from the Greek Karqxe^, I teach by word of month. Under the de- nommation of Catechumens came all those who were undergoing instructions at the hands of catechists previous to their reception of baptism. According to the most generally received opinion, there were two orders of Catechumens : the Hearers, or those who merely expressed a wish to become Christians ; and the Elect or Competent, who had passed through the course of training that was necessary for the reception of baptism. * Of the Pnblic Penitents there were four distinct classes, viz. : the Weepers, whose place was in the porch, or first narthex ; the Hearers, who stood in the second narthex ; the Prostratss, whose place was near the ambo \ and the Costanders, who stood with the faithful in the upper part of the nave. (Sec frontispiece.) Different Kinds of Mass. 3 1 that it was a divine participation of, or initiation into, the sacred mysteries. It was termed Synaxis, or tlie lonion, because in virtue of it we are all united with Christ our Saviour. The name Anaphora was applied to it from the fact that it raises our minds and hearts to God. The term Eulogia was given it from its propitiatory nature ; Hierur- gia, because it was a sacred action ; Mysterion, from the mys- teries it contained ; and Deipnon, or hanquet, from the fact that it gave us the living Bread nnto the eternal nourish- ment of our souls. Then, again, it was called Telemi, or perfection, because it was the sacrifice of that Holy Lamb, without spot or blemish, who came upon earth to be the perfection and completion of the ancient law. Its name Agathon, or good, was given it because it is the only lasting good upon which man can count ; and from the fact that it finally conducts ns to the happy end for which we were created, the appellation of ProspJiora was given it also. Of all these names enumerated, that of Liturgia was most frequently used, and is exclusively used at the present day throughout the entire East. DIFFEKENT KIKDS OF MASS. From the various circumstances attending the celebration of Mass, from the ceremonies^ employed, and the peculiar end for which it is offered, different names have been given to qualify it, such as Solemn High Mass, Simple High Mass, Low Mass, Conventual Mass, Bridal or ISTuptial Mass, Golden Mass, Private Mass, Solitary Mass, Votive Mass, Dry Mass, ^ The word ceremony owes its origin to a singular circumstance. When Rome was packed by the Gauls, the Vestal Virgins, in order to escape with their lives and preser\'e their honor, fled the city, carrying with them all their sacred utensils, and repaired to the ancient city of Caere, in Tuscany. Here they received a most cordial reception, and here they remained until quietness reigned at Rome. To perpetuate the kind hospi- tality of the people of Caere towards the Vestals, the sacred rites, and all pertaining to them, were called ceremonies ever after (Gavantus, Thesaur. Sacr, Bit.. 2). 4 The Mass — Origin of the Word, Etc, Evening and Midnight Mass, Mass of the Presanctified, Mass of Eequiem, and Mass of Judgment. Solemn High Mass. — When Mass is celebrated with deacon and subdeacon and a full corps of inferior min- isters, it is denominated a Solemn High Mass. In many places of Europe the name grand is given it on account of its rituahstic display. It is called high from the fact that the greater part of it is chanted in a high tone of voice. When there is neither deacon nor subdeacon ministering, a Mass of this kind receives the name of Simple High Mass, or Missa Cantata. Low Mass. — Low Mass is so called from its being said in a low tone of voice, in contradistinction to High Mass, which is chanted aloud. At a Mass of this kind the usual marks of solemnity are dispensed with. It is, in great part, read by the priest in an ordinary tone of voice, without any assistants save the server, who answers the responses in the name of the people and administers to the wants of the altar. Conventual Mass. — Conventual Mass, strictly speaking, is that which the rectors and canons attached to a cathedral are required to celebrate daily after the hour of Tierce — that is, at about nine o'clock. According to several authorities of note, this Mass is also of obligation in convents where the Blessed Sacrament is kept, and even in rural churches which enjoy the same pri- vilege (De Herdt, i. 14). Conventual Mass is also known by the several names of Canonical, Public, Common^ and Major. The last appellation is given it on account of the peculiar privileges it enjoys over ordinary Masses, Bridal or Nuptial Mass. — It has always been the wish of the Church that at the solemnization of holy matrimony Mass should, if possible, be offered in behalf of the newly- married couple, in order that Almighty God may bless theii Different Kinds of Mass. 5 union and favor them with a happy offspring. A special service is set apart in the Missal for this end, called in La- tin " Missa pro Sponso et Sponsa" — i.e., Mass for the Bride- groom and Bride — and the Mass itself is considered among the privileged, for it may be celebrated on days of great- er rite (Bouvry, Expositio Rubricarum, ii. 601). At a Mass of this kind a few ceremonies may be seen which are peculiar to it alone. As far as the " Pater Nos- ter" it differs in nothing from an ordinary Mass; but when the priest has come to that part of the service immediately before the " Libera nos/' he stands at the Epistle corner of the altar, and, having turned towards the bride and bride- groom, who are kneeling in front of him, reads over them from the Missal two prayers upon the nature and solemnity of their union. This being done, the bridal party retire to their j)liices, and the Mass goes on as usual until the time of the last blessing. Here the priest turns round to the party again, and reads over them the following prayer : **The God of Abraham, the God of Isaac, and the God of Jacob be with you ; may he shower his blessing upon you, that you may behold your children's children unto the third and fourth generation ; and may you enjoy afterwards eter- nal, unending life through the help of our Lord Jesus Christ, who with the Father and the Holy Ghost liveth and reigneth God, world without end. Amen." After this the priest is directed to admonish the newly-married pair of the mutual faith and love they owe each other, and of the obligations they are under to remain continent on those occasions that the Church has set apart for special prayer and fasting. They are finally exhorted to live in the fear of God. The priest then sprinkles them with holy water, and Mass con- cludes as usual. Bridal Mass according to the Sarum Rite. — According to the Sarum rite, of which we shall give a full account fur- 6 Tlie Mass — Origin of the Word, Etc, ther on, Bridal Mass was celebrated with peculiar and inte- resting ceremonies. The marriage itself was performed at the church door, in order that all might witness it. From this the priest led up the married couple to the altar-steps, where he prayed over them and begged also the prayers of the peo- ple in their behalf. Mass was then begun, and the moment the "Sanctus" bell sounded the newly-married knelt near the foot of tlie altar, while some of the clerics of the sanc- tuary held over them a large pall commonly called the care cloth. This cloth was not removed until a little before the " Pax." The bride was required on this occasion to allow her hair to flow moderately upon her shoulders, and wear, if her circumstances allowed it, a wreath of jewels, or at least of flowers, upon her head." The dress of Margaret, eldest daughter of Henry YII., King of England, when going to be married to King James of Scotland, is thus described by Pauper : *^ She had a varey riclie coller of gold, of pyerrery and perles round her neck, and the cronne apon hyr hed, her hayre hangyng." Just before the ^'Pax" the priest turned round to the new couple and imparted the marriage blessing, after which the care cloth was removed. The '' Pax " was then given according to the ancient mode, and not with the Pacifical. The bride- groom received it first from the priest at the altar, and then bestowed it on his spouse. After Mass bread and wine, hal- lowed by the priest's blessing, used to be distributed among all the friends of the newly-married couple who happened to be in church during the ceremonies. According to the rite followed at York, the nuptial bless- ing was generally given by the priest with the chalice, and this on account of the great dignity of the Sacrament of Matrimony. (The reader who wishes to see more upon this subject will do well to consult that excellent work of 5 In mediaeval art the Blessed Virgin is always represented in this way. Different Kinds of Mass, 7 Dr. Rock known as the Church of our Fathers, vol. iii. part 2, 172.) Golden Mass (Missa aurea). — Golden Mass was one that used to be celebrated formerly on the Wednesdays of the quarter tenses of Advent in honor of the Mother of God. It used to be a Solemn High Mass of the mo&t gorgeous kind, and was often protracted three or four hours, in order to give full sway to the ceremonies and musical pieces em- ployed on the occasion. The bishop and all his canons assisted at it, as well as the members of the different reli- gious communities of the place where it was celebrated. It was customary, too, to distribute gifts, and those very often of the costliest kind, among the people who assisted at it ; and, from the nature and excellence of the mystery in honor of which it was offered, it used to be written in letters of gold, hence its name (Gavantus, Thesaur. Sacr. Rit., 27 ; Bouvry, ii. 105). Traces of this Mass may be witnessed yet here' and there through Germany ; but at the Church of St. Gudule, in Brussels, the regular Mass is celebrated every year on the 23d of December. Thousands assist at it on this occasion. Private Mass. — -TVlienever the expression "Missa pri- vata " is used by the rubrics. Low Mass, in contradistinc- tion to High Mass, is always, or nearly always, meant. But by Private Mass we mean something entirely different. Strictly speaking, a Private Mass is one in which only tlie priest himself communicates (Gavantus, p. 29). It receives its name oi private from the fact that no concourse of peo- ple assists at it,' and that it is celebrated in some private ora- tory or chapel to which all have not access. According to the mind of the Coancil of Trent (session 22, chap. 6), no Mass is private in the Catholic acceptation of the word ; for all, whether pi-ivate or public, are offered by a public minister of the Church, not for himself alone, but for the entire houseliold of faith {iUi 8 The Mass — Origm of the Word, Etc, And that Masses of this kind have been practised from the very days of the Apostles themselves the most indubi- table testimony proves ; although the heretics of the six- teenth century would fain have it that such Masses were un- heard of, nay, even forbidden, by the early Church. But Cardinal Bona shows to a demonstration that Private Masses have been. in use always, and mentions, among others, the testimony of Tertullian, who lived away back in the sec- ond century, in proof of his assertion (Bona, Rer, Liturg., p. 231). The first daring attack made upon Masses of tliis kind was by the arch-heretic Luther himself, who declared that, in a conversation which lie had had with the devil, it was re- vealed to him that such Masses were real idolatry (Bouvier, Theol Moral, iii. 224), To put an end to all cavil on this subject, the Holy Council of Trent, in its 22d session, canon 8, thus de- creed : ^^Si quis dixerifc Missas in quibus solus sacerdos sacramentaliter communicat illicitas esse ideoque abrogan- das, anathema sit." That is, If any one shall say that those Classes in which only the j^riest communicates sacra- wentally are illicit, and that hence they should he abolished, let him he anathema. Solitary Mass. — When Mass is said by a priest alone, without the attendance of people, or even of a server, it is called a Solitary Mass. Masses of this kind were once very common m monasteries and religious communities (Bona, p. 230), and they are still practised to a great extent in missionary countries. They cannot, however, be said with- out grave necessity ; for it is considered a serious offence by theologians to celebrate without a server, and tliis server must be always a male, never a female, no matter how pressing the necessity be. Strangely enough, Solitary Masses were forbidden in days Different Kinds of Mass. 9 gone by by several local councils, and this principally for the reason that it seemed ridiculous to say '^ Dominus vo- biscum," the Lord he luith you; " Oremus/' let us pray ; and ^' Orate fratres," pray, hrethren, when there were no persons present. The Council of Mayence, held in the time of Pope Leo III. (a.d. 815), directly forbade a priest to sing Mass alone. The prohibition not merely to sing it, but to celebrate at all without witnesses, was re- peated by the Council of Nantes, and for the reasons alleged. Gratian cites a canon in virtue of which two wit- nesses at least were required for the due celebration of every Mass ; and this we find to be the rule among the early Cistercians. Cardinal Bona {Rer. Liturg., p. 230), from whom we copy these remarks, seems much in doubt as to whether Solitary Masses were wholly abrogated in his day. He instances, however, a well-known exception in case of a certain mo- nastery which enjoyed the privilege from the Holy See of celebrating without having any person to respond. According to the present discipline of the Church, when- ever necessity compels a priest to celebrate alone he must recite the responses himself, and otherwise act as if he had a full congregation listening to him. He must not omit, abridge, add, or change anything to suit the peculiar cir- cumstances of the occasion, but must do everything that the rubrics prescribe for ordinary Mass, and this under pain of sin. Votive Mass. — As every day in the year has a Mass more or less peculiar to itself, whenever this order is broken in upon the Mass introduced is denominated Votive. Eubri- cists define it as a Mass not in accordance with the ofiice of the day; and it receives its name Votive from the fact that it is celebrated to satisfy either the pious wishes of the priest himself or of some member of his congregation. 10 Tlie 3£ass— Origin of the Word, Etc. Masses of this kind are subject to various restrictions. They cannot be celebrated nnless on days of minor rite, nor without a reasonable cause ; for the rubrics of the Missal are very explicit in saying that, as far as can be done, the Mass ought to agree with the office of the day. St. Liguori says that a Votive Mass cannot be said merely on the plea that it is shorter than the Mass of the day, but that a more serious reason is required (Book vi., ISQ. 419). A sufficient reason, however, would be if either the person asking such a Mass, or the person offering it, had a special devotion to some particular saint or mystery (De Herdt, i. 27). Dry Mass. — When neither the consecration nor consump- tion of either element takes place the Mass is said to be a Dry Mass. In ancient times the word Nautical was applied to it, from the fact of its being confined jDrincipally to voyages on sea, where the difficulty of celebrating ordinary Mass would be very great on account of the rolling of the vessel and other causes. In celebrating a Mass of this kind all the sacred vestments were allowed ; but, inasmuch as no consecration took place, the use of a chalice was forbidden. All those prayers which did not bear directly on the Oifer- tory or Consecration could be recited, such as the opening psalm, the ^^Introit," '-'Kyrie eleison," *^ Gloria in excelsis," "Credo," Epistle and Gospel, as well as the "Preface." It was also allowed to impart the usual blessing at the end. It was customary, too, in some places to employ the services of deacon and subdeacon, in order to give it as solemn an air as possible. Genebrard, a Benedictine monk, who died to- wards the end of the sixteenth century, testifies that he him- self was present at a Solemn Dry Mass celebrated at Turin one evening for the repose of the soul of a certain nobleman who had just departed life. These Masses were often said for the special gratification of the sick who could not attend church on account of their infirmities ; also for prisoners, Different Kinds oj ^ilass. 11 and, as has already . been said, for seafaring people. But such Masses have long passed into desuetude. They are practised no more, and deservedly, for many well-meaning but simple-minded people were often led to put as much faith in their efficacy as in a real Mass (see Durandus, Rationale Dlvinorum, § par. 23 ; Bona, Ee7\ Liturg., 235, 23G ; and Gavantus, Thesaur. S. Bit., 33). Evening Mass (Missa vespertina). — In the time of St. Augustine (fifth century) it was customary throughout Af- rica to celebrate Mass on Holy Thursday evening in mem- ory of the institution of the Blessed Sacrament on that day. It used to be said by a priest who had already broken his fast (Martene, Be Antiquis Eccl. Ritibus ; Bona, Rer. Lifurg.^ 255). Touching this Mass the fourth Council of Carthage decreed as follows : " The Sacrament of the Altar must not be celebrated unless by a priest who is fasting, except on the anniversary of the institution of the Holy Eucharist." Another custom, too, that prevailed in certain places was to say Mass for the dead at any time of the day that one of the faithful died, and this, whether the priest had broken his fast or not (see article on the Offertorium of Masses for the Dead). But this practice was condemned almost as soon as its introduction by several councils, and among others by those of Carthage in Africa and Braga in Spain (Bona, 255). Evening Mass in the Eastern CJiurcJi. — As the majority of the Oriental churches do not reserve the Blessed Eur charist as we do, and this principally for the reason that leavened bread will soon corrupt in such climates as theirs, they are necessitated, in order to give the Holy Viaticum to the dying, to celebrate frequently in the evening, which, of course, they will do after having broken their fast. The Copts never reserve the Blessed Sacrament from one. 12 Tlie Mass — Origin of the Word, Etc. Mass to another, for reasons which we shall give when treating of Holy Communion, but will celebrate any hour of the day or night that they are called on to communi- cate the dying (Denzinger, Eitns Orient alium, p. 85). Midnight Mass. — Midnight Masses, and Nocturnal Masses generally, were very frequent during the days of persecution, when the Christians were forbidden to assemble anywhere in daytime. There were certain festivals, also, in later times for which Midnight Mass was prescribed, but all these privileges have long since been taken away, the only one remaining being that attached to Christmas, upon w^hich night a Nocturnal Mass, as of old, is yet celebrated in many places. In the Eastern Church Midnight Mass has never been much in vogue. One of the most gorgeous displays, however, of ritual ever known is to be witnessed in Eus- sia at the Midnight Mass of Easter. As soon as twelve o'clock is announced ^all the bells of the Kremlin, whose number is legion, begin to toll, and they are immediately answered by all the other bells in Moscow. At the sound of these bells every inhabitant rises from sleep and repairs to cliurch to hear the news of the risen Saviour. The whole city is in a blaze, for every window has a light, and a torch burns at the corner of every street. The great tower of the cathedral is illuminated from base to summit with myriads of lights, and lights burn in the hands of every man, wo- man, and child. The scene inside the different churches, but especially in the cathedral, defies description. The most costly vestments are used on this occasion, and neither labor nor expense is spared to make it worthy, in some way, of the great mystery it commemorates (Bur- der, Religious Rites and Ceremonies, p. 154). Mass of the Presanctified. — This Mass receives its name, Presanctified, from the fact that it is celebrated with a Host Different Kinds of Mass, 13 consecrated on a previous occasion, and has no consecration of either element itself. In the Latin Church this Mass is celebrated but once a year— viz., on Good Friday— but in the Greek Church it is peculiar to every day in Lent ex- cept Saturdays, Sundays, and the Feast of the Annuncia- tion, when the regular Mass is ofiered (Goar, Euchologium GrcBCoriim, p. 205). This custom of not celebrating daily in the East during Lent is as old at least as the Council of Laodicea, held in a.d. 314. When the custom began in the Latin Church it is not easy to determine. Another dif- ference in discipline between the Latin and Greek Church in regard to this Mass is this : that in the former no Com- munion is given during the service, but in the latter it is customary to communicate always on such occasions. The service in the Russian Church is thus spoken of by Eomanoff : " In the early days of the Christian Church the Fathers did not consider it seemly to celebrate the comforting feast on days of humiliation and mourning for sin, and permitted Mass to be sung on Saturdays and Sundays only during Lent, and on the Annunciation and Holy Thursday."^ But as many pious Christians, accustomed to daily Com- munion, could not bring themselves to forego the strength- ening and refreshing of their souls by the Body and Blood oi Christ, the holy Church granted them the indulgence of the Liturgy of Preconsecrated Elements, when the bread and wine consecrated on the Sunday preceding are adminis- ' Whether there is a regular service in the Greek Church on Holy Thursday, as on the three other days mentioned, we have been unable to find. Goar says nothing about it. In the Primitive Litvrgies (Introduction, xsx\ii., note), by Neale and Littledale, a statement is made to the effect that the Liturgy of the Presanctified is not used on Holy Thursday at all, but only that of St. Basil, which is thie one used also on Holy Saturday (Neale's Holy Eastern Church, vol. ii. p. 713). Whether we are to infer from this that the regular Mass is celebrated or not we are at a loss to determine ; but we strongly incline in favor of saying that it is not, for the Eastern canons only mention Saturdays, Sundays, and the Feast of the Annunciation. li The Mass — Oriybi of the. Word, Etc. tered on Wednesdays and Fridays to those who desire them " (Romanoff, Rites and Customs of the Greco-Rusdan Church, p. 123). Mass of Requiem. — This is a Mass celebrated in behalf of the dead, and is subject almost to the same rules as a regular Votive Mass. If the body of the deceased be present dur- ing its celebration, it enjoys j)riYileges that it otherwise w^ould not, for it cannot be celebrated unless within certain restrictions. Masses of this kind are accustomed to be said in memory of the departed faithful, /rs^, when the person dies — or, as the Latin phrase has it, " dies obitus seu depo- sitionis." which means any day that intervenes from the day of one's demise to his burial ; secondly, on the third day after death, in memory of our Divine Lord's resurrection after three days' interval ; thirdly, on the seventh day, in memory of the mourning of the Israelites seven days for Joseph (Genesis 1. 10) -, fourthly , on the thirtieth day, in memory of Moses and Aaron, whom the Israelites lamented this length of time {Kunil), xx. ; Deut. xxxiv.) ; and, finally, at the end of a year, or on the anniversary day itself (Ga- vant., Thesaur. Rit., 62). This custom also prevails with the Orientals. Mass of Judgment. — The Book of JSTumbers, in its fifth chapter, has special directions for establishing tlie guilt or innocence of the wife who, whether justly or unjustly, had fallen under the suspicion of her husband. She was first to be taken before the priest with an offering of barley. The priest *^ took her before the Lord," as the expression goes, and put into her hand holy water mingled with some of the dust of the floor of the tabernacle. In this solemn condition the nature and enormity of the charges preferred were clearly ex^^lained to her, and she was assured that, if guilty of them, the water she held in her hand would, when she drank it, cause her ^^bellvto swell and hor thisfh to rot," and she Different Kinds of Mass. 15 would be as a curse among the people ; but if slie were in- nocent she had nothing to fear. This was called the trial by the '^ waters of jealousy" (see Bannister's Temples of tlie Hebrews, p. 305), from which, no doubt, we are to trace what we are now going to treat of — the Mass of Judgment. That Masses of this kind were at one time Tery common we can- not deny, but we can deny, and that most emphatically, that they ever had the free sanction of the Church. They were altogether local abuses, and, when permitted to go on, it was Avholly because, under the pressing circumstances of the times, better could not be done. Dr. Lingard, in his History of the Antiquities of the Anglo-Saxon Church, ii. 130, thus speaks upon this subject : " Before I conclude this chapter I must notice an extraordinary practice which united the most solemn rites of religion with the public administration of justice. To elicit, in judicial ^proceedings, a truth from a mass of unsatisfactory and often discordant CAddence de- mands a j)ower of discrimination and accuracy of judgment which it were yain to expect from the magistrates of a nation just emerging from ignorance and barbarity. The jurisprudence of an illiterate people is generally satisfied with a shorter and more simple process. While the Anglo- Saxons adored the gods of their fathers, the decision of criminal prosecution was frequently entrusted to the wisdom of Woden. When they became Christians they confidently expected from the true God that miraculous interposition which they had before sought from an imaginary deity." A little further on the author thus describes what used to take place on such occasions : ^' Three nights before the day appointed for the trial the accused was led to the priest ; on the three following mornings he assisted and made his offering at Mass ; and during the three days he fasted on bread, herbs, salt, and water. At the Mass on the third (lay the priest called him to the altar before the Communion. 16 The Mass — Origin of the Word, Etc, and adjured him by the God whom he adored, by the re- ligion which he professed, by the baptism with which he had been regenerated, and by the holy relics that reposed in the church, not to receive the Eucharist or go to the ordeal if his conscience reproached him with the crime of which he had been accused." The priest tiien administered Holy Communion with these words : ^* May this Body and Blood of our Lord Jesus Christ prove thee innocent or guilty this day." When Mass was finished the accused was again ex- pected to deny the charge and take the following oath : ''In the Lord I am guiltless, both in word and deed, of the crime of which I am accused." Dr. Lingard remarks in a foot- note (p. 131) that the practice of ordeal prevailed among all the northern nations that embraced Christianity after the fifth century. But Masses of Judgment were by no means confined to the illiterate or to those newly emerging from barbarism. The most cultivated and civilized had recourse to them, and they were in vogue among some of the most refined nations of Europe. St. Cunegunda, wife of King Henry II. of Germany, proved herself innocent in this way of a charge of adultery. She went through the ordeal of walking over a number of red-hot ploughshares, from which she escaped unhurt (Butler's Lives of the Saints ; Gavantus, Thesaur. Sacr. Rit., p. 38). Queen Emma, mother of Ed- Avard the Confessor, subjected herself to a similar test, in order to establish her innocence of a foul calumny circulated of her. Lingard, however, seems to discredit this latter story ; but authorities of good standing make mention of it (see the Month, February, 1874, p. 214, for full particulars). We have said that this practice of detecting crime by hav- ing immediate recourse to God through the holy sacrifice of the Mass was never directly sanctioned by the supreme authority of the Church, but only permitted because of the great difficulty and danger of eradicating it all at once. Days upon which Mass is not Celebrated. 17 Our proofs of this are the following : Pope Gregory the Great condemned it as far back as a.d. 592 ; it Avas con- demned expressly by the Council of Worms in 829, and Pope Nicholas I. repeated the condemnation upon his eleva- tion to the chair of St. Peter in 858 ; Pope St. Stephen condemned it, too, and so did several other popes and coun- cils (see Butler's Lives of the Saints and Alzog's Universal Church History, vol. ii. p. 155, by Pabish and Byrne). It is hardly necessary to add that Masses of this kind are now unknown in the Church. DATS UPOK WHICH MASS IS NOT CELEBRATED. From time immemorial it has been customary in the La- tin Church to abstain from celebrating regular Mass on Good Friday, from the fact that it is the great mourning day of the year, and in a regular Mass there is more or less rejoicing ; and also because, as St. Thomas Aquinas says (p. 3, q. 83, art. 2), it is not becoming to represent the Passion of Christ mystically by the consecration of the Eucharist whilst the Church is celebrating it as if really happening. Those who follow the Ambrosian rite (viz., the priests of Milan) have no service at all upon any Friday of Lent. This dates at least from the time of St. Charles Borromeo. They will not even on these days say Mass for the dead or to satisfy any demand, no matter how urgent it be (Bona, Rer. Liturg., p. 219). Mass is also forbidden, unless Solemn High Mass, on Holy Thursday, but an exception is made in case of minor churches where a sufficient number of priests cannot be had to go through the regular ceremonies. In such cases a Low Mass is permitted. Holy Saturday is another day upon which Mass is not allowed — that is, Low Mass — unless in particular cases ; and 18 The Mass— Origin of the Word, Etc. although it is customary to celebrate Solemn High Mass on this day, yet, strictly speaking, this Mass belongs to Holy Saturday night or Easter eve, and not to the day itself, as may be clearly seen from its vfording, where frequent men- tion is made of the time at which it used to be celebrated. Thus the first Collect reads : '' Grod ! who enlightenest this most sacred night by the glory of the Resurrection of our Lord, preserve in the new offspring of thy family the spirit of adoption thou hast given them ; that, being re- newed in body and soul, they may serve thee with purity of heart." Allusion is also made to the night in the Preface, and in that prayer of the Canon called the ^' Communi- cantes." THE FIEST MASS — BY WHOM CELEBEATED — WHEX, WHERE, AXD li^ WHAT LAXGUAGE. The opinion is sustained by the ablest liturgical writers that it was St. Peter, the Prince of the Apostles and head of Christ's Church, who said the first Mass, and this after the descent of the Holy Ghost, in the very same Cenacle^ at Jerusalem where the Blessed Eucharist was instituted, and where our Lord uttered the words, "Do this in commemora- tion of me." And as it will be asked why Mass was not celebrated before Pentecost, we give what the best authorities say upon 8 The Cenacle. which stands upon Mt. Sion, is to-day one of the greatest objects of veneration in the Holy Land. It is remarkable a? being the supposed place where the Last Supper was held ; where our Lord appeared to his disciples after his glorious resurrection on Easter morning ; where the Sacrament of Penance was first instituted, and where our Lord was seen to converse for the last tmie with his chosen band before he ascended into heaven. It was in this blessed spot also that St. James the Less, styled the brother of our Lord, was consecrated first bishop of Jerusalem ; and a pious tradition has it that it was here the " Beloved Disciple" said Mass m presence of the Blessed Virgin, who, it is said, departed this life there. Father Vetromile, Travels in Europe and the Holy Land, p. 200, describes the Cenacle as a large room divided by a kind of alcove, and says that a plenary indulgence is attached to a visit paid it, with, of course, the usual conditions. Language in ivhich the First Mass luas Celebrated. 19 tlie matter — viz., that, in the first place the Apostles would not presume to perform so august an action before they had received the plenitude of the Holy Ghost ; and, in the second place, that inasmuch as the Ancient Law was not wholly abrogated in what pertained to the priesthood until after the descent on Pentecost, it was not deemed expedient to begin the sacred ministrations of the IN'ew Law until this abrogation had taken effect. The Holy Scriptures seem to corroborate this statement also, for we read in the Acts of the Apostles (i. 14) that before the descent of the Holy Ghost '^they were all persevering with one mind in prayer," but after the descent the "breaking of bread" — i.e., the celebration of Holy Communion — is mentioned (Acts ii. 43 and 46 ; see Gavantus and Merati, Thesaur. Sacr. Rit., pp. 7, 12, 14 ; and Bona, Rer. Liturg., book i. p. 206). THE LAIi[GUAGE 11^ WHICH THE FIRST MASS WAS CELE- BRATED. In the time of our Lord three particular languages were common throughout Judea. They were, in some sense of the word, the languages of the world in those days — viz., the Hebrew, Greek, and Latin. The first, better known as the Syro-Chaldaic, or more properly the Syriac, was the lan- guage of the greater part of Judea, especially of Jerusalem itself and its environs, and, without a doubt, was the ver- nacular of our Divine Lord and his Blessed Mother. This can be proved almost to a demonstration, both from the common consent of critics and from the numerous Syriac expressions that we find here and there in the New Testa- ment yet in their original dress, such as '^talitha cumi," "eloi, eloi, lamma sabacthani," and "ephphetha," all of which are Syriac, with a few euphonic changes made to suit Greek ears. 20 The Mass — Origin of the Word, Etc. The second, ov the Greek, obtained a large sway in Pales- tine also, as St. Jerome testifies (Proem, 1. 2, Com. Epist. ad Gal.) and various records show. " And this glory," says Brerewood in his Languages and Religions, p. 9 — ^^this glory the Greek tongue held in the Apostles' time, and long after in the Eastern parts." The thirds or the Latin, had obtained a far wider sway in the Holy Land in the time of our Lord and his Aj)ostles than either of the other two, for it was the lan- guage of imperial Kome ; and as Judea was a Eoman pro- vince at that time, and for years j^revious, it was but natural to expect that the language of Kome would be forced on the conquered people. But as we shall have occasion to treat of these languages more fully a little further on, we dismiss them with these brief remarks, and take up the subject that heads our article, viz. : In what language was the first mass offered ? Eckius, a learned German divine and antiquarian of the sixteenth century, was the first who broached the opinion that Mass was celebrated everywhere, in the beginning, in Hebrew. But this cannot be sustained, for the ablest litur- gical writers and linguists hold that in the days of the Apos- tles Mass was celebrated in the language that prevailed in those places whither the Apostles went to spread the light of the Gospel ; hence, that at Jerusalem it was celebrated in Syriac ; at Antioch, Alexandria, and other Grecian cities, in Greek ; and at Eome, and throughout the entire West, in Latin. As the first Mass, then, was celebrated at Jerusalem, it is an opinion which it would be rash to differ from that tlie language in which it was offered was the Syriac (Bona, Rer. Liturg., 207 ; Gavantus, Tliesaur. 8acr. Rit., 16, 17 ; Kozma, Liturg. Sacr. Cathol., p. 111). Apparatus used at the First Mass. 21 APPAEATUS USED AT THE FIRST MASS. Although neither Scripture nor history says anything de- finite about the apparatus or ceremonies employed by the Apostles in the celebration of the Holy Eucharist, still it is most probable that such an august sacrifice was not offered without what was suitable and becoming. The Apostles knew too well with what a gorgeous display of ritual the sacrifices of the Mosaic law used to be offered, and how Almighty God himself expressly regulated the kind of garments the priests should use and the special ceremonies that were to be employed on every occasion ; and if this w^ere done where the sacrifice consisted of nothing but bulls and goats, how much more ought to be expected when the victim offered was none else than the ^on of God himself ? It is very likely, then, that the apparatus used in the first Mass, and the ceremonies observed thereat, were communicated orally to the Apostles by our Lord himself, and that they did exactly as he prescribed. Cardinal Bona, in treating this question, says that, with- out a doubt, lights were used after the manner of the ancient Hebrews ; that vestments also were employed dif- ferent from those of every-day life ; and he mentions the fact that St. Peter's chasuble was conveyed from Antioch to the Church of St. Genevieve at Paris, and there carefully preserved {Rer. Liturg., p. 206). THE LAJ^GUAGES IK V7HICH MASS IS t)ELEBRATED TO-DAY THROUGHOUT CHRISTEN"DOM. The Catholic Church of to-day celebrates the holy sacri- fice of the Mass in nine different languages — viz., in Latin, Greek, Syriac, Chaldaic, Sclavonic, Wallachian, Armenian, Coptic, and Ethiopic. Latin. — This is the language of the Mass in the entire 22 The Mass — Origin of the Word, Etc. West and in a few places in the East, and has been so, without change, from the beginning of Christianity. It may, in fact, be called the vernacular language of the AYestern Church. Greek. — At the present day Mass is said in Greek by the TJniat or Melchite^ CathoHcs of the East. They are to be found in Syria, Jerusalem, Russia, in the kingdom of Greece, in Italy, and in several j)laces of Europe ; and they com- prise the Mingrelians, Georgians, Bulgarians, Muscovites, and others. These Catholics are allowed by Rome to retain all their ancient rites, such as consecrating the Holy Eucha- rist in leavened bread, giving Communion in both kinds, saying the Creed without the '^ Eilioque," and j^utting warm water into the chalice after Consecration. Xay, more, the Holy See even allows their clergy to marry. ^^ They have three patriarchs, residing respectively at Antioch, Alexan- dria, and Jerusalem ; and they use three different Litui-gies for the celebration of the Mass — viz., the Liturgy of St. John Chrysostom, or that most generally used ; tlie Liturgy of St. Basil the Great, used on all Sundays in Lent except 8 Tlie term Melchite, from the Sj'riac Jlalko, a king, was first applied at the Coun- cil of Chalcedon (451) to designate the orthodox party, at whose head was the Emperor ]\[arcian. It has nearly the same meaning now in the East that the word Papist has through the West. The schismatics, however, often apply it to their body because of its expressing orthodoxy, for they rejoice in the title of the " Holy Orthodox Church of the East." 10 When we say the Holy See allows the Eastern clergy in her Communion to marry, we must not be understood as implying that she allows those who are in Sacred Orders to do so. This would not be, true. Her discipline in this matter is precisely as follows: Marriage is allowed all the inferior clergy from the subdeacon, exclusive, down. Should any member, then, of this inferior body be promoted to Sacred Orders, whether to the subdiaconate, diaconate, or priesthood, he is allowed to retain his wife and do for her as best he can from his living, but he can never marry again. Should he do so he would be degraded and forbidden ever to officiate. There is no such thing allowed or heard of as a clergyman getting married in Sacred Orders. If he is not married when a sub- deacon he never can be afterwards. And as for bishops, patriarchs, metropolitans, and the other great dignitaries of the Oriental hierarchy, the rule is that they must all be single men. Hence it is that all, or nearly all, the Oriental bishops are taken from the monasteries ; and this is the rule with the schismatics also. Languages in loldch Mass is Celebrated To-day » 23 Palm Sunday, on Holy Thursday, Holy Saturday, the Vigils of Christmas day and of the Epiphany, and, finally, on the Feast of St. Basil, January 1. The third Liturgy is deno- minated the Pvesanctijied, It is only used during those days of Lent upon which there, is no Consecration, but only a Mass similar to that which we have on Good Friday. Syriac. — Mass is said in Syriac by the Maronites" of Mount Lebanon and the Syrian Melchites of the East. It is, in fact, the liturgical language of all those places where the Liturgy of St. James is used as the norma. It is the proud boast (and truly it is something to be proud of) of the people who say Mass in this language that they are using the very same language tliat was spoken by our Divine Lord himself and his Blessed Mother, as well as by the majority of the Apostles. The Maronites are allowed by the Holy See to retain all their ancient ecclesiastical rites and customs. They are governed by a patriarch, whose stjde is ^'Patriarch of Antioch of the Maronites." This dignitary is elected by the people tliemselves ; but before he is installed in office his election has to await the confirmation of Eome. They use unleavened bread, as we do, in confecting the Holy Eucharist, and, like the rest of the Orientals, they communicate the people under both kinds ; but when communicating the sick only the species of bread is used. They use incense at Low Mass as well as at High Mass, and read the Gospel in Arabic after it has first been read in the Syi'iac, for Arabic is the language of the day in those parts. ^ 1 This people received the name of Maronite from a holy monk, St. Maro, ■s\'ho in- habited the Lebanon in the fifth century, and became celebrated all over the East for his eminent sanctity. Some say that they fell at one time into the Monothelite heresy, but they themselves deny the charge, maintaining that their faith has always been or- thodox. By way of derision they are called the " Eastern Papists," so great is their loyalty to the Holy See. 24 The Mass — Origin of tlie Word, Etc, Their secular clergy number about twelve thousand, and their regular about fourteen thousand. All the latter live in monasteries ; and as they must be unmarried (for it is only the seculars who are allowed to have wives), it is from their body that the patriarchs and bishops are taken (Vetromile, Travels in Europe and the Holy Land, 77). Chaldaic. — This language is peculiar to the Babylonian Catholics, who are chiefly converts from Nestorianism/'' and who inhabit principally Mesopotamia, Armenia, and Kur- distan. They have a patriarch, who is titled ^ ' Patriarch of Babylonia." His residence is at Bagdad. All the lit- urgical books of this people are written in the Chaldaic, in that peculiar character known as the Estrangelo " — for the Chaldaic itself has as many different alphabets as eigh- teen (Antrim's Science of Letters, p. 88). Sclavonic. — Mass is said in this language by the Catholics of Istria, Liburnia, and the maritime parts of ancient Dal- matia. It is, in fact, the liturgical language of all in union with Eome who belong to the Sclavonic nation. This j)rivilege the Sclavonians first received from Pope Adrian ^2 Tlic Xestorians, so called from Nestorius, a native of Germanicia, in Syria, and Patriarch of Constantinople in the fifth century, are found in great numbers to-day throughout the entire East. They have twenty-five metropolitans, and a patriarch who resides at Mosul, the ancient Kineveh. Strangely enough, they consider it an insult to be styled Nestorians, their proper name being, as they strenuously maintain them- eelves, Soorayi. — i.e., Syrians. According to Bome they sometimes style themselves Nusrani—ihsit is, " of Nazareth" — but this, if anything, must be a subterfuge to escape the name of the heretic Nestorius, which they disdain being called by (see Nesiorians and their Mtvals, vol. i. p. 178, by Eev. Geo. Percy Badger ; and Yetromile, Travels in Europe and the Holy Land, p. 90). The reader need hardly be told that the heresy for which Nestorius was condemned at the General Council of Ephesus in 431 was the ascribing of two distinct persons to our Lord instead of one, and refusing the title of •'Mother of God " to the Blessed Virgin. 13 According to Assemani {BiU. Orient., torn. iv. p. 378), this word comes from the Greek o-TpoyyuAos, round / but, as it is hard to see where the roundness comes into these characters, others derive the word from an Arabic compound meaning "gospel- writing" (sec Phillips' Syriac Gram.. IntTodnction, p. 6). Languages in which Mass is Celebrated To-day. 25 II. in the ninth century, and it was confirmed by Pope John VIII., Adrian's immediate successor. This latter Pontiff, in renewing the grant, made it a condition that the holy Gospel, on account of its superiority over the other parts of the Mass, should be first read in Latin, and after that in Sclavonic. In a.d. 1248 Pope Innocent IV. acquiesced in all these concessions of his predecessors, as also did Pope Benedict XIV. in a.d. 1740; so that at the present day Mass is said in Sclavonic by quite a large body of Catholics. It is also the liturgical language of schismatical Russia and of thousands of Christians within the Turkish dominions (Bona, Rer. Liturg., 216 ; Kozma, Liturg. Sacr. Cathol, 112, note ; Wouters, Historia Eccle- siast., 258 ; Brerewood, Languages and Religions, p. 235 ; and Gavantus, Thes. Rit., p. 25, xix.) Wallachian. — Since the seventeenth century, when a great number of them came into the Church, the Wallachians, with the tacit consent of the Holy See, have been saying Mass in their own native language, which, however, is no longer that in daily use, but the old classic tongue. Con- cessions (if wa niay call that a concession which is allowed by tacit consent) of this kind are very rarely granted ; and when granted at all, it is always in favor of some newly- converted people who cling with great tenacity to their national language and customs (Kozma, Liturg. Sacr. Cathol., p. 112, note 9). Armenian. — This is the liturgical language of all who are called by that name in the East to-day. They inhabit Armenia proper, or the modern Turkomania, and are found also throughout Asia Minor, Syria, Palestine, Turkey, Georgia, Greece, Africa, Italy, and Eussia. In the last- nan\ed empire their sees were arranged by a ukase, March 11, 1836. They are at present governed by a patriarch, who is styled "Patriarch of Cilicia of the Armenians," and 26 The Mass — Origin of the Word, Etc» who resides at Bezourmar. In the island of San Lazaro, at Venice, they have a monastery Avhich is famous all over the world for its printing-presses. Here most of the Ar- menian ecclesiastical books are turned out. The Armenians, unlike all the other Christians of the East, save the Maronites, use unleavened bread in the Holy Eucharist as we do. Tlie heretical Armenians, all of whom HYQ Moio^hysites^^ (that is, believers in but one nature — viz., the divine — in our Lord, after the teaching of Eutyches), ab- stain from mingling water with the wine in the Mass, in order to give as great a prominence to their belief as possible ; for water is symbolical of the human nature of our Saviour, which these people maintain was wholly absorbed by the divine, so that a yestige of it did not remain (Burder's Religious Ceremonies, p. 180 ; Smith and Dwight's Travels in Armenia, passim ; Vetromile, Travels in Europe and the Holy Land, art. "Eastern Eites"). Coptic, — This language, which the natives maintain to be the same as the ancient language of the Pharaolis — that is, the Egyptian — is used by the Christians along the Nile in the celebration of their sacred rites. This people are called Copts from a paring down of the name they were given by the Greeks, viz., Aiyvnrioi — i.e., Egyptians— which in many ancient manuscripts is written ^gophthi, Copthi, and Chibthi. This, at least, is the origin assigned by some of the ablest Oriental scholars, and Eenaudot among others (see Litiirg. Orient. Col., dissert, de Ling. 14 The term Monophysite, from the Greek tiovo^, one, and ritons np to tho time of Colman. Bishop of Lindisfnrne, a.d. 58 Sacred Vestments, When the Zucchetto may be worn. — As the Zucchetto is not exactly considered a cap, it has privileges which the ber- retta never enjoys, for it can be worn upon occasions when the use of the latter would be wholly forbidden. Permission is often granted to wear it in the very act of celebrating, during the less solemn portions of the Mass — i.e., from the begin- ning to the Preface, exclusive, and from the end of Com- munion to the completion of service. It must never be worn during the Canon, and permission to wear it at the times named must be had direct from the Pope. In case the celebrant should have permission to wear a wig he is never bound to remove it, for it ranks neither as a Berretta nor Zucchetto, but is rather esteemed as one's own hair. Permission to wear it, however, is very rarely granted by the Holy See. Color of the Zucchetto. — We have said that the color of the Zucchetto varies with the rank of the wearer. That worn by cardinals is always red; patriarchs, archbishops, and bishops vv^ear a violet-colored one ; for all the rest of the clergy the color is black. The privilege of wearing a vio- let Zucchetto was not enjoyed by bishops until June, 1867, when the concession was made by his Holiness Pope Pius IX. This concession, however, concerned but the Zucchet- to, not the Berretta. The latter must be of the same color as that of a priest — viz., Uach (Martinucci, Manuale Cce- rem., v. 14). The Zucchetto is indifferently known by the several 661, when the Koman form was adopted in its stead (Alzog's Church Hist , vol. ii. p. 88, no(e 3, and p. 91, by Pabisch and Byrne). According to the Roman Pontifical, the bishop, when conferring tonsure, cuts off with scissors five locks of hair from the head of the candidate for orders ; t\ie first, over the forehead ; the second, at the back of the head ; the tJiird, at the right ear ; the fourth, at the left ear ; and X\\q fifth, on the crown of the head. In no case is the hair cut so deep that the head is exposed. This is what constitutes the clerical tonsure, the initiative step to Sacred Orders, and that which raises a layman to the rank and im- munities of an ecclesiastic The Collar, 59 names Calotte, Pileolus, Berrettino, and Submitrale. It is called Calotte in French, from its resemblance to a shell ; Pileolus is the Latin diminntive of pileus, a Eoman cap ; Berrettino is a diminutive of Berretta ; and it received its name Submitrale from the fact that it used to be generally worn under the bishop's mitre. In common parlance it is always spoken of as the Calotte or Zucchetto. THE COLLAR. The clerical Collar, generally styled the Roman Collar, and in French Rabat, was unknown as an article of eccle- siastical attire, at least in its present form, prior to the sixteenth century. The religious orders have, as a rule, ncA'er adopted it generally ; nor is it worn in the United States to any great extent, unless in a few dioceses where the statutes insist upon it as being the distinctive mark of a Catholic clergyman. Where it can be worn without exciting too much attention, or, as often happens in non- Catholic countries, exposing a priest to public insult, it ought to be; for it is wonderful, to pass over many other reasons, how much Catholics are comforted by seeing in their company, if travelling abroad, or even walking the street, if at home, a priest arrayed in this distinctive habiliment. There is no mistaking him then for a min- ister of one of the sects. Before the introduction of the Eoman Collar the ai-ti- cle generally used was nothing else but a plain linen collar similar to those ordinarily used now by lay people, only a little wider. Some of the' higher dignitaries wore frills, such as we see in paintings of the fourteenth and fifteenth centuries ; but these were forbidden to the in- ferior clergy, who were required to wear their Collars as plain as possible, without even starch to stiffen them, oi plaits to adorn them iu any way. In France, Belgium, and «»0 Sacred Vestments, Italy laws were enacted proliibitiug lace or fancy needle- work to be used in making them up, for they were required to be of the plainest linen (Church of Our Fathers, vol. i. p. 474). According to its present disposition, the Collar itself is a slip of thin linen about two inches wide, and long enough to encircle the neck of the wearer. This slip is folded doAvn over a circular band or stock of some pliant but tolerably stiff material, such as fuller's board, to which is sewed a piece of cloth, generally large enough to cover the chest. The Collar is kept in its place by being buttoned behind or fastened to the neck by strings. The Collar, like the other articles of clerical attire men- tioned, varies in color with the dignity of the wearer. That of a cardinal is red ; a bishop's, violet ; a monsignore's, also violet ; and a priest's, Uach. Canons, for the most part, wear one of Uaclc, with red buttons down the centre, and red trimmings. Prothonotaries apostolic, of the class known as Vae partici- pantes, who always rank as prelates, have the privilege of wearing a violet Collar like a bishop ; but not so those who rank only as prothonotaries titulares, or honorary prothono- taries ; theirs is Uach like a priest's (Manuale Decretortim de Proton. Apostol, '^53 and 759). THE CASSOCK. The Cassock, called in French Casaque, but more com- monly Soutane, is that long outer black garment worn by priests in every- day life and at all the sacred functions. It is called in Latin Vestis talaris, from its reaching down to the feet. With many of the religious orders it is called the habit, and instead of being buttoned in front, as is the case generally wnth the secular clergy, it is fastened to the person by a large cincture. The Cassock. G.I In ancient times the Cassock used to be known as the FelUcea, or Pelisse, partly from the fact that it used to be made of the skins of animals, and partly also because in most cases it used to be lined with fur. Hence the origin of the word surplice — something worn over the Pelisse (Kozma, 49). Color of the Cassock. — The color of the Cassock varies with the rank of the person and the religious order to which he belongs. Cardinals wear one of red generally, but during seasons of penance and mourning the color is violet. The color of a bishop's Cassock is violet, but on the occasions mentioned violet is changed for black. With priests who are not members of any particular order black is the color always. The Camaldolese," Cistercians,'" Carthusians," and Domi- nicans '" wear white Cassocks. The Silvestrians '^ w^ear one of dark blue ; the Third Order of Franciscans,'^ the Minor Conventuals,'^ and Minor Observants '^ wear an ash-colored one ; the Jeromites " gray. When a member from any of these orders is promoted to the cardinalate he retains the color peculiar to his order, as far as the Cassock is concern- ed, but the berretta, zucchetto, and hafc must be always scarlet (Martinucci, Manuale Ccerem., vi. 505). The privilege of wearing a scarlet-colored Cassock was granted to the doctors in theology and canon law of the University of Paris by Pope Benedict XII. The same pontiff is supposed to have extended the like privilege to » The Camaldolese, founded by St. Eomuald in the early part of the eleventh cen tury. So called from Maldoli, the name of the person who bestowed the groxmd upon them in the Apennines in the eleventh centnry. '<> So called from Cisterze, diocese of Chalons ; founded by St. Eobert, Abbot of Molesme, in 1098. " So called from Char, treuse, in France ; founded by St. Bruno in 1084. ^2 Founded by St. Dominic, )< Spaniard, in 1215 ; called also Preaching Friars. ^^ Called Silvestrians from tbe'i founder, Silvester Gozzolino, 1230. i* The Third Order of Franciscans, or TerttaKa, was founded in 1221. ^^ A branch of the Franciscans, established soon after 1£()2. 18 A branch of the Franciscans, established soon after 1302. " Founded in tho /our teenth century by a number of solitaries. Q'i Sacred Vestments. Oxfi/rd {Church of Our Fathers, ii. 19, note 47). The Cassocks worn by the students of many of the European colleges have large pendants behind like wings. These com- memorate a fashion once very prevalent in Rome, where tutors, in accompanying their pupils to school, held these pendants in their hands as evidence of their watchfulness over them. Color of the Pope's Cassock. — In every-day life, and on all solemn occasions, the Pope wears a Cassock of white silk (Kozma, Lit. Sacra Cathol., 72). This custom, it is said, dates from apostolic times, St. James the Less, first Bishop of Jerusalem, being its introducer. As his life states, this Apostle always appeared in fine white linen garments. St. Cyril assures us that the Patriarch of Jerusalem always ap- peared in white ; and it is also said that St. Peter used to wear garments of this color, in memory of the shining garments in which our Divine Lord appeared to him on the occa- sion of the Transfiguration on Thabor (see Metropolitan, '^Letters from Abroad," January, 1855). All the popes of primitive times, as we see from ancient mosaics, w^ere vested in white ; so it may be very lawfully conjectured that the custom is as ancient as we have stated it to be. COLORS OF THE VESTMENTS. The Church employs at the present day five different colors in her sacred vestments — viz., ivhite, red, green, violet, and dlack. Up to the sixth century she rarely used any color but white (Kozma, 73) ; and in the time of Pope Innocent III. (thirteenth century) there was no such color in use as violet, for that pontiff makes no mention of this color when he names the four employed in his day (De Sacr, Altaris Myster., p. 86). That violet, however, was intro- duced soon after this pontiff's book appeared, is evident from Colors of the Vestmenis. 63 DurandnSj who flourished about the year 1280 (Pope Inno- cent III. died in ?215), for in his great work, entitled Ra- tionale Divinorttm, violet is specially mentioned. V/hite, being symbolic of purity, innocence, and glory, is, as a general rule, employed on the special feasts of our Lord and the Blessed Virgin, and on those of the angels, virgins, and confessors. Bed, the symbol of fortitude, is the color proper to Pen- tecost, in memory of the *' tongues of fire " ; it is also used on the feasts of the apostles and martyrs, and on those of our Lord's Passion. Green, symbolic of hope, is used as the color of the time from the octave of the Epiphany to Septuagesima, and from the octave of Pentecost- to Advent. Violet, the penitential color, is used on all occasions of public affliction and sorrow, in times of fasting and penance, and in all those processions which do not immediately con- cern the Blessed Sacrament. This color is also used on the Feast of the Holy Innocents, on account of the lamentations and weepings heard through Jerusalem when they were mas- sacred by order of Herod. But should this feast fall on Sunday, the color of the occasion is red, as is also the color of the octave, from the fact that the lamentations taken up are supposed to have ceased by this time, and the eighth day is always significant of beatitude and glory (De Herdt, Sacr. Liturg. Praxis, i. p. 190 ; Bouvry, Expos. Ruhr., ii. 199). Black, from its gloomy appearance, and because it is the negation of all color, is used in Masses and Offices of the Dead, and on Grood Friday in memory of the profound dark- ness that covered the land when our Lord was crucified. In ancient times it was customary with many churches to wear saffron-colored vestments on this latter day, to recall to mind the bitter vindietiveness of the Jews in putting our G4 Sacred Vestments. Saviour to death, saffron being indicative of bile. Writing upon this, Bellotte thus remarks : '' Croceo namque sen flavo colori bills assimilatur, cujus sedes et imperium in praecor- diis et visceribus Judseorum nedum iram sed et irse f urorem provocavit adversus Dominimi et adversus Christum ejus " {Church of Our Fathers, ii. 263). For this same reason it was that the traitor Judas, in all mediaeval paintings, is de= picted with hair a shade of color between red and yellow. The Jews themselves were obliged, up to a recent date, to wear in many countries a yellow badge,so that all might know them from the rest of the people (ibid.) Local Customs and Privileges. — In France red used to be used on feasts of the Blessed Sacrament instead of white. In- Spain the rare privilege of using sky-blue vestments on feasts of the Blessed Virgin has been enjoyed for some time past. Some, however, restrict this privilege to the Feast of the Immaculate Conception ; but we have not been able to learn whether it is so restricted or not. A set purchased for this occasion in 1843 cost the enormous sum of $14,000 (Dublin Revieiu, 1845, article Spain, vol. xviii. ; Church of Our Fathers, ii. 259, note 32). That blue-colored vest- ments were once common in England, we have the most un- deniable proofs. In Dugdale's history of St. Paul's, '" Lon-> don, we JBnd enumerated among that cathedral's goods in 1295 several vestments of a blue color ; and in an inventory ^8 St. Paul's Church, London, was at one time one of the most venerable churches in existence. The cathedral known as " Old St. Paul's " dates from the time of Bishop Maurice, a.d. 1080. This wonderful edifice was nearly six hundred feet in length, and the summit of the spire rose to within a short distance of five hundred feet from the ground. It was made of wood covered with lead, and had relics placed in the ball beneath the cross. On Candlemas eve, 1444, the spire was etruck by lightning and partly destroyed. One of the greatest treasures and curiosities that this church pos- sessed for some time was a relic of the Holy Blood, sent from Jerusalem to King Henry HI. by the Knights of St. John and those of the Order of Templars. This pre- cious gift was afterwards conveyed to "Westminster Abbey, where an indulgence of six years and one hundred days was granted all who visited it with the proper dispositions {Ecdesiostical Aniiqvities of Londcm. by Alex. Wood, M.A.) Colors of the Vestments, 65 of the Church of Lincoln there is mentioned ''a chesable of blew damask, a cope of the same color, a cope of cloth of gold, a bawdkin of blew color" [Church of Our Fathers, ii. 260, note 33). Bishop Wykeham bequeathed to his church at Windsor ^' his new vestment of blue cloth, striped and embroidered with lions of gold " {ibid.) According to the Saruni Rite, there was no other color used through Lent but red. The great minster of Peter- borough had twenty-seven *^red albs" for Passion Week. The Ambrosian Rite also prescribed red for the same season, and so did many churches of France (ibid.) On the third Sunday of Advent and the fourth Sunday of Lent, called respectively " Gaudete " and '^Lsetare" Sun- days,'® from the Introits on these days beginning with those words, cardinals wear, instead of their usual color, that of pale rose ; and this is required to be the color also of their out-door dress on these occasions (Martinucci, vi. 504). From an ancient Irish book called the Ledbhar Breae, supposed to be written about the sixth century, the follow- ing curious extract is given by Dr. Moran, now Bishop of Ossory, in his Discipline of the Ectrlij Irish CMirch. It relates to the colors of the sacred vestments : *^ The priest's mind should agree with the variety and meaning of each distinct color, and should be filled with " The fourth Snnday of Lent is what is known as the " Sunday of the Golden Kose," from a custom observed at Eome of blessing a rose made of pure gold mixed with mnsk and balsam. The ceremony is performed by the Pope himself, and the rose thus blessed is carried in solemn procession in the hand of the pontiff to and from his chapel on this Sunday. The rose, symbolic of the eternal bloom and freshness of Paradise, is afterwards bestowed as a mark of special favor oti some great potentate who has done service to the Holy See Pope Pius IX. sent a Golden Rose to Maria Theresa, Queen of Naples, for the kindness extended him by her and her husband when he was obliged to flee to Gaeta in 1848. He sent one also to the Empress Eugenie, wife of Napoleon III., and to Elizabeth, Empress of Austria (Kozma, 330 ; Sacramentals, by Rev. W. J. Barry, p. 110). 66 Sacred Vestments. vigilance and awe, and be withdrawn from ambition and pride, when he reflects on what the various colors typify. *^ The y:liite typifies that he should be filled Avith confusion and shame if his heart be not chaste and shining, and his miud like the foam of the wave, or like the chalk on the gable of an oratory, or like the color of the swan in the sunshine — that is, without any particle of sin, great or small, resting in it. '' The red typifies that his heart should start and tremble in his breast through terror and fear of the Son of God, for the scars and wounds of the Son of God were red upon the cross when he was crucified by the unbelieving Jews. ^^ The green typifies that he should be filled with great faintness and distress of mind and heart ; for what is under- stood by it is his interment at the end of his life, under the mould of the earth, for green is the original color of all the earth. ''The purple typifies that he should call to mind Jesus, who is in heaven in the plenitude of his glory and majesty, and with the nine orders of angels who praise the Creator throughout all eternity. '' The black typifies that he should shed bitter tears for his sins, lest he be condemned to the society of the devil and dwell perpetually in endless pain." From all this we clearly see tliat even so far back as the sixth century some churches had all the colors in use that we have now. We conclude our remarks on sacred vestments by saying that those made of pure cloth of gold are tolerated at the present day, and may be used instead of red, white, or green (S. E. C, 28th April, 186G, 3644 [2]). Those of any other material of a yellow color are wholly interdicted, and cannot be used without permission of the Holy See. Colors used by the Oriental Church.— Tlie Greek Church Colors of the Vestments, 67 uses but two colors the whole year round— viz., white and red, in memory of what the Spouse says in the Canticle of Canticles: '^ My beloved is white and ruddy." White is their general color ; red is used in all Masses for the dead and throughout the entire fast of Lent. According to the Greeks -this latter color is better suited to Lent than any other, for during tliat season we are doing penance for the shedding of the innocent blood of our Divine Redeemer (Goar, Euchol. Grcecorum, 113). Eenaudot tells us in his Commentary on tlie Liturgy of St. Basil, p. 160, that the Copts use no other color in their sacred vestments but white, and this for the reason that at his glorious transfiguration on Mt. Thabor it was in this brilliant color that our Lord appeared. One of the Coptic canons on this head reads as follows : "The vestments used for saying Mass ought to be of a white color, not of any other ; for Christ when transfigured had vestments on brilliant as light " {ibid. ) If we are to credit the reports of tourists to those regions, the Copts of to-day pay little regard to this canon, for vestments of every hue may be seen in use among them. The Maronites use the same colors as we do. Tlie Syrians are partial to purjDle and green, and hence it happens not unfrequently that their chasubles unite these colors at one and the same time (Denzinger, 131). The Armenians allow their lectors to wear a cope of purple silk similar to our pluvial. Their exorcists wear one of liyacinth ; their acolytes of red {ibid. 133). According to Badger {Tlie Nestorians, and their Rituals, i. p. 226), the vestments of the Nestorians are white ; still, the same author tells us that their girdle and stole consist of a narrow band or scarf, with alternate white and blue crosses worked on squares of the same colors. Having now said all that to our mind it seemed necessary 68 Sacred Vest7nents. to say about tlie sacred vestments and their colors, we pass on to another class of sacred appurtenances, called the vessels of the altar. It may be well to remark here-— we intended doing so earlier, but forgot it — that inasmuch as our book is not a Ceremonial, the reader must not expect to find in it all those little points and exceptions to rules which only a Ceremonial would comprehend. The main things are given ; and, wher- ever we have thought it necessary for tlie reader's interest, we have descended to many minute particulars, for nothing is unimportant that directly concerns the Mass. We make this apology in order not to be misunderstood. CHAPTEE III. SACRED VESSELS. The sacred vessels employed at the altar in the service of the Blessed Sacrament are five in number — viz., Chalice, Paten, Ciborium, Monstrance, and Lunette. . THE CHALICE. The Chalice is the large Eucharistic cup in which the wine for consecration is placed. Eegarding its shape, no precise rules are laid down, but custom would have it some- what resemble the open calyx of a lily. In ancient times it was formed so as to resemble an apple, and this with a view to remind us that it is through the merits of Christ's Pre- cious Blood, which the Chalice contains, that the sin of Adam, in eating the forbidden fruit, was atoned for. Many liturgical writers tell us that the Chalice which our Divine Lord used at the Last Supper was made after the manner of the Roman cantharus, or mug — that is, with a handle on each side by which to lift it ; and that its capa- city was a sextary, or about a pint and a half (Bona, Rer. Liturg., .290 ; see also the Revelations of Anne Catherine Emmerich). According to the testimony of Bede, quoted by Baronius (Anno 34, No. 63), this Chalice was made of silver, and was preserved for a long time at Jerusalem, where the people used to offer it much veneration. All this, how- ever, or at least the main part of it, is contradicted by the gravest liturgical writers, and very justly ; for it is now 70 Sacred V^tsnets. pretty well known that the Bede who fabricated the story was not the Anglican Bede called the Venerable, but a cer- tain person of the name of Adamnamus Scotus, whose re- putation for telling the truth did not stand very higli (Koz- ma, Liturg. 8acr. Catliol., p. 82, note). The great majority are in favor of saying that the Chalice our Lord used was made of agate, and that by some means or other it came into the possession of the people of Vakn- tia, who now preserve ii; with jealous care (Gavantus, The- saiir, Sacr. Bit., p. 124). Material of which the Chalice is made. — According to the present discipline of the Church, it is required that the Chalice be made of gold or silver, or at least that the cup be such. The privilege of using a Chalice of pewter is, how- ever, sometimes granted to very poor churches, but always on condition that at least the inside of the cup be gilt. The stem or leg of the Chalice may be of any solid material whatever, provided it be decent and not easily broken. Chalices of brass, glass, or wood are wholly forbidden — of brass, on account of its liability to rust ; of glass, on account of its brittleness ; and of luood, on account of its great po- rosity. There is no doubt, however, but that in the very early days of Christianity, especially during the times of per- secution, Chalices were often made of other materials be- sides gold and silver. In the Catacombs' many Chalices of glass have been found {Roman Catacombs, passim, by North- cote), and the most reliable testimony is given that such were often used in the celebration of Mass. Pope Gregory the Great, for instance, informs us that St. Donat, Bishop of Arezzo, used a Chalice of this material, and that when 1 The term catacomb, from the Greek Kard, beneath, and kvV/So?, a hollow or crypt, is applied to those subterranean vaults that are situated under the city of Rome, to which the Christians used to flee for shelter in the days of persecution, and v/here they buried their dead and celebrated Mass. The Chalice. 71 the same was broken by the pagans the holy man had it miraculously restored to its original form through means of earnest prayer (lib. i. Dial. cap. vii.) St. Caesar, Bishop of Aries, in France, used a glass Chalice frequently. And St. Gregory of Tours tells us of one that he himself used, and how when it was broken by accident he had it restored through the intercession of St. Lawrence (Bona, 290). It must be observed, however, that the use of glass Chalices was never general in the Church, and that whenever they were used at all it was from pressing necessity. Chalices of Wood. — Sometimes, too, in difficult circum- stances, Chalices of wood were used. An amusing saying upon this head is recorded of St. Boniface. Having been asked in the Council of Triers what he thought of the prac- tice of saying Mass in wooden Chalices, he replied as fol- lows : *^ In ancient times golden priests said Mass in wooden Chalices, but now wooden priests say Mass in golden Chal-' 2ces" (Bona, ihid.) The canons of King Edgar of Eng- land (tenth century) wholly interdicted Chalices of wood {ibid.) That Chalices of stone and marble were used at one time, at least on some pressiug occasions, we see from the life of St. Theodore, Archimandrite," commonly known as ^^ Theodore of the Studium," from the great abbey of that name at Constantinople, where it is said that, when this holy man had enlarged his monastery, he changed his sacred vessels of marble for those of silver (Bona, ibid.; see also the saint's life). 2 In the Oriental Church the term Archimandrite is applied to all those abljots who have jurisdiction over several monasteries. It is said to be derived from the Greek a.flxo's-, a chief, and txavhpa, a monastery. A head of a single monastery is styled Hegumenok but not exclusively, for the term is often applied to other ecclesiastics also. In the Latin Church the superior of the great monastery of Messina is styled Archi- mandrite. 72 Sacred Vessels. It was customary, too, in some clmrches to use Chalices of precious stones — of onyx, sardonyx, chrysolite, etc. — also of horn and ivory. Among the ornaments donated by Pope Victor III. (eleventh century) to the famous monastery of Monte Casino, two Chalices of onyx are enumerated {ibid. ) We find Chalices of horn prohibited as early as the eighth century in the Synod of Calcuith, in England {Hid.) In 813 the Council of JRheims decreed that both the Chalice and Paten should be of gold, or at least of silver. In case of great poverty it allowed a Chalice of pewter. It strictly forbade, however, no matter what the necessity, to conse- crate in one made of wood or glass (Kozma, 83, note). Ornamentation of Chalices. — Prom the great respect that the Christians of early times manifested for anything con- cerning our Divine Lord much care used to be bestowed and much artistic skill displayed in the ornamentation of Chalices. The devices v/ere, as a rule, taken from some in- cident connected with our Saviour's life upon earth, such as the raising of Lazarus from the dead ; changing the water into wine at Cana ; multiplying the loaves ; brmging back the ^^lost sheejD "; healiog the sick or consoling the afflicted. The bottom of a glass Chalice found in the Catacombs, and mentioned by Father jN"orthcote in his work on the Eo- man Catacombs, represents four different scenes taken from Scripture : first, Tobias and the fish ; second, our Lord healing the paralytic ; third, the children m the fiery fur- nace ; fourth, the changing of water into wme at Cana, Another, taken from the same work, has enamelled figures of the Blessed Virgin and of the Apostles SS. Peter and Paul. Ministerial Chalices. — Whilst the discipline of communi- cating the laity under both species prevailed,^ Chalices called 3 It prevailed up to the twelfth century, with few exceptions. It was wholly abro- gated by the Council of Constance in 1414, and this, among other reasons, to confound the teaching of John Huss and his party. Tlie Chalice. 73 Ministerial Vi^Q^ to be employed for dispensing the Pre- cious Blood to the communicants. The deacon, as a rule, had charge of these, and it was upon him that the duty de- volved of communicating the people from them. The Chal- ice used by the priest was then known as the Offertorial Chalice, and was reserved for himself and the sacred min- isters who assisted him. As all the other Chalices obtained their supply from this, it used to be, in days gone by, of con- siderable proportions. It was customary, however, when, the number of communicants was very great, to use large ministerial Chalices, and mingle with the Precious Blood they contained ordinary wine in small proportions, in order that the supply might not run short (Benedict XIV., De Sacrosanct. Missce Sacrif., p. 27 ; Bona, 291, 292 ; Kozma, 83 ; Bellarmine, De Sacrif. Missce, lib. iv. cap. xxiv.) Baptismal Chalices. — These were used solely for commu- nicating children after they had been baptized — a custom Avhich once prevailed in the Church of the AVest, and is yet in vogue in the Eastern Church. Silver Tubes attached to Ancient Chalices. — The first Eoman Ordo, in laying down the rules that regard the dis- tribution of the Precious Blood, says that, after the Pope and his ministers had taken their portion from the Chalice employed at the altar, the remainder was to be poured into a large cup (sci/jjhus) and dispensed to the people through a reed or tube {Church of Our Fathers, vol. i. 164). In Masses celebrated by an ordinary priest the deacon used to pour unconsecrated wine first into the Chalice intended for the people before he poured the Pre- cious Blood, and then ** confirm " all, as the saying went — that is, allow each to taste of the Blood thus mingled through a reed made of gold, silver, ivory, or glass, as the case might be {ihid. note 35). These reeds were in many cases, but not in all, fastened 74 Sacred Vessels, on a pivot to the inside of tlie Chalice, and were so ad- justed that there was no difficulty whatever experienced in allowing the proper quantity of the Precious Blood to pass through. The material of which they were made was often of the most precious kind, and much labor used to be expended in their workmanship. St. Paul's, London, had in 1295 two reeds of silver gilt ; and among the presents bestowed on the Cathedral of Exeter by its bishop, Leofric, was one " silf ren pipe" {ibid. 168, note 39). As late as A.D. 1200 the Cathedral of Pavia had reeds of glass (ibid.) Up to a very recent date the silver tube was employed in the Monastery of Cluny, and at that of St. Denis in Paris, on Sundays and Holydays (ibid.) Kozma (p. 84) would lead us to infer — in fact, he asserts it — that this ancient custom is yet kept up in the Monastery of St. Dio- nysius, of the Congregation of St. Maur, near Paris, where, by a special indult of the Holy See, the deacon and sub- deacon, at Solemn High Mass, yet communicate under both kinds. With this exception the ancient practice is now seen nowhere else unless in Solemn Mass celebrated by the Pope, where his Holiness always receives the Chalice through one of the fore mentioned reeds. The deacon as- sisting him on such occasions receives the Precious Blood through the reed also, but the subdeacon receives it from the Chalice itself (Kozma, 84, note 13). For purifying these reeds a long golden needle used to be employed after they had first been rinsed with wine and water. Dr. Rock, in his very valuable work. The Church of Our Fathers, vol. i. p. 167, exhibits one of these needles hav- ing a head of sapphire. The papal needle depicted in the same place has two chain ornaments at its head, in which the pontiff is expected to put his fingers when receiving the Precious Blood. Before we dismiss our subject we must not forget to The Chalice. 75 mention that, no matter how numerous the communicants were when the discipline of receiving under both species prevailed, there was but one Chalice used at the altar in the act of consecrating. Pope Gregory II., a.d. 726, having been asked by St. Boniface if it were lawful to employ any more than one, thus replied : ^'In the celebration of Mass that must be observed which Our Lord Jesus Christ ob- served with his disciples ; for he took the Chalice, saying, 'This is the Chalice of the Kew Testament in my Blood ; this do as often as you shall receive.' Whence it is not fitting to place two or three Chalices on the altar at the celebration of Mass" {Church of Our FatherSy i. 165, note). Chalices of the Orientals. — The extraordinary respect shown by all the Orientals, schismatic as well as ortho- dox, for the sacred vessels concerned immediately with the Blessed Sacrament is worthy of all commendation. The Copts will allow nothing to enter into the composition of the Chalice but the most precious material ; and notwith- standing their almost universal poverty as a people, yet care is always taken to see that their Chalices are of the purest silver or gold (Renaudot, Liturg. Oriento Collect., comment, ad Liturg. Copt. S. Basilii, vol. i. p. 175). Regarding the consecration of the Chalice the majority of the Orientals are not particular. But this is not through any carelessness whatever or disrespect on their part ; if anything, it is a mark of the lively faith they have in the real presence of our Divine Lord in the Blessed Sacrament, and of their belief in the virtue that accompanies this Sacred Presence everywhere. Their reasons for not paying more attention to the consecration of their Chalices is that to their minds the simple contact of the Precious Blood is sufficient of itself to consecrate them without any additional ceremony. In proof of this belief many examples of a 76 Sacred Vessels, miraculous nature are cited. The Copts, for instance, have it on record in the patriarchal history of Alexandria that when one of their Chalices was stolen by the Mahometans and sold to an artisan, the latter observed blood flowing from it the moment he broke it. Another story is related in a history of the Nestorians, to the effect that a man who had been almost crushed to death by the falling of a wall was instantly restored to health and strength by drinking the water which was poured out of a Chalice. Many other miracles are cited, but those given we deem enough at present. Nor was the belief that the Chalice is consecrated by contact with the Precious Blood solely confined to the Orientals ; some very able theologians of the Latin Church, and Diana among others, held the same belief also (Eenau- dot, ihid.; Merati, Thesaur. Sacr. Bit., 126). But the prac- tice of our Church has always been to consecrate in every case, irrespective of what theologians or others say upon the subject. It must be observed, however, that although many of the Orientals do not consecrate their Chalices, yet there is a form 'for so doing in all their rituals. According to the Coptic Ritual, the form runs as follows : '' Lord Jesus Christ, God and man together, whose divinity and humanity are inseparable, who didst by thine owm free-will pour out thy blood for the sake of thy creatures, stretch thy divine hand over this Chalice, sanctify and purify it, to the end that the same Precious Blood may be borne in it as a remedy and pardon for all who truly partake of it." The Chalice is then anointed within and without with holy chrism, whilst the following words are said : ^' Sanctity, purity, benedic- tion, and protection to all who drink of thy true and pre- cious blood. Amen." According to the Greek Ritual, given by Goar (EucJiolof/y, p. 853), the ceremony of consecration is almost the same. Paten, Ciloriiim, Monstrance, 77 THE PATEJS". The Paten is that small silver or gold dish, something like a saucer, which covers the mouth of the Chalice, and upon which the large bread for consecration is placed up to the Offertory. It is required to be of the same material as the Chalice,- and to be perfectly plain on its concave surface (Bouvry, ii. 239). In ancient times the Paten was much larger than now, for it was made to hold all the bread that was to be consecrated at Mass. Hence we must not be surprised when we hear or read of Patens which weighed twenty-five and thirty pounds (Bona, Eer, LUurg., 292; Kozma, 84). Patens of the Orientals. — The Greeks call the Paten ayioi dicTKO^y or holi/ tray. Theirs is much larger than ours, as must needs be to keep their large Particles from falling off, for their Hosts are not thin and flat like ours, but thick and square. THE CIBOEIUM. Y.^'hen the number of communicants is great it is custo- mary to administer the consecrated Particles to them from a sacred vessel shaped somewhat like the Chalice, but much more shallow and wide in the cup, called a Ciborium, from the Latin ciius, food. In ancient times the Ciborium meant the canopy of the altar, from which a contrivance shaped like a dove, and generally fashioned of gold or silver, used to hang for the purpose of reserving tlie Blessed Sacrament (Kozma, p. 87). Whilst the Ciborium contains the Holy Eucharist it is always kept under lock and key in the tabernacle, unless when it is necessary to give Holy Communion or to purify it. THE MOKSTRAN'CB. The Monstrance, called also the Ostensorium and Port- 78 Sacred Vessels, able Tabernacle, and sometimes, but less properly, tlio Remonstrance, is that large appurtenance in which the Blessed Sacrament is exposed at Benediction, and borne in solemn procession outside the church on certain occasions. It has a large stem something like that of the Chalice, and its upper part is so formed as to resemble the rays issuing from the radiant sun. In its centre there is a circular aper- ture in which the Lunette, with the Blessed Sacrament enclosed, is placed during exposition. Monstrances date their origin from the institution of the Teast of Corpus Christi,* which was first set on foot by Eobert, Bishop of Liege, in the year 1246, at the instiga- tion of a holy nun named Juliana, who frequently saw in a vision a luminous moon with one dark line on its surface. The moon, she was given to understand by special revela- tion, was the Church ; and the dark line denoted the ab- sence of a certain feast from those annually celebrated, and Avhich she was afterwards given to understand meant one specially directed towards the Blessed Sacrament. This led to the institution of Corpus Christi, which Pope Urban IV., in 1264, extended to the universal Church. Other rea- * In order to invest this glorious Feast with as much solemnity ^nd grandeur as pos- sible, Pope Trban caused a Mass and Office to be specially composed for it, which he entrusted to two of the most illustrious and eminent scholars of the day— St. Bonaven- ture and St. Thomas Aquinas. Both set to work with the most ardent zeal, but when the great Franciscan saint went to compare his work with what the " Angelic Doctor" had done, he was so dissatisfied with his own efforts that he threw his manuscript into the fire and abandoned the task ; and hence the whole work devolved upon, and was finished by. St. Thomas {Life of St. Thomas , by Most Eev. Dr. Vaughan, p. 880). This Saint wrote out and arranged the Mass as it stands to-day for this feast. He composed as a Sequence for it the inimitable " Lauda Sion " ; and for Divine Office, among other hymns, the " Pange, lingua," of which the " Tantum ergo " forms a part. Besides the office framed by St. Thomas, there was another in use for some time, said to be composed by an ecclesiastic named John, of Mount CorneUo. It is the opinion of several writers that when this Office was suppressed on account of some things in it that did not wholly square with the disposition of the Roman Breviary— for it was framed according to the Gallic Rite— St Thomas utilized much of it in the Office he himself composed (Romsee, iii. p. 1&3 ; Ga^•antus, ThemJKr. Sacr. ItU., 4.')8). IT7^o may touch the Sacred Vessels, 79 sons, too, are given for tlie institution of this feast, such as an apparition that a certain priest of little faith had after the Consecration, when our Divine Lord appeared to him on the Corporal in form of a beautiful infant. Another legend says that the priest through some accident upset part of the Precious Blood on the Corporal, and that an image of a Host was seen wherever it fell (see Gavantus, Tliesaiir. Bit., p. 458 ; Kozma, 88 and 388 ; and Romsee, iii. p. 183). For some time after the institution of Corpus Christi the Monstrance took the shape of those little towers in which the Blessed Sacrament used to be kept in ancient times. In some of the churches of the Cistercian Order in France, instead of a regular Monstrance such as we use, there is employed a small statue of the Blessed Virgin, so constructed that the Sacred Host may be placed in its hand during the time of exposition (Kozma, 89, note 6). The present shape of the Monstrance, imitating the ra- diant sun, forcibly recalls to mind the divine splendor of our Lord's countenance on the occasion of his Transfigura- tion on Thabor, and that saying of the royal Psalmist : ^*He has placed his tabernacle in the sun" {Ps, xviii. C; ibid.) The material of the Monstrance is generally the same as that of the other sacred vessels mentioned. When borne in solemn procession, a large canopy, called a Baldachinum, is carried over it. WHO MAY TOUCH THE SACRED VESSELS. So very particular is the Church regarding the respect that should be paid to the sacred vessels immediately con- cerned with the Holy Eucharist, that she forbids them, under pain of sm, to be touched by any one but a cleric. 80 Sacred Vessels. Xay, even clerics, unless tliey have roaclied tlie rank of sub- deacon, are not allowed to touch them without special per- mission. Should any one wilfully touch the Chalice whilst it contains the Precious Blood, and not be at least in deacon's orders, all theologians hold that he would by so doing com- mit a mortal sin. When permission is granted a lay j)erson to touch the sacred vessels, he should always wear a glove or have his hand covered with a cloth or clean napkin (De Herdt, vol. i. Xo. 175). APPALLIXG PU:N"ISHMENTS WITH VTHICH ALMIGHTY GOD SOMETIMES VISITS THE PROFAXEES OF THE SACRED VES- SELS AJSTD VESTMEifTS OF THE ALTAR. The Old Testament is full of examples that show how in- dignantly Almighty God takes the slightest disrespect shown to any of the sacred vessels used in his service. Look at the history of the Ark of the Covenant, and see what miracles were wrought in testimony of its sanctity. First, it is cap- tured by the Philistines, and insult is offered it by being brought into the temple of Dagon ; but it has scarcely enter- ed when Dagon falls to the ground (1 Kings v.), and for the indignity offered it, the whole city of Azotus is severely punished. The Gethites carry the Ark about from one place to another, and wherever it entered the mortality was so fearful that, as the Scripture says, ^' The fear of death w^as in every city" (ibid.) Then, again, look at the sorrow- ful example made of the Bethsamites. For looking with curiosity into the Ark as many as fifty thousand of them were slain (ibid. cap. vi.) But the most appalling example of all is that recorded of Heliodorus in the second book of Machabees, chap. iii. This infamous man, to gratify the wishes of Seleucus, son of Antiochus the Great, set out for Jerusalem in order to plunder the Temple of its valuable treasures. Onias, a very saintly man, was High-Priest at the Appalling Punishmenls of Profaners, 81 time. All that could possibly be done by prayer and earnest entreaty was done on that occasion to hinder Heliodorus from persisting in his wicked design, but to no purpose. He entered the Temple, and w^as about to lay hands upon the sacred treasures, when lo ! the judgment of God fell upon him. ** There appeared," says the sacred text, *' a horse with a terrible rider upon him, adorned with a very rich covering : and he ran fiercely and struck Heliodorus with his fore-feet, and he that sat upon him seemed to have armor of gold. Moreover, there appeared two other young men beautiful and strong, bright and glorious, and in comely apparel : wdio stood by him, on either side, and scourged him without ceasing Avith many stripes. And He- liodorus suddenly fell to the ground." These are but a few of the many others that are found here and there in the Old Testament, where we see the malediction of God visiting the profaners of His sacred temple. Those furnished by histo- rians and annalists of the Christian Church are in nowise less astounding. It is well known, for instance, how, when the Donatists broke down the altars of the early Christian churches and cast the Blessed Eucharist to the dogs, the latter turned upon the wicked wretches themselves and tore them to pieces. St. Gregory of Tours tells us of an English noble- man who entirely lost the use of his feet on account of hav- ing dared to wash them in a Paten which he had brought from a neighbormg church (Kozma, 85, note 17). But Avhat Theodoret relates in his third book, chap, xii., of the soldiers of Julian the Apostate is the most appalling that could be recorded. There was at that time a very beautiful church at Antioch, called the '' Golden " from its wonderful magnificence. Its valuable treasures were immense, and all the donation of Constantine the Great. Julian sent two of bis men to plunder this church and bring the spoils to him- 82 Sacred Vessels. self. They obeyed his commands ; but mark the result. Not content with desecrating the sacred house itself, one of them ascended the main altar and defiled it in a most shame- ful manner, while the other kept crying out in blasphemous derision : '* Behold what fine vessels they use in the worship of the Son of Mary !" Divine vengeance in an instant over- took both of them. The first was seized with an ulcer which turned his inside to putrefaction, so that he died vomiting his bowels through his blasphemous mouth. The other was taken with a violent hemorrhage, which continued without interruption until all the blood in his body had been drained off ; then he expired amidst the most excruciating pains. This dire occurrence is also related by Protestant his- torians. Another singular visitation of God is related by Vic- tor Uticensis in his work on the Vandal persecutions (lib. i. p. 593). This historian tells us that a man named Proclus, agent of one of the Vandal kings, once entered a Christian church, and, having stripped the altar of its sacred coverings, converted them to his own private uses. He made him- self shirts of some of hhe coverings and drawers of others ; but the very instant he put them on he was seized with so frightful an attack of mental delirium that he died biting his tongue off. These examples are sufficient to show how inviolable and sacred the smallest article of the sanctuary is held in the eyes of Almighty God. CHAPTER IV. CHALICE LINENS. CORPORAL, The Corporal in its present form is a square piece of linen about the size of a handkerchief, folded in four parts, and having a small black cross worked near the middle of its anterior edge. It is spread out on the altar, at full length, at the beginning of Mass, and the Chalice is placed upon it. The name Corporal is- given to it from the fact that our Divine Lord's Body under the Sacred Species rests upon it. It is of strict obligation that it be of linen^, and this principally to commemorate the ** linen garments " in which our Lord's Body was shrouded in the sepulchre. So particular is the Church about this sacred cloth that she will allow none to touch it but those who have the privilege of touching the Chalice ; and when it needs washing the duty devolves upon a subdeacon or one in major orders. It must be washed with great care in three separate waters, and should, if possible, be made up without starch. This latter precaution is necessary on account of the danger of mistaking a particle of the starch, which may often adhere to it, for a Consecrated Particle. When the Corporal is not in use it is kept folded up in the Burse. We have said that the Corporal must be made of linen. Pope Silvester I., a.d. 314, strictly forbade it to be made of silk or of any tinctured cloth ; and a council held at Rheims repeated this prohibition, adding that it must be of the 84 Chalice Linens. purest and neatest linen, and be mixed with nothing else, no matter how precious (Kozma, 85). According to Durandus {Rationale Divinorum, p. 217), the original injunction re- quiring the Corporal to be of linen was promulgated by Pope Sixtus I., A.D. 132. The same author gives a very beautiful but rather far-fetched reason, as nearly all his rea- sons are, for having it of this material. *^ As linen," says he, " attains to whiteness only after much laoor and dressing, so the flesh of Christ by much suffering attained to the glory of the Eesurrection " (iZ'/iZ.) In ancient times the Corporal was large enough to cover the entire table of the altar, and the duty of spreading it out, which was not done until coming on the Offertory, v/as the peculiar office of the deacon, who also folded it up after the Communion (Kozma, 86). To-day it is only at Low Mass that the Corporal is spread out on the altar, from the begin- ning ; at Solemn High Mass the ancient discipline of spread- ing it out at the approach of the Offertory is still in vogue. Corporal of the Orientals. — The Greeks call the Corporal eiX-}rov, eileton — that is, sometliing rolled up, referring to the wrapping up of our Lord's Body in the linen shroud procured by Joseph of Arimathea (Goar, Euchol. Grmc, p. 130). The Corporals used by the Orientals scarcely differ in anything from those used in the Greek Church. PURIFICATOR. The Purificator, called also the^Mundatory, is a piece of linen about twenty inches long, and in width, when folded in three, about four inches. It has a small cross in the centre, and when not in use it is kept wrapped up by the priest in the Amice. That the Purificator is of modern introduction, we are jus- tified in asserting from the fact that it is mentioned by none of the ancient liturgists. All that we learn concerning it is Pall, Veil 85 that formerly the custom prevailed with the monks of cer- tain monasteries of appending a piece of linen to the Epistle side of the altar by which the Chalice used to be wiped after Communion (Bona, Rer. Liturg., p. 297 ; Kosma, p. 86). When the Purilicator became one of the Chalice Imens, is not easy to determine ; certain it is that no mention is made of it by any writer 2>i*ior to the thirteenth century. Pope Innocent III., who died in 1216, makes ro allusion to it, although he wrote a very exhaustive work on the Mass and its ceremonies ; neither does Durandus speak of it, although he describes the other linens minutely. Instead of a Purificator like ours, the Greeks use a sponge, and this with reference to the sponge employed at our Lord's Crucifixion (Goar, Euclioh, p. 151). The Greeks rarely use anytliing in their service which has not a reference of some kind to our Saviours life upon earth. PALL. The Pall is a stiff piece of linen about five inches square, having a cross worked in its centre. It is employed for covering the moutli of the Chalice to prevent dust or flies from falling in, and when not in actual use it is kept with the Corporal shut up in the Burse. For the first eleven or twelve centuries, tlie Corporal was so large that it served to cover the Chalice instead of the Pall now in use. To this end its hinder part was so arranged that immediately after the Offertory it could be drawn over the Host and chalice together. The Carthusians observe this discipline yet (Bona, 207). VEIL. The Veil which covers the Chalice is generally of the same material as the Chasuble ; but if that of the latter be very stiff it is recommended to have the Veil made of S(j Chalice Linens. silk, on account of its pliancy, but in color it must always agree with the regular vestments. THE BURSE. The Burse, in which the Corporal and Pall are placed out of Mass, ought to be of the same material and color as the rest of the vestments, and a cross should be worked in its centre. CHAPTER V. TEE MAimER OF RESERVINa THE BLESSED SACRA- MENT, We have said that in ancient times the Blessed Sacrament used to be kept in a golden dove suspended from the canopy of the altar. This was the way in which it was generally kept, and it was on this account that many of the ancient fathers used to designate the church by the appellation of " Domus Columbse " — that is, the House of the Dove (Sel- vaggio, b. i. p. 1). Reference, of course, to the Holy Ghost, who is so often represented by a dove, is the ultimate intent of the expression. The Church of Verona used to keep the Blessed Sacra- ment in an ivory vessel of costly workmanship (Mart^ne, De Antiquis Ecdesim Ritihus), and this was the cus- tom also with many British churches. Sometimes it was kept in a small tower, and sometimes in a neat little basket of delicate wicker-work, in allusion to the baskets that were used at the miraculous multiplication of the loaves by our Divine Lord. This latter way of keeping it was in vogue at Rome in the time of Pope Gregory XI., a.d. 1370 (ihid.) In many of the Anglo-Saxon churches, whilst the custom prevailed of keeping the Blessed Sacrament in the golden dove, a sort of aureola, formed of very brilliant lights, used to surround it. In all cases a light burned before it day and night (Dr. Rock, CMircli of Our Fathers^ vol. i. 200). 87 88 The Manner of Reserving the Blessed Sacrament, HOW THE BLESSED SACKAMEXT IS RESERVED XOW. The Catholic reader need hardly be told that the Blessed Saorament is now reseryed in a ciborium pla(,'ed in the Tabernacle and covered with a silken veil. Here it is to be had whenever it is needed, whether to communicate the people during Mass or go on ics errand as the Holy Viati- cum to the dying. A little lamp filled with pure olive-oil burns before it constantly, and a bell is rung whenever it is to be taken away outside of Mass. In order that there may be no danger of the Sacred Particles becoming stale or unpleasant to the taste, it is customary to renew them every eight or ten days. Then the old Particles are either dis- tributed at the rails to the communicants or consumed by tlie priest at the altar whilst he yet remains fasting. RESERYATIOX" OF THE HOLY EUCHARIST BY THE ORIENTALS. The Greek Church reserves the Holy Eucharist in a little satchel placed near the main altar, in what is termed the Arfophormi, and keeps a light constantly burniug before it (Goar, Euchol. Grcec, 15). When conveying it to the sick as the Holy Viaticum, the priest must always be preceded by two deacons with torches in their hands, who keep up a continual recital of psalms the whole way. In some places the law of the land requires all to kneel down on such occa- sions until the Blessed Saci-ament has passed, and this whether the parties who come in the way be Turks, Jews, or heathens (Martene, De Antiq. Eccl. Bit., q. 2). The Abyssinians reserve the Blessed Sacrament in what they call the Tabout, or ark, for a tradition of long stand- ing among them says that the real ''Ark of the Covenant " is yet preserved in their land ; and hence their desire to perpetuate the fact by applying the name to the tabernacle in which the Blessed Sacrament is kept. The prayer for The Fxjx. 89 the consecration of this ark is thus given in the Ethiopic Canon : " Lord our God, who didst command Moses thy servant and prophet, saying, ' Make me precious vessels, and put them in the tabernacle on Mount Sinai,' now, Lord God Almighty, stretch forth thy hand upon this ark, and fill it with the virtue, power, and grace of thy Holy Ghost, that in it may be consecrated the Body and Blood of tliiue only-begotten Son, our Lord " (Neale, Holy Eastern Church, i. 186 ; Renaudot, Liturg. Orient., i. p. 474). The Copts never reserve the Blessed Eucharist out- side of Mass ; and they defend their strange discipline by saying that it was forbidden the chosen people of old to reserve any portion of the paschal lamb from one day to another, but that all of it had to be consumed at one meal. So that if a Coptic priest should be summoned any time of tlie day or night to the bed of a dying person, in order to procure the Holy V^iaticum, he will say Mass, whether fast- ing or not, without the slightest scruple (Denzinger, Ritiis Orientalium, p. 86). There are two other reasons, how- ever, besides the one mentioned, for this strange discipline. The first is that, inasmuch as the Copts are w^holly under dominion of the Mahometans, they are apprehensive that the latter might break into their churches at any time and offer insult to the Blessed Sacrament. The second reason wliy they do not reserve it, is owing to a strange fear they have that it might be devoured by some of thoce treacherous serpents for which their land is remarkable. An accident of this kind happened once, and ever since the Coptic patri- archs have forbidden all reservation of the Blessed Sacra- ment outside of Mass (ibid.) THE PYX. The Pyx is a small box, generally of gold or silver, in which the Blessed Sacrament is carried to the sick. In 90 The Mannei' of Reserving the Blessed Sacrameyit, shape it exactly resembles tlie case of a watch, and seldom or never exceeds the latter in size. When carried on the person of the priest it is enclosed in a silken purse, to which a string is attached for fastening it around the neck. In Catholic countries, instead of the Pyx, the ciborium is car- ried in procession, and a ringing of bells is kept up all the time as a warning to the people that our Lord is passing by on his mission to the sick. Out of respect for the Blessed Sacrament the priest is re- quired to walk with a slow, dignified pace on these occa- sions, and this must characterize his movements whether he go on foot or horseback. Some of the very best authorities maintain that a priest should not run or make any undue haste on such occasions, even though he were quite cer- tain that by not doing so the sick person would be dead before he had reached him (De Herdt, 8acr, Liturg., iii. 234). A solemn silence is also enjoined ; and no salutes or reve- rences must be paid to any one on the way. When the distance is short, walking is considered the most respectful way of travelling ; when long, a carriage or horse may be employed ; but care must be taken to move slowly in every case. Propriety also requires — in fact, the rubric directly pre- scribes it — that the Pyx be fastened round the neck and secured somewhere on the breast, but never enclosed in the pocket ; and all the time that the priest holds it on his person, while a Particle is in it, he must not sit down nnless in case of real necessity. Oriental Usage. — Unless the person be very dangerously ill the Oriental priests will not carry the Blessed Sacrament outside of church, but will require the sick person to be conveyed thither and communicated there. When commu- nicated out of church it is always, at least with the major- The Pyx. 91 ity of the Orientals, the rule to administer only under one kind — viz., that of bread (Denzinger, 93 et passim). The demonstrations made in the East before the Blessed Sacrament, when going to the sick, are very great. A solemn recitation of psalms and pious hymns is kept up all the time, and deacons and acolytes head the procession with torches and incense. No one of the party must ever dare to sit down ; and the most solemn decorum must be ob- served by all until the journey has been completed. With the Syrian Jacobites it is strictly forbidden to put the Blessed Sacrament in one's pocket when conveying it to the sick. It must be carried in a purse fastened around the neck ; and should the journey be made on horse- back, on no account must this purse be fastened to the saddle, or conveyed in any other way but on the person of the priest {ibid. 92). That this is also the rule observed by the Copts we see from Renaudot ( Comrnentarius ad Liturg. Copt,, 270.) CHAPTER VL INCENSE. Of the use of Incense in divine seryice so much is said in the Old Testament that it is not necessary to say much about it here. Suffice it to say that its use in the Latin Church is principally confined to Solemn High Mass and Vespers, to expositions of the Blessed Sacrament, and to the obsequies of the dead. In the Eastern Church, espe- cially with the Maronites, it is used on almost every occa- sion, whether the Mass be High or Low, ^s we shall see further on. Its spiritual meaning is as follows : Fi7'st, by its burning we are reminded how our hearts should burn with the fire of divine charity. Secondly , it represents the good odor of Christ our Lord, in accordance with that saying in the Can- ticle of Canticles, " We run in the odor of thy ointments." Therefore, as Incense spreads its' odor through the entire church and refreshes our bodies by its agreeable scent, so also does our Lord spread his graces to refresh and nourish our souls. Thirdly, Incense has, both in the Old and New Law, been ever looked upon as symbolic of the virtue of prayer, agreeably to that saying of the royal Psalmist, ''Let my prayer, Lord, be directed as incense in thy sight" {Ps. cxl.); and that of St. John in the Apocalypse, chap, viii. : '' x\nother angel came, and stood before the altar, hav- ing a golden censer; and there was given him much in- cense, tliat he should offer of the prayers of all the saints" The Thurible, 93 (Boiivry, ii. 21; Bona, Rer, Liturg., 295; Dtirandiis, Rationale Vivinorum, 165). When Incense is offered to a person it is always indicative of the highest respect. Thus, the Magi offered it to onr Lord at his birth on Christmas morning. Our bodies, too, when placed in the grave, are incensed, for the principal reason that on account of the participation of the sacra- ments during life they became the temples of the Holy Ghost (Bouvry, ii. 594). , THE THURIBLE. The vessel in which the Incense is burned is called the Thurible, a word of Greek origin, meaning the same as our word censer, by which it is more generally designated. Accompanying the Thurible is a little vessel, shaped like a boat, in which the Incense is kept, and from which it is taken by a small spoon. Ill ancient times the material of the Thurible was some- times very precious. Constantine the Great, as we read in Anastasius (Vita S. Silvestri, i. 31), presented, among other things, to the basilica of St. John Lateran at Eome a number of Thuribles of the purest gold, set with a profusion of gems and precious stones. In the ancient Anglo-Saxon Church particular attention was paid to the material as well as to the form of the Thu- iible. Nor was the use of Incense wholly confined to the sanctuary, for we have it recorded that in many churches large Thuribles used to hang down from the roof; or, as was often the case, from a specially-constructed framework supported by columns. On the greater festivals Incense was placed in these and allowed to burn throughout the entire service (Dr. Rock, CMirch of Our Fathers, i. 206). That these hanging Thuribles were also in vogue at Rome we read in the life of Pope Sergius, a.d. 690. Around the 94 Incense. altar, too, it was customary in many places to have curiously- wrought vessels for the same purpose. Some of them used to be made so as to resemble various kinds of birds. In these an aperture with a lid to it was formed in the back, so that when fire was put in and Incense cast upon it the fumes would issue through the bird's beak. Conrade, a writer of the twelfth century, describes the hollow-formed silver cranes that he saw in the church of Mentz, and how the Incense issued from them when fire was applied (ibid. p. 208, note). OEIEIJTAL USAGE. In the Oriental churches a free use of Incense is kept up all through divine service ; and this is not confined to Mass alone— it forms part of nearly every exercise of devo- tion (Renaudot, Liturg. Orient., i. p. 183). The Copts use it before pictures ^ of the Blessed Virgin {ibid.) ; so also do the Greeks and Russians, both of whom are particularly careful to keep a lamp burning besides, upon which they throw grains now and then through the day (Dr. Rock, Church of Our Fathers, i. p. 209, note ; Burder, Religious Ceremonies and Customs, pp. 150, 151 ; Rites and Customs of the Greco-Russian Church, passim, by Romanoff). » Throughout the East generally, instead of statues of saints, pictures are used, for the Orientals maintain that the clause of Deuteronomy in which *' graven things " ar« forbidden should be literally observed even now. CHAPTER VIL BACKED MUSIC AND MUSICAL INSTRUMENTS. SACRED MUSIC. As it would not be exactly in the line of this book to en- iier into a full history of Ecclesiastical Music, we think we shall have done our part when we have given the reader a brief account of the place that it holds to-day in the service of the Church. And first let us remark that it is only in High Mass that music forms part of divine service. For Low Mass it is not prescribed. For the preservation and cultivation of ecclesiastical mu- sic, or Chant, as it is generally called, in the Latin or Western Church, we are principally indebted to the zealous labors of St. Ambrose, Archbishop of Milan (fourth cen- tury), and to the illustrious pontiffs, Gelasius and Gregory the Great. Most of the hymns of the Divine Office, or Bre- viary, are the work of the first named ; and these, at least in great part, he was led to compose, as he says himself, in order to counteract the evil tendencies produced in the minds of the faithful by the circulation and recital of the Arian hymns which, during his day, had been gaining such vantage-ground all through Christendom. Of the Ambrosian Chant, strictly so-called, the only specimen we have in the Mass of to-day is that found in the celebrated composition sung at the blessing of the Paschal Candle on Holy Saturday, and called, from the word with which it 95 96 Sacred Music, and Musical Instruments. begins, the " Exultet." It is almost universally admitted that the composition of this is the work of St. Augustine, but that the chant itself is Ambrosian. As St. Ambrose lived a considerable time in the East, where Church music had already been zealously cultivated, it is generally believed that it was in that region that he received his first impressions of its singular beauty, and that thence he introduced it into his own church at Milan, after much study had been expended in reducing it to a system suitable to Western ears. Whetlier the chant thus introduced was built upon the ** eight modes "V of Greek music or not, we are unable to say with certainty ; very likely it was. Certain it is, however, that his system w^as rather intricate, and in many instances far above the com- pass of ordinary voices ; for which reason it was deemed ad- visable to give it a new touching, and so suit it to the capa- city of all, that all might comply with the washes of the Church in singing the praises of God together. The task of doing this good work was undertaken by Pope Gregory the Great, who also established a regular school at Rome to see that his modified system Avas duly observed and prac- tised everywhere. And this is the origin of the so-called Gregoi'ian Chant. It is called jt?/^/;^ from its great sim- plicity, and. '^ canto firmo" by the Italians, from the singu- lar majesty that joervades it throughout. As to the precise merits of the Ambrosian Chant we know but little now^ ; whether that in use at Milan to-day be the same as that used in the fourth century we leave others to determine. Certain it is, however, that the ancient chant was full of majesty and divine SAveetness ; this we have ^ The eight modes or tones of the Greek music were : the Dorian, Hj/podorian, Phrygian, Soft-HypopJu^jrfian, Lydian, Hypolydian, Mixed-Lydian, Hyperiastian. Each of these was distinguished by peculiar characteristics, euch as soft, sited, mar- tial, f'novs, etc. Sacred Music. 97 from the illustrious St. Augustine, whose big heart melted into tears of comj^unction whenever he listened to its so- lemn strains. " When I remember," says he in his Con- fessions, "• the tears which I shed at the chants of thy Church in the first days of my recovered faith, and how I am still moved by them— not, indeed, by the song, but by the things which are sung, ... I acknowledge the great usefulness of this institution." The merits of the Gregorian Chant are known to all ; and who that has ever heard it rendered as it should be will not say that it has a divine influence over the soul ? If St. Augustine wept upon hearing the Ambrosian Chant, many more recent than he have wept, too, upon hearing the sim- ple but soul-stirring strains of the pure Gregorian. The Venerable Bede, for example, tells us how deeply affected St. Cuthbert used to be when chanting the Preface, so much so that his sobbing could be heard through the entire con- gregation ; and, as he raised his hands on high at the *' Sursum corda," his singing was rather a sort of solemn moaning than anything else (Vita S. Cuthbert, cap. xvi.) The renowned Haydn was often moved to tears at listen- ing to the children of the London charity schools sing the psalms together in unison according to the Gregorian style ; aud the great master of musicians and composers, Mozart, went so far as to say that he would rather be the author of the Preface and Pater Noster, according to the same style, than of anything he had ever written. These are but a few of the numerous encomiums passed upon this sacred chant by men who were so eminently qualified to constitute them- selves judges. The great distinguishing feature of the Gregorian Chant is the wonderful simplicity, combined with a sort of divine majesty, which pervades it throughout, and which no words can exactly describe. It must be lieard to be appre- 98 Sacred Music and Musical Instruments, ciated. Then, again, another great feature that it possesses is the power of hiding itself behind the words, so as to render the latter perfectly audible to the congregation. In this way it is made a most solemn kind of prayer, so very different from the great Bulk of modern compositions, whose entire drift seems to be to drown the words completely, or so muti- late them as to render them perfectly indistinct and unin- telligible. For many years Rome preserved this sacred chant in its original purity, and watched with jealous care to exclude from it everything that smacked of the world's music. But, careful as Eome was, innovations and corruptions set in ; so much so that, after a few years, hardly a trace of Gregorian music could be distinguished in what was once the pride of the Church. As might naturally be expected, the corruption began in France. For the space of seventy years (from Pope Clement V., in 1309, to Pope Gregory XI.) the Eoman pontiffs resided at Avignon, and, as was reason- able to expect, the papal choir was composed entirely of French performers. They treated the Gregorian Chant just as they pleased ; but little would that have mat- tered had it not been for the fact that Pope Gregory XI., upon his return to Rome, brought his French choir with him with all their fantastic vagaries. The impression made at Rome by the efforts of this musical body was of the most disedifying kind, for not a word could be heard or understood of all that they sang. So ridiculous was their singing that when Pope Nicholas V. asked Cardinal Capranica what he thought of it, his Eminence humorously replied : ''Well, Holy Father, I compare it to a sackful of swine squeaking away; they make a tremendous noise, but not a word is articulated distinctly." Church music went on in this way until about the time Sacred Mtisic. 99 of the Council of Trent, when it was determined to ame- liorate it or banish it entirely from the Church. A com- mittee of cardinals was formed by Poi)e Pius IV. for the purpose of seeing whether it was possible to compose a Mass the music of which would be harmonious and the words distinct a ad intelligible. St. Charles Borromeo and Cardinal Vitelozzi were among the number selected for the important task. There was at this time attached to the choral staff of St. Mary Major a man of great musi- cal renown and of singular originality. To him the com- mittee applied. He accepted their proposal and set earn- estly to work at writing a Mass to suit their taste. He composed two off-hand which were greatly admired, but the third was the climax of perfection. It was simple, har- monious, and very devotional. Every word of it was articu- lated distinctly. It was produced before the Pope and the College of Cardinals, and with one consentient voice all pronounced in favor of it. Thus the music of the Church was saved. The person who figured in this momentous juncture was the celebrated Palestrina,'' ever since known as the great reformer of ecclesiastical chant. He is looked up to as the father of Church harmony ; and his great Mass, denominated ^* Missa Papae Marcelli " (from Pope Marcellus II., A.D. 1554, before whom it was sung), will ever be ven- erated as one of his greatest and happiest efforts. The Mass is performed on every Holy Saturday in the Papal Chapel. It was originally in eight parts, but was reduced by Palestrina himself to six. The other great reformers, or rather embellishers, of Church music were Allegri, author of the famous "Miserere" of the Sis tine Chapel; Pergolesi, ' His real name was Pierluigi (Giovanni Pierluigi), but he generally went by the name of his native city, Palestrina, the ancient Praeneste, in Italy, where he was born in 1524. His death took place in 1594, and he was buried in St. Peter's. St. Philip Neri attended him in his last moments. 100 Sacred Music and Musical Instrmuents. author of the inimitable music of the '^ Stabat Mater" ; and Mozart, whose renown will ever be known the world oyer. MUSICAL IKSTRUMEHTS. That the Gregorian Chant was at its introduction per- formed without the aid of instruments everybody is willing to admit. Instruments are not in use to-day with the Cis- tercians or Carthusians, nor at the ancient church of Lyons, in France/ and we see also that they have no place in the service of the Oriental Church, if we except the few sorry ones employed by the Abyssinians and Copts, of which Pococke speaks in his Travels in Egyjyt, From the papal choir, too, all instruments are excluded save a trumpet or two, which sound a delicate harmony at the Elevation. This choir, which is Justly esteemed the most select in existence, always accompanies the Holy Father whenever he sings Solemn High Mass in any of the churches of Rome. Its members are strictly forbidden to sing anywhere else, and none but male voices are admitted among them. The Oi^n. — It is generally believed that the introduction of the organ into the service of the Church was the work of Pope Vitalian, or at least that it happened during his pon- tificate, from A.D. 657 to 672. The first which appeared in France was that which the Emperor Constantino Coprony- mus sent in the year 757 to King Pepin, father of Charle- magne. This was placed in the Church of St. Corneille, in Compiegne. At first organs were of very small compass, but not many years after their introduction they assumed larger proportions. This may fairly be gathered from an expression of St. Aldhelm, who in his poem, " De Laudibus Virginitatis," tells the admirer of music that if he de- spises the more humble sound of the harp he must listen to the thousand voices of the organ. The ancient cathedral Musical lasiruments. 101 of Winchester, in England, liad a monster organ, which could be heard at an incredible distance. Its sound, we are told, resembled the roaring of thunder ; and so huge was it that it required seventy stalwart men to feed it with air. It had four hundred pipes, twenty-six feeders, and a double row of keys. So famous was it that it formed the theme of many of the poetic effusions of the day. Wolston, the monk, wrote much about it. Other Musical Instruments. — Besides the organ, the Anglo-Saxon Church employed a variety of other wind instruments, foremost among which was a sort of hoop sheathed in silver plates, having a number of bells hung around it. These were generally prescribed for processions out of church, but they were used also in the regular choir within. In closing our chapter on Church music we cannot resist calling the attention of the reader to the great care our forefathers took to see that nothing should ever be sung in divine service that was not of the purest and gravest nature. To carry this out the better, some of the greatest nobles of the land would now and then volunteer their services and take an humble part with the rest of the choir in leading the sacred chant on Sundays and festivals. What a glo- rious and edifying thiug it was, for instance, to see Itichard I., Coeur de Lion — the Lion-hearted King, as he Avas familiarly called — take part in the choir of his own chapel and sing from the beginning to the end of service ! Yes, that mighty warrior, who spread terror throughout the East by the formidable army he led to Palestine in defence of the Holy Land on the occasion of the Third Crusade, put himself on a level with his humblest subjects in singing the praises of G-od. ^^ He would go up and down the choir," says Radulf, Abbot of Coggeshall, '^ and arouse all the members to sing out and sing together ; 102 tSacred Music and Musical Instruments. and lie would raise liis hands aloft, and take the greatest delight in directing the music on the principal solemnities." (For the principal matter of this chapter on Church Mu- sic and Musical Instruments we are indebted to the follow- ing works : Divina Psalmodia, by Cardinal Bona ; Antiqui- ties of the Anglo-Saxon Church, vol. ii., by Lingard ; Church of Our Fathers, vol. iii. part 2, and Hierurgia, by Dr. Eock ; Holy WeeJc in the Vatican, by Canon Pope ; and an article in the Dublin Revieio for 1836, denominated " Ecclesiastical Music." The rest we have found in places which we cannot now recall to mind. We have been care- ful, however, to say nothing at random. ) CHAPTER VIII. 1.EE VARYING RITES WITEIN TEE GEURCE. As we shall have occasion to refer frequently in the course of this work to several rites that do not accord in everything with that which is strictly termed Roman, we have thought it well to give the reader a general survey of them here, in order to make our remarks hereafter more intelligible and to save unnecessary repetition. •The learned Cardinal Bona, in speaking of the different rites within the Church, compares them to the dress of the spouse in the Canticle of Canticles, which abounded witli such a variety of colors. At one time there was hardly a locality which had not some peculiarity of its own in cele- brating the Holy Sacrifice. This, of course, was nothing touching the substance of the Sacrifice itself, nor, indeed, could it be considered a change m the general norma of the Mass. It was rather ^'prseter Missam," as theologians would say, than ^^ contra Missam." It was some embellishment or other in the ceremonies which was not prescribed in the ordinary rules laid down for the celebration of divine ser- vice. But as these peculiarities often gave rise to much dis- sension, and tended in some cases to the formation of na- tional churches, the Holy See thought well to direct imme- diate attention to them and stay their rapid progress. The matter was taken in hand by the Sacrosanct Council of Trent, under the auspices of Pope Pius V. His Holiness issued a decree to the effect that all those rites which had 103 104 The Varying Rites within the Cliurch. not been approved of by Rome from time immemorial, or which could not prove an antiquity of two hundred years, should be abolished then and for ever. The result was that only three orders could prove an antiquity of two hundred years — viz., the Carthusians, Carmelites, and Dominicans — and only two of the other class could show that they had been approved of from time immemorial — viz., the Mozara= bics and Ambrosians or Milanese. All these were allowed to stand and retain their own peculiar ceremonies and litur- gical customs, but the rest were abolished at once. Some of the French primatial churches, such as that of Lyons, and one or two others throughout Germany and Naples, were permitted to retain some laudable customs of a minor na- ture ; but as these dia not constitute what would be techni- cally called a rite, we shall give them but a passing notice. CARTHUSIANS. This religious body, so called from La Chartreuse, near Grenoble, in France, the wild valley in which their first monas- tery was built, was founded in the year 1084 by St. Bruno, a priest of Cologne. It is regarded as the strictest order in the Church, and is the only one which a member from one of the mendicant orders can join as being of a higher order of perfection than his own. It has as its device a cross sur- mounting a globe, with the inscription, ^' Stat crux dum volvitur orbis " — that is, " The cross stands as long as the earth moves." In England they are called the "Charter- House " Monks, a corruption of Chartreuse. Their habit is entirely white, but abroad they wear over it a black cowl. One strange and rare privilege enjoyed by the nuns of their order is that, at the solemn moment of makirg their vows, they put on a maniple and stole, and are allowed to sing the Epistle in Solemn High Mass (Eomsee, iv. 356, note). They Carthiisians. 105 use no musical instruments whatever in their service, but sing everything according to the ]3ure Gregorian style. The peculiarities of their Mass are as follows : They put the wine and water in the chalice at the beginning, and say the introductory psalm and Confiteor, not at the centre, as we do, but at the Gospel side, with face towards the altar. Their form of confession is much shorter than ours, and instead of saying the '' Oramus te, Domine,'' when the}) ascend the altar- steps, they say a Pater and Ave, and theu sign themselves with the cross. They say the *^ Gloria in excelsis " at the Epistle corner, where the book is, and turn round in the same place to say the '^Dominus vobiscum." They kiss the margin of the missal after the Gospel instead of the text itself, and only make a profound bow instead of a genuflection at the ^^ Et homo f actus est " of the Creed. In fact, at no part of the entire Mass^ do they touch the ground with the knee when they make a reverence, as we do. They bless both water and wine by one single cross at the Offertory, and make the oblation of Host and chalice one joint act by placing the paten and the large bread on the mouth of the latter. From the beginning of the Canon to the "Hanc igitur " they stretch out their arms in such a manner as to exhibit the form of a cross, and at the Conse- cration they elevate the chalice only a few inches from the altar, never high enough to be seen by the people, just as we do at the '' Omnis honor et gloria" before the '' Pater nos- ter." After consecration they extend their hands again in form of a cross until the " Supplices te rogamus," when they bow and cross one upon the other. At the end of Mass they do not bless the people, as we do, nor say the Gospel of St. John, but come down and return to the sacristy the moment they have recited the '' Placeat." A few of their other peculiarities will be noticed throughout this work. 106 21ie Varying Rites within the Church. CAEMELITES. This order, so called from Carmel, in Palestine, where Elias, the holy prophet, dwelt in a cave, owes its origin prin- cipally to Berthold, a monk and priest of Calabria, who with a few companions erected in 1156 some lints on the heights of Mt. Carmel. The Carmelites themselves claim Elias as their founder. The peculiarities of their manner of saying Mass are these : They recite the psalm ** Judica me, Deus," on their way to the altar, and not standing in front of it, as we do ; and, like the Carthusians, pour water and wine into the chalice be- fore the beginning of Mass. On the greater festivals of the year they repeat the ^^Introit" three separate times; on other occasions only twice, as with ourselves. The moment they uncover the chalice at the Offertory they make the sign (ji the cross over the bread and wine, in the name of the Father, and of the Son, and of the Holy Ghost ; then they make the oblation of both Host and chalice under one form of prayer — viz., '^ Suscipe Sancta Trinitas " — which we are accustomed to say after the oblation has been finished ; but their prayer has an addition to it that ours has not. They say before the " Secreta ": " Domine, exaudi orationem meam, et clamor mens ad te veniat." At the "Hanc igi- tur " they incline to the altar and remain in that posture until the ^' Quam oblationem." They extend their arms in the form of a cross from the time they begin the " Unde et memores" until they reach the part at which the crosses are to be made. After the last of the three prayers preceding Communion they say (in Latin, of course) : '^Hail, Salva- tion of the world, Word of the Father, Sacred Host, Living Flesh, Deity Complete, True Man." In saying the *^ Do- mine, non sum dignus," they bow the knee a httle and strike the breast as we do. After having blessed the people Dominicanfi. 707 they recite the '* Salve Regina," with its responses and prayer, for which, in Paschal time, they substitute the " Re- gina Coeli." After the Gospel of St. John they say, ^' Per evangelica dicta," etc., as we do at tlie first Gospel, and then, covering their headc with their cowl, return to the sacristy reciting the "Te Deum." DOMIls^ICAXS. The Dominicans are so called from St. Dominic, a Spaniard by birth, who founded them in the year 1215. Tliey are very generally known by the name of Friars Preachers from their peculiar mission. In England their general appella- tion is the Black Friars, on account of their wearing an overdress of a black color ; when at home their habit is entirely white. Throughout France their familiar designa- tion is Jacobites, from the fact that the principal house of their order in Paris was first known by the name of St. James, which in Latin is Jacohus. Like the Carmelites and Carthusians, the Dominicans put the water and wine into the chalice before they begin Mass. They do not say the " Judica me, Deus," but recite instead of it certain verses beginning with " Confitemini Domino quoniam bonus." They say the opening words of the " Glo- ria in excelsis" at the middle of the altar, but return to the book at the Epistle side to finish the rest of it. Here also they say the *'Dominus vobiscum." They observe some- what similar ceremonies in reciting the Credo. First they say '* Credo in unum Deum" at the middle ; then they return to the missal at the Gospel side, and continue reciting it there until the " Incarnatus est," when they go to the middle again, and there, spreading out the anterior part of the chasuble on the altar, kneel so as to touch the ground at the " Homo facfcus est." They extend the chasuble in like manner whenever the *^ Flecfeamus genua" is to be said. 108 The Varying Rites loithiii the Church. After the " Homo f actus est " they return and finish the Credo at the book. They read the Olfertorium at the Gos- pel side, after the manner of a collect, and make the obla- tion of the Host and chalice as the two fore-mentioned or- ders do. After the Gospel of St. John they make the sign of the cross upon themselves, and then go to the middle, where they fold up the corporal and put it in the burse, and afterwards return to the sacristy with the amice cov- ering their head as at the beginning of Mass. They recite the ^^ Benedicite" after Mass, as we do. MOZAEABIC LITURGY. The ancient Spanish Liturgy introduced by St. Torquatus and his companions resembled the Roman in all essential points. When Spain was invaded by the Suevi, Alani, Vandals, and Visigoths (fifth century), all of whom were Arian, its Liturgy and the Arian Liturgy commingled, and ran hand-in -hand for many years ; and from the fact that a constant intercourse was kept up between the Sj)anish Church and that of Constantinople, the lieadquarters of the East in the beginning of the fifth century, several Greek customs, as well as those that were rank with Arianism, entered the Spanish Liturgy, so that it stood much in need of renovation. In the year 537 Profuturus, Archbishop of Galicia, wrote for advice in the matter to Pope Vigilius, then the Sovereign Pontiff. His Holiness sent him the Canon of the Mass according to the Roman norma, to- gether with a copy of the entire Mass of Easter, in order that he might shape his new Liturgy by them. Towards the end of the sixth century the Visigoths were converted to the faith, and then the Liturgy of Spain assumed its most important appearance. In the fourth Council of Toledo, A.D. 633, the Spanish bishops, at whose head was St. Isidore of Seville, resolved to banish from the country Mozarahic Liturgy. 109 every foreign rite, and have but one Liturgy throughout the land. From the fact that St. Isidore headed this work, he is generally looked upon as the author of the Liturgy of Spain. The Liturgy so formed, and called by the name of Gothic, was used in Spain Avithout being in any Avay in- fluenced by the reform of Pope Gregory the Great. A new state of things set in towards the beginning of the eighth century, when the land fell into the hands of the Moors.' Those who yielded to the Moorish yoke were called " Mostarabuna," an Arabic participle meaning *^ mixed with Arabs," * and this Liturgy was denominated accord- ingly Muzaralic or Mozarahic. During the dominion of the Moors, which lasted nearly eight hundred years, the Liturgy kept constantly changing and receiving new corrup- tions, so that at the Synod of San Juan de la Peiia, held under the auspices of Pope Alexander 11. (1601), Sancho Ramirez, King of Aragon, caused the Gregorian or Eoman Rite to supersede the Gothic. The Council of Burgos in 1085 issued a solemn proclamation to this effect. It was no easy matter, however, to effect the introduction of the Gre- gorian Rite entirely, for people cling with wonderful tenacity to ancient customs. Some Avere for it, others against it. To settle the matter, strangely enough, an appeal was made to the *' judgment of God." A powerful fire was accord- ingly made, and a copy of each Liturgy cast into it ; Avhich- ever came out unhurt was to be the Liturgy of the land. The Gregorian was thrown in first, but scarcely had it * The Moors, or Mauri, Avere the people of Mauritania, or Morocco, in the north of Africa. They embraced Mahometanism in the seventh century at the instigation of their Arabian conquerors, and became so identified with the latter in everything that Arab and Moor were synonymous terms. They were finally driven from Spain by Ferdinand and Isabella in 1492. 2 The Arabs divide their people into three classes : first, those called "el Arab el Arabeh"— i.e., pure Arabs ; second, "el Arab el Mota' arribeh," or those who speak and know the language ; and, third, " el Arab el Mosta' ribeh "—that is, mixed or natu- rnlized Arabs. 110 The Varying Rites witliin the Church. touclied the flames when it rebounded and fell uninjured by the side of the fire. The Mozarabic was then cast in, and, singular to behold, it remained intact in the midst of the flames ! As both liturgies were miraculously preserved, it was decided that both were equally good, and that conse- quently each should hold a place in Spain. Predominance, however, was soon given to the Gregorian, so that it became the Liturgy of the whole land, with the sole exception of the city of Toledo, where the Mozarabic was employed in six chui-ches — viz., St. Justa, St. Luke, St. Eulalia, St. Mark, St. Sebastian, and St. Torquatus ; but as time wore on the Mozarabic was even superseded in these, and solely confined to the cathedral chapel. Cardinal Ximenes, how- ever, by very earnest entreaties, whilst Archbishop of Toledo, caused it to be readopted in five of the churches mentioned, and instituted as its custodians what he termed ^* Sodales Mozarabes,*' a company of thirteen priests, to whom he assigned the Chapel of Corpus Christi. Tlie rite is yet kept uj) in these places, but nowhere else (see Life of Cardirial Ximenes, by Hefele ; Bona, Rer, Liturg., p. 219; Kozma, 157 ; and Gavantus^ Tliesaur, Rit., 23). We shall have occasion to refer to the peculiarities of the Mozarabic Rite throughout our work. AMBEOSIAif LITURGY. The Ambrosian Eite,^ so called from St. Ambrose, Bishop of Milan, a.d. 374, claims a very high antiquity. Accord- ing to the Milanese themselves, its main structure is the work of St. Barnabas, Apostle ; but as it received a fresh 3 Strictly speaking, neither the Mozarabic nor Ambrosian Rite can be called a liturgy. The latter name, taking it in its general acceptation, only applies when the language used and the ceremonies employed are different from those of Rome ; but as there is no difference in either case here mentioned in language, and but very little in ceremonies, the term 7'ite is more proper than liturgy. Ainbrosiiui Liturgy. Ill toucliing-up at the hands of St. Ambrose, it is generally ascribed to him and called by his name. Many attempts have been made to abolish this rite altogether and substi- tute the Eoman in its stead, but all to no purpose. The Milanese cling to it with a dying man's grasp, and the Holy See, to choose the less of two evils, and make itself all to all where nothing trenches upon faith, permits them "to abound in tlieir own sense." In the year 1497 Pope Alexander VI. solemnly confirmed its use, and ever since then it has been strictly adhered to at Milan ; not, however, in all the churches, for some even now follow the Eoman Eite, but in a few belonging to the diocese (Kozma, 156). St. Charles Borromeo did much to uphold this rite during his time (1590). Some of the peculiarities of the rite are as follows : It allows the "Agnus Dei " only in Masses for the dead. The text of Scripture used is not that followed by the Eoman Eite, but one of those versions in use before St. Jerome's Vulgate was published. On Easter Sunday two Masses are prescribed, one for the newly baptized, the other of the day itself. Throughout the whole of Lent there is no Mass on Friday of any kind (tliis was an or- dinance of St. Charles Borromeo). On Sundays and feasts of great solemnity a lesson from the Old Testament is read before the Epistle, together with some versicles, after the manner of our Gradual. Immediately before consecration the priest saying Mass goes, according to this rite, to the Epistle corner of the altar and washes his hands in silence. The other peculiarities will be noticed as we go on (see InstituUones LiturgiccB, vol. ii. p. 300, by Maringola ; Cardinal Bona, 218 ; Gavantus, 22 ; Kozma, 156). We mention, in passing, that according to this rite the Sacrament of Baptism is administered by immersion, and not by infusion, as with all who follow the Eoman Eite. ll;^. The Varying Rites tvitliin the Church, GALLIC EITE. We devote here but a passing notice to this rite, for the reason that it never made any headway, if we except a few ceremonial embellishments, after the time of Charlemagne — that is, after the nmth century. In one of the cities of France — viz., the ancient Lugdunum of the Eomans, now Lyons — a few peculiar liturgic customs are yet kept up, such as reading the Gospel from the ambo, and singing without the aid of the organ or any musical instrument whatever. The Lyonese ascribe the introduction of their rite into Gaul to St. Irenseus, Bishop of their city in the early part of the third century (see Becherches siir V Aboli- tion de la Liturgie Antique dans VEglise de Lyon, by M. De Conny ; Kozma, 157 ; Cardinal Bona, Divina Psah modia, p. 559). CHAPTER IX. THE ALTAR. AccOKDiNG to the best authorities the word altar is formed from the Latin altuSy high, and ara, a mound or eleyation. It is the sacred table upon which the Holy Sac- rifice of the Mass is offered. According to rule it ought to be about three and a half feet high, three feet wide, and six and a half feet long ; and to denote the perfection of our Lord, whom it is made to represent in sacred symbolism, it should be solid through- oat (Bouvry, ii. 223). Before Mass may be celebrated on it, it must first be consecrated by the bishop. MATERIAL. According to the present discipline of the Church the Altar must be made of stone, or at least that part of it upon which the chalice and its appurtenances are placed. When not entirely of stone the rubrics require that an ap- pendage called an antipendium shoulcl hang always in front of it to cover its anterior surface. In ancient times, especially during the days of persecu- tion, altars were for the most part made of wood ; in fact, it would have been loss of time and useless to make them of any more durable material, for the reason that the pagans might have desecrated and destroyed them at any moment ; but after peace was restored to the Church the costhest materials sometimes entered into their composition. THE ALTAR USED AT THE LAST SUPPER. It is the general opinion of liturgical writers that our 113 114 The Altar. Divine Lord instituted the Blessed Eucharist on an ordi- nary wooden table, such as tlie Jews in his day were wont to eat from. According to Martene (De Antiquis Eccl. Ritiius) there are yet preserved at Rome two wooden altars, one in the Church of St. John Lateran, the other in that of St. Pudentiana, upon which St. Peter used to say Mass during his Eoman pontificate. The one in the latter-named church is now almost eaten up with age, but is preserved from utter destruction by being covered over with a stone casing. The following inscription appears upon it : *^ In hoc altari Sanc- tus Petrus pro yivis et defunctis ad augendam fidelium mul- titudinem. Corpus et Sanguinem Domini offerebat " — that is, " Upon this altar St. Peter used to offer the Body and Blood of our Lord, in behalf of the living and the dead, for increasing the number of the faithful." Pope Silvester (314) is said to have been the first who made stone altars obligatory ; but some count this as doubt- ful, both because the decree so ordaining cannot be found among those attributed to this Pope, and because it is a well-known fact that altars of wood existed and were used after his time (Merati, 118). This much, however, is cer- tain : that the Council of Epaon, held in the year 517, for- bade any altars except those of stone to be consecrated. The same prohibition may be seen in several of the capitularies of Charlemagne {ibid.) ALTAKS OP GOLD, SILVER, AN^D PRECIOUS STOKES. During the reign of Constantine the Great (from a.d. 312 to 336), who published many edicts in favor of the Chris- tians, stately altars of gold and silver, and sometimes even of precious stones, were to be seen in several cities of the East and West. The emperor himself had caused to be erected at Rome, in the basilica called after his name — now Altars of Gold, Silver , and Precious Stones. 115 the Church of St. John Lateran — seven different altars of tlie purest silver (Kozma, 29, note 4). The Empress Pulcheria bestowed upon the great basilica of Constantinople an altar formed of gold and gems {ibid.) There is still to be seen at Chartres, in France, a very ancient altar made of jasper {ibid.) But the greatest of all altars was that of the famous Church of Holy Wisdom' at Constantinople, justly regarded as one of the wonders of the age. Everything that was pre- cious on sea or land was purchased and brought together to form this singular altar. Gold, silver, and the richest metals, with every variety of precious stones, were collected by the Emperor Justinian and used in its erection. The most ex- perienced artisans of the day were employed in superintend- ing its construction, and neither labor nor expense was spared to make it perfect of its kind. When finished, the following inscription appeared upon it : ^' AVe, thy servants, Justinian and Theodora, offer unto thee, Christ ! thine own gifts out of thine own, which we beseech thee favorably to accept, Son and Word of God ! who wast made flesh 1 This church, from the fact that it is generally called Sancta Sophia, is often falsely rendered Saint Sophy, by those who think that it was dedicated under the name of some such saint ; whereas it was really dedicated to Holy Wisdom, in Greek ""A-yia o-o(|»ia," but " Sancta Sophia " in Latin. This world-renowned church was first built by Constanline the Great in the year 325. The second of the same name, and on the same foundation, was built by Constantius in 359. Theodosius the Great built a third one on the same site in 415. The fourth and last was the temple of Justinian. It was com- menced at eight o'clock a.m., February 23, a. d. 53' Relics, private indiyidual. Thus, Cons tan tine the Great called the church he built at Jerusalem a '^^ Martjrium,-' as being a monument or witness of his good feelings towards the Chris- tian people (Kiddle, Christian Antiquities, p. TOtt). PRESExN^T CUSTOMS, AYhen peace was restored to the Church the custom of saving Mass on the tombs of the martyrs gradually died away and gave place to the present discij^line of depositing some portions of the martyrs' bodies in the newiy-conse- crated altars. Hence the import of that prayer now saia by the priest as he la^^s his hands on the sacred table at the be- ginning of Mass : '* We pray thee, Lord ! through the merits of thy saints whose relics are here placed, and of all the saints, that thou wouldst vouchsafe to forgive me all my sins." The relics of the martyrs are placed in the altar by the bishop who consecrates it ; and, in order to verify the words of the above prayer, it is required that a plurality be inserted. It is customary to enclose with the martyrs' relics seme also of the saint to whose name the church is dedicated. Hereupon it is well to remark that a portion of the saint's or martyr's dress is uot enough ; the relic must be a part of the body (S. E. C, April 13, 1867, :N". 5379 ; He Herdt, i. No. 178). Liturgical writers tell us that it was Pope Felix (third century) who first enjoined this practice (Merati, Tlcesaur. Eit., 115). The holy relics, before being deposited in the altar, are first enclosed in a little case made of silver or other metal, and have generally accompanying til em the names of the saints whose relics they are, and the name of the bishop who deposited them (Martinucci, yii. 306; Catalauus, Pojitif. Roman., iii. 403). They are de- posited with these words : ^^ Under the altar of God ye saints Holy Eucharist deposited in place of Relics. 133 of God have received a place ; intercede for us with our Lord Jesus Christ." HOLY EUCHAKIST DEPOSITED IJs^ PLACE OF KELICS. A very singular custom prevailed at one time in many pJaces of depositing the Sacred Host in the altar when no relics could be obtained. Durandus, Bishop of Mende, who died and was buried at Eome in 1296, says in his Rationale Divinorum, p. 54, that when genuine relics cannot be had the altar must not be consecrated without the Holy Eucha- rist. The same custom was once very prevalent in England while that country was Catliolic. This we learn, among other sources, from the Council of Calcuith, held in a.d. 816, where the following enactment was made: *'When a church is built let it he hallowed by the bishop of the dio- cese ; afterwards let the Eucharist which the bishojD conse- crates at that Mass be lajd up, together with the relics con- tained in the little box, and kept in the same basilica ; but if he cannot find any other relics, then will the Eucharist, most of all, serve the purpose, for it is the Body and Blood of our Lord Jesus Christ" [Church of Our Fathers, vol. i. p. 41, note). This custom lasted in England up to the fif- teenth century (ibid.) Three particles of incense, as is also the rule now, used to be enclosed in the little box where the relics were deposited (ibid. 42). Another custom that prevailed in certain places was to en- close with the regular rehcs portions of the instruments em- ployed in torturing the martyrs, as well as documents of high veneration. From a record of St. Paul's Church, Lon- don, in 1295, we find that its jasper altar had deposited, in it, besides the relics of SS. Philip and Andrew and those of SS. Denis and Blasius, a relic also of the veritable cross upon which St. Andrew was crucified {ibid. 254). 124: Relics. LETTER OP THE BLESSED VIKGIX ENCLOSED. At Messina, iu Sicily, there is said to be aii altar in which is enclosed, as a most precious relic, a letter written by the Mother of God herself. The history of this curious letter is as follows : Tradition has it that the Messinese received the faith direct from the Prince of the Apostles himself during his Roman Pontificate. Their cathedral is oue of tlie most august in Europe, and the most venerable by reason of its great antiquity, for it was founded in a.d. 1197. In the year a.d. 42, as the legend goes, St. Paul visited Messina, and having found the people there well disposed, and eager to hear the word of God from his lips, he preached them two sermons, one on our Lord's Passion, the other on the perpetual virginity of our Blessed Lady. This latter had such a telling effect upon the inhabitants that they cried out w^ith one acclaim, ** Our city must be placed under the protection of the Virgin Mother." The story goes on to say that an embassy, at the head of which was St. Paul himself, was sent to Jerusalem, where the Mo- ther of God was then living, and that as soon as the Blessed Virgin received the embassy she sent a rej^ly to the Messi- nese in Hebrew, stating that she was willing to accede to their pious wishes. This letter was afterwards done into Greek by St. Paul, and deposited in the ancient church of Messina, whence in course of time it was removed to its present place in the altar of the cathedral church. The following is a copy of this singular document : " Mary, Virgin, daughter of Joachim, most lowly hand- maid of God, Mother of the Crucified Jesus Christ, of the tribe of Juda, from the race of David, to all the people of Messina salutation and blessiug from God the Father Almighty. It is certified by public documents that all of you have, in great faith, sent emissaries and ambassadors Relics of the Orientals. 125 to us. Led to know the way of the truth through the preaching of Paul the Apostle, ye confess that our Son, tlie Only-Begotten of Grod, is both God and man, and that he ascended into heaven after his resurrection. For this reason we, therefore, bless ye and your cit}', whose per- petual Protectress we desire to become. — Year of our Son 42 ; Indiction I. ; iii. nones of June ; xxvii. of the moon ; feria v. from Jerusalem. Mary, Virgin, who hath approved the handwriting above" (Catholic Italy, by Hemans, vol. ii. p. 511). To establish the genuineness of this letter the learned Jesuit, Father Melchior Inchofer, wrote a very learned Latin work, entitled Epidolce B. Virginis Mar ice ad Messi- nenses Veritas vindicata — *' The truth of the Epistle of the Blessed Virgin Mary to the people of Messina vindi- cated."' RELICS OF THE ORIENTALS. The Orientals agree with us also in the discipline regard- ing sacred relics. These, with the Eastern churches, are often placed under the altar in a little box, and are held in the greatest veneration by the people. According to the Ritual of Eussia,' this little box is only placed there when the archbishop consecrates the church in person and not by deputy (Romanoff, 84). Without these relics the Kestorian Rituals forbid any altar whatever to be consecrated (Smith and Dwight, Travels in Armenia, ii. 236). ^ The Russian Church uses the same liturgies and ceremonies ae the Greek Church, but the language of the Mass is Slavonic. There are, of course, a few other diffe- rences of minor note. 3 By order of the Sacred Congregation of the Index the word truth, as herein applied, was afterwards changed into conjecture. CHAPTER XL CRUCIFIXES AND CROSSES. CRUCIFIXES. According to the best liturgical writers, the custom of placing the Crucifix — that is, a cross with the image of our Lord crucified upon it — has been derived from the Apostles themselves. Mention is made of it by all the early Fathers, and, as we shall see a little further on, it has always been used by the Orientals (Bouvry, ii. 225 ; Kozma, 33). It is intended to remind all that in the Holy Sacrifice of the Mass the same Victim is offered wliich was offered on Calvar}^, but in an unbloody manner. *^ The Church omits nothing,'' says Pope Benedict XIV., ^^to impress upon the minds of tliC priest and people that the Sacrifice of the altar and that of the Cross are the same" (Bouvry, ii. 22, note). Whenever there is an exposition of the Blessed Sacrament it is recommended to take away the Crucifix as long as the reality is present ; but, if this cannot be conveniently done, it is not insisted upon. In fact, every church is allowed to follow its own custom in this respect (De Herdt, i. 181). differ EI^^T kinds OF '^SOSSES. While on the subject of Crosses we deem it well to men- tion the different kinds, as erroneous notions are prevalent about some of them. There are usually enumerated six different kinds of Crosses — viz.: 1st. The Latin Cross, v^licj-o 120 Different Kinds of Crosses. 137 the transverse beam cuts the upright shaft near the top. 2d. The Greek Cross, where two equal beams cut each other in the middle. 3d. The Cross commonl}^ known as St. An- drew's, because the saint was crucified on it ; it resembles the letter X. 4th. The Egyptian, or St. Anthony's Cross, shaped like the letter T. 5th. The Maltese Cross, so called because worn by the Knights of Malta, formed of four equi- lateral triangles, whose apices meet in one common point. Gth. The Russian Cross, having two transverse beams at the liead, and one near the foot of tlie upright shaft, sliglitly inclined, to favor a tradition of long standing with the Rus- sians — VIZ., that when our Lord hung on the Cross one of his foet was lifted a little higher than the other (Coxe, Travels in Russia, p. 593). Triple Cross, — A Cross with three transverse bars or tran- soms is generally denominated the Papal Cross ; but this is notliing more than pure imagination, for no such Cross ever existed among papal insignia, and it exists nowhere to-day. When the Holy Father moves in procession nothing but the simplest kind of Cross — viz., that with one transverse beam —is carried before him, and it is well known that he never uses a bishop's crook, or crosier, as it is called. A triple Cross, therefore, is a misconception, invented by painters, but never authorized by the Church. Double Cross.— The double Cross, or that with two transverse beams at the head, one a little longer than the other, owes its origin evidently to the fact that upon the true Cross whereon our Lord suffered a board was placed above the liead with the inscription in Hebrew, in Greek, and in Latin, ''Jesus of Nazareth, King of the Jcavs." This board is represented by one transom; and that on which our Lord's head rested, and to which his hands were nailed, forms the second, and hence the so-called double Cross. 128 Crucifixes and Crosses. Archiepiscopal Cross. — We are entirely at a loss to know how this doable Cross came to be an archiepiscopal ensign. Neither the CcBremoniale Episcoijorum nor the Pontificale Romanum gives a word to distinguish it from any other ; nor is it spoken of by any liturgical writer of our acquain- tance, and there are few whose works we have not perused. It cannot be denied, however, that such Crosses are in use, and that they were formerly in vogue in certain places, par- ticularly with the English jjrelates. It is generally supposed that they found their way into England from the East in the time of the Crusades. It is supposed, too, that his lord- ship Anthony Beck, Bishop of Durham, whom Pope Clement v., in 1305, created patriarch of Jerusalem, had something to do with their introduction, for they were very common with the Greeks (Dr. Rock, Church of Our Fathers, vol. ii. pp. 218- 223). It may interest the reader to know that the only two prelates in the Church who are mentioned by name as hav- ing a peculiar right to the double Cross are the Patriarcli of Venice ' and the Archbishop of Agria, in Hungary (Koz- ma, 73, note 3). Jansenistic Crosses. — Crosses in which the arms of our Lord are but partly extended are called Jansenistic, from Cornelius Jansens, Bishop of* Ipres, or Ypres, in Belgium, A.D. 1635, who maintained the heretical doctrine that Christ died not for all mankind but only for the good. To con- form with the true doctrine that Christ died for all, a regu- lar Catholic Crucifix would represent our Lord's arms fully extended. ' Although the term patriarch is now nothing more than a mere honorary title, still it is well for the reader know that there are twelve such dignitaries in the Catholic Church to-day— viz., the patriarchs of Constantinople, of Alexandria, of Antioch of the Maronites, of Antioch of the Melchites, of Antioch of the Syrians, of Antioch of the Latins, of Jerusalem, of Babylon, of the Indies, of Lisbon, of Cilicia, and of Venice (GerarcMa Cattolica, 1873). How our Lord was fadened to the Cross. 129 NUMBER OF Is^AILS BY "WHICH OUR LORD WAS FASTENED TO THE CROSS. It is commonly supposed tliut our Lord's feet were sepa- rately nailed to the Cross, and not placed one over the otlier and fastened by a single nail, as is the tradition in the Greek Church. Pope Benedict XIV., commenting on this l)oint, pertinently remarks that it would be almost impos- sible to avoid breaking some of the bones of the feet if one rested on the other and a nail were driven through both. There would be danger in that case of making void the Scriptural saying to the effect that not a bone of our Saviour was to be broken. Before the twelfth century the paintings representing the Crucifixion always exhibited our Lord's feet nailed sepa- rately ; and, therefore, four nails instead of three were the entire number that fastened him to the cross. St. Gregory of Tours and Durandus speak of four nails, but the latter writer also alludes to three without saying Avhich number he himself inclines to (Rationale Divinorum, p. 537). From time immemorial the Latin Church has kept to the tradi- tion that four nails were employed, and not three, and she represents our Lord as thus crucified (see Notes, Eccle- siological and Historical, on the Holydays of the English Church, p. 172). It is commonly believed that one of the nails of the Cru- cifixion is kept yet in the Church of the Holy Cross at Rome, and that the cathedrals of Paris, Treves, and Toul have the others. When St. Helena first discovered them it is said that she attached one to the helmet of her son, Con- stantino the Great, and another to the bridle of his horse. Tradition has it that she threw a third into the Adriatic Sea to appease a storm. The crown of Italy contains a por- tion of one of these nails, and filings from them are kept as 130 Crucifixes and Crosf<^s. precious relics in many churches of Europe {The Sacrame^i- tals, by Rev. W. J. Barry). THE PKACTICE OF THE OEIEJ^TAL CHURCH REGARDIN"G THE CRUCIFIX. The Oriental disciplinary canons regarding the sacred symbol of salvation are very strict. No service must take place without having the Cross promiuent. There is one placed on the altar for the people to kiss the moment they enter the church. It may be seen in all the principal streets of Eastern cities, especially within the Russian do- minions, and there is hardly a private house in which the Crucifix and an image of our Blessed Lady, with a lamp burning before them, are not prominently in view (see Por- ter's Travels, p. 54 ; Romanoff, Greco-Russian Church, pp. 84 and 93). The Armenians have an extraordinary reverence for the Cross. Before they apply it to use it is first consecrated Avith much ceremony. To this end it is washed in wine and water, in imitation of the blood and water which flowed from our Sftviour's side, and is then anointed with the sa- cred oil, or meiron, in token of the Holy Spirit who de- scended upon him. Following this, several passages from the Psalms, the Prophets, and from the Epistles and Gos- pels are recited ; after which the priest sends up a prayer of invocation that God may give to this Cross the power of casting out devils, of healing diseases, and of appeasing the wrath that visits us on account of our sins. A Cross when thus consecrated is called by the Armenians the ^^ Throne of Christ," his ^^ Chariot," his *^ Weapon for the conquest of Satan" (Smith and Dwight, Researches in Armenia, vol. i. pp. 157, 158). The i^estorians, also, have a singular reverence for it. In order that thcv mav enter the house of God filled witli Practice of the Oriental CliurcJi regarding the Cracijix. 131 holy recollections, it stands at the very threshold of all their churches (Badger, JSfestorians and their Rituals, ii. loo), and not uufrequently is it worn with the prints of their kisses. The two authors just quoted inform us that the first act a Xestorian Christian performs upon entering the church, and before he takes his seat, is to dolf his shoes and j)ay his obeisance to the Cross, which stands on a side altar, by humbly approaching and kissing it (ii. p. 210). One of the greatest festivals in the Kestorian calendar is ** Holy-Cross Day," which is celebrated wdth great j^omp on the 13th of November. As the Eev. Mr. Badger admits, volumes might be written about the veneration paid the Cross by the Nestorians, heretics though they be. JSTor are the Copts' behindhand in this sacred duty. Their reverence for it is so great that, in order to have it always before their eyes, they inscribe it on their amis by a process of tattooing ; and when any one asks them whether they are Christians or not, the arm thus tattooed is at once displayed in testimony of their belief (Pococke, Travels in Egypt, p. 370). Protestant missionaries to the East would do well to re-, sume their reverence for the sacred symbol of salvation. As long as they reject it from their service, and ridicule the pious veneration paid to it East and West, their prose- lytes will be very few. In many parts of the Orient they are looked upon as heathens on this account alone. The authors above cited are forced to make open confession of this fact. ^ In speaking of the Eastern Christians throughout this work we have not deemed it necessary, unless in a few particular cases, to specify their doctrinal tenets. As far as ceremonies and liturgical customs are concerned, there exists hardly any difference between the orthodox and the heterodox. It is well that the reader should bear this carefully in mind, as it will serve as a key to many a difficulty. CHAPTER XII. LIGHTS. Alo:s^gside the crucifix there are placed on every altar for the celebration of Mass two candlesticks with candles of pure wax burning in them during the entire time of divine service. At Solemn High Mass the rule requires at least six. At a Low Mass celebrated by a bishop it is customary to light four. An ordinar}^ priest can never em- ploy more than two. When tlie Holy Father celebrates High Mass the candles used are always ornamented (Mar- tin ucci, ii. p. 31, note). The rule requiring the candles to be of pure wax is very stringent, and dispensations from its observance are rarely granted unless in difiicult circumstances. The Catholic missionaries in some parts of the empire of China and throughout Hindostan have, wlien pressed by necessity, been allowed by the Holy See to use oil instead of candles. Sperm candles and those known as jjaraffine are wholly interdicted, unless in case of churches whose poverty is so great that none others can be purchased. Besides tlie natural reason for prohibiting the use of any lights but those of pure wax — viz., because those of any other ma- terial usually emit an offensive odor— there are many spirit- ual or mystical reasons also, the principal of which is that the pure wax symbolizes our Lord's humanity, which was stainless and sinless; and the light his divinity y which always shone forth and illuminated his every action. Mystic Signification of Lights, 133 AXTIQUITT OF LIGHTS UPOX THE ALTAR. It is an opinion which it would be rash to diHer from that the use of lights at tlie celebration of Mass is of apostolic origin. Cardinal Bona and all liturgists of note strongly maintain this, and many passages of the Xew Testament seem to warrant it (Bona, Rev. Liturg., pp. 206-294). MYSTIC SIGXIFICATIOX OF LIGHTS. There are many mystic significations, besides the one we have mentioned, to be found in the use of lights at Mass. In the first place, they rej^resent our Divine Lord's mission upon earth in a very striking and happy manner. He is called by the Prophet Isaias '^ a great Light," who also says that *^ to them who dwelt in the region of the shadow of death a Light is risen " (chap. ix. 2). Tlie same prophet calls him the "Light of Jehovah," and calls upon Jerusalem to arise and be enlightened by him. When the aged Simeon first saw him and held him in his arms in the Temple, he designated him as "a Light to the revelation of the Gen- tiles " (Luke ii. 32). He calls himself the Light of the ivorld: '' I am the Light of the world " {John viii.); and St. John describes him as " the true Light which enlighteneth every man coming into this world." The Rabbis also had this idea of our Divine Lord, or the '' great Expected of nations," as he was called, for they looked to him as the Light of God who was to guide them in the way of peace {Essays on tlie Names and Titles of Jesus Christ, p. 216, by Ambrose Serle ; London, 1837). Then, again, his teaching is aptly compared to a light ; for as the latter dispels physical darkness, which hides all the beauties of nature from our gaze, so the former dispels all the darkness of the soul and enables it to see what is beautiful and true and good in the spiritual order. "Thy word is a lamp to my feet," says the royal Psalmist, " and a light to my paths " {Ps. cxviii.) But more especially is the 13-i Lights. word of the holy Gospel this lamp and light, for which reason, when it is chanted in the Mass, the Church wisely or- dains that lights should accompany it in solemn procession. ^^MVheiiever the Gospel is read," says St. Jerome, Avriting to Vigilantius, " lights are produced ; not, indeed, to hanisli darkness, but to demonstrate a sign of joy, that under the type of a corporal light that light may be manifested of which we read in the Psalmist : * Thy word, Lord, is a lamp to my feet and a light to my paths' " {Hierurgia, p. 401). Lights in the Old Law. — The use of lights in the Jewish ceremonial is so well authenticated that we need not stay to prove it. Tlie Holy Scrijotares themselves attest it. JS"or need we dwell particularly on the seven-branched candlestick which God himself ordered to be made and to be kept filled with oil, in order that it may burn always (see Exod, xxv. and xxvii. 20), for it is not certain whether this candlestick gave light also during the day. If it did not it would not help our purpose much to cite it as an example. Josephus, however, who is a very reliable authority in this matter, dis- tinctly says that three of its lamps burned also in the day- time [Antiquities of the Jews, book iii. chap. viii. 3); and in his account of the building of the Temple by Hiram of Tyre he says that ten thousand candlesticks Avere made, one of which was specially dedicated for the sacred edifice itself, ^^that it might burn in the day-time, according to law" (book viii. chap. iii. 7). LIGHTS GIYEX THE NEWLY-BAPTIZED. One of the most impressive ceremonies of the entire rite of holy baptism is witnessed at that place where the priest puts into the hand of the newly-baptized a lighted candle, with the following solemn admonition : *' Receive this burn- ing light, and preserve your baptism blamelessly : keep the Lights as Marhs of Piespecf. 135 commandments of God, in order that when the Lord shall come to the marriage-feast you may run to meet him with all the saints in his celestial palace, and may have life ever- lasting and live for ever and ever. Amen." LIGHTS AS MAEKS OF EESPECT. Lights are significant of great respect, and hence they were used on occasions of great moment. The Athenians employed them on the feasts of Minerva, Yulcan, and Pro- metheus, and the Eomans used them on all 'their solemn days {Notes and Illustrations on the Reasons of the Law of Moses, by Rabbi Maimonides, p. 411). Out of the great re- spect that the Jews had for the garments of their high- priest, a light was kept constantly burning before them as long as they remained deposited in the tower called " Anto- nia" at Jerusalem (Josephus, Antiq. of the Jeivs, book xviii. chap. iv. 3). The grand lama, or sovereign pontiff, of Tartary is never seen in his palace without having a profu- sion of lamps and torches burning around him (Burder, Relig. Customs and Ceremonies), and it is a well-known fact that a certain European dignitary — a son of one of the crowned heads — upon occasion of his visit to this country some years ago, refused to sit down in the apartments as- signed him in one of our fashionable hotels until two wax candles had been brought and lighted before him. This etiquette is very common in the East (see Religious Ceremo- nies and Customs, by Burder, p. 502 and passim). Lights at Funerals and Graves. — Eusebius gives a glow- ing account of the profusion of lights used at the funeral obsequies of Constantine the Great, who died a.d. 337, and St. Jerome speaks of the quantity used at the burial of the pious St. Paula. When tlie body of St. John Chrysostom was conveyed from Comana to Constantinople vast crowds; of people came to meet the cortege in vsliips on the I'x). - 13 G Liglds, pliorus, and so numerous were the liglits that burned on the occasion that the whole sea appeared as if ablaze {Hierurgia, p. 403). Lights were kept constantly burning in Westminster Abbey, London, before England's great heroes, and the old story of lamps being found burning in sepulchres after the lapse of ages clearly shows how im- portant it was considered by the ancients to show this mark of respect to the dead. .LIGHTS AT SOLEMN- HIGH MASS. Besides the regular lights placed upon the altar at the beginning of Mass, others are brought out by acolytes at the approach of consecration, and are kept burning as long as our Divine Lord is present on the altar— that is, until after the Communion. Oriental Practice in this Respect.— The discipline of the Oriental Church and ours is in perfect agreement on this point, as every one can testify who has ever travelled in the East or looked into any of the Oriental Liturgies. The Copts on no account will say Mass without two candles at least. "Liturgia non celebretur," says one of their canons, " absque cereis duobus majoribus aut minoribus qui a] tare luceant" — that is, '^Let not the Liturgy be celebrated with- out two large wax candles or two small ones to burn on the altar " (Kenaudot, Litnrg. Orient. Col, i. p. 179). The rest of the Oriental churches are equally strict in their ob- servance of this practice. We have designedly dwelt on this subject in order to show that Protestants have no grounds whatever for saying that our practice of burning lights in the open day is ridicu- lous, and without any meaning or precedent to justify it. CHAPTER XIII. THE TABERNACLE, The small structure in the centre of the altar, resembling a church in appearance, is called the Tabernacle of the Blessed Sacrament. It is here that the Holy Encharist is always reserved under lock and key ; and so particular is the Church about the respect that should be paid it that the most minute directions are given regarding its exterior and interior ornamentation. In sliape it may be square, hexagonal, heptagonal, or any other becoming form ; but it must not be crowned with any profane devices, or be made so as to suggest anything else than the sacred purpose for which it is intended ; hence, as far as can be, a cross should surmount its top, and its outside, if means admit, should be finished in gold. As wood is less liable to contract dampness than any other material, it is advisable to have the Tabernacle made of it ; but if made of marble, metal, or any kind of stone, its inside at least should be lined with wood out of reverence for the Blessed Sacrament. Ko mat- ter what its material be, the interior must always be covered over with silk, and a clean corporal must lie under the ves- sel in which the Blessed Sacrament is enclosed. It is strictly forbidden to make the Tabernacle a base for anything to rest on, even though the thing were a reliquary containing a portion of the true cross or a relic of the great- est saint in heaven ; and it is forbidden, too, to have any 'Irawers over or under it for the purpose of keeping the holy 137 138 The TaUrnacle, oils or any utensils belonging to the altar or sanctuary. Upon no consideration can any emjDty vessels be kept within it, such as the chalice, ciborium, lunette, monstrance, or the like. A^othing, in fact, is allowed there but the sacred vessel containing the Blessed Sacrament ; and if for any realbn this should not be there, the door should be always open, in order that the people may not be deceived. The Tabernacle shotild have two key-s, made of gold or silver, or at least gilt, one of which should be kept by tlie pastor himself, the other by one of his priests. A lamp fed with pure olive-oil must burn before it per- petually — a discipline which, as we have seen, prevails also in the Oriental Church, and by which we are reminded of the ^^ perpetual fire" of Solomon's Temple, and of that sa- cred mystic fire of divine charity with which our Lord's heart ever burns in the adorable Sacrament of the Altar, CHAPTER XrV. TEE MISSAL, The Missal is the next thing that claims our considera- tion. It is a large book in folio, printed iti Latin in red and black letters, and containing all the Masses that are to bo said throughout the year. It begins with the first Sunday of Advent.' The portions printed throughout in red letters are termed the rubrics.'' They give the directions by wliich a priest is to be guided in performing the various actions of the Mass. Attached to the Missal are five large ribbons, or book-marks, corresponding in color to the five colors used in the sacred vestments. It is customary to mark the Mass of the day with the ribbon that suits it in color. That part of tlie Missal called the '-Canon" has slips of leather attached to its leaves for the greater convenience of the priest. J The First Sunday of Advent has no fixed date. According to the present disci- pline, it is always the nearest Sunday to St Andrew's Feast (November 30), whether before or after it. In case this feast should fall on a Sunday it is transferred to some other day, and that Sunday Is the first of Advent. The old rule for finding Advent Sunday was thus expressed : *' Saint Andrew the king Three weeks and three days before Christmas comes in ; Three days after, or three days before, Advent Sunday knocks at the door." 2 The word 7'ub?-ic, which comes from the Latin ruber, red, was first applied by the ancient Eomans to a species of red chalk with which they marked the titles of their books and statutes ; in process of time the red writing itself received the name, and in this way has it descended to us. What the Romans called rvbrica the Greeks called miitos. The latter used it in painting their phips (Homer. Iliad, ix. 125). 189 140 The Missal MISSAL STAKD. Although the rubric calls for a cushion to support the Missal, general custom justifies the use of a regular book- stand for this purpose. The precise symbolism of the cushion is this : it denotes the tender hearts of the true hearers of the word of God, and not the hard hearts such as were manifested for it by the Jews (Gavantus, 116). AKCIEKT MISSALS. Who the author of the first Missal was it is not easy to determine. Some are of opinion that it was St. James the Apostle/ first Bishop of Jerusalem, and that he composed it in the Cenacle of Sion (Kozma, 97; Eenaudot, Dissert, de Liturg. Orient. Origine et Auctoritate, vol. i.) Be this so or not, all are agreed that the Liturgy which bears the name of this Apostle is the most ancient in existence. It was committed to writing about a.d. 200. Following closely upon the apostolic age we find no less than four special books employed in the service of the altar — viz., an Antiphonary, an Evangeliary, a Lectionary, and a Sacramentary. The Antiphonary contained all that was to be sung by the choir and sacred ministers. It was some- 8 There were two apostles who bore the name of James. One, called James the Greater from his seniority in age, was the son of Zebedee and Mary (surnamed Salome). The other, called James the Less, also the Just from his great sanc- tity, and "Brother of the Lord" because allied to him as cousin-german, was the son of Alphseiis and Mary (sister of the Blessed Virgin). He was appointed Bishop of Jerusalem soon after our Lord's ascension, where he met death at the hands of the Jews by being cast from the battlements of the Temple and then despatched with a blow from a fuller's club. According to Josephus, he was esteemed so holy a man that it was generally believed the final overthrow and destruction of Jerusalem was a divine visitation in punish- ment for his cruel death. He is the author of the Catholic Epistle which goes by his name. Ancient Missals. 141 thing like our modern gnidiuil. The Evangeliary contained the series of Gospels for the Sundays and festivals of the year. In the Lectionary were to be found all the lessons that were read in the Mass from the Old and New Testa- ments ; and whatever the priest himself had to recite, such as the Collects, Secrets, Preface, Canon, etc., was found in tlie Sacramentary. The authorship of these four volumes is 3-et an unsettled question. John the Deacon (1. 2, c. 6), who wrote the life of Pope St. Gregory the Great, tells us that he saw with liis own eyes the Antiphonary wliich was composed by that pontiff ; but whether we are to consider this as the first written, or only as a new edition of the first, the writer does not state. Many, however, are of opinion that this really was the first written, so that Pope Gregory may be considered its true author (Kozma, 99, note ; Gavantus, 5). Of the Lectionary we find mention made as far back as the middle of the third century, for St. Hippolytus, Bishop of Porto, in Italy, alludes to it in his so-called Paschal Canon (Kozma, idid.) Its precise author is unknown. Towards the end of the fourth century it underwent a thorough revision at the liands of St. Jerome, Avho was specially appointed for the task by His Holiness Pope St. Pamasus. The Epistles and Gospels to be read throughout tlie year were inserted in it, after much care had been ex- pended in assigning to the different Sundays and festivals the particular lessons that were best suited to them. This codex is sometimes called the Hieronymian Lectionary, from St. Jerome (Hieronyimis in Greek), its compiler ; and it is from it that the series of Epistles and Gospels in our present Missal has been taken (Kozma, 177, note ; Gavantus, TJiesaur. Sacr. Rit.,h). The authorship of the Evangeliary is still unsettled, ^lention is often made of it by ancient writers, yet little U2 Tlie Missal attempt has been made at discovering its precise author, and this principally on account of its great antiquity. Regarding the Sacramentary, called also the Book of the Mysteries, much dispute has been raised. Although gene- rally ascribed to Pope Leo the Great (fifth century), and called Leonine from him, yet some of the ablest liturgical writers deny it to be his composition. Besides this so- called Leonine Sacramentary, two others appeared in course of time : one edited by Pope G-elasius, the other by Pope Gregory the Great. The Gelasian was, to all intents and purposes, a recast of the Leonine, and the Gregorian was formed from them both. Whenever allusion is now made to a Sacramentary, that issued under the appellation of the Gregorian is always understood, for it was more complete than any other (Kozma, p. 99, note 9). As it was oftentimes very embarrassing for a priest, es- pecially if celebrating Low Mass, to have to turn from one to another of these four volumes whenever he wanted to read a particular prayer or lesson, tlie necessity of hav- ing one book in which the matter of all the four would be combined was soon felt, and this led to the subsequent introduction of what were termed Plenary Missals. Al- though Missals of this kind were in use long before the Council of Trent (1545 to 1563), still, inasmuch as they received greater perfection in being remodelled by a special decree of the Fathers of this august assembly, their origin is generally ascribed to it. The Sacramentary of Pope Gregory the Great was the norma employed in preparing the new Plenary Missal. The task, first taken in hand by Pope Pius IV., was brought to a termination by his suc- cessor, Pius v., who in 1570 produced a new Missal and issued a bull enjoining its observance on all. This is the Mass Book that we use to-day (Kozma, p. 101, note 3). Of course the reader must not suppose that any change Missals of the Orientals. 143 of a substantial nature was made in the Ordinary of the Mass when preparing this new edition of the Missal. All that Pope Pius Y. did was to reduce it to a better form and expunge those errors and interpolations from it which were introduced about the period of the Keformation. He did, it is true, make some things obligatory which it had been customary to say or omit at pleasure before his time, such as the Psalm ^^Judica me, Deus," at the beginning of Mass, and the Gospel of St. John at the end ; but this was all. The rest of his emendations principally concerned certain rubrical observances which affected in no way the norma of the Mass. MISSALS OF THE ORIENTALS. The Orientals use many more books in the service of the altar than we. The Greeks alone employ as many as eighteen, the principal of whicli are the following ; 1, the Eucliology, which contains the three Liturgies used by all who follow the Greek Rite — viz., the Liturgy of St. Chrysostom, that of St. Basil, and the Liturgy of the Presanctified ; 2, the Praxapostolos, so called from its con- taining the Acts of the Apostles and their Epistles ; 3, the AnagnoseiSf or book containing the lessons read from the Old Testament ; 4, the Fanegyricon, or collection of ser- mons for tlie various festivals of the year (this book is gene- rally in manuscript). As Dr. Neale very justly remarks in his History of the Holy Eastern Churchy vol. ii. p. 819, it is next to impossible to get any clear idea of the books used by the Oriental Church in the service of the altar. Their number is inter- minable, and there is nothing but confusion in their service, on account of the constant turning backward and forward from one book to another in order to find the particular por- tion to be read. Add to all this that there is no such thing 144: The Missal. known with them as a translation of a feast ; and hence when an occurrence* of feasts happens all are celebrated together, with a jumble of rubrics which it is impossible to describe. The Typicon, or Ordo, for the feast of St. George, for example, fills about ten pages of a quarto volume, and this on account of all the other feasts that occur with it or fall on the same day. NESTORIAK MISSALS. The Nestorians also employ a yast number of service- books, but they do not trouble themselves much about ru- brics. In the first j)lace, they have what is termed the Eaangheliony or book of the Gospels. This they read at every Mass. Second, the Sliho (in Syriac, j ^.v ^ ). or book of Ei)istles, containing nothing but extracts from the Epistles of St. Paul. Third, the Karyane (Syriac, lio9s =horuzo, a preacher, hence the word Koran), which con- tains extracts from the Old Testament and from the Acts of the Apostles. Fourth, the Turgama (Syriac, j.:»a^^oZ =.tiirgmo, interpretation, whence Targum), consisting of a variety of hymns chanted responsively around the altar by the deacons before the Epistle and Gospel, calling upon the people to give ear to the words of the !N"ew Testament. The Karyane is read by the Karoya, or lector, at the altar door, on the south side ; the Sliho, on the north side, by the subdeacon ; the celebrant himself reads the Euanghe- lion at the middle of the altar. During the reading of all these the sacred ministers are facing the congregation. In case a Shammasha, or full deacon, is present the onus of reading the Gospel devolves on him. The pulpit in which * In liturgical language, wlien two or more feasts fall on the same day there is said to be an occurrence of feasts ; when one feast meets another only at Vespers it is said to constitute a concurrence. It is well to bear in mind that the ecclesiastical day always begins in the evening and ends the evening following. Co;ptic Missal, 145 the Nestorlans formerly read the Sliho was denominated Gagolta (same as Golgotha, the name of Mount Calvary), from the steps by which it was ttscended. The Chaldeans * use the same books in divine service, with little difference, as the Nestorians (Badger, Nestorians and their Rituals, vol. ii. p. 19). This difference touches, of course, the Nestorian heresy of holding that -there are two Persons in our Divine Saviour instead of one. COPTIC MISSAL. All that we know of the CojDtic Missal is that it is printed throughout in the ancient Coptic language, and that its rubrics are in the native Arabic, the language spoken by the people ; for, as Dr. Neale very justly remarks, hardly three persons can be found in all Cairo (the headquarters of the Copts) who can speak the Coptic of the Missal, not except- ing even the clergy, and hence the necessity of having the rubrics printed in the vernacular. 6 The name Chaldean is generally used in the East as the distinctive appellation of all who join our communion from Nestorianism. The Chaldean Catholics, as we have said in another place, are governed by a patriarch with the title of " Patriarch of Baby- Ion of the Chaldean Eite," TMs prelate generally reeides at Bagdad, CHAPTER XV. BELLS. The use of bells in divine service is very ancient. We find mention made of them in the books of Exodus and Ecclesiasticus, where they are enumerated among the ornaments of the high-priest's ephod^ in order that ^^ their sound might be heard whenever he goeth in and cometh out of the sanctuary." (We have stated in another place that this ancient custom of attaching little bells to the fringes of the priestly garments is yet very common in the Eastern Church.) Besides these little bells the ancient Hebrews em- ployed others of a larger kind, called Megeruphita, which used to be sounded by the Levites on certain occasions. Of these the Mishna ^ says that when they were struck their noise was so deafening that you could not hear a person speak in all Jerusalem. They were sounded principally for three jDurposes : Eirst, to summon the priests to service ; secondly, to summon the choir of Levites to sing ; thirdly, to invite the stationary-men to bring the unclean to the gate called Xicanor (Bannister, Temples of the HelreiuSj p. 101). The Mishna further states that when these megeruphita were sounded to their full capacity they could be heard at Jeri- cho, eighteen miles from Jerusalem. For the first three or four centuries of the Christian ^ The Mishna, or oral law of the Jews, consists of various traditions respecting the law of Moses. The Mishna and Gemara (or commentary on the Mishna) form what is called the Talmud, of which there are two kinds — viz., that of Jerusalem and that of Babylon. The latter is held to be the greater of the two. 146 Ancient Substitute for Bells. 147 Church's existence the faithful were compelled to assemble at divine service with as little noise as possible, for fear of attracting the attention of their pagan enemies, and thus bringing about fresh persecution ; hence we must not ex- pect to find bells in use during those days. According to Polydore Virgil it was Pope Sabinian (sev- enth century), the immediate successor of Pope Gregory the Great, who first introduced the practice of ringing bells at Mass (Bona, Rer. Liturg., 259). The same thing is corrobo- rated by Onuphrius Panvinius, who, when writing of this pontiff, says : *' Hie Papa campanarum usum invenit, jus- si tque ut ad horas canonicas, et Missarum sacrificia pulsaren- tur in ecclesia " — that is, ^' This pontiff introduced the use of bells, and ordained that they be rung in the church at the canonical hours and during the Sacrifice of the Mass." The usual ascription of the introduction of bells to St. Paulinus of Nola stands upon little or no foundation. The name campancB, sometimes given to bells, from Cam- pana, in Italy, where large quantities of them were made, generally denotes the larger kind, and nolm (also from an Italian town) the smaller kind. Small bells went generally by the name of tintinnabula, from their peculiar tinkling sound. ANCIEI^'T SUBSTITUTE FOR BELLS. Before the use of bells had become general in the Church it was customary to employ in their stead signal or sound- ing boards, called semantrons, which used to be struck with a mallet of hard wood. These are yet in use in most of the Oriental churches, especially in those within the Turkish dominions ; for it is the belief of the followers of the Koran that the ringing of regular bells disquiets the souls of the departed dead. Hence it is considered a great privilege in the East, wherever Mahometanism prevails, to be allowed 148 Bells. the use of bells in divine service, and but few clinrcLes enjoy it. Ali Pasha, in order to conciliate his Christian subjects and win their esteem, granted the privilege to the churches of Joannina, capital of Albania (Neale, Holy East- ern Clmrcli, i. p. 216). They were also allowed at Argen- tiera, or Khimoli, in the Archipelago {ibid.) ; and of late their use was extended to the Church of the Holy Se- pulchre at Jerusalem, where the sound of a bell had not been heard since the time of the Crusades. Of the semantrons there were two kinds, one made of wood, the other of iron. The former consisted for the most part of a long piece of hard, well-planed timber, usually of the heart of maple, of from ten to twelve feet in length, a foot and a half in breadth, and about nine inches thick. In the centre of this piece of wood was a catch in which to insert tlie hand while striking w^ith the mallet. Persons who have heard these semantrons assure us that the noise they make when struck by this mallet is perfectly deafening. The sound emitted by the semantrons called hagiosidera (because made of iron) is generally very musi- cal, and consequently less grating on the ear than that produced by those made of wood. These hagiosidera are generally shaped like a crescent, and their sound differs little from that of a Chinese gong. They are much in use in the East. With the Syrians the semantron is held in the greatest veneration, for the reason that a tradition of long standing among them ascribes its invention to Noe, who, according to them, was thus addressed by Almighty God on the eve of the building of the ark : '' Make for yourself a bell of box- wood, which is not liable to corruption, three cubits long and one and a half wide, and also a mallet from the same wood. Strike this instrument three separate times every day : once in the morning to summon the hands to the ark, Ancient Sulstitute for Bells. 149 once at midday to call them to dinner, and once in the evening to invite them to rest." The Syrians strike their semantrons wlien the Divine Office is going to begin and when it is time to summon the people to public prayer (Lamy, De Fide Sijrorum et Discip. in re EucharisticB). The peculiar symbolism attached to this **Holy Wood," as the semantron is often denominated, is, to say the least, very significant and touching. Tlie sound of the wood, for instance, recalls to mind the fact that it was the wood of the Garden of Eden which caused Adam to fall when he plucked its fruit contrary to the command of God ; now the same sound recalls another great event to mind — viz., the noise made in nailing to the wood of the cross the Saviour of the world who came to atone for Adam's transgression. This idea is beautifully expressed in the '^Preface of the Cross." That the Nestorians use bells in their service we are in- formed by Smith and D wight {Researches in Armenia, ii. p. 261), who, though rather dangerous to follow on account of their narrow-minded bigotry, yet may be relied on when treating of subjects which do not excite their prejudices. They tell us that when the small bell is sounded the people cross themselves and bow their heads a minute or two in silent adoration. This is, very likely, at the Elevation. With the Armenians there is an almost incessant ringing of bells during Mass. These bells are for the most part en- trusted to the custody of deacons, who carry them attached to the circumference of circular plates held in the hand by long handles. Large bells suspended from the domes of their churches are also employed {ibid. ii. p. 101). The Abyssinians, or Ethiopians, ring large bells during the elevation of the Sacred Species. According to Goar (EuclioL, p. 560), bells were not used l)v the Oriental Cliurch before the end of tlio ninth conturv. 150 Belh. when Urso, Doge of Venice, sent twelve as a present to the Emperor Michael, who afterwards placed them in the cam- panile of the Church of Holy Wisdom at Constantinople (Bona, p. 259). At Mount Athos — called in the East the '' Holy Moun- tain," from the vast number of its monasteries — bells are "very much in vogue. The Monastery of St. Elias, on the island of Crete, has some of rare excellence ; and that they are held in genei'al esteem by the Cretans themselves may be inferred from one of their ancient ballads, a stanza of which runs thus (Neale, 216) : " It was a Sunday morning. And the bells were chiming free To welcome in the Easter At Hagio Kostandi."^ The attachment of the Eussians to bells is known the world over. Every church in the Kremlin ^ is loaded with them ; and they are of such enormous size that several men are required to ring one of them. The great tower of Ivan Veliki has as many as thirty-three, among which is the famous bell of Novgorod, whose sound used to call people together from very distant parts. This immense bell is, however, but a hand-bell in comparison to the great monster bell of the world, known as ^^Ivan Veliki," or Big John, of Moscow, for which no belfry could be built strong enough. It weighs 216 tons — that is, 432,000 pounds. It is yet on ex- hibition in the Kremlin, where for years past it has been 2 The word.3 "Hagio Kostandi" refer to Constantmople — I.e., the Holy Citj' of Constantine. ' As there is nothing more contemptible than pedantry, we foUow general custom in spelling this word as i*^ is spelled here, although we know it is properly spelled Kreml, which in Arabic means a fortified place. The Kremlin at Moscow is two miles in circumference, and conta^as a vast number of magnificent churches ; that of the Assumption is where the czars are always crowned. Bells silent in Holy Week. 151 serving as a chapel, the people entering through the large ci-ack made in its side when in process of casting (Eoma- noff, Rites and Customs of the Greco- Russian Church, p. 259 ; Porter's Travels, p. 163 ; Encyclopcedia Britannica, art. ^'Bell").* HOW THE FAITHFUL WERE SUMMOJifED TO CHUECH DUEIIfa THE DAYS OF PERSECUTION". Some writers have asserted, but altogether gi*atuitously, that daring the days of persecution the faithful were sum- moned to divine service by the sound of those boards called semantrons, of wiiich we have been speaking ; but a moment's reflection will convince us that this cannot be true, for it is well known that in those times of trouble the utmost care had to be taken in order that the gatherings of the faithful might be entirely private, lest the pagans, hearing of them, might make them a pretext for new persecution. It is false, then, fco assert that any public signal was given for gathering together the Christians, but rather that they were assembled by some secret signs known among themselves, or carried from one quarter to another by specially-deputed persons. This is the view taken by Cardinal Bona (see Rer. Liiurg,, p. 259), by Baronius, and many other eminent writers. We have stated already that semantrons w^ere used instead of bells in the early days, but by early days we meant not the days of persecution, but only those which followed closely upon the age of Constantino the Great. BELLS SILE^^T 1^ HOLY WEEK. As there is a mixture more or less of joy and solemnity in the ringing of bells, it has been customary from time imme- * The largest bells in the world, in actual use are : the pecond Moscow bell, which weighs 128 tons ; the Kaiserglocke of Cologne Cathedral, 23 tons ; the great bell of Pekin, 53 tons ; the bell of Notre Dame, 17 tons ; Big Ben of Westminster, 14 tons ; Tom of Lincoln, 5 tons. 152 Bells. morial to suspend their use during the last days of Holy Week, when the entire Church is in mourning for the Passion and death of our Divine Saviour. Hence it is that in many ancient documents this week is called the ^^ Still Week'*'; in others, the -^Week of Suffering." The bells are silent from the *' Gloria in excelsis " in the Mass of Holy Thursday until the ''' Gloria" on Holy Saturday, when a joyful and solemn peal is rung in memory of the glorious resurrection of our Saviour. During the silence of the bells little wooden clappers are used after the manuer of the ancient semantrons, and are rung at all those parts of the Mass, such as at the *' Sanctus," Elevation, Communion, etc., iit which the usual bell would be sounded. According to Pope Benedict XIY. (De Festis, No. 174), bells are silent this week for the mystic reason that they typify the preachers of the word of God, and all preaching was suspended from our Lord's apprehension until after he had risen from the dead. The apostles, too, when they saA\' his bitter torments, and the indignities he was subjected to by the Jews, stole away from him silently and left him alone. Durandus gives many more mystic reasons for the silence observed these three days {Rationale, p. 512). The reader will do well to bear in mind that inasmuch as the divine offices of Holy Week have a greater antiquity than any others wdthin the annual cycle, they bear the im- press yet of mauy early liturgical customs, all of which, as we have taken care to note elsewhere, the Church clings to with fond tenacity. CHAPTER XVI. BREAD USED FOR CONSECRATION, For tlie valid consecration of the Holy Eucharist bread made of wheat {panis triticeus), and no other, must be em- ployed. According to the discipline of the Latin Church, this bread must be luileavened, must have nothing temper- ing or mixing it but water, and must be baked after the manner of ordinary bread, and not stewed, fried, or boiled. LEAVEJS'ED AXD UXLEAVENED BREAD. No question has given rise to more warm dispute than that which touches the use of leavened or unleavened bread in the preparation of the Holy Eucharist. Cardinal Bona tells us in his wonted modest way what a storm of indig- nation he brought down upon himself when he stated in his great work on the Mass and its ceremonies that the use of leavened and unleavened bread was common in the Latin Church until the beginning of the tenth century, when unleavened bread became obligatory on all. We shall not now go over the ground which the learned cardinal did to prove this assertion, but we shall simply say for the instruction of the reader that his opinion is embraced by almost all writers on sacred liturgy. That the use of un- leavened bread, or azymes, was never intermitted in the Latin Church from the very institution of the Blessed Eucharist itself all are willing to admit ; but it is very commonly held that when the Ebionite heretics taught 153 154 Bread used for Consecration. that the precepts of the ancient law were binding upon Christian people, and that, in consequence, the Eucharist could not be celebrated at all unless the bread our Lord used — viz., unleavened — were employed, the Church also sanc- tioned the use of leavened bread to confound this teaching, and that this remained in force until all traces of the Ebio- nites had died away. This statement has for its supporters several eminent theologians, among whom are Alexander of Hales, Duns Scotus, St. Bonaventure, and St. Thomas Aqui- nas (see Cardinal Bona, Rer. Liturg.., lib. i. cap. xxiii.; Kozma, 238 ; Keale, Holy Eastern Chiorch, ** On the Con- troversy concerning tbe Azymes," vol. ii.) In so far as tbe validity of the sacrament is concerned, both the Latin and Greek churches have always held that consecration takes place in either kind, and that the use of leavened or unleavened bread is altogether a matter of dis- cipline and not of dogma. The latter Church, too, acknow- ledges (at least the ancient Greek Church did), equally with the former, that our Lord used unleavened bread at the Last Supper, but that for very wise reasons the early Church thought well to introduce leavened bread, and that when itself (i.e., the Greek Church) adopted this custom it held on to it without change (Neale, ii. 1059, and 1073-34). It must not be concealed that the turbulent Michael Cerula- rius. Patriarch of Constantinople in 1043, in order to make the rupture between the two churches as great as possible, went so far as to assert that consecration in any other bread but leavened was invalid, and that hence the whole Latin Church was heretical because it used unleavened. But the Eastern theologians never adopted this teaching ; nor is it held to-day, although, with the exception of the Armenians and Maronites, all the Oriental churches follow the Greek discipline in the use of leavened bread. AYe have said that, according to the consent of both Devices used in Stamping the Bread. 155 churches, consecration is valid m either kind; the disci- pline, however, ol the Latin Church is so strict in the mat- ter of unleavened bread that, were a priest of her com- munion to consecrate m any other kind without a special dispensation, he would sin mortally. He could not even do so were it to fulfil the precept of hearing Mass on Sun- day or give the Holy Viaticum to the dying. The only case in which it is allowed is when, through some accident or other, the Sacred Host disappears immediately after conse- cration, and no other bread is at hand but leavened. The latter may then be used in order to the completion of the Sacrifice (De Herdt, li. p. 167, No. 3). HOW THE BREADS ARE BAKED. The breads for the use of the altar are baked between heated irons upon which is stamped some pious device, such as the Crucifixion, the Lamb of God, or a simple cross. The instrument used for this purpose somewhat resembles a large forceps in appearance. It has two long handles, and at its extremities is a pair of circular heads, one overlap- ping the other. After this instrument has been sufficiently heated in the fire a little lard or butter is rubbed over its surface to keep the paste from adhering. A thin coating of this paste is then spread over the surface of the under disc, and the upper one being allowed to rest on it a moment or two, it is taken out perfectly baked. The irons are then separated, and the bread is taken out and trimmed for use, DEVICES USED IJT STAMPIiTG THE BREAD. At the present day there is no particular device pre- scribed to be impressed upon the altar-breads. Every church is allowed to abound in its own choice in this re- spect. In some places a representatian oi our Lord cruci- 156 Bread used for Consecration, lied is the impression; in ctliers the ^' Agnus Dei." "We have also seen breads upon which the first and last letters of the Grreek alphabet were stamped, in allusion to our Lord's saying in the Apocalypse, *•'! am Alpha and Omega, the first and the last, the beginning and the end." The most gene- ral device, however, is, as we believe, the ancient and sacred monogram '-'IHS/' or, as it was formerly written, 'MHC." As to the precise interpretation of this ^MHS" there has been much dispute; some contending that it means (at least that its letters are the initials of) *' Jesus Hominum Salvator" — Jesus , the Saviour of Men — others that they are the initials of '•' I Have Suffered." Other in- terpretations are given of them which we do not deem ne- cessary to state. The truth, however, is that they are tlie three first letters of our Lord's sacred name in Greek, viz., IH20T2f and that as such tliey were very commonly em- ployed as a sacred device on the Christian tombs during the days of persecution. They are yet to be seen inscribed in many places in the Roman catacombs (see Justorum Semita ; or, Tlie Holydays of the English Church, p. 335 ; Holy Name of Jesus ; also, Duhlin Bevieiv, vol. xliv., 1858, art. '^Pri- macy of St. Peter"). The interpretation *^^ Jesus, the Saviour of Men" first originated with St. Bernardino of Sienna, in 1443, and was brought about in this way : The saint, it seems, had oc- casion to reprove a certain man for selling cards with dan- gerous devices impressed upon them. The man tried to de- fend his cause by saying that he could not earn a living in any other manner, but that if Saint Bernardine offered a device instead of those he himself used, and assured him that he would not be a loser in adopting it, he would at once abandon those he had ; whereupon the saint re- commended the letters ^' IhjS," telling the man that they stood for '-Jesus Hominum Salvator." They were fit once By whom ilie Brea(l<^ are Jfade. 157 adopted, and tlieir success was complete (see Gleanings fof the Ciirious, by 0. 0. Bombaugh, A.M., pp. 98, 99). BY WHOM THE BREADS ABE MADE. Although it would be more proper that the breads for altar purposes should be made by the sacred ministers them- selves, yet, as the modern way of making and preparing them for use is open to no abuse, the duty is often entrusted to pious members of the congregation — for the most part to the Sisters who may be attached to any particular church. In ancient times it was considered a great honor to bo allowed to make these breads, and we find some of the noble-s of the land offering their services for this pious work. It is* related of St. Wenceslaus, Duke of Bohemia (tenth century), that he used to sow the wheat in tiie field with his own hands, cut it down afterwards when ripe, winnow it himself, grind it into flour, and finally make it into bread for the us? of the Holy Sacrifice (Martene, Be Antiquis Eccl. Ritihiis, f. 13 ; Lives of the 8amts, September 28). A similar story IS i-elated of St. Eadegunde, Queen of France, in the sixth century. In the good old days of Catholic England the synodical decrees relating to the making of the altar-bread were verj' strict, as the following will show : '^ We also command thai the ofletes ^ which in the Holy Mystery ye offer to God ye either bake yourselves or your servants before you, that y^ may know that it is neatly and cleanly done" (Dr. Rock, Church of Our Fathers^ vol. i. p. 156, note). The Bishop of Lincoln (thirteenth century) thus addressed the clergy » This was the Anglo-Saxon name for the altar-bread. It was also called obley (evidently from the Latin oblata) and " singing-bread." Dr. Rock conjectures that the latter name must have been given it from the fact that it was used at High Mass ; but we venture to say that it was so named because during its preparation a constant singing of psalms and hymns was kept up, which, as we shall see, is yet the pi-actice in the 158 Bread used for Consecration. of his diocese : '* More care than ordinary must be taken to see that the ofletes be made of pure wheat. Wliile the work of preparing tliem is going on the ministers of the church who make tliem ought to sit in a decent place and be dressed in surplices. The instrument for baking these ofletes ought to be anointed with wax only, not with oil or any greasy material " {ibid.) SIZE OF THE ALTAR-BEEAD. Up to the eleventh century the custom was almost gene- ral of communicating the people from particles of the larg-e Host which the priest used ; hence this must have been of far greater proportions than it is now (Kozma, 239). "When the custom of thus communicating the people ceased, small Hosts were introduced, which still bore the name of parti- cles, and the priest's Host became smaller in size. FORM OF THE HOST. From time immemorial it has been customary to have the Host, or altar-bread, of a circular form. This can be traced as far back at leatit as the third century, for Pope Zephy- rinus, who died a. J). 217, calls the bread a '^ crown of a spherical figure " — Corona sive ollata spliericm figurce (Benedict XIV., c. 5). Severus of Alexandria, styled the ** Christian Sallust," who flourished in tlie fourth century, calls it simply the ** circle" (Martene, De Antiquis Ecclesice Ritibus, 14). According to Durandus, who is never at a loss for a mystical meaning, the bread is circular, in the shape of a coin, to remind us that the true Bread' of Life, our Divine Eedeemer, was sold by Judas for thirty pieces of silver {Rationale Divinorum, p. 256). BREA.DS OF THE EASTER>^ CHURCH. It (s very generally known that the entire Eastern Church. Ctremonies attending the Mahliuj of Altar- Bread. 159 with the sole exception of the Armenians and Maronites, uses leavened bread in the preparation of the Holy Eucha- rist. Whether it has kept up this practice from the begin- ning or not we leave others to settle. Some are of opin- ion that it has, and others, for very weighty reasons, say that it has not ; but the point is one of small consequence so long as all agree in admitting that consecration takes place, no matter which of the two kinds is used. According to Pococke {Travels i7i Egypt), the Copts also use unleavened bread ; but this is certainly a mistake, for no author that we have seen makes such an assertion. If this were the case, Renaudot, who describes the Coptic cere- monies and customs most minutely, would certainly have made mention of it, or it would be referred to by Denzinger in his Ritus Orientalium, Brerewood, in that hodge-podge entitled Enquiries touching the Diversity of Languages and Religions , Lon- don, 1674, asserts that the Abyssinians do the same— r i.e., consecrate in unleavened bread. But as this author paid little or no attention to what he said, and took his in- formation, in most cases, second hand, little reliance is to be placed on any statement that he makes which does not square with what has been said by approved authorities. He says also that Thecla Haimonout, an Abyssinian priest, stated that they celebrate ordinarily in leavened bread, but that they use unleavened on Holy Thursday (p. 203). This may have been done at one time, but it is not now. CEEEMOIflES ATTEXDIXG THE MAK:I]S"G OF THE ALTAR- BREAD i:jt the east. The respect manifested by the Orientals even for the un- consecrated bread, to say nothing of the Holy Eucharist itself, is worthy of all admiration. And to begin with the Copts, of whonj^ we have been speaking: So very particular IGO Bread used for Consecration, are they about the sacrificial bread that they deem it jdi'o- fane to purchase the grain used in making it with any other money tlian that which lias been set aside for church pur- poses. The wheat, too, when made into flour, must always be kept in the church, where is also the oven in which the breads are baked. During the process of making these breads a constant chanting of psalms is kept up by the clerics to whom the work is entrusted, and the whole thing is looked upon as a sacred duty (Pococke, Travels m Egypt), Their discipline requires that the bread be new, fresh, and pure ; in fact, according to their canons, that of yesterday's making could not be used in saying Mass to-day, but newly- made bread must be offered — i.e., bread made the same morning that Mass is said. On no account must this be made by a female. A violation of this rule would subject the offender to excommunication. *^ It is meet," says one of their constitutionary laws, ^' that the Eucharistic bread should be baked nowhere else but in the oven of the church. Let not a female knead it or bake it. He who acts con- trary to this, let him be anatliema" (Kenaudot, Liturg. Oriental. Coll., i. p. 172). The Syrian bread, called Xatlia, is made of the finest and purest flour, and is tempered with water, oil of olives, salt, and leaven. They defend the use of oil in making it by saying that it is merely employed in order that the paste may not adhere to the hands. The entire operation is car- ried on within the church by a priest or deacon ; it is wholly forbidden to entrust its preparation to any one not in sa- cred orders {iUd. ; and Lamy, Be Fide Syroriwi et Discip. in re Eucharist ice). One of the Syrian canons on this head runs as follows: ''Let the priest or deacon who prepares the bread of oblation take care to have the mould clean, and to have a vessel for the purpose of straining the water and oil: he most be careful not to let it be handled bv a Bread used by the Greek ClturcJi, 161 lay person. Besides this, he must have his loins girt, shoes on his feet, be turned towards the east, and have his face veiled with an amice. Psalms must accompau}^ this minis- try" (Lamy, ibid.) The discipline of the Armenians also requires that the bread be made by the sacred ministers. Their bread is un- leavened, like ours. BREAD USED BY THE GREEK CHURCH. The bread used by the Grreeks is round, like a large griddle-cake, and rising from its surface is a square pro- jection denominated the Holy Lamb, which, when cut off Holt Lancb. afterwards by the Holy Lance, becomes, properly speaking, the sacrificial Host. What remains of the loaf when the square projection has been taken away is divided into seve- ral small particles, which are arranged in groups and dedi- cated to the Blessed Virgin, the apostles, saints, and mar- tyrs, as well as the living and the dead (Goar, Eu- cliol. GrcBc, p. 116 ; Prim- itive Liturgies, pp. 120 and 18e3, by Neale and Little- dale). The square projec- tion itself is divided into four equal portions after Host of the Gbeeks. consecration. \vhen cut- ting of! the Holy Lamb from the large loaf the Greek 1C2 Bread used for Consecration. priest says, as he inserts the lance in the right side of the seal (that is, the impression stamped upon the hread), "He was led as a sheep to the slaughter"; when insert- ing it into the left, "And as a blameless lamb dumb before his shearers, he opened not his mouth." Inserting it into the upper part, he says, " In his humiliation his judgment was taken away"; into the lower, "And who shall declare his generation ? " The deacon says at each incision, "Let us make our supplications to the Lord." By the quadrangular form of the holy bread the Greeks intend to signify that Christ our Lord suffered for the four quarters of the globe (Martene, De Antiquis Eccl. Ritibus, f. 15). IS-SCIlIPTIO>s'vS IMPEESSED OX THE HOLY BREAD. Considerable diversity exists in the East in relation to the devices employed in stamping the altar-bread. The Syrians use only a number of small crosses ; the Nestorians the same. The Coptic Host has upon one side, ^' A"yio^, A"yio^, A^'yio^y Kvpio^ 2a/3£GD^'' — that is, Holy, Holy, Huly, Lord of Hosts; and upon the other, ^'A'^'yioi IffX^pd?'' — Holy Strong One. The latter is part of the famous Trisagion which the Eastern Church employs in every day's service, but which the Latin Church only re- peats once a year, in the Mass of Good Friday. This sacred hymn has a peculiar and interesting history attached to it. I^the time of Theodosius the Younger, a.d. 446, Constan- tinople was threatened by so dreadful an earthquake that all believed the end of the world at hand. The wildest con- fusion reigned throughout the city as the first signs of this untoward calamity manifested themselves. Men, women, and children ran frantic through the streets, and the utmost consternation was depicted on every countenance. In this T}iscHptio7is impressed on the Holy Bread, 1G3 dreadful juncture Theodosius addressed a petition to St. Proclus, archbishop of the imperial city, earnestly beseech- ing him to ask of Almighty God to avert the impending calamity. The saintly man acceded at once to the emperor's wishes. He according- ly formed a procession of all his clergy and people, and, with the attendance of all the members of the royal court, marched a little outside the city, and then knelt down wath the entire multitude in solemn and earnest prayer. They had not been kneeling long when, to the great astonishment of all, a chiW was seen in the clouds above them, moving from one place to another, and singing loud enough to be heard by the spectators. After the lapse of about an hour the child descended, singing, ''A"yioi laxvpo?^ A"yio? 6 ©edb, A^'yioi A^avaTo?, i\iiiaov 7;//a?" — that is, Holif Strong One, Holy God, Holy Im- wortal One, have mercy on us! Upon being questioned as to the object of this singing, the child replied that he had heard the angelic choir sing this sacred anthem at the throne of God, and that if the people wished to avert the terrors of the earthquake they should sing it also. It was taken up at once, and tranquillity was restored (Goar, Eu- chol. Groecorum, p. 12G ; Xeale, Holif Eastern Church, i. p. 367). The emperor afterwards issued a decree causing it to be universally adopted, and it is said tliat St. Proclus had it inserted in the liturgies of Constantinople (Ferraris, Host op the Copts. 104 Bread used for Consecration, Bibliotheaa ; Butler's Lives of the Saints, Oct. 24, St. Pro- cliis). The small crosses that appear on the face of the Coptic bread are in memory, it is said, of a celebrated discourse of St. John Chrysostom on the divinity of our Lord, in which the word cross appears several times. Mart^ne tells us that the seals uaed by the Oriental patriarchs for stamping the altar-bread differ much from those used by the priests. The inscription on the Greek Host — viz., "IX. NIK A" — is trans- lated ^' Jesus Christ conquers," CHAPTER XVIL WINE. If we except the Aquarians alone, who said that water may be employed instead of wine in the consecration of the chalice, no dispute has ever arisen upon this subject ; all are at one 'in holding that for the valid consecration of this species the juice of the grape (vinum de vite) is necessary. Nor does it matter as to the color of the wine ; some prefer red, others white wine, but this is altogether a matter of taste. One great advantage that red wine has is this : that there is no danger of mistaking it for water, owing to its resemblance in color to blood. WIi^"E OF THE OllIEXTAL CHURCH. The discipline of the Oriental and the Western Church are in perfect agreement regarding the sacrificial wjne. An abuse, however, exists among the Copts which, tliough not resorted to save in extreme cases, is still deserving of con- demnation. We refer to the employment of what is called zehih instead of pure juice of the grape. Pococke, in his -Travels in Egypt, art. *^The Religion of the Copts," describes the process of making this very doubtful wine as follows : " In the Catholic churches they must use wine, but in the others they use what they call zebib. . . . Zebib is a sort of raisin wine. They put five ro- tolas of new grapes to five of water, or more grapes are used if they arc older. It is left to steep seven days 165 166 Wi7ie. in winter and four in summer. The deacons strain it through two bags, one after another, to make it fine. This keeps seven years, and tastes like a sweet wine that is turned a little sour. They keep the zebib in a jar, and cover it closely so that no wind can come to it." Be all this as it may, the canons of the Coptic Church are very clear and strong upon the poi^t that no other wine but the unadulterated juice of the grape must be used for Mass pur- poses ; and so particular are they that this shall be of the finest quality that they will allow no one to have anything to do with its preparation but the ministers of the altar. To this end the grapes are picked with great care, and are bruised between the hands in extracting the juice from them, instead of being trodden out by the feet, as is the custom when the wane is destined for ordinary use. While the wine remains in the casks it is considered a mortal offence for any one to meddle with it before the quantity necessary for altar uses has first been set aside (Kenaudot, vol. i. pp. 176 and 177). The Copts will not say Mass with wine which has been purchased in a store, for the reason that it may not be pure {iMd.) CRUETS. The wine and water necessary for the Holy Sacrifice are kept in two glass vessels termed Cruets. Although it is not specially required that they be made of glass, still, for the greater convenience of those who have to keep them clean, but above all for the advantage Cruets of this material have over those which are not transparent, it is better that they should ; for accidents of a very serious nature are liable to happen unless it can be seen at a glance in which vessel the wine is and in which the water. In early times these Cruets were often made of the most precious materials. Gold, silver, and precious stones fre- Cruets. in? quently entered into their composition, and the most elabo- rate workmanship was displayed in making them. John of Hothum, Bishop of Ely/ gave to his church, as a private donation, in a.d. 1336, a set of golden Cruets studded with rubies and pearls {Church of Our Fathers^ by Dr. Rock, i. p. 159, note). Beauchamp, Earl of Warwick, bequeathed in A. D. 1400, to his lord the king, an image of the Blessed Virgin, with two cruets, silver and gilt, made in the shape of two angels (ibid.) In those good old days the highest nobles of the land strove with holy zeal to see how much each could do towards beautifying the house of God and having the sacred vessels of the altar and sanctuary of the most ornate kind. 1 Ely, an ancient city of Cambridgeshire, England, was once a resort of much note. It is about seventy miles from London. It had a venerable Catholic cathedral in 1107, which was 517 feet long, with a tower 270 leet high. CHAPTER XVIII. NU3IBER OF 31 ASSES TEAT A PRIEST HAY SAY UPON TEE SAME DAY. DuEii^G the Yery early days it was entirely at the discre- tion of every priest whether he said daily a plurality of Masses or not (Gavantus, Thesaur. Sacr, Bit., p. 19). It was quite usual to say two Masses, one of the occurring feast, the other for the benefit of the faithful departed. A plurality of Masses, however, was soon restricted to occasions upon which a greater concourse of people than ordinary was gathered by reason of some solemnity. Then, in order to afford all an opportunity of assisting at the Holy Sacrifice, as many Masses as were deemed necessary could be said, and these even by the same priest. Pope Leo III. (ninth cen- tury), we are told, said as many as nine Masses on a single day to meet an exigency of this kind {ibid. p. 19). This practice, however, kept gradually falling into desuetude until the time of Pope Alexander II. (from a.d. 1061 to 1073), when that pontiff decreed that no priest should say more than one Mass on the same day. The decree was thus worded : ^'It is sufficient for a priest to say one Mass the same day, because Christ suffered once and redeemed the whole world. The celebration of one Mass is no small mat- ter, and very happy is the man who can celebrate one Mass worthily" (ibid.) This is the present discipline of the Church in this matter. Faculties, however, are granted to priests in charge of two churches to say Mass in each church on Sunday, in order to give the people an opportunity of Christmas Day an Exception. 1G9 complying with the precept requiring them to assist on that day at the Holy Sacrifice. But under no circumstances can more than two be said by the same priest on these occa- sions/ Permission to duplicate may be also had for one church where two Masses are required. CHRISTMAS DAY AK EXCEPTIOJST. Christmas day is now the only day of the year upon which a plurality of Masses may be said. On this great feast the Church extends to every priest the privilege of celebrating the Holy Sacrifice three times the same morning, without, however, binding him to celebrate any mora than one, if he does not wish to do so. According to Durandus {Rationale Divin., p. 419, No. 17), this privilege was granted by Pope Telesphorus, a.d. 142. Liturgical WTiters assign to these three Masses the following mystic meaning : first, the eter- nal birth of the Son of God in the bosom of his Father ; secondly, his birth in time in the womb of his Immaculate Mother ; thirdly, his spiritual birth in the hearts of the faithful by a worthy reception of his sacraments, but, above all, by the reception of himself in the adorable sacrament of the altar (Benedict XI Y., De Festis Doin. Nostr. J. Christ i, No. 668; Bouvry, Exposifio Rvhr., i. 437). Throughout the kingdom of Aragon, in Spain (includ- ing Aragon, Valentia, and Catalonia), also in the king- dom of Majorca (a dependency of Aragon), it is allowed each secular priest to say two Masses on the 2d of Novem- ber, the Commemoration of all the Faithful Departed, and each regular^ priest three Masses. This privilege is also enjoyed by the Dominicans of the Monastery of St. James 1 Father Vetromile {Tt^avels in Europe and- the Holy Land, p. 171) is our authority for saying that the priests attached to the Chapel of Calvary at Jerusalem can say Mass there at any hour of the day, and as often as they please. 2 The term regular is applied to all priests who live together in community. Those who live outside of community life are termed seculars. 170 Number of Masses that a Priest may say, at Pampeluna (Benedict XIV., De Sacrif. Missm^ Eomae, ex. Oongr. de Prop. Fide, an. 1859 editio, p. 139). This grant, it is said, was first made either by Pope Julius or Pope Paul III., and, though often asked for afterwards by persons of note, was never granted to any other country or to any place in Spain except those mentioned. For want of any very recent information on the subject I am unable to say how far the privilege extends at the present day. A movement is on foot, however, to petition the Holy Fa- ther for an extension of this j^rivilege to the universal Church, in order that as much aid as j)ossible may be given to the suffering souls in Purgatory. THE PRACTICE OF THE ORIENTAL CHURCH REGARDIJ5"G THE CELEBRATI02^ OF MASS. The practice of the Oriental Church regarding the cele- bration of Mass is somewhat lax; but in so far as relates to the number a single priest may say the same day, if we except the Copts, that Church and ours agree. Daily Mass is very rare in the East, except among tlie Papal Catholics (as those of our communion are termed), and even in many places there is no celebration on Sunday, unless it be one of great note. According to the Nestorian Ritual, Mass is prescribed for every Sunday and Friday and every Church festival through- out the year. It is also prescribed every day of the first, middle, and last week of Lent, except Good Friday ; daily also the week following Easter. At present, however, Mass is restricted to Sundays and principal holydays ; and in some ])laces whole weeks pass without a celebration. The Eev. Ctco. Percy Badger, whom we are quoting, says that on some occasions it is the practice for the priest to read the Litui-gy, omitting the prayer of consecration and other parts of the office, after the manner of a Dry Mass. This the Nesto- Practice of the Oriental Church. 171 rians call by the name of d' Sh-heeme, or Simple {Nestorians and their Rituals, vol. ii. p. 243). Smith and D wight, in their travels through the East, were informed by some ^NTestorian priests that a wliole year sometimes passes without there being any more than three Masses celebrated {Researches in Armenia, vol. ii. p. 230). They state, however, that the more devout celebrate very regularly, especially during the season of Lent. ' According to the discipline of the Armenians, daily Mass is enjoined, and is rarely omitted where there is a sufficiency of priests {iUd. 103). Xcale, however, flatly contradicts this in his Holy Eastern Church (vol. i. p. 380, note a), where he distinctly states that it is a regulation of the Ar- menian Church that the Liturgy is not to be celebrated excepting on Saturday and Sunday, and when any great festival of our Lord or his Mother occurs. On ordinary days, instead of Mass, they recite Tierce, Sext, and None of the Divine Office. Xeale adds, however, that during Lent celebration is more frequent. * 3 The season of Lent is very strictly observed throughout the entire East. In fact, it is not merely one Lent they have, but several, and these are kept with all the ancient rigor even at the present day. Besides fasting on every Wednesday and Friday of the year, the Nestorians fast also for twenty -five days pre\ious to Christmas ; fifteen days before the Feast of St. Mary— that is, before the Assumption of the Blessed Virgin ; three days before the Feast of the Holy Cross ; three before the Feast of St. John ; fifty days before Easter ; and fifty before Pentecost. The fast of Wednesday and Fri- day is 60 strict that no meat is eaten from the evening before untU the evening follow- ing (Smith and Dwight, Researches in Armenia, ii. 208, 209). The total number of fasting days with the Armenians in one year amounts to one hundred and fifty-six {ibid. i. p. 156). According to Dr. Neale, the fasts in the Greek Church amount to two hundred and twenty-six per annum. He further states that during the " Great Fast," as Lent is called, nothing can equal the rigor observed everywhere and by all. The only relaxa- tions given are the allowance of more than one meal on Saturday and Sunday, and the use of fish on the Feast of the Annunciation. At all other times meat, fish, cheese, eggs, butter, oil, and milk are strictly forbidden. So strictly is this "Great Fast" kept by old and young that poor men will throw away their only loaf if a drop of oil or other forbidden substance should accidentally touch it {Holy Eastern Church, ii. 744). 172 Number of Masses that a Priest may say. In case of a death occurring Mass is never omitted. The Armenians say one on the day of burial and one on the seventh, fifteenth, and fortieth after death ; also one on the anniversary day. This holy practice of praying for the dead and saying Mass in their behalf is very com- mon throughout the entire East, with schismatics as well as Catholics. According to Pococke, the liturgical days of the Copts are Sundays and holydays, and the Wednesdays and Fridays of the fasting seasons. The same author remarks that, under pretext of not being able to obtain grapes from Cairo for wine purposes, their priests say they cannot celebrate Mass oftener than once a month. These remarks, of course, wholly refer to the schismatic Copts and not to the Catho- lic, The latter celebrate regularly. CHAPTER XIX. CONCELEBRA TION. Until about the beginning of the thirteenth century the custom of having several priests unite in offering the same Mass was very prevalent on the more solemn festivals of the year. The priests who lent their aid on sucli occasions were said to concelebrate — that is, to perform one joint action with the regular celebrant of the Mass ; and no matter how great their number was, no one ever supposed that more than a single Sacrifice was offered (Bona, Rer. Liturg., p. 246). Touching this peculiar custom Pope Innocent III., in his fourth book on the Mass, chap, xxv., writes as follows : " The cardinal priests have been accustomed to stand around the Roman Pontiff and celebrate together with him ; and when the Sacrifice is ended tliey receive Communion at his hands, signifying thereby that the Apostles who sat at table with our Lord received the Eucharist from him ; and in their celebrating together it is shown that the Apostles on that occasion learned the rite by which this Sacrifice should be offered.'' This custom of concelebrating must have gone into desuetude in the early part of the thirteenth century, for Durandus, who flourished in a.d. 1260, speaks of it as a thing already passed away. The only vestige of it that now remains m the Latin Church is to be found in the Mass of the ordination of a priest and the consecration of a bishop. In the former case the candidate, or ordinandus, as he is called, takes up the Mass with the bishop ordaining at the 173 1 74 Concelehraiion. Offertory, and goes on with him to the end, reciting every- thing aloud, even the form of consecration of the Host and Chahce ; in the latter case the bishop-elect takes up the Mass at the very beginning with the bishop consecrating, and fol- lows him in everything to the end, except that he does not turn with him at any time to the people when saying ^^Pax vobis," "Dominus vobiscuui," or '* Orate fratres." At the Communion he receives part of the Host used by the consecrating bishop ; and with him, also, part of the Pre- cious Blood, from the same chalice. Eegarding this Mass of concelebration many curious ques- tions are asked ; but as it would be entirely beyond our pur- pose to delay in discussing them, we shall give only the most important to our readers. This is. Whether the con- secration of the bread or wine is to be ascribed to the bishop ordaining or to the ordinandus, in case the latter should have pronounced the entire form first ? Some theologians formerly held that, in order to avoid all scruple on this head, the newly-ordained priest ought to recite the words of consecration liistorically {liistorico modo), and have no personal intention of effecting transubstantiation at all. According to others, it mattered nothing whether the ordi- nandufi pronounced the form before the bishop or not ; con- secration was in every case to be ascribed to the latter. The third opinion is the one accepted today — viz., that al- ■ though the newly-ordained i^riest may through haste have pronounced the sacred words of institution before the bishop ordaining, still the whole thing must be considered as one joint moral action, in virtue of which consecration is ef- fected only when all parties have pronounced the entire form. This is supported by Pope Innocent III. among others, and by the great doctor, St. Thomas Aquinas (see Pontificale Romanum, by Catalanus, newly edited by MiiliJ- bauer, fascic. i. p. 167). Oriental Usage in this Matter. 175 All are at one in saying that the newly-ordained priest really offers a true sacrihce on this occasion, and that hence he must have the intention of consecrating the same bread and wine with the bishop (Benedict XIV., sect. 2, No. 142; Bouvry, ii. 493, q. 4). ORIENTAL USAGE IN THIS MATTER. The ancient custom of con celebrating is yet in use with nearly all the Oriental churches. Wherever the Greek rite prevails it is strictly observed ; and Badger tells us that it is common with the Nestorians {Nestorians and their Ritu- als, i. p. 286). That the custom is also in vogue with the Maronites we see from their liturgy and liturgical customs. Goar tells us {Fnchol, p. 299) that whenever the patriarch celebrates a Mass of this kind he is attended by several bishops and priests, who celebrate and communicate with him. When the bishop is the celebrant all the priests who are jn-esent assist him, and the same is done when the cele- brant is a protopope.^ All this, however, applies only to the greater festivals of the year ; on ordinary occasions this display is dispensed with. ^ A protopope in the Eastern Church is nearly the same as our archdeacon. His precise jurisdiction is the same as that of the ancient chorepiscopus., or rural bishop. CHAPTEE XX. CUSTOMS RELATING TO THE CELEBRATION OF MASS. MASS MUST BE SAID WITH SHOES Oi^T. Whethee in imitation of the high -priest of the old law, who always celebrated barefooted, or through profound re- spect for the Holy Eucharist, there were some in times past who used to say Mass in their naked feet. This was the practice of certain monks of Egypt until forbidden by the Holy See (Cassianus, Inditut., lib. i. cap. vi.) It is never allowed by the existing order of things to celebrate bare- footed ; the rubric distinctly says that the priest must have shoes on (pedibus calceatus). With the Nestorians, however, the case is very different ; for, according to them, it is considered a great offence to say Mass with the feet covered. They require them to be en- tirely bare from beginning to end, as an evidence of deep respect towards the Blessed Sacrament (see, among others, Smith and D wight, ii. 229). According to Burder (Reli- gious Ceremonies and Customs, p. 180), the Armenian clergy, when assisting in choir, never wear anything on the feet, but the celebrant of the Mass always wears a light black slipper. Ancient Rules regarding the Color of the Shoes worn at Mass. — Although bishops in the early days could wear any color they pleased in what was termed their sandals, yet for priests and those of tlie lower order of clergy black was always prescribed. The Council of Exeter, held in a.d. 176 Mass must he Celehratcd Fasting. IT? 1287, ordained that the clergy should wear no other than black boots ; and in a council held in London in 1342 it was enacted that they should not wear green or scarlet leg- gings. Bishop Waneflete, in the statutes he drew up for his college at Oxford, strictly forbade the use of a low kind of shoe called high-lows j also red peaked boots, and every- thing of that kind which was not suitable to the priestly state and the holy canons (Dr. Eock, Church of Gur Fatliers^ ii. 244). At the adoration of the cross on Good Friday the sacred ministers doff their shoes out of respect. The Eomans, we are told, walked barefooted at the funeral of Augustus, in testimony of the great respect that should be paid such a man. MASS MUST BE CELEBEATED FASTIJS^G. According to Cardinal Bona (i?er. Liturg., p. 255), the practice of celebrating fasting is of apostolic origin, and was always strictly observed in the early Church. St. Augus- tine says that, out of respect for the Holy Eucharist, we should partake of no food whatever before communicating. To this rule there was, however, one signal and special exception in ancient times — viz, , in case of the Mass cele- brated on Holy Thursday. On this day, in memory of the Last Supper, it was customary for some years, at least in Africa, to celebrate after having taken food. The decree regulating this discipline, and issued by the Council of Carthage in a.d. 397, was thus worded : '^The sacrament of the altar must not be celebrated unless by those who are fasting ; an exception, however, is made on the anniver- sary upon which the Lord's Supper was instituted" (ihid.) Some claimed an exception, also, in case of Masses for the dead, but the practice gained but little favoi*. To-day the rule eujoinino^ fast is of universal obligation, and admits 178 Customs relating to the Celebration of Mass. of no relaxation, except in one or two special cases — viz., where an accident should befall a priest after consecration, rendering him unable to go on any further, and there is no other priest at hand to complete the SacrijQce but one who has already broken his fast. Some theologians make another exception in the case where people had been de- prived of Mass for a long time, and could not, on account of their great distance from church, be early enough for the regular Mass. But as such things rarely happen, they are hardly exceptions to the universal rule. Practice of the Eastern Church in this respect. — We have said in another place that the Copts will say Mass any time of the day or night, whether fasting or not, in order to give Holy Viaticum to the dying, as they do not reserve the Blessed Sacrament. This, however, must be considered a solitary case, for the discipline of all the Oriental churches in this matter is precisely the same as our own. According to many of the Coptic and Ethiopic discipli- nary canons, the priest Avho is to say Mass must be fasting from the previous evening, and must not even take a glass of wine before he has celebrated (Denzinger, Eitns Orieii- talinm, p. 66 ; Renaudot, Liturg. Oriental., i. 268). So fearful are they of violating this sacred law that it is quite common to find a priest taking up quarters in the sacristy the previous day, and remaining there, secluded from all danger of breaking ths fast, until Mass has been celebrated. WASHIK'G OF THE HAIs^DS. On account of the profound i-espect that is due to our Lord in the Holy Sacrament of the altar, as well as to signify that interior purity of heart which we should always possess when celebrating the tremendous Sacrifice of the new law, it is of strict obligation that the priest should Washing of the Hands. 179 wasli his hands immediately before donning the sacred vestments. All are unanimous in saying that this practice is as old as the Christian Church itself. While perform- ing this ablution the priest recites the following prayer : " Grant, Lord ! such virtue to my hands that they may bo cleansed from every stain, to the end that I may serve thee without defilement of mind or body." In early times not only was the priest who was to say Mass required to wash his hands, but also every mem- ber of the congregation as he entered the sacred edifice. For which reason there used to be placed at the entrance of all the ancient churches fonts filled with water (Riddle, Christia7i Antiquities, p. 739). These fonts were some- times elaborately finished, and inscriptions of a pious nature were engraved upon them. The celebrated Church of Holy Wisdom (Sancta Sophia) at Constantinople had an inscrip- tion on its font which read the same way backwards and forwards. It was printed in Greek characters, thus : 'rmWON ANOMHMATA MH MONAN OWIN''— that is, '' Wash away your sins, and not your countenance only" (Neale, i. 215). In the Oriental Church the ablution of the hands is performed after having vested, and not before, as with us. On such occasions the Oriental priests recite, the psalm *^ Lavabo inter innocentes." Whenever a bishop celebrates he washes, according to our rite, four different times: the first before vesting; the^ second, after he has read the Offertorium ; the third, after the Offertory; and the fourth time, after Communion. After the priest has washed his hands he goes to prepare, the chalice by first placing upon it a clean purificator, over which he also places the paten with a large Host resting upon it, and over this the pall. He then covers all with the chalice veil, and rests the burse with the corporal in it on the top. The chalice is then said to be dressed. 180 Ctistoms relating to the Celehration of Mass. The priest proceeds now to vest himself, putting on each article in the order which we have described already, and with the same ceremonies. This is done in the sacristy ; but should the celebrant be a bishop, he always vests at the altar.' Having put on all the sacred vestments, he takes the chalice in his hands and proceeds to tlie altar with a solemn, dignified gait ; and, to show the great importance of the work he is about to engage in, he must salute no one as he passes along, unless the person be some great dignitary, and then only by a moderate bow of the head. We have a remarkable precedent for this in the solemn discourse made by our Lord to his disciples when sending them to preach the Gospel ; he commanded them to ^^ salute no man by the way" (Luke X. 4). When the priest has arrived in front of the altar he takes off his cap, or berretta, and having made a low bow to the crucifix, or a genuflection if the Blessed Sacrament be in the tabernacle, he ascends the steps, and, having spread out the corporal in the middle of the altar, places the chalice with its appurtenances on it. (At Solemn High Mass the chalice is not brought to the altar until the Oifertory.) After this he i^roceeds to the Epistle side, and, having opened the mis- sal at the Mass of the day, returns to the front of the altai-, at the lowest step, and there begins tlie service. (A server, or altar-boy, kneeling at his left, answers the responses in ^ The reason of this distinclion is founded on the fact that in all the ancient churches there used to be built, generally in the nave, a small altar, at which the bishop would seat himself before Mass to receive the obeisance of the people as they passed in, and impart them his blessing ; for which reason this altar used to be generally known as the Scdutatonum. When the entire congregation had gathered, his lordship would vest at this small altar, and then proceed in solemn procession to the sanctuary, where he Avould begin Mass. When the practice of building these appurtenances ceased, the main altar of 'Aid church served in their stead ; and hence the origin of the present prac- tice. This may be gleaned from the CcerernonicUe Episcoporum and the other works that mention the Secretarium, as the Salutatorium was sometimes called. The Sign of ihe Cross. 181 the name of the people.) He first makes a low bow, or a genuflection if the Blessed Sacrament be present, and then THE SIGI!^" OF THE CEOSS, by touching his forehead, breast, left and right shoulder, as he says, ** In nomine Patris, et Filii, et Spiritus Sancti, amen" — that is, *' In the name of the Father, and of the Son, and of the Holy Ghost, amen." When he touches his forehead he says, ''In the name of the Father"; when he touches his breast, '' and of the Son"; and as he passes his hand from the left to the right shoulder he con- cludes by saying, '^ and of the Holy Ghost, amen." We call the reader's special attention to this distribution of the words, for they are very frequently misplaced, it being quite common to hear nothing but " Amen " said as the right shoulder is touched. This is wholly incorrect, as may be seen at once from the rubrics describing tlie manner of making the sign of the cross. It is hardly necessary to add that it is always the right hand which is used in going through this ceremony. Ancient Customs regarding the Manner of Making the Sign of the Cross. — In the Christian Church in early times the custom of making the sign of the cross on the forehead only was very common. Tertullian (a.d. 200) alludes' to it in his De Corona Militis, cap. iii., as does also the Ro- man Ordo in its directions for saying Mass. Sometimes, too, only the mouth was signed, and sometimes nothing but the breast. Customs varied in diffeient places. Anxious, kowever, to retain vestiges of all these ancient and pious practices, the Church still preserves them in some part of her sacred offices. The three may be seen united in one ceremony at the reading of the Gospel, where the priest signs himself on the forehead, mouth, and breast as he pronounces the initial words. The signing 182 Customs relating to the Celebration of Mass. of the moutli only is seen in the Divine Office of the Breviary at the words *^Domine, abia mea aperies" — "Lord, thou wilt open my lips." When all the ancient practices died away, and the present discipline was introduced, for quite a long time it was the rule to trace the right . hand from the right to the left shoulder after having touched the breast, instead of, as now, from the left to the right. The latter came into general use in the time of Pope Pius V. (sixteenth century). The Spanish peasantry, in making the sign of the cross, use the formula, *^ By the sign of the Holy Cross deliver us from our enemies, God our Lord ! In the name of the Father, and of the Son, and of the Holy Ghost. Amen, Jesus." Regarding the disposition of the fingers in making this sacred sign, different practices existed, too, at one time. The most general way, however, in the Latin Church was to close the small and annular fingers of the right hand and extend the other three ; then to make with the hand thus disposed the required sign. Bishops and the members of the Carthusian and Dominican orders have retained this custom. The two fingers united in this way symbolize the duality of natures in our Divine Loi*d, against the Eutych- ians, who maintained that there was but one ; and the three other fingers typify the Blessed Trinity (Eomsee, iv. 56 ; Bona, De Divina Psahnodia, p. 507). It will interest the reader to know that our Holy Father the Pope always observes tliis ancient disposition of the fingers whenever he imparts his blessing, as may be seen from any correct pic- ture representing him in this attitude. Customs of the Oriental Cliurch. — The ancient practice of touching the right shoulder before the left is j^et in vogue with all who follow the Greek Rite, but the disposition of the fingers is entirely different. In making the sign of the ETD m^ IIxRekBishop in Cmsijble.^ -HOLDING THE DIKERlON 'AN D TRIKIRION.o^-^ -R The Sign of the Cross, 183 cross the Greek priest first crosses his thumb on the annu- lar or fourth finger of the right hand, and bends his little finger so as to have it resemble the curve of a crescent ; he allows the index finger to stand perfectly erect, and, having bent tlie middle one so as to form the same figure as that formed by the little finger, raises his hand aloft, and then traces the sign. The interpretation of all this is yery inter- esting. The outstretched finger stands for the Greek letter /; the bending of the middle finger represents the letter C, one of the ancient ways of writing Sigma, or tlie English S j the letter /, and this C or S, form the well-known con- traction for " Jesus," being its first and last letters. The thumb, crossed upon the fourth finger, is the Greek letter X, equivalent to our ch ; and this, with the small finger shaped as the middle finger, and representing C or S, forms the contraction for ^' Christus," or Christ. Hence, *' Jesus Christ" is the interpretation of the whole action. The Greeks are so careful to keep the fingers thus adjusted when making the sign of the cross that we find them so disposed when blessing the people with the Dikerion and Trikerion^ (see figure). In the great church of Holy Wisdom at Constantinople, of which we have said so much already, there was a very celebrated painting of our Lord in the inner porch over the central door, with St. John the Baptist on one side and the Blessed Virgin on the other, in the act of blessing the Em- peror Justinian, who lay prostrate before him. The man- ner in which our Lord's fingers are adjusted in this painting is in accordance with the practice we have just described. Although the great temple itself is no longer a house of Christian worship, it being converted into a Mahometan 2 The Dikerion is a sort of candlestick with two lights, signifying the duality of na- tures in our Lord ; and the Trikerion, with its three lights, symbolizes the ever Blessed Trinity. With these the Greek bishop blesses the people before Mass. 184 Customs relating to the Celelration of Mass. jami/ traces of the ancient painting may yet be seen there, though in a very dingy condition. The Maronites/ in making the sign of the cross, use the formula, ^' In the name of the Father, and of the Son, and of tlie Holy G-host, one True God " {Syriac Maro7iite Bre- viary, Ferial Office). The Monophysites,* in order to give as much promi- nence as possible to their heresy of holding that tliere was but one nature in our Lord, make the sign with one finger only. The orthodox of the East, as a set-oS against this, make it with two (Smith and D wight, Researclies in Ar- menia, i. 159, note; Bona, Be Bivina Psalmodia, pp. 507, 508). According to the first-mentioned authority, the Ar- menians make the sign of the cross exactly as we do. We will now return to where we left off. Having made the sign of the cross upon his person, the priest, alternately with the server, recites the '^Judica me, Deus," or Forty- second Psalm. The peculiar adaptation of this Psalm for this part of the Mass is very happy when we consider that, according to the most general acceptation, it was originally written by King David when exiled from his house and home by the treachery- of his son Absalom and his kinsman Saul. The only consolation that was left him iH his misery was the hope he fondly cherished of returning again to the 3 The jami is to a Mahometan what a cathedral is to a Christian. Ordinary churches the Mahometans call mosques; the greater ones, or those in which the ofiBce of Friday (the Turkish Sunday) is performed, are called jamies. The service peculiar to them is denominated Jumanamazi. * We have said in another place that the name Maronite comes from Maro, a hoiji recluse of Mt. Lebanon. We deem it well to mention here that the Maronites them- selves derive it from Moran. our Lord, and say that this better appUes to them than any other name, inasmuch as they never lost the faith which they received from our Saviour (Bona, Bivina Psalmodia, p. 567). 5 All through Africa the followers of the heretic Eutyches are called Monophysites— i.e., believers in one nature ; but in the East they are universally styled Jacobites, from James Bardai. one of their leaders. *' J'lulica me, Deus'' 185 tabernacle Tvhere, better than anywhere else, he could pour out his soul to God in humble prayer. Before the time of Pope Pius V. the recital of this Psalm was entirely at the option of the priest, somewhat in the same way as the '^ Benedicite" after Mass is at present ; but in the new edition of the missal, published by order of the Council of Trent and supervised by the j^ontiff named, its recital was made a red letter, and since that time it has be- come obligatory. Those who were allowed to retain their ancient rites by the above-mentioned pontiff, such as the Carthusians, Carmelites, Dominicans, Ambrosians, etc., do not recite it now, at least not before the altar as we do. The Carmelites say it on the way out as they are going to cele- brate, and that iu an undertone of voice, without the anti- phon ^' Introibo." Inasmuch as it is more or less a Y)salm of jubilation, it is omitted in Masses for the dead and in those of Passion-time. Such expressions as ^' Why art thou sad, my soul ?" and '* Why dost thou disquiet me ?" are but ill- suited to Masses which are said on mournful occasions. According to Pouget, another reason may be given for its omission in these cases — viz., that a vestige of the ancient custom of not reciting it at all may be preserved (Eomsee, iv. 60). The Psalm is concluded with the minor doxology, ^^ Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen." Regarding the antiquity of the '^ Gloria Patri," there seems to be unanimous consent that, with the exception of a few words, it originated with the Apostles themselves, who in conferring Holy Baptism had frequent occasion to pro- nounce the greater part of it at least in the sacred formula (Kozma, 164). Up to the Council of Xicaea, a.d. 325, its form was this : " Glory be to the Pather, and to the Son, 186 Customs relating to the Celehration of Mass. and to the Holy Ghost, world without end. Amen." The part, "as it was in the beginning, is now, and ever shall be," was added by the fathers of that council against the heretic Arius, who denied that our Lord was coequal in eternity and in glory with God the Father (Selvaggio, 1. ii. p. i. c. 10). According to Durandus {Rationale Divin., p. 330), Pope Damasus (366-384), at tlie suggestion of St. Jerome, ordered the "Gloria" to be said after every psalm. The Greeks say it only after the last, and then not precisely as we do, but as follows : " Glory be to the Father, and to the Son, and to the Holy Ghost, now and ever, and to all ages." They, in common with ourselves, call it the minor doxology, in contradistinction to the " Gloria in excelsis," which is de- nominated the major, or greater. It is never caid in the Masses or offices of the dead, on account of their lugubrious nature. With the Nestorians it is recited thus : " Glory be to thee, God tlie Father ! Glory be to thee, God the Son ! Glory be to thee, thou all-sanctifying Spirit. Amen" (Burder, ii. 236). COITPITEOE. Following closely upon the "Gloria Patri" is the Con- fiteor, or Confession, which the priest recites bowed down in profound humility. It is worded as follows : " I confess to Almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apos- tles Peter and Paul, and to all the Saints, and to you, brethren, that I have sinned exceedingly in thought, word, and deed, through my fault, through my fault, through my most griev- ous fault. Therefore I beseech the blessed Mary ever Virgin, the blessed Michael the Archangel, the blessed John the Bap- tist, the holy Apostles Peter and Paul, and all the Saints, and you, brethren, to pray to the Lord our God for me." Although the form of confession precisely as it now stands Cooifiteor. 187 is not of very high antiquity, yet all are agreed that its main structure is of apostolic origin. It must not, however, be supposed that ever since the days of the Apostles it has formed part of the Mass ; the best authorities say that it was not introduced into it until about the eighth century (Romsee, iv. 69). Cai'dinal Bona conjectures that some form of confession must have been in use all the time, but what it was and where it came in he ventures not to say (Rer. Liturg., p. 310). According to Merati (Thesaur. Sacr. Rit., p. 158), the Confession was reduced to its present form of wording, out of the many then in use, by the third Council of Ravenna, held in the year 1314, and all the others were suppressed. Of the many that formerly appeared and were used in the Mass we select the following from the celebrated Missal of Sarum," as being the shortest ; ^' I confess to God, to blessed Mary, to all the Saints, and to you, that I have sinned grievously in thought and in deed, through my fault. I be- seech blessed Mary, all the Saints, and you to pray for me." With tlie Dominicans the form of confession is as follows : '' I confess to Almighty Cod, to blessed Mary ever Virgin, to our blessed father Dominic, and to all the Saints, that I have sinned exceedingly in thought, in speech, in work, and in omission, through my fault. I beseech the blessed Mary 6 Sarum was an ancient borough in Wiltshire, England, a little north of Salisbury. It was rendered famous and of venerable reminiscence from the great St. Osmund, who was bishop of the place in 1078, and who, after much labor and careful study, in- stituted the so-called Sarum Rite, or " Use of Sarum," so well known throughout the land for the magnificence of its ceremonies. This rite prevailed throughout Great Britain generally until the reign of Q,ueen Mary, in 1560, when, through the mediation of Cardinal Pole, Archbishop of Canterbury, the regular Roman Rite was introduced in its stead. (For a full account see Butler's Lives of the Saints, under the history of St, Osmund, December 4, and Dr. Rock's Church of Our Fathers, vol iii. part ii ) The Sarum Rite never obtained at either Lincoln, Hereford, or York ; but it did at the famous cathedrals of Peterborough, Ely, and Durham. In a great many of its cere- monies it resembled the Carthusian and Dominican rites, as will be seen further on in the present work. 188 Customs relating to the Celehration of Mass. ever Virgin, and onr blessed father Dominic, and all the Saints to pray for me." As the priest says, '' Through my fault, through my fault, through my most grievous fault," he strikes his breast three separate times in token of the sor- row that he feels for having offended God in the manner specified. This is a very ancient practice, for we find it done by the poor publican when he entered the Temple to pray, and by the people who witnessed our Lord's crucifixion on Calvary; for, as the Holy Scripture says, '* They returned striking their breasts"' {Luke xxiii. 48). The custom, too, was very prevalent in the early Church. '^We enter the temple," says St. Gregory Xazianzen, '• in sackcloth and ashes, and day and night between the steps and the altar we strike our breasts" (Bona, p. 311). According to Duran- dus {Rationale, p. 163), striking the breast three times at the Confiteor is intended to remind us of the three essen- tial parts of the Sacrament of Penance — viz., contrilion, confession, and sc.tisfaction. Confession in the Old Law. — That confession also preceded the offering of sacrifice according to the Aaronic ritual tlie Eabbi Moses Maimoiiides and other Jewish doctors assure us (Bona, p. 309). The manner in which this confession was to be made was fully explained in the Mishna, and the (kihalcC unravelled its spiritual signification. The form of '■ The Ctaicto— called by the Jews the " Soul of the Soul of the Law," in contradis- tinction to the Mishna, which they called simply the " Soul of the Law " — compre- hended all the ^cisions of the rabbins on civil and religious points. Strictly speaking, it was the unwritten word handed down from sire to son in sacred tradition, and con- taining all that was necessary to know in order to understand the law and the prophets. According to the Jewish doctors, it was first delivered to Moses by Almighty God him- self on Sinai, but was never committed to \vTiting. It was intended to explain all the difficult passages of the law and to give their mj-stical interpretation. Those versed in this species of exegesis are called Cabalists. Their principal commentiiries are con- tained in the book named Zohar, said to have been written by Eabbi Ben Jochai, who died about the year a.d. 120. Others ascribe to it a later date (see The Reaso)U of the Law of Moses, from the More Nevochim of Mairaonides, done into English by James Townloy. D.D., London, 1827 ; and Bannister's Tt?nples of the Hebrews, p. 359). Conjiteor. 189 its wording was as follows : *' Truly, Lord! I have sinned; I have acted iuiquitously ; I have prevaricated before thee, and am ashamed of my deeds ; nor shall I ever return to them more." This the Jews called '^Viddin Haddenarin" (Merati, Tliesaur. Sac, Rit., p. 158). Without the express permission of the Holy See nothing can be added to the Oonfiteor. The privilege of adding the names of their founders to it is enjoyed by several religious orders, such as the Benedictines, Carmelites, Dominicans, Franciscans, and Augustinians. Confession in the Oriental Church. — All the Eastern churches, as we see from their liturgies, observe the practice of making some sort of confession before the beginning of Mass. Save that of the Armenians alone, the form in no case agrees, as far as words are concerned, with ours, but the sentiments are the same. The confession used by the Maron- ites is as follows : ''I ask thee, God ! to make me worthy of approaching thy pure altar without spot or blemish ; for I thy servant am a sinner, and have committed sins and done, foolish things in thy sight. Nor ami worthy to ap- proach thy pure altar nor thy holy sacraments, but I ask thee, pious, merciful, lover of men, to look upon me with thine eyes of mercy." After the Confiteor, which the server also recites, the priest says : '' May Almighty God be merciful unto you, forgive you your sins, and bring you to life everlasting!" Tlie server having answered *'Amen," the priest subjoins, ^'May the Almighty and merciful God grant us pardon, absolution, and remission of our sins," to which '^Amen" is also responded. In beginning the last prayer, or '^Indulgentiam," the priest makes the sign of the cross upon his person to show that it is only through Him who died upon the cross for love of man that he ex- pects indulgence and pardon. He then recites a few verses taken from Holy Scripture, principally from the Psalms, 190 Customs Relating to the Celehratioa of Mass. and ascends the altar-steps repeating that beautiful pray- er, " Take away from us, we beseech thee, Lord ! our iniquities, that we may be worthy to enter with pure minds the Holy of Holies, through Christ our Lord." The expression ^' Holy of Holies," or, as it is in He- brew, d^©-tp uTp, KodesJi Kodeshim, refers away back to that portion of the Temple of Solomon which was in- accessible to all save the high-priest alone, and even to him unless on the great Day of Atonement, which was celebrated yearly in the month of Tisri. At all other times it was considered sacrilegious even to look into this hallowed place, whence the very light of day itself was excluded, and where nothing w^as allowed to remain save the Ark of the Covenant, over the lid of which, or Pro- pitiatory, as it was called, shone the divine Slieck'inali^ or visible manifestation of Jehovah's presence, in the form of a luminous cloud. The adaptation of this prayer to this part of the Mass is admirable. In Solomon's Temple the Holy of Holies was entirely shut in from the rest of the building, and from the gaze of everybody, by a thick veil, which no one was ever permitted to draw aside but the high- priest on the Day of Atonement, and not then until after much time had been spent in prayer and in per- 8 The presence of the Shechinah (from the Hebrew Shak, to dwell) was one of the rare privileges of Solomon's Temple, neither of the subsequent ones pos- sessing it. By it the Jews understood the presence of the Holy Ghost ; and hence it is that in the Targums we find the distinctive appellations of Jehovah, or God ; Memra, or the Word ; and Shechinah, or the Holy Spirit. According to the rabbins, the presence of the Shechinah drove the princes of the air from the Temple, terrified the demons, and communicated a peculiar sanctity to all around the sacred edifice (Bannister, Temples of the Hebreics, p. 142). A tradition of long standing among the Jews says that when the Temple was destroyed by the Chaldeans the Shechinah was ?een to fly away from it in the shape of a beautiful dove, never more to rettirn. Confiteor, 191 forming the purifications required by the law. In ask- ing Almighty God, therefore, to take away from us our iniquities, we, as it were, ask him to take away the veil alluded to, for our sins as a veil keep us from see- ing Him as He is, and keep us from the true Holy of Holies, where not a mere Shechinah resides, but the great Jehovah of the New Testament, the Son of God himself, Body and Blood, Soul and Divinity. By as much, then, as a substance exceeds its shadow, by so much does our Holy of Holies exceed that of Solomon's Temple ; and the Tabernacle in which the Holy One is kept is infinitely more holy and more precious than ever the Ark of the Covenant was. The prayer alluded to is very ancient, as it may be seen in all the early Roman Ordos, and mention is made of it by Micrologus,^ who wrote in the eleventh century (Romsee, iv. 75). When the priest has reached the altar he places his hands upon it, and, having made a slight inclination, recites the pra3^er ^^Oramus te, Domine," which may thus be rendered in English: '^We pray thee, Lord! through the merits of thy saints whose relics are here present, and of all the saints, that thou wouldst vouch- safe to forgive me all my sins." As he pronounces the words '^ whose relies are here present," lie kisses the altar out of respect for the sacred relics themselves, as well as to testify his love for our Divine Lord, whom the altar mystically represents. As we have already de- voted several pages to the custom of enclosing relics in the altar, we shall only say here that, even though for some reason or other there should be no relics at all enclosed, as is often the case in this country, still the prayer '^Oramus 9 It is not certain whether " Micrologns " was the name of an author or the name of a book. The production, at any rate, dates from the time following closely upon the death of Pope Gregory VII., which happened a.d. 1085. 192 Customs relating to the Celebration of Mass. te, Doniine," must not be omitted. At Solemn High Mass the altar is incensed at this place, but at Low Mass the priest, after having recited the '^Oramus te," goes im- mediately to the missal, placed on its stand at the Epistle corner. Ancient Customs. — Although the prayer we have been speaking of may be found in missals which date as far back as the ninth century, still with many chnrches it was never customary to recite it at all/ and we see tliat it is not recit- ed now by either the Carthusians or the Dominicans. The former say m its stead a ^' Pater " and '' Ave " ; the latter kiss the altar simply, and say nothing but the '' Aufer a nobis." In ancient times the custom prevailed of kissing at this place, instead of the altar itself, a cross which used to be painted on the missal (Romsee, iv. 77). A vestige of this is yet to be seen m Pontifical Mass, where the bishop, after he has said the *^ Oramus te, Domine," kisses the altar first, and then the Gospel of the day, presented to him by a subdeacon. Some used to kiss a sign of the cross traced upon the altar with the finger. The Dominicans observe this practice yet. Oriental Customs in this Respect. — The Xestorian priests kiss the altar, as we do, upon first reaching it, and repeat this act of reverence frequently through the Mass (Smith and D wight. Researches in Armenia, ii. 2G1 et i-)assim). The Armenians kiss a beautifully-wrought cross on the back of the missal {ibid, 112)l. The practice with the rest of the Orientals is precisely like our own, as we see from their various liturgies. Here we beg to call the reader's particular attention to a fact well worthy of remembrance — viz., that there was hardly a ceremony or liturgical custom ever used which Ancient Customs still retained. 193 may not yet be found, either whole or in part, in the cere- monies employed by the Church to-day. What is not seen in Low Mass may be seen in High Mass ; and what is not seen in the Mass of an ordinary priest may be seen in that celebrated by a bishop ; tlieu, again, what a bishop's Mass has not a pope's has. We shall illustrate what we mean by examples. In ancient times the ''pax," or kiss of peace, was common to every Mass, and every member of the con- gregation received it in due order ; now it is only given at Solemn High Mass, and then only to the members of the sanctuary. T]ie custom once prevailed, too, of pinning a handkerchief or maniple to the priest's left WTist a little be- fore he ascended the altar-steps, for purposes that w^e have already explained; this custom is now reserved for a bishoi)'s Mass, where the maniple is fastened to his lord- ship's arm at the "Indulgentiam." Again, when the peo- ple communicated under both species, other chalices besides that used by the priest were employed, which received the name of ministerial, from the fact that the Precious Blood was administered from them by means of tubes or long reeds ; these tubes are yet employed whenever the pope celebrates Grand High Mass. Many things, too, may be seen in Masses for the dead which date away back to the early days, such as not saying tli^ ojiening psalm, or ^^ Judi- ca me, Deus"; omitting the blessing of the water at the Offertory, and of the people at the end of Mass. Many other vestiges of ancient practices might be enumerated, but we rest content with the citation of one more, taken from the Divine Office of the Breviary. It is a well- known fact that while the Disciplina Arcani, or ^'Disci- pline of the Secret," prevailed, the Lord's Prayer was one of those things that the catechumens were not allowed to learn, or even liear recited. Now, as all these were allowed to be present at the recital of the Divine Office, this prayer was 194 Customs relating to the Celebration of Mass. never said alond, lest it might be heard by the uninitiated : but at Mass the case was otherwise. No catechumen could remain in church after the Gospel, and hence, as no fear was to be apprehended from the presence of any but the faithful, when the priest came to the ^' Pater Noster" he said it loud enough to be heard by all. The same is ob- servable in the Office and Mass of to-day. CHAPTER XXI. THE CELEBRATION OF MASS. THE IKTROIT. The priest, having readied the Epistle corner of the altar, after the "Oramus te, Domine," stands before the missal and reads from it the Introit, or beginning of the Mass of the day. In pronouncing its initial words he makes the sign of the cross upon himself, thereby calling to mind a memorable ancient custom so often alluded to by the early Fathers — viz., of making the sacred sign at the beginning of every important work. *'At every step and movement," says Tertullian (second century), '^ whenever we come in or go out, at the bath, at table, whatever we are doing, we make the sign of the cross upon our foreheads " (De Corona MilitiSf c. ii.) Strictly speaking, the Introit is the begin- ning of Mass, for all that precedes it may be considered as a preparation for celebration ; and we have seen that the greater part of it has not been long of obligation. With the Ambrosians, or Milanese, the Introit is called the Ingress. The Mozarabic Missal calls it the Office^ as does also that of the Carthusians, Dominicans, and Carmelites ; and by this name was it designated, too, in the ancient Missal of Sarum ( Church of Our Fathers, vol. iii. p. 147). According to Merati (Thesaur. Sacr. Bit., p. 70), the in- troduction of Introits into the Mass is to be ascribed to Pope Celestine (a.d. 423-432). Previous to this pontiff's time 195 190 The Celebration of Mass, Mass began witli the lessons, and in some eases with the litanies, vestiges of which custom we have yet in some Masses of Lent. All liturgical writers are agreed in ascrib- ing the arrangement of the Introits as they stand now, at least of all those that are taken from the Psalms, to Pope Gregory the G-reat. He placed these, together with the Graduals, Offertories, Communions, etc., in a separate book by themselves, called the Anti2Jlionary , and afterwards drew U2)on them as occasion demanded. It is well to note here that in compiling this Antiplionary the pontiff made use, not of the Hieronymian translation of the Vulgate that was then in circulation, but of that which was in general use before St. Jerome's time, and called indifferently the Versio Comm-a~ ?iis, Vetus Itala, and Editio Vulgata. This accounts for the difference in wording between those passages of the Psalms used in the Mass and those that are said at Vespers and at other parts of the Divine Office. For example, the psalm " Beatus vir," or the Cxith, has, in the version that is used in the Mass, ^^metuit" and '' cupit " where, according to St. Jerome's version, we read ^^ timet" and ^' volet." And in the Cxlviith Psalm, or the ^^Lauda Jerusalem," instead of St. Jerome's rendition, '' Mittit crystallum suam sicut buc- cellas," that read in the Mass has '' Emittit christallum suam sicut frusta panis," and so on with many others. Those of the Mozarabic and Ambrcsian rites, though not following closely the ancient Versio Communis, yet approach nearer to it by far than to St. Jerome's version, in the portions that are used in the Mass. The versions used by them (they are not the same) are evidently some of those of which St. Au- gustine speaks as being innumerable about his time. Whence the Introits are taken. — We have said that Pope Gregory is the author of all — at least so far as regards their arrangement — the Introits that are taken from the Psalter. There are several which are not taken from the Psalms at The Introit 197 all, and a few which are taken from no part of Scripture, be- ing the composition of some j^ious individuals. Nay, more, there is one which is taken from an apocryphal book — viz., the fourth book of Esdras — of which we shall presently speak. Tliose Introits which are not from the Psalms but from other parts of Scripture are by Durandus termed i7i'egu' lar, probably because they are not found in the Gregorian Antiphonai^y, Of such is the Introit for the third Mass of Christmas morning, the ^'Puer natus est nobis," taken from Isaias, chapter ix., and that for the Epiphany, ^'Ecce ad- venit Dominator Dominus," from Malachias, chapter iii. Those that are not Scriptural at all are the ^^ Salve sancta parens," common to nearly all the Masses of our Blessed Lady, the Mother of God, and the accredited composition of the Christian poet Sedulius, or Shiels,' who flourished in the fifth century ; the ^^ Gaudeamus omncs in Domino " of the Feast of the Assumption ; and the ''Benedicta sit Sancta Trinitas" for the Feast of Holy Trinity. This latter is generally- marked in our missals as being from tlie book of Tobias, chapter xii., but this is a mistake; in no part of Scripture do we find the Adorable Trinity mentioned ex- pressly by one name. That-the greater part, indeed, of this Introit is framed on the sixth verse of the said chapter is undoubtedly true, but it is incorrect to say that all of it is taKen thence. We have said that there is an Introit which is taken from an apocryphal book ; this is the one used in the Mass for the third feria after Pentecost Sunday, be- 1 According to the general opinion, Sedulius, or Shiels, was an Irishman by birth. ,\t an early age he is said to have settled in Italy, where, having prosecuted his studies with much success, he was ordained priest, and, according to some, advanced to the rpiscopacy. All pronounce him an eminent scholar and profound divine. The Church uses many of his hymne in her service, the principal of which are, " A solis ortus car- dine," proper to Lauds of Christmas day; and "Herodes hostis impie," or, as the Roman Breviary has it, "Crudelis Herodes." The reader must be careful not to con- found this Sedulius with another of the same name, but styled the Younger, '^^•h^ was bishop in Spain in the eighth century, and who wrote a history of the ancient Irish- 198 The Celehratlou of Mass, giuuing thus: "Acuipite jucunditatem." It is from the fourth book of Esdras/ chapter ii. Scope of the Introit. — As a general rule the scope of the InLroit is a key to the entire Mass of the day. If the occa- sion be one of great solemnity, and the Introit be taken from the Psalter, it is generally from those psalms that are most expressive of joy and exultation. Thus, on Easter Sunday, when the whole earth bursts forth in songs of praise over the glorious Kesurrectiou of our Divine Lord, the Introit is taken from one of the most beautiful psalms among the entire one hundred and fifty — viz., the Cxxxviiith. On occasions of great sorrow the Introit is generally from those i)salms known as the elegiac, such as that for Septuage- sima Sunday, when the Church puts on her penitential gar- ments, and earnestly exhorts her children to prepare them- selves by fasting and penance for the sorrowful tragedy that is to be enacted the last week of Lent. On the feasts of particular saints it is generally formed so as to favor some special feature in the saint's career. Thus, for instance, in the case of St. Jerome ^^milianus, who was known the world over for his singular compassion in behalf of forlorn children, the Introit is taken from the Lamenta- tions of Jeremias : " My liver is poured out upon the earth, for the destruction of the daughter of my people, when the children and the sucklings fainted away in the streets of the city" (chap. ii. 11). Structure of the Introits. — The Introits, as a general rule, are made up of a few verses from some of the Psalms or other portions of Holy Scripture, followed by the minor dox- ology. Formerly the entire psalm used to be repeated at 2 There was a very spirited discussion in the Conncil of Trent about the propriety of putting this book on the list of canonical Scripture. Some of the Fathers, consider- ing its rare worth in general and the lofty tone of its sentiments, argued strongly in favor of it, while others oppo.«ed it. The latter, however, ruled ; and so it yet remains. The hitroit. 199 this place (Bona, p. 312), either by the priest himself oi more generally by the choir. Pope Benedict XIV. is oui authority for saying that this custom prevailed in the ma- jority of churches up to the sixteenth century [De Sacro. Missce Sacrif., c. xvii.) When the priest has read the entire Introit he reiterates it as far as the psalm appended to it. Taken in a mystic point of view, this initiatory prayer recalls to mind the clamors and anxious expectations of the patriarchs and prophets of old for the coming of the Messias, and its double repetition signifies the renewed earnestness wath which this great event was looked for (Durandus, Rationale Divin., p. 153). In many of King David's Psalms we find examples of this holy im- portunity, where we see the most important verses recited sometimes twice and thrice over ; see, among others, Psalm xli. The Canticle of Canticles affords many more instances, and striking ones at that. Thus, in the fourth chapter the spouse is invited from Lebanon three different times : ^' Come from Lebanon, my spouse, come from Lebanon, come.*' The priests of the Carmelite Rite repeat the Introit as we do, on ordinary occasions ; but on the more solemn feasts of the year they repeat it three times. According to Le Brun, the literal or natural reason of thus lengthening out this part of the Mass was to give time for the incensing of the altar, etc., at Solemn High Mass, where the duty of singing the Introit always devolved upon the choir (see Explication ties Pin^res et des Ceremonies de la Messe, i. 176). Almaricus, Bishop of Treves, as related by Fortunatus (De Ord. Anfijoh., cap. xxi.), says that Almighty God, in order to testify His approval of this portion of the Mass, caused His angels to sing for the Introit of the Mass in the Church of Holy Wisdom, at Constantinople, on the Feast of the Epiph- any, the ninety-fourth Psalm, or the "Venite exulfomas.** 200 The OeMratmi of Mass, In Masses for the dead the priest does not make the sign of the cross on himself when beginning the Introit, but rather over the book, towards the ground, as if to bless the earth where the dead lie sleeping (Kozma, p. 226). Introits in the Eastern Church. — In the Mass of the East- em Church there are two Introits, although neither is precisely the same thing as ours, but rather a minor and greater procession. The former takes place a little before the expulsion of the catechumens,^ and consists only of the translation of the book of the Holy Gospels to the altar by the deacon. The latter, or greater Introit, called by the Greeks ij fxeyaki] ei(joSo<^, megale eisoclos, follows the expul- sion of the catechumens, and is attended with such a gor- geous display of ritual that many have taken umbrage at it. To understand the ground of oifence it must be borne in mind that on the occasion of this major Introit the uncon- secrated elements are carried in solemn procession from the prothesis, or cruet-table, to the main altar amid fumes of incense and a multitude of blazing torches. An army of deacons and acolytes accompanies the procession, and the people of the congregation as it passes along prostrate them- selves in silent adoration. It was this latter feature that formed the chief cause of complaint, and that led the cen- sors sent out by the Holy See to the Eastern regions to abolish this rite in the liturgies of the orthodox. The Orientals attempt a -defence of their seemingly strange cus- tom by saying that no adoration whatever is here intended, but only what may be termed a sort of anticipatory reverence in view of what the elements will be changed into in course of the Holy Sacrifice — viz., the Body and Blood of Christ. This is the explanation given by Gabriel, Exarch of 3 Although the ceremony of expelling the catechumens has long since ceased in the East as well as in the West stiil these expressions are j-et retained b}' the Orientals. Kyrie Eleison. 201 Philadelphia, in Lydia, Asia Minor (Neale, Holy Eastern <::hurcli, i. 375). KYRIE ELEISON". When the priest has finished the Introit he proceeds to ihe middle of the altar, and there recites alternately with the ierver the *' Kyrie eleison," or Minor Litany, as it used to be called in the early days. When it is a Solemn High Mass this is recited at the book. ** Kyrie eleison," and its accompanying " Christe eleison," are two Greek expressions meaning " Lord have mercy on us," *' Christ have mercy on us." Including w4iat is said by the priest of this solemn peti- tion for mercy, and what is said by the clerk or server, we have in all nine separate petitions, which liturgical writers interpret as follows : *' Kyrie eleison " is said three times to God the Father for his manifold mercies ; " Christe eleison " is said three times to God the Son, the author of our redemp- tion ; and ^^ Kyrie eleison " is thrice repeated again to God the Holy Ghost, the sanctifier and consoler (Kozma, 1G8). There is a very ancient tradition, and, to say the least of it, a very beautiful one, to the effect that our Divine Lord, on the occasion of his glorious ascension into heaven, tarried one day with each of the nine choirs of angels before he reached the celestial throne, and that in memory of this the *^ Kyrie" is repeated nine times (Neale, Song of Songs, ^, 86). This tradition, according to some of the early Fathers, furnishes a key to the interpretation of that passage in the Canticle of Canticles where the spouse is represented as 'Heaping upon the mountains" and ^^ skipping over the hills" (chap. ii. 8). The mountains and hills, say they, are the grades of the angelic choir through which our Lord passed (ibid.) Some attribute the introduction of the ^"^ Kyrie" into the Mass to Pope Gregory the Great ; but this cannot be correct. ^02 The Celebration of Mass. for that holy pontiff himself said that he only caused it to be recited by both priest and people, because in the Greek Church it was solely confined to the latter, and even then there was no mention whatever of the *' Christe eleison." Another very strong proof of the earlier introduction of it is that the Fathers of the second Council of Vaison, held in A.D. 529, speak of it as if well known throughout the whole Church ; and this was at least sixty years before Pope Gregory's pontificate. We deem it well to quote the words of this council : *'Let that beautiful custom of all the pro- vinces of the East and of Italy be kept up — viz. , that of sing- ing with grand effect and compunction the * Kyrie eleison ' at Mass, Matins, and Vespers — because so sweet and pleas- ing a chant, even though continued day and night with- out interruption, could never produce disgust or weariness" (Summa Concilioriimy p. 89). In many churches the custom prevailed for some time of intermingling with the *' Kyrie, "certain intercalary expres- sions touching the nature of the feast of the occasion. Thus, on feasts of the Blessed Virgin it would read after this manner : ''' Lord, thou lover of virginity, illustrious Fa- ther and Mary's Creator, have mercy on us"; and so on with the rest of it (Eomsee, p. 84). The Ambrosians, or those who follow the Milanese Rite, recite the ^^ Kyrie" at three different periods of the Mass — viz., after the *^ Gloria in excelsis," after the Gospel, and at the conclusion of divine service. Why said in Greek. — There are certain words and expres- sions so peculiarly adapted to the language in which they were first conceived that they lose all their force and beauty when translated into another. Of such a nature are the words "alleluia," '^hosanna," and "Kyrie eleison." But there is a deeper reason than this for retaining them in the Mass. Originally the Church was principally formed out of Ktjrie Eleison. 203 three different nations — viz., the Latin, the Greek, and the Hebrew — and in order to testify that the belief of these three nations was one and the same, the Western or Latin Church thought it proper to preserve the memory of the fact by adopting phrases from each of them. From the Greek we have "Kyrie eleison, Christe eleison," and in the Impro- per ia of Good Friday, "Agios Theos, Agios Ischuros, Agios Athanatos"; and from the Hebrew, "amen," "alleluia," " hosanna," " Sabaoth," "cherubim " and " seraphim," and several others which occur now and then in the Epis- tles and Gospels. But liturgical writers give several other reasons for the retention of these languages in the Mass, foremost of which is that they have ever been looked upon as venerable and sacred, from the fact that the title of the cross was written in them ; and as the sacrifice of the Mass and that offered on the cross are one and the same, except that the former is offered in an unbloody manner, what could be more appropriate than to give these hallov/ed lan- guages a place in it ? The Greek has innumerable other claims to the place it holds. It was the vernacular of some, in fact we might say of the vast majority, of the early heroes and defenders of the faith — of St. John Chrysostom, St. Gre- gory Nazianzen, St. Basil the Great, St. John Damascene, and hosts of others. It was in it that the very valuable and venerable translation of the Scriptures called the Sep- tuagint was made, from which our Lord and his blessed Apostles drew so largely in their addresses to the people (Dixon, Introduction to the Sacred Scrip., p. 98). One thing alone, to pass over all others, should entitle the Hebrew to a place in the Mass — viz., it was the language of Melchisedec, the prototype in the old law of our Divine Lord himself in relation to his sacred and eternal priesthood. It was also the vernacular of our Lord and his ever-blessed Mother, not to say of the majority of his disciples in the ^04 lite Celebration of Mass. new law. We do not think it necessary to enter here into a full history of the ancient Hebrew and what it is so often known by — viz., the JSyro-Chaidaic, or Syriac. Let it suffice to say that since the Babylonic captivity there has been no true Hebrew spoken by the Jews ; and that what goes by that name in the Isew Testament was an Aramean branch of the Semitic family of languages known as the Syriac. It can be proved, almost to a demonstration, that this was the language our Lord spoke. Oriental Usage regarding the "Kyrie eleison." — The Li- turgy of St. James* is the only Eastern Liturgy which enjoins the recital of the ^'Kyrie" on the priest. In all the others it is solely confined to the choir and peo- ple, who, however, on no occasion say " Christe eleison." The Liturgy of St. Chrysostom * prescribes the recital of the ^*Kyrie" after all the principal supplications. GLORIA I^^ EXCELSIS. After the recital of the *^Kyrie" follows that of the *' Gloria in excelsis," or major doxology, during which the priest makes several reverences by bowing the head slightly at some of its principal clauses, and terminates it by making the sign of the cross upon his person. * TTie Liturgy of St. James lays claim to the first place among all the liturgies of the East. It is said to be the eldest in existence, having been committed to -sATitiug some- where about the beginning of the third century. Though now rarely used in its en- tirety, still it is the basis of all those liturgies used by the Maronites, Syrians, and Nestoriaus, and is the one accredited to the churches within the patriarchate of Jerusa- lem. It is used in some of the islands of the Archipelago on St. James' day. ' The Lit- urgy of St. Chrysostom, derived and abbreviated from that of St. Basil, as the latter is from that of St James, has the largest circulation at present of any known Liturgy in the East. It is in general use wherever the Greek Rite, no matter what the language be, prevails. It is therefore the Liturgy of Russia and of the four patriarchates, Con- stantinople, Alexandria, Antioch, and Jerusalem, as well as of the kingdom of Greece. On those occasions upon which it is not employed— viz., on the Sundays of Lent, ex- cept Palm Sunday, and Holy Thursday, Holy Saturday, and the vigUs of Christmas and the Epiphany— the Liturgy of St. Basil supplies its place. Gloria in Excelsis. 205 Eegarding the authorship of the opening words of this sublime anthem no doubts can be entertained, for the Evangelists record them as having been sung by the Heavenly Host over Bethlehem on Christmas morning. Much dispute, however, has arisen regarding the remain- der ; some attributing them to one author, others to an- other. A very widely circulated opinion accredits it to St. Hilary, Bishop of Poictiers, in France, a.d. 353. Whoever be its author, this much is certain : that it existed word for word as it stands now before the Coun- cil of Nicsea, held in a.d. 325 (Kozma, p. 170; Bona). Rather, then, than ascribe it to any one in particular, in the absence of substantial proof, it is better to say, with the Fathers of the fourth Council of Toledo, in Spain, held a.d. 633, that the remainder was composed hy doctors of the Church, ichoever these were (Merati, Thesaur. Sacr, Bit., p. 72). So careful was the ancient Church of securing for this sacred anthem all the veneration that was due to it that she restricted its recital to very grand occasions, and even then confined it solely to bishops. But it was not at its introduction confined exclusively to the Mass, for we find it prescribed for the Morning Service, or Matins, of the Divine Office (Eomsee, iv. 90). The precise date of its introduction into the Mass, or who introduced it, is not easy to settle. Those who ascribe its introduction to Pope Telesphorus are evidently incorrect in so doing, for it is now very well ascertained that he only caused to be said the initial sentence, or the part chanted by the angels, and had nothing to do with the rest of it (Bona, p. 317). Until the entire hymn was composed, the first part of it, or the angelic words, used to be sung — not, however, in every Mass, but only in the Midnight Mass of Christmas, as the above-named pontiff decreed (Hid.) According to Pope 206 Tlie Gelelration of Mass. Innocent III. {De Sacr, Altaris Mysterio, cap. xx. p. 113), it was Pope Sjmmachns (498-514) who extended it in its present form to every Sunday in the year and to the feasts of all the holy martyrs. Some maintain that the decree regulating this discipline was to be viewed as a general one, and that hence it included priests as well as bishops ; oth- ers hold that it affected the latter only. Whether it did or did not, this much is certain : that when Pope G-regory the Great attained to the pontificate (590-604) no priest was accustomed to say it in any Mass, unless in that of Easter Sunday ; and bishops were not allowed to recite it except on Sundays and festivals. From a very ancient Roman directory yet preserved in the Vatican Library we derive the following information in point : " Dicitur * Glo- ria in excelsis Deo,' si episcopus fuerit, tantummodo die Dominico, sive diebus festis. A presbyteris autem minime dicitur nisi in solo Pascha " (Bona, p. 317) — that is, " If the bishop celebrates, the ^ Gloria in excelsis ' is said only on Sundays and festivals. On no account must it be said by priests, unless on Easter Sunday alone." This same re- striction was approved of and enjoined by Pope Gregory, wiio also caused it to be inserted in a conspicuous place in the missal made out under his supervision ; and in this way did it continue, according to Cardinal Bona, until about the middle of the eleventh century, when the restriction was taken away and the privilege of reciting it extended to priests and bishops alike in every Mass that admitted of it. According to Martene and others, this hymn used to be chanted in early times at Rome on Christmas morning, in Greek first and then in Latin. The same custom prevailed also among the clergy of Tours, where it was said in Greek at the first Mass, and at the second in Latin (Enchiridion de Sarr. Misscp ex opere Ben. XIV., p. 31). Gloria in Excels'is. 207 When the " Gloria in excelsis" may be said. — As the An- gelic Hymn is one of joy and festivity, its recital is forbid- den to all during seasons of penance and monrning. Hence it is not heard during Lent or in Masses for the dead. Du- randus tells us, with no small amount of holy indignation, that in times gone by the bishop of Bethlehem arrogated to himself the right of reciting it on every occasion, no matter whether it was a joyful or a sorrowful one, and this for the reason that an exception should be made in case of the city where the sacred anthem had first been heard {Rationale Divinorum, p. 172). The present rule regarding its recital is that which was laid down by Pope Pius V. — viz., that whenever the " Te Deum " is recited in the Divine Office this hymn is said in the Mass. This, however, admits of a few exceptions ; but as we are not writing a ceremonial, we do not think it our duty to name what they are, and Ave wish our readers to bear this in mind in similar cases. How the Dominicans, Carthusians, and Others recite it. — The Carthusians and Dominicans, as their ceremonials direct, goto the middle of the altar, as we do, to recite this hymn, but after they have said its initial words they return and finish the remainder at the missal. This custom pre- vailed also in the Mass according to the Sarum Eite ( Church of Our Fathers, iii. 148). Practice of the Oriental Church. — Singularly enough, the Nestorians are the only Christians of the East who recite this hymn in the Mass (Neale, Holy Eastern Church, i. 471). The Greek Church recites it frequently in the Divine Office, but never in the Liturgy or Mass. It appears, to be sure, in the Liturgy of St. James, but not the entire hymn, only the angelic part, or that which used to be said at first in the Latin Church. And this cannot but be a strong argu- ment against those who would have the authorship of it accredited to Pope Telesphorus. who died in a.d. 154: for WS The Celebration of Mass. undoubtedly, if it existed iu its entirety tlien as now, it would be so inserted in that Liturgy, which, in the opinion of the ablest critics, w^as not edited earlier than the year 200. DOMIKUS YOBISCUil. At the conclusion of the ^' Gloria in excelsis" the priest stoops down and kisses the altar; then, having turned to the people, salutes them with ^^ Dominus yobiscum" — '^ The Lord be with you" — words evidently taken from the Old Testament, where we see them emploj^ed on various occasions (see BtitJi ii. 4 ; 2 Par^al. xvi. et passim). The Jews were very particular in having the name of God in all their salu- tations, or at least an allusion to some one of God's good gifts. Their other salutatioiis used to be : 1, The blessing of Jehovah upon thee; 2, May God be Avith thee; 3, Be thou blessed of Jehovah ; 4, Peace be to thee. It was this last form that the Angel Gabriel used w^hen he announced to our Blessed Lady that she was to be the favored Mother of the ^' Long-expected of nations," our Saviour and Ke- deemer. What in English is rendered by '^ Hail to thee " is in Syriac — the vernacular of the Blessed Virgin at that time, and evidently the language in which the angel addressed her — wksi^ >o^.» Slo7n leJc — "Peace to thee." PAX YOBIS. We have seen that the recital of the " Gloria in excelsis " was at its introduction into the Mass solely confined to bish- ops, and continued to be peculiar to them for many centu- ries afterwards. Now, inasmuch as peace — i.e., the peace of God, which, as the apostle saith," surpasseth all understand-' ing" — is the most prominent feature set forth in this sacred anthem ; and as our Divine Lord always made use of the word in his salutations to his disciples after his resurrec- Pax VoUs, 209 tion, it v/as deemed appropriate to deviate from the usual "Dominus vobiscum" after the recital of this hymn, and say in its stead, '' Pax vobis "— '^ Peace be to you " To keep up an old custom, and to establish a slight difference be- tween a bishop's manner of saying Mass and that of a priest, the former was allowed to retain the use of ''Pax vobis" after the privilege of reciting the ''Gloria" had been extended to the latter (Bona, p. 318 ; Le Brun, i. 205). But it is only at the end of this anthem that the bishop salutes with "Pax vobis"; upon every other occasion he says "Dominus vobiscum" like an ordinary priest. Some Spanish bishops, it is true, arrogated to themselves the right of saying it upon every occasion, but we see how severely they were reprehended for so doing by the first Council of Braga, in a.d. 561 (Bona, iMd,) Oriental Customs. — The Greeks never use the salutation " Dominus vobiscum," but always say in its stead '^ Eipi'jyrj Ttaaiv,^^ eirene pasin — that is, "Peace to all" ; to which is responded, " Ka\ rc^ nv^vjxari aov,^^ Kai to pneumati soic — "And to thy spirit." The same forms are observed in all the other churches of the East, with very little difference. At several parts of the Mass it is customary with the Nes- torian priests to make the sign of the cross upon themselves when using this salutation, which is generally, " Peace be with you all." Their deacons, for the most part, say, "Peace be with us" (Badger, Nestorians and their Rituals^ ii. 237 et passim). After having said the " Dominus vobiscum," the priest returns to the Epistle corner of the altar, and there, extend- ing his hands in tlie manner of a suppliant, reads from the missal before him the prayers proper to the occasion. Ashe is about to reed the first he invites all to unite with him in the sacred act by reciting aloud " Oremus" — "Let us pray." In former times it was customary to turn entirely around to 210 The Celehration. of Mass, the congregation after this invitation had been pronounced, and explain to them the precise nature of the prayer that followed, a vestige of which is still retained in the long series of prayers recited in the Mass of Good Friday, where we see a particular object prefixed to each. Another custom, too, that obtained in ancient times was for the people to enter into a sort of silent prayer after they had heard *^ Oremus," and remain in this quiet meditation until the general prayer was announced. This general prayer was denominated ^' iniKk-qGiZ,^'' epihlesis, by the G-reeks, from ini, upon, and uaXecso, I call — that is, an invocation — but in Latin it received the name of collecta, or collect, from the verb colUgere, to gather together ; because the common wants of the whole people w^ere, as it were, brought together in it and laid before Almighty God. These pray- ers go by the name of collects even to-day (Bona, p. 319 ; Selvaggio, Inst. Christian Antiq., i. p. 1). MAXXER OF RECITING THE PRAYERS. The priest recites all the prayers with outstretched and ex- tended hands. This practice is not new, for we find that it was observed also in the old law. Moses thus prayed in the w^ilderness, and the Holy Scripture tells us that as long as he kept his hands thus uplifted on high while his kinsmen fought against the Amalekites in the valley of Eaphidim, the former were always victorious, but that when he let them down a little, victory fell to the latter (Exod. xvii. ) Many touching allusions are made to this extending of hands in prayer throughout the Old Testament ; and we see it also strongly recommended mthe ]N"ew, for St. Paul says, ^' I will that men pray lifting up j^ure hands '' (1 Tim. ii. 8). And that this holy and venerable attitude was observed by the ancient Christians in their devotions, innumerable testimonies prove. The Catacombs bear witness of the fact in the pictures they Manner of reciting the Prayers, 2H furnish us of men and women praying in this way. But it is only the priest at Mass who observes this practice now. The people pray that way no longer, but rather with hands united. Dr. Kock tells us in his Hierurgia (p. 61) that while travelling in Europe he noticed the people in many of the churches of Munich praying after the ancient manner. In the mystic interpretation of this posture there is reference, first, to Adam's uplifting of his hand in reach- ing for the forbidden fruit ; and, secondly, to the lifting up and outstretching of our Divine Lord's hands on the cross, by which Adam's transgression was atoned for (Bona, p. 322). Prayiug with the hands fully extended in the form of a cross is yet observed at certain parts of the Mass by the Carthusians, Carmelites, and Dominicans, as we see from their ceremonials. Tlie reader, no doubt, will be curious to know something more about the manner in which the ancient Christians assisted at Mass than what wc have given. As a general rule the ancient cluirchos had no seats for the people to sit on, as that position was deemed ill in keeping with the gravity becoming the house of God. xls the services, how- ever, in the very early days were much longer than at pre- sent, those who, througli feebleness of health or other cau- ses, could not stand, were allowed the use of staves to lean upon, and in some rare cases even of cushions to sit upon, a practice which is yet quite common in the churches of Spain, and in many of those of the rest of Europe. It was the rule to stand always on Sunday, in memory of our Lord's glorious resurrection, and to kneel the rest of the week (Selvaggio, b. 10). As kneeling is a sign of humiliation, it was the rule to observe ifc during the penitential seasons and on all occasions of mourning. Accordiug to St. Jerom^e, St. Basil the Great, Tertullian, and others, these rules were de- rived from the Apostles themselves ; but because some would 212 Tlie Celebration of Mass. sit when tliey ought to stand, and some stand when they ono-hfc to kneel, the Sacrosanct Council of Mca3a, in or- der to establish uniformity, thus decreed in its twentieth canon : '^ In order that all things may be done alike in every parish, it has seemed good to this Holy Synod [to decree] that the people pour out their prayers standing '' {Summa Conciliorum, p. 35 ; Selvaggio, 8). Of course this rule did not affect the Public Penitents, who were obliged to remain kneeling during the entire time that they were permitted to be present in the house of God. The fourth Council of Carthage strictly forbade them ever to change this posture. Whenever any important prayer or lesson was to be read, and the people had been kneeling beforehand, the deacon invited them now to stand by the words, ^^Erecti stemus honeste " — that is, '^^Let us become erect and stand in a be- coming manner." During the penitential season the con- gregation were invited to kneel by saying, '' Flectamus genua," and to stand up afterwards by ^'Levate." The same custom may yet be observed in Lent and on some other occasions. The Catholic reader need not, of course, be told that during the actual celebration of Mass the priest is always standing. At Solemn High Mass he and his min- isters are allowed to sit down while the choir are chanting the ^^Kyrie eleison," *• Gloria in excelsis," and *^ Credo," but never at any other jDart of the service. Two singular instances of saying Holy Mass in a sitting posture are upon record. Pope Benedict XIY. did so in his declining years, when through great feebleness of health he could neither stand nor kneel, and the same is recorded of the saintly and ever-memoi'able pontiff, Poi^e Pius YII. Praying towards the East. — The custom prevailed very generally with the Christians of early days of turning to the east in prayer, whether at Mass or out of Mass, and the ma- jority of ancient churclies were built with a view to favor Number of Collects said in the Mass, 213 this custom. The reasons given for this practice are the following : First, because the east is symbolic of our Lord;, who is styled in Scripture the *' Orient from on high/' the *' Light," and the *' Sun of Justice." Secondly, the Garden of Eden was situated in that region, and thence did the Magi come to lay their gifts at the crib of our Lord on Christmas morning. Thirdly, according to St. John Da- mascene, when our Lord hung on the cross his back was turned to the east and his face to the west ; w^e therefore pray to the east that w^e may, as it were, be looking in his face. Fourthly, the ancients prayed in this direction, in order not to resemble the pagans, who moved in every direc- tion — now praying towards the sun at mid-day, now towards the moon, and again towards the stars ; the Saracens prayed towards the south, the Jews towards Jerusalem, and the Mahometans towards Mecca. Fifthly, it has always been looked upon as an established thing tliat at the last day our Lord, with his effulgent cross sjiarkling in tlie heavens, will come to judge mankind from the eastern quarter (see Bona, Divina Psalmodia, p. 441 ; Eiddle's Christian Antiquities, p. 795). NUMBER OF COLLECTS SAID IN THE MASS. On occasions of great solemnity the general rule pre- scribes but one Collect, but on ordinary occasions three is the number. It is forbidden to say more than seven at any time, and this number is rarely reached unless when some special commemorations are made. According to liturgical commentators, one prayer mystically represents the unity of our faith ; three are said in honor of the Blessed Trinity, and in memory of our Lord's praying thrice in the G-arden of Olives ; five commemorate his five wounds ; and by seven we are reminded of the seven gifts of the Holy Ghost (Bouvry, ii. 128 ; Durandus, Rationale Divi^i.^ p. 181). 314 Tht Celebration of Mass, Vvhatever be the number of the Collects, none others may be said unless those given in the missal. As far back as the year 416 laws were made by the Council of Milevi, in Africa, forbidding under severe censures the introduction of any prayers into the Mass except those approved of by legitimate authority. This discipline is yet strictly observed. Prayers of the Oriental Church. — The prayers used by the Orientals are much more numerous than ours, as may be readily seen from any one of their liturgies. In length, too, they far exceed those that we employ, for which reason alone the service of Mass in the East occupies nearly twice the time that ours does. The Copts generally add prayers for the favorable flow of the Nile, which is to them one of the chief sources of temporal blessings, for the entire vegetation and fecundity of Egypt depends upon its inundations.* The ^^ Oratio fluminis," or Prayer of the Eiver, is thus worded : '^Eemember, Lord ! the waters of the river, and bless and increase them according to their measure." AMEN-. At the conclusion of the prayers the server answers "Amen," a Hebrew word meaning "may it be so." The custom of thus answering amen at the end of the prayers is evidently derived from the old law, for we find it in nearly every book of the Old Testament, and it is also very common in the New. According to Cardinal Bona (Divina Psalmo- dia, p. 532), it is one of those words which the translators of the Bible left untouched, lest by rendering it in any other 6 There is an instrument for measuring the rise of the Nile in the isle of Khoda, called the nilometer, but by the Arabs Dir-d-Mekias—plEiQe of measure. According to Kalkasendas, if the river rose but twelve pikes there would be a famine ; fourteen pikes caused a year of plenty ; sixteen gave abundance for two years ; and when It reached seventeen it had attained its full limit. Great fears were always entertained of its going beyond this boundary, for a serious inundation would be the result ; and hence the earnestness with which the Copts prayed for a duo disposition of thess waters (cfr. Pococke's Travels in Egypt). The Ejpistle. 215 language but its native Hebrew its power and beauty might be lost. THE EPISTLE. The reading of the Epistle immediately follows the last Collect. To this end, instead of keeping his hands spread out as heretofore, the priest now rests them on the missal- stand, while he reads the Epistle in an audible tone. Nor is this change in the position of the hands without a mystic meaning. By it the priest is made aware of the obligation he is under of not only reading the law, but also of doing what it prescribes, the hands being indicative of labor (Eomsee, jv.- 101). The particular part of Scripture from which the Epistle is taken, as well as the Apostle's name to whom it is ac- credited, both of which form the title, are first read before the text itself ; thus, for example, " the reading of the Epistle of blessed Paul the Apostle to the Corinthians," **to the Hebrews," ^^to the Eomans," etc., as the case may be. If the lesson to be read be taken from any one of the three books, viz., Proverbs, the Canticle of Can- ticles, or Ecclesiasticus, its. title is always, " the reading of the Book of Wisdom," without any further specification, for the reason that these three books were always denominated the *^ Sapiential Writings" by the ancient Fathers (De Herdt, Sacr. Liturg., ii. No. 63). The ancient Hebrews — and the practice is yet kept up by the modern Jews — always began the reading of the Law with the forty-fourth verse of the fourth chapter of Deuteron- omy, viz., "this is the law that Moses set before the chil- dren of Israel" (Burder, Rehg. Cerm. and Customs, p. 39). Before the Epistles were in circulation, the custom of read- ing portions of the Old Testament was always observed in the early Church, as can be proved by numberless testimo- 216 TJie Celelration of Mass, liies. The Acts of tlie Apostles refer frequently to this jiracticc. But as soou as the Epistles were written the cus- tom of reading the Old Testament gradually died away, and gave j)lace to the custom which is now in vogue. St. Paul strictly ordained that his Epistles should be read in all the churches under his charge. In his Epistle to the Colos- sians, chajoter iv., he writes thus: *• And when this Epistle shall have been read with you, cause that it be read also in the Church of the Laodiceans." And at the end of his first Epistle to the Thessalonians he thus expresses himself : '^ I charge you by the Lord that this Epistle be read to all the lioly brethren." St. Justin Martyr (second century) informs us that this practice was general in his time {Aimh, 2) ; and Tertullian refers to it also {Aiwl., c. 30). In many of the churches of early days it was custom- ary to read first a lesson from the Old Testament, and then an Epistle from the !N'ew, in order to show that both the one and the other are entitled to much respect ; and that although the new law is much more perfect than the old, still the moral teaching of the latter remains yet in all its vigor. This custom is yet kept uj^ in the Mozarabic and Ambrosian rites ; and the Carthusians and Domini- cans observe it on Christmas day and its vigil. A vestige of the practice may be seen in our own missal, also, in the Masses of the Quarter Tenses — with this difference, how- ever : that instead of one lesson several are read, in order to show the aspirant for the holy ministry the necessity he is under of becoming thoroughly conversant with the law and the prophets, as well as wdth what the JSTew Testament contains ; for it was during these days that orders were conferred in ancient times, and even according to the pre- sent discipline of the Church they are yet set apart for this purpose in the majority of places in Europe (Gavantus, Tliesanr. Saer. Rit., p. 338). The Council of Laodicea, The Epistle. 217 held in the fourth century, and the third Council of Car- tilage forbade the reading of anything in the Mass which was not taken from Holy Scripture. An exception, how- ever, seems to have been made in some cases, for we see that the letters of the Supreme Pontiffs and the Acts of the Martyrs, also the letters of the bishop of the diocese, used to be read very frequently (Martene, De Antiquis ^ccl. RiHlus), With the ancient Hebrews, the Pentateuch, or Sepher Tora,^ as they called it, was held in such high estimation that they made it a practice to read as much of it on every Sabbath as would enable them to finish it in the course of a year. • For which reason they divided the entire five books into portions called parsliizoth, fifty-three or fifty-four in number, corresponding with the entire number of ser- vice days, and read one at every service. The Jews of to- day keep up this custom (Bannister, Temples of the He- Irews, p. 351). It is universally admitted, we believe, that the series and order of the Epistles read to-day in the Mass were drawn up by St. Jerome at the request of the Sovereign Pontiff Pope Damasus (Cardinal Bona, Rer. Liturg., p. 324). They were first inserted in a book by themselves, called by St. Jerome the Companion, but when plenary missals came into use the Companion was superseded by them, and in this way it lost its individuality. At High Mass the Epistle is chanted by the subdeacon in a loud tone of voice, with only one modulation at the con- • We deem it well to inform the reader at this place that the Hebrews made three great divisions of the entire Bible, which they denominated respectively Sepher Tora, or the Book of the Law — i.e., the Pentateuch ; N^ebiim, or the Book of the Prophets ; and Ketobiim, or the Sacred "Writings. This last division was what the ancient Fa- thers called Hagiographa. The reading of the Sepher Tora began at Nisan, the first month of the Jewish ecclesiastical year, and continued up to the end of Adar, the last month. Much display attended this reading. 218 The Celebration of Mans, elusion. It is chanted facing the altar and not the congre- gation, as is the case when the Gospel is chanted, because the latter, being the words of our Lord, is entitled to more respect, and, besides, it is principally designed for the in- struction of the jjeople. The custom of sitting down during the reading of the Epistle is very ancient, being evidently derived from the synagogue and early Christians (Eomsee, iv. p. 103). According to Durandus, the Epistle is read before the G-ospel on account of its symbolizing the mission of St. John the Baptist, who was the precursor of our Lord {Rationale, p. 183). Deo Gratias.— At the conclusion of the Epistle the server answers, " Deo gratias " — '' Thanks be to Grod '•' — as an evi- dence of the gratitude we ow^e to our Creator for the spiri- tual nourishment of his sacred words. According to the Mozarabie Eite, this response is made as soon as the title of the Epistle is announced. In ancient times the expression '^ Deo gratias " was in very common use among the faithful. It was, in fact, one of their principal forms of salutation whenever they met, as we learn from St. Augustine, who also tells us that the impious Donatists endeavored to turn it into ridicule. When the proconsul Galerius Maximus read out the decree, '^ Thasius Cyprianus shall die by tlie sword," the saintly bishop received the sentence by exclaiming, "Deo gratias ! " Epistle in the Eastern Church. — The practice of reading the Epistle in the Mass is also observed by all the Oriental churches, as their liturgies show us. The Copts at this place read five different portions of the Sacred Writings, each of which, in accordance with Oriental usage, they de- nominate the Apostle. These five portions are taken respec- tively from the Epistles of St. Paul, the Catholic Epistles, the Acts of the Apostles, the Psalter, ami the Evangels The Epistle. 219 (Renaudot, Liturg. Orient., i. 186). Their canons are so strict in this matter that, were a priest to omit any of these designedly, he would subject himself to excommunication ; and as the ancient Coptic, or that in which their service is carried on, is entirely unknown among the people, after the Epistle has been read in that tongue, it is again read in Arabic, the language of the day in those parts. All through the East the Apostle — as they call the Epistle — is listened to and read with a very great amount of respect. The Ambo. — Whenever there was Solemn High Mass, which was the case nearly always in the early Church, the Epistle used to be chanted, not in the sanctuary as now, but from an elevated lectern or puljoit known as the Ambo, from the Greek ava/3aivGj — anahaino, I ascend — placed generally in the nave of the church. In some places there were as many as three appurtenances of this kind : one for the read- ing of the Epistle, another for the reading of the Gospel, and the third for the Prophecies. Specimens of these may yet be seen in that ancient church at Rome known as St. Clement's. Though many churches possessed two of these amboes, one set apart for the chanting of the Epistle, the other for the chanting of the Gospel, still the general rule was to make one ambo serve for both these purposes ; and w^e find but one employed in the great church of Holy Wisdom at Constantinople, which all regarded as the most l^erfect temple of worship then in existence. Material of ivMch the Amboes tuere made. — The material as well as the workmanship of the amboes varied, of course, according to the means of the church. Some were plain and made wholly of wood, while others were formed of the costliest materials. That in the Church of Holy Wisdom was constructed of pure alabaster, and enriched with columns of silver and gold sparkling with gems (Xeale, ffohj Eastern Churchy i. 203). The celebrated 220 TJie Celebration of Mass. ambo of the ancient Cathedral of Durham, in England, was made of solid brass, and so beautifully finished was it that persons came from afar to see it. It is described in the Ancient Monuments of Durham as having a gilt peli- can, feeding its young with blood from its breast. These annals describe it as the ^^goodlyest letteron of brass that was in all the countrye " ( Church of Our Fathers, yoI. iii. 191). (The reference in the figure of the pelican is to a vision had by St. Gertrude, where our Divine Lord ap- peared to her in the form of this bird with his Precious Blood flowing from his Sacred Heart for the nourishment of mankind. The pelican is said to open its breast with its bill when all other means of feeding its young fail, and keep them from utter starvation by administering its life-blood for their food.) Many of the ancient amboes had curious figures engraved and constructed upon them. In some the Archangel St. Michael with the last trumpet could be seen ; in others a huge eagle with its eyes turned aloft, to signify the sublimity of the Word of God. This was generally the device used in the Gospel ambo. But the ambo was not exclusively used for the Epistle and Gospel. Sermons were preached from it sometimes, and in the churches of Egypt it was thence that the an- nouncement regarding the time of Easter and the other movable feasts was made. The ambo was also the place where the diptychs were read ; and at Constantinople it was there that the emperors were generally crowned (Neale, Holy Eastern Church, i. 205). Although these ancient appurtenances have long been discontinued, traces of them may yet be seen in some of the European churches, particularly in those of Kome. At Lyons, too, not only are amboes seen, but the old custom of chanting the Epistle and Gospel from them is still strictly observed. The Gradual 221 THE GRADUAL. After the Epistle comes the Gradual, so called not, as some suppose, from the steps of the altar — for it was never read from these — but i-ather from the steps of the ambo, which was the place always assigned it. The Roman Ordo is very explicit on this point. *^ After the lesson has been finished," it says, 'Het those who are going to sing the Gradual and Alleluia stand on the lower step by the pul- pit" (i.e., the ambo). The remarks of Cassander regarding this are to the same effect. *^ The responsory," says he, *^ which is said at Mass is called, in contradistinction to the others, the Gradual, because this is sung on the steps, the others wherever the clergy please" (Bona, p. 325). It is called a responsory from the fact that it is a kind of reply to the Epistle, after which it is sung to stir up tlie hearts of the people to the salutary truths the latter con- tains (Kozma, p. 178). The principal literal reason for introducing singing at this place was to keep the attention of the people from flagging in the interval that elapsed while the procession for the chanting of the Gospel was forming (ibid., and Eomsee, iv. 105). • The Gradual is made up of two verses taken from the Psalms or some other part of Holy Scripture, followed by an Alleluia repeated twice, to which is added another verse with one Alleluia at the end of it. Alleluia. — Alleluia is a Hebrew word translated generally by "praise the Lord." Its precise derivation is '^allelu," to praise with jubilation, and " Jah," one of the names of the Almighty. This sacred word was held in so much es- teem by the early Christians that it was only pronounced on very solemn occasions. St. Jerome tells us in his twenty- seventh Epistle that in a convent founded at Jerusalem by the pious St. Paula it used to be the signal for assem- 22'Z The Celebration of Mass, bling all the nuns to their exercises of devotion. To this end it used to be chanted along the corridors several times in a loud tone of voice/ St. Anselm, Archbishop of Canterbury from 1093 to 1109, held a strange opinion regarding tiie origin of this word. According to him, it belonged to no language upon earth, and could not be properly rendered into any one, but was altogether angelic in its formation. Cardinal Bona, wondering at this strange deception, humorously writes (Divina Psalmodia, p. 511) : " Omnis homo aliquid hu- manum patitur, et quandoque bonus dormitat Homerus " — that is, ** Every man has a little of the frailty of human nature in him ; even the good Homer sometimes nods." During the penitential seasons and on occasions of mourning Alleluia is not said, according to the Roman Rite, but in the Mozarabic it is always said even in Masses for the dead ; and this is the rule, too, ia the Greek Church. The Tract. — When the Alleluia is not said, what is known as the Tract is added to the Gradual in its place. This Tract, which is made up of three or four verses taken from the Psalms — though sometimes the entire psalm is recited, as on Palm Sunday and Good Friday — derives its name from the Latin tr alter e, to draw, agreeably to which liturgical, writers inform us that in ancient times it used to be drawn out in a slow, measured tone without any interruption what- ever on the part of the choir (Romsee, i\-. 105; Durandus, Rationale, book iv. chaj). xxi.) ' According to St. Jerome, Aloiglity God was known to the ancient Hebrews under ten different names, viz. : "El"or"Al," the Strong One; "Eloah," the Adorable ; " Adonai " (plural of Adon), the Great Lord ; " Tsabaoth," God of Hosts ; " Jah," the Ever- Living ; "Nghelion," the Most High ; "Elohim," Gods (plural form — suggestive, as some maintain, of the Blessed TrinitjO ; " Havah," He wJio is ; " Shaddai," the All Mighty ; and " Jehovah," or He who is, was, and will be. This last name the Jews would never pronounce, out of the great respect they had for it, but would always use Adonai in its stead. ^ Sequences, 223 SEQUENCES. On particular occasions of the year there are added imme- diately after the Gradual certain rhythmical pieces of com- position called by the several names of Proses, Jubilations, iind Sequences. They are denominated Proses because, though written like verse, yet they are destitute of the quali- fications that are looked for in regular metrical composi- tions, for they are formed more with a view to accent than quantity — a very striking characteristic of the poetry of the early ages of the Christian Church. The name Jubilations was given tliem from their having been for the most part employed on occasions of great solemnity and rejoicing ; and that of Sequences j or Sequels, from their following the Alleluia (Bona, p. 326). Formerly it was customary to pro- long the singing after the last note of the Alleluia for quite a considerable time, without using any words what- ever, but merely the notes themselves. This was what re- ceived the name of the Pneuma, or breathing ; and, strictly speaking, it was the origin of what we now call Juhila- turns or Sequences {ihid.) For a considerable time every Sunday in the year, except those of the penitential season, had a Sequence of its own, as may be seen from any ancient missal, and the, rite ob- served at Lyons keeps up this custom yet. But as a great deal of abuse crept in on account of having to use such a multiplicity of Sequences, and as many were carelessly written, the Church thought it well to subject the en- tire number to a rigid examination, and retain only those which were remarkable for their rare excellence. The principal step in this matter was first taken by the Coun- cil of Cologne, held in a,d. 1536, and its measures were seconded by that of Eheims in 1564 ; so that of the entire number which obtained in the Church up to these dates five only were deemed worthy of a place in the Mass, viz.: 1, 224 Tlie Celebration of Mass. the ^* Victimse Paschali/' proper to Easter; 2, the "Yeui Sancte Spiritus," proper to Pentecost ; 3, the *' Lauda Sion," proper to Corpus Ohristi ; 4, the *' Stabat Mater/' proper to the Feast of the Seven Dolors of B.V.M. ; 5, the '' Dies Irse/' proper to Masses for the dead. In addition to these it may be well to add that which the Friars Minor were allowed to retain on the Feast of the Holy Name of Jesus, the first lines of which begin thus (Gavantus, p. 355) : "Lauda, Sion, Saiyatoris Jesu Nomen et Amoris.'' Authors of the Sequences. — Much variety of opinion exists regarding the authors of these Sequences, but, as we are un- able to settle the question, we shall simply name those to whom they have been attributed from time to time. The first, or the ^' Victimm Faschali," is, we believe, by the viast majority of critics accredited to a monk, Notker by name, of the celebrated monastery of St. Gall, in Switzer- land, who flourished in the ninth century, and attained to much renown by his talent for writing sacred poetry. Ac- cording to some, he is said to have been the first who caused this species of comj)osition to be introduced into the Mass; and, if we are to believe Durandus, he was i .couraged in this by Pope Mcholas the Great (858-867). Others ascribe its introduction to Alcuin, the preceptor of Charlemagne. The '^Yictimse Paschali" is also sometimes attributed to Eobert, King of the Franks. '^Ve7ii, Sande Spirilus,'^ — This beautiful hymn is gene- rally accredited to the Blessed Hermann, usually styled Con- tr actus, or the Cripple, from the deformity of liis limbs. As the early history of this remarkable man is very interesting, we presume that the reader will not think it amiss if we give a brief sketch of it, as it bears much upon our subject : "Hermanhus Contractus, the son of Count Weringeu, in Sequences, 225 Lironia, was, at the age of fourteen, sent to the monastery of St. Gall to be educated. He was lame and contracted iu body, and made little progress in learning on account of his slowness of mind. Hilperic, his master, seeing how bitterly he bewailed his misfortunes, pitied him, and advised him to apply himself to prayer, and to implore the assistance of the Immaculate Virgin, Mother of God. Hermannus obeyed his master, and about two years after thought he saw the holy Virgin one night whilst he was asleep, and that she thus ad- dressed him : * good child ! I have heard your prayers, and at your request have come to assist you. Now, there- fore, choose whichever of these two things you please, and you shall certainly obtain it : either to have your body cured, or to become master of all the science you desire.' Hermannus did not hesitate to prefer the gifts of the mind to those of the body, and such from this period was his pro- gress in human and divine science that he was esteemed the most learned of his contemporaries. He excelled them all in philosophy, rhetoric, astronomy, poetry, music, and theology ; composed books upon geometry, music, and as- tronomy, the eclipses of the sun and moon, the astrolabe, the quadrant, the horologue, and quadrature of the circle ; wrote commentaries on Aristotle and Cicero ; translated some Greek and Arabic works into Latin; composed a chronicle from the creation of the world to the year 1052, a treatise on physiognomy, and several hymns, amongst which the 'Salve Eegina,' 'Alma Redemptoris,' and 'Veni, Sancte Spiritus ' are enumerated. He died in 1054, aged forty-one years" (Dublin Revieio, vol. xxx., June, 1851; Gavantus, ii. p. 166). The ''Veni, Sancte Spiritus" is also ascribed to Pope Innocent III., to St. Bonaventure, and to Robert, King of the Franks. ^^ Lauda Sion." — All are unanimous in ascribing this to the ''Angelic Doctor," St. Thomas Aquinas, who, at the re- 226 The Celehration of Mass, quest of Pope Urban IV., composed it for the solemnity of Corpus Christi, of wiiicli we have already spoken at lengtli. ^' Stahat Mater. ''^ — A good deal of dispute -has arisen regarding the author of this sublime production, some as- cribing it to Pope Innocent III., some to Jacoponi (1306) — sometimes called Jacobus de Benedictis, a Franciscan monk — and others to St. Bonaventure. We follow the majority, however, in ascribing it to Pope Innocent III. To our mind Jacoponi's claims to this hymn are not very strong ; and if there were no other reason to justify our opinion but that founded on his hymn for Christmas morning, beginning with " Stabat Mater speciosa Juxta foeniim gaudiosa Dum jacebat parvulus," we think that would be sufficient. "Dies Irce.''^ — The authorship of the '^Dies Irae" seems the most difficult to settle. This much, however, is certain : that he who has the strongest claims to it is Latino Orsini, generally styled Frangiimni, whom his maternal uncle, Pope Nicholas III. (Gaetano Orsini), raised to the cardinal- ate in 1278. He was more generally known by the name of Cardinal Malabranca, and was at first a member of the Order of St. Dominic (see DuMin Review, vol. xx., 1846 ; Gavantus, Tliesaur. Sacr. Bit., p. 490). As tliis sacred hymn is conceded to be one of the grandest that has ever been written, it is but natural to expect that the number of authors claiming it would be very large. Some even have attributed it to Pope Gregory the Great, who lived as far back as the year 604. St. Bernard, too, is mentioned in connection with it, and so are several others ; but as it is liardly necessary to mention all, we shall only Seqiiences. 22? say that, after Cardinal Orsiiii, the claims to it on the part of Thomas de Celano, of the Order of Franciscans Minor, are the greatest. There is very little reason for attributing it to Father Humbert, the fifth general of the Dominicans, in 1273 ; and hardly any at all for accrediting it to Augus tinus de Biella, of the Order of Augustinian Eremites. A very widely circulated oi^inion is that the *^Dies Irae" as it stands now is but an improved form of a Sequence which was long in use before the age of any of those authors whom we have cited. Gavantus gives us, at page 490 of his The- saurus of Sacred Rites, a few stanzas of this ancient Se- quence, which we deem well to place before the reader : *' Cum recorder moritiirus, Quid post mortem sim futurus , Terror terret rae ventunis, Quem expeeto non securus : Terret dies me terroris. Dies irse, ac furoris, Dies luctus, ac moeroris, Dies ultrix peccatoris, Dies ira?, dies ilia," etc., etc. As late as 1576 tlie ** Dies Irae" w^as forbidden to be said by the Dominicans of Salamanca, in Spain. Maldonatus, also, the great Jesuit commentator, objected to its use in Masses for the dead, for the reason that a composition of that kind was unsuited to mournful occasions. Others, too, made similar complaints against it. To repeat what learned critics of every denomination under heaven have said in praise of this marvellous hymn would indeed be a difficult task. One of its greatest encomiums is that there is hardly a language in Europe into which it has not been translated ; it has even found its wav into Greek and Hebrew — into 2'4^ TJie Celebration of Mass, the former through an English missionary of Syria named Hildner, and into the latter by Splieth, a celebrated Orien- talist. Mozart avowed his extreme admiration of it, and so did Dr. Johnson, Sir Walter Scott, and Jeremy Taylor, be- sides hosts of others. The encomium passed upon it by Schaff is thus given in his own words : '' This marvellous hymn is the acknowledged masterpiece of Latin poetry and the most sublime of all uninspired hymns. The secret of its irresistible power lies in the awful grandeur of the theme, the intense earnestness and pathos of the poet, the simple majesty and solemn music of its language, the stately metre, the triple rhyme, and tho vocal assonances, chosen in striking adaptation — all combining to produce an over- whelming effect, as if we heard the final crash of the universe, the commotion of the opening graves, the trumpet of the archangel summoning the quick and the dead, and saw the King of tremendous majesty' seated on the throne of justice and mercy, and ready to dispense everlasting life or everlasting woe " (see Latin Hymns, vol. i. p. 292, by Professor March, of Lafayette College, Pa.) The music of this hymn formed the chief part of tlie fame of Mozart ; and it is said, and not without reason, that it contributed in no small degree to hasten his death, for so excited did he become over its awe-enkindling sentiments while writing his celebrated ^^ Mass of Requiem" that a sort of minor paralysis seized his whole frame, so that he was heard to say : " I am certain that T am writing this Requiem for myself. It will be my funeral service." He never lived to finish it ; the credit of having done that belQiigs to Sussmayer, a man of great musical attainments, ^n(i a most intimate friend of the Mozart family (^^uUin Review, vol. i.. May, 1836). ^ , ^^... _. ^ The allusion to the sibyl in the third line of the first stanza has given rise to a good deal of anxious enquiry ; and Sequences, 229 . so very strange did it sound to French ears at its introduc- tion into the sacred hymnology of the Church that the Parisian rituals substituted in its place the line '" Crucis expandens vexilla.*' The difficulty, however, is easiJy over- come if we bear in mind that many of the early Fathers held that Almighty God made use of these sibyls to promul- gate his truths in just the same way as he did of Balaam of old, and many others like him. The great St. Augustine has written much on this subject in his City of God; and the reader may form some idea of the estimation in which these sibyls were held when he is told that the world-re- nowned Michael Angelo made them the subject of one of his greatest paintings. In the Sistine Chapel at Eome may yet be seen his celebrated delineation of both the sibyl of Erythrea and that of Delphi. In the opinion of the ablest critics it was the first-mentioned, or the Erythrean sibyl, that uttered the celebrated prediction about the advent of our Divine Lord, and his final coming at the last day to judge the living and the dead. This prediction, it is said, was given in verse, and written as an acrostic on one of the ancient designations of our Divine Lord in Greek — viz., ix^^^, ichthnSj a fish, referring to our spiritual regene- ration through the efficacy of the saving waters of holy Baptism established by our Saviour for our sakes. The letters of this word when taken separately form the initials of the sacred name and official character of our Divine Lord, thus: ^^J" stands iov Jesus ; '' X'' for Christ; "0" for Tlieos, or God; '' T" for Tio?, or So?i ; and ''2'' for ffGOTT^p, or Saviour — ^that is, ''Jesus Christ, Son of God, the Saviour," The part of the sibyl's response which re- ferred particularly to the Day of Judgment was written on the letters of $oUr, or Saviour. It is given as follows in the translation of the City of God of St. Augustine (edited by Clarke, of Edinburgh, 1871): 230 The Celebration of Mass, '* /Sbunding, the archangel's trumpet shall peal down from heaven Over the wicked who groan iu their guilt and their manifold sorrows ; ^embling, the earth shall be opened, revealing chaos and hell, ^very king before God shall stand on that day to be judged; divers of fire and of brimstone shall fall from the heavens." There are in all twenty-seven lines. The *' Stabat Mater," too, deserves more than a mere pass- ing notice, for, in the estimation of able critics, it is one of the most pathetic hjmns ever written. Hogarth called it ''a divine emanation of an afilicted and purified spirit," and the encomiums lavished upon it by other men of genius are numberless. As far as concerns its musical merits, the chief credit is due to Pergolesi and Rossini, both of whom im- mortalized themselves in their rendition of it. The precise merits of the *' Lauda Sion " lie in this : that it is one of the most able theological exegeses that have ever been written on the doctrine of the Real Presence. Every possible objection that could be raised concerning the Blessed Sacrament is comprehended in it. Sequences of the Oriental Church. — By way of compensat- ing for the entire absence of all instrumental music from the service of the Oriental Church, sacred hymnology is made to act a far more conspicuous part there than it is with us. Not a Mass is celebrated without at least half a dozen of Troparia, as they are called, nearly all of wliich end with a doxology in honor of the Mother of God, to whom, as we have already said, the Orientals are very devout. To give the reader an idea of the intrinsic beauty of some of the Oriental Sequences, we copy the following, inscribed " for a Sunday of the First Tone." It, of course, is written and sung in Greek, and the work from which we copy it {Hymns of the Eastern Church, by Rev. Dr. Neale) ascribes it to St. Anatolius, a.d. 458. It refers to that scene on the Sea of Galilee where the disciples are out in a boat and our '' Munda cor meum.^'- 231 Lord comes to them walking upon the waters (Matthew xiv.) : •' Fierce was the wild billow, Dark was the night ; Oars labored heavily, Foam glimmered white Trembled the mariners, Peril was nigh ; Then said the God of God, 'Peace ! it is I.' Ridge of the mountain-wave. Lower thy crest ! Wail of Euroclydon, Be thou at rest ! Sorrow can never be, Darkness must fly, "Where saith the Light of Light, 'Peace ! it is L' Jesu, DeUverer ! Come thou to me Soothe thou my voyaging Over life's sea ! Thou, when the storm of death Roars sweeping by. Whisper, Truth of Truth 1 'Peace ! itisL'" "MIJNDA COR MEUM." After the Epistle and the responses following it have been read, the priest goes to the middle of the altar, and, having bowed profoundly, recites the prayer '' Munda cor meum,^' by which he begs of God to purify his heart and lips, as he did those of Isaias of old, in order that he may announce the good truths of the Gospel in a befitting manner. In the meantime the missal is removed by the server from tlie 23:2 The Celebration of Mass, Epistle to the Gospel side, and so placed that the priest may be a little turned towards the congregation while reading it, and this to preserve a vestige of the ancient custom of reading the Holy Evangel from the ambo in the hearing and sight of all. The literal or natural meaning of removing the missal at this place is that the Epistle corner of the altar may be entirely free for receiving the gifts presented and placed there by the people at the OSertory, and to make room for the paten, which in former times was much larger than it is now (Eomsee, iv. 107 ; Kozma, p. 182). Mystically, this ceremony is intended to remind us of the translation of the word of God from the Jews, represented by the Epistle side, to the Gentiles, represented by the Gospel side, in accordance with what is said by SS. Paul and Barnabas in the Acts of the Apostles (xiii. 46) : '' To you it behoved us first to speak the word of God ; but because you reject it, and judge yourselves unworthy of eternal life, behold we turn to the Gentiles." The bringing back of the missal afterwards denotes the final return of the Jews to Chris- tianity at the preaching of Enoch and Elias (Durandus, Rationale, p. 195). We haye said that the Missal is placed at the Gospel side, a little turned towards the congregation, and that this is with a view to preserve a vestige of the ancient practice of reading tiie Gospel from the ambo. As it may be objected that the Epistle, too, was formerly read there, and why not now be read as the Gospel is ? we reply by saying that whenever the Epistle was read from the ambo it was always from an inferior stand to that set apart for the Gospel, generally from the steps themselves, and always facing the altar ; for it was not, at its introduction into the Mass, designed so much for the instruction of the people as the Gospel was, nor did it ever occupy the same place of The Gospel 233 honor, although the honor shown it was very great (Mar- tene, De Antiquis Eccl, Ritihus, f. 24). THE GOSPEL. When the priest has arrived at the missal after the prayer **Munda cor meum," lie pronounces in an audible tone the salutation, " Dominus vobiscum," without, however, turn- ing to the people — for he is partly turned already — and then announces the title of the Gospel he is going to read. To- gether with doing so he makes the sign of the cross with his thumb on tlie missal itself at the beginning of the Gospel, and then upon himself in three separate places — viz., on the forehead, mouth, and breast respectively. That made upon the book is intended to teach us that the Holy Gospel contains the words of Him who died upon the cross for oui salvation ; that made upon the forehead is intended to remind us that Ave must never be ashamed of the Word of God, for our Lord himself says : " He who is ashamed of me and of my words, of him shall the Son of Man be ashamed when he shall come in his majesty" (Luhe ix. 26) ; and the cross upon the breast reminds us of the holy ad- monition in the Canticle of Canticles : " Put me as a seal upon thy heart " (chap, viii.) (For other mystical mean- ings see Durandus, p. 202. ) When the priest has announced the title of the Gospel, the server answers : ^^ Gloria tibi, Domine" — Glory be to thee, Lord — and the congregation sign themselves after the manner of the priest. The re- sponse, " Glory be to thee, Lord," is made to thank God for the spiritual blessings contained in the holy Gospel. The Acts of the Apostles, chap. xiii. 48, tell us how the Gentiles glorified the word of God, and expressed their heartfelt thanks to SS. Paul and Barnabas for having brouoht them the salutary truths which the Jews rejected. Standing up at the Gospel. — At the reading of the Holy 234 The Celebration of Mass, Gospel all stand up out of respect for the sacred words of our Divine Lord, as well as to testify their readiness to fol- low out all that the Gospel teaches. This custom is very ancient, as we find the Jews observed it when Esdras the Scribe read them the Law after the return from the Babyr Ionian captivity (2 Esdras^ viii. 4). When the custom was in vogue of bringing staves to church for the purpose of leaning on them during certain parts of the service, their use was never permitted during the reading of the Holy Gospel. They were at that time to be put aside, and with them all insignia of royalty, such as sceptres, crowns, and things of tliat sort, in order that all might appear in the humble posture of servants before the Lord (Bona, p. 328 ; Komsee, p. 114). Certain military knights, and among others the Knights of St. John/ were accustomed to un- sheatli their swords at this place, as evidence of their readi- ness to defend the interests of the sacred words even unto the shedding of blood (Bona, iMd.) When the priest has finished reading the Gospel he kisses the sacred text out of reverence for the words of our Lord — for the Gospel is pre-eminently ^^ Christ's Book," as it used to be styled in ancient times — and as he j^erforms this act he says: "Li virtue of the evangelical words may our sins be blotted out." The Carthusians kiss the margin of the mis- sal instead of the text itself. Should some great dignitary 8 The Knights of St. John, established first at Jerusalem about the year 1098, were also kno^^^l by the several names of Hospitalers, from the fact that their first house was a hospital specially built for the care of the sick ; Knights of Efiodes, from their temporary residence in that island ; and Knights of Malta, from their last stronghold at Malta, in the Mediterranean Sea. They exist no longer as a distinctive military body, but several yet bearing the name, and obser\-ing to a great extent their original vows of poverty, chastity, and obedience, may be met with throughout Italy, Eno'land, and other parts of Enrope, and their honorary grand-master has a right to the high title of " Most Eminent." Their patron saint is St. John the Baptist ; and their badge a white cross, with eight points in it, in memory of the eight beatitudes (see Lives of the Saints, vol. i. 571, note ; Ferraris. BiUiotheca ; Knights of Malta, bp Taaffe). The Gospel 235 be present in the sanctuary, it is the rule to present him the book first, in which case the priest celebrating would not kiss it at all. In ancient times not only did the priest kiss the book at this stage of the Mass, but every member of the congregation did so (Bona, p. 329). In the Sarum Eite a special codex was set apart for this purpose ( Churcli of Our Fathers, iii. 192). The custom of kissing documents of im- portance is very ancient, and prevails yet in the majority of ro3'al courts, especially in those of the East. Those that come direct from our Holy Father the Pope are always shown this mark of respect ; and that the pious practice of kissing not only the book of the Gospels, but almost every utensil in the house of God, even the very door-posts and pillars, was generally observed by the primitive Chris- tians v/e learn from numerous sources (Riddle, Christian Antiquities, p. 739 ; Life of Cardinal Ximenes, by Hefele, p. 87). At the conclusion of the Gospel the server answers, " Laus tibi, Christe" — '-Praise be to thee, Christ ! " — but in the Mozarabic Rite the old custom of answering ^^Amen" at this place is yet \Q^t up (see Littirgia Mozarahica, ed. Migne). Another ancient custom — viz., that of making the sign of the cross here — is still retained by the Carmel- ites. At Solemn High Mass. — At Solemn High Mass, where the Gospel is chanted in a loud tone of voice, the ceremonies are imposing and full of deep meaning : As soon as the celebrant has passed from the middle of the altar, after the ^'Munda cor meum," to the Gospel side, the deacon receives from the master of ceremonies the book of the Holy Evan- gels, wiiich he carries to the altar with much reverence, and places in front of the tabernacle in a liorizontal position. He does not return immediately, but remains there to assist the celebrant at the blessing of the incense for the forth- 236 The Celebration of Mass, coming procession. The incense Laving been put in the censer and blessed, the deacon descends one step and recites the prayer '* Munda cor meum," at the conclusion of which he rises from his knees, and, having taken the book from the altar, kneels down with it before the celebrant and asks the latter to bless him. Having received the blessing, he kisses the celebrant's hand, and then descends to the floor, where he awaits tlie signal for the procession to move to that part of the Gospel side of the sanctuary Avhere the Holy Evangel is chanted. A full corps of acolytes with lighted candles, incense, etc., head the procession, and the deacon, walking immediately behind the subdeacon, moves in a slow and dignified manner, carrying the sacred codex elevated before his face. This is afterwards given to the subdeacon, who holds it resting against his forehead during the entire time of chanting. Having given the usual salutation of " Dominus vobiscum," and announced the title of the Gos- pel, the deacon receives the thurible, or censer, and incenses the book in three different places — viz., in the centre, at the right, and at the left. He then chants the text in a loud tone of voice, and, having finished, receives the censer agam and incenses the celebrant at the altar, who stood facing the Gospel the whole time that the deacon was chanting it. Exiiilanation. — The taking of the book of the Gospels from the altar is intended to remind us, according to Pope Innocent III., that the law has come forth from Sion, and the ivorcl of the Lord from Jerusalem ; not so much the law of Moses, but the law of the New Covenant, of which the prophet Jeremias wrote: ^'Behold the days shall come," saith the Lord, " and I will make a New Covenant with the house of Israel, and with the house of Juda. ... I will give my law in their bowels, and I will write it in then- heart, and I will be their God, and they shall be my people " (chap, xxxi.) The deacon, kneeling at the feet of the lliG Gotpel 237 priest in the manner of an humble suppliant to receive his blessing, teaches us the necessity of first asking permission to preach the Gospel, and then a blessing for the sacred work in order that it may produce the proper fruit. To take upon ourselves the heavy onus of preaching without having been divinely called to that sacred office would be to incur God's wrath, and, instead of a blessing, draw down his con- demnation. The Apostle St. Paul lays particular stress upon the necessity of receiving a special call to discharge this duty {Eomaris, chap, x.) Then, again, this taking of the book from the altar and reading it aloud in the hearing of the people forcibly recalls to mind what Moses did of old on Sinai, whence he brought down the tables of the law and read them before the chosen j)eople at the mountain's edge. The subdeacon goes before the deacon to the place where the Gospel is chanted to remind us that John the Baptist, whose ministry the Epistle, and consequently the subdeacon, typi- fies, went before our Lord, who is represented by the Gospel (Durandus, p. 199). Incense is used on this occasion to commemorate what St. Paul says (2 Cor. ii.), that we are the good odor of Christ unto God in every place. And lighted candles are employed to testify our joy at receiving the glad Gospel tidings, as well as to show our respect for Him who is the "Light of the World'' (Innocent HI., Sacrif. Miss:, p. 141). Finally, the Gospel is cliantcd at the corner of the sanctuary, with the sacred text facing the north, to show that the preaching of our Lord was specially directed against Lucifer, who said, " I will establish my seat in the north, and will be like the Most High" {Isaias ; ibid.) When, according to the ancient discipline, the Gos- pel was chanted from those elevated pulpits called amboes, it was in remembrance of that sacred admonition of our Lord to his disciples when he charged them regarding the ministry of the word. " That which I tell you in the 238 Hic Celehraiion of Mass, dark," said he, *' speak ye in the light ; and that which you hear in the ear, preach ye on the housetops " {Matthew x. ; Durandus, Rationale, p. 200). The last-named author speaks of the custom that prevailed in his day (thirteenth century) of chanting the Gospel from the eagle, referring to the ap- purtenance in the shape of this hird that used to be em- ployed in the embellishment of the ancient book-stands, and this with a view to the fulfilment of the words, '' He flew upon the wings of the wind" {Ps, xvii.) ; for the wings of the eagle are aptly compared to the wings of the wind, as that bird can fly highest of all the feathered race, and the Gospel is the highest of aU the inspired writings. For many other interesting facts about what we have been speaking the reader is referred to Durandus, chap, xxiv.. Rationale Divinorum. Respect, shown to the Gospels in Ancient Times. — The re- spect shown to the Gospels in ancient times is evinced from the fact that the sacred codex used to be bound in massive covers of gold, silver, and precious stones, as we learn from many sources. The cases, too, in Avhich the sacred volumes used to be enclosed when not in use, were made of the cost- liest materials, often of beaten gold, and the most exquisite workmanship was displayed in finishing them (Kozma, p. 105). Dr. Eock {Church of Our Fathers, iii. 31) tells us that sheets of gold, studded with large pearls and precious stones, were not thought too good to be the binding of these books, and that their printing used to be often in letters of gold upon a purple ground. At all great ecclesiastical meetings the holy Gospels were assigned a very conspicu- ous 2:)osition. At tlie General Council of Ephesus, held in the Church of St. Mary in that city a. D. 431, the book of the Gospels was placed upon an elevated throne in view of all the assembled Fathers (Bona, p. 329). At a Solemn High Mass celebrated by the Pope the Epistle and Gospel The Gospel 239 are first chanted in Latin, then in Greek, to express the union of the two churches (Kozma, p. 183). The Gospel in the Oriental Church. — The ceremonies at- tending the reading of the Gospel in the East resemhle our own very closely. In the Liturgy of St. Chrysostom the deacon, kneeling down at the feet of the celebrant before the procession moves, asks the customary blessing in these words : *^ Sir, bless the preacher of the holy Apostle and Evangelist N." (here the name of the Gospel is mentioned) ; then the priest, making the sign of the cross upon him, says : ** May God, through the preaching of the holy and glorious Apostle and Evangelist N., give the Avord with much power to thee, who evangelizest to the accomplishment of the Gospel of his beloved Son, our Lord Jesus Christ." After this the procession moves to the ambo, and everything goes on much in the same way as with ourselves at Solemn High Mass. With the Abyssinians, the deacon makes a cir- cuit of the entire church at this phice, saying with a loud voice as he goes along : '^ Arise ! hear the Gospel and the good tidings of our Lord and Saviour Jesus Christ." This circuit is intended to signify the promulgation of the Gos- l^ol by the Apostles throughout the entire globe, in accord- ance with the sacred text, " Their sound has gone forth into every land, and their words unto the end of the world " (Ps. xviii. 5). The Copts, instead of making the circuit of the church in this way, go around the altar in a procession, headed by an immense number of acolytes and other ministers bearing torches and incense. The display is very imposing. After the Gospel has been chanted it is first kissed by the clergy, it is then covered with a silken veil and presented to be kissed by the people (Eenaudot, Liturg. Orient., i. 190). It is customary also with the Coptic prelates, should any be present, to put aside their mitres and crosiers at this time, 2-U) The Celebration of Mass. and remain slightly bowed down during the entire chant- ing. The Greek bishoiDS, besides rising uj? to hear the holy Evangel, also put aside their omopliorion,^ testifying there- by, according to St. Simeon of Thessalonica, their total sub- jection to the Lord (Groar, EuclioL Grcec, p. 223). • The omophorion of the Greeks serves the same end as our pallium, only that it is common to every bishop, instead of being restricted to archbishops, as with us. Like the pallium it is made of wool, but is much broader, and, instead of hanging down freely, is fastened round the neck in a knot. It is usually ornamented with silver and silken threads, and symbolizes the " Lost Sheep " (Neal^, Holy Eastern Church, i. 312 ; Eomanofi, Greco-Bvssian Church, p. 400). CHAPTER XXII. THE SERMON. According to the present discipline of the Church, regu- lated in a great measure by the General Council of Trent, it is required that at every parochial Mass on Sundays and holydays of obligation a sermon touching the great truths of our holy faith should be preached to the people. To do this the more effectually it is recommended to follow the line of thought expressed in the Gospel of the day, as it is the wish of the Church that this portion of the sacred writings should be carefully expounded and developed in all its bearing. The custom of thus preaching at Mass is of the highest antiquity, the ablest critics maintaining that it is of aposto- lic origin ; and the Holy Scriptures themselves would seem to warrant this assertion. St. Justin Martyr (a.d. 167) tells us in his Apology, i. 67, that it was the practice in his day to read portions of the Sacred Scriptures first in the assemblies of the people, and then explain their application and meaning afterwards. The ancient Hebrews always preached to the people after the reading of the Seplier Tora, or book of the Law (Bannister, Temples of the Hehrews, p. 351). WHOSE DUTY IT WAS TO PREACH. Whenever the bishop presided, as used to be the case in nearly all the cathedral churches, the duty of preaching 241 243 The Sermon, devolved upon him. This duty was, indeed, regarded in early times as so peculiar to a bishop that whenever a priest addressed the people in any public church it was looked upon as a sort of great concession and favor. '* Episcopi proprium munus," says St. Ambrose {De Off. Sac, lib. i. c. i.), '^ docere j)opulum" — '^Itis the peculiar office of the bishop to teach the people " ; and St. Chrysostom, com- menting on this faculty, says that the bishop who does not possess it should be deposed from his office {Horn, x. in I. Ep. ad Tim.) During the prevalence of the early heresies, the greatest care was taken to see that no one should ascend the pulj^it unless he possessed the rarest qualities as a preacher and theologian. This was especially the case when the heresy of Arius broke out. So dangerous was this considered to be that it was thought well all through the East to confine preaching solely to bishops, and forbid priests under severe penalties to take upon themselves this task. The Council of Chalcedon (a.d. 451), as is well known, interdicted preach- ing to monks, on account of the fall of Eutj^ches, one of the heads of this body {Comment, in Pontif. Romamim, Cata- lani ; MiihJbauer, i. 133). LAYMEN" ALLOWED TO PREACH. Although the ancient Fathers were very strict on the sub- ject of preaching, and always insisted on having it entrusted to men of tried ability and worth among the higher grades of the hierarchy, still we find a little relaxation of this rigor in certain rare cases ; for not only did members of the in- ferior orders of the clergy discharge this duty, but even those who were not ranked among the clergy at all. The celebrated Origen, as we learn from Eusebius, preached fre- quently in Jerusalem while yet a layman ; and we are assured by the same author that this permission was also granted on Posture of the Preacher, 243 certain occasions to Constantine the Great {De Vita Const., lib. iv. c. xxix.-xxxiv.) DEPORTMENT OF THE PEOPLE DURING THE SERMON. The behavior of the people during the sermon was nearly always of the most edifying kind. Sometimes a little inat- tention or carelessness would be observed in some, while others in rare instances might be seen engaged in frivolous conversation. Whenever this was noticed it was the duty of the deacon to stand up i\\ the sanctuary and call for at- tention and order by exclaiming : '^Silentium habete !" — *^ Keep silence." St. Ambrose had frequent occasion to give this order at Milan, and many bitter complaints did he make of the people of that city for their want of propriety in this respect. POSTURE OP THE PREACHER. As a general rule, the preacher stood while delivering his sermon, and this generally in the sanctuary. The custom of preaching from the ambo, where the Gosj)el used to be read, is said to have been introduced by St. John Chrysos- tom (Socrates, Hist. Eccles., lib. vi. c. v.; Sozomen, Hist, Eccl., viii. V.) When, through feebleness of health or other causes, the preacher could not stand, he was allowed to sit upon a chair. This practice was often resorted to by St. Augustine in his declining years, and many of the early Fa- thers rather favored it, even when there was no special need of having recourse to it, in memory of our Lord's Sermon on. the Mount. Bishops of the present day observe this prac- tice yet in many places. But, whether the preacher stood or sat, the general rule was, as we learn from St. Gregory Nazianzen, Eusebius, and St. Chrysostom, that the people of the congregation should stand. Whenever the preacher said anything that deserved special approbation slight indi- 244 The iSernio)i, cations of appreciation used to be manifested, such as bow- ing the head, making gestures Avith the hands, sometimes even clapping the liands or waving the garments. The j)eople were so carried away upon one occasion by the gol- den eloquence of St. Chrysostom that they cried out with one acclaim : " Thou art worthy of the priesthood ; thou art the thirteenth apostle ; Christ liath sent thee to save our souls" (Riddle, Christian Antiquities, p. 455). The custom of offering up a short prayer before the ser- mon was observed by the early Fathers. Sometimes* this was nothing more than an ejaculation or a salutation to the people, under such forms as ^* Peace be to you," "May God bless you," *^ The Lord be with you " {ibid.) The cus- tom now in vogue in many countries, especially in France, of saying a "Hail Mary," or some other prayer to Our Blessed Lady, was introduced by St. Vincent Ferrer in the fifteenth century as a protest against the indignities of- fered the Mother of God by the heretics of that time (see Manahan's Triumph of the Catholic Church), Regarding the delivery of the sermon the ancient Fathers were very exact. Earnestness on the part of the preacher and sympathy with his people were looked upon as the great redeeming features of every discourse. Too much gesticula- tion was always severely reprehended ; and if the preacher manifested any signs of levity in the pulpit, or indulged in any actions which were not considered entirely in keeping with the dignity of the place and occasion, he was at once commanded to desist, and silence was imposed upon him ever afterwards. It is said of the heretic Paul of Samosata that he carried gesticulation so far as to stamp the pulpit with his feet, beat his thighs with his hands, and act while preaching in a most unbecoming manner, for which reason the Council of Antioch, in a.d. 272, bitterly complained of him to Pope Dionysius, the reigning pontiff. Influence of the DisciiMne of the Secret on Preaching. 24j IN^FLUENCE OE THE DISCIPLINE OF THE SECRET 01^ THE PREACHING. We wish here to call the particular attention of the reader to a fact which is too often lost sight of in treating of the customs of the early Church. We refer to the DiscipUna Arcani, as it was called, or the Discipline of the Secret, in virtue of which the principal mysteries of our holy faith and the nature of many of the public prayers of the Church were carefully concealed from all who were not considered as be- longing to the household of faith, and this with a view to follow out to the letter that sacred admonition of our Divine Lord himself, viz. : not to *^ cast pearls before swine or give what was holy to dogs." '^The mysteries," says St. Athanasius, " ought not to be publicly exhibited to the un- initiated, lest the Gentiles, who understand them not, scoff at them, and the catechumens, becoming curious, be scan- dalized " {ApoL contra Aria^i., p. 105). The caution which was to be observed during the preva- lence of this discipline — which, as we have said in another place, lasted during tlie first five centuries — influenced the preachers of those days very considerably, from the fact that tlieir audiences were often made up of Jews, Gentiles, pagans, and others who were wholly ignorant of the nature of our belief, and who would, had they but understood it in all its bearings, have made it a pretext for inciting fresh persecution. This accounts for the thick veil of mys- tification that hung over many of the sermons of the early Fatliers, and for the abruptness with which several of them ended. Many a time did St. Chrysostom break off his discourse with some such expression as this : '' The initiated know what I mean." This he would do if he saw any per- sons in the audience who did not belong to the faithful. " I wish to speak openly," said he upon a certain occasion while addressing his flock, *'but I dare not on account of those 24G The Sermon, who are not initiated. These persons render explanation more difficult by obliging us to speak in obscure terms or to unveil the things that are secret ; yet I shall endeavor, as far as possible, to explain myself in disguised terms " {Horn, xl. in I. Corinth.) Tertullian, who lived in the second century under the Emperors Severus and Caracalla, says upon this subject: *'The i)i*ofane are excluded from the sight of the most holy mysteries, and those are carefully selected who are permitted to be spectators" (A^joI. adver- sus Gentes). The extreme reserve of St. Epiphanius (fouvth century) when speaking upon the Blessed Eucharist is very remark- able. Lest he might make use of the slightest expression that would be calculated to excite the curiosity of the unini- tiated, he has recourse to the folloAving guarded language : ^' We see that our Lord took a thing into his hands, that ho rose from the table, that he resumed the thing, and, having given thanks, said : ' This is that of mine.'" "We should rather shed our blood," says St. Gregory Xazianzen, "than publish our mysteries to strangers '^ {Orat., pp. 35 and 4.2). 'Nor must we omit to mention that during those times swift-hand writers (o^vypdq)oi) were sent around in bands by the pagans to take down whatever they heard j)reached in the Christian assemblies. Frequent mention of these is made by Sozomen and other historians ; and, according to the testimony of St. Gregory Nazianzen {Thirty -third Ser- mon), he himself, while preaching, saw men of this kind stealing among the people and hiding, so as not to be de- tected in their work ; and when they could hear nothing worthy of noting they would fabricate something, and often make the preacher say what was farthest from his intention. St. Gaudentius (427) bitterly inveighed against this clandes- tine practice (Riddle, Christian Antiquities, p. 457). We have designedly dwelt upon this subject for the reason Dismissal of the Cafechtt?tie?is. 247 tliat Protestants are fond of saying that the early Fathers say little or nothing about the Keal Presence of our Lord in the Holy Eucharist. Let them but remember that until the sixth century it was strictly forbidden to teach this doctrine openly, in virtue of the Discipline of the Secret, and they will cease to be surprised at this prudent silence. The his- torian Sozomen had so scrupulous a regard for this sacred Discipline that he would not commit to writing the Creed framed by the Council of Nicaea in A.D. 325, for this also came under the Secret. PREACHING IX THE ORIE>s^TAL CHURCH. If we are to credit the reports of travellers and tourists, preaching in the Oriental Church has gone almost into des- uetude, at least among the schismatics ; and at this we cannot wonder when we see the superficial training that candidates for the sacred ministry there receive. Tliey are ordained in some phices upon the sole qualification of being able to recite a few prayers in addition to the Creed ; and so low is their status among the Copts that it has been found necessary to print all the rubrics of the missal in Arabic, in order that they might know what to do. (For a corrobo- ration of this statement concerning the wide-spread igno- rance among the Oriental clergy see Smith and Dwiglit, Researches in Armenia, vol. ii. p. 34 et joassim.) So careless are tlie Eussians in regard to preaching that they entrust the duty not unfrequently to the most illite- rate persons, even to laymen, and attach very little impor- tance to the ortliodoxy of the preacher's views. DISMISSAL OF THE CATECHUMEN'S. The moment the sermon was ended, or, in the absence of a sermon, at the end of the Gospel, the catechumens were dismissed from the church, and then the Mass of the Faith- 248 The Sermon. fill began with closed door?. ^^ Ecce post sermonem/' says St. Augustine, " fit missa catechnmenis ; manefciint fide- les" — that is, "After tlie sermon the catechumens are dismissed ; the faithful will remain '* (Sermo 237). To- gether with the catechumens were also dismissed the ener- gumens, or those troubled with unclean spirits ; the lajjsecl, or those who had denied the faith openly ; public sinners whose term of penance had not yet expired ; and, finally, Jews, Gentiles, and pagans. As the going out of these caused no small commotion in the church in the early days — ^for their number was yery great — it was usual to place porters at the outer doors to see that the strictest decorum was observed, and that nothing was done out of keeping with the dignity of the place. The forms of dismissal varied with different churches. Sometimes it was, " Si quis est catechumeuus exeat f oras " — "If there be any catechumen present let him go out" — at other times, " Catechumens de- part ! Catechumens depart ! " This was vociferated seve- ral times by the deacon. For a while the phrase used to be, " Si quis non communicat det locum" — " If any one does not intend to communicate let him depart." We shall see by- and-by that all who assisted at Mass in the early days were expected to approach Holy Communion, or be considered among the excommunicated. According to the Liturgy of St. James, the form of dismissal was, "Let none of the cate- chumens remain; let none of the uninitiated, let none of those who are not able to join with us in prayer, remain ! " After which the deacon cried: "The doors! the doors! All upright ! " The Mozarabic is the only rite in the Latin Church which yet retains in divine service the appellations of " Mass of the Catechumens" and "Mass of the Faithful." ISTeither in the East nor in the West are these dismissals anything more now than mere commemorations of an ancient practice. CHAPTER XXIII. TEE CELEBRATION OF MASS, THE SYMBOL, OK CREED. Theke are few words that have a greater variety of meanings than the word symbol, but there seems to be an almost unanimous opinion that its application to the Creed has been owing to the fact that it was at its formation the joint contribution of the Apostles before their separa- tion to evangelize the different portions of the globe. In its original acceptation, coming as it does from the Greek (Xvv {sun, or syn, with or together) and ftaWoo {hallo, I throw), it means the portion subscribed by any one in- dividual towards some common fund. Thus, with the an- cient Romans the part contributed by a person in getting up a public dinner or banquet went by this name. The application, then, of the term to the Creed is very appro- priate, seeing that it has been formed, as the constant tradi- tion of the Church and the unanimous consent of the early Fathers testify, by the Apostles themselves, from whom it derives its name (Bona, Rer. LiUcrg., p. 330; Divma Psalmodia, p. 501). THE PAKT COMPOSED BY EACH APOSTLE. At the end of the Missal of St. Columbanus (an Irish samt of the sixth century) there is a very curious tract on the Creed, which, among other things, assigns the portion 349 250 TJie Celehrailo7i of Mass, composed by each of the twelve Apostles. The order is as follows : 1st, St. Peter — / believe in God the Father Almighty, Crea- tor of heaven and earth, 2d, St. John — And in Jesus Christ, his only Son, our Lord. 3d, St. James — Who was conceived hy the Holy Ghost, born of the Virgin Mary. 4th, St. Andrew — Suffered under Pontius Pilate, was cru- cified, dead, and buried. 5th, St. Philip — He descended into hell. 6th, St. Thomas — The third day he arose again from the dead. 7th, St. Bartholomew — He ascended into heaven, and sitteth at the right hand of God the Father Almighty. 8th, St. Matthew — From thence he shall come to judge the living and the dead. 9th, St. James, son of Alphaeus — / believe in the Holy Ghost. 10th, St. Simon Zelotes — The Holy Catholic Cliurch, the Communio7i of Saints. 11th, St. Thaddeus — The forgiveness of sinSi 12th, St. Matthias — The resurrection of the body and life everlasting. According to Ferraris, this analysis of the symbol was worked ont by Duns Scotns, familiarly known as the '* Sub- tile Doctor" on account of his keen intellect; but as the Missal of St. Columbanus was composed long before the thirteenth century, when Scotus flourished, it is not easy to see how he could be accredited with this w^ork. As the Creed was one of the public prayers of the Church which the catechumens were not allowed to hear, it was not recited until they had left the house of God, and prior to the Council of Nicaea it was never committed to writing, but only confided bv word of mouth. This we clearly learn CreeiJ of yictea. 351 from St. Cyril among others, who in his catechetical instruc- tions (v. 1-12, i^p. 77, 78) tlius addresses his pupils : '' This [i.e., the Creed] I wisli you to remember in the very phra- seology, and to rehearse it with all diligence amongst your- selves, not writing it on paper, but graving it by memory on your hearts, being on your guard in your exercise lest a cate- chumen should overhear the tilings delivered to you." St. Ambrose speaks to the same effect : ''This warning I give you," says he, "that the symbol ought not to be written" (Explanatio Symb. ad Initiandos). According to several authors of note, the Apostles' Creed was used in the Mass up to the year 325, when that framed by the Fathers of the Council of Nicaga superseded it, as being more explicit and complete on the dogmas of our holy faith (Gavantus, Thesaur. Sacr. Rit., p. 86). CREED OF NICvEA. This was framed in the year 325 at the General Council of Nicaea, a town of Bithynia, in Asia Minor, where three hundred and eighteen Fathers assembled at the call of Pope Sylvester for the purpose of condemning the heretic Arius, who denied the divinity of our Lord. Among the Fathers present at this famous synod, known throughout the East as the '' Council of the three hundred and eighteen," were several upon whose persons could yet be seen the wounds they had received for the faith in the previous persecutions. The great Paphnutius, Bishop of the Thebaid, was there with his right eye plucked out, and his right hand burned into the very socket of the arm, in the persecution of Maximilian. So deeply affected was thp Emperor Constantine the Great at the appearance of this saintly hero of the faith that he never took leave of him without first having kissed his wounds. Another venerable spectacle was St. Paul of [NTova Caesarea, whose two hapds 252 lite Celebration of Mass. were burned off by order of Licinius. There was present, too, the great St. Potamon, Bishop of Ileraclea, whose right eye was plucked out during another persecution. All these venerable men, old and feeble as they were, braved the perils of sea and land in order to defend the integrity of the apostolic faith against the most daring heresy tliat was ever broached in the Church. The Council; Constantine the Great, etc. — Pope Sylvester was the reigning pontiff at this time, but he did not preside in person. Vitus and Vincent, priests of Rome, and Hosius, Bishop of Cordova, in Spain, represented him. It is gene- rally believed that the last-named prelate presided over the deliberations of the Fathers ; and there is an almost unani- mous agreement among ecclesiastical historians that it was he who drew uj) the famous Creed, which the reader need hardly be told was written in Greek. Constantine the Great was present a few moments after the Fathers had assembled. When his arrival was an- nounced all rose to their feet to welcome him, and he was forthwith conducted to the magnificent golden throne pre- pared for him in the assembly-room. The emperor forbade any of his court to follow him, except those who had been baptized. The entire scene is so beautifully described by Eusebius that we cannot refrain from giving it in full : " The emperor appeared as a messenger of God, covered with gold and precious stones — a magnificent figure, tall and slender, and full of grace and majesty. To this majesty he united great modesty and devout humility, so thiit he kept his eyes reverently bent upon the ground, and only sat down upon the golden seat which had been prepared for him when the bishops gave him the signal to do so. As soon as he had taken his place all the bishops took theirs" {Vita Constan., iii. p. 10). After the congratulatory ad- dress had been delivered to the emperor, the latter in a Creed of Xiccea. 253 gentle voice addressed the Fathers. He spoke in Latin, which a scribe at his side immediately turned into Greek. At the end of the speech the articles touching the heresy of Arius were read and examined, and then the heretic himself was called to stand at the tribunal. Descri'ption of Arius. — Arius is described as tall and thin, of austere appearance, serious bearing, but yet of very fascinating manners. He is represented as a learned man, a clever and subtle logician — proud, ambitious, insincere, and cunning. St. Epiphanius called liim a perfidious serpent. What his Error really was. — Like Philo, Arius admitted an intermediate being, who, being less than God, was the divine organ of the creation of the world, like tlie gods of Plato. Furthermore, he transferred the idea of time which rules every human generation to the divine generation, and drew from that, as he himself supposed, by logical necessity, the proposition that the Son could not be co-eternal with the Father. It was precisely this that condemned him. Eegarding the celebrated word that the Fathers employed as the great w^eapon of defence against his lieresy — viz., ofxoovawi {Homoousios) — a very considerable amourit of discussion has been set on foot, owing to its different shades of meaning, for in its own langTiage it may be iifterpreted in various ways ; nor can it be proved so easily that tlie Fathers of Nicsea intended it to signify, in a theological point of view, all that it really does, for it is well known that the numerical unity of the three Persons of the Adorable Trinity was not defined until the Fourth Council of Late- ran, in 1215, condemned the opposite error of the Abbot Joachim. To translate *' Homoousios" by consul stantial is not enough without considerable explanation, for it is equally true that the Son of God is consubstantial with his Blessed Mother and with us. His consubstantiality with God the 2'h^ The Celehratmi of Mass. Father must be something higher. Neither will it do to translate it, as may be done, by tlie same being, for this would be the heresy of Sabellius, who maintained that the Eather and the Son were one and the same person, but differing in name onl3% But although it is not certain what the exact ground was that the Fathers of JSTicaea in- tended to cover by their use of Homoousios, this much we know and believe, that no better word could have been chosen under the circumstances as a crucial test for tlie heresy of Anus ; and this Arius himself perfectly un- derstood, for he moved heaven and earth to escape its force. The least ambiguous term for rendering this cele- brated word into English is co- eternal, or co-equal, as the word consuhstantial is very liable to be misinterpreted (see DuUin Revieiv, June, 1845, vol. xviii., art. *' Difficulties of the Ante-Mcene Fathers"; Alzog's Church History, vol. i., **Arian Controversy," translated by Pabisch and Byrne; History of the Christian Councils, by. Hefele, vol. i.; and Tracts, Theological and Ecclesiastical, by Eev. Dr, JS"ew- man). We must remark here that the Nicene Creed had for its basis the Apostles' Creed, and that only those clauses were added which bore upon the heresy of Arius and his heretical predecessors. Another remark, too, that it will not be amiss to make is this : that although Ariaiiism at one time shook the whole earth to its foundations, still it never formed a church of itself, as did Nestorianism and Eutychi- anism. There are thousands in the East to-day who belong to both of these sects, but not an Arian can be found any- where. We shall now give the principal clauses of the Creed that the Fathers of Nicsea inserted in their new symbol of faith, as well as the names of the principal heresies against which tliey were directed : Creed of Nicma. 255 ** Qeov akrjOivov in Qsov aXr^Oirov.'^ Deum Verum de Deo Vero. True God of True God. This was inserted against the Arians and Eunomians, both of whom denied that our Divine Lord was very God by natural property, but only in the same way in which certain classes of men are styled gods in the Scripture ; as, for instance, in the Eighty-first Psalm. '^ revvrjdsvra ov TtonjOevra,'' Genitum, non factum. Begotten, not made. This is to show that our Lord was not a creature, as some heretics implied by their phraseology, and others, such as Arius, asserted. ** '0/ioovaiov Tcp IlaTpi." Consubstantialem Patri. Consubstantial witli the Father. The ^' 6}xoov(jio?" as we have said already, was the wea- pon which prostrated Arius, for it took from him the last prop upon which his heresy rested. Besides his, there were also included in the anathema fulminated by this council the teachings of the Manichaeans, Basilians, Ebion- ites, Simonians, and those of Paul of Samosata. " 6i^ ov ra ndvra iykvBXoP Per quern omnia facta sunt. Through whom all things were made. Many of the early heretics maintained that God the Father was the maker of all things, to the total exclusion of the Son, contrary to what our Divine Lord himself says in St. .John, chapter v.: "What things soever he \i.e,, the 250 The Celebration of Mass. Father] doth, these the Son also doth in like manner." In their works ad extra, say theologians, the three divine Per- sons are concerned and united. ^' Kai aapKooOevTa, xai evaydpoonrfGarra.^^ Et incarnatus est, et homo f actus est. And became incarnate, and was made man. This was inserted against the many v,dio maintained that our Lord's body was not, strictly speaking, a real human body, and that his divinity supplied the place of a human soul. According to Cardinal Bona {Rer, Liturg., p. 331), as soon as this famous Creed was promulgated all the churches of the East adopted it ; the faithful and the catechumens were taught it ; and those who did not profess it openly were stigmatized at once as Arians. COJ^STANTINOPOLITAI^ CREED. We have just seen how Arius was condemned at Nicaea for denying the divinity of our Lord. Another great here- tic now started up, Macedonius by name, denying the divinity of the Holy Ghost, for which he was condemned at the second general council — viz., that of Constantinople, held in the year 381. This council was entirely Oriental in its nature, and only became general, or oecumenical,* by a subsequent decree of the Eoman Pontiff, or, as theologians say, ex post facto. In the condemnation of Macedonius were included also Apollinaris, Bishop of Laodicea, and Eunomius, of whom we have spoken already. As the Symbol of Faith received an additional accretion at this Council, and as it was considered a very important 5 The word csaimenical, coming from the Greek oUeia (oikeo, to dwell), in its original acceptation means habitable; but as the habitable globe is, in a certain sense, the whole world, it has in a secondary way come to mean universal or general. When the Nicene Greed became part of the Mass. 257 one at that period of the Church's existence, it was deemed advisable to construct a new Creed on the basis of the Nicene, in which the distinctive prerogatives of each of the three Persons of the Adorable Trinity would be fully set forth. The opinion is almost universal that the composi- tion of this Creed was the work of St. Gregory Nazianzen. After thi^ had been drawn up and submitted to the council for inspection it is said that all the Fathers cried out with one acclaim: *'This is the faith of all; this is the ortho- dox faith ; this we all believe " (St. Liguori, History of Heresies, i. 84). This Creed is more specific, too, than the ISTicene on the incarnation, death, and resurrection of our Saviour; for it inserts the clauses in italics of " born of the Virgin Mary,''^ *^ suffered under Pontius PUate,^^ ^^rose on the third day according to the Scriptures.^^ In its Latin form the Creed of Nic^a contains in all ninety-five words, whilst that of Constantinople has as many as one liundred and sixty-seven. The two are fre- quently confounded ; and even to-day it is believed by many that the Creed we use in tlie Mass is that which was framed at Nicaea. Strictly speaking, it is neither the Nicene nor Constantinopolitan, but the one which was prepared by the Fathers of the Council of Trent in the sixteenth century. Of course we must not be understood as saying that this council added anything new to the Creed in the way of a dogma. The changes that it made wholly respected its grammatical construction (see Ferraris, BiMio- theca, art. ^^Symb.") WHE;N" the i^ICEN"E CREED BECA^IE PART OF THE MASS. According to Eenaudot {Liturg. Orient., i. p. 200), the Nicene Creed was introduced into the Mass of the Eastern Cliurch immediately after its formation by the ^' Three 258 The Celehration of Mass. hundred and eighteen," and its recital was never inter- rupted. But it did not find its way into the Mass of the Western Church at so early a period, for the reason, given by some, that this Church never fell into any of the errors spoken of, and that, therefore, since its faith was evident to all, there was no necessity of making open profession of it. Indeed, it may be asserted without fear of contradiction tliat the i^icene Creed, strictly so called, was never recited in the Mass of the Western Church ; for when the practice of recit- ing one at all came into use, which, according to Pope Ben- edict XIV. (De Sacr. Miss., p. 46), was soon after the year 471, the Creed was not the Xicene but that of Constanti- nople. The custom of singing the Creed at Mass was not, according to the same pontiff, introduced into the Eoman Church until the time of Benedict VIII. (1012-1024), and it was only introduced then in order to gratify the most earnest wishes of Henry II., Emperor of Germany. Pre- vious to this, the Creed was simply recited. ADDITION OF THE *^' FILIOQUE." We have now come to one of the most interesting ques- tions that we possibly could be engaged in considering, and the most difficult, perhaps, that has ever been raised in the Church ; but, inasmuch as we are not writing an ecclesi- astical history or dealing with purely dogmatical questions, we think our duty will be discharged if we give the reader the leading facts of the great controversy that this celebrated clause gave rise to. We preface our remarks by correcting an error which too many have fallen into for want of a thorough examination of the case — to wit, that of ascribing the separation of the Eastern Church from the AYestern to the doctrine involved in the ^^Filioque." Every student of ecclesiastical history knows that the original cause of this separation was tlie Addition of ilie ** Filiuqnt'.'' 259 refusal on the part of Rome to acquiesce in the impious action of the Emperor Bardas, who thrust into the See of Constantinople the audacious Photius, a mere layman, in place of St. Ignatius, the legitimate bishop. This happened about the year 858, and from tliis dates the separation of the two churches.' Photius, finding that his sacrilegious act would not be countenanced at Rome, moved heaven and earth to stir up as bitter feelings as he could between the two churches, and so began to arouse the suspicions of the Greeks by representing to them that the Latins were favoring the Manichaean heres}^ inasmuch as they admitted two principles in the Deity ; furthermore, that the Latin Church, in holding that the Holy Ghost pro- ceeded from the Father and the Son, acted contrary to the express wishes and declarations of the j)i'6vious general councils, and that, in consequence, it had fallen from the faith and become heretical. The Latin Church foresaw from the beginning that the state of affairs in the Greek Church would eventually take this turn, for tlie Greeks were always hot-headed and diiJicult to manage ; but slie wisely abstained from aggravating the case by making any public parade of the '-'Filioque" until things would assume a more tranquil appearance. It is now very well understood that there never existed anything more between these churches on the doctrine in- volved in the clause in question than a mere misunderstand- ing in regard to some theological technicalities. ''The 2 To show how flckle-minclcd the Greeks were, and how very ill they bore being separated from the ^Vestcrn Church, which they well knew contained the centre of unity and the divinely-appointed teacher and expositor of all that pertained to faith and morals, they sought to be reunited no less than fourteen different times prior to the Gene- ral Council of Florence, where the last union between the two churches was effected. Unhappily for themselves, none of these unions lasted long. The Greeks returned again to their errors, and so they remain to-day, like the Jews, a spectacle to the rest of mankind 200 The Celehratmi of Mass. Greeks," says the late Dr. Brownson in an article in the Ave Maria of June, 1868, *^ never denied that the Holy Ghost proceeds from the Son as medium ; what they denied was — what they understood by the "^ Filioque ' — that he pro- ceeds from the Son as a principle distinct from the Fa- ther. . . . There was a misunderstanding- between the La- tins and the Greeks. The Latins supposed that the Greeks excluded the Son, and made the Holy Ghost proceed from the Father alone without any participation of the Son, which is unquestionably a heresy ; the Greeks, on the other hand, supposed that the Latins by their ' Filioque ' represented the Holy Ghost as proceeding from the Father and the Son as two distinct original principles, which w^as equally a here- sy." The depositions made at the Council of Florence in 1439 clearly show that both Greeks and Latins were alike orthodox on this celebrated question. When the Filioq^ue was inserted.. — The reader need hardly be told, but we think it well to call his particular atten- tion to the fact, that the early ages of the Church and those we now live in differ very widely. There were no swift ships then to cross the ocean and bear despatches from place to i^lace ; nor had such things been heard of as railroads and telegraphs. Xews travelled very slowly ; and things went on in their own way, unknown and unobserved by any save those in whose locality they occurred. That Rome, the centre of unity and ortliodoxy, always kept a vigilant watch over the whole of Christendom nobody attempts to deny ; but as Rome was often very far away, it could not be ex- pected that she would become cognizant of local events as soon as they occurred. For this reason customs were intro- duced into many remote churches and allowed to take deep root there before the Holy See even knew of their existence. The ^^ Filioque " first took rise in this way, and forced itself into the Creed without either the knowleds^e or consent of Addition of the " FiUoque.^'^ 261 Kome. The precise date at which this happened remains yet among the disputed jioints — some say in the year 400 ; others, 589. All, lioAvever, are unanimous in saying that the addition, was Jfirst made in Spain ; that thence it made its way into Francej from France it was introduced into Ger- man}^, and so continued its course until it was deemed necessary at last to authorize its "final insertion. When the Spanish Church was called upon to answer for its conduct in tliis matter, it alleged as a plea that it was necessitated to ])lace the divinity of our Lord in as strong a light as possible, in order to check the rapid strides that Arianism was making in its territories at the hands of the Goths and Visigoths, who had then almost undisturbed possession of the country, and who were avowed professors of this dano-erous heresv. As the French Church had some misgivings about the propriety of following the example of the Spanish in a matter so very delicate, a council was sum- moned at Aix-la-Chapelle, in December, 809, by order of Charlemagne, to see what steps should be taken. Pope Leo III. was the reigning pontifi at the time. The council unanimously agreed that the proper way to act was first to consult the Holy See and abide by its decision. Bernhar, Bishop of Worms, and Adelard, Abbot of Corby, were ac- cordingly despatched to the Pope with instructions to ask whether it would be j)leasing to his Holiness or not to have the Church of France, after the example of its Spanish sister, add the '^ Filiocpie " to the Creed. From the manner in which the Holy Father, Pope Leo, acted with the legates it is easy to see how displeased he was at learning that any Church should dare to tamper with the Creed without the supreme authority of the Holy See. He did not say to the legates that they might add it, nor did he say that they might not. If he said the first, he clearly foresaw the un- pleasant results that would ensue when the thing came to 362 The Celeb ralioii of J/rt6-6\ the knowledge of the troublesome Greeks, who would not hear of any intermeddling whatever with the Creed of Nicaea or Constantinople ; and if he said the second, he feared very much that the Spaniards and others might accuse him of fayoring the Arians. He evaded a direct answer by saying to the legates : *^ Had I been asked before the^ insertion took j)lace, I should have been against it; but now — which, however, I do not say decidedlj', but merely as discussing the matter with you — as far as I see both things may thus be accomplished : Let the custom of singing that Creed cease in the palace, since it is not sung in our holy Church, and thus it will come to pass that what IS given up by you will be given up by all ; and so, perhaps, as far as may be, both advantages will be secured." The legates dej^arted satisfied with this response, and Pope Leo, to evince his determination to preserve the Creed inviolate, caused two silver plates to be cast, upon Avhich he had the symbol engraved in Latin and Greek and affixed to the gate of the Church of St. Paul. Por a full and interesting account of the entire interview between the legates of Charlemagne on this occasion and the Sovereign Pontiff, the reader is requested to consult Baronius, tome ix., or Scale's HoIi/ Eastern Church, ii. p. 1163. According to some, the final insertion of the "Pilioque" was made by Poj^e Nicholas the Great somewhere between the years 858 and 8G7 ; others maintain that this was not authoritatively done until the time of Pope Benedict VIIL — that is, about the beginning of the eleventh century (see Perron e, Prcelectiones Tlieol,, iv. p. 346, note 8). It will interest the reader to know that the Uniat Greeks, or those in communion with Eome, are not required to recite the " Filioque " in the Creed at the present day, even though saying Mass in presence of the Supreme Pontiff. All that the Holy See requires of them in this matter is that they Part of ike Mass at which the Creed is JiccitecL 'Z^y-j believe in the doctrine involved in it, and be ready to make open profession of it when called upon to do so (ibid. p. 350, note 16). PART OF THE MASS AT WHICH THE CREED IS RECITED. According to the Roman Eite, the Creed is recited im- mediately after the Gospel, or after the sermon, if there should have been one. In the Mozarabic Rite it is recited just before the "' Pater :N"oster,'' in accordance with a decree of the third Council of Toledo, a.d. 589, and this in order that the people may receive the Body and Blood of our Lord in Holy Communion with hearts full of fresh faith and love {Summa Concilioriim, p. 124; Liticrg. Mozar., Migne, p. 118, note). Eastern Practice regarding its Recital. — The Armenians recite the Creed at the same part of the Mass that we do — viz., after the Gospel. In the Liturgy of St. James it fol- lows soon after the expulsion of the catechumens. It is a little further on in the Liturgy of St. Chrysostom. The Xestorians recite it close upon the Canon, and the Copts immediately before the prayer of the '* Kiss of peace." So great a veneration has the Russian Church for the Creed that the great bell of the Kremlin tolls the entire time of its chanting, and with many of the nobles of the land it is cus- tomary to have it worked in pearls upon their robes of state {Holy Eastern Church, by Neale and Littledale, p. 32). Ceremonies attending the Recital of the Creed. — With very little exception the Creed is recited precisely as the '* Gloria in excelsis.'* When the priest has come to the "et incar- natus est " he begins to incline the knee so as to touch the ground at "homo factus est," and this to recall" more inti- mately to mind the profound humility of our Divine Lord in coming upon earth for our sakes and taking our nature upon 264: The Celebration of Mass. him (Eomsee, iv. 118). Tlie Carthusians make only a simple bow of the knee at this place, without touching the ground. According to the Roman Rite, the priest says the entire Creed at the middle of the altar before the crucifix. The Dominicans begin its initial words there, but finish the rest of it at the Gospel side, where the missal is. WJien they come to the place where the genuflection is to be made they move to the middle, and, having spread out the anterior part of the chasuble on the altar in front of them, kneel down and touch the ground as we do. They then return to the missal and finish the rest there. In the Masses that are said in the Church of the Holy Sepulchre at Jersusalem — which, it is well to state, are always de Resurrectione — instead of simply saying ^'^et sepultus est," it is of obligation to add the adverb ^'hic," and say *' was buried here" by way of specification of place (Vetromile, Travels in Europe a7id the Holy Land, p. 211). TO WHAT MASSES THE CREED IS PROPER. The Creed is said on all the Sundays of the year, in memory of our Lord's resurrection on that day, and also out of deference to the Adorable Trinity, to whom Sunday, as being the principal liturgical day, is dedicated. During the rest of the week the Creed, as a general rule, is not said. Formerly it was not said on the feasts of the Holy Angels, inasmuch as they had nothing to do with it, but it is said now because they come under the ^^invisibilium omnium" (Ferraris, p. 751). It will interest the reader to know that St. Mary Magdalene is the only female saint in heaven — the Mother of God alone excepted — who enjoys the privilege of having a Credo in her Mass, and this because, in the lan- guage of the Church, she is styled ^^ Apostola Apostolorum " — the Apostle of Apostles — for it was to her, as the Scriptures testify, that our Lord first appeared after his resurrection. To what Masses the Creed is Proper. 2G5 The other occasions upon which the Credo is said are, with few exce^jtions, comprehended under the old dictum of rubricists, "' Muc non credunt." Taking the letters of Muo apart, we have ^'m," which stands for martyrs; '"u," or " V," for virgins, widows, and non-virgins; and *' c,'' for confessors, all of whom have no Credo special to them. As exceptions to this rule may be mentioned the feasts of the apostles and doctors of the Church, also those of our Lord and his Blessed Mother. With us the Creed is never said in Masses for the dead, but it is with th3 Creeks, who also on such occasions celebrate in red vestments instead of black, as is our customo CHAPTEE XXIV. TEE CELEBRATION OF 31 ASS. THE OFFERTORY. The word Offertory — from the Latin offerre, to offer — is now used in two special senses, the first, meaning the prayer called in the Missal the Offertorium, which the priest reads immediately after the Creed ; the second, all that takes place at the altar from the end of this prayer to the end of the oblation of the bread and wine. In the early ages of the Church it was customary for the people to present here bread and wine for the use of the altar, oil for the sanctuary-lamp, incense for Solemn High Mass, and ears of corn and clusters of grapes as the first- fruits of the land (Bona, ^. 332). By the third of the Apostolic Canons, nothing but what was required for the Holy Sacrifice could be placed on the altar ; all the other offerings were usually received on a side-table prepared for the purpose, and called in ancient books, and yet so styled by the Greeks, the Gazopliilacium. The Council of Trullo,^ in the year 692, forbade the offering of milk and honey. The Council of Carthage, in 397, allowed these commodities to be offered once a year — viz., at Easter — because it v/as customary at that time especially to give milk and honey to the newly baptized ; a custom which is yet almost univer- sally observed in the East. In presenting these gifts the ^ So called because the room of the emperor's palace at Constantinople where this council was held was shaped after the manner of a trulla^ or basin. It was this council that forbade the making of the cross on the pavements, lest people walking upon it may desecrate it. S66 Tlie Order in which the Ojfcrings luere Presented. 20? people usually gave in their names also, in order that they might be recorded among those for whom the priest made a special memento ; and it served, too, for determining who it was that intended going to Holy Communion on that occasion, for, as a general rule, all who presented offerings approached the Blessed Eucharist (ibid., p. 333). This ancient custom is yet kept up in many European churches, at Lyons especially ; and vestiges of it may be seen in the Masses of ordination, where the elect to orders present wax candles at this place to the ordaining bishop ; also in the Mass of the consecration of a bishop-elect, where the newly-appointed oJBfers two lighted candles, two loaves of bread, and two ornamented small barrels of wine. Accord- ing to Kozma (p. 186), this ancient custom continued, with little interruption, up to the thirteenth century, when if gave place to that in vogue to-day of receiving the p)eople's offerings in the pews throughout the church. THE OKDER IK WHICH THE OFFERINGS WERE PRESENTED. The Eoman Ordo, describing the Offertory as it was ob- served in the ninth century, tells us that the people pre- sented their gifts in a clean linen cloth, the male portion of the congregation leading the way, and the females after them with their cakes of fine flour and cruses of wine. The priests and deacons presented gifts after the people, but these were of bread simply. When the bishop was present the onus of receiving the gifts devolved always upon him. For this reason, as soon as the time for presenting them had arrived, his lordship walked over to the end of the altar- rail, followed by an archdeacon, a subdeacon, and two aco- lytes. The subdeacon, with an empty chalice, followed immediately after the archdeacon, who, upon receiving the offerings of wine from the hands of the bishop (who himself 268 The Celebration of Mass. had received them first from the people), poured them into the large chalice held by the subdeacon. The offerings of bread were handed direct by the bishop to the subdeacon, who placed them in a large linen cloth carried by two aco- lytes. When all was ended the bishop washed his hands (a custom yet observed in a Bishop's Mass), and, having returned to the altar, there received the offerings of tlie jDriests and deacons. All that remained over and above what was necessary for the immediate wants of the altar on these occasions, went into a common fund for the suste- nance of the clergy and the poor of the parish (Kozma, ibid.) A question that is not easily settled is this : Did any of the congregation approach the altar at the Offertory and l^lace their gifts upon it, instead of presenting them at the rails, as we have described ? The discipline of allowing no one inside the sanctuary but the ministers of the altar was. always very strictly observed in the Greek Church, excej^t in case of the emperors of Constantinople, in whose favor an exception was made ; and that it was strictly observed, too, in the Latin Church, at least for quite a long time, may be clearly seen from the conciliar statutes that were made con- cerning it. But that there were places and times when a re- laxation of this discipline was allowed to be made, there is every reason to believe, and it is generally understood that at least the male portion of the congregation went up with their gifts to the altar itself, but that the female portion presented them at the rails. This, certainly, was the cus- tom throughout the diocese of Orleans, in France, as we learn from tlie capitulary of Theodulf, bishop of that see. Cardinal Bona says that in course of time this whole disci- pline was so relaxed that both males and females approached the altar indiscriminately when the Offertory was at hand {Ue)\ Liturg., p. 336). Mitsic during the Offertory. 269 AJ^CIEIs^T LOCAL CUSTOMS REGARDING THE OFEERIXG OF GIFTS. As late as the sixteenth century a very singular custom prevailed in England — viz., that of presenting at the altar during a Mass of Requiem all the armor and military equipments of deceased knights and noblemen, as well as their chargers. Dr. Rock {Church of Our Fathers, ii. 507) tells us that as many as eight horses, fully capari- soned, used to be brought into the church for this pur- pose at the burial of some of the higher nobility. At the funeral of Henry YII., in Westminster Abbey, after the royal arms had first been presented at the foot of the altar, we are told that Sir Edward Howard rode into church u23on '^agoodlie courser," with the arms of England em- broidered upon his trappings, and delivered him to the abbots of the monastery {ibid.) Something similar hap- pened at the Mass of Requiem for the repose of the soul of Lord Bray, in a.d. 1557, and at that celebrated for Prince Arthur, son of Henry YII. {ibid.) MUSIC DURING THE OFFERTORY. Up to the fourth century the presentation of gifts took place in silence, but after this period the custom of singing psalms at this place, in order to relieve the tedium of the people, was introduced (Kozma, pp. 186, 187). St. Augustine alludes particularly to this custom in his works (see Retract., 1. ii. c. xi.), and a precedent for it may be seen in the old law, where the sons of Aaron, while the high-priest was offering the blood of the grape, sounded their silver trum- pets, and the singers lifted up their voices and caused the great house to resound with sweet melody {Ecclesiasticus, chap. 1.) The custom very generally prevails here to-day of singing, 270 The Celebration of Mass, instead of the Offe7'torium itself, a certain musical composi- tion called a motet, "^ in which several voices join, accom- panied by mstrtiments. These motets must be always sung in Latin, never in English, or any other language, without the permission of the Holy See. They must be character- ized, too, by gravity and dignity both as to wording and rendition, so as to be qualified to raise the feelings to a con- templation of heavenly things rather than excite in them earthly desires (Benedict XIV., 1. c, § 89). The Offertorium, according to the present disposition of the Eoman Missal, is, for the most part, very short, seldom exceeding half a dozen lines. It is generally taken from the Psalter of David, and was formerly called an antiplion, for the reason that in the Antiplionary of Pope Gregory the Great certain verses used to 1)6 attached to it after the manner of a versicle and response. Whenever the offer- ing of the gifts on the part of the people took up more time than usual, it was customary to sing the entire psalm here, or at least as much of it as would occupy the whole time that elapsed from the reading of the Offertorium by the priest to the end of the offering of gifts (Eomsee, iv. 125 ; Kozma, pp. 186, 187). The Offertoriinn common to all Masses for the dead is yet formed after the ancient manner of an antiphon, a versicle, and a response, though it is not, like the great ma- jority, taken from the psalms. In fact, it is from no part of 2 The word motet comes originally from the Latin motere, to move ; but whether this name has been given it from its moving effect upon the feelings, or from its some- what lively and more sprightly nature in opposition to the slow, measured motion of plain chant, authors are not prepared to say. Morley, in liis Introduction to Har- mony, p. 179, thus writes of it : "A motet is properly a song made for the Church, either upon some hymn or anthem, or such .'ike ; and that name I take to have been fifiven to that kind ot mnsicke, in opposition to the other, which they call ' canto firmo,' and we do commonlie call plain chant ; for as nothing is more opposite to standing and firmness than motion, so did they gi\'e the motet that name of moving, because it is, in a manner, quite contrarie to the other." The Offertorinm. 271 Holy Scripture. As this same Offertorium, on account of its strange wording, has given rise to much curious ques- tioning, some going so far as to say that the Church in- tends by it the liberation of the souls of the damned from hell, we deem it well to give it entire to the reader, and make the necessary comments afterwards : " Lord Jesns Christ, King of glory, deliver the souls of all the faithful departed from the pains of hell and the deep lake ; deliver them from the mouth of the lion, lest Tartarus swal- low them up, lest they fall into the dark place ; but let the standard-bearer, St. Michael, bring them into the holy light which thou didst of old promise to Abraham and his posterity." In a secondary way all this may be applied to Purgatory ; but to our mind the intrinsic beauty and effect of the whole prayer would be lost if this were its exclusive application. Its true explanation is this : In the very early days of tlie Church Masses for the faithful departed were accustomed to be celebrated the moment it became known that any given soul was in its last agon}^ and, consequently, past all chance of recovery. It made no difference what time of the day this happened, or whether the priest who said the Mass was fast- ing or not. The virtue of the Holy Sacrifice was then sup- posed to ascend before the throne of God simultaneously with the departure of the soul of the deceased to the tribunal of judgment, and the merciful God was besought, in consideration of this, not to condemn it to hell's flames. (The authors who say that this view may be taken of it are Pope Benedict XIV., De Sac^ofi. Missce Sacrif.; Romsee, iv. 126 ; Cavalieri, torn. iii. dec. 19 ; Grancolas, De Missis Mortuor^im, p. 536 ; Gavantus, TJiesanr. Sacr. Rit., p. 92.) A moment's consideration would enable any one to see that Purgatory never could have been directly meant by the word- ing of this Offertorium. For wha^fear, it might be asked. 272 TJie Celehration of Mass. could there be entertained of having a sonl swallowed np by Tartarus, or drowned in the ''deep lake," who was already secure in that middle state, and whose eternal happiness was certain ? The souls in Purgatory are in a state of grace, and, as there is no danger of their ever falling from it, it would be idle, nay, heretical, to pray for them as if such danger existed. To this interpretation it is sometimes objected that the entire tenor of these Masses would lead a person to suppose that the soul for whom they are designed to be offered had been some time dead ; how, then, it is asked, can this view be reconciled ? Although the ancient custom of saying these Masses when the soul was in its last agony no longer exists, still the Church has not deemed it necessary to change their wording, inasmuch as it may yet be easily veri- fied by supposing the time at which these Masses are now offered withdrawn to that very moment in the past when the soul Avas leavinsf the bodv. Instances of thus withdraw- ing from the present time, and representing an event as yet to take place which has really already taken place, is by no means uncommon in the offices of the Church. The whole of Advent time, for example, is framed upon this principle. "We pray then for the coming of the great Messias with as much earnestness as if lie were yet to appear. We ask the heavens to open and rain down the Just One. We beg of God to send ns a Redeemer, and we ask the aid of His divine grace to enable us to prepare in our hearts a suitable dwell- ing into which to receive Him. Many more examples may be cited to show that this mode of praying is by no means unusnal. St. Michael is here styled God's standard- bearer because chief of the heavenly host ; and it was to him, as ancient tradition states, that the duty of hurling Satan and the rest of the fallen angels from heaven was entrusted. He is called the " Wimred Andrei," and is irene- Tlie Offertory prope-*. 273 rally represented in art with a sliield and lance. When depicted as the conqueror of Satan he stands m armor with his foot upon the demon, who is represented prostrate in the shape of a fierce dragon. As loid of souls St. Michael holds a balance in his hand. According to an an(,'ient legend, it was he who appeared to our Blessed Lady to announce the time of her death, and conduct her afterwards to tlie throne of her Divine Son in heaven. It may interest the reader to be told that the old English coin called an angel received its name from the fact that St. Michael was depicted upon it (see Legends and Stories Illus- trated in Art, by Clara E. Hemans, p. 228). After the priest has recited the Offertorium he proceeds without delay to the Offertory proper. The chalice, wiiich had stood up to this time on the corporal in the centre of the altar, is now uncovered, and the oblation of the Host, resting on the paten, is made with the following w^ords : '^Accept, Holy Father, Omnipotent, Eternal God, this im- maculate Host which I, thy uuw^orthy servant, offer thee, my living and true God, for my innumerable sins, offences, and negligences, and for all who are present ; moreover, for all faithful Christians, living and dead, that it may avail both me and them unto salvation and life everlasting." Having finished this prayer, the priest lowers the paten, and, haviug made the sign of the cross with it over the corporal, places the Host upon the latter, near its anterior edge, where it re- mains until the time of Communion.^ He places the paten itself at his right, partially covering it with the corporal, and lays the purificator over the rest of it. At Solemn High Mass the paten is not placed here, but is wrapped up by the subdeacon in a corner of the humeral veil, and lield ' The reader must not suppose that it remains so undisturbed until the time of Communion. This would not be true, for at the consecration the priest takes it in his hands, and does so frequently afterwards. 274 The Cehhration of Mass. partially elevated by him below near the altar-rails until the end of the "Pater noster." This ceremony is intended to preserve a vestige of a very ancient rite, the explanation of which is generally given as follows: For the first six centuries of tlie Christian Church it was on the paten that the Hosts used to be consecrated and broken, and from it distributed to the people at Holy Communion. This we clearly see from the words of the Sacr anient ary of Pope Gregory the Great, to wit : " We consecrate aud sanctify this paten for confecting in it the Body oi our Lord Jesus Christ." But when this custom ceased, in order that the paten might not lie uselessly on the altar and impede the oj^erations of the IDriest (for in ancient times, as we have already stated else- where, it was of very large proportions), it used to be given m charge to the subdeacon until it was needed again. Why the subdeacon held it rather than any of the other ministers was to remind him of his office, because it was his duty to see always to the bread of oblation, as may clearly be understood from the words addressed him at his ordina- tion ; and then, again, he was more free from this part of the Mass to the time of. Communion than any of the rest in the sanctuary (see Eomsee, ii. 32, note ; Catalanus, Com- ment, in Pontif. Roinanum ; Miihlbauer, De Ordin. SuM,, i. 41). Regarding the expression '^ immaculate host," applied here to what is as yet but mere bread, enquiries are often made ; the answer to all of which is that the appellation is given solely by way of anticipation of what is going to take place at consecration. "We do not call the bread and wine an immaculate host," says Hofmeister, "but the Body and Blood of the Lord which they are changed into. Therefore, not from what they now are, but from what they are going to be, are they dignified with such a title " (Bona, Ber, Lifiirg., p. 337). The Offertory proper. 275 Having completed the oblation of the bread, the priest takes the chalice in hand and goes to the Epistle corner to receive the wine and water from the server. The amount of wine placed in the chalice on the occasion is, as a general rule, about as much as would fill a small wine-glass, and the water added seldom exceeds two or three drops. To ap- proach as nearly as possible to the proper quantit}^, and have an exact measure to go by, it is customary to use a small spoon in many places of Europe for this purpose. The wine is poured into the chalice without either a blessing or a prayer ; but as the water is added the priest makes the sign of the cross over it and recites the following prayer in the meantime : ''0 God ! who didst wonderfully form the sub- stance of human nature, and more wonderfully still regene- rate it, grant us, by the mystery of this water and wine, to be united with the divinity of Him who deigned to become partaker of our humanity, thy Son, Jesus Christ, our Lord, who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end. Amen." Liturgical writers seem to be unanimous in holding that the literal reason for mixing a few drops of water here with the wine is to commemorate what our Lord himself most probably did at the Last Supper ; for it was always customary in his time, and the custom remains yet unchanged through- out the entire East, to temper the wine, before drinking it, with a little water. A neglect of this was looked upon by the Jews as a great breach of etiquette." But besides this literal reason there are several mystical reasons for this very ancient ceremony. In the first place, as the prayer recited while adding the water implies, it is intended to remind us 4 Bannister, in his Temples of the Hebrewa, p. 233, tells ns that water was always mingled with the wine at the Feast of the Passover, and that the master of the assem- bly offered a form of thanksgiving on the occasion by using these words : " Blessed be thou, O Lord ! who hast created the fruit of the vane." ''i7ij The Celebration of Mass. of the very close union tliat exists between ourselves and our Lord — so close, indeed, that we are said to j)arrake in a mea- sure of his divinit}', as he partook of our humanity and became like unto its in all things, as the apostle says, sin alone excei^ted. Secondly, this mixture recalls to mind the blood and water which issued from our Lord's side on the cross when pierced by the spear. Thirdly, it has a reference, according to some, to Holy Baptism, in vii'tue of which we are all regenerated. The small quantity of water added on this occasion is said to be intended as a reminder of the few- ness of the elect at the last day (Gavantus, p. 199). WHY THE WATER IS BLESSED BEFOEE PUTTIXG IT IXTO THE CHALICE. It will always remain a wonder to us why the blessing of the water here has occasioned so much anxious enquiry, and given rise to an almost interminable amount of discussion, when the reason is so close at hand. It is blessed here simply because it cannot be found by itself afterwards. The wine is not blessed until immediately before the con- secration — that is, wdien the priest makes the sign of the cross over it at the word ^^benedixit." It is at this part of the Mass that the bread also receives its special blessing, and not at the Offertory. Formerly the water was not blessed at this place — and is not even now in Masses for the dead — but was let fall into the chalice in the form of a cross, a custom which we see yet in vogue with the Car- thusians. The Carmelites and Dominicans place the wine and the water in the chalice at the beginning of Mass ; the Carthusians put the wine in at that time, too, but not the water until the Offertory. The reason usually alleged for putting the wine and water into the chalice at this early stage is that sufficient time may be given for the water to be converted into the substance of the wine before consecra- Why Vie Water is Blessed before Using. 277 tion takes place. A rubric to this effect thus reads in tlie Dominican Missal: *'Tantam quantitatem aquae distillet in calicem, quag facillime tota possit in vinum converti" — "He drops as much water into the chalice as may very easily be converted, in its entirety, into the substance of the wine." Few questions gave rise to more spirited argu- mentation in the middle ages, especially towards the latter part, than that which respected the mingling of the water with the wine, as here alluded to ; some holding that the water was immediately taken up by the wine and made part of its own substance, while others maintained that the water always remained as it was, even after consecration, and was not transubstantiated at all, as the wine was. Pope Innocent III. discusses the question at full length in his treatise on the Mass, but abstains from giving any definite decision in the matter. According to St. Thomas Aquinas (par. 3., quest. 74, art. 8) and St. Bonaventure (dis. ii. par. 2, art. 1, q. 3), the water is not converted immediately into the Body and Blood of our Lord in this case, but me- diately only — that is, it is first converted into wine, and then both, as one entire body, are transubstantiated. All the Thomists and Scotists alike held this. Local Customs. — The priests of the Ambrosian Eite, in pouring the water into the chalice, say : " Out of the side of Christ there flowed blood and water at the same time. In the name of the Father, and of the Son, and of the Holy Ghost. Amen." The priests of Lyons Cathedral say : *'From the side of our Lord Jesus Christ there issued blood and water at the time of his Passion ; this is a mys- tery of the Blessed Trinity. John the Evangelist saAv it and bore witness of the fact, and we know that his testi- mony is true." In the Mozarabic Eite the formula is : "From the side of our Lord Jesus Christ blood and water nre said to have flowed ; and, therefore, we mix them, in 278 The Celehrcdion of Mas^. order that the merciful God may Youchsafe to sanctify both for the salvation of our souls." OBLATIOK OF THE CHALICE. The priest, in making this oblation, holds the chalice with both hands raised before his face while he recites the fol- lowing prayer : *MVe offer thee, Lord! the chalice of sal- vation, beseeching thy clemency that it may ascend in the sight of thy divine Majesty with the odor of sweetness for our salvation and for that of the whole world. Amen." He then lowers the chalice, and, placing it on the corporal immediately behind the Host, covers it with the pall. Up to the fifteenth century the practice was very much in vogue of placing the chalice not behind the Host, as now, but at the right of it — that is, opposite the left of the priest — and this with a view to catch the Precious Blood, as it were, as it flowed from the body of our Lord when opened by the sol- dier's spear. The tradition in the Eastern Church as well as the Western, has always been that it was our Lord's right side that was pierced on the cross, and not the left (Eock, Church of Our Fathers, i. 261 ; Translation of the Primitive Liturgies, p. 182, note 12, by Neale and Littledale). The plural form '-we offer" used in this prayer, instead of the singular ''I offer," is retained here, some say, from Solemn High Mass, where the deacon touches the chalice with his hand while the celebrant is making its oblation, and thus offers it conjointly with him (Komsee, iv. 141). Others see in the retention of the plural a special reference to the duty of the deacon — viz., of dispensing the chalice to the people when the custom of communicating under both spe- cies was in vogue (Bona, Rer. Liturg., p. 338). And as to the retention of the plural form when no deacon assists, as is the case in Low Mass, authors tell us that Pope Gregory the Great was very fond of employing the plural instead of the Oblation of the Chalice. 279 singaliir, and tlitit very likely he allowed this to stand un- touched, as he did the form '' benedicite, Pater reverende/' instead ot* '• benedic, Pater" (Le Brun, Exj^lioation des Prieres et des Ceremonies de la Messe, ii. pr-00, note a). After the oblation of the chalice the priest inclines slightly, and, placing his hands united, palm to palm, on the altar, recites the following prayer: "' In a spirit of hu- mility and with contrite heart may we be received by thee, Lord ! and grant that the sacriiice we otfer this day in thy sight may be pleasing to thee, Lord God I " The priest then becomes erect, and presently, raising, then lowering his hands, invokes the Holy Ghost, saying: '"Come, O Sanctifier, Omnipotent, Eternal God! and bless this sacrifice prepared to thy holy name." Upon saying *^ bless" he makes the sign of the cross over the Host and chalice con- jointly. This prayer affords the only instance in the whole Mass where the Holy Ghost is invoked expressly by name, for which reason some have supposed that it is God the Father who is meant ; but, as Romsee very well says, we do not apply the term come to the Father, but only to God the Son, or God the Holy Ghost, both of whom are always sent, or implored that they might come; but God the Father, who sends them, is never addressed in this way (Romsee, iv. p. 146). In many ancient missals the Holy Ghost used to be mentioned in this prayer expressly, and is so mentioned yet in the Mozarabic Rite, where the prayer of invocation thus begins: "Come, Holy Ghost, Sanctifier!" etc. 1\\ commenting on this prayer Pope Benedict XIV. says, in his treatise on the Mass, that it is addressed to the Third Per- son of the Blessed Trinity, in order that, as the Body of our Blessed Lord was formed by the power and operation of this Holy Spirit in the chaste womb of the Blessed Virgin, it may be formed anew by the same Spirit upon the altar of God {Enehiridion de Sacrif. Missm, p. 53). 280 lite Celebration of Mass. At Solemn High Mass incense is brought on the altar after tliis prayer, and the oblation, as well as the altar it- self and its ministers, are incensed. Then follows the in- censing of all in the sanctuary, and, finally, of the people of the congregation. We have not deemed it necessary to enter more minutely into this ceremony, as our book is not a treatise on rabrics. Having recited the prayer '^ Come, Sanctifier!'' the priest goes to the Epistle corner, and there washes the tips of his fingers — not of all his fingers, but only of the thumb and index-finger of each hand, as it is tijese, and these only, that are allowed to touch the Blessed Sacrament, for which reason they are sometimes called the canoni- cal fingers ; and it is they which were anointed with holy oil by the bishop when the priest was ordained. While per- forming this ablution the priest recites that portion of the twenty-fifth Psalm which begins with "I wdll wash my hands among the innocents." Besides the literal reason of this ablution, there is a beautiful mystical reason also — to wit, that in order to offer so tremendous a sacrifice as that in which the victim is none else than the Son of God himself, the priest's conscience must be free from the slightest stain of sin. *'This signifies," says St. Cyril of Jerusalem, in his fifth book of Catecliesis^ '^ that our souls must be purified from all sins and wickedness. For, as the hands are the instruments of action, the washing of them shows the purity of our desires." St. Germanus says to the same effect: "The washing of a priest's hands should re- mind him that we must approach tlie holy table with a clean conscience, mind, and thoughts (the hands of the soul), with fear, meekness, and heartfelt sincerity." It is w^orth noting here that the priest does not remain at the middle of the altar while washing his hands, but goes to the Epistle corner, and this out of respect for the Blessed Sacrament ''Orate Fr aires:' 281 enclosed in the tabernacle and for the crucifix. In case the Blessed Sacrament should be exposed, to show a still greater degree of respect, he descends one step at the Epistle side, and, standing so as to have his back turned to the wall and not to the altar, performs the ablution there. The Church is very particular in all that concerns the reverence due to the Holy Eucharist. Having performed this ablution, the priest returns to the middle of the altar, wliere, bowing down slightly, he recites the following prayer : "Eeceive, Holy Trinity! this obla- tion, which we oifer thee in memory of the passion, resurrec- tion, and ascension of our Lord Jesus Christ ; in honor of Blessed Mary ever Virgin ; of blessed John the Baptist ; and of the holy Apostles Peter and Paul, of these and of all the Saints, that it may tend to their honor and to onr salvation, and that they whose memory we celebrate upon earth may deign to intercede for us in heaven. Through the same Christ our Lord. Amen." During the first four centuries the Church was very careful in alluding to the Blessed Trinity, for the reason that she feared it might lead the pagans and infidels to suppose that slie worshipped a plurality of Gods. She wisely abstained, therefore, from addressing her public prayers to any of the three Divine Persons but the Father only. This prayer, although not of as high antiquity as some of the others, is yet very old, for we find it in the so-called Illyric Missal, sup[)osed to date as far back as the seventh century (Eomsee, p. 156). *^ ORATE FRATEES." Having finished this prayer, the priest turns round to the congregation and salutes them with "Orate fratres," or "Pray, brethren," which he continues reciting as follows : " That my sacrifice and j'ours may be acceptable to God the Father Almighty." The reason generally assigned for 282 The Celebration of Mass, only saying tlie first two words of tliis prayer in an audible tone is that the singers may not be disturbed while going through their offertorial pieces {ibid.) To this prayer the server answers, " May the Lord receive this Sacrifice from thy hands, to the praise and glory of his name, for our bene- fit also, and that of his entire holy Church." At the end the priest says ^^Amen" secretly. Although there should be none but females assisting at a priest's Mass, as is frequently the case in convents, still the form of salutation must not be changed from the masculine gender ; nor must any addition whatever be made to it by reason of the attendance of the opposite zex. In ancient times, however, such a change used to be made in some places, for we find that the Sarum Kite used to say, '^ Orate fratres et sorores" — '^Pray, brethren and sisters" ; and the form may also be seen in a Missal of Cologne ^ edited in the year 1133. THE '^ SECEET^," OR SECRET PRAYERS. Having said ^^Amen" after the server's response to the ^' Orate fratres," tlie priest, standing at the centre of the altar, reads from the missal, placed at his left (Gospel side), the prayers called " Secretag," which always correspond in number with the collects read at the beginning of Mass. As to how the term secret came to be applied to these prayers much diversity of opinion exists. According to some, tliis s The Cathedral of Cologne is the finest specimen of Gothic architecture in the world. It was begun ia 1248, and is yet in process of building. Its two nascive towers will, when completed, be each 500 feet high — that is, about 50 feet higher than St. Peter's at Rome, and 25 feet higher than the tower of the great Cathedral of Strass- burg, which ranks now as the highest structure in the world. The Cathedral of Cologne has the rare privilege of possessing the skulls of the Magi who came to adore our Lord on Christmas morning. They are preserved in silver cases studded with gems, and their names— viz., Caspar, Melchior, and Baltassar— are wrought upon them in rubies. Offertory in the Oriental Church. 283 name was given them because they were the first pra3'ers re- cited after the catechumens had been dismissed or set apart {secret i) from the rest of the congregation, the Latin origin of the word — viz., secernere — favoring this interpretation. Others say they are so called from the fact tliat they are re- cited over that part of the offerings presented by the peo- ple, according to the ancient rite, which was separated and set aside from the rest for altar purposes. The great weight of authority, however, inclines towards attributing their name to the fact that they were recited secretly — that is, jn a sort of whisper — in order not to disturb the singers, who in ancient times were stationed in the choir quite close to the altar. In order to have as little difference as possible between one kind of Mass and another, the Church has allowed many things to remain in Low Mass wliich really liad their origin in High Mass, and, as Ave have taken care to state already, the majority of Masses in the early days were of the latter kind (Romsee, p. 162 ; Enchi- ridlon Sac. Missm, ex Opere Bened. XIV., p. 55). At the end of the last secret prayer the Offertory is said, strictly sj)eak- ing, to conclude. OFFEETOEY li^ THE OEIEi^^TAL CHUECH. From what we have said in another place regarding the singular care which is taken by the Orientals in the matter of the sacrificial oblations, it will be easy to understand why the custom so long prevalent in the Western Church — viz., of receiving bread and wine from the people for altar pur- 2^oses — never gained any ground with them. The Orientals take nothing for the holy Mass except what has been first prepared and presented by their own clergy. There is, then, strictly speaking, no offering on the part of the people in the Oriental Church, but donations in the shape of money are handed in for the sustenance of the clergy. ^' Before ^84: TJte Celehratmi of Mass. they go to the Prothesis " (the cruet-table), says Dr. Covel, "to begin the liturgy, all good people who are disposed to have their absent friends, living or dead, commemorated go to them that celebrate and get their names set down there being two catalogues, one for the living, one for the dead for which they deposit some aspers, or richer presents in silver or gold, as they are able or disposed, this being a great part of the common maintenance of a priest, especially in country villages" (Xeale and Littledale, Primitive Litur- gies, p. 186, note). This offering, then, takes place in the East at the beginning of Mass, at what is called the Lit- tle Entrance, or Introit, and there is no offering whatever made at the Offertory proper. Before we j^ass on to the next portion of the Mass we beg to delay the reader here a while, in order to say a few words about certain liturgical appurtenances that were in quite general use in days gone by. We refer to the Holy Fan (Sacrum Flahellum), the Colum or Strainer, and the Comh. THE HOLT FAN. For quite a long time the custom prevailed in the Western Church, and we see it continues yet in the Eastern, of cm- ploying a fan at the Offertory, and up to the end of Com- munion, for the purpose of driving away flies and other troublesome insects from the priest and the sacred oblation. The charge of this fan was entrusted to the deacon, and its delivery to him at his ordination formed, in early days, one of the necessary things, and is still so considered in the Greek Eite. In the ancient Eite of Sarum these fans were remarkable for the beauty and costliness of their workmanship, being sometimes made of the purest silver and gold curiously wrought. In an inventory found in the Cathedral of Salis- TJiG Holy Fan. 285 bury, in 1222, a fan of pure silver is mentioned. In the great Cathedral of York there was a precious fan which ex- hibited on one side an enamelled picture of the bishop of that see ( Church of Our Fathers, iii. p. 200). Sometimes these fans were made of parchment finely wrought, and sometimes again of peacock's feathers. They had a long handle attached, which was, for the most part, made of ivory. Hano, Bishop of Eochestcr, gave a fan to his cathe- dral in 1346 which was made of precious silk, with an ivory handle {ibid.) The earliest definite account that we have of these fans is that which is furnished by the so-called AjJOstoUc Constitu- tions. These give the following directions concerning their use : " Let two deacons stand on both sides of the altar, holding a small fan made of parchment, peacock's feathers, or fine linen, and with a gentle motion let them keep away the flies, in order that none of them may fall into the cha- lice " (Riddle, Christian Antiquities, p. 603). We have said that the use of the fan is yet kept u}) by the Orientals during divine service. That employed by the Maronites is circular in shape, and has a number of little bells round its rim. It is generally made of silver or brass {Church of Our Fathers, p. 179). The Greek fan — of which Goar gives a full account, with a print on the oj^posite page, in his Euchol. Grcec, p. 136 — is made in the shape of the winged face of a cherub. In the Western Church fans were symbolic of the Holy Spirit, and the flies and other troublesome insects which the fan was made to banish were supposed to be vain and distracting thoughts (Durandus, Rationale Divinorum, iv. p. 35) . As the fan of the Greek Church resembled a cherub in shape, its motion during Mass symbolized the flitting about of these blessed spirits before the throne of God {Prim. Liturgies, by Neale and Little- dale, Introduction, p. xxix.) 28G TJie Celebration of Mass, THE STKAIJS'EE. In order to have the wine for the service of the altar wholly free from, all manner of imi^urity, it was customary in the early days to pass it into the chalice through a litur- gical appurtenance called a colu7n, or strainer. Tliis strainer, like all the other sacred utensils used about the altar, was frequently made of the most costly material, and was looked upon as filling a very important part in the service of the Mass. As a general rule it was made of silver, shaped like a spoon, and perforated with a number of very minute holes through which the pure wine was passed into the chalice in a filtered state. Cardinal Bona speaks at some length of these in his Ber. Liturg., j). 293. THE COMB. Another ancient liturgical utensil, which perhaps we should have spoken of sooner, was the comb, employed foi the purpose of keeping the celebrant's hair in order during divine service. These were for the most part made of ivorj. but we find them of silver and gold very frequently, and studded in many cases with pearls. The Cathedral of Sens has yet among its ancient curiosities a liturgical comb of ivor}-, with the inscription, ^*Pecten sancti Lupi" — ^^ The comb of St. Lupus" — engraved ujDon it. St. Lupus was bishop of this place in the year 609, from which we see that the comb is of a very high antiquity ( Church of Our Fa- thers, ii. p. 124). The Cathedral of Sarum, in England, had a vast number of ivory combs of this nature beautifully finished ; and as a curious bit of information we mention that among the spoils carried away from Glastonbury Abbey by the English Nabuchodonosor, Henry VIII., there is mentioned '^ a combe The Comb, 287 of golde, garnishede with small turquases and other course stones " (Diigdale, Mon. Any., torn. i. p. 63^ from Dr. Eock). When the bishop officiated the deacon and subdeacon combed his hair as soon as his sandals had been put on ; when the celebrant was a priest the office of combing was first performed for him in the yestr}^ and then at stated times during Mass. The rule in this respect was that when- ever the officiating minister stood up after having been seat- ed for some time, and took off his cap, his hair was combed before lie ascended the altar. While the process of combing was going on a cloth was spread over the shoulders to pre- vent the sacred vestments from being soiled. Durandus, who is always ready with a mystic meaning for everything, says that the stray hairs which lie upon the head now and then are the superfluous thoughts which trouble us from time to time and hinder tis from paying the attention that we ought to our sacred duties (RationaUy pp. 149, 150). The use of the comb in the Western Church is now en- tirely unknown, but it may 3^et be seen in some churches of the East, for nearly all the Eastern clergy allow the beard to grow freely down the face after the manner of the ancient patriarchs (see Eomanoff, Rites and Customs of the Greco- Russian Church, p. 401), for which reason combing be- comes frequently necessary in order to present a neat and becoming appearance. CHAPTER XXV. TEE CELEBRATION OF MASS. THE PEEFACE. At the end of the last secret prayer the priest raises his voice and says, ^^Per omnia saecula saeculorum," to which the server answers, "Amen." He then says, "' Dominus vo- biscum," without, how^ever, turning to the people, and now enters upon the Preface, so called because it is, as it were, a preparation for the most solemn part of the whole Mass — viz., the Canon. The reason why the priest does not turn round to the people at this place when he says *' Dominus vobiscum'' is founded on that ancient custom wdiich once prevailed in tlie West, and still continues in the East, of drawing aside the sanctuary curtains so as to hide the altar from the congregation the moment the Preface began. As there were no persons in sight then to salute, it was not deemed necessary to turn round, and a vestige of this ancient practice is here kejjt up (Kozma, p. 193). After the " Dominus vobiscum " tlie priest raises his hands aloft and says, ^' Sursum corda" — " Your hearts up- wards "; that is, " Lift your thoughts to heaven " — to which the server responds, "We have lifted them up to the Lord." The " Sursum corda" is, no doubt, taken from the Lamen- tations of Jeremias (iii. 41), and is found in all the litur- gies of the East and West. The solemn motion of the priest's hands, as he raises them on high while pronounc- ing this sacred admonition, is aptly compared by several 288 Antiquity of the Preface. 289 liturgical writers to the outspreading wings of a dove wlieu going to fly, and forcibly recalls to mind that beautiful say- ing of King David, ^' Who will give me the wings of a dove, and I will fly and be at rest ? *' (P.s\ liv.) After the -'^Sur- sum corda*' the priest says, '^Gratias agamus Domino Deo nostro" — "Let us return thanks to the Lord our God" — to which the server answers, *' Dignum et justum est " — *'" It is meet and just." The priest then enters on the Pre- face proper, and continues reciting it to the end without fur- ther interruption. The question is sometimes asked, Where does tke Preface really l)cgin ? Strictly speaking, not till the 'SSursum cor- da," for the "' Per omnia sascula sseculorum " belongs to the conclusion of the last secret prayer, and the '^Dominus vo- biscum " is a salutation to the people ; but as all our missals begin the Preface at the "' Per omnia ssecula sseculorum," it is wxll that this should be considered its true beginning. In the Mozarabic Liturgy the Preface is called the Inlatio, or Inference, ixom the fact, as Cardinal Bona conjectures, that the j)riest infers from the responses of the people that it is meet and just to give thanlcs t'o the Lord. In some ancient manuscripts it is called the Immolation, for the reason that it is, as it were, an introduction to that most sacred part of the Mass where Christ our Lord, the Immaculate Lamb, is newly immolated as on Calvary of old. Ai^^TIQUITY OF THE PREFACE, AXD THE KUMBER OF PRE- FACES NOW USED. The use of the Preface in the Mass is, according to the best authorities, of apostolic origin. For quite a long time it was customary to have a special one for every feast that occurred, so that the number was once very great. Ac- cording to Neale, as many as two hundred and forty are yet preserved. 290 The Celebration of Mass, In the Mozarabic Eite there is still a proper Preface for every Sunday and festival ; and the Ambrosians, or Milanese, have a different one every day in the week (ISTeale, Holy Eastern Church, i. p. 467). Towards the eleventh century the Roman Church reduced'' the entire number to nine, to which two others were subsequently added, leaking in all eleven, which is the number of distinct Prefaces that we use to-day. Their names are as follows : 1st, the Preface of the Nativity, or Christmas day ; 2d, the Preface of the Epiphany, or 6th of January ; 3d, the Preface of Quadra- gesima, or Lent ; 4th, the Preface of the Cross and Pas- sion ; 5th, the Preface of Easter Sunday ; 6th, the Preface of the Ascension ; 7th, the Preface of Pentecost ; 8th, the Preface of the Blessed Trinity; 9th, the Preface of the Blessed Virgin ; 10th, the Preface of the Apostles ; 11th, the Preface of the Common. Preface of the Blessed Trinity. — It is admitted by all that this Preface is a masterpiece of composition. It reads very like a work of inspiration, and is, as far as its theology goes, the most profound of the eleven. We subjoin a trans- lation of it in full, but we beg to remind the reader that to be fully appreciated it must be read in its original tongue, the Latin. When rendered into English much of its sub- limity is lost : ^' It is truly meet and just, right and salu- tary, that we should always, and in all places, give thanks to thee, Holy Lord, Father omnipotent. Eternal God, who, together with thy Only-Begotten Son and the Holy Ghost, art one God and one Lord ; not in the singularity of one Person, but in a Trinity of one substance. For what we believe of thy glory as thou hast revealed, the same we believe of thy Son and of the Holy Ghost, without any difference or distinction. So that in the confession of the True and Eternal Deity we adore a distinction in the Persons, a unity in the Essence, an equality in the Majesty. Prefaces of the Blessed Trinity and of the B. V. M. 291 Whom the Angels and Archangels praise, the Cherubim also and the Seraphim, who without ceasing cry out daily with one accord. Holy, holy, holy, Lord God of Hosts. Heaven and earth are full of thy glory. Hosanna in the highest ! Blessed be he who cometh in the name of the Lord ! Hosanna in the highest ! " Looking at this Preface from a theological point of view, it would appear that some of its phraseology must have been changed subsequent to the General Council of Nicaea, held in the year 325, for it is a well-known fact that, prior to that period, the Church, as we have already intimated in another place, wisely abstained from giving too much publicity to her doctrine concerning the exact relations existing between the three Persons of the Adorable Trinity. She declared, it is true, by her solemn definition against Arius at the above-mentioned council, that the Son of God was homoousios — that is, consubstantial with the Father ; but it was not until nine hundred years and more had passed away that she openly defined as de fidii Catholica that the unity of the Godhead was a numeri- cal unity, and not a generic or specific unity, as the wTit- ings of many of the ancient Fathers would be apt to lead one to suppose. *'^ot till the thirteenth century," says Dr. Newman, ^^ was there any direct and distinct avowal on the part of the Church of the numerical unity of the Divine Nature, which the language of some of the principal Greek Fathers, prima facie, though not reall}^, denies " {University Sermons, p. 324). The cause that led to the definition of this numerical unity in the thirteenth century . — that is, at the fourth Council of Lateran, a.d. 1215 — was the opposite teaching of the Abbot Joachim {Dublin Re- view, 1845, ^^Difficulties of the Ante-Nicene Fathers"). The Preface of the Blessed Virgin.— This is called the Miraculous Preface ; for, as the story goes, the greater part was miraculously put in the mouth of Pope Urban XL as he 292 The Celehration of Mass, was one day singing Higii Mass in the Church of our Blessed Lady at Placentia. He began by chanting the Common Preface, but Avlien he had come to that part where the Prefaces generally turn off to suit the occasion he heard angels above him singing as follows : ^' Who, by the over- shadowing of the Holy Ghost, conceived thine Only- Begotten Son, and, the glory of her virginity still remaining intact, brought into the world the Eternal Light, Christ Jesus, our Lord." The holy pontiff caused these words to be after- wards inserted in the Common Preface at the council held in the above place in 1095, and for this reason the Preface of the Blessed Virgin is ascribed to him (Ferraris, BiUiotheca; Bona, p. 341; Merati, Tliesmtr, Sacr.lHt., p. 94). A custom once prevailed in many places of bowing solemn- ly to the ground at the words, ^^Adorant dominationes." There was a rubric to this effect in a Roman ordo of the eighth century, composed for the use of monasteries (Mar- tene, De Antiq. Eccl. Rit.., f. 31). TERMIN^ATIOK OF THE PEEFACE. All the Prefaces terminate with the *' Holy, holy, holy. Lord God of Hosts," etc. This is called the triumplial hymn, sometimes the seraphic, and is taken from Isaias, vi. 3 ; St. John also mentions it in the fourth chapter of his Apocalypse. The Mozarabics recite the termination of the Preface — that is, the '*Holy, holy, holy," etc. — in Greek as well as in Latin. At Solemn High Mass, as the reader knows, the Preface is chanted throughout by the celebrant. The music is of the simplest kind of plain chant, but very soul-stirring. We have shown in our chapter on '' Church Music " how deeply affected some of the ancient Fathers used to be when sing- ing this part of the Mass, and what abundance of tears its celestial melody often drew from their hearts. The chant Prefaces of the Oriental Clnirch. ;i03 used at Lyons and Milan differs a little from ours, as does also the Mozarabic, but the same divine fascination is in- herent in all of them. PREFACES OF THE ORIENTAL CHURCH. The Orientals have no variety of Preface at all. Every liturgy has one peculiar to itself, and this is employed the whole year round without any change whatever. It is called by the Easterns the Ana^jhora (although this word also includes the Canon of the Mass), and begins and ends almost precisely like our own. According to a ritual of Gabriel, Patriarch of Alexandria, directions are given to the priest to make the sign of the cross three different times at the " Sursum corda " : first, upon himself; secondly, upon the attending deacons ; and, thirdly, upon tlie congregation (Renaudot, i. p. 20G). In the East, as well as in the West with ourselves, it is customary to stand up always the mo- ment this portion of the Mass begins, and this as a testi- mony of the great respect that is due it. At Low Mass, however, the rule is to remain kneeling. The Greeks call the "Holy, holy, holy," etc., the Tri- umphal Hymn, as we do. The "Gloria in excelsis" they call the Angelic Hymn. Their Trisagion, or Thrice Holy, which we recite on Good Friday, and of which we have given a full history already, is that which begins with " Holy God, Holy Strong One, Holy Immortal One." They have another hymn, called the Cherulic, which they recite in the Mass soon after the expulsion of the catechumens. It is worded as follows : " Let us, who mystically represent the Cherubim, and sing the Holy Hymn to the Life-giving Trinity, lay by at this time all worldly cares, that we may receive the King of glory invisibly attended by the angelic orders. Alleluia, alleluia, alleluia." In the Ethiopic Liturgy four archangels are particularized '^M TJie Celehratioii of Mass. in tlie Preface — viz., Michael, Gabriel, Eaphael, and Sariel, or, as he is more commonly styled, Uriel. The Syriac Liturgy of Philoxenus mentions the celestial spirits after a somewhat singular manner, thus : '^The jubilees of Angels ; the songs of Archangels ; the lyres of Powers ; the pure and grateful voices of Dominations ; the clamors of Thrones; the thunders of Cherubim ; and the swift motion of Sera- phim." Immediately before the conclusion of the Preface in the Liturgy of St. Chrysostom mention is made of the celestial spirits as singing {adovra), bellowing (jSoc^vra), crying (Kexpayota), and speaki?ig (Xtyovra). According to some Oriental commentators, the four Evangelists are here mystically represented. The singing with a loud voice alludes to St. John, who, on account of the lofty flight of his genius, is aptly compared to the eagle, and is geuerally repre- sented in art with this bird by his side. The Mloiving re- fers to St. Luke, who, on account of his setting forth the priesthood of our Lord so conspicuously, has been always represented by an ox, the s3^mbol of sacrifice. By the crying or roaring like a lion St. Mark is meant, as he is said to be pre-eminently the historian of our Lord's resurrection ; and an Eastern tradition has it that young lions are born dead and are brought to life after three days (the time our Saviour was in the grave) by the roaring of their sire. And by i\\Q speak- ing — that is, like a man — St. Matthew is meant, on account of his dwelling so much on the human nature of our Lord. In art he is generally represented by the figure of a cherub, whicli is sujiposed to resemble a human being so much (Neale, Holy Eastern Church, i. p. 470 ; Symbolism in Art, by Clara E. Clement, p. 18 ; also St. Jerome on the Four Evangelists). At the conclusion of the Preface the little sanctuary bell is rung to remind the people of the approach of the most solemn part of tlie Mass, in order that their attention may bo fixed upon it more earnestly. CHAPTER XXVL TEE CELEBRATION OF MASS. THE CAi^Ol^. We have now come to the most sacred portion of the entire Mass — sacred by reason of its great antiquity, for it carries us away back to the days of the apostles ; and doubly sacred because it contains those blessed words uttered by our Divine Eedeemer at the Last Supper, in virtue of which the bread and wine are changed into his own Body and Blood. For the latter reason alone the Canon should be treated of on bended knees. WHY CALLED BY THE NAME OF CAKON. The word Canon, from the Greek Kavcov, was used in a variety of senses by ancient authors. Originally it meant a rule or contrivance by which other things were kept straight ; but in a secondary sense it w^as variously applied according to the nature of the case, always, however, pre- serving the idea inherent in its original meaning. In ar- chitecture it was the plumb-line or level ; in weights and measures it was the tongue of the balance ; in chronology it was the chief epoch or era ; in music it was the mono- chord, or basis of all the intervals ; and when apj)lied in a literary sense it served to designate those writings which were to be distinguished from all others by the elegance and excellence of their diction. The Dornplioros of Polycletus was called by this name, and for this reason also the select 29G The Celebration of Mass. extracts of many of the aucieut Greek authors (Miiller, A r- chuol d. Kumt, § 120, 4 ; Ruhnkeu, Hist. Crit. Orat. Grcec. ; Quiutihaii, Inst. Rhet., 10). To this last acceptation of tlie word the Canon of the Mass has a tliousand claims, for all admit that it is a work of rare Avorth — in fact, a model of perfection ; for which reason, to pass over many others, it used to be formeiiy written in letters of gold (Martene, De Antiquis Ecd. Hit., f. 34). Many writers, however, say that it is called the Canon because of its unchangeable nature ; but to our mind this has never seemed a good reason, nor is it strictly true. The Canon does change on some oc- casions. THE EXTRAOKDINARY CARE TAKEX BY THE CHURCH OF THIS PART OF THE MASS. So careful is the Church to prevent innovations from en- tering into tliis part of the Mass that she forbids any one to meddle with it under pain of incurring her most severe cen- sures. She will not even permit a correction to be made in iL for fear of destroying its antiquity. We shall mention a few cases in point. It is a well-known fact that tlie Canon terminates at the ^^ Pater noster"; yet we find the word Canon printed in every missal from the first jn-ayer, or *'Te igitur," to the end of the Gospel of St. John. This is evidently a printer's blunder ; but because it is of a very ancient date the Church has allowed it to stand, and printers to the Holy See are strictly forbidden to change it in print- ing new missals. A still more striking instance is the fol- lowing: As far back as the year 1815, when devotion to St. Joseph, the sjDouse of the Blessed Virgin and foster-father of our Divine Lord, was making rapid headway, the Sacred Con- gregation of Rites was earnestly besought to grant permission to add the name of this venerable jDatriarch to this part of tlie Mass, one of the reasons assigned for making the request The Canon — its Antiquity, former Xames, etc. 2{)7 being that many persons had a particular devotion to him. The request was not granted, the reply to the petition being negative; and this was denominated a response urbis et orbis—i\\2ii is, one binding in Rome and everywhere else. ITS GREAT Al^TIQUITY. That the Canon is of very great antiquity all writers and critics admit. The precise date at which it was composed, and who its real author was, still remain among the dis- puted questions. Certain it is, however, that a hand has not touched it since the time of Pope Gregory the Great — that is, since the early part of the seventh century — and what that pontiff added to it was so very little that we would be almost justified in saying that it takes us back, in its present form, to those days in the past when we could converse with men who spoke face to face with our Divine Lord himself and his blessed apostles. The Church pos- sesses nothing more venerable than this sacred memorial. N^AMES BY WHICH THE CANOiq- WAS FORMERLY KNOWN-. The Canon was known in early times by a variety of names. Pope Gregory the Great always called it the Prayer; by St. Cyprian it was styled the Oration ; by St. Ambrose, the Ecclesiastical Rule; and by St. Basil, the Secret. To indicate its great excellence, many of the ancient Fathers called it the Action, and we see this word yet retained as the heading of the prayer '^ Communicantes." WHERE THE CAXON ANCIENTLY BEGAN. That the Canon formerly included the Preface, just as it does to-day in the Oriental Church, we have the most in- dubitable proofs. In the Sac^amentary of Pope Gelasius, for instance, it is thus introduced • "Incipit canon actionis ; 298 The Celebration of Mass. Sursum corda ; habemus ad Dominum," etc. (Le Brun, Ex- plicat. de la Messe, ii. p. Ill, note). MANKER OF EEADIKG THE CAJS'ON". Out of the gi^eat respect that is due to this most solemn portion of the Mass, as well as to secure the utmost recol- lection on the part of the priest and people, it has been cus- tomary from time immemorial to recite it throughout in secret. Another reason, too, that is often given for this laudable practice is that the sacred words may be kept from becoming too common — a thing which could hardly be avoid- ed if they were read in a tone audible to all ; for, inasmuch as the Canon seldom changes, the same words would be heard upon every occasion, and in process of time thoughtless per- sons would have committed them to memory, and perhaps might use them in common parlance, to the great disedifica- tion of our holy religion. (For a very low misapplication of the sacred words of institution, which originally took riso in the way we are speaking of, the reader is referred to Disraeli's Amenities of Literature.) A very singular story touching the silence observed in reciting the Canon is related in the Spiritual Meadoiv, a bock written about the year 630 by a holy recluse named John Moschus. The book received the encomiums of the Fathers of the seventh General Council, held at Nicasa m 787, and it therefore carries some authority with it. It is therein stated that a party of bo3^s guarding flocks in Apamea, in Syria, took it into their heads one day to while away a portion of their time by going through the cere- monies of Mass. One acted as celebrant, another as deacon, and a third as subdeacon. All went along pleasantly, as the story relat(?s, until he who personated the celebrant pro- ixounced the sacred words of consecration, when suddenlv a Manner of Reading the Canon, 299 ball of fire, rapid and fierce as a nieteor, fell down from heaven, and so stunned the boys that they fell prostrate on the ground. When this singular occurrence was afterwards related to the bisliop of the place, he went to examine the spot, and, having learned all the particulars of the case, caused a church to be built thereon to commemorate so remarkable an event. From this circumstance, it is said, the Church derives her custom of reciting the Canon in secret. Be this as it may, the ablest liturgical writers maintain that the Canon has been recited in secret from its very institution (Romsee, iv. p. 175). As a precedent for this solemn silence many examples may be adduced from Holy Writ. On the great day of Atonement, for instance, while the high-priest was offering incense to Jehovah on the golden altar, a deep silence pre- vailed throughout the entire temple, and all the people re- cited their prayers in secret. To this solemn silence St. John evidently alludes when he says that at the opening of the seventh seal 'Hhere was silence in heaven, as it were for half an hour " {Apoc. viii. 1). Mention is also made of it in the Mishna in describing the " drink offering " : "Then came the time of the drink offering, when, having given him the wine of which it consisted, the Sagan,^ who stood beside the horn of the altar, observed the time for pouring it out, and with a napkin gave the signal for the music to begin. The reason of their being so long was that the perfect sacrifice might be before God, and that silence best suited so solemn a duty " (Bannister, Temples of the Hedrews, pp. 211, 329 ; see also Hahacuc, \\. 20). 1 The Sagan, though not mentioned by name in the Holy Scriptures, was neverthlese looked upon as a very important minister by the Jews, for it was he who discharged the duties of the high-priest whenever the latter, through any indisposition or legal defilcr ment, was unable to act (Bannister, p. 190). ;iO;.> Tlie Celelration of Mass, THE PICTUKE AT THE BEGIXKIKG OF THE CANON. In all the missals of the present day a picture represent- ing our Lord crucified, and gazed at m sorrowful contem- plation by the three Marys — viz., Maiy of Cleophas, Mary Magdalene, and Mary the Mother of God — is inserted, in order to recall vividly to the mind of the priest that, at this most solemn part of the Mass, he should be wholly intent on his crucified Redeemer. That the 2'>i*actice of inserting a picture here is yery ancient may be seen from [several early manuscripts, and almost every liturgist of lote refers to it. Ilonorius of Autun, who flourished towards the beo-inning of the twelfth century, thus writes of it: **Hic in libris crucifixum ideo depingitur quia per illud passio Christi oculis cordis ingeritur" [Gemma Animce, cap. 103, ** De Canone '') — that is. Here a crucifix is painted in the missals, in order that by it the Passion of Christ may be fixed in the eyes. of the heart. Pope Innocent III. also alludes to the practice, and dwells particularly on the striking coincidence that the very first prayer of the Canon begins with one of the ancient representations of the cross — viz., the letter T. In many early missals this letter was beautifully illuminated and made very large, in order that the eye of the priest might rest uj)on it, and, in doing so, that he might remem- ber the mysterious Thau of the prophet Ezechiel, which was ordered to be made on the foreheads of the men '^that sigh and mourn for all the abominations that are committed in the midst." In Leofric's Missal, of Anglo-Saxon times, this letter is splendidly illuminated in gold, and so very long that it nearly stretches the whole length of the page. In a folio vellum copy of the Salisbury Missal, which was written towards the middle of tlie fourteenth century, the letter is so drawn out as to hold within it an illuminated picture of Abraham about to sacrifice his only son, Isaac {Chi(,rch of Our Fatliers, i. p. 103). '' Tc- Igifurr 301 In many cliurclies the custom prevailed of kissing the picture at the beginning of the Canon, when the priest came to that part, and at Milan, where the A^mbrosian Rite is kept up, the custom is in vogue of washing the hands here. " TE IGITUR." While reciting the opening words of this jDrayer the priest is profoundly inclined, with hands resting upon the altar; but when he comes to the words, " these gifts, these presents, these holy and unspotted sacrifices," he becomes erect and makes three crosses over the oblation. The crosses made at this place now more strongly than ever re- mind us that we are fast approaching that solemn moment at which He who wrought our salvation on the cross of Cal- vary will be present on our altar. The reader who wishes to see their various mystic interpretations will do well to consult Durandus (Rationale Divin., p. .241). The literal meaning of these three crosses is, according to De Vert (Explic. Riib. Miss., tome iii. p. 1, rub. 122), founded on a very ancient custom yet in vogue with the members of the Carthusian Order — viz., of making tAvo equal divisions of the ITosts used for Communion, and placing one on each side of the large Host. When the breads were so arranged the priest would make a separate cross over each portion and over the large Host placed in the centre, thus forming three crosses in all. Although this custom went into desue- tude soon after its introduction, De Vert still maintains that the three crosses have been retained as a vestige of it. There was great diversity of usage in former times about the number of crosses made here, as may be seen from some of the ancient sacramentaries. In the Galilean there was but one cross prescribed. In the Gelasian there were as many as five, and these, it is supposed, in memory of the 302 Tlie Celehralion of Ma^s. Five Wounds. So great was the diversity of practice in tliis matter that St. Boniface, the Apostle of Germany, wrote for advice upon the subject to Pope Zachary (741 to 752), and received a response to the effect that wherever a cross was required to be made it would be marked for him in the Canon. According to Eomsee, whenever there is but one cross it signifies the unity of the Divine Essence ; when two are made, the duality of natures in our Divine Lord is signified ; three crosses are typical of the Blessed Trinity, and five of the Five Wounds (iv. p. 180). In the first prayer of the Canon the j^riest prays for the Universal Church at large, and for its visible head upon -eartli, the Supreme Pontiff, by name ; then for the bishop of the diocese in which he is celebrating ; and, finally, for all the orthodox upholders of the Catholic Faith. In men- tioning the reigning Pope he gives him the first part of liis ofiicial title, without adding anything else to particularize him — thus, '' Pius," '•' Cregory," " Leo," or whatever else the name be — and makes a slight bow to the missal as he pronounces it, out of reverence for the name of the Yicar of Christ. The bishop of the diocese is mentioned in the same way, but without any bow of the head. In case the diocese should be ruled by a bishop administrator or co- adjutor while the real bishop, through some indisposition, is unable to attend to it, the name of the indisposed bishop must, nevertheless, be inserted, and not that of the admin- istrator or coadjutor. When a bishop himself says Mass, instead of saying, ''and our bishop, Is." he says, ''and I, thy unworthy servant," without expressing his name. When the Holy Father celebrates he says, " I, thy un- worthv servant, whom thou hast wished should preside over thy flock." If the Mass be celebrated at Eome no bishop's name is mentioned after the Pope's, for there is no other bishop of Rome but the Holy Father himself. ^- Te Igitur:' 303 What has been said here of bishops, of course, applies ako to archbishops, patriarchs, and cardinals, no matter of what grade. The members of religious orders are not permitted to insert here the name of their superior, but must, like secular priests, add that of the bishop of the diocese. *' Pro omnibus orthodoxis " — " For all the orthodox." Since there are two expressions in the latter part of this first prayer which mean one and the same thing, many writers have supposed that by the word ortliodox are here meant all those who are outside tlie visible unity of the- Church by schism only ; according to which the present Greek Church with its offshoot, that of the Russian Empire, would be included. The reader need hardly be told that any given Church may be schismatic without being heretical at the same time. The one neither means nor necessarily implies the other. The one may, theologically speaking, be sound in the faith ; the other never can be. A heretic, from the very derivation of the word (aipeoj), is one who consti- tutes himself a judge and cJiooses his faith upon the strength of his own private authority. A schismatic, strictly speak- ing, is one who separates or cuts himself off (