*
 

 
 ESSAYS ON LITURGIOLOGY AND 
 CHURCH HISTORY. 
 
 BY THE REV. J. M. NEALE, D.D. 
 
 WARDEN OF SACKVILLE COLLEGE. 
 
 BY THE REV. GERARD MOULTRIE, M.A. 
 
 LONDON: 
 SAUNDERS, OTLEY, AND CO. 
 
 BROOK STREET, HANOVER SQUARE. 
 l86 3 .
 
 V 
 
 TO HIS HOLINESS, 
 
 P H I L A R E T, 
 
 METROPOLITAN OF MOSCOW, 
 
 AND ARCHIMANDRITE OF THE TROITZKO-SERGIEVSKY LAURA, 
 
 WITH DEEP VENERATION FOR HIS OFFICE AND CHARACTER, 
 
 AND IN GRATEFUL REMEMBRANCE 
 
 OF HIS 
 BLESSING BESTOWED ON THE WRITER, 
 
 " AS ONE OF THOSE 
 
 WHO STUDY THE LITURGIES OF THE CHURCH, 
 
 IN ANTICIPATION OF HER FUTURE REUNION," 
 
 THESE ESSAYS ARE DEDICATED. 
 
 Orthodoxy Sunday, 
 
 February 17, 1862.
 
 PREFACE. 
 
 HAVE always felt that there ought to 
 be fome efpecial reafon why papers, which 
 have ferved their turn in a periodical, 
 fhould be collected into a volume. 
 I may remark that the EfTays, which the reader 
 is about to perufe, are, in their nature, (for the moft 
 part,) rather fucceffive chapters of one work, than 
 fcattered papers in a quarterly review. In the latter, 
 they appeared rather by neceffity, than by choice, of 
 order. Perufed, as they were to be, at fuch a diftance of 
 time from each other, an amount of recapitulation was 
 fometimes neceflary, which rendered the DifTertation in 
 which it occurred the heavier reading ; while, after all, it 
 could not be expected that the ftudent, in giving his at- 
 tention to an Eflay of this quarter, mould be able to 
 revert to the fame fubject in a number of the Review 
 which might be two or three years old. 
 
 In the prefent volume the various papers have been 
 arranged in proper order ; reiterations, no longer necef-
 
 vi Preface. 
 
 fary, have been cut out ; fome miftakes have been recti- 
 fied ; fome criticifms have, I hope, been profited by ; 
 and the refult is now before the reader. 
 
 I might alfo, in excufe for their republication, plead 
 the urgent requefts which I have received from fcholars, 
 both in England, Germany, and Ruflia, by whom it is 
 an honour to be referred to, that thefe EfTays mould 
 appear in a feparate form : and I may mention that fome 
 of them have been tranflated into French, German, 
 Romaic, and Rufs. 
 
 This volume confifts, almoft entirely, of papers fur- 
 nimed to the Chriftian Remembrancer. I have to thank 
 the editor not only for his permiflion to republifh them, 
 but alfo for his acceptance of Diflertations which to the 
 majority of his readers muft have been, for the moft 
 part, uninterefting ; and which could only be really accept- 
 able to the fmall clafs of Liturgical ftudents among us. 
 
 I have alfo to thank my friend, the Rev. Gerard Moul- 
 trie, for his addition to the paper on Liturgical Quota- 
 tions in the New Teftament : where he has moft happily 
 unlefs partiality deceives me worked out with re- 
 gard to the Ifapoftolic Fathers, the idea which had 
 been in my Eflay ftarted with refpect to the writings of 
 the New Teftament. I have endeavoured to adduce 
 additional proof in favour of a theory which I am the 
 more encouraged to confider important on account of 
 the very great kindnefs with which it was received in 
 Germany. 
 
 In addition to thofe papers which are reprinted from
 
 Preface. vii 
 
 the Chriftian Remembrancer 3 one that on the Bollandifts 
 was a contribution to the Ecclejtaftic : only, when it 
 was originally written, I had not myfelf enjoyed, as 
 I have fince, the privilege of vifiting their houfe of 
 S. Michael, at Bruflels ; and this has occafioned fome 
 addition to the original account. 
 
 And, finally, the Diflertation on Sequences is reprinted 
 becaufe it is not procurable in England, while it has been 
 quoted as of fome degree of authority in Germany. 
 The firft draught was prefixed as an Introduction to 
 the Collection of Sequences which I printed in 1851. 
 Dr. Daniel, the firft hymnologift of the day, being about 
 to add a fifth volume, by way of appendix, to his former 
 labours a volume dedicated to Profes alone requefted 
 leave to reprint that Introduction. I was unwilling that, 
 after the lapfe of fix or feven years, it mould appear with- 
 out corrections and additions ; and the refult was the 
 Epiftle which the reader has now before him. 
 
 How utterly unworthy of their fubject thefe Diflerta- 
 tions are, no one can feel more deeply than I do. Yet, 
 at the fame time, they were, I believe, the firft attempt 
 to elucidate Comparative Liturgiology which had ap- 
 peared in the Englifh language, (Mr. Freeman's invalu- 
 able work having not been publifhed when moft of them 
 were written), a fact which may perhaps be allowed to 
 excufe fome of its mortcomings. 
 
 SACKVILLE COLLEGE, 
 All Saints, 1862.
 
 CONTENTS. 
 
 I . Page 
 
 HE Breviary Roman and Galilean i 
 
 2. The Collefts of the Church 47 
 
 3. The Bollandifts 89 
 
 4. Kalendars 98 
 
 5. The Mozarabic Liturgy 125 
 
 6. The Ambrofian Liturgy 171 
 
 7. Vernacular Services 198 
 
 8. The New " Annales Ecclefiaftici" 227 
 
 9. Profpefts of the Oriental Church 256 
 
 10. The Law of Primates and Metropolitans 283 
 
 11. The Sibyls 311 
 
 12. Prefent State of the Gallican Church 332 
 
 13. De Sequentiis ad V. Cl. Hermannum Adalbertum Daniel Epiftola 
 
 Critica 359 
 
 14.. Paftoral Poetry of the Middle Ages and the RenahTance . . . 391 
 
 15. Liturgical Quotations 411 
 
 Appendix to Liturgical Quotations 426 
 
 1 6. Studies of the Weftern Church 475 
 
 17. Church Feftivals and their Houfehold Words 508
 
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 I. 
 THE BREVIARY* ROMAN AND GALLIC AN. 
 
 HE Breviary ! How many perjbns have the 
 words confiantly in their mouths without at- 
 taching a tangible idea to the phraje ! How 
 many have a mijly notion that it contains a 
 monjtrous jumble of incredible legends, invoca- 
 tions of Jaints, mediaeval miracles, fictions, and 
 deceits of all Jbrts ! How many, even a degree further in igno- 
 rance, mix it up in Jbme way with the majs, and expend a vo- 
 cabulary of Protejlant indignation on both in one ! How few 
 realize to themjelves that it is, to the rejl of the Wejlern Church, 
 their office of Morning and Evening Prayer, their Collects, their 
 daily and Sunday Lejjons, and Pjalter ! Nay, that it is the 
 Jburce from which our own Prayers and Collects have been tran- 
 Jcribed. An Englijh Breviary, indeed, would be a very conve- 
 nient book, and we recommend the idea to the conjideration of 
 Jbme of our church publijhers. 
 
 We beg, at the outjet, that our dejign in this paper may be 
 dijlinftly underjlood. We have not the Jlightejl intention of 
 attempting anything approaching to a hijlory of the Breviary, 
 
 * Breviarium Romanum, ex decreto SS. Concilii Tridentini reftitutum : 
 S. Pii V. Pontificis maximi juffu editum : dementis VIII. et Urbani VIII. 
 au&oritate recognitum : cum officiis Sanftorum, noviflime per fummos pon- 
 tifices ufque ad hanc diem conceffis. Mechliniae. Typis J. Hanicq. 1846.
 
 2 Various Reforms of the Breviary. 
 
 Its gradual formation its various branches its different corrup- 
 tions its Jeveral reforms the manner in which Rome has Jlead- 
 fajlly Jet herjelf to have one recognized Breviary throughout the 
 Churches of her obedience to how great an extent Jhe has Juc- 
 ceeded, where Jhe has failed ; all this, though mojl deeply in- 
 terejling, is utterly out of our field at prejent. We may, indeed, 
 at Jbme future time, enter on this Jubjeft, jhould that we have 
 taken in hand prove agreeable to our readers ; and we jhould do 
 it the more readily, becauje the Hi/lory of the Breviary, not only 
 from the time that it came as a book, Jo-called, into ufe, about 
 1050, but from the very commencement of the gradual procejs 
 of its formation, is a great dejideratum, perhaps the great dejide- 
 ratum in ritualijlic works : the treatije of Grancolas Jupplying 
 but a very Jmall part of what is wanted. But we now propoje 
 to explain what the Breviary is, and how it is ujed ; and we be- 
 lieve that the majority of our readers will be obliged to us if we 
 take nothing for granted as known, and begin from the beginning. 
 It may be as well to Jay aljb, that we propoje to include in our 
 inquiry, bejides the modern Roman, the various French Bre- 
 viaries, thoje of England, in Jbme degree thoje of we/tern Ger- 
 many, and thoje of Jbme of the monajlic orders. With the 
 Breviaries of Germany, (generally Jpeaking,) Poland, Prujfia, 
 Italy, Sweden, Holland, &c. we Jhall not concern ourjelves ; 
 and we aljb propoje to conjider the Breviary as it is intended for 
 the Church, and not for individual recitation. 
 
 It might Jeem that the crowd of French Breviaries which have 
 had their origin within the lajl hundred and fifty years, mujl be 
 utterly worthlejs for ritual Jludies ; but this is not quite the caje. 
 Jujl as an ecclejiologijl will, in a modernijed church, trace a 
 Jtring here, a capital there, a jamb on thisjide, a pijcina on that, 
 which Jpeaks of older and better work ; Jo, in theje office-books, 
 many an old rite may be noted, if looked for, though perhaps 
 disfigured, perhaps dijlocated. And Juch dijcovery will be the 
 more likely to be made, if the Breviaries in quejlion are Jludied 
 together with the invaluable Voyages Liturgiques of De Moleon, 
 (Le Brun,) who wrote while the old provincial ujes of France 
 were Jlill, in great degree, kept up, and who had that quicknejs 
 of liturgical taft which let nothing noticeable ejcape his objerva- 
 tion. Thoje who are not acquainted with this rare book may 
 form a very tolerable idea of it from Mr. Webb's Continental 
 Ecclefiology, except that Mr. Webb, if inferior to De Moleon as 
 a ritualijt, far JurpaJJcs him as an ecclejiologijl. 
 
 Although not concerned with the Hijtory of the Breviary, it 
 will be necejfary to fay a few words on Cardinal Quignon's Re- 
 form, both becauje we Jhall frequently have occajlon to refer to
 
 The Breviary of Cardinal de Quignon. 3 
 
 it in the following pages, and becauje it is very interejling to 
 Englijh Churchmen as a kind of connecting link between their 
 own Prayer-book and the Roman Breviary. From the time 
 that Pope Nicolas III, about 1180, Jubjlituted Franciscan for 
 then Roman ujes, (we need not here dijcufs with what limitations 
 the Jlatement is to be taken,) various proposals were made for a 
 reform, which, as was natural, grew more requijite with each cen- 
 tury. At length Clement VII. entrujled a thorough revijlon to 
 Fernandez de Quiiiones, of a noble family in Leon, a Francijcan, 
 and Cardinal Prejbyter of the title of Holy Crofs. The firjl edi- 
 tion appears to have been published in 1535 ; and by the audacity 
 of its alterations excited great oppojition. It had been approved, 
 however, by Clement VII, and was Jo again by Paul III, Feb. 5, 
 1535 ; but the Theological Faculty of Paris cenjured it onjuly 27 
 of the Jame year, as infringing on the ancient order of the Church, 
 by the omijjion of antiphons, by reducing all days to a level in a 
 perpetual monotony of three lejfons, &c. Quignon made Jbme 
 alterations in his Jecond edition, in the preface of which he Jays 
 that he had rather publijhed the former as a feeler, than as a 
 final arrangement. The Breviary, in Jbme rejpecls amended, 
 and with antiphons injerted, became a favourite in France; there 
 are Paris editions of 1536,* 1539, 1542, 1545, 1546 ; and twelve 
 Lyonneje editions between 1538 and 1557. The lajl edition, we 
 believe, is that of Antwerp, 1566. 
 
 The Brief of Paul III. gives leave to all fecular priejls to recite 
 the new Breviary, on condition that they apply for licence to the 
 Apojlolic See, which licence is to be granted gratis. S. Francis 
 Xavier, writing to S. Ignatius, (Lijbon, Nov. I, 1540,) wijhes 
 to obtain the privilege of himjelf granting this licence to Jix priejls 
 at a time, of his own election, as likely to perjuade Jbme to follow 
 him to India certainly rather a Jlrange reajbn for mijQlonary 
 enterprise. 
 
 The new Breviary, it is clear, was principally intended for pri- 
 vate recitation ; and we find a Bijhop of Verona, and in Spain 
 of Huejca, protejling againjl its introduction into the choir. The 
 prefaces to the Breviaries of Ilerda and Huejca, printed about 
 that time, bitterly complain of thoje of three leclions. At Sara- 
 gojja, the people, jujlly enraged at the lojs of the Tenebrte office, 
 absolutely roje againjl the Clergy, and the Jecular churches were 
 almojl deferted. At length the Cardinal Peter John CarafFa, 
 
 * Or rather, we fufpeft, two of 1536. For Arevalus, in his Brevianum 
 Quignonianum, fpeaks of the Paris edition of 1536 as a reprint ofthefecond 
 Roman edition. Now the copy we ufe is clearly a reprint of thefrft, be- 
 caufe it does not contain Antiphons ; but, in (what appears to be) a care- 
 ful copy of the loft title-page, in an old hand, it is dated 1536.
 
 4 The Breviary compared with the Prayer-book. 
 
 elecled Pope by the title of Paul IV, prohibited (Aug. 8, 1558) 
 the granting any frejh licences ; yet, Juch was the number already 
 ijjued, that four editions were jubjequently called for. Finally, 
 S. Pius V, by his bull, >uod a nobis poftulat, in 1568, absolutely 
 abolijhed the Breviary. We would recommend, as a very curi- 
 ous inquiry, to Jbme juch Jcholar as Dr. Maitland, what traces 
 can be found in the writings of the Reformers of the influence 
 exercijed on the Engli/h Prayer-book by this Breviary ; to which 
 it certainly owes, as we Jhall Jee, a portion of its preface, and 
 probably the firft hint of its table of lejfons. 
 
 The principle of the French reforms is, as we Jhall Jee, to ad- 
 mit into the Breviary as little as pojjible that is not taken from 
 Scripture ; with the exception of hymns, prayers, and leclions 
 from Homilies, this rule is Jlriclly objerved. There was Jbme 
 countenance to this practice in earlier times. The Council of 
 Braga, 561, forbade all poetical compojitions not taken from 
 Scripture ; and S. Agobard, who was Bijhop of Lyons about 
 813, wrote againjl the uje of hymns and antiphons on that very 
 ground, and, probably in confequence of his authority, the Church 
 of Lyons did not uje any hymns in her Jervices (except at Com- 
 pline), till, we believe, the Lyonneje Breviary of Archbijhop Mal- 
 vin de Montazet, (1780,) and he, in his preface, makes a kind 
 of apology for the innovation. 
 
 In proceeding to our Jubjecl, we utterly dijclaim all dijaffec- 
 tion, all lukewarmnejs, to our own Church, becauje we are about 
 to dwell on the riches of the devotional treajury of her Roman 
 Jljler. That we earnejlly long to win back for her much of what 
 Jhe has lojl, we do not deny. That we would fain help, be it 
 only in the humblejl degree, to promote Juch an objecl, is aljb 
 true. But that any one Jhould leave the Church of his Baptijm 
 becauje the offices of her rival have Juperior aejlhetical beauty 
 againjl Juch undutifulnejs and ingratitude we Jhould be the firjl 
 to protejl. And, (putting ajide the very difficult quejlion of a 
 vernacular language,) we feel our advantage Jlrongly in one re- 
 Jpecl. While the beauty of our Prayer-book is but the faint 
 Jhadow of the beauty of the Breviary, it would be much eajler to 
 correct the former by amplification than the latter by diminution. 
 The procejs, on our Jide, involves no laceration of faith. We 
 have no legends that muji be given up. We have no invoca- 
 tions that muji not be infijled on. We have a good foundation, 
 and have only to heighten and give majejly to our building : 
 Rome would have to take down part of the edifice, and to remove 
 a good many of the incongruous ornaments. For, be it remem- 
 bered, there is no injlinftively Catholic truth Jlated in the Bre- 
 viary, (of the Mijjal and Offices we are not now Jpeaking,) which
 
 The Breviary : its Contents. 5 
 
 is not as plainly Jet forth in our own Prayer-book, with the one 
 exception of Prayers for the Dead. Regeneration, the propi- 
 tiatory virtue of Alms and Fajling, the Power of the Keys, 
 England Jlates them as clearly as Rome ; and our weak point, 
 the obfcurity in which our offices involve the doSrine, that the 
 Holy Eucharijl is truly and properly a propitiatory Sacrifice, is 
 one not particularly included in the Jubjecl of our prejent con- 
 Jideration. 
 
 We proceed to our tajk : and while, as we Jaid, we propoje 
 to be as elementary as pojjible, the faft that Jome eighty Bre- 
 viaries, Jeveral of excejjive rarity, are at our Jide as we write, 
 may enable us, in Jbme degree, to gratify thoje who are rather 
 further advanced in ritual Jludies. 
 
 The Breviary, then, is ujually contained in four volumes, one 
 for each quarter of the year. It is Jbmetimes, indeed, comprised 
 in one volume, and is then technically called a Totum. One of 
 the neatejl of Hanicq's reprints, the Francijcan Breviary, is Jo ; 
 it forms a goodly oSavo of jbme 1200 pages, in double columns, 
 and in type a Jize Jmaller than the notes to the prejent article. 
 Among early totums are thoje of the Cardinal Quignon, 1536, 
 and of the Fratres Humillati^ 1540. 
 
 Each of the volumes of the Breviary conjljls of Jix parts. 
 i. The Calendar, Rubrics, and Tables. 2. The PJalms, Ver- 
 Jicles, and Rejponfes of the week-day hours, or ferial office. 
 3. The Proprium de tempore : the collects and leclions for the 
 Sundays and weeks in that part of the year which the volume 
 contains. 4. The Proprium de Santtis : the Jame for the fejli- 
 vals of Saints which occur in that period. 5. The Commune 
 Sanfiorum : the leclions, collects, hymns, &c. common to all 
 thoje Saints for whom no particular office is appointed. And to 
 all theje we may add 6. The offices for the Anniverjary of a 
 Dedication, for a Departing Soul, of the Dead, the Little Office 
 of S. Mary, &c ; Jo that much of the ijl, and all the 2d, fth, 
 and 6th of theje divijions are necejjarily repeated in every volume 
 of the Breviary. 
 
 We do not here propoje to Jpeak of the Calendar, nor of thoje 
 admirable Tables, whereby all the confujion and perplexity con- 
 cerning concurrences is avoided, which, in our own Church, is Jo 
 painful, and all the prolixity and difficulty, which, in the Eajlern 
 Church, is Jo cumberjbme ; rcjerving that Jubjeft for another time. 
 
 We need hardly Jlay to remind our readers of the my/li- 
 cal commemoration of our LORD'S Jufferings made by the 
 Seven Canonical Hours. The old verjes give them well ; we 
 quote the verfion from the notes of the late tranjlation of Du- 
 randus.
 
 6 Matins: their Commencement. 
 
 At Matins bound, at Prime reviled, condemned to death at Tierce, 
 Nailed to the Crofs at Sexts, at Nones His Bleffed Side they pierce : 
 They take Him down at Vefper-tide, in grave at Compline lay, 
 Who thenceforth bids His Church obferve her fevenfold hours alway. 
 
 And the fame idea was expanded in many a mediaeval poem, 
 of which, perhaps, one of the mojl beautiful is that which 
 begins 
 
 Patris Sapientia, bonitas divina, 
 
 Deus Homo captus eft hora MATUTINA, &c. 
 
 We will proceed to the hours themfelves, after noticing the 
 golden verfes which in jbme of the older Breviaries preceded them. 
 
 Mens vaga, difcurfus, et fyncopa, fermoque mixtus, 
 Tollunt canonicas meritum dicentibus horas. 
 
 Although, correctly /peaking, Vefpers are the firjl office of the 
 day, and although the Breviaries ufually commence with Prime, 
 from which the Pfalms alfo begin their courfe, we will take Ma- 
 tins firjl. The Qjficium Notturnum^ Vigilics, Ad Matutinum, or 
 Matutines^ confijls of one, two, or three Nofturns, as the cafe 
 may be, and is immediately followed by Lauds. 
 
 Matins are preceded by the Pater Nojler, the Ave Maria, and 
 the Credo ; as are all the other hours except Compline with the 
 Pater Nojler and Ave Maria. This ufe, however beautiful, is 
 known not to be very ancient ; it was not received with any 
 authority into the Roman Church till the Breviary of Cardinal 
 Quignon ; which, however, added alfo the Conjiteor of the Mafs. 
 No doubt, however, the practice was widely in ufe as early as 
 the eleventh and twelfth centuries : and in the Sarum, York, and 
 Hereford Mijfals, the Pater Nojler is ordered to be faid fecretly 
 before the commencement of the office, jujl as now in the Roman 
 Church. In the Paris Breviary of 1557, and that of Senlis of 
 the fame date, no allufion is made to the ufe. In that of the 
 Freres Humilies no notice is taken of the Ave Maria and the 
 Creed, but the Pater Nojler is prefcribed. The proper com- 
 mencement of Matins, therefore, is with the Verficles and Re- 
 fponfes, " O LORD, open Thou our lips. And our mouth Jhall 
 Jhow forth Thy praife. O GOD, make fpeed to fave us. O 
 LORD, make hajle to help us ;" the Gloria, and the Laus till 
 Domine^ Rex eeternce gloria^ in Septuagefima, or Alleluia at other 
 times. 
 
 We would here make one remark on the Gloria^ with refpeft 
 to the cujlom of turning to the Eajl, and bowing when it is faid. 
 It was the univerfal cujlom for the children of the choir to do this 
 in all French Cathedrals ; but in the beginning of the lajl cen- 
 tury, it was remarked as a fingularity, that the Canons of Notre
 
 Matins : the Invitatory. 7 
 
 Dame at Rouen, and the Canon-Counts of S. John at Lyons, 
 Jlill retained the practice. The Cluniac rule orders turning to 
 the altar at the Gloria, as well as at the Deus in adjutorium. 
 The extravagant inclinations pra<3ifed by jbme of our brethren 
 during both verjes Jhow more zeal than knowledge ; in facl, at the 
 Sicut erat it was the practice of many churches to turn to the we/1. 
 
 The ninety-fifth Pjalm is preceded by the Invitatory, the 
 greatejl of the minor lojjes which the Englijh Church has Juf- 
 tained. It pitches the key-note to the whole office : it directs 
 the worfhippers in what light they are at that particular time 
 called on to regard GOD ; and jlamps its own meaning on the 
 whole Jeries of PJalms. No one, we imagine, but mujl have 
 felt the lamentable want of this in our own Matins. On Chrijl- 
 mas-Day, for example, and Good-Friday, the office is absolutely 
 the Jame through Jentences, exhortations, confejflion, absolution, 
 verjicles, and Venite ; in Jhort, down to the PJalms. And on 
 days which have no proper PJalms the caje is even worje. For 
 injlance, on Maundy Thurfday and Lady-Day, the difference 
 between the Te Deum and the Benedicite, (and that is Jeldom 
 practically objerved,) would be the firjl intimation that the days 
 were of different natures. 
 
 The Invitatory is divided into two claujes : both are Jaid be- 
 fore the Pjalm, and at the end of the Jecond, Jeventh, and lajl 
 verjes ; the Jecond claufe only at the end of the fourth and ninth 
 verjes. The Gloria is followed, fir/I, by the Jecond, and then 
 by both claujes. The Breviary of Cardinal Quignon rejlrifted 
 the Invitatory to the beginning and end of the PJalms. Deinde 
 fequitur invitatorium tempori feu fefto convenient; Pfalmus^ Venite 
 exultemus ; in cujusfine duntaxat invitatorium repetitur^ non autem 
 in media. 
 
 The ordinary Sunday Invitatory in the Roman Breviary is : 
 " Let us worjhip the LORD * our Maker." In the four firjl 
 Sundays of Lent : " Let it not be in vain to you to rije early 
 before the light, * for the LORD hath promijed the crown to 
 them that watch." On Eajler-day : "The LORD is rijen in- 
 deed, * Alleluia." On the commemoration of Apojtles : " The 
 LORD, the King of Apojlles, * O come let us worjhip." So 
 in the commemoration of other faints : " The LORD, the King 
 of Martyrs," or " the King of ConfeJJors," or " the King of 
 Virgins, * O come let us worjhip." In the office of the Dead : 
 " The King, to Whom all things live, * O come let us worjhip." 
 Quignon's Reform, while it retained the proper invitatories for 
 the commemoration of Saints, made great innovations in thoje 
 for Sundays. For example, in thoje of Advent : " LORD, we 
 wait for Thine Advent * that Thou mayejl quickly come, and
 
 8 Ma fins: Invitatories and Venlte. 
 
 dijjolve the yoke of our captivity." How unfavourable a con- 
 trajl with the Roman : "The King, the LORD That is to come, 
 
 * O come let us worjhip !" But Quignon, true to his Jcriptural 
 principle, continually inserted texts in this pojition which were 
 not in the leajl calculated for it. 
 
 The Englijh Breviaries agree pretty clojely in their invita- 
 tories with the modern Roman. The York, however, in the 
 commemoration of Saints, has great and not happy variations. 
 Thus, for one Martyr : " The jujl jhall flourijh, planted in the 
 houje of the LORD ; * let us rejoice and be glad in this Jacred 
 jblemnity " Of one Confejjbr : " One GOD in Trinity let us 
 faithfully worjhip, * by faith in Whom the Holy Prelate N. 
 beheld GOD." Of the invitatories of the older French Breviaries 
 there is little to be Jaid ; but a few words mujt be given to thoje 
 of the Paris Reform, by way of jhowing how much the attempt 
 to jcripturalije them has lowered their tone. For example, in 
 the commemoration of Martyrs, injlead of the glorious " The 
 LORD, the King of Martyrs, * O come let us worjhip," which 
 at once raijes our thoughts to Him Who is the Martyr of Martyrs 
 and the Saint of Saints, ajjuming His myjlical union with His 
 people in this as in every other aclion, we have mere common 
 matter-of-faS jlatements, that direcl our attention to the grace 
 of GOD rather than to the GOD of grace. Thus the new Paris, 
 followed by a multitude of others : " The GOD of patience and 
 conjblation, * O come let us worjhip." Laon, S. Quentin, Le 
 Mans, Limoges, Rouen, Amiens, Cahors : " CHRIST, Who 
 giveth to the conqueror hidden manna, * O come let us worjhip. " 
 Bourges, Chalons-Jur-Saone, Nevers : " GOD, Who giveth the 
 crown of life to him that is faithful unto death, * O come let us 
 worjhip." Dijon, with completely the old fpirit, " The LORD, 
 mighty in battle, * O come let us worjhip." 
 
 It will be worth while, as a curious Jpecimen of this diverjity, 
 to take the invitatories for an ordinary Sunday. Paris : " The 
 LORD Who made us, * O come let us worjhip. " Laon, Rheims, 
 Cahors, Le Mans : * GOD, Who hath made us and regenerated 
 us *." It would be difficult to ajjign any reajbn for the omifllon 
 of redemption. Versailles, Chalons-fur-Marne : " It is a Jblemn 
 feajl unto the LORD *." Bourges, Beauvais : mojl inappro- 
 priately : " The LORD Who rejled on the Jeventh day and 
 janftified it *." Dijon, Liege: "O come * let usjing unto 
 the LORD." S. Quentin, Amiens: "The LORD our GOD, 
 
 * O come let us worjhip." Bazas, Lombes, Toulouje, VI- 
 enne : " GOD, Who hath made us and raifed us together with 
 CHRIST *." Nevers : " Him that jitteth upon the throne, 
 and liveth for ever and ever *." Meaux : " CHRIST JESUS,
 
 Matins : the Hymns. 9 
 
 Whom it behoved in all things to be like unto His brethren, that 
 He might be merciful *." The lajl is an invitatory clearly at 
 variance with the Jpirit of the fejlival : appropriate enough to a 
 Friday, but Jadly out of place on a Sunday. 
 
 The Venite exultemus is Jaid, not from the Vulgate, but in the 
 Old Italic verjion. This Quignon abrogated for that of S. Je- 
 rome. When the PJalm occurs in the middle of the office, how- 
 ever, then it is Jaid from the Vulgate. 
 
 A few words on theje two Tranjlations of the PJalms may not 
 be out of place. The Old Italic, jlightly corrected by S. Jerome, 
 was called the Roman uje : the new verjion of S. Jerome was 
 introduced by S. Gregory of Tours into Gaul, and thence called 
 the Gallican uje. From Gaul it had pajjed into Germany, be- 
 fore the time of Walafrid Strabo. In Spain, the Old Italic was 
 retained till the partial abrogation of the Mozarabic Rite by S. 
 Gregory VII. S. Francis, in his Rule, orders the Roman Office, 
 except the P falter. By the time of Sixtus IV. the Gallican uje 
 had prevailed everywhere, except in Rome itjelf, and the churches 
 within a circle of forty miles. Finally, the Gallican edition was 
 made the uje of the Latin Church by the Council of Trent. But 
 the Clergy of the Lateran, in Jpite of the Council, retained the 
 Italic verjion, and Jlill do Jo. The Jecond volume of the col- 
 lected works of the Cardinal Thomajlus contains a comparijbn 
 of the two verjions, arranged in parallel columns. 
 
 We have Jaid that the Venite exultemus follows the rejponjes 
 with which Matins open. But the rule of S. Benedict prefixes 
 to it the third PJalm. This is retained in the modern Bene- 
 dicline and Cluniac Breviaries, as aljb in the Carthujian. 
 
 The Venite is followed by the hymn, either for the day of the 
 week, or proper to the fejlival, as the caje may be. Of the 
 hymnology of the Breviary* we do not now intend to Jpeak, 
 and Jhall therefore pajs on to the PJalms. 
 
 * We will, however, for the fake of thofe who may travel in thofe French 
 diocefes which ftill have proper Breviaries, (though the ultramontane views 
 at prefent prevailing in France are introducing, or reintroducing, the Roman 
 Breviary everywhere,) give the explanations of the initials attached to the 
 French hymns. 
 
 B. The Abbe Befnault, Prieft of S. Maurice, Sens, 1726. 
 
 Br. or fometimes B. The Abbe J. B. Le Brun Defmarets, author of the 
 Breviaries of Orleans and Nevers, died 1791. 
 
 C. Charles Coffin, Reftor of the Univerfity of Paris, who died in 1749: 
 the fecond in point of excellence. 
 
 Commir. Jean Commire, of the Society of Jefus, died 1702. 
 
 D. J. D. Danicourt, of Noyon, died after 1786. 
 
 G. or Guiet. Charles Guiet, of the Society of Jefus, died 1684. 
 
 G. ep S. Guillaume du Pleflis de Gefte, Bimop of Saintes, died 1702. 
 
 H. Ifaac Habert, Do&or of the Sorbonne, 1668.
 
 i o Arrangement of Nofturns. 
 
 At the conclusion of the hymn the firjl noclurn begins. We 
 may, for greater clearness, divide the arrangement of noclurns 
 into two great families, which we may call the monajlic and the 
 fecular. We will begin with the latter firjl, and take the Roman 
 as the example. 
 
 On ordinary days, one noclurn only is faid. This conjljls of 
 twelve Pfalms, recited two and two together under one antiphon, 
 and three lejjbns from Holy Scripture ; or, if it be a fimple fejli- 
 val, the jecond, or the fecond and third lejfons, are of the Saint. 
 
 On femi-double and double Fejlivals* there are three noclurns. 
 The firjl conjljls of three Pjalms, each under its own antiphon, 
 and three lejjbns from Scripture ; the Jecond aljb conjljls of three 
 Pjalms, and three lejjbns from Jbme Jermon, generally /peaking, 
 on the pajjage of Scripture which has preceded ; the third of 
 three Pjalms, the beginning of the Gofpel for the day, and three 
 lejjfons from a homily upon it ; and then, under rejlriclions which 
 we Jhall afterwards fee, the Te Deum. 
 
 But on Sundays, the firjl noclurn conjljls of twelve Pjalms, 
 Jaid four and four under one antiphon ; while on the Fejlivals 
 of Eajler and Pentecojl one noclurn only is /aid. 
 
 The general arrangement of the Parifian Breviary is the fame, 
 with the exception that the firjl noclurn on Sundays is of the 
 fame length with that on ordinary days ; that femi-doubles have 
 
 L. F. L. Liflbir, Premonftratenfian Abbat of Val-Dieu, died after 1786. 
 
 R. Urban Robinet, Vicar-General of Paris, died 1758. 
 
 S. y. Jean Baptifte Santeuil, the Prince of French Hymnographers, better 
 known by his name of Santolius Viftorinus, died 1697. His hymns met with 
 the almoft unanimous admiration of contemporary French critics; one of 
 the beft editions was publifhed at Paris in 1698. The greater part of the 
 French Breviaries have adopted them ; among the firft that did fo were 
 thofe of Orleans, 1693; Lifieux, 1704; Narbonne, 1709; Meaux, 1713. 
 Bourdaloue even wiflied that they might be received into the Roman Breviary. 
 The criticifms of Commire were thofe of a rival ; but the remarks of De la 
 Monnaye, (Menagiana, Ed. 1713, torn. iii. p. 402,) give a much jufter idea 
 of their merits. For anything like the fervour and fternnefs of the older 
 hymns we muft not look ; but they were the truly elegant productions of a 
 Chriftian fcholar of the age of Louis XIV. We believe that they are, from 
 their very faults, more popular among Englifh Churchmen, generally (peak- 
 ing, than thofe of the Roman Breviary. Santeuil has been accufed ofjan- 
 fenifm ; it would feem caufeleflly ; at leaft, the verfe which has been thought 
 to imply it is innocent enough, " Infcripta faxo lex vetus Praecepta, non 
 vires dabat ; Infcripta cordi lex nova Quicquid jubet, dat exequi." There 
 are, however, fome very offenfive paffages; e.g. of our fuftering LORD: 
 " Clamore magno dum Patrem Sibi reliaus invocat, Cum morte luftantem 
 Deum Non audit Ille, vix Pater :" a contradiction, almoft in terms, of the 
 Apoftle's declaration, that " He iuas heard in that He feared." 
 
 S. M. Santolius Maglorianus, or Claude Santeuil, brother of the above. 
 
 [On the different clafles of Feftivals, fee a fubfequent paper on "The 
 Calendar! of the Church."]
 
 the Bemdittine Pfalms. 1 1 
 
 only one noSurn ; and that this nofturn, as well in them as in 
 Jimple feajls and ferial days, has nine and not twelve PJalms. 
 
 In the Benedicline Breviary, on Jemi-double and all Juperior 
 fejlivals, three noclurns are Jaid : the firjl conjljls of Jix PJalms, 
 Jaid two and two under one antiphon, if Sunday ; each with its 
 own antiphon, if any other fejlival ; and four lejjbns from Scrip- 
 ture : the Jecond, of Jix PJalms in like manner, and four lejjbns 
 from a homily : the third, of three Canticles from the Old Tejla- 
 ment, the beginning of the Go/pel for the day, with four leclions 
 by way of commentary on it. 
 
 But on feriae and Jimple feajls, as aljb on oclave days, though 
 Jemi-doubles, two noclurns are Jaid. The firjl eonjijls of Jlx 
 PJalms, under three antiphons; and in the feriae of winter, Jimple 
 fejlivals, and oclave days, three leciions; but in the feriae of Jum- 
 mer, a Jhort "chapter" only. The Jecond nofturn conjljls of 
 Jlx Pfalms in like manner, and a Jhort chapter. 
 
 The old order, as we learn from Durandus, was that monks 
 never Jaid nine lejjons, except in Matins for the Dead, and, as 
 being of the Jame kind, on the three lajl days of Holy Week ; 
 but this rule was afterwards departed from. The breviary of 
 the Freres Humilies (1548) has only nine leSions; and a great 
 many of the modern reforms, e.g. the Carmelite (1755), the Au- 
 gujlinian (1849), t ^ ie Francifcan (1848), the Gallican congrega- 
 tion of Augujlinians (1778), and that of S. Maur, have all the 
 Jame arrangement. The unreformed Benediclines, however, the 
 Cijlercians, and (to the lajl) the Cluniacs, retained the twelve 
 lections. The two noclurns are not Jo eajlly explained. Du- 
 randus does not mention them ; and the rule of S. Benedict only 
 does Jo by implication. 
 
 Cardinal Quignon's Reform gives one noclurn of three pjalms 
 and three leclions all the year round. 
 
 In proceeding to the PJalms, we may remark that the rule of 
 S. Benedict, the great normal guide of monajlic Breviaries, after 
 giving a particular arrangement, concludes thus : * " Admonijh- 
 " ing this before all things, that if by chance the aforejaid dij"- 
 " tribution of the Pjalms Jhould dijpleaje any, let him arrange 
 " them in Jbme other way, as it Jhall jeem good to him ; objerv- 
 " ing, however, this mojl carefully, that, in every week, the 
 " whole PJalter, to the number of CL. PJalms, be Jung, and be 
 ** commenced anew in the vigils (Matins) of the Sunday." 
 
 * This is S. Benedift's rule ; but he makes, with great naivete, an excep- 
 tion, " Unlefs by chance, which GOD forbid, the brethren arife too late, 
 and fomething has to be fhortened in the refponfes or leHons, all care, how- 
 ever, fhould be taken that this fall not out fo, but if it /hall fo happen, he by 
 whofe negleft it fell out fliall worthily fatisfy GOD in the oratory."
 
 1 2 The Benedittinej and Parifian y Pfalms. 
 
 The BenediSine arrangement, then, Is this : 
 
 
 Matins. 
 
 Lauds. 
 
 Sunday . . 
 
 21. 22. 23. 24. 2S. 26. 27. 28. 29. JO. 31. 32.* 
 
 67. 51. 118. 63. Benedicite. 148. 149. 150. 
 
 Monday . . 
 Tuefday . . 
 
 33- 34- 35- 37- 3 8 - 59.40.41.42.44.45. 
 46. 47. 48. 49- S- S- 53- 54- 55- 56. 58- 59- 
 
 51. 5. 35. Song of Ifaiah. 148. 149. 150. 
 51. 47. 57. S. of Hezekiah. 148. 149. 150. 
 
 Wednefday 
 Thurfday . 
 Friday . . . 
 Saturday. . 
 
 60.61.62.66.68. 69.70.71.72.7}. 
 
 74- 75- 77- 78- 79- 8o - 8l - 8z - 8 3- 8 4- 8 5- 
 86. 87. 89. 93. 94. 96. 97. 98. 99. 100. 101. 
 102. 103. 104. 105. 106. 107. 108. 109. 
 
 51. 64. 65. S. of Hannah. 148. 149. 150. 
 50. 88. 90. Song of Mofes. 148. 149. 150. 
 50. 76. 92. S. of Habaccuc. 148. 149. 150. 
 50. 153. Song of Mofes. 148. 149. 150. 
 
 
 Prime. 
 
 fierce. 
 
 Sexts. 
 
 Nones. 
 
 Offers. 
 
 Comfline. 
 
 Sunday . . 
 
 119. v. I 32. 
 
 119. u. 3256 
 
 119. -v. 57 80. 
 
 119 v. 80 IOJ. 
 
 no. in. ii2. no. 
 
 
 Monday . . 
 
 I. 2. 6. 
 
 119 v. 105 128 
 
 H9.V.I29 153. 
 
 119. v. 153 end 
 
 114.115.116.117.129 
 
 
 Tuefday . . 
 
 7. 8. 9. 
 
 
 
 
 130. 131. 132. 133. 
 
 
 Wednefday 
 
 10. II. 12. 
 
 
 
 
 135. 136. 137. 138. 
 
 
 Thurfday . 
 
 13- 14- 15- 
 
 
 
 
 139. 140. 141. 
 
 ^4.90.134. 
 
 Friday . . . 
 
 ( 16. 17. 18. ) 
 I v. 125. j 
 
 j 120. 121. 122. 
 
 123. 124. 125. 
 
 126. 127. 128. 
 
 142.144.145. V.I IO 
 
 
 Saturday . . 
 
 (18.^.2551.) 
 I 19.20. j 
 
 J 
 
 
 
 8145. v. 10 end ) 
 146. 147. j 
 
 
 Now, this arrangement is manifejlly imperfecl, becaufe there 
 can be no reajbn why Monday Jhould be dijlinguijhed above the 
 other days of the week by proper Tierce, Sexts, and Nones. 
 Yet it is retained in the later BenediSine Reforms ; as, for ex- 
 ample, in the Cluniac revifion, 1696. The Roman Breviary 
 removes the inconjijlency by making the Pfalms of the little 
 hours always the Jame : and a beautiful myflery is discovered in 
 this by the ecclejiajlical commentators, that whereas in the night 
 of this world change and chance prevail, in the immutable day 
 of heaven the Jervice of GOD will ever be one and the Jame. 
 
 We will now give the Paris arrangement. 
 
 Sunday . . 
 
 Matins. 
 
 Lauds. 
 
 Prime. 
 
 Tierce. 
 
 Sexts. 
 
 Nones. 
 
 Offers. 
 
 Comfline. 
 
 1.2.3. 
 
 18. 
 
 z8. 30. 66. 
 
 63. 70. 
 loo. 148. 
 
 118. 119. 
 v. 132. 
 
 II 9 . 
 
 v. 32 80. 
 
 119. 
 v . 80 128. 
 
 119. T>. 
 128176. 
 
 no. in. 
 112. 113. 
 114. (115.) 
 
 4.91.134. 
 
 Monday . . 
 
 104. 105. 
 
 106. 
 
 9*. 136. 
 '35- 
 
 8.77. 
 
 25.96. 
 
 47.98-99- 
 
 sj-73- 
 
 115. 121. 
 124. 126. 
 137- 
 
 6. 7 . 
 
 Tuefday . . 
 
 .5.19.72. 
 101. 107. 
 
 24. 85. 97. 
 150. 
 
 35- 
 
 26. 50. 
 
 37- 
 
 109. 
 
 120. 122. 
 133. 141. 
 142. 
 
 13.32.79. 
 
 Wednefday 
 
 9- (=9- '<>) 
 7 8. 
 
 5. 36. 65. 
 147 pan. 
 
 3i- 
 
 42. 43- 
 
 21. IO3. 
 
 82. 94. 
 
 123. 125. 
 127. 130. 
 IJI. 
 
 ii. 14. 16. 
 
 Thurfday . 
 
 *-33- 
 68. 89. 
 
 81. 108. 
 
 147 part. 
 
 67.90. 
 
 27.84- 
 
 23- 34. 
 
 80. 92. 
 
 126. 138. 
 I 45 . 
 
 ,2.39. 
 
 Friday . . . 
 
 ,1.55.59. 
 61.69. 
 
 54.7I. 
 146. 
 
 44. 
 
 40. 58. 
 
 102. 
 
 22. 
 
 I2 9 . 139. 
 I4O. 
 
 38. 56. 
 
 Saturday . 
 
 41.49.62. 
 64. 75. 76. 
 
 83- 
 
 I 7 J7- 
 117. 
 
 88. 14}. 
 
 *9- 4J- '49- 
 
 46.47.87. 
 
 60.74. 
 
 128. 132. 
 
 144. 
 
 51. 86.
 
 The Parifian PJalms. 13 
 
 It is to be underjlood that thofe Pjalms which in the preceding 
 table are in larger characters, arejuch as are Jaid in two or more 
 divifions ; Jo that the principle of nine at Matins, four, bejides the 
 canticle, at Lauds, five at Vejpers, and three at all the other 
 hours, may be conjlantly obferved. It mujl be confejfed that the 
 divifion of Jbme of theje PJalms Jeems rather arbitrary. Thus, 
 while the 5ijl and 88th, each conjijting of nearly twenty verjes, 
 are undivided, the Igth, which has only fifteen, is divided. Thus 
 aljb the firjl divijion of the logth has only four verjes. 
 
 The Paris, and, following it, many of the French Breviaries, 
 take, Jb to Jpeak, a theme for the PJalms of each Feria. Thus, 
 Monday is occupied with the goodnejs of GOD, as displayed in 
 the works of Creation : Tuejday, Wednefday, Thurfday, by 
 Charity, Hope, and Faith : Friday, by our LORD'S Pajfion : 
 Saturday, by the future glory of the Saints. 
 
 Now, theoretically, nothing could be more excellent than the 
 weekly recitation of the PJalms. But, practically, it came to 
 pajs that, from the faff of all, even Jemi-double fejlivals, having 
 proper PJalms, a few of them were repeated over and over again, and 
 the rejl left utterly unjaid. The prefaces to the modern Breviaries 
 are full of complaints of this abuje. So Paul RabuJJbn, or who- 
 ever wrote the preface to the Cluniac Reform : " Porro ea PJalmo- 
 " rumjervatadijlributio ejl,utjingulis hebdomadibusomnes percur- 
 " rantur, in quo et veteris Ecclejiae mos retentus, et S. Benedicli 
 "Jententiae obtemperatum" . . . "In hujus operis ordine illud 
 " primum intendimus, lit juxta antiquam Ecclejlae confuetudinem 
 " plurimorumque Conciliorum decreta, Davidicum PJalterium per 
 " jingulas Hebdomades recitatum foret," Jays Bijhop De Roche- 
 chouart, in his preface to the Evreux Breviary. " Ut quidam 
 " PJalmi," complains Bijhop Dejhos, " per magnam anni par- 
 " tern vix Jemel atque iterum recitarentur : nos rem gratam fac- 
 " turos exijlimavimus, Ji eorum Jequeremur exempla qui PJalmos 
 " ita dijlribuerunt," &c. And for this reajbn, amongjl others, 
 Gregory XIII. in his bull, Paftoralis OJpcii (1573), forbade 
 " ne Jcilicet oflficium majoris partis Feriarum anni omitteretur, et 
 Breviarii ordo Jubverteretur." But the mojl remarkable com- 
 plaint is that of Cardinal Quignon, in the Preface to his Reform, 
 if we put it in juxta-pojition with the preface to our own Prayer- 
 book, evidently derived from his ; although both lead us a little 
 way from our immediate purpoje, inajmuch as they touch on the 
 LeSions as well as on the PJalms. 
 
 * The Benediftine ufe here, as always in the third Nofhirn, gives three 
 Canticles from the Old Teftament writers under one Antiphon.
 
 The Preface of Quignon. 
 
 CARDINAL QUIGNON. 
 
 Et profe&o, ll quis modum precan- 
 di olim a majoribus inftitutum dili- 
 genter confiderat, horum omnium ab 
 ipfis habitam rationem manifefto de- 
 prehendet. 
 
 Sed fa6lum eft nefcio quo pa6lo 
 hominum negligentia, ut paullatim a 
 fan&iflimis illis veterum Patrum in- 
 ftitutis difcederetur. Nam primum 
 libri Sacrx Scripture, qui ftatis anni 
 temporibus erant perlegendi, vixdum 
 incepti a precantibuspraetermittuntur. 
 Ut exemplo efle poflunt (fie) liber 
 Genefis, qui incipitur in Septuagefima 
 et liber Ifaiaequi in Adventu, quorum 
 vix fingula capita perlegimus, ac 
 eodem modo cetera Veteris Tefta- 
 menti volumina deguftamus magis 
 quam legimus : nee fecus accidit in 
 Evangelia et reliquam fcripturam 
 Novi Teftamenti, quorum in locum 
 fucceflerunt alia, nee utilitate cum his, 
 nee gravitate, comparanda. 
 
 ENGLISH PRAYER-BOOK. 
 
 Thefirft origin and ground where- 
 of, if a man would fearch out by the 
 ancient Fathers, he mall find that the 
 fame was not ordained but of a good 
 purpofe, and for a great advancement 
 of godlinefs. 
 
 That commonly when any book 
 of the Bible was begun, after three or 
 four chapters were read out, all the 
 reft were unread. And in this fort 
 the book of Ifaiah was begun in Ad- 
 vent, and the book of Genefis in Sep- 
 tuagefima ; but they were only begun, 
 and never read through : after like 
 fort were other books of holy Scrip- 
 ture ufed. 
 
 Accedit tam perplexus ordo, tam- 
 que difficilis precandi ratio, ut inter- 
 dum paullo minor opera in invenien- 
 do ponatur, quam, cum inveneris, in 
 legendo. 
 
 This godly and decent order of 
 the Fathers hath been fo altered and 
 neglefted, by planting in uncertain 
 ftories and Legends. . . . 
 
 Moreover, the number and hard- 
 nefs of the rules called the Pie, and 
 the manifold changings of the fer- 
 vice, was the caufe, that to turn the 
 book only was fo hard and intricate 
 a matter, that many times there was 
 more bufinefs to find out what ftiould 
 be read, than to read it when it was 
 found out. 
 
 There is feme truth in the above remarks : but the Reform 
 was carried too far in Quignon' s Breviary, and to fuch an extent 
 in our own as almojl to dejtroy the beauty and appropriateness of 
 our Pfalms. There is furely a wide difference between fcarcely 
 ever having the ferial office, as in the ante-Tridentine books, and 
 only having fix exceptions from it, as in our own Church. No 
 ritual fcholar but mujl feel the glaring impropriety of carrying 
 the week-day Pfalms into Maundy Thurfday, Eajler Eve, the 
 Epiphany, &c. of having, in ajeafon of deep humiliation, a 
 PJalm of praife and jubilee ; of a penitential Pfalm on a high 
 fejlival. We Jhall have more to fay on this matter when we 
 come to the Leffions. 
 
 While on the fubjecl of the Pfalms, we may give the follow- 
 ing verfes as to the tones, which are equally ingenious and con-
 
 Matins : the Antiphons. \ 5 
 
 venient. They occur in many old Breviaries : we copy from 
 that of S. Remy of Rheims (1557). 
 
 Verfus tonos declar antes. 
 
 Pri. re, la : Se. re, fa : Ter. mi, fa : Quart, quoque mi, la : 
 Quint, fa, fa : Sext. fa, la : Sept. ut, fol : Oft. tenet ut, fa. 
 
 Pfalmorum mediationes. 
 
 La, la, la dat Primus, Sextufque :* fa, fol, fa Secundus, 
 Tertius, Ofta<vus : ter fa poft fol dabo Terno : 
 La mutat per re Quart, et poft vult dare mi, re. 
 Septimus in fol, re dabit, et poft dat fa, mi, re, mi. 
 
 The PJalms naturally lead us to the Antiphons. f This mojl 
 beautiful invention pitches the key-note of the Pjalm (as the in- 
 vitatory of the office) ; and points out in which of its myjlical 
 Jenfes it is at that time to be recited. Thus, for example, the 
 65th Pjalm is, in the Benedicline Breviary, recited in the ferial 
 office for Lauds on Wednesday ; the antiphon then is, u Thou, 
 O GOD, art praifed in Sion. " It is aljb jaid in the office of the 
 Dead ; and in this caje we have the antiphon, " Hear my prayer ; 
 unto Thee Jhall all flefh come ;" where the reference is mani- 
 fejlly to the rejurreclion of the dead. Thus the 46th is Jaid at 
 Matins on Tuesday, with the antiphon, " A very prejent help in 
 trouble." It is recited in the Commemoration of a Virgin, under 
 the antiphon, " GOD is in the midjl of her, therefore Jhall Jhe 
 not be removed." We will now give Jbme examples of the 
 general arrangement of antiphons. 
 
 Here are thoje at Matins on Eajler Day, from the York and 
 Salifbury Breviaries, which are in this caje the Jame as the 
 modern Roman. 
 
 Nofturn. I am that I am, and my counfel is not with the wicked, but 
 my delight is in the law of the LORD : Alleluia. (Pfalm i.) I aflced My 
 Father, Alleluia : and He gave Me the Gentiles to My heritage : Alleluia. 
 (Pfalm 2.) I laid me down and flept, and rofe up again. Alleluia, Alleluia. 
 (Pfalm 3.) 
 
 From the modern Paris : 
 
 Noffurn. GOD hath fulfilled His promife, raifingup His Son JESUS, as it 
 is written in the Second Pfalm, Thou art My Son, this day have I begotten 
 Thee ; Alleluia. (Pfalm 2.) In that GOD raifed Him from the dead, now no 
 more to return to corruption, He faith on this wife, Thou wilt not fuffer Thine 
 Holy One to fee corruption : Alleluia. (Pfalm 16.) Him, delivered up by 
 the appointed counfel and foreknowledge of GOD, GOD raifed up, having 
 loofed the pains of death, becaufe it was impoflible that He mould be holden 
 of them. Alleluia. (Pfalm 30.) 
 
 No doubt the dove-tailing of the Old and New Tejlament, in 
 
 * That is, the mediation of the Firft and Sixth is, according to this rule, 
 monotonic. The exquifite beauty of fuch an arrangement of the Firft, in 
 Mr. Helmore's i37th Pfalm, will probably recur to our readers. 
 
 f [I have dwelt at much greater length on the fubjeft of Antiphons in the 
 firft eflay prefixed to my " Commentary on the Pfalms."]
 
 1 6 Matins: the Antiphons. 
 
 the Paris Breviary, is, as we /hall more than once have occajion 
 to obferve, ingenious to the lajl degree. One cannot, however, 
 but Jbmetimes feel that the effecl is rather too much like a theo- 
 logical lejjon, to be always beautiful as a devotion of praije. 
 
 The Paris Breviary is followed in its Antiphons by mojl of 
 thoje of the French. Here, however, is an exception for Eajler 
 Day, from the Breviary of S. Quentin : 
 
 Nofiurn. I laid me down, See. (Pfalm 3.) Thou haft fhowed Me the 
 way of life: Thou haft filled Me with the joy of Thy prefence : Alleluia. 
 (Pfalm 16.) Thou haft turned My mourning into joy ; Thou haft put off My 
 fackcloth, and girded Me with gladnefs : Alleluia. (Pfalm 28.) 
 
 The Benedictine Breviary, though containing three Nofturns 
 on Eajler Day, has but three Antiphons. They are theje : 
 
 1. Noflurn. I am that I am, &c. (Pfalms i, 2, 8, 16, 24, 28.) 
 
 2. Nofiurn. The earth trembled, and was ftill, when GOD arofe to 
 judgement: Alleluia. (Pfalms 30, 64, 66,76, 88, 108.) 
 
 3. Noflurn. Fear not ye: ye feek JESUS of Nazareth, Which was cru- 
 cified. He is rifen j He is not here ; Alleluia. (Song of Ifaiah, Ixiii. i 5 ; 
 Song of Hofea, vi. i 6 ; Song of Zephaniah, iii. 8 13.) 
 
 The Antiphons of the Salijbury Breviary are frequently in 
 verje. Thus, thoje of the firjl noclurn in the Sundays from 
 Trinity to Advent are : 
 
 Pro fidei meritis vocitatur jure beatus 
 Legem qui Domini meditatur nofte dieque. 
 
 Followed, of courfe, by the firjl PJalm : 
 
 Naturae Genitor conferva morte redemptos, 
 
 Facque tuo dignos iervitio famulos. 
 And 
 
 Peftora noftra tibi tu conditor orbis adure, 
 Igne pio purgans, atque cremando probans. 
 
 The need felt of Antiphons, which, not being entirely or always 
 taken from Holy Scripture, may more definitely exprejs what they 
 are intended to Jignify, is curioujly Jhown by the devices Jbme- 
 times adopted to point out, irrejpe&ively of them, in what myjlical 
 Jenfe the PJalm for the time being is to be taken. Thus, in the 
 Breviary of Bazas, at the firjl Nofturn of the Feajl of the Con- 
 ception, we have the following : " Ps. Coeli enarrant. Ccelum, 
 " Apojtoli ; Sol, Chrijlus ; Lex, Evangellum. Ps. Eruftavit cor 
 " meum. Chrijius, Rex ; .Regina, Virgo Mater;" &c. &c. 
 
 The manner in which Antiphons are Jaid, in the Breviary, is 
 as follows. In double Fejlivals the Antiphons are doubled, /. e. 
 Jaid whole, both before and after their PJalm, at Matins, Lauds, 
 and Vejpers ; on other days they are not doubled, /. e. the firjl 
 words only are /aid at the beginning, but the whole at the end. 
 And thus much of Antiphons.
 
 Farced Leftions. 1 7 
 
 The aflijlance given by Antiphons to the myjiical explanation 
 of the PJalm for that time, is Jlill further explained by \hzfarced 
 Kyries, Epijlles, &c., which, in mediaeval times, were Jo much 
 in ufe. We give an example of the former from a Lyons edition 
 of the MiJJal of Pope Paul III, where we have this : 
 
 Sequuntur quaedam devota verba fuper Kyrie eleifon, Sanflus, et Agnus 
 Dei, ibi ob pafcendam nonnullorum Sacerdotum devotionem pofita, quae, licet 
 non fint de Ordinario R. E., tamen in certis miffis ibidem annotatis licite 
 dicendae. 
 
 This is one : * 
 
 Kyrie cunftipotens genitor Deus omnicreator eleifon. 
 Fons et origo boni, pia luxque perennis eleifon ; 
 San&ificet pietas tua nos bone Reftor, eleifon. 
 Chrifte Dei fplendor, virtus Patrifque Sophia eleifon ; 
 Plafmatis humani fator, lapfi reparator eleifon ; 
 Ne tua damnetur Jefu faftura, eleifon. 
 Kyrie, amborum fpiramen nexus amorque eleifon j 
 Purgator culpas, veniae largitor opimae eleifon ; 
 Offenfas dele, facro nos numine reple eleifon. 
 
 The insertions are called Tropes. They continued in uje in 
 Sicily till the middle of the lajl century, and may do Jo now. 
 
 Farced Epijlles are Jlill more curious. There is one publijhed 
 by M. Edelejland du Meril, from a MS. at Sens, of the thir- 
 teenth century. We may imitate it thus, not a whit exaggerating 
 its rudenejs : 
 
 The Church Jhall raife her 'voice to Jing The glory of the Heavenly King ; 
 And in the praife of John be faid The Eptflle that Jball now be read. From 
 the Wifdom or Solomon. Attend, ye faithful, every one ! The Holy Ghofl 
 proclaimed of old This leclion to the chofenfold. 
 
 He that feareth the LORD, will do good : 
 
 And when this evil life is paft, Receive the King^s reward at loft. 
 
 And he that hath knowledge of the law (hall obtain her, and as a mother 
 mall (he meet him: 
 
 For He is full of love and grace, And mercy guards His dwelling-place, And 
 glory Jhines around His face. 
 
 With the bread of underftanding mall me feed him : 
 
 While he alone, among the reft, Reclined on God the Saviour" $ breaft. 
 
 And give him the water of wifdom to drink : 
 
 Thatfo the river might arife , And flow abroad from Par adife, That wifdom 
 to the world fupplies. 
 
 He (hall be ftayed upon her, and mall not be moved 5 and mall rely upon 
 her, and (hall not be confounded. 
 
 That,placedon Syon's glorious height, His virtues thence might glitter bright. 
 
 She (hall exalt him above his neighbours : 
 
 And him befide the Judge Jhall place, When He Jhall come to doom our race. 
 
 In the midft of the congregation he opened his mouth : 
 
 * [See note at the end of this Article.] 
 C
 
 1 8 Verjus Puerorum, and Sacer dot alls. 
 
 And taught the Evangelic lore Of myfteries unknown before. 
 And fhe filled him with the fpirit of wifdom and underftanding : 
 That he, like Eagle foaring high, Might view the Sun with unmoved eye, 
 &c. &c. 
 
 It is not wonderful that thefe farced EpiJHes from doggrel 
 Jhould have degenerated into ribaldry, and left a trace of their 
 name in the modern farce. 
 
 The Noclurns end with a verfe and rejponfe, as in the Com- 
 memoration of Apojlles, Roman Breviary. " V. Thou Jhalt 
 make them princes over all the earth. R. Theyjhall remember 
 thy name, O Lord." On PaJJion Sunday: "V. Deliver my 
 jbul jrom the jword. R. My darling from the power of the 
 dog." 
 
 In Jeveral Breviaries, however, there is a double verje and 
 rejponje ; the one preceding, the other following, the LORD'S 
 Prayer. The former is called the Verfus Puerorum ; the latter, 
 the Verfus Sacerdotalis. This occurs, for in/lance, in the Moulins 
 and Liege Breviaries. Thus, in the former, we have, on an ordi- 
 nary Sunday, after the concluding Antiphon of the firjl Noclurn : 
 " V. Puerorum. Memor fui nocle nominis tui, Domine. R. Et 
 cujtodivi legem tuam." Then the Pater Nojier^ and then " V. 
 Sacerdotalis. Media noffe Jurgebam. R. Ad confitendum tibi." 
 The LORD'S Prayer is then jaid ; and after the " V. And 
 lead us not into temptation. R. But deliver us from evil," the 
 Priejl gives the Abjblution. Theje Jlightly vary. The Roman 
 rule is this : At the firjl Nofturn, and on Monday and 
 Thurfday (for in the Ferial office there is, of courje, only one 
 Abjblution), " Hear, LORD JESUS CHRIST, the prayers of Thy 
 jervants, and have mercy on us : Who with the Father," &c. 
 In the jecond Nodurn, and on Tuejday and Friday : " His piety 
 and loving-kindnejs help us : Who with the Father," &c. In 
 the third, and on Thurfday and Saturday : " From the chains 
 of our /ins, the Almighty and merciful LORD abjblve us." 
 
 The Abjblutions, in the Gallican Breviaries, are taken from 
 Holy Scripture, according to the principles of that Reform, and 
 have thereby lojl much of their original and dijlinclive character. 
 Thus, the Paris has : Firjl Abfolution. " GOD open your heart 
 to His law, and to His precepts, and grant unto you all a heart 
 that ye may fear Him." (2 Maccab. i. 3.) Second Abfolution. 
 " Our GOD incline our hearts to Him, that we may keep His 
 commandments." (l Kings viii. 58.) Third Abfolution. " GOD 
 remember His covenant which He hath jpoken, and hear your 
 prayers." (z Maccab. \. 4..) The poverty of this arrangement 
 is Jelf-evident. 
 
 The Abjblutions, we Jhould fay, do not cxijl at all in many
 
 The Benedictions. 19 
 
 Breviaries. This was the caje in the Salijbury and York ; Jo, 
 among modern French Rituals, in the Bourges. It is, in the 
 Cluniac Reform, called the Benediclion ; as there are no proper 
 benedictions in that office. To theje we next proceed. 
 
 After the " V. Jube, Domine, benedicere," before each leclion, 
 how few or many Jbever in number, a benediction is Jaid. 
 
 Their fullejl form is, of courje, where there are four leclions 
 to each nofiurn. Thoje in the Benedicline are as follow : 
 
 I. NoEl. i. Benediftione perpetua benedicat nos Pater eternus. 
 
 2. Unigenitus Dei Filius nos benedicere et adjuvare dignetur. 
 
 3. Spiritus Sanfti gratia illuminet fenfus et corda noftra. 
 4.. In unitate Sanfti Spiritus benedicat nos Pater et Filius. 
 
 II. Nol. 5. Deus Pater omnipotens fit nobis propitius et clemens. 
 
 6. Chriftus perpetuae det nobis gaudia vitae. 
 
 7. Ignem fui amoris accendat Deus in cordibus noftris. 
 
 8. A cunftis vitiis et peccatis abiblvat nos virtus Sanftae 
 
 Trinitatis. 
 III. Noff. 9. [Which, as we mall fee, precedes the Gofpel.] 
 
 Evangelica leHo fit nobis falus et prote6Ho. 
 10. Ille nos benedicat, qui fine fine vivit et regnat. 
 n. Divinum auxilium maneat femper nobifcum. 
 12. Ad Societatem civium fupernorum perducat nos Rex An- 
 gelorum. 
 
 But, if the office be of a Saint of twelve leclions, the nth 
 benediction is " Cujusfejlum colimus, ipje intercedat pro nobis 
 ad Dominum." And if, for the twelfth lection, a part of another 
 Gojpel, with the homily, be read, the I2th is, " Per Evangelica 
 dicla deleantur nojlra deli<3a." 
 
 The modern Roman agrees with the above, except that, of 
 courje, the 4th, 8th, and 1 2th of the benedictions are omitted. 
 
 The Salijbury has the ijl, 2nd, and 3rd, as above ; the 4th, 
 " Omnipotens Dominus Jua gratia nos benedicat ;" the 5th, 
 " Chrijlus perpetuae," &c. ; the 6th, " Intus et exterius purget 
 nos Spiritus almus." The yth, that is, the one at the commence- 
 ment of the third nofturn, differed according to the Gojpel. If 
 it were from S. Matthew, " Evangelicis armis muniat nos conditor 
 orbis ; " if from S. Mark, " Evangelica leclio," &c. ; if from S. 
 Luke, " Per Evangelica," &c. ; if from S. John, " Fons Evan- 
 gelii repleat nos dogmate coeli." The 8th, " Divinum auxilium," 
 &c. ; the Qth, " Ad Societatem," &c. There are a great number 
 of Proper Benedictions in Fejlivals of the BleJJed Virgin Mary. 
 
 The Paris, and, following it, the other French Breviaries, have 
 Jubjlituted,as istheir wont,Scriptural benedictions, e.g. I. "GOD, 
 " the Father of our LORD JESUS CHRIST, the Father of glory, 
 " give unto us the jpiritof wifdom and revelation in the knowledge 
 " of Him ;" 2. "The SON of GOD give us an underjlanding, that
 
 2o 'The Courfe of the Leftions 
 
 we may knowthe true GOD ;'' 3. " May the love of GOD be/hed 
 abroad in our hearts by the HOLY GHOST." 
 
 We now come to the Leclions ; and we will commence with 
 the Benedicline Ritual. 
 
 To begin with a general outline of the Jcheme. In a fejlival 
 that has twelve leftions, the four firjl are from Holy Scripture; 
 the four next contain the commentary of jbme Father on the 
 pajjage that has been already read ; or, in the cafe of a Saint 
 with Proper LeJJbns, contain his life. The third noclurn com- 
 mences with a few lines from the Gojpel of the day followed by 
 et reliqua; then four le&ions from a Commentary on that; and 
 after the Te Deum, the Go/pel itfelf. Of courje there are ex- 
 ceptions ; and the Tenebree Jervice, and Matins of the Dead, are 
 quite anomalous. In a fejlival of three leftions, they are Jbme- 
 times from Scripture, Jbmetimes from a homily on Scripture. 
 Sometimes the firjl is from Scripture, and the two others from the 
 life of a Saint. 
 
 With one or two Jlight exceptions, the Roman Breviary, mu- 
 tatis mutandis, as to the number of lejjbns, agrees with the Bene- 
 dicline. 
 
 The Paris Breviary principally differs in not making (at leajl 
 as a general rule) the leclions of the Jecond noclurn a com- 
 mentary on thoje of the firjl. 
 
 We mujl now Jay Jbmething as to the manner in which the 
 various books of Holy Scripture are read. For this purpoje, we 
 will take the Benediftine Breviary, as the mojl difficult, noting 
 its mojl remarkable differences from the Roman or Paris. 
 
 Commencing with Advent, that order begins the firjl chapter 
 of IJaiah on its firjl Sunday, and reads detached leclions here and 
 there, right through the book, till Chrijlmas Eve. On Chrijlmas 
 Eve itfelf, the Gojpel (S. Matth. i. 18-21,) and the Commentary, 
 in three Leclions (the Fejlival being Jimple), from S.Jerome. On 
 Chrijlmas Day, four lections from Jeparate parts of IJaiah ; four 
 from the firjl Jermon of S. Leo, on the Nativity ; and, in the third 
 noflurn, which is anomalous, the commencement of four Gojpels, 
 one in each leclion, with the rejpeftive comments of the four 
 Wejlern Doclors. Down to the oclave of the Epiphany, the 
 LeJJons are for the mojl part proper, either of the Fejlivals, or of 
 the odaves. On the firjl Sunday after Epiphany, the Firjl 
 Epijlle to the Corinthians is begun, and Jelefted portions read 
 through in the week. On the Second Sunday, the Second Epijlle 
 is commenced, and read in like manner. On the Third Sunday, 
 the Epijlle to the Galatians, the felecl portions of which are 
 finijhed on the Tuefday. On the Wednesday, that to the 
 Ephefians is begun, and finijhed on Saturday. The Epijlle to
 
 During the Church's Tear. 21 
 
 the Philippians is begun on the Fourth Sunday, that to the Co- 
 lojjians on Tuejday ; the Firjl Epijlle to the TheJJalonians on 
 Thurjday ; the Second to the Thejfalonians on Saturday. On 
 the Fifth Sunday, the Firjl Epijlle to Timothy ; on the Tuef- 
 day, the Second to Timothy ; on the Thurfday, that to Titus ; 
 on the Saturday, that to Philemon. On the Sixth Sunday, the> 
 Epijlle to the Hebrews, which is continued in that week. 
 
 On Septuagejima Sunday they commence Genejis, which is 
 read pretty nearly in courje till Shrove Tuejday, which has part 
 of the fourteenth chapter.* 
 
 On the week-days of Lent,f go/pels are read, with commen- 
 taries from the Fathers ; the Gojpels are principally from S. 
 Matthew, till the beginning of the fourth week ; then principally 
 from S. John (though alfo from S. Luke), till Palm Sunday. 
 As for the Sundays, the firjl has its leclions from 2 Cor. vi. and 
 vii. , on repentance and its fruits ; the Jecond, from Gen. xxvii. , J 
 EJau's finding no place for repentance ; the third, Gen. xxxvii., 
 the Jlory of Jojeph's mijjion to his brethren. Why this is Jelec- 
 ted, prejently ; Durandus's reajbn is not very jatisfaclory : 
 " This is the Jixth Sunday from Septuagejima, and our Lord was 
 " crucified on the jixth day of the week, wherefore mention is made 
 " of the PaJJion of the Lord, which is Jignified by Jojeph." On 
 the fourth Sunday, Mojes' mijjion to Jave the IJraelites, the lec- 
 tions being from Exod. iii. On Pajfion Sunday, the mijjion of 
 Jeremiah (Jer. i.) : the reference of all theje le&ions clearly being 
 to Him Whoje mijjion to Jave lojl man the Church is immediately 
 about to celebrate. We now come to Holy Week. The lec- 
 tions on Palm Sunday are from Jeremiah, as aljb on the Monday, 
 Tuejday, and Wednejday. On the Thurfday, when the double 
 office begins (though but three lejjbns in each Noclurn), the 
 three firjl are from Lamentations ; the three next from S. 
 Augujline's Commentary)) on the Fifty-fifth Pjalm ; the three 
 lajl, the injlitution of the Blejjed Eucharijl, from the Epijlle to 
 
 * The Paris here, as always, partly by the fuperior length of its leflbns, 
 partly by its principle of abltrafting the whole, rather than giving at con- 
 tinuous length part, of a book, has advanced much further, namely, to the 
 twenty-fifth chapter. 
 
 f In the week-days of Lent, till PaJJion Sunday, the two firft leftions of 
 the Paris Breviary are from the reft of Genefis ; a few chapters from the 
 other books of Mofes j from Joftiua ; Judges, and Ruth ; in Paflion Week, 
 from Jeremiah. 
 
 J This and the following Sundays, till Paffion Sunday, have, in the Paris 
 Breviary, their le&ions merely in the due courfe of the ferial reading. 
 
 On thefe three days, in the Paris Breviary, as all through Lent, the third 
 leftion is from a Commentary on the Gofpel. 
 
 || Paris, from S. Chryfoftom's Sermon on the Betrayal.
 
 22 I'he Courfe of the Leftions 
 
 the Corinthians. On Good Friday and Eajler Eve the three firjl 
 lejjbns are from the Lamentations ; the three next from S. 
 Augujline's Commentary* on the Sixty-third PJalm ; the three 
 lajl from the Epijlle to the Hebrews. In the Odave of Eajler, 
 Pajchal gojpelst are read, with commentaries. On the week- 
 days, from Low Sunday till AJcenfion, there is merely a brief 
 lection (Hos. vi. I, 2) repeated daily. J In the Jecond Sunday 
 after Eajler, the leclion is from the firjl (thirteenth in the Roman) 
 chapter of the Acls of the Apojlles ; on the third, from the be- 
 ginning of the Revelations ; on the fourth, from the beginning 
 of S. James's Epijlle; on the fifth, from the beginning of the 
 Firjl Epijlle of S. Peter. AJcenjion Day and its oclave have 
 Gojpels and their commentaries proper for the Jeajbn ; the Sun- 
 day, however, has its leclions from the Firjl Epijlle of S. John ; 
 the octave day, from Ephes. iv. " Wherefore he jaith, when He 
 ajcended up on high," &c. ; and the Friday after the oclave, 
 from the Second and Third Epijlles of S. Johnand S. Jude ; the 
 Roman has the Third Epijlle of S. John only, and entire. Pen- 
 tecojl, and its oclave, have, of courje, proper lejjbns for the 
 jblemnity. Trinity Sunday has its four firjl leclions from 
 IJaiah's vifion, with reference to the Trijagion of the Angels ; 
 (in the Paris the leclions of the firjl Noclurn are from I Sam. i., 
 the old lejjbn for the firjl Sunday after Pentecojl ; ) the four next 
 from the Treatije of S. Fulgentius to Peter, on Faith ; the ninth, 
 tenth, and eleventh, from a Homily of S. Gregory Nazianzen, 
 read by way of Commentary on the commijjion of our LORD to 
 His Dijciples to baptize in the name of the FATHER, of the 
 SON, and of the HOLY GHOST; while the twelfth is the Gof- 
 pel for the old firjl Sunday after Pentecojl, before the injlitution 
 of the fejlival of the TRINITY, "Be ye therefore merciful," 
 &c., with the Commentary of S. Augujline thereon. 
 
 After Trinity, till the beginning of November, with the ex- 
 ception of the oclave of Corpus Chrijli, there are no proper 
 IcJJbns for the ferial office, || but merely a jhort chapter at the 
 
 * Paris, as before, from S. Chryfoftom. 
 
 f In the Paris Breviary, during the Oclave of Eafter, the three leftions 
 are i, from the Acls ; z, a paflage from the Fathers,- 3, a Pafchal Gofpel, 
 with its homily. 
 
 J In the Roman Breviary, in the weeks that follow the firft and Second 
 Sundays after Eafter, the A6b are read j in that fucceeding the third Sunday, 
 the Revelation is continued 5 in thofe following the fourth and fifth Sundays, 
 the Epiftles of S. James and one of S. Peter relpeftively. 
 
 $ " Sumus," fays Durandus, " in via veniendi ad patriam. Sed quia 
 hoftcs habemus prius quam illic perveniamus, fc. carnem, mundum, et dia- 
 bolum, ideolegiturde LibrisRegum, in quibusagiturde bellis et de vi&oriis." 
 
 || In the Roman Breviary the le&ions of the week are continued from 
 thofe of the Sundays, clfc the arrangement is nearly the fame.
 
 During the Church's Tear. 23 
 
 end of the firjl Noclurn, which varies with the day of the 
 week. 
 
 After the Sunday in the Oftave of Corpus Chrijli, the Sun- 
 days are thus arranged :* there maybe eleven Sundays between 
 Pentecojl and the Sunday nearejl to the firjl of Augujt ; for theje, 
 eleven jets of ledions are provided, from the books of Samuel and 
 Kings. From the firjl Sunday in Augujl (/'. e. the Sunday nearejl 
 to the firjl day of Augujl) the eight firjl lejjbns are given from the 
 Sunday in the month, while the lajlfour, namely, the Gojpel and its 
 commentary, are, as ufual, for the Sunday, de Tempore. An 
 example will make this plainer. The eleventh of Augujl is this 
 prejent year on a Sunday ; for the firjl eight lejjbns, then, take 
 thoje of the Jecond Sunday in Augujl ; thoje of the firjl Noclurn, 
 from Ecclejiajles ; thoje of the Jecond, from the Sermon of S. 
 Chryjbjlom againjl concubinage ; for the four lajl lejjbns, we 
 turn to thoje of the eleventh Sunday after Pentecojl, the Gojpel 
 of the deaf and dumb man, and S. Gregory's remarks thereon in 
 his Commentary on Ezekiel. 
 
 In Augujl, September, and October, five Sundays are given 
 rejpeclively. In that time we have lections from Proverbs, 
 Ecclejiajles, Wijdom, Ecclejiajlicus, Job, Tobiah, Judith, Ejlher, 
 Maccabees. 
 
 With November, the ferial lejjons are rejumed ; the intention of 
 this being, according to S. Benedict's rule, that the increajing 
 length of the winter nights gives the greater time for Noclurns. 
 In the three firjl weeks of November, Ezekiel and Daniel are 
 read ; in the two lajl the Minor Prophets ; and thus we again 
 come to Advent. 
 
 A remark here may not be out of place. By the winter and 
 Jummer arrangement of S. Benedict, we Jee clearly how great 
 a point he made of the hours being jaid at the canonical time, 
 and not by anticipation. It was his intention that Lauds jhould 
 always begin at break of day ; and we have before Jeen that, if 
 the convent were late in beginning Matins, they were rather to 
 omit lejjbns and refponjes than violate this rule. Now, it need 
 hardly be Jaid, Matins are oftener than not recited on the pre- 
 ceding afternoon. The French Breviaries give the following 
 table ; (the hours Jlightly differ :) Dec. I, Matins may be begun 
 at 2 P.M. ; Nov. I, Jan, 12, 2-15; O<3. 20, Feb. 4, 2-30 ; Oft. 3, 
 Feb. 22. 2 -45; Sept. 1 6, March 10, 3; Aug. 30, March 27, 
 3.15; Aug. 1 2, April 1 3, 3 -30; July 2 1, May i, 3 -45; May 22, 4. 
 
 * In the Paris Breviary there is no diftinHon between the Sundays of the 
 month and the Sundays after Pentecoft ; but the whole feries runs on, as in 
 our own Prayer-book. The books of Samuel and of Kings are read up to 
 the ninth Sunday after Pentecoft, and then Proverbs are commenced.
 
 24 Quignon's New Arrangement. 
 
 From the mojl abjlruje, we come to the eajiejl of the arrange- 
 ments of leSions, that of Quignon. 
 
 The weeks from Advent follow each other in regular courje ; 
 the firjl lejjbn being invariably from the Old Tejlament, the 
 jecond, from the New; the third, where there is a fejlival with 
 proper lemons, is of that ; where there is not, it is taken from a 
 calendar given at the beginning of the Breviary, of which we 
 print a Jpecimen, as undoubtedly the germ of our own : 
 
 APRILIS HABET DIES XXX. 
 
 Fefta et alia tertla Lefiiones. 
 
 Pol. 
 
 g Calendis. i . Ex Epift. ad Ephes. Paulus Apoft. ... 90 
 
 a iiij Non. 2. Ex Epift. ad Ephes. Et vos cum ... 91 
 
 b iij Non. 3. Ex Epift. ad Ephes. Hujus rei eodem. 
 
 c Prid. Non. 4. IJidorus Epifcopus Confe/or 346 
 
 d Non. 5. Ex Epift. ad Ephes. Obfecro itaque .... 92 
 
 e viij Id. 6. Xyjlus Papa Martyr 346 
 
 f vij Id. 7. Ex Epift. ad Ephes. Renovamini .... 91 
 
 The reference to the folio points to the place where the portion 
 pf Scripture in quejlion, here to be read as the third lejjbn, is 
 eljewhere to be found as the Jecond. The Ads and Epijlles are 
 read entirely through twice in the year ; the Gojpels once ; and a 
 considerable part of the Old Tejlament once. How clearly our 
 arrangement was taken from this, it is needlejs to remark. 
 
 Before we proceed, we will make a few obfervations on the 
 general principle of LeJJons, as enunciated in the various Bre- 
 viaries which we have been conjidering, and in our own Prayer- 
 book. 
 
 And, to begin : No one doubts that our people hear a great 
 deal more of Holy Scripture in the courje of the year than 
 thofe of the Roman Church; but Jbme grave conjiderations will 
 arije for the dijcujjion of the future National Council of the 
 Englijh Church. 
 
 I. It is abjblutely certain that no uneducated, and not many 
 educated, perfons, can under/land half of the Old Tejlament 
 Icjjons of our Church. Take, for example, the prophets from 
 Jeremiah, which occupy from the I7th of July to the 2yth of 
 September, how many chapters are, and mujl be, an utter myjlery 
 to an ordinary congregation ! How many to how many priejls ! 
 So again of the Epijlles ; where not only is the obfcurity Jo great, 
 but where there is conjlderablc danger lejl they that are unlearned 
 and unjlable Jhould vvrejl them to their own dejlruclion. Do we 
 therefore Jay that Juch Icftions need be unprofitable to the 
 hearers ? GOD forbid ! But we Jay that they can only be 
 profitable by virtue of a kind of opus operatum. The hearer
 
 LeJJbns of the Prayer-book. 25 
 
 comes in faith, believing that it will do him good to hear a cer- 
 tain amount of Scripture ; and no doubt GOD will have rejpecl 
 to the faith, and increaje that man's goodnejs in proportion to it; 
 but not by any inherent virtue of the portion read. Mr. Monro, 
 in his Parochial Work, Jpeaks of the cottager fitting down on a 
 Sunday afternoon to " read his Bible," and pitching, very likely, 
 on the genealogies of the Chronicles, or the vijlons of the Apo- 
 calypje. We think he hardly does juftice to the good which the 
 poor man is likely to obtain in Juch a way; but, if he does not 
 obtain any good, it certainly follows that many of our lejjbns are 
 wholly ufelejs. And it is inconjijlent enough, on the one hand, 
 to condemn whole/ale the uje of one tongue " not under/landed 
 of the people," and, on the other, to make Juch a large portion of 
 the Jervice conjijl of a language (namely, that of Scripture pro- 
 phecy and argument) almojl equally unintelligible to them. 
 
 For, 2, the Englijh Church has deprived herjelf of the helps 
 which Rome gives to an intelligent reading of Scripture hijlory, 
 by rejecting all comments. Does it not Jtand to reajbn that a 
 few verjes, rightly underjlood by means of a plain explanation, 
 would be more likely to affeff the heart than chapter after chapter, 
 which (like the " thorough-paced do&rine " which had nearly got 
 Dr. Yalden into trouble) go in at one ear and out at the other ? 
 
 And, 3, in order to make room for this vajl poriton of obfcure 
 pajjages, how do we treat thoje which are mojl likely to do good 
 thoje which are all in all thoje on which our Jalvation hangs? 
 How do we treat the words and actions, the miracles and para- 
 bles, of our LORD ? We heap a Jeries of them together, giving 
 the mind no time to dwell on any ; presenting them in a confujed 
 majs, at unnecejjary length, and in dijlracled variety. Yetjbme 
 who praije the triple repetition of the New Te/tament in the 
 courje of the year, would be the firjl to Jheer at the remark of 
 S. Dominic the CuiraJJier, who on one occajion obferved to a 
 friend, that he never before remembered to have Jpent Jo pro- 
 fitable a day he had eight times recited the PJalter, whereas 
 never before could he get through it Jo many. We cannot fee 
 jb much difference between the two principles. 
 
 4. Again ; the dijlocation of fenfe, by adopting the capitular 
 divifion, mujl painfully jar on the feelings of religious people. 
 What can be well worje, for example, than to leave off in the 
 middle of our LORD'S PaJflTion, go to Jbmething quite different the 
 prayers for the Parliament, for injlance and then begin it again ? 
 
 5. The length as mere length of the lejjbns, is not un- 
 frequently objectionable ; even the Jhorter portions of other 
 Breviaries are broken up by the beautiful rejponjes, of which 
 more prejently.
 
 26 'Their Faults. 
 
 In one particular, however, Cardinal Quignon's leclions are 
 inferior to our own ; it is, that the greatejl fejlivals of Jaints have 
 no commemoration in the way of leclions, except the third lejfon, 
 which the minor fejtivals Jhare equally with them. For example, 
 in the prefent year : the firjl lejjbn for S. John Baptijl (falling, 
 as it does, on the Monday following the fourth Sunday after 
 Trinity) is Deut. xix. 14 to xx. IO ; the Jecond, A&s xxi. 
 I 19. The Jcriptural hijtory, in Juch cajes, is mingled together 
 and abbreviated in the oddejl manner pojjible. 
 
 We do not, however, mean for a moment to deny the great 
 necejjity there was for a reform in the leff ions for the fejlivals of 
 Jaints. Here, in the modern Roman Breviary, as we have Jeen, 
 thoje of the Jecond Noclurn only contain the legend (if we 
 except the cajes of a double commemoration, where the ninth 
 leclion aljb embraces it) ; but, in the Englifh Breviaries, where 
 there were nine lections on a Jaint's fejlival, all of them were 
 filled with the legend of the Jaint. We have heard Englijh 
 Roman Catholics lament the ultramontane tendency which has 
 deprived them of their own ujes, and impojed a foreign Breviary 
 upon them. And we entirely Jympathije with them ; only, if 
 ever they can re-obtain the Salijbury Breviary, they may rejl 
 well ajjured that its leclions will need, what the Roman have 
 received, a Jcrutinizing reform. And the cafe was the Jame, 
 more or lejs, with all the unreformed Breviaries. In the Bre- 
 viarium fecundum ufum percelebris archiccenobii divi Remigii Re- 
 inenfis nunc prhnum typis excuffum (Jic) Part/its, 1549, (where 
 there are twelve leclions,) eight of them are of the Saint, four 
 of the Gojpel and Homily. In the Paris Breviary (1557), all 
 nine are of the Saint ; and examples might be eajlly multiplied. 
 The Breviary of the Fratres Humiliati (Rome, 1548) agrees 
 with the arrangement of that of Rheims. But now, all the 
 reforms, both Jecular and religious (Jo far as we are aware), have 
 adopted, more or lejs clofely, the arrangement of the Roman. 
 
 The divifion of the Meaux Breviary is almojl unique. Here 
 there is no Proprium de Tempore, except for Sundays; but the 
 days, whether fejtivals or not, follow each other regularly all 
 through the year, except during Septuagejima. Thus, for 
 example : 
 
 Oft. 19. SS. Saviniani, Potentiani, et Sociorum, MM. Duplex minus. 
 Left. i. Zephan. i. i 9 (in ferial courfe). Left. 2, 3. The Legend of the SS. 
 Oft. 10. De Feria. Left. i. Zeph. i. 10 to end. Left, a, cap. ii. 8 n. 
 Left. 8, cap. iii. J 7. Oft. ai. S. Hilarionis Abbat. Simplex. Left, i, 
 Hag. i. i8. Left.i, cap. i. 14. Left. 3. The Legend. Oft. 22. S. Celinia, 
 V. and Patronefs of Meaux. Solemnc Minus, i Noft. Left. i.Zach. i. i 16. 
 Left. a. Zvch. ii. 5. Left. 3. Zech. vi. n. 2 Noft. Left. i. The Legend. 
 Left. 2. From S. Cyprian de habitu Vlrginum. Left. 3. From Pieudo-
 
 Refponfes and Reclamations. 27 
 
 Chryfoftom on S. Thecla. 3 Noft. Left. 7, 8. From S. Auguftine's Ser- 
 mon on the Ten Virgins. Left. 9. S. Matt xix. 12, and S. Chryfoftom 
 thereon. 
 
 This Breviary, and this only, therefore, agrees with the Englijh 
 Prayer-book, in appointing Scripture lejjbns according to the 
 days of the year (as Quignon's did the third lejjbns on feriae). 
 
 Each leclion is clofed by But Thou, O Lord, have mercy upon 
 us, from the reader ; and Thanks be to God, as the refponfe. 
 But, on the three lajl days of Holy Week, the three firjl lec- 
 tions (which are, as we have Jeen, from Jeremiah) are terminated 
 by, 'Jerufalem.) yerufalem, return to the Lord thy God, without 
 refponfe. In the Paris Breviary, during Advent, the three firjl 
 lejjbns (from Ifaiah) are followed by, Thus faith the Lord God : 
 Return unto me, and ye Jhall be faved. 
 
 We have now arrived at one of the mojl beautiful parts of the 
 Breviary the refponfes that follow each lejjbn. 
 
 The refponfe is divided into two parts the beginning, and 
 the reclamation ; which are feparated from each other by an 
 a/terijk, and of which the reclamation is repeated after the 
 verfe : e. g. after the fifth leftion on the Fejlival of the name of 
 Jefus: 
 
 R. Let them give thanks unto Thy name. # For it is great, wonderful, 
 and terrible. V, Some put their truft in chariots, and fome in horfes : but 
 we will remember the name of the LORD our GOD. For it is great, wonder- 
 ful and terrible. 
 
 But, at the lajl leclion of each Noclurn, the Gloria is added 
 on this wife : e. g. after the fixth leclion in the Commemoration 
 of the Virgin : 
 
 R. The virgins that be her fellows mail be brought unto the king. 
 * With joy and gladnefs (hall they be brought. V. According to thy 
 beauty and renown : good luck have thou with thine honour. With joy 
 and gladnefs (hall they be brought. Glory be. With joy and gladnefs 
 (hall they be brought. 
 
 It is, perhaps, fuperfluous to obferve that, for brevity's fake, 
 the refponfes are written thus : e. g. in the Commemoration of 
 Apojlles : 
 
 R. Without fin were they before GOD, and from each other they were 
 not divided. * The cup of the Lord they drank, and became the friends of 
 GOD. V. They delivered their bodies to torments for GOD'S fake: where- 
 fore they are crowned, and receive the palm. The cup. Glory. The cup. 
 
 But occafionally, and efpecially in inferior Breviaries, the 
 initium of the refponfe is repeated, inflead of the reclamation 
 after the verfe. And fometimes, in the lajl: refponfe of a Noc- 
 turn, there are two reclamations faid thus ; e. g. the third refponfe 
 on S. Stephen's Day, in the Paris Breviary:
 
 28 Good Friday : Rejponje s in the 
 
 R. He that foweth in bieffings fhall reap alfo in bleflings, as it is writ- 
 ten. * He hath difperfed abroad, he hath given to the poor, f His 
 righteoufnefs remaineth for ever. V. All the Church of the Saints mall tell 
 of his loving-kindnefs. * He hath. Glory, f His righteoufnefs. 
 
 In the Paris, and many other French Breviaries, when Te Deum 
 is not Jaid, the whole third (or ninth) rejponje is repeated. 
 
 It is a peculiarity, and not, we think, an enviable one, of the 
 Roman Breviary, that, when Te Deum is Jaid (of which more 
 prefently) there is no ninth rejponje, the eighth being treated as 
 if it were the ninth. It is, however, an ancient uje, for Duran- 
 dus mentions it as the cujlom of feme Churches. 
 
 We have Jaid enough to acquit ourjelves of any undue par- 
 tiality for the Paris Breviary ; but in the rejponjes it exceeds, 
 in our judgment, any other with which we are acquainted. The 
 manner in which the Old and New Tejlament are made to ex- 
 plain each other a manner Jo much more really Scriptural than 
 long unconnected lejjbns will be bejl underjlood by an example, 
 which we will take from Good Friday, and place by their Jide 
 thoje from the Roman Breviary. 
 
 Leflion i. From the Lamentation of Jeremiah the Prophet.f 
 
 I am the man that hath feen affliftion by the rod of his wrath. He hath 
 led me and brought me into darknefs, but not into light. Surely againft me 
 is he turned ; he turneth his hand againft me all the day. My flefh and 
 my (kin hath he made old $ he hath broken my bones. He hath builded 
 againft me, and comparted me with gall and travel. He hath fet me in dark 
 places, as they that be dead of old. He hath hedged me about, that I can- 
 not get out : he hath made my chain heavy. Alfo when I cry and fhout, 
 he fhutteth out my prayer. He hath inclofed my ways with hewn ftone, he 
 hath made my paths crooked. He was unto me as a bear lying in wait, and 
 as a lion in fecret places. 
 
 Jerufalem, Jerufalem, return unto the LORD thy GOD. 
 
 PARIS. ROMAN. 
 
 R. They fought falfe witnefs All my friends have fled from 
 
 againft JESUS, to put Him to death : Me : and they that laid fnares for Me 
 
 and found it not: * for many bare have prevailed againft Me : He whom 
 
 falfe witnefs againft Him, but their I loved hath betrayed Me : * and 
 
 witnefs agreed not together. V. with terrible eyes they fmote Me with 
 
 Falfe witnefles alfo did rife up : they a cruel ftroke, and gave Me vinegar 
 
 laid to my charge things that I knew to drink. V. They caft Me out among 
 
 not. For many. (S. Mark xiv. 55, the wicked, and fpared not My foul. 
 
 565 Ps. xxxv. ii.) And. 
 
 Leftion z. 
 
 He hath turned afide my ways, and pulled me in pieces : he hath made 
 me defolate. He hath bent his bow, and fet me as a mark for the arrow. 
 
 f The Roman are not precifely the fame as the Paris leftions from the 
 Lamentations, being, the firft, Lam. ii. 8 1 1 ; the fecond, Lam. ii. 12 15 ; 
 the third, the fame as the firft Paris. But this makes no difference in what 
 we are now comparing.
 
 Roman and Parifian Breviaries. 29 
 
 He hath caufed the arrows of his quiver to enter into my reins. I was a de- 
 rifion to all my people ; and their fong all the day. He hath filled me with 
 bitternefs, he hath made me drunkenwith wormwood. He hathalfo broken 
 my teeth with gravel (tones, He hath covered me with afhes. And Thou 
 haft removed my foul far off from peace : I forgat profperity. And I faid, 
 My ftrength and my hope is perifhed from the LORD : remembering mine 
 affliclion and my mii'eiy, the wormwood and the gall. My foul hath them 
 ftill in remembrance, and is humbled in me. This I recall to my mind, there- 
 fore have I hope. 
 
 Jerufalem, Jerufalem, return unto the LORD thy GOD. 
 
 PARIS. ROMAN. 
 
 R. The High Prieft faith : I ad- R. The veil of the temple was 
 
 jure Thee by the Living GOD, that rent in twain, * and the earth did 
 
 Thou tell us whether Thou be the quake; the thief cried from the crofs, 
 
 CHRIST, the Son of GOD. JESUS faying, LORD, remember me when 
 
 faith unto him : Thou haft faid. Thou comeft in Thy kingdom. V. 
 
 They fay: * , He is guilty of death. The rocks were rent, and the graves 
 
 V. Then fpake the priefts, faying, were opened : and many bodies of the 
 
 This man is worthy to die : for he faints which flept arofe. And the 
 
 hath prophefied, as ye have heard earth, 
 with your ears. He. (S. Matt. xxvi. 
 63. 66. Jer. xxvi. n.) 
 
 LeSiion 3. 
 
 Mine enemies chafed me fore, like a bird, without caufe. They have 
 cut off my life in the dungeon, and caft a ftone upon me. Waters flowed 
 over mine head ; then I faid, I am cut off. I called upon thy Name, O 
 LORD, out of the low dungeon. Thou haft heard my voice : hide not thine 
 ear at my breathing, at my cry. Thou dreweft near in the day that I called 
 upon thee : thou faidft, Fear not. O LORD, thou haft pleaded the caufes of 
 my foul; thou haft redeemed my life. O LORD, thou haft feen my wrong : 
 judge thou my caufe. Thou haft feen all their vengeance and all their ima- 
 ginations againft me. Thou haft heard their reproach, O LORD, and all 
 their imaginations againft me ; the lips of thofe that rofe up againft me, and 
 their device againft me all the day. Behold their fitting down, and their 
 rifing up ; I am their mufick. Render unto them a recompenfe, O LORD, 
 according to the work of their hands. 
 
 Jerufalem, Jerufalem, return unto the LORD thy GOD. 
 
 PARIS. ROMAN. 
 
 R. They fpat in the face of R. My cleft Vine, I planted 
 
 JESUS,* and buffeted, faying : Pro- thee: * how art thou turned into 
 
 phefy unto us, Thou CHRIST : who bitternefs, that thou mouldeft crucify 
 
 is he that fmote Thee ? 7. They Me, and let Barabbas go ? V. I 
 
 have gaped upon me with their hedged thee, and gathered the ftones 
 
 mouth : they have fmitten me upon out of thee, and built a tower in thee. 
 
 the cheek reproachfully. And buf- How art thou. My eleft Vine.f 
 feted. (S. Matt. xxvi. 67. Job 
 xvi. 10. )f 
 
 f The Gloria is omitted, as being Holy Week. For the laft half of the 
 refponfe the Paris fubftitutes nothing ; the Roman, the whole. The regular 
 ending of courfe would be, " How art thou. Glory. How art thou."
 
 30 Good Friday : Refponfes in the 
 
 NOCTURN II. A Sermon of S. John Chryfoftom.f 
 Leflion 4. 
 
 To-day CHRIST our Paffover was facrificed for us. And where was 
 He facrificed ? On a lofty Crofs. The Altar for this Sacrifice was new : 
 becaufe the Sacrifice itfelf was new and marvellous. For the fame is both 
 Sacrifice and Prieft : Sacrifice according to the Flefh, Prieft according to 
 the Spirit. The fame both offered, and according to the Flefh was offered. 
 And the Crofs was the Altar. And why, fayeft thou, was not the Sacrifice 
 offered in the Temple, but without the city and the walls ? That the faying 
 might be fulfilled, He was reckoned among the tranfgreflbrs. And why is 
 He put to death on a lofty Crofs, and not under a roof? That the LAMB, 
 immolated on high, might purge the nature of the air. The earth alfo was 
 purged : for blood flowed from His Side upon it. Therefore not under a 
 roof, therefore not in the Jewifh Temple, that the Jews might not claim the 
 Sacrifice to themfelves : that ye might not imagine this Viftim to have been 
 offered for that nation alone. Therefore without the city and the walls, 
 that ye may learn that the Sacrifice is univerfal : becaufe the Oblation was 
 for the univerfal world ; and that this purification was common to all, and 
 not peculiar, as that among the Jews. 
 
 PARIS. ROMAN. 
 
 R. They faid unto Peter : Surely R. Are ye come out as againft 
 thou art one of them. * He began a thief, with fwords and with ftaves 
 to curfe and to fwear, I know not for to take Me ? # I was daily with 
 this Man of Whom ye fpeak. f '. you teaching in the Temple, and ye 
 They that dwell in my houfe count laid no hold upon Me : and behold 
 me for a ftranger : I am an alien in ye have fcourged Me, and lead Me 
 their fight. He began. (S. Mark away to crucify Me. V. And when 
 xiv. 70, 71. Job xix. 15.) they had laid hands on JESUS, and 
 
 had taken Him, He faid unto them. 
 
 I was. 
 
 Leflion 5. 
 
 Would you learn His illuftrious work ? To-day He opened to us 
 Paradife : till then clofed. For on this day, at this very hour, GOD intro- 
 duced the thief thither. To-day He reftored to us our ancient countiy ; to- 
 day He brought us back to the City of our Land . for, To-day, faith He, 
 thou fhalt be with Me in Paradife. What ! crucified and nailed, and pro- 
 mife Paradife ! Even fo, faith He : that on the Crofs thou mayeft learn My 
 power. Becaufe it was a fpeftacle of grief, that thou mighteft look, not at 
 the nature of the Crofs, but at the pains of the Crucified, He works this 
 miracle on the Crofs, which, beyond any other, manifefts His power. For, 
 not when He raifed the dead, not when He rebuked the winds and the fea, 
 not when He put demons to flight, but when He was crucified, pierced with 
 nails, loaded with fpitting, contumely, reproach, rebuke, did He will to 
 change the heart of the thief, that thou mayeft fee His power on all fides. 
 He agitated the whole of Creation : He cleft the rocks : but the heart of the 
 thief, harder than the rock, He drew to Himfelf. 
 
 t The Roman le&ion is from S. Auguftine's Commentary on the 64th 
 Pfalm.
 
 Roman and Part/tan Breviaries. 
 
 ROMAN. 
 
 R. And there was darknefs when 
 the Jews had crucified JESUS : and 
 about the ninth hour, JESUS cried 
 with a loud voice, My GOD, My 
 GOD, why haft Thou rorfaken Me ? 
 And He bowed His Head and 
 gave up the ghoft. V. And JESUS 
 cried with 9. loud voice, Father, into 
 Thine Hands I commend My Spirit. 
 And He bowed. 
 
 R. Whom will ye that I releafe 
 unto you ? Barabbas, or JESUS, 
 which is called CHRIST ? They faid, 
 Barabbas. What then mail I do 
 with JESUS? They all faid: Let 
 Him be crucified. V. We befeech 
 thee, let this man be put to death ; 
 for this man feeketh not the welfare 
 of this people, but the hurt. Let 
 Him be crucified. (S. Matt, xxvii. 
 17. 22. Jer. xxxviii. 4.) 
 
 Lettion 6. 
 
 But what fo great thing, will ye fay, did the thief, that after death he 
 mould gain Paradife ? Shall I briefly tell you what he did ? When Peter 
 was denying below, he was confeffing above. The Difciple endured not the 
 threats of a worthlefs maid-fervant : the thief, beholding the multitude 
 thronging around, crying out, cafting forth blafphemies and reproaches, 
 attended not them ; caft not in his mind the prefent vilenefs of Him That was 
 crucified ; but, paffing them all by with the eye of faith, and making nothing 
 of thefe hindrances, acknowledged the LORD of Heaven j and proftrating 
 himfelf in mind before Him, LORD, remember me, laid he, when Thou 
 comeft in Thy Kingdom. Seeft thou of what good things the Crofs was 
 the caufe ? Tell me : thou fpeakeft of a Kingdom. What doft thou behold 
 of that fort ? What thou feeft is the Crofs and the Nails. But that veiy 
 Crofs, faith he, is the Symbol of a Kingdom. It is for this reafon that I 
 call Him a King, becaufe I fee Him crucified. For it is the part of a king 
 to die for His fubjefts. Himfelf laid, The Good Shepherd giveth His life 
 for the fheep. Therefore the Good King alfo giveth His life for His fubjefts. 
 Since, then, He hath given His Life, I call Him King : LORD, remember 
 me when Thou comeft in Thy Kingdom. 
 
 PARIS. 
 
 R. And when the foldiers had 
 fcourged JESUS, they put on Him a 
 purple robe, and a crown of thorns, 
 and began to falute Him, Hail, King 
 of the Jews : and * they fmote Him 
 on the Head with a reed, and did fpit 
 upon Him. V. I gave My back to 
 the fmiters, and My cheeks to them 
 that plucked off the hair. I hid not 
 My face from fhame and fpitting. 
 They fmote Him. (S. Mark xv. 
 1 6, &c. Ifaiah 1. 6.) 
 
 ROMAN. 
 
 R. I have delivered My beloved 
 into the hands of the wicked : Mine 
 heritage is unto Me as a lion in the 
 wood : the adverfary hath roared 
 againft Me, faying, Gather ye toge- 
 ther, and make hafte to devour 
 Him : they have laid Me in a wil- 
 dernefs, and all the earth mourneth 
 for My fake : * For there is none 
 found to acknowledge Me, and to do 
 Me good. V. Men without pity 
 have rifen up againft Me, and have 
 not fpared My Soul. For there. 
 
 NOCTURN III. 
 Lefiion 7. From the Epiftle of Blefied Paul to the Hebrews.f 
 
 Seeing then that we have a great High Prieft, that is pafled into the heavens, 
 JESUS the SON of GOD, let us hold faft our profeflion. For we have not an 
 
 f The Roman leclion commences a little further back.
 
 3 2 Good Friday : Roman and Parifian Breviaries. 
 
 high prieft which cannot be touched with the feeling of our infirmities ; but 
 was in all points tempted like as we are, yet without fin. Let us therefore 
 come boldly unto the throne of grace, that we may obtain mercy, and find 
 grace to help in time of need. For every high prieft taken from among men 
 is ordained for men in things pertaining to GOD, that he may offer both 
 gifts and facrifices for fins : who can have companion on the ignorant and on 
 them that are out of the way; for that he himfelf alfo is compaffed with in- 
 firmity. And by reafon hereof he ought, as for the people, fo alfo for himfelf, 
 to offer for fins. 
 
 PARIS. ROMAN. 
 
 /?. They took JESUS, and led Him R. They delivered Me up into 
 
 away. * And JESUS, bearing His the hands of the wicked, and caft 
 
 Crofs, went forth unto a place which Me out among the tranfgreflbrs, and 
 
 is called the place of a (kull. V. And fpared not My foul. The mighty 
 
 Abraham took the wood of the burnt men gathered together againft Me : * 
 
 offering, and laid it upon Ifaac his and like giants they ftood againft 
 
 fon. And JESUS. (S. John xix. 16, Me. 7. Strangers have rifen againft 
 
 17. Gen. xxii. 6.) Me, and mighty men fought after 
 
 my foul. And like giants. 
 
 Leftion 8. 
 
 And no man taketh this honour unto himfelf, but he that is called of 
 GOD, as was Aaron. So alfo CHRIST glorified not himfelf to be made an 
 high prieft ; but he that faid unto him, Thou art my SON, to day have I 
 begotten thee. As he faith alfo in another place, Thou art a prieft for 
 ever after the order of Melchifedec. Who in the days of his flefh, when he 
 had offered up prayers and fupplications with ftrong crying and tears unto 
 him that was able to fave him from death, and was heard in that he feared; 
 though he were a Son, yet learned he obedience by the things which he fuf- 
 fered ; and being made perfect, he became the author of eternal falvation 
 unto all them that obey him ; called of GOD an high prieft after the order 
 of Melchifedec. 
 
 PARIS. ROMAN. 
 
 R. They crucified JESUS, and the R. The traitor delivered JESUS 
 
 thieves, fhe one on the right hand, to the chief priefts and elders of the 
 
 and the other on the left. Then people. And Peter followed afar 
 
 faid JESUS : Father, forgive them ; off, that he might fee the end. V. And 
 
 for they know not what they do. they brought Him to Caiaphas, the 
 
 V. He was numbered with the tranf- Chief-Prieft, where the Scribes and 
 
 greflbrs, and He bare the fins of Pharifees were gathered together, 
 
 many, and made interceflion for And Peter, 
 the tranfgrelTors. Father, forgive 
 them. (S. Luke xxiii. 33, 34. Ifaiah 
 liii. n.) 
 
 Leflion 9. 
 
 And they truly were many priefts, becaufe they were not fuffered to con- 
 tinue by reafon or death : but this man, becaufe he continueth ever, hath an 
 unchangeable priefthood. Wherefore he is able alfo to fave them to the 
 uttermoft that come unto GOD by him, feeing he ever liveth to make inter- 
 ceflion for them. For fuch an high prieft became us, who is holy, harmlefs, 
 undefiled, feparate from finners, and made higher than the heavens; who
 
 Good-Friday Refponfes. 33 
 
 needeth not daily, as thofe high priefts, to offer up facrifice, firft for his own 
 fins, and then for the people's : for this he did once, when he offered up 
 himfelf. 
 
 PARIS. ROMAN. 
 
 R. He was wounded for our R. Mine eyes are darkened with 
 tranfgreffions, He was bruifed for weeping : for My comforters are far 
 our iniquities ; * The chaftilement from Me. Behold, all people, * if 
 of our peace was upon Him, and there be any forrow like unto My 
 with His ftripes we are healed. V. He forrow. V. O all ye that pafs by, 
 His own Self bare our fins in His behold and fee. If there. Mine 
 own Body on the Tree, that we, eyes, 
 being dead unto fin, might live unto 
 righteoufnefs. The chaftifement. He 
 was wounded .... healed. (Ifaiah 
 liii 5. i Pet. ii. 24..) 
 
 The beauty of theje rejponjes, and especially of thofe from 
 the Paris Breviary, is evident. Even in this in/lance, however, 
 it may be doubted whether the latter are not too much didaclic, 
 and too little which is the very ejjence of all Church ritual 
 dramatic. The rule which makes them always taken from 
 Scripture is frequently fatal to effect. The truth of this remark 
 is more eajlly feen on the fejlivals of martyrs or other faints, where 
 their words, or the circumjlances of their pajjion, are, in other 
 Breviaries, worked into the rejponjes. A Jlriking injlance of the 
 beauty of this occurs in the Fejlival of S. Agnes : we quote 
 from the Benedictine Breviary, as the fullejt. 
 
 After the/r/? leftion : 
 
 R. Celebrate we the feaft of the holy Virgin ; how blefled Agnes fuf- 
 fered, let us recall to memory : in the thirteenth year of her age me loft death 
 and found life : # becaufe (he loved the alone Author of Life. V. Reckoned 
 by years, hers was infancy : but the old age of her mind was venerable. 
 * Becaufe. II. [reciting the words of S. Agnes] R. He hath rounded my 
 neck and my arms with precious ftones. He hath given to my ears inefti- 
 mable pearls : * and He hath endued me with bright and fparkling gems. 
 V. He hath fet a fign on my face, that I mould own no lover but Himfelf. 
 And he hath. III. R. CHRIST I love, into Whofe bridal-chamber I (hall 
 enter : Whofe Mother is a Virgin, Whofe Father knows not woman, the 
 melody of Whofe notes already refounds in my ear. * Whom, when I mall 
 have loved, I am chafte: when I (hall have touched, I am pure: when I 
 mall have received, I am a virgin. 7. With the ring of His faith He hath 
 plighted me to Himfelf : and hath adorned me with pricelefs jewels. * Whom, 
 when. IV. R. Come, Bride of CHRIST, receive the Crown which the LORD 
 hath prepared for thee for ever : for Whofe Love thou haft poured forth thy 
 blood : * and thou haft entered with Angels into Paradife. V. Come, My 
 eleft, and I will fet thee upon My Throne, becaufe the King hath defired 
 thy beauty. * And thou haft. Glory. And thou haft. 
 
 Another ufe of theje rejponjes is, that where the lejjbns are 
 ferial or from the Common they may be diverted, Jo to Jpeak, 
 into the channel proper for the day. A thoujand beauties will 
 
 D
 
 34 Sunday Refponfes. 
 
 thus exhibit themfelves in the ordinary leclions, varying almojl 
 prifmatically according to the light thrown upon them from the 
 refponfes. 
 
 Thoje for ordinary Sundays are for the mojl part taken from 
 that portion of Scripture into which they are interwoven. Thus, 
 in the Roman Breviary, the three firjl leclions for the fourth 
 Sunday after Pentecojl, relate the fight of David with Goliath. 
 The refponfes are : 
 
 I. R. Prepare your hearts unto the LORD, and ferve Him only : and He 
 will deliver you out of the hands of your enemies. V. Turn unto Him with 
 all your hearts, and put away the ftrange gods from the midft of you. # And 
 He. II. R. GOD, Who heareth all, fent His Angel, and took me from my 
 father's meep : * and anointed me with the oil of His Mercy. V. The 
 LORD, Which delivered me out of the paw of the lion, and out of the paw 
 of the bear: * anointed. III. R. The LORD, Which delivered me out of 
 the paw of the lion, and out of the paw of the bear : # He (hall deliver me 
 from the hands of mine enemies. V. GOD hath fent forth His mercy and 
 truth : and hath delivered my foul from the midft of the lion's whelps. * He 
 (hall. Glory. He mail. 
 
 The manner in which the ferial rejponjes are, in the Roman 
 Breviary, taken from thoje of the Sunday, though Jet forth at 
 length in the Rubrics, is too elaborate for explanation here. 
 The Paris rule is Jlmpler : " In the Ferial Office (Pafchal-tide 
 " excepted) the rejponjes are taken from the preceding Sunday 
 " (unlefs it be otherwife ordered, or there be proper rejponjes 
 " ajjigned for the feria in quejlion). They are taken alternately 
 " from the ijl and 2nd nofturn, in this order : Monday, Wed- 
 " nefday, and Friday, from the firjl ; TueJHay, Thursday, and 
 " Saturday, from the Jecond noclurn." The ground-work of the 
 Roman rule is the fame. 
 
 The rejponjes of the Salijbury Breviary are, for the mojl part, 
 where they are peculiar, of a very inferior description. Very 
 frequently they are in verfe: thus, on the Martyrdom of S. 
 Thomas of Canterbury : 
 
 R. I. Stnpens livor Thomae fupplicio 
 Thomae genus damnat exilio. 
 
 * Omnis fimul exit cognatio. 
 V. Ordo, fexus, aetas, conditio, 
 
 Nullus gaudet hie privilegio. Omnis. 
 R. II. Thomas manum mittit ad fortia, 
 Spernit damna, fpernit opprobria. 
 
 * Nulla Thomam trangit injuria. 
 
 y. Clamat cunclis Thomae conftantia 
 Omne folum eft forti patria. Nulla. 
 
 The fame remark may be made of the York Breviary. Take, 
 for injlance, the refponfes on S. Cuthbert's day : 
 
 /?. I. Cuthbertus puer bonne indolis pervigil nofturnis infiftens hymnis * 
 Aydani Epifcopi animam in coelum ferri videt ab angelis. V. Cum pafto-
 
 TV Deum : when Jaid. 35 
 
 ribus ovium pofitus paftor animarum Deo praseleftus mente et vultu fupernis 
 intentus * Aydani. R. II. In fanftis crefcens virtutibus almus vir Cuth- 
 bertus, defpe&is hujus caduci faeculi rebus, venerabilis ac per cunfta digne 
 laudabilis faftus eft monachus. 7, Corpore, mente, habitu, faftifque 
 probabilibus, caftris Dominicis aflbciatus. Faftus. 
 
 Both thefe examples are aljb injlances of that kind of refponfo- 
 ries which we may call the hijlorical : /'. e. where the life of the 
 faint whofe fejlival it is, is related in them, as well as in the lec- 
 tions, of which, indeed, they form a kind of refume. 
 
 The lajl refponfe of the leftions completed, or, in the Roman 
 ufe, as we have feen, the lajl leclion, follows, if it is to be faid, 
 Te Deum. The Roman rule is this : it is faid on all Sundays 
 of the year, except in Septuagejima and Lent ; from Eajler to 
 Afcenjion, daily (except on Rogation Monday), and on all fejli- 
 vals, whether of three or nine leclions, except that of the Holy 
 Innocents. Its omiflion on that day arifes from the fame feeling 
 which prompts, in Jbme village churches, the ringing of a muffled 
 peal on that day : e. g. in S. Giles, Leigh-upon-Mendip, Somer- 
 fetjhire. And this Jign of Jbrrow on a fejlive occajlon may pro- 
 fitably be compared with the very Jingular cujlom, now, or very 
 lately, obferved on Chrijlmas Eve, at All Saints, Dewjbury, 
 Yorkshire : towards evening, one of the bells is tolled after the 
 manner of a pajjing bell ; it is called the DeviTs knell y and myjli- 
 cally reprefents that Satan's power was dejlroyed by the Birth 
 of our LORD. 
 
 There are, however, great varieties of ufe with rejpecl to the 
 Te Deum. In the Benedictine order it is jaid on all Sundays 
 both of Advent and Lent ; at Lyons the cafe was the fame, 
 although it was altered at leajl as long ago as 1780 ; while at S. 
 Martin of Tours it was faid on the Holy Innocents till 1635 ; 
 as, we believe, it Jlill is at Paris, Lyons, Vienne, Quimper, 
 Chartres, Laon, and other places. At the verfe, We therefore 
 pray Thee, down to and lift them up for ever y it is a very ufual 
 practice to kneel. 
 
 Te Deum is immediately followed, in the Roman Breviary, 
 by Lauds (except on Chrijlmas Day). In the Paris, and mojl 
 other modern Breviaries, it is fucceeded by the Sacerdotal Verfe, 
 e. g. on S.John Baptijl : " 7. My mouth Jhall tell of Thy Praije. 
 R. And of Thy Salvation all the day long." On Trinity Sun- 
 day : " V. GOD, even our own GOD, Jhall blefs us. R. And 
 all the ends of the world Jhall fear Him." And this was the ufe, 
 as we learn from Durandus, of fecular Breviaries generally. The 
 Benedictine concludes differently. We have already feen that, 
 on fejlivals of nine (or twelve) leclions, the firjl of the third noc- 
 turn conjijls of the beginning of the Gofpel for the day, followed
 
 36 Ceremonies conneRed with Te Deum. 
 
 by a homily on it. Te Deum finifhed, the Benedi&ine order 
 takes up the Gojpel from the beginning, reads it through and, 
 after the rejponje, Amen, the jhort hymn, " Thee befits praife, 
 Thee befits a hymn, to Thee be glory, GOD the Father, SON, 
 and HOLY GHOST, world without end, Amen,'' is Jung. The 
 colleft for the day concludes the office of Matins. An approxi- 
 mation to the Benedictine ufe is found in the Paris Breviary, 
 where, in churches " where it is the cujlom," the genealogy of 
 our LORD, according to S. Matthew, was Jung before the Te 
 Deum on Chrijlmas Day ; and that according to S. Luke on 
 Epiphany. The Benedicline Breviary does the former, though, 
 contrary to its ufual rite, after Te Deum. Mojl of the French 
 Breviaries follow the Paris ; Jbme, as Dijon and Laon, make 
 the rite imperative on all churches. At S. Maurice of Vienne, 
 during the ninth rejponje, the Archdeacon was robed with pecu- 
 liar magnificence in the Jacrijly ; and, preceded by two jubdea- 
 cons in albs, bearing tapers, and two in tunics, one bearing the 
 cenfer, the other the Gojpel he went into the jube, and there 
 Jang the Genealogy. In an ancient ritual of Jargeau, near 
 Orleans, injpe&ed by Le Brun, it is Jimply called the Generation 
 and in the Salijbury and York Breviaries, the ceremonial of the 
 Generatio, both at Chrijlmas and Epiphany, was much the Jame 
 as at Vienne. 
 
 It was a favourite quejlion among old ritualifls, whether Lauds, 
 the Orthron of the Greek, the Outreniia of the Slavonic, Church, 
 were a Jeparate office or not, from Matins. However that may 
 be, it is certain that now the two offices are almojl always joined 
 in one. 
 
 Lauds commence with the O God, make fpeed to fave me, with 
 the Gloria and the Alleluia, as Matins. We may objerve here, 
 what we might equally well have remarked there, that Alleluia, 
 according to Roman uje, is not Jaid in Septuagejima, though, 
 according to Jbme Gallican rituals Juch was that of Lyons 
 it was Jaid up to the firjl Sunday in Lent inclujive. This 
 was a nearer approach to the Mozarabic Ritual, which carries 
 it on all through Lent ; and that of the Eajlern Church, which 
 even multiplies it then. 
 
 The ujual Sunday office in the Roman Breviary, which is that 
 of all mediaeval Lauds, is this: PJalms 93 and 100 are Jaid; 
 PJalms 63 and 67 under one Gloria : Benedicite, the three lajl 
 PJalms, under one antiphon and one Gloria ; the Jhort chapter, 
 the hymn, the verjicle and rejponje, Benediclus, and the collect 
 for the day. The PJalms, which may thus be conjidered either 
 as five or Jcven, have, of courfe, given rijc to variety of myjli- 
 cal explanations. The reajbn, certainly anything but Jelf-evi-
 
 Lauds: Arrangement of the Pfalms. 37 
 
 dent, why the 63rd and 6yth PJalms are Jaid under one Gloria, is 
 explained to be, that the firjl Jignrfies love of GOD (" My Jbul is 
 athirfl for GOD, even for the Living GOD"), the Jecond, love of 
 our neighbour (" Let the people praije Thee,O GOD "), and that 
 theje two are in reality one. Or again, becauje the firjl PJalm 
 reprejents the mijeries of this prejent world (" My Jbul is 
 athirjl"}, in which we cannot praije GOD as we would ; we mujl 
 therefore wait until that Life in which He jhall, indeed, " have 
 mercy upon us and blejs us," and " jhow the light of His coun- 
 tenance upon us" in the Beatific Vijlon. The 63rd and 6yth 
 PJalms, and the I48th, I49th, and i5Oth, never vary at Lauds, 
 becauje, Jay the interpreters, there never was a time in which the 
 fouls of the righteous did not "thirfl for the Living GOD," or in 
 which the " LORD of Heaven" was not "praijed in the heights ;" 
 and there never will be. 
 
 For the firjl PJalm at Lauds, the 93rd, is on week-days Jaid 
 the 5 ijl, according to the ancient and the modern Roman rule. 
 Injlead of the Jecond PJalm, namely the 100th, they recite the 
 5th on Monday, the 42nd on Tuejday, the &4th on Wednej~day, 
 the goth on Thurfday, the I43rd on Friday, the Q2nd (" A 
 PJalm for the Sabbath Day ") on Saturday. On all theje days 
 follow, as we have feen, the 63rd and 6yth as one ; and then, 
 injlead of the Benedicite, on Monday, the Song of IJaiah, 
 (chap, xii.) ; on Tuejday, of Hezekiah ; on Wednesday, of 
 Hannah; on Thurjday, of Mojes (Exod. xv.); on Friday, of 
 Habakkuk ; and on Saturday, of Mojes (Deut. xxxii.) ; Bene- 
 diclus and the three lajl PJalms are always Jaid. 
 
 The rule of S. Benedict for Lauds, or, as he calls them, 
 Matins, on Sunday is this ; " At Matins on the LORD'S Day, let 
 there firjl be Jaid the 6yth PJalm without an antiphon ; after 
 which the 5IJI with Alleluia ; after that the 1 1 8th and 63rd ; 
 then the Benedictions and the Lauds ( /'. e. the Benedicite and 
 the three lajl PJalms) ; the leflion from the Apocalyp/e, by 
 heart, the Refponjbry, the Ambrojian, (/. e. the hymn Mterne 
 rerum ConditorJ) the Verje, the Evangelical Canticle, and it is 
 over." The Evangelical Canticle is, of courje, the Benediffus. 
 The modern Benedictines (judging from the Augjburg edition 
 of 1758,) have Jo far receded from this rule, as to Jubjlitute for 
 the 5ijl and n8th PJalms the 93rd and icoth, on all Fejlivals 
 of Saints, and through oclaves, and in all Pajchal-tide. The 
 Cluniac Reform, however, of 1686, which, whatever be its other 
 faults, (and we are not dijpojed to controvert the remarks of 
 Father J. B. Thiers, in his Obferuations fur le Breviaire de 
 Cluni,) keeps cloje to all points ruled by S. Benedict, reverts to 
 the original rule of the order.
 
 38 Laudal Pfalms in Paris Breviary : 
 
 On week-days, the 67th and 5 ijl P/alms were to be jaid ; 
 modern Benedi&ines have dropped the firjl of theje, but the 
 Cluniac Reform retains it. The two next PJalms were, on Mon- 
 day, 6, 36 ; Tuefday, 43, 57 ; Wednesday, 64, 65 ; Thursday, 
 88, 90; Friday, 76, 92; Saturday, the I43rd only, becauje the 
 Song of Deuteronomy is divided into two parts, each with its 
 Gloria. S. Benedict exprejsly Jpecifies that the Canticles are to 
 be Jaid on the other days, "according to the Roman ufe." 
 
 According to S. Benedict's rule Lauds (and Vejpers,) were to 
 conclude with the LORD'S Prayer, jaid aloud, (injtead of Jecretly ; 
 or Jecretly with the " V. And lead us not into temptation :" 
 " R. But deliver us from evil ;") in order that twice a day the 
 clauje " Forgive us our trejpajfes" might compel an open ex- 
 prejjion of forgivenejs of others. S. Benedict only orders the 
 Abbat to recite the prayers aloud ; but Durandus Jeems to imply 
 that all the monks recited it. He hints that Juch perfeci for- 
 givenejs could not be expected of them at the little Hours, and 
 remarks that it Jufficed if the Jun did not Jet on their wrath. 
 
 The Salijbury and York Breviaries agree pretty clojely with 
 the Roman, except that after the Benediftus on Sundays they add 
 the 1 23rd PJalm; and all the older Breviaries, of whatever 
 nature, Jeem to have a very cloje rejemblance in Lauds to the 
 mediaeval type, which the Roman Church has exactly retained. 
 
 The Paris has very widely departed from it. The beautiful 
 rite of introducing into the Lauds of every day thoje true Lauds, 
 the three lajl PJalms, is gone ; the reajbn clearly being that, as 
 the PJalms were to be jaid through every week, the repeating 
 any of them more than once in that time was merely an ad- 
 ditional lengthening of the office. 
 
 The Paris arrangement of Laudal Pfalms is this : 
 
 Sunday, Pfalms 63, 70, 100, Benedicite, 148. 
 
 Monday, Pfalms 92, 136, in two, Song of Mofes, (Exod. xv.) [inftead of 
 
 which, on Feftivals, Ecclefiafticus 39, 15 10,] 135. 
 Tucfday, Pfalms 24, 85, 97, Song of Hezekiah, [inftead of which, on 
 
 Feftivals, Ecclefiafticus 36, i 14,] 150. 
 Wednefday, Pfalms 5, 36, 65, Songs of Ifaiah, (xii.) [inftead of which, on 
 
 Feftivals, the Song of Tobiah, (xiii. i 7,)] 147 (i n). 
 Thurfday, Pfalms 80, 108, in two, Song of Hannah, [inftead of which, 
 
 on Feftivals, i Chron. xxix. 10 13,] 147. (n end). 
 Friday, Pfalms 51, 74, in two, Song of Habakkuk, [inftead of which, on 
 
 Feftivals, Ifaiah xxvi. i iz,] 146. 
 
 Saturday, Pfalms 17, in two, 57, Song of Deuteronomy, [inftead of which 
 on Feftivals, Song of Judith,] 117. 
 
 The rejl of the Office is the fame in arrangement as the 
 Loman. 
 The French Breviaries follow the general arrangement of the
 
 In other Breviaries. 39 
 
 Paris Lauds, though the particular Pfalms often vary. In jbme 
 Breviaries, as that of Limoges, the Fejlal Canticles are not given 
 ferially, but as proper in the feveral days when they are faid 
 in that of Sens, one of the three lajl Pfalms is always faid, as 
 the Pfalmus Laudum : thus, on Sundays, Wednefdays, and 
 Saturdays, the i5Oth; Mondays and Thursdays, the I48th ; 
 Tuesdays and Fridays, the 1 49th. The Cologne, a very me- 
 diaeval Breviary, retains the ancient type. 
 
 Cardinal Quignon's Reform Jlmply gives two Pfalms and a 
 Canticle, with Benediclus. 
 
 We will here Jlop to remark how very improper it is in our own 
 Office to Jubjlitute the Jubilate for the Benediclus, except where 
 compelled by the unfortunate rubric preceding the latter. For 
 exchanging the evenjbng Evangelical Canticles for their fub- 
 jlitutes there can never be any excufe. 
 
 The Chapter for Laudson Sundays from the fecond Sunday 
 after Epiphany to Septuagejima, and from the third Sunday 
 after Pentecojl till Advent, is in the Roman Breviary, that verfe 
 in the Apocalypfe, " BleJJing, and glory, and wifdom, and thank J"- 
 giving, and honour, and power, and might, be unto our GOD for 
 ever and ever, Amen." At other times it varies with thefeafon. 
 The Ferial Chapter during the fame time is, " The night is far 
 " fpent, the day is at hand, let us therefore cajl away the works of 
 " darknefs, and let us put on us the armour of light. Let us walk 
 " honejlly, as in the day." This, in the Benedicline, and jbme 
 few other Breviaries, is followed by a brief refponfe on this fort. 
 " R. Heal my foul * For I have finned againjl Thee. Heal 
 " my foul. V. I faid, LORD, be merciful unto me. For I have 
 " Jlnned againjl Thee. Heal my foul." 
 
 Of the Hymn which follows the Chapter, we do not intend, 
 as we faid before, to fpeak. Nor is there anything in the verfe 
 and refponfe that follow, nor in the Antiphon of the Benediclus 
 which need detain us. 
 
 On Chrijlmas Day, according to the Paris Breviary, injlead 
 of Benediclus, the Song of Ifaiah, (chap, xxv.) is fung, in which 
 it is followed by one or two of the French offices : e, g. Chalons- 
 fur-Saone ; the Breviary of Mirepoix fubjlitutes the Song of 
 Micah. 
 
 In mojl of the Breviaries the Collect for the day follows, and 
 one of the antiphons of S. Mary concludes the office, unlefs 
 Prime immediately fucceeds. The Prayers^ which follow on 
 fome occafions, we fhall better confider under Prime. 
 
 In mentioning the Collect, we cannot help relating a piece of 
 Protejlant bigotry to which we were once witnefs. A gentle- 
 man took up a Breviary, and read a Colled, which ended, as
 
 4<D Prime and Chapter. 
 
 ufual, thus, (fay) "Ad ccenae Tux convivium occurramus. Per." 
 "Per!" he exclaimed; "PER! Poor benighted creatures! 
 You fee, injlead of our LORD'S Name, they may infert that of 
 any faint they pleafe ! " 
 
 The old verfes, which give the proper conclujlon, are : 
 
 Per Dominum dicas : fi Patrem Prefbyter oras. 
 Si Chriltum memores : per eundem dicere debes. 
 Si loqueris Chrifto : qui 'vivit fcire memento ; 
 i%ui tecum, fi fit Colleftae finis in ipfo. 
 Si memores Flamen : ejufdem die prope finem. 
 
 Thefe rules might not unreafonably be recalled by thofe whofe 
 office it is to compofe " occafional prayers " among ourfelves. 
 
 We now proceed to Prime. The Sunday Roman Office is 
 this : After the Pater Nojler, &c. and the Hymn, "Jam lucis 
 orto Jidere," which never alters, three Pfalms are faid, the 54th, 
 the 1 1 8th, and the thirty-two firjl verfes of the iigth, under two 
 Glorias. After this, when the office is of the Sunday, the Atha- 
 nafian Creed ; and this is followed by the Jhort chapter, and the 
 verficles and refponfes ; " O CHRIST, SON of the living GOD, 
 " have mercy upon us (twice). V. Thou That fittejl at the 
 " right-hand of the FATHER. R. Have mercy upon us. 
 " V. Glory be to the FATHER, and to the SON, and to the 
 " HOLY GHOST. R. O CHRIST, SON of the living GOD, 
 " have mercy upon us. V. Arife, O CHRIST, and deliver us. 
 " R. And fave us for Thy mercies' fake." After this follow if 
 they are to be faid, (which they are not on Doubles, nor within 
 Octaves) the Preces or Suffrages, with the Confiteor^ and the 
 Colleft, " Almighty GOD, Who hajl fafely brought us to the 
 beginning of this day, &c." with which Prime, properly fpeaking, 
 ends. It is followed by the office of the Chapter. This com- 
 mences with the martyrology of the day, the " V. Right dear in 
 the fight of the LORD, R. is the death of His faints ; " Jhort 
 fuffragcs, the Collect, " O Almighty LORD, and everlajling 
 GOD," and after the " V. Sir, pray for a blejfmg," and the 
 Benediction, " Almighty GOD order our acls and days in His 
 peace," a Jhort leftion, of which five are given for various 
 Jeafons of the year, and a benediction. The Ferial office is 
 much the fame, except that the Jhort leclion is different, and that, 
 injlead of the I i8th Pfalm, there are faid, one on each of the five 
 firjl days of the week, the 24th, 25th, 26th, 23rd, 22nd. On 
 Saturday none is fubjlituted for it, and this is the cafe in all 
 FeJUvals. The Athanafian Creed is not faid. The variations 
 of Prime being fo Jlight, and the antiphon only varying with the 
 feafon, this hour is not alluded to in the Proprium de Tempore. 
 Want of fpace forbids us to dwell on the variations which the
 
 Preces at Prime. 4 1 
 
 other Breviaries exhibit from this form : we Jhall only objerve 
 that the Paris Breviary, while it retains the hymn Jam lucis 
 unchanged for every day, has varying Pjalms. The Officium Ca- 
 pituli there conjijls of the Martyrology for the day, the Necrology, 
 with the De Profundls, the Suffrages, and a Canon Jelecled for 
 every day, in a kind of continued Jeries : thus, in the Meaux 
 Breviary; Sept. ijl has a canon on Rejidence, 2nd i8th on 
 Zeal for Souls ; igth 3Oth, on the Love of Poverty. Oft. I, 
 2, again/I Nepotijm ; 3rd, 4th, 5th, on the care of the Poor ; 
 6 10, on the care of the Sick ; n 25, on Confejjion and the 
 Care of Death-beds ; &c. &c. Theje canons are, in the Paris 
 Breviary, given in the regular courje of the Proprium de Tem- 
 pore ; in other French Breviaries, though with the jame 
 arrangement, they are ujually printed at the end of the volume. 
 The Meaux Breviary is Jingular in arranging the Canons as well 
 as the leclions, by the days of the year. In the Roman, in/lead, 
 the Preces, and De Profundis are Jaid in Lent, and Advent, and 
 Fajls, at the end of Lauds, to which we have previoujly alluded. 
 The fullejl Jpecimen which we know of the Laudal Preces 
 occurs in the Liege Breviary, and we give them here, both for 
 their extreme beauty, and becauje they tend to illujlrate the 
 Primal Preces. They may be very profitably compared with 
 the Greek Eclene. 
 
 V. I faid, LORD, be merciful unto me. R. Heal my foul, for I have 
 finned againft Thee. V. Let us pray for every ftate ot the Church. R. 
 Let Thy priefts be clothed with righteoufnefs, and let Thy faints fing with 
 joyfulnefs. V. For the peace and unity of the Church. R. Let there be 
 peace in Thy might, and abundance in Thy towers. V. For our Bifhop. 
 R. The LORD preferve him, and keep him alive, that he may be blefled upon 
 earth : and deliver not Thou him into the will of his enemies. P. For our 
 King. R. O LORD, fave the King; and mercifully hear us when we call 
 upon Thee. V. For all Catholic people. R. O LORD, fave Thy people, 
 and blefs Thine inheritance ; govern them, and fet them up for ever. V. 
 For all our benefaflors. R. Beftow, O LORD, on all them that do good to 
 us for Thy Name's fake, eternal life. V. For them that travel. R. O 
 LORD, give falvation; O LORD, profper us now : blefled is he that cometh 
 in the Name of the LORD. 7. For the faithful that voyage. R. Hear us, 
 O GOD of our falvation, Thou that art the hope of all the ends of the 
 earth, and of them that remain in the broad fea. V. For them that are in 
 difcord. R. And the peace of GOD, which pafTeth all understanding, keep 
 your hearts and minds in CHRIST JESUS. 7. For them that perfecute and 
 calumniate us. R. LORD JESUS CHRIST, lay not this fin to their charge, 
 for they know not what they do. V. For them that are penitent. R. Turn 
 Thee again, O LORD, at the laft, and be gracious unto Thy fervants. 7. 
 For them that are in affliftion and captivity. R. Deliver Ifrael, O GOD, 
 out of all his troubles. 7. For the fick. /?. Send, O LORD, Thy word, 
 and fave them from their definition. 7, And for all the faithful departed. 
 R. Eternal reft grant unto them, O LORD, and light perpetual mine upon 
 them. 7. May they reft in peace. R. Amen. 7. For our fins and negli-
 
 42 Little Hours. 
 
 gences. R. And for the glory of Thy Name, O LORD, deliver us, and be 
 merciful to our fins, for Thy Name's fake. V. For our brethren that are 
 abfent. R. My GOD, fave Thy fervants that put their truft in Thee. V. 
 Send them, LORD, help from the fanftuary. R. And ftrengthen them out 
 of Sion. P. Be unto us, O LORD, a ftrong tower. R. From the face of 
 the enemy. V. O LORD, hear our prayer. R. And let our cry come unto 
 Thee. De Profundis. 
 
 The three next hours, Tierce, Sexts, and Nones, are arranged 
 on Jo precisely a Jimilar plan, that they may all be compre- 
 hended in a few words. The office at each conjijls of the Pater 
 Nojler, &c. a hymn, (at Tierce, Nunc Sanfte nobls Spiritus ; at 
 Sexts, ReEtor potens verus Deus ; at Nones, Rerum Deus tenax 
 vigor ;) three PJalms, /. e. jix divifions of the I igth PJalm, under 
 three Glorias, the jhort chapter, varying with the Jeajbn of the 
 year ; verje and rejponje ; and (when the preces have been Jaid 
 before) the Kyrle and jhort Juffrages ; the whole concluded by 
 the Proper Colleft. 
 
 S. Benedicl's rule gives three divifions only (each, of courje, 
 under its own Gloria,) of the I igth PJalm, for Tierce, Sexts, 
 and Nones, on Sunday and Monday, and the PJalm is thus 
 finijhed on Monday at Nones. The nine PJalms, from 120 
 129, are Jaid, three at each little hour, through every other day 
 of the week. 
 
 The Paris and French Breviaries have, as we have Jeen, 
 varying PJalms here, as in the other hours. The way in which 
 the Antiphons are regulated by thoje of Lauds (where no ex- 
 prejs rule is given to the contrary), is this : the firjl Antiphon 
 of Lauds is Jaid for the PJalms at Prime ; the jecond, for thoje 
 at Tierce ; the third, thoje at Sexts ; the fifth, for thoje at 
 Nones ; the fourth being omitted. 
 
 The only other remark we Jhall make on the little Hours is 
 that the Liege Breviary has, on the greater fejlivals, proper 
 collects for them ; an arrangement which is very rare. Thus, 
 on the Epiphany, it has at Lauds the Jame colleci as the Roman 
 and mojl other Breviaries, which is Jubjlantially the Jame with 
 that of our own Prayer-book. But the Colled for Tierce is : 
 " GOD, the Illuminator of all nations, grant that Thy people 
 " may enjoy perpetual peace ; and pour into our hearts that 
 "Jhining light, which Thou didjl injpire into the minds of the 
 " Wife Men, Thy SON our LORD JESUS CHRIST, Who." 
 At Sexts : " Grant to us, Almighty GOD, we bejeech Thee, 
 " that Thy Jalvation, wonderful with a new light from Heaven, 
 " which for the Jafcty of the world, as on this day, Jhone forth, 
 " may ever arijc in our hearts, that thereby they may be renewed, 
 " through Thy SoN,jESUS CHRIST our LORD." At Nones: 
 * Grant, we bcjeech Thee, Almighty GOD, that the Nativity
 
 Vejpers and Compline. 43 
 
 ' of the SAVIOUR of the world, made manifejl by the leading 
 ' of a Jlar, may ever be revealed, and increaje in our hearts, 
 ' through." At the Jecond Vejpers : " Almighty and Ever- 
 ' lajling GOD, the Light of Souls, Who hajl confecrated this 
 ' Jblemnity by the firjl-fruits of the election of the Gentiles, fill 
 " the world with Thy glory, and, the people being Jubdued unto 
 " Thee, make the brightness of Thy light to appear, through." 
 (At the firjl Vejpers, the Collet had been : " Lighten, O 
 " LORD, we bejeech Thee, Thy people, and evermore inflame 
 " their hearts with the glory of Thy grace, that they may without 
 " ceajlng acknowledge their SAVIOUR, and without error ap- 
 prehend Him, Thy SON, &c.") 
 
 We come to Vejpers. After the Pater Nojler, the Jecular 
 Breviaries give five, the monajlic four PJalms, each under its 
 own Antiphon, (except in Pajchal time, when all are Jaid under 
 Alleluia ; ) then the Jhort chapter, which, on ordinary days, is, 
 " Blejjed be GOD, even the Father of our LORD JESUS 
 " CHRIST, the Father of mercies, and GOD of all confolation," 
 &c. ; a beautifully chojen lejjbn after the fatigues of the day. 
 Then the hymns, varying with the day of the week, the verje 
 and rejponfe ; the Magnificat, with its proper Antiphon and the 
 proper Collect. In Advent, Lent, and the Ember Days, the 
 Preces and the 5 ijl PJalm are Jaid after the Magnificat. And 
 here it is well to objerve that the Sarum Breviary retained, while 
 the Roman has dropped, the original cujlom of ending every one 
 of the Hours, on all days not Doubles, with PJalm li. 
 
 The French Breviaries give varying Jhort chapters at VeJ~- 
 pers, according to the day of the week. 
 
 It is as Antiphons to the Magnificat that the famous O's are 
 Jaid. On Dec. iyth, "O Sapientia;" i8th, "O Adonai;" 
 igth, " O Radix Jejje ; " 2Oth, " O Clavis David ; " 2ijt, " O 
 Oriens ; " 22nd, " O Rex Gentium ; " 23rd, " O Emmanuel." 
 The Englijh Breviaries added, " O Virgo Virginum," and (on 
 the 20th and 2ijl,) "O Thoma Didyme," beginning the O's on 
 the 1 6th injlead of the ryth of December, (as marked in our 
 prejent Calendar.) Some of the French Breviaries, as that of 
 Moulins, begin the O's on the I5th ; having on the 2ijt, " O Spe- 
 culum ;" and on the 23rd, " O Rex IJrael." The Liege begins 
 them on the i8th, adding, on the 24th, " O Summe Artifex." 
 
 It now only remains to Jay a word about Compline. This 
 commences with the Jube Domlne benedicere : the Benediction, 
 " Almighty GOD grant us a quiet night and a perfect end:" 
 the Leclion, " Be Jober, be vigilant," &c. : the Confiteor and 
 the four P/alms, 4, 30 (i 6), 91, 130, under one Antiphon. 
 The Benedicline Breviary omits the 2nd of thefe, except on the 
 lajl nights of Holy Week. Then the hymn, Te Lucis ante ter-
 
 44 Local Saints. 
 
 ^ (which in the Englifh Breviaries varied with the feajbn) : 
 thejhort chapter from Jeremiah, " But Thou art in us, O LORD, 
 " and Thy Holy name is called upon us : leave us not, O LORD 
 " our GOD : " the verje, " Into Thine hands I commend my 
 " Jpirit," &c. : the Song of Simeon, the Preces^ when they are 
 to be Jaid, the beautiful Colled, " Vifita quaejumus," and an 
 Antiphon and Prayer of the Virgin. The office is concluded 
 with the LORD'S Prayer and Belief, that the Church's children 
 may lie down to rejl with the faith of their Mother on their 
 lips. By monajlic rule, Jpeech was forbidden after Compline. 
 
 On the variations of this office we have not left ourjelves 
 /pace to dwell. The French Breviaries change the PJalms with 
 the day of the week, and Jbme even appoint proper lejjons, thus 
 utterly Jpoiling the beauty of this quiet Jervice, the monotony of 
 which is exprejsly calculated for the lajl weary hour of the day. 
 
 Before we conclude, we wijh to jay a few words on the /elec- 
 tion of Saints commemorated in the Breviary, becauje certainly, 
 in Jbme of the modern ufes, a very great reform is needed here. 
 We have no reajbn to complain that any religious order Jhould 
 by preference commemorate its own Saints. Yet we do think 
 that Juch a lijl of greater Doubles, as the prejent Francijcan 
 Breviary gives, we are quoting from the Mechlin edition of 
 J 848, can Jcarcely be tolerated. They are thefe : The Dedi- 
 cation of the two famous Francijcan Churches of S. Mary de 
 Portiuncula and S. Francis at Ajfllji (Jee Mr. Webb's Conti- 
 nental Ecclejiology, p. 455) ; the Transfiguration ; the Exal- 
 tation of the Crojs ; the Sacred Heart ; the Betrothal, Seven 
 Dolours, Vijitation, Heart, Name, Seven Dolours again, Pa- 
 tronage, Prejentation, Expectation, Rojary, of the BleJJed 
 Virgin Mary ; the Fejlivals de Mercede, ad Nives, and under 
 the title of " the Help of Chrijlians," the Translation of the 
 Houje of Loretto, (Jurely this fejlival Jhould at once be put 
 down by authority ;) S. Michael, S. Gabriel, S. Joachim, both 
 Cathedrae of S. Peter, S. Peter ad Vincula, S. John Port. Lat., 
 Converjionof S. Paul, Decollation of S. John Baptijl, S. Bar- 
 nabas, and then the following lijl : 
 
 Beatified by Canonized by 
 
 S. Fidelis a Sigmaringa, M. 1622. 
 
 B. Lucius ........ Pius VI. 
 
 S. Felix a Cantilicio ..... Urban VIII. . . Clement XI 
 
 S. Ivo ................ Clement VI. 
 
 B. John ot'Prado, M ..... Benedift XIII. 
 
 Tranflation of S. Francis. 
 
 B. Benvenutus. 
 
 S. I fabel of Portugal ........... Urban VIII. 
 
 Martyrs of Gorkom, 1571 . . . Clement X.
 
 The Colbert Breviary. 45 
 
 Beatified by Canonized by 
 
 (At Rome.) The miraculous mo- 
 tion of the eyes in fome images of 
 the Blefled Virgin. 
 
 B. Elzear. 
 
 S. Agnes of Aflifi (fitter of S. Clara.) 
 
 B. Leonard a Portu Mauricio . . Pius VI. (who had known him.) 
 
 Invention of S. Francis. 
 
 B. Andrew de Comitiis .... Innocent XIII. 
 
 S. Jofeph a Leonifla Clement XII. . Benedift XIV. 
 
 B. Andrew de Strinconio, 1687. 
 
 B. Joan of Valois (divorced wife of 
 
 Louis XI.) BenediftXIV. 
 
 S. Conrad Leo X. ... Paul III. 
 
 B. John of Parma Pius VI. 
 
 B. Angela of Fulgino. 
 
 Now we do call it intolerable that Saints Jo completely local 
 as many of the above Jhould be allowed to take precedence of 
 thoje who/e fame is world-wide ; Juch as the Eight Doclors of 
 the Church ; as the Martyrs S. Agnes and S. Vincent ; as 
 S. Leo I., S. Ignatius of Antioch, or S. Mary Magdalene. 
 This is to turn an order into a clique. The caje is the Jame 
 with other monajlic Breviaries ; and in particular, though not to 
 juch an extent, with that of the Augujlinians. That at leajl 
 three-fourths of the principal holidays of theje late Breviaries 
 Jhould have been appointed only within the lajl 250 years, is 
 another remarkable phenomenon. 
 
 Although we Jaid, at the commencement of this paper, that 
 we did not intend to treat of the Breviary except as a choral 
 book, and had no purpoje of entering into the quejlion of its 
 Jblitary recitation, we cannot refrain from mentioning the Ere- 
 viarium Colbertinum. The celebrated minijler of France, Colbert, 
 was in the habit, for many years, of reciting the Breviary daily. 
 He at firjl employed the Roman, and then the Parijian uje ; but 
 finding much in both that was more appropriate for the choir than 
 for private recitation, especially when the reciter was a layman, 
 he had the book in quejlion drawn up for his own devotions. It 
 is a handjbme 8vo. of about 780 pages, very much Jimplified ; 
 for injlance, there is but one Antiphon to each hour, the ferial 
 Pfalms are always Jaid, and there are no leftions, becauje 
 Colbert read the Bible yearly through, after an arrangement of 
 his own. There is a French preface, in copper-plate, written 
 evidently after Colbert's death. Some of the hymns were com- 
 pofed on purpoje for this Breviary. The Calendar is curious 
 for calling the two Sundays after Chrijlmas the firjl and fecond 
 Sundays after Advent : and as Quignon's Breviary alfo does
 
 46 Roman Theory and Roman Praffice. 
 
 for naming the Sundays which occur either after Epiphany or 
 before Advent, prima, fecunda, &c. Dominica Vaganttum. 
 
 Yet of one thing, in conclujlon, it feems proper to remind the 
 reader, lejl the glitter of Jo magnificent an array of fevenfold 
 devotion Jhould blind the eyes of any to the real Jtate of the 
 matter. Except in monajlic bodies, the Breviary, as a Church 
 office, is fcarcely ever ufed as a whole. You may go we do 
 not fay from Church to Church, but from Cathedral to Cathedral 
 of central Europe, and never hear never have a chance of 
 hearing Matins, Jave at high fejlivals. In Spain and Portugal 
 it is Jbmewhat more frequent ; but there, as everywhere, it is a 
 clerical devotion exclujlvely. But anywhere, as we had occajion 
 to fay in a previous number, " to find in a village church a Priejl 
 who daily recited his Matins publicly would be a phenomenon." 
 Then, again, the lejjer Hours are not often publicly faid, 
 except in Cathedrals, and then principally by aggregation, 
 and in connection with Mafs. Vefpers is the only popular 
 fervice ; and that, in connection with the Benediction, feems to 
 be put forward by Englijh Ultramontanes as the congregational 
 fervice of the Roman Church of the Future. Our readers will 
 remember that fome time ago we made a Jlatement characterized 
 by many perfons at the period as ** Jlartling," that " in no 
 national Church under the fun are fo many Matin Services daily 
 faid as in our own."* An Anglo-Roman Priejl Jhortly after- 
 wards Jlrongly and publicly remonjlrated about certain other 
 Jlatements contained in the fame number of the Cbriftlan Re- 
 membrancer. But of this point he took no notice ; and there- 
 fore, we may fairly prefume, allowed its truth. We feel it only 
 right to dwell on this ; becaufe, having had occajion in the 
 preceding pages to enlarge with fo much admiration on the 
 Roman theory, we are bound not to Jhut our eyes to Roman 
 practice. 
 
 We thus conclude the very brief fketch which alone our 
 limits have allowed us to offer. It would be our wijh to render 
 it more perfeft, by adding, at fome future time, a few more re- 
 marks on the other contents of the Roman Breviary and of the 
 Ritual, and an account of the Ambrofian and Mozarabic Rites. 
 
 * See this in the fubfequent paper on " Daily Service." 
 
 Note referred to at p. 1 7. 
 
 [The reader will obferve, that of thefe tropes, only one in the firft batch 
 forms a perfeft hexameter without eleifon : two in the fecond : all in the 
 third. I fuppofe this is to fymbolife the gradual advance to perfection from 
 the Jewifh to the Chriftian, and thence to the Heavenly Church.]
 
 II. 
 
 THE COLLECTS OF THE CHURCH.* 
 
 HAVE been jludying," faid General Paoli to 
 Dr. Johnjbn, " the ecclejiajtical writers of the 
 Middle Ages." " Why, fir," replied Johnfon, 
 " they are very curious." The one and the 
 other fpoke of the purfuit as of Jbmething which 
 might occupy Jbme fix or eight weeks of a bufy 
 man's leifure time : and that was about the idea which the lajl 
 century had formed of the various Church works and Church 
 fciences of the Middle Ages. Notice how completely fuch books 
 even as Wheatley's ignore all liturgical writers previous to the 
 Reformation ; how to him, and to Jiich as him, the Millennium, 
 which elapfed between the time of Jujlinian to that of Luther, 
 is a pure blank. How little could the men of that generation, 
 fo wife in their own conceit, fo contentedly and equally anathe- 
 matizing Rome on the one hand, and Methodifm on the other, 
 form an idea of the dijtincl and feparate fciences, each of them 
 not to be acquired by the labour of a life, which the narrowejl 
 boundary of the term Ecclefiology mujl needs embrace ! Art on 
 the one jide, Antiquarianifm on the other. Art, with her fepa- 
 rate divifions of architecture, mufic, painting, and the crafts and 
 mechanical Jludies that minijler to all theje ; the precious works 
 of the needle, in which England by the confent of all Jtood firjl ; 
 the various fchools of glafs-painting, the work of the potter, the 
 enamels of Limoges, the manipulation which could raife a 
 Quentin Matfys to the very firjl rank of artijls, and endue the 
 flowers of the field with the cold metallic life of iron and brafs ; 
 
 * Ancient Colle&s and other Prayers, for the Ufe of Clergy and Laity ; 
 felected from various Rituals. By William Bright, M. A., Fellow of Uni- 
 verfity College, Oxford, Theological Tutor of Trinity College, Glenalmond. 
 Oxford and London : J. H. and James Parker.
 
 48 Art-treafures of the Church. 
 
 all this on the one Jide : on the other, the gradual compilation of 
 Liturgy, Office, Sacramentary, the living kernel of devotion en- 
 Jhrined in its art-Jhell, the breath of life, animating the otherwise 
 worthlejs, though glorious, forms of mediaeval jkill. On which 
 of theje jubjecls might not volumes on volumes be written ? On 
 Hagiology? Let thoje patient Fathers of BruJJels, now in the 
 third century of their labour, toiling on with the Bollandijl Oclo- 
 ber, anjwer the quejlion. Then we need a hijlory of the Mijjal, 
 tracing it out in its various European families. We want the 
 wealth that can firjl amajs a library full of thoje invaluable In- 
 cunabula, printed according to the ufe of all the more celebrated 
 Churches of Europe ; from thoje which Norway gave us, the 
 MiJJale Nidrojienfe and Upjalenje, to thoje of Seville and Evora 
 in the far Jbuth, and thoje of Dantzic, Strigonia, and Cracow, 
 on the confines of the Eajlern Church ; glorious tomes bound in 
 half-inch oak or chejlnut, armed, and nobbed, and Jludded with 
 wrought brajs or Jilver, Jcaled, tortoi/e-fajhion, with metallic 
 lappets, and bound together by the hogjkin back, relic of boars 
 that had fattened themselves plentifully in great forejls of beech ; 
 thoje volumes that have initials of Juch marvellous Jplendour, 
 with flowers and fruitage curling down the Jide of the page, or 
 Jymbolifing in their very pattern the meaning of the Epijlle or 
 Gojpel which they prelude. All theje books have to be collected, 
 divided according to their families, need their hijlories related, 
 their various developments and corruptions Jet forth, till the out- 
 break of the Reformation on the one Jide, or the all-grajping, all- 
 levelling interference of Rome on the other, drove them from the 
 cathedral choir into the royal or municipal library. And if the 
 Mijjal needs this hijlory, equally Jo does the Breviary. Let the 
 reader try, as the writer has done for nearly twenty years, and 
 he will find that Jcarcely a third-rate town in France or Germany 
 but will yield him, in its library, Jbme ancient Breviary of a family 
 hitherto unknown to him. We could Jpecify, at the prejent mo- 
 ment, between three and four hundred of a date anterior to the 
 Reformation ; and, in all probability, that amount is not the half 
 that diligent examination could produce. What further are we 
 to fay of Hymnology, the hijlory of which remains Jlill to be 
 written ? What of the endlejs genera of Antiphons and Re- 
 Jponfes ? What of Antiphonaries, Sequentiaries, Graduals, Pro- 
 ccjjionals, Benediclionals, and their countlejs varieties ? Surely 
 this, that the Jcience of Ecclejiology is truly infinite. Well 
 may that noble dejcription in the Wifdom of Solomon, conje- 
 quent on the " command to' build a temple upon Thy holy 
 " mount, and an altar in the city wherein Thou dwellejl, a re- 
 " Jemblance of the holy Tabernacle which Thou hajl prepared
 
 Sevenfold Divijion of Colleft. 49 
 
 " from the beginning," be applied to the treasures of art and 
 learning laid up in the Jlorehoufes of the Catholic Church. 
 
 Of one Jmall divijlon of this great Jhrine it is our purpoje now 
 to Jpeak. From the Lex Pfallendi^ which we treated in the lajl 
 paper, we naturally turn to the Lex Orandl ; and we now pro- 
 poje to fay Jbmething as to the character, hijlory, and various 
 modifications of actual prayers, whether Collects or Litanies, 
 both in the Eajl and Wejl. The fubjeft is entirely new; and 
 we mujl therefore entreat the reader's pardon if, in endeavour- 
 ing to untwijl a Jbmewhat tangled Jkein, we Jhould jbmetimes 
 ourfelves become confujed ; if, where we have jcarcely a guide 
 to precede us, we Jhould be guilty of occajional mijlakes. 
 
 The prayers to which we are about to direcl the reader's 
 attention may conveniently be divided into Jeven clajjes : 
 
 1. Collects, properly Jo called. 
 
 2. Longer prayers, Juch as have no dijlinclive name, but are 
 
 the Euchai of the Eajlern Church. 
 
 3. Litanies. 
 
 4. Illations. 
 
 5. Exhortations. 
 
 6. Refponjbry Prayers; the Preces of Lauds, Prime, and 
 
 Vejpers. 
 
 7. Benedictions. 
 
 Each of theje we will by turns conjlder, and we will com- 
 mence with the ColleS. The derivation of the word is uncer- 
 tain. It may be becauje the Jubjlance of the prayer is colletted 
 from the Epijlle and Gojpel which it accompanies ; or much 
 more probably, becauje into that prayer the priejl colletts the 
 wijhes and Jupplications of the by-Jlanding faithful. This much 
 better agrees with the Greek Jynonym, Synapte. 
 
 A Collect, then, is (i) a liturgical prayer ; (2) mujl be Jhort; 
 (3) embraces but one main petition ; (4) conJIJls but of one Jen- 
 tence; (5) ajks through the merits of our LORD ; and (6) ends 
 properly with an afcription of praije to the Blejjed TRINITY. It 
 is a compojltion belonging to the Wejlern Church ; for, as is 
 well known, the Eajlern Church has nothing rejembling it. In 
 the Eajl, i. There is no varying colleft for Sunday and Fejlival. 
 2. The prayers are almojl all lengthy. 3. They form various 
 Jentences, and embrace a variety of particulars ; and 4, they do 
 not, in Jo many words, baje their requejl on our LORD'S merits. 
 
 There is nothing more wonderful than the immenje variety of 
 the Collects Jaid, or that have been Jaid, in the Wejlern Church. 
 Numerous as thoje are which the Latin Communion Jlill pof- 
 JeJJes, a Jlill larger number have probably perijhed in the dejlruc- 
 tion and dejblation of Diocejan MiJJals. Our own Prayer-book 
 
 E
 
 50 Comparative Liturgiology. 
 
 contains lejs than a hundred. It might not be difficult to find, 
 without jearching very far, a thoufand of equal beauty ; and 
 Mr. Bright, in the little book which has been mentioned by us, 
 has done good jervice in familiarizing the Englijh reader with a 
 few of theje. 
 
 The conjlruftion of Collects is on a plan which is tolerably 
 unvarying. When fully developed, it conjijls of five parts. 
 
 1. The Invocation. 
 
 2. The Antecedent Reajbn of the Petition. 
 
 3. The Petition itfelf. 
 
 4. The Benefit which, if it be granted, we hope to obtain. 
 
 5. The Conclujion. 
 Take an example. 
 
 1. Almighty GOD. 
 
 2. Who Jeejl that we have no power of ourfelves to help 
 ourfelves. 
 
 3. Keep us both outwardly in our bodies and inwardly in 
 our Jbuls. 
 
 4. That we may be defended .... hurt the jbul. 
 
 5. Through JESUS CHRIST our LORD. 
 
 This, as we have faid, is the fullejl verjion of a Collect, 
 though the Petition may Jbmetimes conjijl of two or more mem- 
 bers. Frequently the fourth claufe is omitted : Jlill more fre- 
 quently the Jecond : rarely both. 
 
 Let us now, by way of under/landing better thefe Collects, go 
 through the more interejling half of the Church's year, from 
 Advent to Trinity, with a comparison of the Collect for the day 
 in various ujes. We mujl remember that the one Englijh 
 Collect Jupplies the place of the Collecl, the Secreta, and the 
 Pojl Communio, of the Roman Church ; all of them in like 
 manner varying with the Fejlival : although the Collect, the 
 Maxima Collecta, (the Oratio Juper Sindonem of the Ambrojlan 
 rite,) is almojl always the fullejl and richejl. We will take as a 
 Jpecimen of the rites of various Churches I. The Roman ; 2. 
 The Sarum ; 3. Our own Englijh Prayer-book ; 4. As an ex- 
 ample of a Mediaeval German rite, the Liege ; 5. The Aqui- 
 laean ; and 6. The Modern Paris. To theje we will add, as an 
 example of that reform which it was intended at the revolution 
 to carry out, the amended Collects propojed in the Royal Com- 
 mijjion, but which were never prejented to Convocation, and 
 which lay buried in the library at Lambeth till a Parliamentary 
 vote the other day dragged them out to light. A diligent com- 
 parijbn of documents Jo various, and yet all Jo illujlrative of the 
 times and circumjlances under which they were compojed, cannot 
 be without its advantage.
 
 'The Colleffs of Advent. 51 
 
 It has always appeared to us that, in beginning the arrange- 
 ment of the yearly Colle&s, the Englijh Reformers had intended 
 to deviate far more widely from the Sarum ufe, than they after- 
 wards found it convenient to do. The Collects for the three 
 firjl Sundays in Advent have no refemblance to thofe in the 
 Mijfal and in the Prayer-book. The ancient Mijfals to which 
 we have referred give it thus (and we may obferve once for all 
 that, where we quote the Roman alone, it is becaufe the Sarum, 
 Liege, and Aquilaean agree with it) : 
 
 Raife up, we befeech Thee, O LORD, Thy power, and caufe that from the 
 imminent perils of our fins we may merit through Thy protection to be de- 
 livered, and through Thy liberation to be faved. 
 
 Our Reformers, difmijfmg the ancient form, compofed a frejh 
 one from the Epijlle ; not without its own beauty, but at the 
 fame time containing an awkwardness in its arrangement which 
 would at once prove it of later date. 
 
 That for the Second Sunday in Advent is as follows : 
 
 Stir up, O LORD, our hearts to prepare the ways of Thy Only-Begotten 
 Son, that, through His Advent, we may merit to ferve Thee with purified 
 minds. 
 
 Here, again, our Reformers have formed their Collect from 
 the Epijlle. 
 
 In like manner with the third. 
 
 We befeech Thee, O LORD, to bow down Thine ears to our prayers, and 
 enlighten the darknefs of our minds by the grace of Thy vifitation. 
 
 So here, once more, our Reformers compounded their Collect 
 from the Epijlle, though with a glance here and there at the 
 more ancient form. 
 
 In the fourth Sunday we find them for the firjl time tranf- 
 lating from the old Collect, but Jo tranjlating as to lofe almojl 
 wholly its true Jpirit and emphajis. In the original it is ad- 
 drejjed to GOD the SON ; and with the dramatic effecl which 
 permeates every ecclejlajlical office, calls upon Him, as if the 
 work of our redemption were not yet begun, to raife up His 
 power and fuccour us, to be born, as it were, for our Jakes. In 
 our verjlon, this beautiful realization of the approaching fejlival 
 is lojl : the Jllver is become drofs, the wine is mixed with water ; 
 the prayer is now addrejfed to GOD the FATHER, and ends, 
 "through the fatisfaftion ofThySON, our LORD," &c. In 
 thefe Advent Collects, then, our Prayer-book falls Jhort of its 
 original ; we Jhall find in many that fucceed, that this is far 
 from being the cafe. King William's Divines Jlill further in- 
 jured this Colleft, merely transcribing the Epijlle : " O LORD, 
 " Who hajl given us caufe of perpetual joy by the coming of
 
 52 The Collefts of Chriftmas-tide. 
 
 " Thy SON, our Saviour, among us, raife up Thy power, we 
 " pray Thee, and pojfefs us with a mighty fenfe of Thy wonder- 
 " ful love, (!) that whereas through the cares of this life we are 
 " fore let and hindered in running the race," &c. 
 
 On Chri/tmas-day it has ufuallybeen thought that our Prayer- 
 book had adopted an original Collect. " The Collect for this 
 *' day," fays Palmer, " is not direftly tranjlated from the ancient 
 " Offices of the Church." It is true that the Roman and 
 Sarum ufes give a perfectly different prayer : " Grant, we be- 
 " feech Thee, Almighty GOD, that the new birth of Thine 
 " Only-Begotten SON in the flejh, may liberate us whom ancient 
 " Jlavery held under the yoke of Jin." But we have noted fome- 
 thing like our own Collecl in more than one German Mijfal : 
 a facl which ought to be known to Englijh liturgical fcholars. 
 
 On S. Stephen's Day, our Prayer-book has, in our opinion, 
 a clear advantage over its original. The Gregorian Prayer is 
 fomewhat lean and poor. " Grant to us, LORD, we befeech 
 " Thee, to imitate that which we celebrate, that we may learn 
 " to love our enemies, becaufe we celebrate his birthday, who 
 " could pray even for his perfecutors to our LORD JESUS 
 " CHRIST." And the fame remark may apply to that for 
 S. John. The Ecclefiam tuam benignus illujlra is but poor com- 
 pared with its exquijite development, " Merciful LORD, we 
 " befeech Thee to cajl Thy bright beams of light upon Thy 
 " Church." If the reader wijhes for a bathos, he has only to 
 turn to King William's book : "Merciful GOD, Who art light, 
 " and in Whom is no darknefs at all, enlighten our minds, we 
 " humbly befeech Thee, with fuch a full under/landing of the 
 " doclrine taught by Thy blejfed Apojlle and Evangelijl S. John, 
 " that we, walking in the truth and in all holinefs and purity 
 " of life, may have fellowship with Thee and Thy SON JESUS 
 ** CHRIST, by Whofe blood being cleanfed from all our fins, we 
 " may at length attain to everlajling life." 
 
 The firjl Prayer-book of Edward VI. gives the Collecl for 
 Holy Innocents from the original: "Almighty GOD, Whofe 
 " praife this day the young Innocents, Thy witnejjes, both 
 " confejjed and jhewed forth, not in fpeaking, but in dying : 
 " mortify and kill all vices in us, that in our converfation our 
 " life may exprefs Thy faith, which with our tongues we do 
 " confefs, through JESUS CHRIST our LORD." So far as we 
 know, our prefent compofition is original ; it feems no improve- 
 ment on the old Colleft. King William's Divines have, however, 
 funk far beneath it : " O mojl Blejfed GOD, Who, having 
 " fent Thy SON in our nature, didjl preferve Him in His Infancy 
 " from the malice of Herod, by whom many other children were
 
 The Collefts of Chriftmas-tide. 53 
 
 " Jlain, grant that in all dangers and adverjities we may put 
 " our whole trujl and confidence in Thee, and do Thou by Thy 
 " good providence preferve us from the rage of unreasonable 
 " and wicked men, or jlrengthen us by patient jufferings to 
 " glorify Thy Holy Name, through JESUS CHRIST our LORD, 
 " Amen." 
 
 It were difficult to fay why the Sunday in the Oclave of 
 Chrijlmas has no efpecial Collecl : its original one has certainly 
 no fmall beauty : " Almighty, everlajling GOD, direct our 
 " acls according to Thy good will ; that in the name of 
 " Thine Only-Begotten SON, we may be fruitful in all good 
 " works." 
 
 In the Circumcijion we have what is not ufual deep theo- 
 logical teaching Jlurred over for the Jake of a fmoother prayer ; 
 and it is worth noticing how the fame procefs takes place in the 
 Parifian Mijfal as in our own. The Collecl in the Roman and 
 mojl other Mijfals is fimply a prayer for the intercejjion of 
 S. Mary : that which our compilers were imitating is a Grego- 
 rian Benediction " On the Oclaves of the LORD : " " Al- 
 " mighty GOD, Whofe Only-Begotten SON received corporal 
 " circumcifion on this day, to the end that He might not dejlroy 
 *' the law which He came to fulfil, purify your minds byfpiritual 
 " circumcifion from all the incentives of vice, and pour upon you 
 " His benediciion. " We fee how our own Prayer-book polijhes 
 this Benediclion, lofing at the fame time fome of its value : the 
 Gallican compilers write thus : " O GOD, Who being made 
 " Man for our fakes, didjl vouchfafe as on this day to be cir- 
 " cumcifed, and to receive the name of JESUS : grant, of Thy 
 ** mercy, that we, renouncing the works of the flejh, may obtain 
 " the re ward of eternal falvation by the invocation of Thy Holy 
 " Name ; Who with the Father," &c. 
 
 On the Epiphany, we have a mere tranjlation of the Sarum 
 rite. The Parijian agrees with it. King William's Commif- 
 Jloners do little more than dilute it, without any material change 
 in the fubjlance. 
 
 Firjl Sunday after Epiphany. Our Prayer-book fadly falls 
 Jhort of the pithy vigour, and what the French would call verve, 
 of the Collect from which this is taken : " Ut et quae agenda 
 funt videant, et ad implenda quae viderint convalefcant : " where 
 notice the admirable force of the lajl word, and efpecially of its 
 prepofition, fo feebly exprejfed by the " may alfo have grace and 
 power." The Commifjioners dilute it in the following fajhion : 
 " O GOD, Whofe infinite mercies in our blejfed Saviour encou- 
 " rage us to call upon Thee : we befeech Thee gracioujly to 
 " hear us, and grant that we may both perceive and know what
 
 54 The Colkfts of Epiphany-tide. 
 
 " is Thy good and acceptable and perfect will revealed in us, 
 " and alfo," &c. We can find no variation in the ordinary 
 Liturgies. 
 
 Second Sunday after Epiphany. Again a literal tranjlation 
 from the Sarum. All the books agree. The Commiflioners : 
 " and Jo rule and guide us, that we may do our duties faithfully 
 " in their Jeveral places and relations, conjlantly abhorring that 
 " which is evil," &c. &c. ; taking it, according to their ufual 
 fajhion, from the Epijlle. 
 
 Third Sunday after Epiphany. Again a tranjlation : except 
 that " in all our dangers and neceJJIties," is an addition of the 
 compilers. Notice how beautifully, in the original Office, the 
 " right hand " of the LORD, Jlretched out in the Gojpel to heal 
 the leper, prayed for in the Collect to be our own defence, is 
 glorified in the "Offertory: " " The right hand of the LORD 
 " hath the pre-eminence ; the right hand of the LORD bringeth 
 " mighty things to pajs." The Commiflioners, as ujual, infer t 
 a large portion of the Epijlle. 
 
 Fourth Sunday after Epiphany. Here the famous exprejjion, 
 " that by reajbn of the frailty of our nature we cannot always 
 Jland upright," is, probably, as good a tranjlation as can be made 
 of " pro humana fragilitate non pojje Jubjijlere." By the Com- 
 miflioners it is Jbftened down into " that in many things we offend 
 all." There Jeems very little connection between this Collect 
 and the Epijlle ; whether taken, as in our book, from the begin- 
 ning of the thirteenth chapter of the Epijlle to the Romans ; or, 
 as in the Sarum and Roman, from the eighth and following verjes. 
 But it is worthy of notice, that there is a very Jlrong connexion 
 between our Colleft and the Mozarabic Epijlle, the complaint 
 of S. Paul in Romans vii., regarding the Jlruggle of the two 
 natures. One cannot but think that the two were originally co- 
 exijlent for this Sunday. The curious difference in the termi- 
 nation of the Sarum and our Collecl, is not eajlly to be ex- 
 plained. Injlead of " as may Jupport us in all dangers, and 
 carry us through all temptations," the original has, ** that the 
 things which for our Jins we Juffer, by Thy help we may over- 
 come." 
 
 We will now go on to SeptuageJIma. Here all the books 
 Jeem to agree. The Commiflioners introduce a long injertion 
 as to the Chrijlian race from the Epijlle. 
 
 Sexagejima. Here the more ancient books have, for the con- 
 clujion, in/lead of " mercifully grant that by Thy power we may 
 be defended againjl all adverfity," " mercifully grant, that by 
 " the protection of the Doffor of the Gentiles, we may be de- 
 " fended againjl all advcrjlty ; " a clauje, which, from its very
 
 The Colletts of Early Lent. 55 
 
 nature, is not of remote antiquity, and which, manifejlly, has 
 reference to the actions of S. Paul, as related in the Epijlle. 
 Quignon, who eliminates Jeveral pajjages of a Jlmilar kind, 
 allows this to remain. But in the Parijian, injlead of " Do&oris 
 Gentium proteclione," we have, " Gratiae tuae proteclione." 
 
 Quinquagejima. Here the compilers of our Prayer-book in- 
 troduce a new Collecl : and, it will Jcarcely be denied, to the 
 manifejl improvement of the Office. The key-note of the whole 
 Jervice for Quinquagejima is, and ought to be ; " The greatejl of 
 theje is charity : " but to that charity the Sarum Collect makes 
 not the Jlightejl reference. "We befeech Thee, O LORD, 
 ** gracioujly to receive our prayers, and having freed us from 
 " the chains of our Jins, to preserve us from all adverjity ; " a 
 mere repetition of what has occurred in previous prayers. Ours 
 mufl be regarded as one of the mojl Juccejsful of modern 
 compojitions in this line. The CommiJJioners leave it almojl 
 unaltered. 
 
 AJh-Wednefday. Our Collect is rather a refume of that re- 
 cited at the benediction of the ajhes, than a literal tranjlation of 
 any. It is rather wonderful, that the Collecl for the firjl Sunday 
 in Lent was not tranjpojed with this. At the Jame time, it 
 Jhows the mojl venerable antiquity of theje compojitions, that 
 fajling Jhould be for the firjl time mentioned, not on the Wed- 
 nejclay, but on the Sunday : the four extra days being, as every 
 one knows, of comparatively modern introduction. They were 
 not introduced into the Mozarabic ritual till the revijion of 
 Cardinal Ximenes. And here, in entering on Lent, it is im- 
 pojfjible not to bewail the ritual lojs we experience in the rejection 
 of the daily varying Collects during that mojl holy time. That 
 there is a certain amount of Jamenejs in them, may not be denied : 
 but, furely, had it been thought not dejlrable to retain all, every 
 WedneJ~day and Friday might at leajl have been dijlinguijhed 
 by their own. \Ve will give examples of theje for one week, 
 noting the variations in varying rituals. And for that purpoje 
 we will take the firjl week in Lent. 
 
 The Firjl Week, Monday. The Roman and Sarum : 
 " Turn us again, O GOD of our Jalvation : and, to the end that 
 " our fajl of forty days may profit us, injlrucl our minds with 
 " Thy celejlial discipline." 
 
 Parijian : " Grant, we befeech Thee, O LORD, that our fajls 
 " may be acceptable to Thee : that by purifying us, they may 
 ** make us worthy of Thy grace, and may bring us to eternal 
 " gl rv -" And this is the general Collect for the day in mojl of 
 the modern French Breviaries, although jbme few, as the Rouen, 
 agree with Rome.
 
 56 The Cottefis of Early Lent. 
 
 Let us turn to the Ambrojlan. The firjl of the five at 
 Lauds is the fame as the Roman. The fecond : " We bejeech 
 " Thee, O LORD, vouchjafe to hear, of Thy mercy, the morning 
 " prayers of Thy fervants ; and to them that dejire to attain to 
 " Thee, let the door of Thy indulgence ever Jland open." The 
 third : " GOD, Who Jheddejl forth light at the morning hour, 
 " guard, we bejeech Thee, of Thy mercy, our Jleps, that while 
 " we walk in good works, the faith of believers may ever Jhine 
 " forth in us." The fourth : " Sanctify, O LORD, we befeech 
 " Thee, our fajls ; and, of Thy mercy, give us the pardon of 
 " all our faults." The fifth : " Stretch forth, O GOD, Thy 
 " hand over us, and bejlow upon us the help of celejlial virtue." 
 
 From the Ambrojian, turn we to the Mozarabic. The Collects 
 at Matins are as follows : " Although, O LORD, the multitude 
 " of our enemies may deny that there is any help for us in Thee ; 
 " yet the Jlrength of our hope is mightily increased, becauje 
 " Thou didjl vouchjafe to undertake our cauje. Wherefore the 
 '* mouth of them that Jpeak lies Jhall be Jlopped,Jlnce perpetual 
 " mercy Jurrounds them that put their trujl in Thee." The 
 Jecond : " O LORD, with Whom is the full Jalvation of righte- 
 " oujhejs, and the perfection of incorruptible beatitude ; grant 
 " to us that we may pajs the time in the meditation of Thy law 
 " by day and night, and may forjake the way of Jinners, and 
 " the feat of the fcornful ; to the end that, like a tree which 
 " bringeth forth his fruits in due feafon, planted by the rivers of 
 " waters, we may be full of fruits, and beautified with grace." 
 The third : " Let Thy difcipline both join us to Thee by holy 
 " fear, and by fear, bring us to Thy joy : and, to the end that 
 " we may not depart from the path of righteoufnefs, rejlrain 
 ** us ; and, to the end that we may attain to felicity, give us 
 " faith in Thee." 
 
 Notice the marvellous difference between the brevity of the 
 Roman, the quaint amplification of the Ambrojian, and the de- 
 rivation from the Pfalter, of the Mozarabic, rite. It helps to 
 give one Jbme idea of what the treafury of the Church really is, 
 when one calls to mind thefe countlefs Collects, each compofed, 
 not for the fake of appearing in an Office, but as the real ut- 
 terance of Jbme Jbul in affliction or dijlrefs ; compojed at the 
 expenfe of how much fuffcring, collected and arranged at the price 
 of how much labour ; Jlarting from Jo many different points, 
 twining themjelves round Jo many pajfages of Scripture, employ- 
 ing Jo many varied forms of exprejjion ! Commentators admire, 
 and rightly, the richnefs of our own Collects. But what, when 
 in/lead of one a week, there are three or four for each Hour of 
 the day ? and what, Jlill further, when we take the aggregate of
 
 'The Collects of Early Lent. 57 
 
 all theje Offices, and conjider them as a whole ? To us it is per- 
 fectly marvellous what multitudes of exquijltely beautiful prayers, 
 once the daily heritage of thousands who have long Jince entered 
 into their rejl, are now abjblutely lojl ; dead prayers, as it were, to 
 be found in folios which but few Jcholars open, and they princi- 
 pally for antiquarian, rather than for religious, purpojes. The 
 two folios of the Mozarabic ritual, abjblutely unufed, except in a 
 few Spanijh churches ; the Ambrojian, confined but to one pro- 
 vince, and beyond that exercijing no influence whatever. 
 
 We will proceed to the TueJHay. 
 
 Roman and Sarum : " Look down, we bejeech Thee, O 
 " LORD, upon Thy family, and grant that our Jbuls may through 
 " Thy love be accounted glorious with Thee, forajmuch as they 
 " chajlen themjelves by the mortification of the flejh." 
 
 The Parijian : " Preserve, O LORD, Thy family, Jo as to 
 " be ever in/trucked in good works ; and Jo conjble it with Thy 
 " prejent ajjijlance, that Thou mayejl of Thy mercy lead it on 
 " to eternal joys." 
 
 Ambrojian. Firjl Prayer, the jame as the Roman. Second : 
 " Pour forth in our hearts, Almighty GOD, the pure and Jerene 
 " light of Thy truth ; that we may have no portion in the 
 " darknefs of Jin, who have merited to know and to fear the 
 " Eternal Light." The third : " Hear us, O GOD of our Jal- 
 " vation, and exclude from the confent of our will all evil concu- 
 " pijcence ; that, Jince we know Thee to be the True Light, we 
 " may not be entangled by any chains of the world." Fourth 
 Prayer : " Let our prayers, O LORD, afcend to Thee, and 
 " repel all wickednejs from Thy Church." Fifth Prayer : 
 " Grant to us, LORD, we bejeech Thee, to lay ajide perverje 
 " dijpojitions, and ever to love holy jujlice." 
 
 Mozarabic. Firjl Prayer : " Give, O LORD, fortitude to 
 " Thy people againjl all adverjlties, and enrich Thy Jervants 
 " with the gift of peace ; that, according to the abundance of their 
 " quiet, they may with one voice celebrate Thy praije in Thy 
 " temple, and, forgetting the ills of their life, may ever offer glory 
 " and honour to Thy Majejly." Second Prayer : " Forgive, 
 " O LORD, the wickednejs of our hearts, for which every one 
 " that is godly maketh his prayer to Thee in an acceptable 
 " time ; and give us underjlanding, through the prayers which 
 *' we offer, and injlrucl us in the path of this life, along which we 
 "journey." Third Prayer : " Pour forth, we bejeech Thee, 
 " O LORD, in the hearts of Thy Jervants, the joy of the righte- 
 " ous which is in Thee, that Thy praije, which becometh well 
 " the jujl, may expel all depravity from our Jenfes." 
 
 Theje jpecimens may ferve as an example of the infinite rich-
 
 58 The Collects of Mid- Lent. 
 
 nefs of fuch /applications. We will now continue the ordinary 
 courfe of the Sundays. 
 
 Firjl Sunday in Lent. Our ColleS is fcarcely more than a 
 dijlant imitation of the Roman and Sarum : " GOD, Which 
 " purifiejl Thy Church by the yearly observation of the forty 
 " days' fajl, grant to Thy fervants that the things which by 
 " abjlinence they endeavour to obtain from Thee, they may 
 " through good works achieve." Mr. Palmer quotes an Am- 
 brojian Colled, which hardly bears ajlronger refemblance to that 
 of our Prayer-book. We can find no variation in the French or 
 German Liturgies. The CommiJJioners, bejides diluting the 
 prayer, think fit to prefix what they call a fermon or homily, 
 containing about ten lines, and in which they jay : " It is mojl 
 " earnejlly recommended to all perfons, but more particularly to 
 " all Churchmen, to obferve that time religioujly, not placing 
 " fajling or devotion in any dijlin&ion of meats, but fpending 
 " larger portions of their time in prayer," &c. 
 
 Second Sunday in Lent. The Collect is almojl a verbal 
 tranjlation ; in the Gofpel we follow the Sarum, which here 
 curioujly differs from the Roman, ufe. The latter reads the 
 Transfiguration from S. Matthew; andjbme of the mojljtriking 
 difcourfes of Italian preachers have been delivered on this day. 
 But it is remarkable that Durandus explains our Gofpel, and 
 makes no allufion to the Roman : Jo does Sicardus. And this 
 aljb was the cafe in the greater part of the Churches of Germany. 
 
 Third Sunday in Lent. Except that the epithet in "hearty 
 " defires" is added, and that the object of GOD'S defence, 
 " again/I all our enemies," is fubjoined, ours is a literal tranjla- 
 tion of the Sarum Collecl. This Sunday is, by Latin Liturgifts, 
 faid to fet forth to us more efpecially the doctrine and the duty 
 of Confejfion, its key-note being that pajfage in the Gofpel : 
 " When the devil was gone out, the dumb fpake." In the Moz- 
 arabic Office, though both Epijlle and Gofpel are entirely dif- 
 ferent, the idea is evidently the fame ; the raifmg of Lazarus 
 involving the doclrine of abfolution in " Loofe him and let him 
 go ;" and the Benediction in Lauds brings out this idea very 
 jlrongly. 
 
 Fourth and Fifth Sundays in Lent. Here again our Collects 
 are almojl verbal tranjlations of the Sarum. It may well be 
 ajked why, when everything elfe on Pajjion Sunday directs us 
 more immediately to the fubjeft on which from that day forward 
 our thoughts are to be employed, the Colleclfhould in no refpecl 
 difler from thofe of the other Sundays in Lent. 
 
 The Parifian Mijjal fubjlitutes another in its place : " O 
 ' GOD, Who by the Pajfion of Thine Only-Begotten Son, and
 
 The Colletts of Holy Week. 59 
 
 " by His humiliation, even unto death, hajl dejlroyed the pride 
 " of the ancient enemy : grant to Thy faithful people that they 
 " may both worthily remember that which He endured for us, 
 " and may by His example patiently bear all adverjlty ; Who 
 " liveth," &c. 
 
 Even the CommiQioners of William the Third Jaw the pro- 
 priety of a PaJJion Colled?, as well as Epijlle and Gojpel. " O 
 " Almighty GOD, who hajl Jent Thy SON CHRIST to be an 
 " High Priejl of good things to come, and by His own Blood 
 " to enter in once into the Holy Place, having obtained eternal 
 " redemption for us; mercifully look upon Thy people, that 
 " by the Jame Blood of our Saviour, Who through the eternal 
 " SPIRIT offered Himjelf without Jpot untoThee,our consciences 
 " may be purged from dead works, to Jerve Thee, the living 
 " GOD, that we may receive the promije of eternal inheritance, 
 " through JESUS CHRIST our LORD." 
 
 Palm Sunday. The Collecl is again a mere tranjlation ; but 
 it mujl be confejfled that the arrangement of the Go/pels for the 
 following week is the great blot in the ritual of our Prayer-book. 
 Let us compare their arrangement in ours, the Roman, the Moz- 
 arabic, and the Ambrojian books. 
 
 ENGLISH PRAYER-BOOK. ROMAN. MOZARABIC. AMBROSIAN. 
 
 Palm Sunday . S. Matt, xxvii. . . The Paffion from S.Matt. S.Johnxi. 55 toxii. 13 S.Johnxi-55 toxii.n. 
 Monday. . . . S. Mark xiv. . . . S. John xii. I 9. ... No efpecial Gofpel . S. Lukexxi. 34 38. 
 Tuefday . . . S. Mark xv. .. . The Paffion from S.Mark No efpecial Gofpel . S. John ii. 47 54. 
 Wednefday . . S. Luke xxii. . . . The Paffion from S.Luke S. Matt. xxvi. I 16 S. Matt. xxvi. i 5 
 
 MaundyThurs. S. Luke xxiii. . . . S. John xiii. I 15 . . . S. Luke xxii S.Matt.xxvi.iytoend. 
 
 Good Friday . S. John xix The Paffion from S. John A kind of harmony of S. Matt, xxvii. 
 
 the Paffion .... 
 Eafter Eve. . . S. Matt, xxvii. 57. S. Matt, xxviii. I 7. . S. Man. 28 S. Matt, xxviii. i 7. 
 
 In the Jame way let us now take the Epijlles : 
 
 ENGLISH PRAYER-BOOK. ROMAN. MOZARABIC. AMBROSIAN. 
 
 Palm Sunday Philip, ii. I n . Philip, ii. I n .... Gal. i. 3 13 .... 2 Theff.ii. 15 to iij. 5. 
 
 Monday. . . Ifaiah Ixiii Ifaiah 1. 5 10 No efpecial Epiftle . . Ifaiah 1. 5 10. 
 
 Tuefday. . . Ifaiah 1. 5 10 . . Jer No efpecial Epiftle. . Jer. xi. 18 20. 
 
 Wednefday . Heb. ix. 16 28 . Ifaiah liii I St. John ij. 12 17 Is. Ixii. II to Ixiii. 7. 
 
 MaundyThurs I Cor. xi. 1734 . I Cor. xi. 17 32 . . . I Cor. xi. 17 34 . . I Cor. xi. 20 34. 
 
 Good Friday Heb. x. I 25 . . Exodus xii. I ii . . . I Cor. v. 6 to vi. II . Is. xlix. 24 to 1. II. 
 
 Eafter Eve . . i S. Pet. iii. 17 22 Col. iii. i 14 Rom. vi. i n . . . Eph. iv. i 6. () 
 
 It mujl not be thought, however, that the Roman is by any 
 means the exacl norm of the provincial ujes of the Wejlern 
 Church in this week. Retaining the ancient ufe, it here has a 
 Prophecy on the WedneJUay, on the Friday, and twelve on the 
 Saturday. Many German MiJJals have a prophecy for every 
 day of the week ; the Aquilaean agrees with them. 
 
 As it may well be imagined, the Church Jeems to have, Jo to 
 Jpeak, exerted herjelf that her prayers for Holy Week Jhould 
 
 * But the Epiftle and Gofpel " In the Winter Church for the Baptized," 
 are Romans i. i 7, and S. John iii. i 13.
 
 60 I'he Colletts of Eafter-tide. 
 
 be worthy of the Jeajbn. Departing a little from the Jtrift claf- 
 Jification with which we commenced, we will here give a few 
 fpecimens of jbme of the mojl beautiful. Unfortunately, the 
 Mozarabic, Ambrojian, and Eajlern rites are Jo completely Jealed 
 books to mojl Jludents, that we need not apologije for a few 
 Jbmewhat lengthened quotations ; and truly glad Jhall we be if 
 anything that we can Jay Jhall incline them to explore for 
 themjelves thoje treajures of liturgical compojition. We will 
 venture to ajjert, that if the Chaplains of the Archbijhop of 
 Canterbury would condescend to give but one week's attention 
 to Juch books as theje, we Jhould be /pared the remarkable com- 
 pojitions which on every Jlate fajl or fejlival inundate the Eng- 
 lijh Church. 
 
 How magnificent, for example, is this Collect from the Moz- 
 arabic Breviary, at Matins for Monday in Holy Week : 
 
 Arife, O LORD, not from fleep, not from place, not from time, O infinite 
 and eternal Watch ; that fmce many perfecute, many harafs Thy little flock, 
 Thou, our Redeemer and Defender, wouldeft be prefent as our Hope in the 
 ftorm, our Shelter in the heat, and tread under foot the fiercenefs and the 
 evil councils of them that rife up againft us, and fcatter the collected thou- 
 fands of them that furround us. 
 
 Or again this, at Sexts, on the Jame day : 
 
 CHRIST, the SON of GOD, Who, in the extremity of Thy Paffion, hadft 
 gall and vinegar given Thee to drink by the Jews, grant to us that, by this 
 the bitternefs which Thou didft tafte for us, we may be made joyful by 
 drinking of the river of Thy pleafures; to the end that both the bitterneis 
 of Thy death may increafe the fweetnefs of our love, and the power of Thy 
 refurreftion may manifeft to us in its perfeft beauty the promifed glory of 
 Thy Face. 
 
 Or again : let us turn to the glorious MiJJa in the Mijjal of 
 the Jame Church, for Eajler-day : 
 
 Let the heaven rejoice, and the earth be glad: let the fea laugh, let the 
 fun mine out ; calm weather has returned, the peftilence is at an end ; the 
 tempeft has ceafed, the darkneis has vanimed, the Crofs has purged the at- 
 molphere, the Blood has purified, the Sun has healed the earth ; thus did 
 crucified GOD redeem man. But if we regard the immutability of His 
 Majefty, it was by gifts, not by labour. Becaufe when He, devifing the 
 means of redemption, had grieved over our lofs, He aflumed the body of 
 our vilenefs, not becaufe He could in no other way aflift us againft the 
 tyranny of our fallen advedary, but to the end that the oracles of the Pro- 
 phets might by this miracle ot love be fulfilled. All the more certain know- 
 ledge, then, have they that are fet free, that death wrought his work in the 
 offence of the firft tranfgrcflbr, not through the weakness of man's frame, 
 but through the exceeding vilenefs of fin : that the caufe of deftruftion was 
 not frailty, but deliberate will : that the origin of punifhment was the decay, 
 not inherent in the work, but wrought by crime : that the condition of the
 
 The Collefts of Eafter-tide. 6 1 
 
 guilt was brought to pafs, not by fenfe but by confent \nonfenfus ftatuit, fed 
 confenfus) : that the fin of the fall arofe from the contumacy of the world, 
 not from the negligence of the Creator. Let me aflc thyfelf, now that the 
 LORD has redeemed us, in what part of thy frame did the devil firft deftroy 
 thee ? Was there any flaw in it as it came from the hands of its Maker, 
 which brought to pafs its deftruftion ? In thy members thou hadft certainly 
 bean (table, hadft thou not been unftable in keeping the commandments. 
 The tempter obtained pofleflionof thy foul, in which was the pre-eminence of 
 thy dignity. Thou feeft that it was the acl: not of thy LORD, but of thyfelf, 
 that thou didft perifh. I will fay it, O Almighty GOD, confefling the de- 
 pravity of the old man, yet not ungrateful for our prefent ftate of liberty; 
 he could never have been fubjeft to captivity, had he not been lord of his 
 own liberty. And in this, then, O moft merciful Judge, confefling both 
 the pre-eminence of Thine own power, and the iniquity of our tranfgreflion, 
 we pray and befeech that henceforth we may neither be able nor willing to 
 fin any more. 
 
 This MiJJa is an excellent example of the antithetic Jlyle of 
 the Mozarabic prayers : it is curious aljb to objerve how the 
 Jentiments appear to have been influenced by the teaching of 
 Faujlus of Riez and others who, from the Augujlinian party, 
 received the name of Semi-Pelagians. 
 
 Take another example from the fame book : it Jhall be the 
 Illation for Eajler Monday : 
 
 It is meet and right that we mould render thanks to Thee, Almighty 
 FATHER, and to Thine only SON, our LORD JESUS CHRIST, Who, de- 
 fcending from heaven, ceafed not to humble Himfelf until he found the 
 fugitive fervant whom He was feeking, not that having found, He might 
 deftroy him, but, fetting him free from the chains of diabolical damnation, 
 that He might re-create him as His own pofleflion. Wherein the free will 
 of Him That defcended vouchfafed to endure a voluntary death, not an un- 
 avoidable neceflity. For He was not unwillingly drawn down, Who de- 
 fcended into hell by the path which the defcending Saviour trod. He rofe 
 then the third day, alivef from the dead, becaufe He alone was found free among 
 the dead. He accomplished the faying of the Prophet, uttered fo long 
 before, " After three days He will quicken us ; the third day He will raife 
 \is up, and we (hall live in His fight." According to which prefiguration, 
 Jonah alfo, after his three days' imprifonment, was fet free from the whale's 
 belly ; that the myftery of the TRINITY might be manifefted as co-operating 
 in that which the Perfon of the SON alone undertook. Yes : He arofe alive 
 from the dead, becaufe He was not obnoxious to deftru&ion Who was free 
 from fin. Nor could death hold Him captive Who was not buried by the 
 death of tranfgreflion. Yes : He arofe alive from the dead, Who vifited the 
 place of death by the right of a Redeemer, not through the wickednefs of a 
 (inner. Death ftood aghaft at the Advent of the Almighty, fearing his 
 own death, and trembling with the terror of his own deftruftion ; admired the 
 LORD of Life, and feared Him as mighty whom it acknowledged as inno- 
 cent ; feared Him as the avenger, Whom it could not claim as a debtor. 
 Becaufe it is written, " O Death, I will be thy death ; O Grave, I will be 
 
 f [We (hall have occafion, in the paper on the Mozarabic Rite, to obferve 
 that " refurrexit vivus a mortuis," (and fometimes viBor,) was a veiy ancient 
 Spaniih reading.]
 
 62 Eafter Day : Mozarabic. 
 
 thy deftruclion." All thefe things, then, which were thundered forth of old 
 time by the oracles of faithful Prophets, having been now accomplifhed, not 
 only the heaven of heavens, with the whole army of bleffed angels, but the 
 love of Thy faithful people here in exile, exults together with the Seraphim 
 in the hymn of due praife, faying : R. Holy, Holy, &c. 
 
 At the rifk of wearying our readers, we cannot refrain from 
 quoting the PoJl-Pridie of the fame Office, as one of the finejl 
 in the Mozarabic ritual. 
 
 This doing, Moft Holy FATHER, we fet forth the death of Thine Only- 
 Begotten SON, by which we are redeemed, as He commanded us, till He 
 Himfelf fhall come. We have proclaimed that He died for our fakes : 
 do Thou beftow on us the dignity of dying together with Him. We believe 
 that He rofe again ; do Thou grant that we may rife from our daily falls. 
 We believe and proclaim that He will come again to judge the world : do 
 Thou grant us to have fuch a converfation, that we may merit to find that 
 terrible Advent propitious to us. And we humbly befeech Thee that Thou 
 ^ ouldeft accept and blefs this oblation, as Thou didft accept the gifts of 
 Thy righteous child Abel, and the facrifice of our Patriarch Abraham, and 
 that which Thy chief prieft Melchifedec offered to Thee. Here, we befeech 
 Thee, let Thy benediction invifibly defcend as of old time it defcended on 
 the facrifices of the Fathers. Let the fweet fmelling favour afcend in the 
 fight of Thy Divine Majefty from this Thy glorious altar by the hands of 
 Thy angel, and let Thy HOLY SPIRIT come down upon thefe myfteries, and 
 fanftify both the oblations and the vows of Thy people that offer, that 
 whoever may partake of this Body may receive fpiritual medicine to heal 
 the wounds of the heart, to expel every thought of vanity from the mind, 
 to eradicate hatred, to implant perpetual charity, which covers the multitude 
 of fins. 
 
 Compare with thefe lengthened fupplications the Jmgularly 
 Jhort, and, to modern apprehenfion, cold Collects in the Ambro- 
 jian rite : this for example at Sexts, on Good Friday : "Grant, 
 " we befeech Thee, Almighty and merciful GOD, that, as the con- 
 " demnation of Thy SON was the falvation of all, and the atone- 
 " ment for the rebellious, Jb, through Thy mercy, a common 
 " worjhip may be paid to it by all that believe. Through," &c. 
 
 Or again, at Vefpers on the fame day : " Almighty Re- 
 " deemer, merciful GOD, grant that the temporal death of Thy 
 " SON may, through our good works, become eternal life to 
 " us. Through," &c. 
 
 Or again : " Almighty, everlajling GOD, Who dojl redeem 
 " us through the blejjed Pajfion of Thy CHRIST, preferve in us 
 " the works of Thy mercy, that through the obfervance of this 
 " myjlery we may live in perpetual devotion." 
 
 Let the reader now compare with thefe fome of the more 
 jlriking pajjages from the Greek Offices. O what an inexhauf- 
 tible treafury of devotion is laid up in thofe two quartos, the 
 Triodion and the Pcntecojlarion ! We have often thought that, if
 
 Eafter Prayers. 63 
 
 the poor overworked priejl, compelled to prepare at odds and 
 ends of time his two expecled jermons on Good Friday, with 
 nothing but the old ujed-up materials, known almojl by heart 
 before uttered, would but turn for half-an-hour to the " Office of 
 the Holy Sufferings," or Jbme other of thoje Jublime compositions, 
 what life, what energy, what pathos it would impart to his dif- 
 courje ! Collecls, Jlriftly Jpeaking, as we have Jaid, there are 
 none ; nor can we fay that the following prayer exactly 
 Jupplies their place : " GOD and LORD of powers, Artificer 
 " of all creation, Who, through the mercies of Thine infinite 
 " companion, didjl fend forth Thine Only-Begotten SONjESUS 
 " CHRIST for the falvation of our race, and by His precious 
 " Blood didjl blot out the handwriting of our Jlns that was againjl 
 " us, and didjl triumph over the powers of darknefs on the 
 " Crofs : do Thou, O LORD, and Lover of men, receive alfp 
 " from us finners thefe our thanksgivings and intercejjions, and 
 " preferve us from every hurtful and blind fall, and from all that 
 " Jeek to hurt us, our enemies, vifible or invifible. Transfix our 
 " flejh with Thy fear ; and let not our hearts be turned ajide 
 " to words or thoughts of wickednefs, but inflame our Jbuls 
 " with Thy love, that we, looking ever more intently to Thee, and 
 " led by the light which is with Thee, and beholding Thee, 
 " the unapproachable and eternal Splendour, may fend up to 
 " Thee ceafelefs praifes and thankfgivings, the Unbegotten 
 " FATHER, Thine Only-Begotten SON, and Thine all-holy 
 " and good and quickening SPIRIT, now and ever and to ages 
 "of ages." 
 
 It mujl be confejjed that this prayer, though occurring at Sexts 
 on Good Friday, has nothing at all to dijlinguijh it from any 
 every-day fupplication, and is rather unworthy of the place which 
 it holds. But, in point of faff, it is the Odes of the Eajlern 
 Church which are its true prayers, though cajl in a jhape Jo 
 widely differing from any Wejlern ufage. 
 
 Eajler-eve. The entire difference of the Roman Office from 
 our own, the benediclion of the Font, the twelve prophecies, the 
 anticipatory nature of the whole fervice, rendered a new Collect 
 here indifpenfable ; the Roman Office contenting itfelf at Lauds 
 with that for Good Friday. Ours, as is well known, was added 
 at the Savoy Conference : it is partly taken, and very much im- 
 proved, from that in Laud's book : " O mojl gracious GOD, 
 " look upon us in mercy, and grant that, now we are baptized 
 " into the death of thy SON JESUS CHRIST, Jo, by our true 
 " repentance, all our Jlns may be buried with Him, and we not 
 " fear the grave : that as CHRIST was raifed up from the dead 
 " by the glory of Thee, O FATHER, Jo we aljb may walk in
 
 64 The Collects of Eajler Week. 
 
 " newnejs of life, but our Jms never be able to rife up in judg- 
 " ment againjl us : and that for the merit of JESUS CHRIST, 
 " That died, and was buried, and roje again for us. Amen." 
 
 Eajler-day. Mediaeval ritualijls have inquired what is the 
 connexion between the Fejlival and the thing prayed for in the 
 Collect, " That as by Thy fpecial grace," &c. They generally 
 refer it to thoje words of our LORD, " I have a baptijm to be 
 baptized with," &c., and other the like expreJJIons of His 
 earnejl dejire to accomplijh the work for which He came into the 
 world, compared with the " good effecl" to which, on this day, 
 that dejire was brought : and this is the leajl far-fetched of the 
 many explanations which have been given. There is no varia- 
 tion in the Wejlern offices : the Mozarabic Collect is Jlmpler : 
 " To Thee we ajcribe glory, O LORD our GOD ; and we be- 
 " Jeech Thy power" [notice the Jubjlitution of this word for the 
 more ufual mercy, with reference to the Jlupendous miracle of 
 power on this day], " that, as Thou didjl vouchjafe to die for us 
 " Jinners, and didjl again appear on the third day, in the glory of 
 " Thy rejurreftion, Jo we, being abjblved by Thee, may in Thee 
 " merit to obtain perpetual joy : in like manner as the Example 
 " of true rejiirreftion has gone before us." 
 
 Eajler Monday. It is a great pity that, injlead of a mere 
 repetition of the Collect of Eajler-day, the original prayer was 
 not adopted : " O GOD, Who by the Pafchal Jblemnity hajl 
 " given the medicine of the world : we bejeech Thee to continue 
 " Thy celejlial gift to Thy people ; that they may both obtain 
 " perfecl liberty, and advance to eternal life. " And Jo, on the 
 TueJHay, the Colleft is, here with reference to the newly bap- 
 tized, " O GOD, Who continually multipliejl Thy Church by 
 " a new offspring : grant to Thy Jervants, that in their lives 
 " they may jet forth the Sacrament, which by their faith they 
 " have received." 
 
 The arrangement of the Collects, &c., for Eajler Week, in 
 the Mozarabic ritual, is Jingularly happy. The prophecies are 
 the Epijlles to the Seven Churches, from the Revelation, mojl 
 appropriate (if the reader will think them over) to that Jeajbn, 
 and acquiring an ejpecial emphajis, for their promijes " to him 
 that overcometh." The reference too, on each day, to the 
 ejpecial work or character of that day, (as to the PaJJlon on 
 Friday,) taken in connection with Eajler, is especially note- 
 worthy. Take, for example, the Alia Oratlo : 
 
 Behold, O JESUS CHRIST, Mediator of GOD, and Redeemer and LORD 
 of men, the man whom Thou, our GOD, with the FATHER and the HOLY 
 GHOST, didft on the fixth day make in Thine image, Thou didft alfo vifit 
 in the fixth age by taking his flcfli, and didft give him regeneration of heart
 
 The Collefts of Eafter-tide. 65 
 
 by the truth of the Gofpel. Wherefore, on this day, we offer to Thee the 
 viftim of this moft excellent facrifice, as well for the condition of the human 
 race, as for the redemption which Thou didft bring to pafs : on this day, in 
 which Thou waft, for our falvation, nailed to the Crofs; hadft vinegar given 
 Thee to drink ; in which Thy fide was pierced with a fpear ; in which Thou 
 didft, after death, defcend into hell, which, by rifing again, Thou didft fpoil. 
 For which myfteries and miracles, commending this day to Thy mercy with 
 our facrifices, we aflc of Thee, O merciful Redeemer and LORD, that, calling 
 to mind this day's myftery, and putting off from us the old man with his a6ts, 
 Thou wouldft clothe us with the new man, which after the LORD is created 
 in righteoumefs, and holinefs of truth. Let the defires of carnal pleafures die 
 in us ; let the various paflions of vice become extinft. Thou, Who didft 
 beftow Thyfelf on us as a gift, fuffer us no longer to be the caufe of our own 
 milery, that we, walking in newnefs of life, as we have been redeemed by 
 Thy blood, fo, being perpetually crucified to Thy Crofs, we may both efchew 
 the error which leads to perdition, and may without condemnation hold faft 
 the liberty of that high calling, to which Thou haft called us. Amen. 
 
 Crabbed and difficult as this appears, (Jo do mojl of the 
 Mozarabic Collects,) the more they are Jludied the more highly 
 will they be appreciated, conjlantly reminding us, as they do, of 
 the bejl parts of S. Leo and S. Fulgentius. 
 
 Low Sunday. The original Collect : " Grant, we befeech 
 " Thee, Almighty GOD, that we, who have accomplifhed our 
 " Pafchal Feajl, may, through Thy mercy, make good the 
 " fame, in our conversation and in our life :" a prayer in no- 
 wife remarkable, and certainly not equal to our own. The 
 latter has generally been thought an original compofition ; but 
 it can hardly be called jb. In Jbme of the German Mijjals, the 
 Collect was as follows : " Praejla, quaefumus, omnipotens fem- 
 " piterne DEUS, ut qui nobis unigenitum FlLIUM Tuum in 
 " Viclimam dedijli, ita populo tuo expurgare vetus fermentum, 
 " ut nova jit confperfio, tribuas. Per." 
 
 The Collecl for the Second Sunday after Eajler does feem to 
 be perfectly new. That in the Roman Office is : "O GOD, 
 " Who by the humility of Thy Son didjl raife the fallen world, 
 " grant to thy faithful people perpetual joy ; that thofe whom 
 " Thou hajl delivered from the mifery of everlajling death, 
 " Thou mayejl caufe to have the fruition of everlajling glad- 
 " nefs." That in the French Breviaries is the fame as ours for 
 the Third Sunday after Eajler. One cannot but lament, during 
 this Pafchal feafon, the utter difufe of the Alleluia, which gave 
 fo joyous a character to more ancient fervices. So deeply was 
 this felt among every clafs of people, that one of the commonejl 
 oT April flowers Jlill retains, in Sujfex, the name of Alleluia. 
 The Farewell to Alleluia, in the Mozarabic rite, is touchingly 
 beautiful. It here takes place on the firjl Sunday in Lent, the 
 ancient commencement of the Fajl. After that noble hymn, the 
 
 F
 
 66 The Farewell to Alleluia. 
 
 Alleluia Perenne, the Capitula are as follows : " Alleluia in 
 " heaven and in earth ; it is perpetuated in heaven, it is Jung in 
 " earth. There it rejbunds everlajlingly ; here Jweetly. There 
 "happily; here concordantly. There ineffably ; here earnejlly. 
 " There without Jyllables ; here in mujlcal numbers. There 
 " from the angels ; here from the people. Which, at the birth 
 " of CHRIST the LORD, not only in heaven but the earth, did 
 " the angels Jing ; while they proclaimed glory to GOD in the 
 " highejl, and on earth peace to men of good will." The Bene- 
 diction : " Let that Alleluia which is ineffably Jung in heaven, 
 " be more efficacioujly declared in your praijes. Amen. Un- 
 " ceajingly Jung by angels, let it here be uttered brokenly by all 
 " faithful people. Amen. That it, as it is called the praije 
 " of GOD, and as it imitates you in that praije, may caufe you 
 " to be enrolled as denizens of the eternal manjlon. Amen." 
 The Lauda : " Thou Jhalt go, O Alleluia ; Thou Jhalt have 
 " a prosperous journey, O Alleluia. R. And again with joy 
 " thou Jhalt return to us, O Alleluia. V. For in their hands 
 " they Jhall bear thee up ; lejl thou hurt thy foot againjl a 
 " Jlone. R. And again thou Jhalt return to us with joy, O 
 " Alleluia." So the French Breviaries, on this Jecond Sunday 
 after Eajler, celebrate the return of Alleluia. After the beauti- 
 ful lejfon from S. Augujline, in his expojition of the 1 1 Oth 
 PJalm " The days have come for us to Jing Alleluia. Now 
 " theje days come only to pajs away, and pajs away to come 
 " again, and typify the Day which does not come and pafs away, 
 " to which, when we Jhall have come, clinging to it, we Jhall not 
 " pajs away " they give for the rejponjes : 
 
 V. Through the ftreets of Jerufalem, Alleluia (hall be lung. Blefled be 
 the LORD Who hath exalted her. Let His Kingdom be for ever and ever. 
 Alleluia, Alleluia. * 
 
 R Alleluia : falvation, and glory, and power to our GOD, for true and 
 juft are His judgments. Let. 
 
 We really beg the reader's pardon for digrejfjing Jo often from 
 our main Jubjeft ; but it is difficult to pajs by theje lejs known 
 beauties of mediaeval rituals, without Jlopping for a moment to 
 point them out. 
 
 Our Collect for the Third Sunday after Eajler is merely tranf- 
 lated from the Sarum. The PariJIan books, which have recited 
 it on the preceding Sunday, on this employ that which the Roman 
 MiJJal ajjigns to that. The Mozarabic Office of the Sundays 
 in Eajler-tide, appears very imperfect ; its prayers and rejponjes 
 are almojl entirely borrowed from Eajler Week, and there is no 
 Jpecial Jervice for any Feria. 
 
 The Fourth Sunday differs in its Collects from the Sarum
 
 The Collects of Rogation-tide. 67 
 
 only by the Jubjlitution of " Who alone canjl order the unruly 
 wills and affedions of Jinful men," for " Qui fidelium mentes 
 unius efficis voluntatis." The Colled in the Mozarabic is pretty 
 enough : " Let all the earth, O LORD, Jing to Thee a new 
 " .f on g> *kat eaf th which has been redeemed by the blood of Thy 
 " SON JESUS CHRIST, our LORD; that we who are buried 
 " together into His death, may enter with Him into infinite glad- 
 " ne/s." 
 
 The Fifth Sunday after Eajler. " Being," as the CommiJ"- 
 Jloners add, " Rogation Sunday." Our Colled is a mere tranj"- 
 lation of the Sarum. We cannot help obferving how remarkably 
 the Canon on the previous Saturday is chojen in the French 
 Breviaries. It was one of thoje of the Council of Cologne, in 
 1536 ; a Council which endeavoured to meet the innovation of 
 Luther, by a true and holy reform, and which has always been 
 held in bad odour by Ultramontanes. " Let not preachers dwell 
 " too much on the hijiories of the Jaints ; but let the principal 
 " part of their dijcourje be employed in the explanation of the 
 " Go/pel and Epijlle. If the legend of the Jaint appears fabu- 
 " lous, they Jhould not even allude to it ; if only probable, they 
 " may jujl touch upon it, gathering from it the points prin- 
 " cipally worthy of imitation. Let them take care, aljb, not to 
 " injijl too much on uncertain miracles ; but only on thoje which 
 " are related in Holy Scripture, or by authors of eminent repu- 
 " tation." Is it wonderful that, when a great German Council 
 could /peak of found ledions in the Breviary as allowedly and 
 confej(fedly falje, Quignon, and other enthujiajlic reformers, Jhould 
 cut down the beauties, in order to vindicate the exad truth, of 
 the Ecclejlajlical Office ? 
 
 There can be no doubt that the compilers of the Prayer-book 
 had intended to give to the Rogation Days their own Collects, 
 Epijlles, and Gojpels, but that the general hurry of the compila- 
 tion caujed this intention not to be carried out. The Roman 
 Colled for the Monday is, " Grant, we bejeech Thee, Almighty 
 " GOD, that we, who in our affliction do put our trujl in Thy 
 " mercy, may ever be defended by Thy protection againjl all 
 " adverjities." In that Mijfal we have no proper Colled for 
 the Tuesday ; but in the PariJIan it is as follows : " Stir up, O 
 " LORD, the wills of Thy faithful people, that, intent on Thy 
 " holy dodrine, they may understand that for which they pray, 
 " and by perjeverance in ajking, may obtain the Jame." The 
 Commijjioners rejeded Colled, Epijlle, and Go/pel, for Roga- 
 tion Sunday, jubjlituting in their place an Office with reference 
 to the fruits of the earth, and one which might be Juitable enough 
 for Rogation Monday. The Epijlle was Deut. xxviii. I 9 ;
 
 68 Oral tones ad Diver/a. 
 
 the Go/pel, S. Matt. vi. 25, to the end. Convocation might 
 Jurely, without much difficulty, recommend certain Collects for 
 theje three days, and might enjoin that the Litany Jhould always 
 be Jaid on the Monday and Tuesday. 
 
 Our Prayer-book amplifies a little, and certainly improves, 
 the Collecl for AJcenjion-day, the Jame in all Breviaries. The 
 Commijfioners tried their hands at a new Colled, but Jeem to 
 have been difpleajed with their own work, and reverted to the 
 original one. 
 
 We will not dwell on the Collects which remain, further than 
 to remark, that the magnificent one for the Sunday after AJcen- 
 jlon is merely the Antiphon to Magnificat for AJcenfion-day, very 
 far Juperior to the original Collecl : " Almighty, everlaJHng 
 ** GOD, grant that we may always devoutly Jerve Thee with 
 " our will, and may worjhip Thy Majejly with a Jincere heart." 
 We have thus gone through the Collects of half the year : 
 which, as Jpecimens of vernacular tranjlation from originals, 
 the very pithinejs of which renders any verjion of them ex- 
 tremely difficult, can never be JurpaJ^ed. We can but wi/h 
 that the number were double what it is ; and, above all things, 
 that the Orationes ad diverfa, or many of them, had found a 
 place in our Prayer-book. Take a few examples. For Rain : 
 (and compare that with the clumjy prayer on the Jame fubjecl 
 in our Book :) " O GOD, in Whom we live, and move, and have , 
 " our being, give us, we pray Thee, a Jufficient rain ; that our 
 " temporal necejjities being Jupplied, we may with the more 
 " confidence dejlre Thy eternal promises." Or, again : For the 
 Murrain among Animals : " O GOD, Who hajl appointed that 
 " even the brute beajls Jhould ajjljl in the labours of men, we 
 " bejeech Thee that they, without whom our wants cannot be 
 " Jupplied, may not by perijhing be lojl to our Jervice." One 
 more : For beloved Friends : " O GOD, Who by the grace of 
 " the HOLY GHOST didjl pour the gifts of love into the hearts 
 " of Thy faithful people, bejlow upon Thy Jervants, and on Thy 
 " handmaidens, for whom we dejire to pray, health, both of body 
 " and mind ; that they may both love Thee with their whole 
 " Jlrength, and may with all love do fuch things as are agree- 
 " able to Thee." Again ; for which of the following Jubjefts 
 Jhould we not be thankful to have a form of prayer ? For our 
 enemies : for thoje that travel : that are on a voyage : for the 
 Jick : for one in prifon : forthofe that are tempted : againjl evil 
 thoughts : for love : for patience : for the gift of tears : for con- 
 tinence : in any tribulation. Collects on thefe Jubjefts, with 
 permijjlon at any time to ufe them in the Communion Office, 
 would indeed be a great benefit to the Englijh Church.
 
 Collects in Time of Plague. 69 
 
 Let us turn from Collets, properly Jo called, to thoje longer 
 Prayers in which the Eajlern Church delights, but which have 
 never found much favour in the Wejl. We Jaid, at the begin- 
 ning, that a Colledl might be defined as conjijling of the follow- 
 ing members : 
 
 !Who, as at this time 
 forafmuch as 
 Who art always 
 
 ( to us Thy fervants 
 Grant, we befeech Thee, < 
 
 (, that we 
 And to the end that 
 Give us 
 Through 
 
 And that this is the fullejl norm of any ; more frequently Jbme 
 one or more of thefe claujes being omitted. Thus the longejl of 
 thefe compojltions never occupies more than a few lines, ejchews 
 all manner of epithets and common-places, and gives in the 
 pithiejl and mojl comprejjed manner what modern devotion 
 would Jpin out into pages. The Eajlern Church has nothing 
 whatever of this kind. Take, as a very good contrajl of the two, 
 the prayers in time of plague. The Roman Mijfal : 
 
 Grant to us, LORD, to receive the effefts of our fupplications j and turn 
 away from us, of Thy goodnefs, peftilence and famine, that the hearts of 
 men may acknowledge that fuch chaftifements arife from Thy anger, and 
 ceafe through Thy loving-kindnefs. 
 
 The Eajlern Church prays as follows: 
 
 Let us make our fupplications to the LORD. Almighty LORD, of long- 
 fuffering, of great mercy, eahly to be propitiated, Lover of men, All-good, 
 exceeding kind, All-powerful, CHRIST, our GOD : Thou, through the 
 fuperabundance of Thy goodnefs alone, didft bring our nature into being 
 from non-exiftence. Thou didft breathe into us a rational foul and wifdom, 
 and didft honour us with Thine image, and didft vouchfafe to us the delights 
 of Paradife, and divine education, and companionfhip with the Divinity. 
 Thou, when we had fet at nought Thy commandment, and had been brought 
 under the deceit and guile of the devil, and had fallen away from Thy glory, 
 and had changed life for death, and the kingdom for bitter flavery, didft not 
 overlook us, through the ineffablenefs of Thy long-fuffering and goodnefs, 
 but didft in divers manners, by the Fathers and the Prophets, vifit us. Thou 
 didft fet over us angels, as guides and guards, teaching us, and leading us 
 by the hand, as if to the difcovery of the better ftate. But when we had 
 fhown that all thefe things were empty and vain by our meafurelefs bias to 
 iniquity, Thou Thyfelf didft in the latter times of the world ineffably devife 
 the fecond workmanfliip and re-creation of our nature, and didft in a fearful 
 manner unite our whole man to Thy whole Divinity, and didft conlecrate 
 flefti by flem, and foul by foul, and didft by death and fufferings free us from
 
 yo Eaftern Orationes ad Diverfa. 
 
 the death and fufferings which were contrary to our original nature, anddidl 
 vouchfafe to us eternal life through the keeping of Thy commandments. 
 But we, again tranfgreffing Thy commandments, and yielding ourfelves to 
 our own defires and wills, eagerly purfue all fin in each luft, (lander, blaf- 
 phemy, malice, perjury, fallehood, impure words, guile, ftrife, envy, and 
 every lawlefs and bafe deed, both prompted by nature, and contrary to 
 nature, and which we could not even find in irrational animals ; our days are 
 pafled in vanity : we are (tripped of Thy help, we are made a derifion and 
 a laughing-ftock to all thofe that are round about us, we have caufed that 
 Thy mod holy and adorable Name (hould through us be blafphemed among 
 the heathen, &c. 
 
 The above, which is not quite a quarter of the whole prayer, 
 is a very fair example of thefe lengthened compojltions, cer- 
 tainly not without their beauty, but, to Wejlern tajle at leajl, 
 very lengthy, and open to the charge of tautology. They would 
 appear for the mojl part to have been compofed between the 
 year 600 and IOOO ; or, to fpeak more generally, between the 
 Patriarchate of Thomas I. and that of Michael Cerularius : 
 though Jbme are even later than the lajl-named prelate. The 
 length of thefe prayers Jbmetimes begets a minutenefs which is 
 fcarcely without pofitive abfurdity. Thus, the " Prayer of the 
 holy Martyr Tryphon, which is faid over gardens, vineyards, 
 and plantations," begins in this way : " When I was in the 
 " village of Lampfacus, and tending and feeding my geefe, the 
 " wrath of GOD came down, not on that place only, but aljb on 
 " all the villages round about." It proceeds : " GOD, Who 
 " hears them that put their trujl in Him, Himfelf fends His 
 " Angel out of His prepared dwelling-place, that He may dejlroy 
 " every tribe and race of animals that injure the vines, the olives, 
 " and the gardens of the fervant of GOD : and knowing clearly 
 *' the names of theje animals, I will thence tell them : Cater- 
 ** pillar ; Worm ; Worm-Caterpillar ; Scantharus ; Winglefs- 
 " Locujl ; Locujl ; Apple-Caterpillar ; Caligaris ; Longlegs ; 
 " Ant $ Loufc ; Woodloufe ; Flea ; Burning- Worm ; Mildew ; 
 " Cockleworm ; Razor- Worm ; and if there be any other thing 
 " which dejlroys the fruit or the vine, or of other herbs," &c. 
 Indeed, the titles of the Prayers themfelves feem intended to 
 provide for all pojjible dijajlers. Thus, we have a prayer, " If 
 it happens that any filthy thing falls into a jar of wine or honey :" 
 " For a polluted vejjel : " " For polluted corn or barley : " " For 
 the foundation of a houfe : " ** On entering a new houje :" " For 
 a houje haunted by evil fpirits : " " Over the Jbwing : " " Over 
 fait : " " For thofe that bring the firjl-fruits of autumn : " " For 
 the threjhing-floor : " " Over round cakes : " " Over the young 
 vines:" "Over the ripe grape:" "For blejjlng wine:" "At 
 the change of the grape on the 6th of Augujl : " " Over a plan-
 
 Alia Oratio. 71 
 
 tation or vineyard which is hurt by caterpillars : " " ForbleJJIng 
 a flock : " " For blejjing eatables on Eajt.er Day : " " For blej- 
 ing cheefe and eggs:" "For blejfllng nets:" "For digging 
 a well." 
 
 It is needlejs to dwell any longer on this kind of prayer. 
 Modern prayer-writers thoje who compofe a courfe of Family 
 Prayers for four weeks, Family Altars, Steps to Family Devo- 
 tion, the Altar and the Tent, &c. &c. may plead jbme kind of 
 palliation for their length, in the forms of prayer to which we 
 have been alluding. But, be this remembered ; the Greek 
 Prayers, however to Wejlern ideas Jpun out and lengthy, are, 
 nevertheless, not without their beauty, are full of matter, and are 
 at all events of one texture : not like the compositions of our 
 modern authors, a number of Collects jlrung together with or with- 
 out connexion. In more lengthened prayers we cannot do better 
 than follow the ujual Wejlern practice : a jeries of Collects, 
 without any termination by way of Doxology ; that conclusion 
 being rejerved till the termination of the lajl. 
 
 We are bound, however, to acknowledge the very great 
 beauty of Jbme of theje longer prayers in the Ambrojian and 
 Mozarabic Offices. Take the following as an example : 
 
 By what tears, O LORD JESUS CHRIST, can we reply to Thy Crofs ? 
 By what lamentations, to the fhedding forth of Thy Blood ? What re- 
 wards, what vows can we offer unto Thee ? Behold, Thou art now taken 
 from us to be crucified, with pangs which Thou didft not merit. Thou art 
 taken to be fpit upon ; Thou art fpit upon to be fcourged ; Thou art 
 fcourged to be crucified ; Thou art crucified to be derided ; Thou art de- 
 rided to have vinegar given Thee to drink ; Thou haft vinegar given Thee 
 to drink to accomplifli all things ; Thou accomplifheft all things to rife 
 again marvelloufly. Spare us, O CHRIST, our LORD. Spare us, we be- 
 feech Thee, by the admirable virtue of Thy holy Paflion and Refurreftion. 
 And, as Thou didft render the Thief a citizen of Paradile, thus by the 
 Victory of the Crofs, free the world from all evil ; and redeem all the crea- 
 tion of man. That us, whom the darknefs of our confcience has covered 
 with grief, the brightnefs of Thy Refurre&ion may raife to glory. 
 
 Hundreds of juch examples lie buried in the recejjes of theje 
 MiJJals and Breviaries. We wifh God-Jpeed to the man who, 
 for the benefit of the Englijh Church, will endeavour to dig out 
 and to offer to her theje more than Californian treajures. Take 
 one more example the Alia Oratio for Eajler-day : 
 
 Blefs the LORD, O my foul; and let all CHRIST'S faithful people rejoice 
 and congratulate each other. Ancient defpair hath loft his rebuke, death his 
 fting ; the prifoner is fet free from the dungeon, the condemned hath efcaped 
 from the chain. Let not our rebel flefh arife againft us to injure us ; let 
 not parricidal concupifcence arrogate to itfelf, by right of its crime, the do- 
 mination over us. Man it was who loft ; GOD was made man, and He
 
 J2 The Litanies. 
 
 redeemed. Our calamity, O LORD, hath obtained from Thee greater mercy 
 than the unbridled licence of our lirft-formed parents had loft. Then it 
 was faid that they mould be fervants ; now it is ftipulated that they (hall be 
 fons. Then immortality was promifed to the obedient $ now, in addition 
 to immortality, glory. Then a portion was to be poflefled in a region of de- 
 light j now communion is to be enjoyed with the angels. Then they were 
 to live with the creature; now we are to reign with the Creator. Then the 
 devil was to be avoided ; now we know that he is to be fubdued. Then there 
 was an admonition for the obfervance of the commandments ; now there is 
 an exhortation concerning the terrors of the judgment. Then fear was pro- 
 
 fed, as the fafeguard of the law ; now the will is touched and influenced, 
 hen paradife was loft through fin ; now we may hope for heaven through 
 grace. Better, therefore, far better is the condition which we have obtained 
 after our ruin. Wherefore, moft humbly and unceafingly, we befeech that, 
 until Thou (halt have accomplimed Thy cure in us, Thou wouldeft not 
 withdraw Thy medicine from our wounds. Amen. 
 
 We will now proceed to Litanies. There is, as every one 
 knows, but one, authorized for public jervice, authorized, we 
 mean, in the fullejl Jenje of the word, by the Roman Church 
 that on the Feajl of S. Mark, on the Rogation Days, and on 
 one or two other occajlons. But of thoje which are partially 
 authorized, the number is almojl countlejs, and the beauty is 
 frequently exquifite. Mojl of our readers are probably acquainted 
 with a number of theje in the Paradifus Aninue. Others of 
 nearly equal beauty are given in the Golden Manual. Firjl 
 among them is the Litany of the NAME of JESUS, whether 
 the compojltion of S. Bernard or not. The Litanies of the 
 HOLY GHOST, of the Holy Infancy, of the PaJJion, (which 
 well dejerves to be called the Silver Litany,) are remarkably 
 touching. Few things are more Jtriking than to hear a verna- 
 cular Litany recited by a poor congregation in a Continental 
 church. We remember, one Jlormy June morning, hearing the 
 fijhwives at Eu, chanting one, if it could be called chanting 
 for their hufbands, with the patois rejponfe Piez pour nous. 
 Some ten or a dozen Juch jcenes we have, hung up in the piclure 
 gallery of our ecclefiological recollection. One in a village 
 church in Champagne, on the afternoon of AJcenfion-day ; the 
 girls and boys who had that day made their Firjl Communion, 
 kneeling on the oppofite Jides of a venerable Romanejque nave, 
 and reciting the Litany of the Infancy : another, five or fix 
 Si/lers, the poor remains of a once flourijhing Spanijh convent, 
 filling the dark dim aijle of a church in Palencia with the Litany 
 of the HOLY GHOST and their plaintive Ruega por nos-otros. 
 Another : a Jchool, coming in procejjlon with their rude banners 
 and crojjes up a narrow, rocky lane to a little Cajtilian church, 
 the wejlern jun jujl gilding the devices and images, as it /hot 
 out frpm under a heavy Jlorm-cloud, that jwept away into the
 
 Litany, Eftene, Preces. 73 
 
 vajl and dijlant Paramos of Cajlile ; the Litany of the Blejfed 
 Sacrament. Oh, how many beautiful little pictures of this kind 
 may they Jee in a foreign tour, who have eyes to objerve them ! 
 But to return to our jubjecl. Our Litany has tolerably well 
 preferved the norm of all Juch compositions. Beginning with the 
 Kyrie Eleijbn, the quadruple invocation of the Trinity, they 
 proceed to that of the Saints with the Ora pro nobis, the depre- 
 cations with the Liber a nos, the Petitions with the Te rogamus 
 audi nos ; the triple Agnus Dei, the Pater No/ler, the Pfalm, if 
 one be Jaid, the Verjlcles, and the Collects. That in our Prayer- 
 book recedes from the original pattern by the greater length of 
 its Juffrages, by the omifjion of any PJalm and of one Agnus Dei, 
 by the inferior importance and length both of the Rejponjes 
 and Collects. But if we look at the Litanies of the Universal 
 Church, we Jhall find that they may be conveniently divided 
 into three families : 
 
 1. The Roman Litany, as described above. 
 
 2. The Greek Eclene which jeems generally known to 
 Englijh Jcholars (but ought not to be) under its Slavonic form 
 of EcJinia. 
 
 3. And the Ambrojian and Mozarabic Preces ; which, though 
 the name employed by thoje rituals, mujl not be ujed by us : 
 the word Preces, according to all Englijh uje, applying to the 
 Jeries of Verjes and Rejponjes faid at the end of Prime and 
 other Jervices. 
 
 The norm of the Greek Eclene is as follows : it may Jafely 
 be attributed to the fourth century : 
 
 In peace let us make our lupplications to the LORD. R. LORD, have 
 mercy. (And fo at the end of every fuffrage.) 
 
 For the peace that is from above, and the falvation of our fouls, let us 
 make our fupplications to the LORD. 
 
 For the peace of the whole world, the (lability of the holy Churches of 
 GOD, and the union of all, let 
 
 For this holy habitation, and for them that with peace, piety and fear of 
 GOD enter into it, let 
 
 For our Archbimop, N., the venerable Preibytery, the Diaconate in 
 CHRIST, all the Clergy and Laity, let 
 
 For this holy dwelling, for all the city, and country, and thofe that dwell 
 in them in faith, let 
 
 For good temperature of the air, abundance of the fruits of the earth, and 
 peaceful times, let 
 
 For them that fail, that travel, that are fick, that are in heavinefs, that 
 are in bondage, and their falvation, let 
 
 That we may be delivered from all tribulation, anger, danger, and ftraits, 
 let 
 
 Affift, preferve, pity and protect us, O GOD, by Thy grace. 
 
 Commemorating the all-holy, fpotlefs, excellently laudable and glorious 
 lady, the Mother of GOD, and ever-Virgin Mary, with All Saints, let us com-
 
 74 Eajlern Eft ems. 
 
 mend ourfelves and each other and all our life to CHRIST our GOD. 
 R. To Thee, O LORD. 
 
 For all glory, worfhip, and honour befits Thee, FATHER, SON, and 
 HOLY GHOST, now and ever, and to ages of ages. 
 
 This, we Jay, is the general norm of the Eajlern Eclene : 
 the proper reciter of which is the Deacon, and not the Priejl, who 
 merely gives the final claufe. Notice, that the expreJJIon 
 " CHRIST our GOD," Jo conjlantly occurring in the Eajl, is 
 almojl unknown in the Wejl, except in the Mozarabic rite, an 
 indelible Jlamp of the more tremendous Jiruggle which Arianijm 
 there carried on with the Catholic Faith. Every Eclene com- 
 mences in the fame fajhion, and then breaks off to its own pecu- 
 liar jubjeft : as, for example, that of the Bridal Coronation : 
 
 For the fervants of GOD, M. and N., now joined together in community 
 of marriage, let 
 
 For a blefling on this marriage as on that of Cana in Galilee, let 
 
 That the gift of modefty may be beftowed on them, and the fruit of the 
 womb, as may be expedient for them, let 
 
 That they may be made glad by the fight of their fons and daughters, 
 let. 
 
 And Jb in all the Offices and rites of the Greek Church, a cor- 
 rejponding Eclene finds its place. That, in a Jbmewhat different 
 form, which occurs in S. James's Liturgy, is well known to all 
 who are acquainted with Bijhop Andrewes's Private Devotions. 
 
 The Mozarabic Litanies, again, not only differ from thoje of 
 the Roman and Eajlern Churches, but have a much greater 
 variety among themjelves. They will be referred to in the next 
 ejjay. 
 
 Here is a Spanijh compo/ition which Jeems to hold a midway 
 place between a Litany and a " Farce : " (our readers may re- 
 member that, in a previous page, we entered at Jbme length into 
 the Jubjecl of Farces) : 
 
 V. Be mindful of us, O CHRIST, in Thy kingdom, and make us worthy 
 of Thy refurreftion. R. With defire I have defired to eat this Paflbver 
 with you before I fuffer. 
 
 V. Go and prepare the Paflbver for us, that we may eat. R. Before I 
 fuffer 
 
 P. Behold, as ye enter into the city, there (hall meet you a man bearing 
 a pitcher of water : him follow into the houfe whereinto ye (hall enter ; and 
 fay ye to the good man of the houfe, R. With defire I have defired. 
 
 v. The Mafter faith, My time is at hand : where is the gueft-chamber, 
 that I may keep the Paflbver with my dii'ciples ? R. Before I fuffer. 
 
 V. And he mall (how you a large upper-room, furnifhed : there make 
 ready. R. Before I fuffer. 
 
 V. And the difciples went into the city, and found as JESUS had told 
 them, and they made ready the Paflbver. R. With defire I have defired.
 
 Roman Prefaces. 75 
 
 V. And when even was come, JESUS fat down and the twelve with Him, 
 and He faith unto them : R. With defire I have defined. 
 
 V. For I fay unto you, that I will not eat it henceforth, until it be ful- 
 filled in the kingdom of GOD. R. With defire I have defired. 
 
 And Jo this curious Prayer, Litany, Recitative, or whatever elje 
 it may be called, goes through the Lajl Supper to its conclusion. 
 
 We now come to another branch of our Jubjeft, namely, Illa- 
 tions ; or, as they have been varioujly called, Prefaces, ConteJ"- 
 tations, or Prayers of the Triumphal Hymn. 
 
 It would Jeem that the Roman Church, at the commencement, 
 pojjejjed a rich Jlorehouje of theje. Two hundred and forty, at 
 leajt, have been preserved ; eleven only are now ujed. The 
 Mozarabic has one for every Sunday and principal fejlival ; the 
 Ambrojian additionally for every day of the week. Our own 
 Prefaces, as every one knows, have been reduced to five. And, 
 Jiirely, one of the firjl improvements that Jhould be made in our 
 Prayer-book would be the addition of others for the more 
 marked Jeajbns, Juch as Epiphany, Lent, Pajfion-tide, the FeJ~- 
 tivals of Martyrs, &c. On the other Jide, widely differing from, 
 and, in this point, far inferior to, Wejtern ritual, the Eajtern 
 Liturgies have, without an exception, only one Preface, let the 
 time of the year be what it may. 
 
 The norm of all the Wejlern Prefaces is precisely the fame. 
 Commencing from the " It is very meet, right," &c., glancing at 
 the various events of our LORD'S Life and Pajfion, and dwelling 
 on the Saint or Jubjecl of the day, they cloje by Jpiritual union 
 with Angels and Archangels in the Triumphal Hymn, " Holy, 
 Holy, Holy!" 
 
 Let us now take Jbme examples of theje, commencing from 
 the Eajt, and ending with the Gallican and Spanijh Churches. 
 We would hope that with thoje magnificent and ecjtatic forms 
 of devotion, the Illations of the great primitive Liturgies, the 
 reader is acquainted. Nothing can be more grand, nothing more 
 truly worthy of an Apojtle^ than thoje of S. James, S. Clement, 
 and S. Mark. But even in later times, and among heretical 
 Churches, the Jame Jpirit remains : and in thoje Liturgies of the 
 wonderful mediaeval ages of Central AJia, thoje ages which we 
 can Jo little realize, when from China to the Perjian Gulf, 
 from Cape Comorin to Siberia, the great Sacrifice was offered 
 with primitive and apojlolic rites, the Illations were not unworthy 
 of the Myjleries which they accompanied. Let us take an ex- 
 ample or two which are not Jo likely to be known to the reader. 
 Here is that of John of Bajjbra, perhaps of the eleventh or 
 twelfth century : 
 
 It is verily meet and right, and due from every creature, to glorify
 
 7 6 Eaftern Prayer of the 'Triumphal Hymn. 
 
 Thee, to blefs Thee, to perfevere in perpetual thankfgiving to Thee, as do 
 thofe intellectual powers and incorporeal natures which exceed earthly 
 beauty : thofe fpirits void of matter, who from the antiquity of their ex- 
 iftence poflefs their dignity, and perpetually, at every hour, ftand before 
 the infinite throne of Thy glory. Their only food is to glorify Thee, to 
 honour Thee, to praife Thee and to magnify Thee in hymns, which cannot 
 be exprefled by the tongue, nor comprehended by the underftanding. But 
 we, children of the earth, are made rich by the miniftry of the Sacraments : 
 but that this material figment, this creature endued with fenfe, might not be 
 deprived of the fame fpiritual fplendour, as if it had nothing in common 
 with it, and would after a fhort time perifh, Thou haft made me a rational 
 being, confifting of an intelligent foul and a material body, mortal and 
 immortal, one undivided nature out of two contraries ; to the end that by 
 the fpiritual relationship of the intellectual nature with that heavenly beauty, 
 a path might be opened, even to thofe celeftial habitations, for this figment 
 of clay. Wherefore, hearing in the ears of our heart the hymns of perpetual 
 praife, and beholding with the eyes of our underftanding thofe heavenly 
 legions, that which pertains to Angels and Archangels, the honour and 
 dignity of the Virtues, the array of the Powers, the miniftry of the Princi- 
 palities, the adoration of the Dominations, the ftability of the Thrones, we 
 approach to the fame hymns which are there fung, to the teachings, ufeful 
 and falutary to fouls, to the blefled and moft wife tradition of the unceafmg 
 and divine worfhip of the Seraphim, which with incorporeal tongues they 
 offer to Thee, O our GOD ; to Thee Who art one Beginning, one Nature, 
 and one Subftance, Who art acknowledged in three Perfons, by which the 
 whole infinity of GOD is embraced, and without Whom was not anything 
 made that was made : by Whom and by each of Whom, by it and to it, 
 GOD is united in fubftance of nature, as to the LORD, and in very deed, 
 according to the very felf-fame Divinity, not by communication alone nor 
 introduction. For the FATHER, the SON, and the HOLY GHOST, are one 
 fubftance and one nature of Divinity in their operation and according to the 
 truth, not according to the imagination and fiction of the human mind ; 
 which nature we diftinguifh trinely, but undividedly, we believe to exift 
 onelily, not by efFufion ; and the hymn which exceeds human comprehenfion, 
 we offer to Thee as the teftimony of fear, the fame, namely, which all the 
 principalities of the orders of the heavenly hoft, the many-eyed Cherubim 
 and the Seraphim of fix wings, fing to Thee with triumphal voice, glorifying 
 Thee indefinently : R. Holy, &c. 
 
 Or take another example from the Litany of Ignatius Bar- 
 Wahib, patriarch of Antioch, of a Jlill later date : 
 
 Thou art worthy of praife, Thou art worthy of thankfgiving, Thou art 
 worthy of adoration from all the celeftial hdft and all men on earth, and all 
 things which Thy efTence has created, whether fenfible or infenfible, or 
 between the one and the other : becaufe Thou art to be praifed and glorified 
 with Thy SON and with Thy HOLY SPIRIT. For Thou art He, O LORD, 
 of Whofe praifes the heaven and the earth are full, and all that therein is ; 
 Who by Thy power preferveft heaven and earth, which Thy Majefty has 
 created, and ordained to the glory of Thy eflence : which although filent in 
 their own nature, yet honour Thee. The Angels who are illuminated by 
 the light of Thine eternity, glorify Thee, through the mediation of the 
 Archangels. The Archangels rejoice before Thee, enlightened by the 
 fplendour of Thine eflence, through the mediation of the Principalities. 
 The Principalities honour Thee, irradiated by the glories of Thy hidden
 
 Ignatius Bar-Wahib. 77 
 
 nature, through the mediation of the Powers. The Powers celebrate Thee, 
 kindled by the flame of Thy might, through the mediation of the Thrones. 
 The Thrones exalt Thee, inflamed by the fire of Thy Divinity, through 
 the mediation of the Dominations. The Dominations laud Thee, fet on fire 
 by the brightnefs of Thy power, through the mediation of the Virtues. The 
 Virtues venerate Thee in their hymns, filled with Thy fear, through the 
 mediation of the Cherubim. The Cherubim blefs Thee, infpired by the 
 brightnefs of Thy majefty, through the mediation of the Seraphim. The 
 Seraphim, which, without any intermediation, are illuminated from the very 
 fan&uary of the feat of Thy glory, hallow Thy name : with one triumphal 
 voice, flying the one to the other, alternating the fong between the inferior 
 and the fuperior order, with tongues more polimed than (harp fwords, with 
 mouths breathing forth burning flame, with tremulous but exulting voices, 
 beyond the comprehenfion of earthly minds glorify Thy Majefty which hath 
 given exiftence to all. 
 
 Thus much for the florid Illations of the mediaeval Eajl : the 
 Arabejque imitations, if one may uje the metaphor, of glorious 
 Middle-Pointed compositions, like S. James's and S. Mark's, 
 and the Clementine Liturgies. 
 
 Let us now turn to the Gallican ritual. It is very Jingular 
 that this, which, on the whole, and in its chief peculiarities, 
 fymbolifes with the Eajl and not with Rome, Jhould, in the 
 matter of Illations, differ from the former more widely than does 
 the latter. The Eajl, as we have reminded the reader, in all its 
 varying Liturgies, knows but one Illation. The Gallican has 
 a different Illation for every principal fejlival. Here is one, 
 which, without hesitation, we would ajcribe to the third or fourth 
 century : 
 
 It is meet and right that we mould render thanks to Thee, O LORD GOD, 
 through JESUS CHRIST, Thy SON, Who being Eternal GOD, vouchfafed to 
 become Man for our falvation. O fingular yet manifold myftery of the 
 Saviour ! that one and the fame perfeft GOD and perfeft Man, chief High 
 Prieft, and moft facred of all Viftims, according to His Divine power created 
 all things : according to His human condition gave liberty to man : according 
 to the virtue of His facrifice expiated fin : according to the right of His 
 Priefthood reconciled offences. O fingular and only myftery of redemption ! 
 in which a new medicine healed for the LORD thofe ancient wounds; and 
 the privileges of our falvation cut down the evil inflifted upon us by the firft 
 man. The one was frenzied by the goad of concupifcence, the other pierced 
 by the nails of obedience : the one extended, in his luft, his hands to the tree ; 
 the other fitted them, in his patience, to the Crofs : the one, attracted by 
 pleafure, fatisfied his appetite ; the other was afflifted by the agony of a 
 mifery which He had not deferved. And therefore worthily does the punifh- 
 ment ofinnocence become the abfolution of guilt ; and rightly are thofe 
 debts forgiven to the debtor, for which He Who owed nothing had paid. 
 Which fingular myftery not only men in earth, but angels alfo adore in 
 heaven. To Whom worthily Angels and Archangels afcribe glory and 
 honour, faying, R. Holy, &c. 
 
 Compare the frejhnejs and rough beauty of a preface like the 
 above with the worn-out epithets and gorgeous tinfel of thofe
 
 78 Galilean Conteftations. 
 
 Afiatic Illations. Jujl as with Chrijlian art, Jo with Chrijlian 
 devotion : the young, rude life of the Church burjling forth in 
 thoje hitherto uncultivated Gallican regions ; the fame life, but 
 Jwamped and choked by luxury, ready to expire in the enervat- 
 ing and luxurious indolence of the Eajl. Here is another, which 
 we are dijpojed to ajcribe to the Jame date : 
 
 It is meet and right, Almighty FATHER, to render thanks to Thee always, 
 to love Thee above all things, to praife Thee for all things, by whofe gifts 
 the dignity o Thy image is given to all men in nature : the enjoyment of 
 eternity is vouchfafed in the foul : freedom of will is beftowed in life : the 
 happinefs of baptifm is offered in grace : the heritage of the kingdom of 
 heaven is promifed in innocence : the benefit of a remedy is preferved in 
 penitence : the pardon of goodnefs does away with the punifhment of 
 iniquity : fo that the loving-kindnefs of GOD abounding to all men, mould 
 neither allow them whom it made, to perifh in wretchednefs ; nor them 
 whom it taught, in ignorance ; nor them whom it loves, to remain in punifh- 
 ment ; nor them whom it has redeemed, to fall fhort of the kingdom. 
 Before whofe prefence the Angels ceafe not to cry and to fay, R. Holy, &c. 
 
 An Illation of A. D. 176, we Jhall hereafter have occajion to 
 tranjlate. We will now give an example (Jo far as we know, it 
 is the only one) of an Illation in verje : the reader mufl excuje 
 us if our lines are almojl as rude as thoje of the original. They 
 bear a great rejemblance to the poem of S. Pro/per, and not im- 
 probably proceeded from his pen : 
 
 Worthy it is and meet that we mould raife 
 
 To Thee, Almighty GOD, the hymn of praife ; 
 
 Who giv'ft the omnipotent decree, and ftraight 
 
 Each form is fixed, each creature animate. 
 
 Nature at once obeyed the law decreed ; 
 
 Worlds fprang to light, Thy voice their only feed : 
 
 Thy SPIRIT ftretched the fky and decked the pole, 
 
 O'er its appointed bed bade ocean roll : 
 
 And when Thy image fell, o'erthrown by fin, 
 
 And Death and Satan's empire entered in, 
 
 Thou, Ruler of the world, didft deign to dwell 
 
 Unknown, rejefted in that humble cell : 
 
 Hence was the fierce decree that Herod fpake 
 
 Againft the infant army for Thy fake, 
 
 Who in their tiny limbs had fcarcely room 
 
 To own the glorious wounds of martyrdom : 
 
 Oh new, unheard-of fate, decreed on high ! 
 
 Thus to be born that they might only die ; 
 
 And in the firft and laft of all their days, 
 
 Martyrs in deed, not will, to fpeak His praife. 
 
 And Jo it goes on for a good many verjes more, with more reli- 
 gion than poetry. 
 
 And now it is worth while to examine a little more clojely 
 the two branches into which the Gallican Liturgy divided it/elf, 
 the Mozarabic and the Ambrojian ; Jo far as their Illations are
 
 Ambrofian and Mozarabic. 79 
 
 concerned. We Jhall find thofe of the former by far the longer, 
 generally by far the more beautiful ; but jbmetimes degenerating 
 into wordinejs and falje antitheJIs, from which the latter, with its 
 greater brevity and pithinejs, is always free. We will give 
 Jome examples of each. 
 
 The Fifth Sunday in Advent. Ambrojlan : 
 
 Through JESUS CHRIST our LORD, the power of whofe Divine Nativity 
 was begotten by the unbegotten magnitude of Thine own might. Whom 
 we proclaim to have been ever the SON, and generate before all worlds, be- 
 caufe, in its fulleft and completed fenfe, the name of Eternal FATHER was 
 ever Thine ; and Whom we confeis in honour, majefty, and power equal to 
 Thee with the HOLY GHOST, while we own one equal majefty in the Three 
 Perfons whom Angels praife, Archangels venerate, Whom Thrones, Domi- 
 nations, Virtues, Principalities, and Powers adore 5 to Whom Cherubim and 
 Seraphim, &c. 
 
 Mozarabic : 
 
 It is meet and right that we mould render thanks to Thee, Holy LORD, 
 Eternal FATHER, Omnipotent GOD, through JESUS CHRIST, Thy SON, our 
 LORD. Whole Incarnation was the falvation of the world, Whofe Paffion 
 was the redemption of man fo long fmce begotten. May He therefore, we 
 befeech Thee, omnipotent FATHER, lead us on to the reward Who redeemed 
 us from the darknefs of Hell. He purge our flefh from fin Who aflumed 
 it of the Virgin. He reftore us unhurt to Thy Majefty, who reconciled us 
 to Thee by His blood. He juftify us in the examination of the Second 
 Advent, who beftowed on us the gift of His grace in the firft. He come to 
 judge in mercy Who of old time appeared in humility. He in the judgment 
 manifeft Himfelf as moft gentle, Who, in former times, came in fecrecy ; to 
 Whom, as is meet, Angels and Archangels ceafe not to cry daily, thus 
 faying, &c. 
 
 On S. Stephen's Day. Ambrqflan : 
 
 Eternal GOD : Who haft called Stephen to be the herald of the Levites : 
 he firft dedicated to Thee the name of martyrdom : he began firft to pour 
 forth his blood : he merited to fee the heaven opened, and the SON (landing 
 at the right hand of the FATHER. On earth he adored the Man, and in 
 heaven he proclaimed the SON of the FATHER. He repeated the words of 
 his Mafter; for that which CHRIST faid on the Crofs, that Stephen taught 
 in the blood of his death. CHRIST on the Crofs fowed the feeds of pardon ; 
 and Stephen made fupplication to the LORD for them that ftoned him. 
 Therefore with Angels, &c. 
 
 Mozarabic : 
 
 It is meet and right and fufficiently laudable that we mould facrifice to 
 Thee, in the day of Thy holy martyr, Stephen, the circuit of the year having 
 gone about, the oblation of praife, that we mould pay our folemn offering. 
 Whom the grace of our LORD, Thy SON, JESUS CHRIST, thus elected, His 
 do&rine thus taught, His power thus confirmed, that among the Levites he 
 fliould hold the reward, among the difciples the kingdom, among the martyrs 
 the principality. Who confidently oppofing the word of truth to thofe that 
 were in error, endeavoured to prove the truth of that fide on which he knew that
 
 8o Mozarabic Illations. 
 
 the victory lay. That blaming the Jews to their faces for their impiety, if 
 he could not correft them when they erred, he might not fear them when 
 they were enraged. Knowing that either wayjthe preaching of righteouf- 
 nefs would be profitable to him ; whether they repenting, mould accept the 
 wholefome doftrine fet before them, or, excited to fury, mould be the means 
 of his own paflion. In fuch a refolve was there the love of CHRIST and of 
 his neighbour ; either to hope for joy from the amendment of his countrymen, 
 or to expeft a reward from the infliclion of his own punimment ; he fought 
 not his own honour if purchafed by another's crime ; but he faw that from 
 either alternative he muft reap glory. But if by preaching the truth he him- 
 felf gathered others into the Church, or was (lain for the truth by any perfe- 
 cutor, he knew his place, he remembered his office : for he knew that he 
 himfelf was an altar, and prepared himfelf as a facrifice. Full of the HOLY 
 GHOST, he manifefted the facraments, ready to drink of the cup which he 
 preached to others. He ftood among thofe people who had learnt by the 
 death of the LORD not to fpare the fervant, or who rather had by the death 
 of the fervant advanced even to the death of the LORD. O marvellous defire 
 of the LORD'S love ! For what elfe is it to defire to be (lain for the LORD, 
 and to confels with fearlefs devotion the love of Him That was flain, even 
 among His murderers ? He knew that by death he would rejoin that LORD 
 from Whom, by furviving Him, he was disjoined. He held faft the precepts 
 of the Mafter, which he had learnt, that the difciple was not worthy of Him, 
 who did not take up his Crofs and follow Him. He defired to arrive where 
 that Mafter was, who was willing to take up what that Mafter had com- 
 manded : nor was he deceived in his opinion, who was ready for its refult. 
 Behold, they who had ftumbled at CHRIST as at a ftone, ruftiedupon Stephen 
 with ftones. That was thrown by their fury, on which their error had caft 
 them. He Who to them was made a ftone of (tumbling, to Stephen became 
 the Crown of Martyrdom. To Whom, as is meet, among the glorious 
 Angels and the celeftial Virtues he unceafingly proclaims the hymn of due 
 praife, and faith, Holy, &c. 
 
 Let us take another beautiful example from the Mozarabic 
 Mijfal, firjl giving the corresponding Illation from the Ambrojian 
 that for the Third Sunday after Eajler. 
 
 The Ambrojian : 
 
 Through CHRIST, our LORD : Who pitying human error, vouchfafed to 
 be born of a Virgin ; and by the paflion of death delivered us from eternal 
 death, and by His refurreftion hath beftowed eternal life on us : the fame 
 CHRIST JESUS, our LORD : Whom, together with Thee, &c. 
 
 The Mozarabic : 
 
 It is meet and right, very juft and falutary, that we mould render thanks 
 to Thee, Holy LORD, Omnipotent GOD, through JESUS CHRIST, Thy 
 SON, our LORD, the Eternal King, and joint Monarch with Thee: Who 
 vouchfafed to bear fo much and (uch grievous fufferings for our falvation. 
 Judged was He by the Jews, Who (hall judge the quick and the dead. Before 
 the tribunal of the governor He ftood, Whofe tribunal is Heaven itfelf. He 
 condefcended that His face mould be fpit upon, Who, a little while before, 
 had touched with his fpittle the eyes of the man born blind. He conde- 
 fcended to be crowned with thorns, by Whom the martyrs merited to be de- 
 corated with celeftial diadems. He condefcended to have vinegar and gall 
 given Him to drink, Who, out of the hard rock, had cau fed the people to be
 
 Mozarabic and Ambrojian. 8 1 
 
 fatisfied with honey. He endured that His fide mould be wounded with a 
 fpear, by Whofe fword hell was conquered. He vouchfafed that His hands 
 and His feet fhould be pierced with nails, Whofe hands made the fabric of 
 the heaven. Taken down from the Crol's, He willed to be buried, at Whofe 
 word the dead were in a moment raifed to life. He gave commandment that 
 He Himfelf fhould be offered for us, that no longer the blood of bulls and 
 goats mould be poured forth upon the altar. He vouchfafed to be the Prieft 
 and the Viftim, by Whom all that believe mould inherit eternal life. Where- 
 fore, all the Angels and all the Saints ceafe not to cry to Thee thus, faying : 
 Holy. 
 
 Let us now give an example of Jbme of the Jhorter Illations 
 of the Ambrojian Office. In this ritual, the Sundays after 
 Trinity can, at the outfide, only be fifteen in number ; for let 
 Eajler fall as early as it may, the Jixteenth Sunday mujl be the 
 firjl after the Decollation of S. John Baptijl. There are, then, 
 five Sundays after Decollation, the lajl of which does not occur 
 when the Sunday letter is A, B, or C. The firjl Sunday in 
 Oclober has its own fejlival of S. Mary ; the fecond Sunday is 
 that before the Dedication of the great Church ; the third is The 
 Dedication of the great Church, namely, the predecejjors of the 
 wonderful cathedral of Milan : after which there may follow 
 three Sundays after Dedication, and then begin the jlx Sundays 
 of Advent. The firjl Sunday in Advent is that which imme- 
 diately follows S. Martin's Day: when the Sunday letter is A, 
 this, in point of fad, involves Jeven Sundays before Chrijlmas ; 
 but the office of the Jeventh, which then falls on Dec. 24, is 
 entirely of the Vigil. This is a great improvement on the 
 Mozarabic Calendar, which gives only Jix Sundays after Trinity, 
 and the rejl are made up by repetition, Jo that more than a third 
 part of the year has no proper Dominical office. With this brief 
 explanation, we will proceed to give the Illation for the Sunday 
 before Dedication : 
 
 Eternal GOD : befeeching Thy clemency that Thouwouldeft vouchfafeto 
 direft thofe who are fuftaining the labour of the Divine warfare. And, 
 becaufe it is ordained that of him to whom much is given, of him mould 
 the more be required, do Thou of Thy mercy guide our aftions : that we 
 may not be enfolded in our own errors, and may be delivered from thofe of 
 others. 
 
 Third Sunday after Decollation : 
 
 Eternal GOD : And humbly to implore Thy Majefty that JESUS CHRIST, 
 Thy SON, our LORD, may protect us and preferve us by His grace: and, 
 becaufe we can do no good thing without Him, that we may receive of His 
 gift the power of pleafing Thee for evermore. 
 
 We may now take our leave of Illations, merely objerving 
 that jbme of thoje in the Ambrojian book are comprised in two 
 
 G
 
 82 Miff*. 
 
 or three lines, and that the longejl with which we are acquainted 
 is that for the Fejlival of S. Vincent, in the Mozarabic, which 
 occupies exactly two folio pages. 
 
 We have next to conjider thofe Jo-called Collects, which are 
 indeed addrejjed to the people rather than to GOD. Theje 
 principally occur in the Mozarabic Office, where in the Liturgy 
 they have the name of " Mijja." Take, for example, the fol- 
 lowing for Eajler Saturday : 
 
 Ye, who having been adopted by the grace of the fevenfold SPIRIT, cele- 
 brate the folemnity of the Refurreftion of CHRIST, it befits you to venerate 
 this feventh day, illuftrious for the LORD'S reft, by the like obedience. For 
 in this, of old time, GOD Himfelf, having created and accomplifhed all things 
 which are contained in the fabric of the univerfe, refted from His work. 
 He refted when He had accomplifhed thofe things which He created; He 
 refted after death in the fepulchre, for the redemption of man. In the one 
 He ceafes from work ; in the other, being buried, He gives to His work 
 perpetual reft. This is the end of His labours ; this is the ialvation of His 
 redeemed. This is confecrated by the very number feven ; this is commanded 
 to be kept holy by the precept of the ancient law. In this we are commanded 
 to avoid fervile wo.-ks ; in this we are allb enjoined to keep a Sabbath holy 
 to the LORD. Whence, ftirred up by the SPIRIT of the grace which has 
 been imparted to us, let us befeech, beloved brethren, our great and wonderful 
 Shepherd, JESUS CHRIST, fo to grant us to avoid the flavery of the work of 
 fin on this day, that, ftrengthened by the quiet of its holinefs, we may rightly 
 celebrate the feaft of the LORD'S Refurreftion by our tears of love, and by 
 our gift of facrifices. 
 
 Theje, then, prayers though they may be called, are dijlinfl 
 Jermons attached to the Eucharijlic office. No theological work 
 of the kind could be more valuable than one which Jhould trace 
 theje Miflae back to their original jburces, Jpecifying the changes 
 and omijjions which have been made in order to fit them for 
 Divine Service. Several of theje compositions are extracted 
 from the works of S. Augujlin, one or two from S. Fulgentius, 
 three or four from S. IJidore, and others from other Fathers. 
 No doubt a Jearch, Jbecifically directed to this object, would dij"- 
 cover the origin of very many more. Probably aljb the brief 
 Jermons actually delivered by the Archbijhops of Toledo were, 
 when thought especially excellent, injertcd in the Office : for it is 
 to be noticed that, though at Jbme little dijlance from it, the 
 MtJJa follows the Go/pel (the Creed in the Mozarabic ritual is 
 placed, jlrangely enough, immediately after the Conjecration). 
 Thus the Mijja not only rejembles in character, but, to a certain 
 extent, in place re/ponds to, the Jermon. Now, take another 
 example from the Office for Whitfunday : 
 
 Let us, beloved brethren, with as much faith, attention, virtue, joy, 
 exultation, devotion, obedience, purity, as we can, ipeak of the Gifts of the
 
 Refponfes and Ver fides. 83 
 
 HOLY GHOST promifed to us by the SON of GOD, and to-day made good. 
 Let our hearts be thrown open ; let the minds of them that believe be purged ; 
 and let every fenfe and recefs of the foul be fpread wide. For no narrow 
 breaftcan fufficeto narrate the praifes and the advent of that infinite SPIRIT. 
 For He, confort with the FATHER and the SON ; He, of one and the fame 
 Subftance, the third in Perfon, but the fame in glory j He Whom the heaven 
 of heavens contains not, becaufe it cannot circumfcribe nor inclofe Him, 
 to-day enters into the narrow tabernacle of our breaft. And who of us, 
 beloved brethren, can fee in himfelf one worthy of fuch a Gueft ? Who can 
 beftow on Him, when He comes, a meet reception, when He is the life of 
 angels and archangels, and of all the c'eleftial virtues ? And therefore, becaufe 
 we acknowledge that we are unworthy of fuch an inhabitant, let us befeech 
 Him to prepare for HimfeJf an habitation in us. 
 
 We now come to the Jixth divifion of our Jubjecl, namely, 
 Refponjes and Verficles : that form of prayer which is called 
 the " Preces " in mojl Wejlern Breviaries. In our own Prayer- 
 book a faint trace of them remains in the Verjlcles which precede 
 the firjl Collect. In the Sarum Breviary there is one peculiarity 
 which well deferves attention in the ordinary Preces at Prime. 
 The ujual Office of mojl Churches has, after the verfe, " Holy 
 GOD, Holy and Mighty, Holy and Immortal," the jlmple re- 
 Jponfe, " Have mercy upon us." The Sarum gives it thus : " O 
 LAMB of GOD, That takejl away the jlns of the world, have 
 mercy upon us ; " a change which cannot but remind Jcholars of 
 the alteration made in the Trijagion, by Peter the Fuller, which 
 has given rije to Juch repeated reclamations on the part of the 
 Eajlern Church : " Holy GOD, Holy and Mighty, Holy and 
 Immortal, Thou That wajl crucified for us, have mercy upon us." 
 The Rejponjes at Prime are virtually the Jame in all Breviaries ; 
 though here and there one or two more or one or two fewer 
 verjes of the 57th and u8th PJalms maybe employed. For 
 verjes and rejponjes on particular occasions, the various monajlic 
 ujes will afford the richejl variety, and theje more especially in 
 the Benedictions, which will form our lajl and concluding head. 
 The verjes for the Benediction of the Table ujually take this 
 form : . 
 
 V. He hath difperfed abroad, He hath given to the poor. 
 
 R. His righteoufnefs rerriaineth for ever. 
 
 V. I will blefs the LORD at all times. 
 
 R. His praife (hall ever be in my mouth. 
 
 V. My foul mall make her boaft in the LORD. 
 
 R. The humble mall hear thereof and be glad. 
 
 V. O magnify the LORD with me. 
 
 R. And let us exalt His name together. 
 
 V. Blefled be the Name of the Lord. 
 
 R. From this time forth for evermore. 
 
 We have feen, however, Jmgular variations in jbme of the
 
 84 Ambrofian Preces. 
 
 German Breviaries. One of the mojl remarkable of theje was 
 in an Erfurdt book. Here, at the conclufion of the above 
 Rejponjes, the Superior, cenjing the image of S. Chrijlopher, 
 proceeded with the well-known verje : 
 
 V. Chriftofori SanU fpeciem quicumque tuetur 
 R. Illo nempe die nullo languore gravetur. 
 V. Sanfte Martyr Chriftofore, 
 R. Memor efto noftri pie. 
 V. Apud Deum omni hora , 
 
 R. Nos tuere fine mora. 
 
 In a Breviary which belonged to the Church of Cavailon, in 
 Jbuth-eajlern France, we have Jeen what we never Jaw elfe- 
 where a Jeries of varying Verficles and Rejponjes before and 
 after dinner, for the chief fejlivals of the year. In the Jame 
 book, the Preces at Prime varied in a Jimilar manner ; and on 
 Jbme of the mojl remarkable occajions were forty or fifty in 
 number. An inexorable railway prevented our transcribing 
 what would not have been without its interejl to ritualijls. 
 
 The Preces of the Ambrojlan Breviary, though not the Jame 
 as the Roman, are of the Jame nature. On ordinary occajions 
 they are as follow : 
 
 V. (After the Creed.} The refurre&ion of the body. 
 R. And the Life everlafting. 
 V. O let my foul live, and it (hall praife Thee. 
 R. And Thy judgments (hall help me. 
 P. I have gone affray like a (heep that is loft. 
 R. O feek Thy fervant, for I do not forget Thy commandments. 
 V. Blefled are they, O LORD, that dwell in Thy houfe. 
 /?. They (hall be praifing Thee for ever and ever. 
 V. O ftablifti my fteps according to Thy law. 
 R. That my feet may not be moved. 
 P. I cried unto Thee, O GOD, for Thou (halt hear me. 
 R. Incline Thine ear unto me, and hearken unto my words. 
 V. From fuch as refift Thy right hand, O LORD, keep us as the apple of 
 an eye 
 
 R Protect us under the (hadow of Thy wings. Alleluia. Alleluia. 
 
 In the Mozarabic Breviary, the Preces appear under Jeveral 
 different forms. Thus, the Matutinarium, the Lauda, and the 
 Sono,* have all of them Jbmething of the Jame character ; occu- 
 pying, as it were, a midway pojltion between the Preces and 
 the Jhort Rejponjes of the ujual Roman Hours. Here is the 
 Sono for the Third Sunday in Advent : 
 
 Alleluia. Ye that make mention of the LORD, keep not filence, and 
 take no reft, till He eftablifh, and till He make Jerufalem 
 R. A praife upon the earth. 
 
 [Notice, even as early as the time of S. Ifidore the modern Spanifh ufe 
 of Ablative for Nominative and Accufative.J
 
 Lauda and Sono. 85 
 
 V. For as the earth produceth her flowers, and as a garden caufeth the 
 things that are fown in it to fpring forth : thus the LORD will caufe righte- 
 oufnefs to fpring forth, 
 
 R. A praife upon the earth. 
 
 V. O Thou that evangelifeft to Zion, get thee up into the high mountain ; 
 fay unto the cities of Judah, 
 
 R. Behold, the LORD GOD will come with ftrong hand. 
 
 V. The LORD, even the moft mighty GOD, hath fpoken, and called the 
 earth. 
 
 R. Behold, the LORD GOD will come with ftrong hand. 
 
 Here is an example of the Lauda for Eajler Eve : 
 
 V. Alleluia. I am the Firft and I am the Laft, and I was dead, 
 
 R. And, behold, I am alive again, for ever and ever. Alleluia. 
 
 V. Thou art worthy, O LORD, to receive the book, and to loofe the feals 
 thereof, for Thou waft flain, and haft redeemed us to GOD by Thy blood, 
 out of every kindred and tongue. 
 
 R. And, behold, I am alive again for ever and ever. Alleluia. 
 
 V. Alleluia. The Angel of the LORD defcended from heaven. 
 
 R. And he came and rolled away the ftone from the door of the fepulchre. 
 Alleluia, Alleluia. 
 
 V. The ftone which the builders rejefted, the fame is made the head of 
 the corner. 
 
 R. And he came, and rolled away the ftone from the door of the 
 fepulchre. 
 
 V. His countenance was like lightning, and his raiment white as fnow. 
 
 R. And he faid unto the women, Fear not ye ! 
 
 V. O give thanks unto the LORD 5 for He is gracious: for His mercy 
 endureth for ever. 
 
 R. And he came and rolled away the ftone, and fat upon it. 
 
 V. This is the True Bread of GOD, which cometh down from heaven, and 
 giveth life unto the world : whofoever eateth of this mail live for ever. 
 And the Bread which I will give, is My flefti, which I will give for the life 
 of the world. 
 
 R. He that believeth in Me (hall never hunger nor thirft. All. All. 
 
 V. Behold, I appoint unto you a kingdom, as My Father hath appointed 
 unto Me : that ye may eat and drink at My table, in My kingdom. 
 
 R. He that believeth in Me mall never hunger nor thirft. All. All. 
 
 V. Glory and honour be to the FATHER, and to the SON, and to the 
 HOLY GHOST. 
 
 R. He that believeth in Me fhall never hunger nor thirft. All. All. 
 
 One of the mojl remarkable Jeries of Preces, however, occurs 
 in the Jame ritual, at the reconciliation of the penitents, on Good 
 Friday. 
 
 The Archdeacon faith : 
 
 Silence. Penitents, pray. Bend your knees to GOD. Let us befeech 
 our LORD GOD, that He would vouchfafe to give us indulgence of our 
 crimes, and remiffion of our fins. 
 
 Rife. Pray : bend your knees to GOD. Let us befeech the LORD GOD 
 that of His clemency He will ftretch forth His hand to the fallen, and 
 beftow the fafeguard which is requefted of Him. Rife : Pray : bend your 
 knees to GOD. Let us befeech our LORD GOD, that we, remembering the
 
 86 The Mozarabic O's. 
 
 tranfgreffions that we have committed, may henceforth avoid the fnares 
 of the Enemy : that thofe whom the allurements of the devil had caufed to 
 leave the Altar of GOD, plenteoufnefs of tears, their patrons with Him, may 
 recall. Rife : our prayer is finifhed. Let us all, with one voice, a<k indul- 
 gence from the LORD. 
 
 We fall on our faces for prayer. 
 
 O, O, O, O, O, O, O, O, O, O, O, O, O, three hundred times. 
 
 R. Thou, O Good Shepherd, doft give Thy life for the ftieep three times. 
 
 Now the Archdeacon faith: 
 y. We pray Thee, LORD, for R. Indulgence. 
 V. Let there proceed from the Moft High R. Indulgence. 
 V. Let us, wretched finners, be aflifted by R. Indulgence. 
 V. Let all fins be pardoned by R. Indulgence. 
 V. Let there be given to the penitents R. Indulgence. 
 V. Let it be the portion of all ; R. Indulgence. 
 V. Let it correft thole that err in the faith ; R. Indulgence. 
 V. Let it raiie from fin thofe that are fallen ; R. Indulgence. 
 V. We pray Thee, O GOD, for/?. Indulgence. 
 
 Then follows a long and beautiful prayer for pardon : and 
 thus ends the " Firjl Indulgence." The "Second Indulgence" 
 is of precisely the Jame nature, except that here the O, O, O, O, 
 are only Jaid two hundred times. The Preces here are : 
 
 V. We pray Thee, O LORD, for R. Indulgence. 
 
 y. Let us be reconciled to the FATHER by R. Indulgence. 
 
 y. Let it confirm us in the grace of CHRIST ; R. Indulgence. 
 
 y. Let it conform us to the HOLY GHOST j R. Indulgence. 
 
 V. Let it purge away famine and peftilence ; R. Indulgence. 
 
 y. Let it give healing to the fick ; R. Indulgence. 
 
 y. Let it reftore captives to their country ; R. Indulgence. 
 
 y. Let it temper the changes of the atmoiphere ; /?. Indulgence. 
 
 y. We befeech Thee, O LORD, for/?. Indulgence. 
 
 The " Third Indulgence" is of the fame character, the O, O, 
 O, O, being, however, Jaid only one hundred times. 
 
 Theje Preces are among the mojt curious that any ritual can 
 Jhow ; and, as Juch, it may not be dijpleajing to the reader to 
 have had them presented to him. 
 
 But we hajlen to a more important Jubjecl, that of Bene- 
 diclions ; and here we have chiefly to /peak of thoje in the 
 Mozarabic Offices. In the Liturgy of that Church, every Je- 
 parate majs has its benediction, varying with the occajion, di- 
 vided into three claufcs, as Jymbolical of the BleJJed TRINITY. 
 Thus, for example, on Maundy Thursday : 
 
 CHRIST, the LORD, Who vouchfafed to be betrayed for the falvation of 
 all, Himfelf * enrich you with the gift of His grace. R. Amen. And He, 
 
 * The peculiar ufe of Ipfe in the Mozarabic prayers, in places where it re- 
 tains in only a very modified fenfe its original force, reminds one of the fimilar 
 employment of atrrof in the Greek Liturgies; where it can hardly be 
 tranflated.
 
 Benedictions. 87 
 
 Who by the morfel of bread betrayed His betrayer, caufe you to be well 
 pleafing to Him by the participation of this bread. Amen. And He, Who 
 vouchsafed to-day to warn the feet of the difciples, cleanfe you from all 
 iniquity, and give you a portion among His faints. Amen. Through thy 
 mercy, O LORD GOD, Who liveft and reigneft, world without end. 
 
 Or take another example, that on Eajler-day : 
 
 The LORD JESUS CHRIST, Who, after He had died for the falvation of 
 the world, rofe again from the dead on this day, mortify you by His relur- 
 reftion from all guilt. R. Amen. And He Who, by the tree of the Crofs, 
 deftroyed the dominion of death, give you an inheritance in life eternal. 
 R. Amen. That ye, who celebrate in the prefent world the day of His re- 
 furreftion with great joy, may merit the companionlhip of the Saints in the 
 heavenly region. Through Thy mercy. 
 
 Or again, take the AJcenfion Benediction : 
 
 JESUS CHRIST the LORD, Who, when about to return to heaven, be- 
 queathed peace to His difciples, preferve that peace whole and undented in 
 you. R. Amen. And give to you to be your guard, the holy angels whom 
 He chofe to be His own elcort. R. Amen. That, He being your guide, ye 
 may thither afcend by faith, where ye hope to be carried for your eternal 
 reft. R. Amen. Through Thy mercy. 
 
 There are examples, however, in which the Benediclion con- 
 Jijts of five, injlead of three members. Such is the following 
 for Eajler Monday : 
 
 Let GOD arife amidft you, and let all your enemies be fcattered. R. 
 Amen. So that ye, putting off the garment of the oJd man by the putting 
 away your crimes, may put on newnefs of fpirit with beauty of virtues. R. 
 Amen. And He Who conquered death by His own death, defend you from 
 the power of the fecond death. R. Amen. And He Who by His refur- 
 reftion gave life to the world, deliver you from prefent and from future evil. 
 R. Amen. That ye, who have received the hope of refurreclion by CHRIST 
 the Viftor, may allb inherit, through the gift of the fame, an eternity of 
 beatitude. R. Amen. Through Thy mercy. 
 
 The Benedictions in the Mozarabic Breviary are of the jame 
 form. Take, for example, this, on Wednesday in the firjl 
 week of Advent : 
 
 V. Our Redeemer and LORD, Who, by being born in the flefh, took away 
 from us the yoke of the law, accomplim in us the benefits of His goodnefs. 
 R. Amen. 
 
 V. And He Who took from us that which might agree with His own 
 Divinity, give us, of His own, that which He may reward in us. R. 
 Amen. 
 
 V. That we all, who welcome thefe joys of His Firft Advent with 
 happy devotion, may, in the time of His Second Advent, rejoice with all His 
 faints. R. Amen. 
 
 Through Thy mercy, &c. 
 
 And now, before we conclude, let us claJJIfy the varying Col- 
 lecls of the Roman, Mozarabic, Ambrojian, andGallican Litur-
 
 88 
 
 Tabular View of Liturgies. 
 
 gies, Jo far as they are capable of being parallelized with each 
 other. With theje We may as well take the other changeable 
 portions of the Service, Jo as to make our table the more com- 
 plete. 
 
 ROMAN. AMBROSIAN. MOZARABIC. GALLICAN. 
 
 Introitus .... Ingrefla Ad Mifiam . . . Antiphona. 
 
 Colleft .... Oratio fuper Populum. . . Oratio .... Prefatio. 
 
 Sometimes Prophecy Prophecy Prophecy. . . . Prophecy. 
 
 Pfalmellus Pfallendo . . . Piaunus Refponforius. 
 
 Epiftle .... Epiftle Epiftle .... Epiftle. 
 
 Gradual, (fometimes 
 Sequence) . . Alleluia, or Cantus. . . . 
 
 Gofpel .... Gofpel Gofpel .... Gofpel. 
 
 Antiphona poft Evangelium . 
 Oratio lupcr Sindonem . . 
 
 Offertory 
 
 Nicene Creed . . Nicene Creed. 
 
 Offertory. . . . Oratio fuper Oblata . . Sacrificium. 
 
 Miffa. 
 Alia Oratio. 
 
 Ante Nomina. 
 
 Secreta Poft Nomina . . Poft Nomina. 
 
 Ad Pacem. 
 
 Prefatio .... Prefatio Illatio Conteftatio. 
 
 Poft Sanflus . . Poft Myfterhjm. 
 Poft Pridie. 
 
 Communio . . . Confraflorium Ante Orationem Dominicam. 
 
 Trautitorium Ad Orationem 
 
 Dominicam. 
 
 Poft Orationem Dominicam. 
 Poft Communio . Poft Communio .... 
 
 Benediflion . . . Benedi&ion. 
 Prayer Prayer. 
 
 We have thus, according to the bejl of our ability, given a 
 Jhort account of the theory of Collects, and of the other prayers 
 which form Jo prominent a part of Church ritual. The reader 
 mujt remember in this, as in former papers on kindred Jubjecls, 
 that treatijes, each of which might well fill a volume, have here 
 to be comprejjed into the limits of a Jhort paper. The briefejl 
 pojjible notice has to be taken of details which, if purjued at 
 length, would be far more interejling, as well as far more in- 
 Jtru&ive. In facl, we wijh rather to point out to the reader 
 what is worth his Jludy, than profejs to lay before him the rejults 
 of our own. 
 
 We are bound to acknowledge the great ajjljlance which in 
 this and other papers we have derived from the invaluable 
 library of the Rev. W. J. Blew ; without which it had been im- 
 pojjible for us to Jludy many of the rare books which in the 
 courje of our invejligations it has been necejjary for us to quote. 
 The value of the library itjelf can only be exceeded by the 
 courtejy with which its contents are placed at the dijpojal of 
 Jcholars.
 
 III. 
 
 THE BOLLANDISTS.* 
 
 T was the Jeventeenth Sunday after Trinity, and 
 a glorious autumn afternoon. The fajhionable 
 world of Brujjels was airing itfelf in the Rue 
 Royale ; the bells of jbme of the parijh churches 
 were chiming for vejpers ; when the writer of 
 ' the prejent article rang heconfejjes, withjbme- 
 what of a trembling hand, at the outer door of the Convent of 
 S. Michel, and inquired whether Father Tinnebroek were at 
 home. The anjwer was in the affirmative ; and in another 
 minute he found himjelf in the Bollandijl Houfe. 
 
 What theological Jcholar is there, who, on entering for the 
 firjl time an ecclejiajlical library, does not almojl injlinclively run 
 his eye along its goodly battalions of folios and quartos, to Jee if 
 the fifty-Jeven volumes of the Bollandijls find a place among 
 them ? What theological Jcholar is there to whom that quaint 
 frontijpiece, the little angel tearing a roll from the mouth of Time, 
 Truth kindling a torch by her mirror, and Erudition pointing 
 upwards to the Church, who Jmiles as Jhe receives another volume 
 of the A&s of the Saints, to whom thoje two rivers of Italic 
 print, divided and meted out by capital margin letters, as by 
 mile/tones, to whom the concatenated Jlde notes, as interejling 
 as a hijlory, and as brief as an index, do not recur, when we 
 /peak of the Bollandijls ? What theological Jcholar is there to 
 whom the names of Papenbroch f and Henjchenius, of Stiltinck 
 and Sollerius, are not familiar as houjehold words ? 
 
 But how and where that enormous work, that everlajling 
 heritage to the Church, was carried on day after day, year after 
 
 * Etudes fur la Colleftion des Aftes des Saints, par les RR. PP. Jefuites 
 Bollandiftes. Par le R. P. Dom Pitra, Moine Benediftin de la Congregation 
 de France. Paris, 1850. 
 
 t Properly Papenbroek : but we follow the ufual fpelling.
 
 90 Heribert Rofweyd. 
 
 year, century after century, few that have ufed it have perhaps 
 troubled themfelves to inquire : and few that have inquired have 
 been able to obtain any fatisfaclory anfwer to their quejlions. 
 
 Dom Pitra, the well-known Benedicline Scholar of Solefme, 
 has given a fketch of the progrefs of the work in the volume 
 now before us. It is brief indeed, for of the 340 pages which 
 compofe his Jketch, a third part is taken up with an account of 
 previous hagiographies. Nor are the hijiorical details well 
 arranged or clearly jet forth. Still, the importance of the fubjecl, 
 and the learning of the writer give a deep interejl to the volume. 
 .We propofe briefly to relate the annals of the Bollandijl under- 
 taking, availing ourfelves of our author's labours as we go along. 
 
 Towards the end of the fixteenth century, Heribert Rofweyd, 
 a Priejl of the great Company then in the height of its repu- 
 tation, conceived in the Library of the reformed Monajlery of 
 Notre Dame-de-LieQies the idea of a complete feries of the Ads 
 of the Saints. Of an iron conjlitution both in body and mind, 
 he would juft finifh a few trifling works on which he was then 
 engaged, his Lives of the Father -s, his Lives of the Virgins, his 
 Hermits of the Thebais, his editions of Tertullian, Lacfantius, 
 Minucius Felix, and Arnobius ; not more than four or five folios, 
 and a few octavos ; and when he had completed his controversies 
 with Cafaubon, Scaliger, and one or two other literary giants, 
 then he would really Jet about his great undertaking. It was 
 to conjijl of feventeen volumes folio. They Jhowed the pro- 
 fpeftus to Bellarmine. "What is the man's age ?" ajked the 
 Cardinal. " Perhaps forty." " Does he expec? to live two 
 hundred years ? " was the qucjlion that followed. Two hundred 
 and forty-five years have pafjed Jince then, 
 
 And ftill he lives in fame, though not in life : 
 
 Jlill he lives in his continuators, thofe patient monks who, even 
 as we write, are in their library at BruJJels, toiling on at the 
 fifty-eighth volume of the Atta, and the 24th day of Oclo- 
 ber. Like Columbus, Rofweyd was the difcoverer of a new 
 world ; like Columbus, his name is not that by which the region 
 discovered by him is known. He began his gigantic toil in 
 1629. He had fcarcely commenced it when Bois-le-duc was 
 taken by the Dutch army, the Jcfuits expelled, and their 
 precious library expofcd to ruin. Rofweyd flew to the fpot. 
 He expofed himfclf to the autumn malaria, and while weakened 
 in his health was called to ajfjljl a fuffercr in the lajl Jiage of 
 typhus. And thus, injlead of writing the Acls of the Saints, 
 he went, as we may pioujly believe, to Jhare their glory. 
 
 The jpirit of Elijah rejled upon EHJha. John Bollandus, by
 
 Bollandus adopts Henfchenius. 91 
 
 birth a Limburger, had earnejlly entreated a place in the China 
 MiJJion, and had ajpired to a fellowjhip in the China Martyr- 
 doms. He was rejerved for another toil. In the thirty-fourth year 
 of his age, he was presented by the Company with the materials, 
 and ordered to undertake the work, of Rojweyd. He began to 
 Jee Jbmething more than his predecejjbr of the magnitude of the 
 undertaking. The enormous majs of correspondence, the ex- 
 penje of procuring the Proper Offices of every Church of Chrijlen- 
 dom, the ranfacking the archives of every monajtery in Europe. 
 But he was not terrified. " When I have finijhed the work," Jaid 
 he, " then I Jhall give Jbme account of the Doctrine of the Saints." 
 He determined, however, to begin with an entirely new plan : 
 to incorporate the original Acls with the notes, to follow the 
 order of time, not of dignity, and to take the Roman Martyr- 
 ology as his guide. He laboured Jingly and courageoujly for Jix 
 years : and then he called for help. GOD jent the means. The 
 Jejuits' Houje at Antwerp, where Bollandus wrought, was poor. 
 Dom Luytens endowed it with eight hundred florins for the 
 income of a Jecond hagiographer. Bollandus's choice was Jbon 
 made. It fell on Godfrey Henfchenius, a cool, calm, penetrating 
 Jejuit. Afterwards, as if by inspiration, he induced Daniel 
 Papenbrodi, then a lad of fourteen, to enter the fame Society, 
 and devote his life to the Jame purpoje. 
 
 As January was then thought to be nearly complete, Bollandus 
 requested his coadjutor to commence with the Life of S. Aman- 
 dus, for the Jixth of February. In time it was finijhed, and its 
 completion is a Bollandijl epoch. Eighty-eight folio pages of 
 clojely printed double columns ; a previous commentary in 
 twenty-two chapters, unravelling the objcure annals of the Jeventh 
 century with an acutenefs almojl Juperhuman, and a labour 
 almojl heroic ; five original lives, Jbme inedited, collations, and 
 notes, Jix appendices, the whole field of each page Jpotted with 
 dates, as a meadow with daijies, and above all the pleajant 
 jlream of marginal notes curling along the jide of the page, and 
 refrejhing the weary eye, it was beyond all that Bollandus had 
 conceived pojfible ! What the pupil had done, the majler deter- 
 mined to equal. He recaft the whole of January; an acl of 
 humility as well as of labour that rendered him worthy to give 
 his name to the work. 
 
 Sixteen years of continued toil, and, in 1643, January ap- 
 peared, in two volumes. Europe rang with the praijes of its 
 1170 Jaints. The great Vojjlus had denied the verity of the 
 acls of S. Antony. He read, and, Protejlant as he was, was 
 convinced, and promijed to retracl in his next volume. And 
 right faithfully and Jcholarly he kept his word. Chrijlina of
 
 92 The firft Four Eollandifts. 
 
 Sweden, Jlill a Lutheran, read of S. Anfchar, the Apojtle of the 
 North, and was delighted. Cardinal Bona befought GOD to 
 lengthen the life of Bollandus to the extreme limits of human 
 exijlence. Fifteen years more, and February came forth in 
 three volumes, with 1310 faints. And thenceforward, till the 
 temporary fupprejjion of the Jefuits, through good report, and 
 (as we Jhall fee) through evil report alfo, the Bollandijls held on 
 their way through fifty-one volumes. We give their names in a 
 note,* correcting fome obvious errors of Dom Pitra. 
 
 In the meantime, as if almoft by infpiration, Bollandus had 
 
 * FIRST SERIES. 
 
 NAMES. 
 
 JOHN van BOLLAND . 
 GODFREY HENSCHEN 
 DANIEL van PAPENBROEK . 
 Daniel Janninck 
 Francis Baerts . 
 JOHN BAPTIST du SOLLIER 
 John Pien 
 
 William Cuyf>ers . . 
 Peter van den Bofch . 
 JOHN STILTINCK 
 John Limpen 
 John van de Velde 
 Conftantine Suyfkene 
 John Perier . . . 
 Urban Stycker . 
 John Cle . 
 Cornelius de Bye 
 Ignatius Huben . 
 James de Bue 
 Jofeph Ghefquiere 
 
 John Baptift Fonfon 
 
 Can. Reg. 
 Anfelm Berthod 
 
 Beneditt. 
 Siard van Dyck 
 
 Preetnonft, 
 Cyprian van de Goor 
 
 Prumonft. 
 Mathias Stalz 
 
 Prtftnonfl. 
 
 
 
 Ceffion from 
 
 Collaboration. 
 
 
 Commencemen 
 
 t Labour 
 
 
 
 Birth. 
 
 of Labours. 
 
 and Death. 
 
 Years. 
 
 Vols. 
 
 1 596 
 
 1631 
 
 + 1665 
 
 34 
 
 8 
 
 1600 
 
 1635 
 
 + 1681 
 
 46 
 
 24 
 
 1628 
 
 1659 
 
 + 1714 
 
 55 
 
 
 1650 
 
 1679 
 
 + 1723 
 
 44 
 
 13 
 
 1651 
 
 1681 
 
 + 1719 
 
 38 
 
 10 
 
 1669 
 
 1702 
 
 + 1740 
 
 38 
 
 12 
 
 1678 
 
 1714 
 
 + 1749 
 
 35 
 
 14 
 
 1686 
 
 1720 
 
 + 1741 
 
 21 
 
 II 
 
 1689 
 
 1721 
 
 + 1736 
 
 15 
 
 7 
 
 1703 
 
 1737 
 
 + 1762 
 
 25 
 
 ii 
 
 1709 
 
 1741 
 
 175, + ? 
 
 9 
 
 3 
 
 ? 
 
 1742 
 
 + J747 
 
 5 
 
 2 
 
 1714 
 
 1745 
 
 + 1771 
 
 26 
 
 II 
 
 1711 
 
 1747 
 
 + 1762 
 
 15 
 
 7 
 
 1717 
 
 1751 
 
 + J753 
 
 2 
 
 i 
 
 1722 
 
 J 753 
 
 1760 + 1800 
 
 7 
 
 3 
 
 1727 
 
 1772 
 
 1789 + 1801 
 
 17 
 
 6 
 
 1737 
 
 1772 
 
 + 1782 
 
 10 
 
 4 
 
 1728 
 
 1776 
 
 1794+1808 
 
 18 
 
 6 
 
 1731 
 
 1792 
 
 1794+1802 
 
 2 
 
 6 
 
 SECOND SERIES. 
 
 Work fufpended in 1 794. 
 
 THIRD SERIES. 
 
 Jofeph van der Moere Retires 1847. 
 Jofeph van Hecke 
 Benjamin BoflTue 
 Viftor de Buch 
 Antony Tinnebroelc
 
 Thefirft Four Bollandifts. 93 
 
 fixed his eyes on Daniel Papenbroch, who thenceforth gave up 
 himjelf and his whole property, which was confiderable, to the 
 work. Bollandus himjelf laboured at it for thirty-four years ; 
 Henjchen for forty-Jix ; Papenbroch for fifty-five. And with the 
 latter it was that the travels, correspondence, controversies, and 
 persecutions of the Bollandijls began. For the complete forma- 
 tion of the whole agency by means of which every monastery in 
 Europe Jent up its own legends, Papenbroch may claim the chief 
 praije ; and in this Jenje the verfe is true 
 
 Quod Rofweydus prepararat, 
 
 Quod Bollandus inchoarat, 
 
 Quod Henfchenius formarat, 
 
 Perfecit Papenbrochius. 
 
 Let us dejcribe the prejent Bollandijl Library as we Jaw it on 
 that Sunday afternoon. There were three not very large rooms, 
 of which the central one contained the greatejl treasures and 
 formed the chief work/hop. Round the walls, every known 
 biography of a Saint ; hundreds of the rarejl mijjals and brevi- 
 aries, hymnals, and martyrologies. Then in the centre of the 
 room a large counter-like erection, Jerving as a table, but alfo 
 fitted with drawers, each drawer numbered with one day of the 
 then unfinifhed Bollandijl year, beginning from Oclober 17. 
 When any of the Bollandijls happens to meet with a pajjage 
 which may be ujeful in the hijlory of a future Saint, he makes 
 a reference on a Jeparate piece of paper, and puts it into the 
 drawer of the day on which that Saint will occur. Thus we 
 remember that, while we were running over a proof-Jheet of the 
 fifty-JIxth volume with Father Tinnebroek, a reference to Saint 
 Cecilia occurred. Immediately he took one from the file of 
 papers provided for the purpoje, made a reference to the page, 
 and put it into the drawer for Nov. 22. Twenty years hence 
 the then Bollandijls will make ufe of it. 
 
 In 1660, Henfchenius and Papenbroch Jet forth on their firjl 
 literary journey. Catholic and Protejlant librarians vied in doing 
 them honour. They gleaned a life here, a Jequence there, a pro- 
 per office in this church, a pajjion in that : at Wurzberg they 
 beheld the Gojpel tinged with the blood of the martyr S. Kilian; 
 at Bamberg they venerated S. Henry of Germany, and his Virgin 
 Emprefs S. Cunegunda ; at Eichjladt, they lijlened to the legend 
 of the Irijh S. Walpurga, at Augjburg to that of the glorious 
 penitent, S. Afra ; at Eiligen they vijited the tomb of S. Hilde- 
 gard ; at Munich, Peutinger the librarian, welcomed them as 
 brothers ; at AJchafFenburg, they revelled eight days in the three 
 halls full of charters which Father Garmaus had heaped together : 
 at Saint Goar, and Bamberg, and Worms, they Jiipped at the
 
 94 The Tours of the Bollandifts. 
 
 electoral table. Papenbroch in his letters gives the mojl per- 
 fecl pifture of enjoyment conceivable, (the fiery trial was for 
 after years ;) he luxuriates, he revels, he runs riot in his de- 
 Jcription ; nothing comes amijs ; he tells how proud the Sacrif- 
 tan of Mayence is of the dujl of the Cathedral, becauje it was 
 older than the Reformation ; how they dined with a very apo- 
 Jlolical dean, where there were thirty-Jix covers, and twelve men 
 Jervants, and where they drank Bollandus's health in hock I2O 
 years old ; how they leajed Henjchenius by making him Jleep 
 in Luther's bed at Worms ; how very Jurprijingly venerable 
 Papenbroch looked in the chajuble of S. Witegijus at Mayence ; 
 how Henjchenius, who had never feen a mountain, was frightened 
 out of his wits in the defcent of the Alps, and lay like a heap at 
 the bottom of the carriage. 
 
 And at lajl they came to Italy. They revelled, by turns, in 
 the libraries of Verona, Padua, Venice, Ferrara, Bologna ; and 
 Jo they advanced on their pilgrimage to Rome. Alexander 
 VII. received them as brothers. Orders and briefs opened every 
 door, and unrolled every MS. Shortly after their arrival, one 
 who had the greatejl means and the bejl will to help them, Luke 
 Holjlein, librarian of the Vatican, was called from the world. 
 Short as had been his intimacy with Henjchenius, he it was 
 whom the venerable Jcholar choje to receive his confeJJIon, and 
 to aj^ljl him in his agony ; and his lajl words were, Padre Hen- 
 fcbenio ! But the other chiefs of ecclejiajlical literature, Kircher, 
 and Ughelli, and Ciampini, Jupplied his place. For nine months 
 they employed Jix amanuenjes. Papenbroch Jbmetimes purjued 
 his tajk from two in the morning till nightfall. Ughelli gave 
 the Bollandijls two folio volumes of notes, dejlined for his Italia 
 Sacra. The Oratorians entrujled them with the MSS. of 
 Baronius. Ecchelenfis tranjlated the Syriac Acls of the 
 Saints. The Abbe Albani, afterwards Pope Clement XI, 
 played the part of a humble copyijl ; better Jo employed than in 
 the compojition of the Unigenitus. The Jame triumphal pro- 
 grejs attended them everywhere. To Naples, to Monte Cajjlno, 
 the Abbey of Abbeys, to Florence. Thence over the Alps to 
 the Grande Chartreu/e, Cluny, Citeaux, Dijon, Paris, and Jo to 
 Antwerp. That was the firjt hagiological journey of the Bol- 
 landijls. Janning and Baerts afterwards in Aujlria and Hun- 
 gary, Cuypers in Spain, laboured in the Jame cauje, and with the 
 Jame Juccefs. 
 
 Yes, it was all for that noble library, the glory of the Latin 
 Church. There is a view of the facade in the firjl volume of 
 March. There were then twelve cafes, each in thirty Jubdivifions, 
 the former the months, the latter the days. Thefe were for the
 
 'The Bollandift Library.. 95 
 
 acls, printed or MSS ; the rejl was for general hijlory. There, 
 as a century rolled by, came in the great works of the hijlorians 
 of the Church, Baronius and Raynaldus and the Calvinijlic 
 tomes of the Magdeburg Centuriators ; and Ughelli's Italia, 
 and Henry Warton's Anglia Sacra ; and the Gallia Chrijliana 
 of the Sammarthani, and the Germania Sacra of Hanjiz ; and 
 the Francijcan Annals of Luke Wadding, and the Benedictine 
 Hijlory of Yepez, and the Origins of the Canons Regular of 
 Pennotti, and Cajlillo's Dominican Order, and the countlejs 
 Hijlories of Abbeys, of Bifhoprics, of hojpitals. But more 
 glorious Jlill was the collection of Mijfals and Breviaries, of 
 Hymnals and Pajjionals, of Martyrologies and Le<3ionaries, of 
 Sacramentaries and Rituals, of Graduals and Sequentiaries, of 
 Antiphonaries and Sanclorals. There were thoje glorious folios ; 
 rough in their yellow hogjkin, and clamped and knobbed with 
 wrought iron, and dotted down the face with the well-thumbed 
 
 O * 
 
 finger-holds ; with their illuminated initials, and flowing mar- 
 gins, their quaint abbreviations and lovely letters : there were the 
 Jcarcely lejs valuable incunabula as the Germans call the 
 printed books of the fifteenth century ; there were the produc- 
 tions of printers juch as John Scheffer at Mayence, or Peter 
 Lichtenflein at Venice, or Wynkyn de Worde in Wejlminjler, 
 or Conjlantine Fradin at Narbonne, or William Merlin at the 
 Jign of the Savage Man at Paris, or George Stuchs at Nurem- 
 berg. Europe poured in her treajures from every primatial uje : 
 Toledo for Spain, Vienne for France, Braga for Portugal, Sarum 
 for England, Aberdeen for Scotland, Spalato for Dalmatia, 
 Cracow for Poland, Cologne and Salzburg for Germany, Upfala 
 for Sweden : the Ambrojian rite and the Milaneje commentators, 
 theMozarabic office and its Spanijh rubricians, all hajlened as into 
 a treajury for the glory of the Saints, all went to Jwell the twelve 
 thoujand volumes of the Bollandine Library. There Bollandus, 
 after correcting a proof, wasjlruck withpalfy ; there Henjche- 
 nius died in the midjl of his labours : there Papenbroch, blind, 
 and in the eighty-fifth year of his age, Jlill prayed and laboured 
 and directed. 
 
 But the Bollandijls had been unworthy to write of the glory, 
 had they not been called to a Jhare in the juffering, of the Saints. 
 Of all their controverjies, that with the Carmelites was the mojl 
 dangerous : it perilled their honour, it impugned their veracity, 
 it threatened their very exijlence. Papenbroch wrote, and 
 proved, that the Prophet Elijah was not the founder of the Car- 
 melite religion. The order flew to arms. The Acls were 
 denounced at Rome. Papenbroch combated by learning, Jan- 
 ning by his prefence in the Papal Court. In 1695, the Spanijh
 
 p6 The later Bollandifts. 
 
 Inquijition condemned the whole work : and earneJUy as Papen- 
 broch prayed and laboured for its reverjal, there, on the very 
 doors of the Bollandijl library, hung the decree, declaring the 
 Acla offenjive to pious ears, Jujpefted of herejy, and even here- 
 tical. Clement XI. was appealed to by the memory of his early 
 labours in the Vatican to interfere. He did interfere, but too 
 late. Papenbroch died, Jligmatized by the inquijltion as a 
 heretic, in 1714, and the condemnation was retracted in 1715. 
 
 Yes, and the later Bollandijls had a glorious revenge : juch a 
 revenge as befitted the Annalijls of the Saints. The Carmelites 
 had cruelly persecuted them, and they, in the 54th volume, the 
 firjl of the New Series (1847) devoted Jix hundred folio pages 
 to the glory of the Carmelites, S. Therefa. Van de Moere 
 began and ended his labours on that one Saint. 
 
 Henfchenius and Papenbroch Jlept with their fathers ; and for 
 Jlxty years after the death of the latter, the Bollandijls purjued 
 their labours. It cannot be denied that the plan increajed and 
 altered as it went on. For example, the thirty-one days of 
 January had been comprijed in two volumes ; in the latter part 
 of the Jeries, three or four days were frequently found enough for 
 one. Again, frejh discoveries and more extended researches de- 
 tected mijlakes, new collaborators brought new opinions ; and on 
 Jbme points of no jmall importance, for example, the foundation 
 of the See of Antioch, the A&a twice altered their Jentiments. 
 And now the work had reached the fifty-firjl volume, and the 
 beginning of Oclober, when on the 2Oth of September, 1773, it 
 was put an end to by the Bull of Clement XIV. for the Jup- 
 prejjion of the Jejuits. Cle, the retired leader of the Bollandijls, 
 was confined for two years. 
 
 A committee was appointed to dijcufs the quejlion of the con- 
 tinuance of the work. At length, Maria Thereja accepted the 
 offer of the Abbat of Caudenberg, and the persecuted hijlorians 
 of the Saints transferred themselves and their precious library 
 thither. But an Imperial Order forbade them to add any com- 
 mentary to the Afts, compelled the publication of a volume 
 yearly, and commanded the completion of the work in ten years. 
 The Abbey of Caudenberg was S u PP re IT e d in 1780, by the 
 Erajlian JoSeph ; and the S urv ^vors of the Bollandijls were 
 transferred to Brujjcls. Finally, Buxus, with the poor relics 
 of the library, was received in the Abbey of Tongerloo ; and 
 there he formed five new Hagiographers, FonSon, Berthon, Van 
 Dyck, Van de Goor, and Stalz : one a Canon Regular, one a 
 Benedicline, three PraemonjlratenSians. The French Revolu- 
 tion broke out ; infidelity was poured over Europe : but this, 
 the Second Series of Bollandijls, purSued its labours for Seven
 
 'The fifty-eighth Volume. 97 
 
 years, and produced two volumes. The fifty-third appeared in 
 May, 1794; and on Dec. 6, 1796, the Abbey of Tongerloo 
 was fupprejjed. The five hagiographers were driven forth 
 like their brethren, and, to human eyes, the work feemed at an 
 end. 
 
 In 1800, Napoleon Jet on foot a commifllon to inquire into 
 the pciflibility of continuing the Afta. In 1810 a report ap- 
 peared, Jlating the dejlrablenefs of the continuation, but naming 
 two Jlight difficulties ; the want of Acls, and the want of 
 Hagiographers. It was fuppofed that the unique library had 
 perijhed, and that the printed portion and MS. of the fifty-fourth 
 volume were irreparably lojl. It was not Jo. The peafants of 
 Tongerloo had been their faithful guardians ; and in 1825, 
 William I. King of Holland, difcovered and feized them. 
 Here again we trace the finger of God. The King divided the 
 library in two ; the printed works, which, however valuable, 
 might be replaced, went to the Protejlant Hague : the MS., 
 inejlimable, and unique, remained in Catholic BruJJels. 
 
 The Belgian revolution broke out. Belgium became inde- 
 pendent. The chambers voted the Atta a national work; 
 decreed them to the re-ejlablijhed Jefuits; and in January, 1837, 
 the company accepted the charge. It is pleafant to think that 
 one of the ancient Bollandijls, Cyprian van der Goor, lived to 
 fee the work re-undertaken and profpering, before he uttered 
 his Nunc dlmittis. It took ten years to create the library, and 
 the correspondence, and in faS, the fcience. The fifty-fifth 
 volume, containing the fifteenth and fixteenth days of Oclober, 
 appeared in 1847, two hundred and two years after the publica- 
 tion of the firjl. It contains, as we have already faid, the mojl 
 elaborate biography that has yet appeared in the Afta, the life 
 of S. Therefa. 
 
 The prefent Bollandijls are fathers Jojeph van Hecke, Ben- 
 jamin Bojjue, Viclor de Buch, and Antony Tinnebroek ; father 
 Jojeph van de Moere, the author of the life of S. Thereja, 
 having retired. The lajl volume which they have publifhed is 
 the 5 8th the loth for October. This is the fourth volume 
 ijjued by the New Bollandijls. 
 
 There, then, we leave thefe pious hijlorians to their labour. 
 Sixty-eight days Jlill remain for them. We may trujl that now, 
 unrejlricled by war and revolution, the work will proceed to its 
 clofe ; but the grandfathers, Jay the Bollandijls, are not yet 
 born of the men who Jhall fee the final completion of the Afta 
 San&orum. 
 
 H
 
 IV. 
 KALENDARS. 
 
 E are about to fpeak of Church Kalendars ; as 
 we have lately done of the greatejl commentators 
 on the Kalendar. Now we propoje to enumerate 
 the different divijlons of Fejlivals in various 
 branches of the Church, and we will begin with 
 the Eajl. 
 
 In the Conjlantinopolitan Church, Fejlivals are divided into 
 three clajfes Great, Middle, and Little. 
 
 Great Fejlivals are divided into three Je&ions 
 
 1. Eajler, which jlands by itfelf. 
 
 2. Twelve principal Feajls ; namely, Chrijlmas Day, Epi- 
 phany, Purification, Annunciation, Palm Sunday, Ajcenjion, 
 Pentecojl, Transfiguration, Repoje of the Mother of GOD, 
 Nativity of the Mother of GOD, Exaltation of the Holy Crojs, 
 Prefentation of the Mother of GOD. 
 
 3. Fejlivals called Adodecata, or, in Slavonic, Nedvana- 
 dejlatiia, as not being equal in honour to the Twelve. Theje 
 are : Circumcijion, Nativity of S. John Baptijl, SS. Peter and 
 Paul, Decollation of S. John Baptijl. All theje are marked 
 with 0. 
 
 Fejlivals of the Second Clajs are divided into two jeclions 
 I. Thoje in which the Office is not entirely of the day, but 
 which have at Lauds an additional canon, in honour of the 
 Mother of GOD. Thefe days are January 30, SS. Bajil, 
 Gregory, and Chryjbjlom ; April 23, S. George ; May 6, 
 S. John the Divine; November 13, S. John Chryjbjlom; 
 Dec. 5. S. Sabbas ; Dec. 6, S. Nicolas of Myra. Theje are 
 marked .
 
 The Kalendar of the Eaftern Church. 99 
 
 2. Middle Fejlivals of the Second Clafs have the Polyeleos 
 (Pfalm cxxxvi.) at Lauds. Thefe are the days of the Apojlles, 
 except as above : great doctors or wonder-workers, and certain 
 " God-bearing " fathers, as S. Simeon Stylites. They are 
 marked + . 
 
 3. Little Fejlivals have two clajjes. 
 
 1. Thofe which have the Great Doxology (as have all the 
 preceding) at Lauds, and are called Doxologijed Feajls. They 
 are marked . .) in red ink. 
 
 2. Thofe which have not the Doxology : they are marked 
 thus, . .) in black ink. 
 
 It is not necejfary to dwell at any length on the Armenian 
 Divifion of Fejlivals. Briefly, it conjljls of four clajfes 
 
 1. Eajler and Epiphany. It is well known that the Armenian 
 Church has no fuch Fejlival as Chrijlmas. 
 
 2. Thofe which form the remainder of great Fejlivals in the 
 Orthodox Church, together with the days of S. Gregory the 
 Illuminator, the Apparition of the ONLY-BEGOTTEN SON at 
 Etchmiadzine ; the Martyrdom of S. Hripjime ; that of S. 
 Gaiane ; and perhaps one or two others. 
 
 3. This is almojl the fame as the fecond Eajlern Clafs ; and, 
 
 4. As the Third. 
 
 But we mujl remember that the various Saints of the Con- 
 Jlantinopolitan Fajli are named, not in the mere formal profe of 
 the wejl, but each in a Jlichos of two or more verfes ; and thefe 
 ufually contain "a pun, punnet, or pundigrion, " to adopt 
 Southey's clajjlfication of paronomajlae. They are to be found 
 in the Menaea, after the Sixth Ode of the Canon for the Day, 
 and before its Menology. In the year 1727, it pleafed a 
 Leipjic fcholar, by name Urban Godfrey Siberus, to make a 
 collection of thefe Jlichoi, and to accompany them with a mojl 
 barbarous Latin verjion. The book, which is not very com- 
 mon, makes a convenient Breviate of Eajlern Saints, for thofe 
 who are not dejirous of going very deeply into the Jubjecl. 
 
 Little as Juch punning verfes jeem to promife, they are fre- 
 quently not without their beauty. It is difficult, from their very 
 nature, to tranjlate them in a way which Jhould be intelligible 
 to any but to him who can equally well comprehend the original 
 Greek. But, in fome injlances, fuch a verfion may be pojjible. 
 Let us take an example or two 
 
 CHRIST came that He might kindle fire on earth : 
 
 And in that fire was Xene's heavenly birth. (J an - *8.) 
 
 That Mayfimas, in Syrian hymns who fung, 
 
 Now fings with Angels in the Angels' tongue. (Jan. 23.)
 
 ioo Kalendars : Roman and Par ifian. 
 
 Thy Polycarp, O WORD, who dies by fire, 
 
 Brings forth much fruit to Thee upon the pyre. (Jan. a6.) 
 
 The tyrant, Chares, may cut off thy feet : 
 
 But not the lefs thou haft'ft thy LORB to meet. (Jan. 28.) 
 
 Amid the fheepcotes Blafius dwelt of old : 
 
 His home is now within the heavenly fold. (Feb. 3.) 
 
 Lo ! Baptus and Porphyrius yield their life, 
 
 Baptized with purple in the Martyrs' ftrife. (Feb. 10.) 
 
 Eulogius finds the Monarch of the fkies, 
 
 And greets Him with the Martyr's eulogies. (Feb. 13.) 
 
 Not water doth Eudocia,* as of yore, 
 
 To Thee, O SAVIOUR ! but. her life-blood pour ! (Mar. i.) 
 
 This may Juffice as a Jpecimen ; but many of theje com- 
 pojitions are of a yet far inferior kind. That our LORD, for 
 example, was Ruler of the TTO'AO?, while He vouchsafed to ride 
 on the TTOJAOJ. (The Englijh reader may conceive the wretched- 
 nejs of the pun, by a like play on the words pole and foal.) 
 
 We now proceed to the Wejlern arrangement of Feajls. 
 
 The Roman clajjification of Fejlivals is this : 
 
 Double of the Firft Clafs. Double. 
 
 Double of the Second. Semi-double. 
 
 Greater Double. Simple. 
 
 The Parijlan dijpojition is as follows : 
 
 Annuals. Lefler Doubles. 
 
 Greater Solemns. Semi-doubles. 
 
 Lefler Solemns. Simples. 
 Greater Doubles. 
 
 Thus adding another clajs to the Roman. 
 
 Of different Mediaeval arrangements we may principally 
 notice theje : 
 
 A. That which prevailed in many early Kalendars of Reli- 
 gious Orders, though afterwards by the fame Orders dropped. 
 
 Triple. Lefler Double. 
 
 Lefler Triple. Simple. 
 
 Double. 
 
 In which, Triple nearly anjwered to the Roman Double of the 
 Firjl Clajs, and LeJJer Triple was jbmewhat more confined than 
 Double of the Second. We have jeen this arrangement in early 
 Cijlercian, Carthujian, and Praemonjlratenfian books. One of 
 the mojl glorious Kalendars we ever jaw, at Nantes, which had 
 belonged to Premontrc, was thus arranged. 
 
 * The woman of Samaria. 

 
 Doubles and Annuals. 101 
 
 B. Again, and this feems to have been ufual in Northern 
 Churches, the following : 
 
 Principale. Minus Duplex. 
 
 Majus Duplex. IX. Leftionum. 
 
 III. Leftionum. 
 
 C. And fome Kalendars of this kind inferted Triplex between 
 the Principale and the Majus Duplex. 
 
 D. A favourite German divijion was as follows (thus we have 
 Jeen books of Cologne, Ratijbon, Wiirzburg, Freiburg, Mag- 
 deburg, Salzburg, and others) : 
 
 Summum (others call it Dominicale). Simplex IX. Leftionum. 
 
 Duplex. Officium. 
 
 Collefta. 
 
 The two latter titles meaning that on the day Jpecified by them 
 in the one caj~e, Collect, Introit, and Pojl Communion, in the 
 other Collect alone, were 0/*the Fejlival. 
 
 Before we proceed, we cannot but exprejs our Jurprije that 
 no work has ever yet been devoted to a Clarification of Mediae- 
 val Mijjals and Breviaries after their families. Now that every 
 part of Europe is Jo eajily accejjlble, ten or fifteen years' labour 
 might accompli/h that which, in former centuries, could hardly 
 have been brought to pajs by the devotion of a life. 
 
 Now, taking the Parijian and Roman Kalendars as our 
 model, let us examine which Saints' Days form their highejl 
 clajjes. 
 
 Roman. Paris. 
 
 DOUBLES OF THE FIRST CLASS. ANNUALS. 
 
 Chriftmas. Eafter. 
 
 Epiphany. Whitfun Day. 
 
 Eafter Day. Chriftmas. 
 (Maundy Thurfday till Eafter Aflumption. 
 
 Tuefday inclufive). Patron Saint. 
 Afcenfion. 
 Whitfun Day. GREATER SOLEMNS. 
 
 Whitfun Monday. Afcenfion. 
 
 Whitfun Tuefday. Corpus Chrifti. 
 
 Corpus Chrifti. Dedication. 
 
 S. John Baptift. Epiphany. 
 
 SS. Peter and Paul. Purification. 
 
 Aflumption. Annunciation. 
 
 All Saints. Nativity B. V. M. 
 
 Dedication of the Church. All Saints. 
 
 Feaft of the Patron Saint. SS. Dionyfius and Rufticus.
 
 IO2 Saint John Baptift. 
 
 DOUBLES OF THE SECOND CLASS. LESSER SOLEMNS. 
 
 Every Feftival of an Apoftle. Trinity Sunday. 
 
 S. Mark. The Secondary Patron. 
 
 S. Luke. Circumcifion. 
 
 Purification. S. John Baptift. 
 
 Annunciation. SS. Peter and Paul. 
 
 Sncepdon. GREATER D UBLES ' 
 
 Vifitation. Eafter Monday. 
 
 Circumcifion. Eafter Tuefday. 
 
 Name of JESUS. Whitfun Monday. 
 
 S. Stephen. Whitfun Tuefday. 
 
 Holy Innocents. Low Sunday. 
 
 S. Jofeph. Oftave of Afcenfion. 
 
 Holy Trinity. Corpus Chrifti. 
 
 Invention of the Crofs. Feftivals of Apoftles and Evan- 
 
 S. Lawrence. gelifts 
 
 S. Michael. S. Michael. 
 
 It will be proper to make Jbme observations on theje Saints' 
 Days. 
 
 And, in the firjt place, the Roman comes nearer to the Primi- 
 tive Calendar than even the Parijian, in excluding Candlemas, 
 the Nativity of the BleJJed Virgin Mary, and the Annunciation 
 from the highejl clajs of Fejlivals ; for (manifejlly) the Parijian 
 Annuals and Greater Solemns together make up the Roman 
 Doubles of the Firjl Clajs. In the latter, S. John Baptijt, SS. 
 Peter and Paul, AJJumption, and All Saints, are the only fejli- 
 vals of Jaints which occupy Jo high a place. 
 
 S. John Baptijl. Let us compare the various offices of this 
 Great Saint. In the Gregorian Miflal, there were two Majfes 
 on this Fejtival ; * and, it Jeemed, in the former of theje Alleluia 
 was not Jung, with reference to the Nativity having taken place 
 under the old law ; in the fecond Majs it was employed to Jig- 
 nify the commencement of the new Kingdom by the Saint. 
 The Roman Epijlle is IJaiah xlix. I 7. They point out how 
 "Jharp" a " Jword" John indeed was, when he uttered that 
 proclamation, " O generation of vipers, who hath warned you 
 to flee from the wrath to come ?" And then, " That hath 
 formed me from the womb to be thy Servant," well agrees with 
 the Janclification of John, even from his mother's womb. But 
 Jeveral of the German MiJJals had the Gojpel of our own Prayer- 
 book, " Comfort ye, comfort ye my people ;" and this was the 
 Gallican ufage. The Mozarabic Prophecy is the Roman Epif- 
 tle : its Epi/Ue we do not Jo well under/land Galat. i. 11-24 
 
 Durancl. lib. iii. cap. 38. S. Alcuin. dc Divin. Offic. cap. 30. Hug. 
 de S. Via. lib. iii. de Offic. Ecclcs. cap. 6.
 
 Saint John Baptift. 103 
 
 unlefs it be from the mere phrafe, " GOD, who jeparated me 
 from my mother's womb." The Gojpel is everywhere the fame : 
 the hijlorical narrative from S. Luke. The Creed is not Jaid ; 
 and that with the beautiful Jymbolical reajbn, " He that is leajl 
 in the Kingdom of Heaven is greater than he." 
 
 If we turn to the Breviary, we find the firjl three Roman 
 lejjons from Jeremiah i. I to end ; the jecond three from the 
 homily of S. Augujline (20) on the Jame Fejlival; the third 
 three, from the commentary of S. Ambroje on the Gojpel. The 
 firjl jlx, in the greater part of the German Breviaries, are from 
 a homily of S. Maximus : the lajt three from the commentary 
 of V. Bede on the Gojpel. The firjl JIx in the Aberdeen from 
 a homily, we know not of what jaint ; the lajl three as the 
 Roman. In the Parijlan, the firjl three from " the occurring 
 Scripture ;" the next three, a jermon of S. Augujline (not that 
 in the Roman) ; the lajl three as the Roman. 
 
 Now we think that we can Jcarcely give a more ujeful praxis 
 on the various theories of Rejponje, than by a comparijbn of 
 thoje from the lejjbns. 
 
 ROMAN AND GERMAN 
 (generally). 
 
 I. R. There was a man fent 
 from GOD, whofe name was 
 John ; * the fame came for a wit- 
 nefe, to bear witnefs of the Light, 
 that he might prepare a perfect 
 people for the LORD. V. John 
 was preaching in the wildernefe 
 the baptifin of repentance. The 
 fame. 
 
 a. R. Elizabeth, the wife of 
 Zachariah, bare a mighjy man, 
 John Baptift, forerunner of the 
 LORD, * who prepared for the 
 LORD a way in the defert. V. 
 There was a man fent from GOD, 
 whofe name was John. Who 
 prepared. 
 
 ABERDEEN. 
 I. As Roman. 
 
 a. R. The Angel Gabriel ap- 
 peared to Zachariah, faying : A 
 fon fhall be born to thee : his 
 name fhall be called John. * And 
 many fhall rejoice at his birth. 
 V. For he fliall be great in the 
 fight of the LORD, and fhall 
 drink neither wine nor ftrong 
 drink. And many. 
 
 PARIS (modem). 
 
 I. R. Elizabeth conceived and 
 hid herfelf three months, faying : 
 Thus hath the LORD dealt 
 with me in the days wherein He 
 looked upon me, and took away 
 my reproach from among men. 
 V. My age fliall be exalted in 
 rich loving kindnefs. Thus 
 hath. 
 
 a. R. Mary entered into the 
 houfe of Zachariah, and faluted 
 Elizabeth, and when Elizabeth 
 heard the falutation of Mary, 
 the babe leaped in her womb. 
 V. Thou didtt prevent them, O 
 LORD, with the bleffings of 
 goodnefs. And when. 
 
 3. R. Before I formed thee 
 in the womb I knew thee, and 
 before thou cameft out of the 
 belly I fanaified thee, and 
 gave thee for a prophet to the 
 Gentiles. V. A man beloved 
 by GOD, and honourable among 
 men. And gave. Glory. And 
 gave. 
 
 3. R. Thou, Child, fhalt be 
 called the Prophet of the High- 
 eft ; for thou (halt go before the 
 face of the LORD * to prepare 
 His ways. V. To give know- 
 ledge of falvation unto His peo- 
 ple for the remiffion of their 
 fins. To prepare. Glory. To 
 prepare. 
 
 NANTES. 
 
 3. R. Elizabeth was filled 
 with the HOLY GHOST, and 
 cried with a loud voice, Whence 
 is this to me, that the Mother of 
 my LORD fliould come unto me ? 
 Behold, f the babe leaped in 
 my womb. V. Now I know 
 that GOD hath bleffed me for thy 
 fake. Behold. Glory. The 
 babe. 
 
 R. i. The LORD * formed me from the womb to be His fervant, that I 
 might bring back Jacob to Him. P. GOD that maketh things that are not, 
 as though they were. Formed. 
 
 R. 2. I am glorified in the eyes of the LORD, and * my GOD is my ftrength.
 
 IO4 
 
 Saint John Baptift. 
 
 V. When Elizabeth heard the falutation of Mary, the babe leaped in her 
 womb. My GOD. 
 
 /?. 3. Let me find grace in Thy fight: * now I know that the LORD hath 
 blefled thee for my fake. V , Elizabeth cried : When I heard the voice of 
 thy falutation, the babe leaped in my womb. Now I know. Glory. Let 
 me find. 
 
 ROMAN AND GERMAN 
 
 (generally). 
 
 4. R. The Angel of the LORD 
 came to Zachariah and laid, Re- 
 ceive a fon in thine old age. * And 
 he fhall be called John. V. This 
 child fhall be great in the fight of 
 the LORD; for the Lord alfo is 
 with him. And he. 
 
 5. R. This is the beloved 
 Forerunner and the Light that 
 fhone before the LORD. * This 
 is John, who both prepared the 
 way of the LORD in the defert, 
 and alfo preached of the Lamb of 
 GOD, and illuminated the eyes of 
 men. V. He fhall go before Him 
 in the fpirit and power of Elias. 
 This is John. 
 
 6. R. They made figns to his 
 Either how he would nave him 
 called : and he afked for a writing 
 table, and wrote, faying, * His 
 Name is John. V. The mouth 
 of Zachariah was opened, and he 
 propheficd, laying. His Name. 
 Glory. His Name. 
 
 ABERDEEN. 
 
 4. R. His name fhall be called 
 John ; he fhall drink neither wine 
 nor ftrong drink. * And many 
 fhall rejoice in his birth. V. He 
 fhall go before the LORD in the 
 fpirit and power of Elias. And 
 many. 
 
 5. R. He fhall go before Him 
 in the fpirit and power of Elias, 
 * that he may convert the hearts 
 of the fathers to the children, and 
 the unbelieving to the wifdom of 
 the juft, to make ready for the 
 LORD a perfect people. V. He 
 fnall be great before the LORD, 
 and fhall be filled with the HOLY 
 GHOST. To make ready. 
 
 6. As in Roman. 
 
 NANTES. 
 
 PARISIAN. 
 
 4. R. They made figns to his 
 father, how he would have him 
 called. And he afked for a writ- 
 ing table, and wrote, faying, 
 * His name is John and they 
 marvelled all. V. He fhall be 
 called by a name which the mouth 
 of the LORD fhall name. His 
 name. 
 
 5. R. And immediately the 
 mouth of Zachariah was opened, 
 and he was filled with the HOLY 
 GHOST, and prophefied, faying, 
 Thou, Child, fhalt be called the 
 Prophet of the Higheft, for thou 
 fhalt go before the face of the 
 LORD to prepare His ways. V. 
 Say not, I am a Child, faith the 
 LORD, for whitherfoever I fhall 
 fend thee thou fhalt go. Thou 
 fhalt go. 
 
 6. R. The child increafed, and 
 waxed ftrong in fpirit, * and f he 
 was in the defert until the day of 
 his fhowing to Ifrael. V. And 
 the child grew, and the LORD 
 bleffed him, and the SPIRIT of 
 the LORD began to move him. 
 And he was. Glory. He was. 
 
 R, 4. I will give thee hidden things and concealed treafures *, that thou 
 mayeft know that I the LORD who call thy name am the Holy One of Ifrael. 
 y. They beckoned to his father how he would have him called, and he 
 afked tor a writing table, and wrote, faying, His name is John. That thou 
 mayeft. 
 
 R. 5. The LpRD declared His falvation *. He hath remembered His 
 mercy and truth towards the houfe of Ifrael. V. And immediately the 
 mouth of Zachariah was opened, and he fpake and bleffed GOD. He hath 
 remembered. 
 
 R. 6. I will proceed to do a marvellous work among this people*, even a 
 marvellous work and a wonder. V. And all they that heard it laid it up in 
 their hearts, faying, What manner of child (hall this be ? And the hand of 
 the LORD was with him. Even a marvellous. Glory. I will proceed. 
 
 ROMAN. 
 
 R. 7. The LORD'S Forerunner 
 Cometh, of whom He Himfclf 
 icfiifirth : * Among them (hat are 
 bom of women (here is not a 
 greater than John Baptifl. V. 
 Thii u the Prophet, and the more 
 than Prophet, of whom the 
 SAVIOUR faith. Among. 
 
 ABERDEEN. 
 
 R. 7. They made figns to his 
 father how he would nave him 
 called, and he called for a writing 
 table, and wrote, faying, * His 
 name is John. V. The mouth of 
 Zachariah was opened, and he 
 propheficd, faying, His name. 
 
 PARIS. 
 
 R. 7. There was a man fent 
 from GOD whofe name was 
 John. * He was not that light, 
 but was fcnt to bear witncfs of 
 that light, that all might believe 
 through him. V. He ftood up as 
 fire, and his word burned like a 
 lamp. He was not.
 
 ROME. 
 
 R. 8. Gabriel the Angel ap- 
 peared to Zachariah, and ("aid, A 
 fon (hall be born to thee, and 
 his name (hall be called John * 
 and many (hall rejoice in his 
 birth. V. He (hall be great in the 
 fight of the LORD, and he (hall 
 drink neither wine nor ftrong 
 drink. And many. Glory. And 
 many. 
 
 All Saints. 
 
 ABERDEEN. 
 R. 8. As Roman 7. 
 
 105 
 
 PARIS. 
 
 R. 9. Among them that are 
 born of women there hath not 
 arifen a greater than John the 
 Baptift, * who prepared the way 
 of the LORD in the defert. V. 
 There was a man fent from GOD 
 whofe name was John. Who. 
 Glory. Who. 
 
 R. 8. John bare teftimony, and 
 cried, faying: He that cometh 
 after me is preferred before me, 
 for He was before me, * and of 
 His fulnefs have all we received. 
 V. I awakened up laft of all, as 
 one that gathered after the grape 
 gatherers. And of His. 
 
 R. o. He that fent me, the 
 fame (aid to me, * Upon whom- 
 foever thou (halt fee the Spirit 
 defcending and refting, f He it is 
 that baptizeth with the HOLY 
 GHOST. V. The LORD that 
 formed me from the womb to 
 be His fervant faith. Upon. Glory. 
 He it is. 
 
 Let us now take another example : it Jhall be the Feajl of 
 All Saints. 
 
 And firjl, let us obferve what Durandus Jays as to this FeJ"- 
 tival. After relating how, on the dedication of the Pantheon, 
 by Pope Boniface, into the Church of All Martyrs, the firjl of 
 May was fixed as the Fejlival of Santa Maria ad Martyres^ 
 and that this Jblemnity was afterwards removed to the other 
 half year, the firjl of November, when the harvejl had been got 
 in, he continues thus : 
 
 Now, however, this Feftival is general to All Saints its office is accor- 
 dingly varied. For the firft Antiphon and the firft LeHon, and the firft 
 Refponfory, are of the Trinity, becaufe this is the Feaft of the Trinity j the 
 fecond of S. Mary, the third of the Angels, the fourth of the Prophets, the 
 fifth of the Apoftles, the fixth of the Martyrs, the feventh of the Confeflbrs, 
 the eighth of the Virgins, the ninth of all together. Therefore, the greateft 
 perfon in the Church reads the firft leflbn, the Bimop, if he is prefent, or the 
 Dean, or anyhow a prieft ; and fo, by gradual degrees, down to the boys. 
 One of the boys always reads the eighth leflbn concerning the Virgin ; the 
 laft is read by the greateft perfon again. In many Churches, the eighth 
 refponfory is fung by five boys having candles in their hands, before the 
 altar of S. Mary, to reprefent the five prudent Virgins, who went forth to 
 meet the Bridegroom. 
 
 Sicardus tells us the Jame thing, only adding that in Jbme 
 Churches, the firjl lejjbn is that from IJaiah, " I Jaw the LORD 
 Jilting upon His throne" which it is in the Roman Church at 
 this day. We will now give Jbme examples of the LeJJbns and 
 Rejponfories ; and it will be found that Englijh Rituals Jlood, 
 as always, mojl faithful to the mediaeval pattern. 
 
 In the LeJJbns, the Aberdeen Breviary appears to retain the 
 old form, and gives a Jhort homily, firjl on the Blejjed Trinity ; 
 Jecondly on S. Mary, &c. ; and fo down to the end. The 
 Benedictions alfo accord to this ; we give them here :
 
 io6 
 
 All Saints. 
 
 I. In caritate perfe&a confirmet nos Trinitas Sanfta. Leflio Prima de 
 
 Trinitate : et legatur ab excellentiori perfona. 
 II. Per interceffionem fax matris benedicat nos Filius Dei Patris. 
 
 III. Ad Societatem Civium Supernorum producet nos Rex Angelorum. 
 
 IV. Patriarcharum merita nos ducant ad regna celeftia. 
 
 V. Apoftolorum interceffio nos jungat angelorum confortio. 
 VI. Martyrum conftantia nos ducat ad regna celeftia. 
 VII. SancH Evangelii Leclio fit nobis falus et proteftio. 
 VIII. Chorus Sanftarum Virginum intercedat pro nobis ad Dominum. 
 
 [And then follows the rubric : Let this Lection be read by one 
 boy only in a furplice. And, in the meanwhile, let five boys 
 go forth from the veftry in furplices, with covered heads and 
 albs, and carrying lighted tapers in their hands, and let them 
 fing the Refponfe.J 
 IX. San&orum meritis mereamur gaudia lucis. 
 
 The Mediaeval German Breviaries, while they agree with 
 the Aberdeen in their leclions, have no fuch arrangement of Re- 
 Jponjes. We may objerve that the observation of Durandus, 
 with rejpeft to the ninth Rejponjbry of the Roman rite, Jhows 
 that at that time it had not been obliterated by the Te Deum.. 
 Now let us give the Rejponfes according to different rites, 
 taking the Aberdeen as our pattern : 
 
 ABERDEEN. (I) 
 
 R. I. To the Supreme Trinity 
 One GOD, be one Divinity, 
 equal Glory, coeternal Majefty, 
 to FATHER, SON, and HOLY 
 GHOST, who fubdueth the 
 whole world to His laws. V. 
 The Blefled Deity of FATHER, 
 and SON, and Kind SPIRIT, give 
 U5 grace. Who. 
 
 (l) Thefe Aberdeen Refponfes 
 are nearly, but not verbally, the 
 fame as thofe in the Refpon- 
 forialc, published by Thomauus. 
 (Tom. iv. p. 176.) 
 
 R. 1. For Blefled art thou, 
 holy Virgin Mary, and moft 
 worthy of all praife. Since 
 out of Thee hath arifcn the Sun 
 of Rightcouiiicis, CHRIST our 
 GOD. V. Pray for the people, 
 propitiate for the Clergy, inter- 
 cede for the devout female lex : 
 let all feel thy help, who cele- 
 brate thy celebrity. Since. 
 
 ROMAN. 
 
 R. i. I fawthe LORD fitting 
 upon the throne, high and lifted 
 up, * and His train filled the 
 Temple. V. The Seraphim 
 flood above it, each one had fix 
 wings. And His train. 
 
 R. l. Blefled art thou, Vir- 
 gin Mary, Mother of God, who 
 didft believe in the LORD : the 
 things arc accompliOied in thee 
 which were faid of thee : behold, 
 thou art exalted above the Choirs 
 of the Angels. Intercede for 
 us to the LORD our GOD. V. 
 Hail, Mary, full of grace, the 
 LORD is with thee. Intercede. 
 
 PARISIAN. 
 
 R. I . We render Thee thanks, 
 LORD GOD Almighty, which is 
 and was and is to come, * Be- 
 caufe Thou haft taken to Thee 
 Thy great power, and haft given 
 reward to the Saints. V. All 
 Thy works (hall praife Thee, O 
 LORD, and Thy Saints fhall give 
 thanks unto Thee. Becaufe. 
 
 R. 4. Then was given unto 
 the Angel much incenfe, that he 
 fliould offer it with the prayers 
 of all Saints upon the golden 
 altar which was before the 
 throne. And the fmoke of the 
 incenfe afcended up before GOD 
 out of the Angel's hand. V. The 
 eyes of the LORD are over the 
 righteous, and His ears are open 
 unto their prayers. And the 
 fmoke. 
 
 R. ). Thee, Holy LORD, all 
 the Angel* praife on high, fay- 
 ing, * Praife and honour be to 
 Thee, O LORD. V. Cherubim 
 and Seraphim, cry, Holy, and all 
 the heavenly order* fing, Praife. 
 Glory. Proiic. 
 
 R. 3. Before the gods will I 
 fine praife unto Thee, * and I 
 will worfhip toward Thy holy 
 Temple, and will praife Thy 
 name, O LORD. V. Bccaufc of 
 Thy mercy and loving-kindncfs 
 and truth, for Thou h.ui mag- 
 nified Thy name and Thy word 
 above all things. And 1 will. 
 Glory. And 1 will. 
 
 R. \. Sing praifes unto our 
 GOD, all ye His fervants, and yc 
 who fear GOD, both (in. ill and 
 great. * For the LORD GOD 
 omnipotent rcigncth. f Rejoice 
 in the LORD, O ye righteous, 
 for it bccomcth well the juft to 
 be thankful. For. Glory. Re- 
 joice.
 
 All Saints. 
 
 107 
 
 ABERDEEN. 
 
 R. 4. Among them that are 
 bom of women, there hath not 
 arifen a greater than John the 
 Baptift, * who prepared the 
 way of the LORD in the defert. 
 V. There was a man fent from 
 GOD whofe name was John. 
 Who. 
 
 ROMAN. 
 
 R. 4. The forerunner of the 
 LORD cometh, of whom He 
 Himfelf teftifieth. * (i) Among 
 them that are born of women, 
 there hath not arifen a greater 
 than John the Baptift. V. This 
 is the prophet, and the more 
 than prophet, of whom the Sa- 
 viour faith. Among. 
 
 PARISIAN. 
 
 R. 4. All thefe attained a 
 good report through faith. * 
 Wherefore we alfo being com- 
 paffed about with fo great a 
 cloud of witnefles, let us run 
 with patience the race that is fet 
 before us. V. All thefe were 
 honoured in their generations, 
 merciful men, whofe righteouf- 
 nefs hath not been forgotten 
 Wherefore. 
 
 (l) Obferve, while both the Aberdeen and Roman keep up the fymbolifm of Durandus, and make the 
 fourth Refponfe typical of the prophets, and of John Baptift as their head, how much finer is the Roman 
 Refponfe, introducing him, as it were, in a proceffion ; the idea is nobly followed out in that hymn, 
 Sfonfa ChriJIi qua per orbem: as indeed by the Aberdeen, in R. 5. 
 
 R. 5. Thefe the fellow-citi- 
 zens of the Apoftles, and the 
 domeftic fervants of GOD, ad- 
 vance to-day, * carrying torches 
 in their hands, and illuminating 
 their country to give peace to 
 the Gentiles, and to fet free the 
 people of the LORD. V. Hear 
 the prayers of us fuppliants, who 
 aflc the rewards of eternal life, 
 ye who bear in your hands the 
 /heaves of righteoufnefs, and 
 who joyoufly come forward to- 
 day. Carrying. 
 
 R. 5. Thefe are they who, 
 living in the flcfh, planted the 
 Church in their blood. * They 
 drank the cup of the LORD, and 
 became the friends of GOD. V. 
 Their found is gone out into all 
 lands, and their words into the 
 ends of the world, (i) They 
 drank. 
 
 R. J. There was given unto 
 them white raiment, and it was 
 faid unto them, that they fhould 
 yet wait a little time* until their 
 fellow - fervants and brethren 
 fhould be fulfilled. V. Bring my 
 foul out of prifon that I may give 
 thanks unto Thy name, which 
 thing if Thou wilt grant me, then 
 (hall the righteous refort unto my 
 company. Until. 
 
 (i) It is this verfe which fixes the whole Refponfory as belonging to the Apoftles, rather than, which 
 might have been the cafe with the former part, to any other Saints. 
 
 R. 6. O ye my Saints, who, 
 while ye were in the flefh, fought 
 the good fight, * I will render to 
 you the reward of your labour. 
 V. Come, ye bleffed of my 
 FATHER, inherit the kingdom. 
 I will. Glory. I will. 
 
 R. 7. The fame as Aberdeen. 
 
 R. 6. O laudable conftancy of 
 the Martyrs, O inextinguifhable 
 love, O invincible patience, 
 which, although it feemed def- 
 picable among the tortures of the 
 perfecutors, * fhould be found to 
 praife and glory and honour fin 
 the time of retribution. V. We 
 pray, therefore, that they, thus 
 honoured by our FATHER, which 
 is in Heaven, may help us, and 
 that their merits. Should be 
 found. Glory. In the time. 
 
 R. 7. Let your loins be girded, 
 and burning lamps in your 
 hands, * and ye yourfelves like 
 men that wait for their LORD, 
 when He fhall return from the 
 wedding. V. Watch, therefore, 
 for ye know not at what time 
 your LORD fhall come. And ye 
 yourfelves. 
 
 R. 8. I heard a voice from R. 8. At midnight there was 
 
 heaven faying unto me, Come a Cry made, * Behold, the Bride- 
 
 to Me, O ye wife virgins. * Lay groom cometh ; go ye out to 
 
 up oil in your veflels until the meet him. V. O ye prudent 
 
 Bridegroom (hall come. V. At Virgins, trim your lamps. Behold, 
 
 midnight there was a cry made, Glory. Behold. 
 Behold, the Bridegroom cometh ; 
 go ye out to meet him. Lay up. 
 
 R. 6. The LORD GOD (hall 
 call His fervants by another 
 name,* for the former miferies 
 (hall have paffed away. V. 
 There fhall be no more death, 
 neifher forrow nor crying. For. 
 Glory. For. 
 
 R. 7. GOD, who is rich in 
 mercy, for the great love where- 
 with He has loved us, hath 
 quickened us, * and hath made 
 us fit together in CHRIST JESUS, 
 that He might (how us the 
 abundant riches of His grace. 
 V. The meek alfo fhall increafe 
 their joy in the LORD, and the 
 poor among men fhall rejoice in 
 the HOLY ONE of Ifrael. And 
 hath made. 
 
 R. 8. We have been filled 
 with Thy mercy, O LORD, and 
 we have been glad and rejoice in 
 Thy falvation. * We have been 
 comforted for the days wherein 
 Thou haft plagued us, and for the 
 years wherein we have fuffered 
 adverfity. V. Our light affliction, 
 which is but for a moment, work- 
 eth for us a far more exceeding 
 and eternal weight of glory. We 
 have been.
 
 io8 
 
 All Saints. 
 
 ROMAN. 
 
 PARISIAN. 
 
 R. 9. Thou haft redeemed us 
 to GOD by Thy Blood, out of 
 every kindred and tongue and 
 nation. * And f Thou haft made 
 us a kingdom and a pricfthood 
 to our GOD, and we mall reign. 
 V. Thou (halt bring them in 
 and plant them in the mountain 
 of Thine inheritance. And. 
 Glory. Thou haft made. 
 
 ABERDEEN. 
 
 R. 9. Grant to us, O LORD, R. 9. None, 
 pardon of our fins, and at the 
 interceffion of the Saints, whole 
 folemnity to-day we celebrate, * 
 give us fuch devotion * that we 
 may merit to attain to their 
 fociety. V. May their merits 
 affift us, whom our own fins fetter: 
 may their interceffion excufc us, 
 whom our own actions accuie. 
 Grant. Glory. That. 
 
 Thus we have gone through one of the mojl remarkable 
 Series of the Refponjbries in the Wejlern Offices. The Aber- 
 deen, as we jaid, keeps cloje to the original theory ; but, pro- 
 bably, there are very few who will not think that the partial 
 change in the Roman is a great improvement ; and we ourjelves 
 are not ajhamed to confejs that the Parijian is yet more to our 
 tajle. 
 
 We mujl remember that it was a long time, even in the Wejl, 
 before any were admitted to the title of ConfeJJbrs, except thoje 
 who had actually confejjed Chrijl in torture, and come off with 
 life. While, at the prefent time, all thofe Saints in the Wejlern 
 Church who are not Martyrs, are dignified with the title of 
 Confejjors, S. Martin being the firjl who obtained this honour, 
 the Homologetes of the Eajl is much more nearly confined to 
 its original Signification. At the fame time, the various clajjes 
 of Saints in the Oriental Church are far more minutely charac- 
 terized than thoje in the Wejl. Here, for example, we have 
 IJapoJtle as well as Apojlle. This title is given to bifhops of 
 Apojlolic conjecration ; to holy women, fellow-labourers with 
 the Apojlles, as S. Mary Magdalene and S. Prijcilla ; to the 
 firjl preachers of the faith in any country as we Jpeak of the 
 Apojlle of Bavaria, or Belgium, or Northumberland ; and to 
 the Princes, like Conjlantine or Vladimir, under whofe aufpices 
 Chrijlianity became ejlablijhed in their country. Then we have 
 the mfgalo-martyr, for thoje who were more especially illujlrious 
 by their Bufferings ; the hiero-martyr, for thoje who were priejls 
 as well as martyrs ; the hofio-martyr, for the religious of both jexes 
 who obtained that crown ; and the thaumaturges or wonder-worker, 
 attributed to Saints of all descriptions who were more especially 
 conSpicuous for the gift of miracles. 
 
 On Such a Subjefi as that on which we are jpeaking, nay, on 
 each branch of it, whole volumes might be written. But we 
 mujl next turn our attention to the occurrence and concurrence 
 of one Fejlival with another ; the treatment of which difficulty 
 forms one of the mojl jlriking advantages pojjejjed by the 
 Wejlern over the Kajlcrn Church. 
 
 In caSe any of our readers jhould be unacquainted with thefe
 
 Occurrences and Concurrences. 109 
 
 technical terms, he mujl obferve : one Fejlival occurs with 
 another when the two feajls fall on the fame day ; as if Holy 
 Thurfday happened on May i, SS. Philip and James. One 
 Fejlival concurs with another, when its vigil falls on that other ; 
 S. Mark would concur with Eajler, if Eajler were on the 24th 
 of April. 
 
 Every fuch difficulty is arranged by means of two little tables : 
 but this is a late invention ; and the earlier miflals, fuch as the 
 Incunabula, and thofe of the fir/I thirty years of the jlxteenth 
 century, have very long and laborious rules for explaining what 
 fervice is to be faid in cafe of occurrences. At the longejl, how- 
 ever, they were nothing to compare for length with the typlcon of 
 the Greek, the ou/tajfofthe Ruffian Church. 
 
 Each of thefe is comprised in a thick folio volume ; and nothing 
 can be more puzzling than the directions Jo given. But here 
 we may objerve the greater flexibility of the Wejl. The 
 Wejlern Church, when two important Fejlivals occur, can tranf- 
 late the one : the Eajlern knows no Juch arrangement ; neither 
 in the Oriental Church is a Fejlival ever omitted. Take, 
 therefore, Juch an extreme cafe as the Annunciation occurring 
 with Good Friday ; the Jervice is of both ; and to a Wejlern 
 Jludent the effecl is extremely jarring and unpleafant. Eajlern 
 ritualijls, however, admire the junction of the two, as one of the 
 chief beauties of their Office Book ; and all one can Jay is, that 
 great allowance mujl be made for ufe on both Jldes. The 
 earlier Wejlern cujlom had much more rejemblance to the Eajl 
 than has the prejent. Thus, according to modern Roman ufe, 
 if Lady Day falls in Holy Week, it is transferred to the Monday 
 after Low Sunday. But according to Sarum uje, if it fell on 
 the Monday, Tuefday, or Wednesday in Holy Week, it was 
 celebrated on that day. 
 
 Now this quejlion of occurrences ajjiimes great importance 
 with rejpecl to our own Prayer-book. No doubt, had tables 
 been the cujlom at that time, the Reformers would have 
 adopted them, and Jo left us a certain rule. But as the rubrics 
 on the Jubjeci were then Jo very lengthy, for the Jake of that 
 brevity on which the compilers of the Prayer-book Jo much 
 prided themjelves, they were no doubt pajfed by. And here 
 arijes our great difficulty ; we cannot in this refpecl follow the 
 Sarum Uje, becaufe we have no power to tranjlate a Fejlival. 
 That is to fay, though we have known injlances in which, on 
 their own authority, individual clergymen have done fo, it feems 
 doubtful how far they might not be contravening the Acl of 
 Uniformity by fuch a practice. The quejlion then arifes, whe- 
 ther it is better for that year to omit entirely a Fejlival which
 
 1 10 Occurrences in the Englijh Church. 
 
 would have been tranjlated, or irregularly to commemorate it. 
 Our own practice has always been the former : but if it is to be 
 commemorated at all, it Jhould be in the jlmplejl way, merely 
 by the addition of the Colled. Yet to our minds there is Jbme- 
 thing extremely unpleajing, on Juch a great Feajl as the Afcen- 
 Jion, to commemorate additionally SS. Philip and James j or, on 
 Eajler Day, the Annunciation, or S. Mark. 
 
 There was a curious occurrence in the lajl century between a 
 State- and a Church-FeJlival. George II. Jucceeded to the 
 crown on the nthof June. The Accejjion Service was printed 
 with a Jpecial notice that the Feajt of S. Barnabas was to be 
 entirely ignored ; and accordingly for twenty-Jix years that 
 Apojlle had no commemoration in the Englijh Church. Then 
 came the change of Kalendar ; and Archbijhop Herring exerted 
 himjelf to procure an alteration. A frejh rubric thenceforward 
 fixed the king's acceJJIon to the 22nd of June. 
 
 The idea entertained by the bijhops of Charles II. 's time as 
 to occurrences, may be Jeen by the rubric prefixed to the now 
 abrogated Jervice for the Rejloration. If the day happened to 
 be AJcenJIon Day or Whitjun Day, the State Collecl only was 
 added ; if it were Monday or Tuejday in Whitfun-week, or 
 Trinity Sunday, the State PJalms aljb were Jaid ; but if it fell 
 on any other Sunday, the whole State Service took precedence 
 of the Sunday Office. But even on Whitjun Day the proper 
 hymn Jupplanted the Venite. In the rubric for our prefent 
 Accejjion Service, that office is ordered to be Jaid on Sundays, 
 without any notice of the facl that the 2Oth of June might jujl 
 fall on Trinity Sunday ; in which caje, Jurely no one would be 
 Jo Erajlian as to obey the rubric literally. 
 
 In many of the Gallican Breviaries, a further difficulty arijes 
 with rejpeft to thoje Fejlivals which, though inferior in the 
 Church'' s ejlimation, are kept as holy days by the people. It 
 might, for example, happen that a local bijhop who, as the 
 phraje goes, was " fejlivated," might occur with, Juch a day as 
 Whitjun TueJ"day, or the oflave of the AJcenJion, which was 
 not fejlivated. The lejjer feajl ought in that caje to have been 
 tranjlated ; but it is very hard to tranjlate a popular holiday ; 
 and the State aljb difcouraged it, on account of money becoming 
 due, or leajes falling in as was Jo often the caje on Juch a 
 Saint's day. If the Church allowed the day to be tranjlated, 
 there might arijc all kind of legal qucjlions as to whether the 
 original day to which the deed referred, Jlill held good, or 
 altered in conjcquence of the tranjlation. There are, therefore, 
 in the Churches where occurrences like theje are likely or pojjible, 
 as in that of S. Brieuc, Quimper, (or, as it is generally called,
 
 'Tables of Occurrences and Concurrences. 
 
 in 
 
 Cornouailles,) and Mende, another fet of rubrics which refer to 
 fuch cafes. Generally, the fuperior Feajl is allowed for the 
 nonce to be tranjlated. And in cafe the holiday fell in Holy 
 Week, although the office was tranjlated, the fejlivation that 
 year was abolijhed. 
 
 It is well known that Jbmething of the fame kind occurred in 
 the Concordat of 1801, at the injlance of Napoleon : the tranf- 
 ference of the holiday and procejQion of Corpus Chrijli to the 
 following Sunday. Thofe who have been in France or Belgium 
 on the Fete-Dieu itfelf, know that it is fcarcely obferved at all : 
 that not even in country places, do larger congregations than 
 ufual attend. 
 
 We will now give a table of occurrences, fuch as might be re- 
 commended byfome future convocation for the ufe of the Englifh 
 Church. 
 
 OCCURRENCES. 
 
 Double of the Firft Clafs 
 
 4 
 
 6 
 
 2 
 
 8 
 
 J. 
 
 4 
 
 
 
 
 
 
 
 
 
 
 Double of the Second Clafs . . . . 
 
 4 
 
 6 
 
 8 
 
 i 
 
 4 
 
 I 
 
 x 
 
 
 
 
 
 
 
 
 
 Within the Oftave 
 
 3 
 
 7 
 
 ,. 
 
 5 
 
 3 
 
 3 
 
 3 
 
 
 
 
 
 
 
 
 
 The Oftave 
 
 7 
 
 
 3 
 
 ? 
 
 A. 
 
 7 
 
 5 
 
 
 
 
 
 
 
 
 
 
 H 
 
 <* 
 
 O 
 
 U 
 
 
 
 CO 
 
 CO 
 
 
 n 
 
 V" 
 
 cr 
 
 o 
 cr 
 
 H. 
 5' 
 
 3 
 
 O- 
 
 g. 
 
 
 
 3 
 
 n 
 
 <T> 
 
 P 
 
 *-< 
 
 -< 
 
 
 N 
 
 
 o 
 
 o 
 
 < 
 
 O 
 
 o 
 
 
 < 
 
 
 
 
 co 
 
 
 
 
 n 
 
 O 
 
 Sp 
 
 n 
 co 
 n 
 
 r* 
 ft 
 *"j 
 
 C 
 Q. 
 
 CO 
 
 n 
 
 rf 
 
 
 
 p 
 
 
 
 -< 
 
 o 
 
 
 
 
 < 
 
 o 
 
 i-l 
 
 
 o 
 
 -t 
 
 
 
 ft 
 
 
 
 
 & 
 
 
 
 
 
 o- 
 O 
 
 n 
 
 
 a- 
 
 n 
 
 O 
 
 
 
 
 E 
 
 & 
 
 
 w> 
 
 ' 
 
 1. Tranflation of thefirft j office of the fecond. 
 
 2. Office of the firft ; tranflation of the fecond. 
 
 3. Commemoration of the firft ; office of the fecond. 
 
 4. Office of the firft ; commemoration of the fecond. 
 
 5. Nothing of the firft ; office of the fecond. 
 
 6. Office of the firft 5 nothing of the fecond. 
 
 7. Office of the more worthy ; commemoration of the lefs worthy. 
 
 8. Office of the more worthy j tranflation of the lefs worthy.
 
 112 
 
 Examples. 
 
 CONCURRENCES. 
 
 
 " Sundays of the Firftor Second Cl. 
 
 4 
 
 3 
 
 3 
 
 3 
 
 o 
 
 
 u 
 
 Ordinary Sundays 
 
 
 ? 
 
 i 
 
 i 
 
 o 
 
 
 
 
 
 
 
 
 
 
 i 
 
 <; 
 
 Double of the Firft Clafs 
 
 2 
 
 4 
 
 4 
 
 6 
 
 4 
 
 
 ^ 
 
 Double of the Second Clafs. . . 
 
 4 
 
 4 
 
 6 
 
 3 
 
 4 
 
 
 
 
 
 
 
 
 
 
 
 1 
 
 Oftave 
 
 4 
 
 6 
 
 3 
 
 i 
 
 4 
 
 
 
 
 
 
 
 
 
 
 
 
 Within the O6tave 
 
 6 
 
 3 
 
 i 
 
 i 
 
 3 
 
 
 
 
 
 
 
 
 
 
 
 
 ^ 
 
 
 
 a 
 
 a 
 
 jj, 
 
 
 
 
 ^* 
 
 Oj 
 
 o 
 
 o 
 
 3 
 
 
 
 
 S, 
 
 
 c 
 
 c 
 
 
 
 
 
 cr 
 
 
 cr 
 
 cr 
 
 ^^ 
 
 
 
 
 9 
 
 o 
 
 a 
 
 a 
 
 co 
 
 
 
 
 ^ 
 
 
 
 
 O 
 
 3 
 
 j*i 
 
 
 
 V 
 
 
 1 
 
 *> 
 
 a. 
 
 ^N[ 
 
 
 
 n 
 
 
 cr 
 
 rj 
 
 fu 
 
 *J5 
 
 
 
 O 
 
 
 n 
 
 CO 
 
 o" 
 
 . 
 
 ^ 
 
 
 
 & 
 
 
 
 M 
 
 
 ^ 
 
 
 
 ti 
 
 
 I 
 
 5^ 
 
 
 1 
 
 
 
 
 
 C- 
 
 
 
 J^ 
 
 
 
 
 
 O 
 
 o 
 
 
 
 
 
 
 
 E 
 
 P 
 
 
 
 All of the following j nothing of the preceding. 
 
 All of the preceding ; nothing of the following. 
 
 Office of the following ; commemoration of the preceding. 
 
 Office of the preceding ; commemoration of the following. 
 
 Office of the more worthy ; commemoration of the lefs worthy. 
 
 To make the table complete, we mujl add that 
 
 Sundays of the Firjl Clajs are : I. of Advent, I. of Lent, 
 PaJJion, Palm, Eajler, Low, Pentecojl, Trinity. Sundays of 
 the Second Clajs are : the others of Advent, the others of 
 Septuagejima. 
 
 And that the following are Greater Feriae, which are always 
 commemorated by the addition of the preceding Sunday Collect : 
 Advent, Lent, Ember Days, Rogation Monday. Let us now 
 apply thefe rules to the anniversaries which will take place 
 during the remainder of this year [1859], 
 
 Sept. 29th, S. Michael and All Angels, the 30th being the 
 Seventeenth Sunday after Trinity. Thus by the table of con- 
 currences : (S. Michael being a Fejlival of the Second Clajs ; 
 the Seventeenth after Trinity an ordinary Sunday :) the inter- 
 jecting Jquare gives 4 ; 4 is explained to be the whole of the 
 preceding, with commemoration of the following. Therefore on 
 that Saturday evening the LeJJbns and Firjl Collect are of 
 S. Michael, the Second Collect of the Sunday.
 
 Examples. 1 1 j 
 
 Oft. 28, SS. Simon and Jude, occurs with the Twenty-firjl 
 Sunday after Trinity. SS. Simon and Jude is a Fejlival of the 
 Second Clajs, the Sunday an ordinary Sunday. The interjefting 
 Jquare gives 4 ; 4 is explained, office of the fir/I, commemoration 
 of the Jecond, the firjl being here the feajl, the Jecond being the 
 Sunday. The whole Jervice will then be of the Saint's Day, 
 with the addition of the Sunday Collects. And the rule which 
 governs the feajl governs the vigil : therefore on Saturday, Oft. 
 27, the firjl Colleft is of the Fejlival, the Second is of the 
 Sunday. TheJ*e are all the occurrences, &c. which take place 
 during this year. 
 
 Only one other observation we may make. Suppoje that the 
 Second Vejpers of an ordinary Sunday were to concur with the 
 Firjl Vejpers of a Fejlival of the Firjl or Second Clajs, as if the 
 27th of Oftober were the Eighteenth Sunday after Trinity ; 
 then the Firjl LeJJbn at Vejpers is not the proper Lejjbn for the 
 Sunday, but for the day of the month ; as in the injlance we 
 have given, it would not be Ezekiel xxiv. but Ecclejlajlicus ix. 
 
 It Jeems necejjary, too, to Jay a few words as to the Jeleftion 
 of Apocryphal LeJJbns for the greater part of Saints' Days. 
 The vulgar opinion Jeems to be that the compilers of the Prayer- 
 book refujed to have Sunday Leftions from the Apocryphal 
 Books, as not thinking them worthy of the Jblemnity of that 
 day. The truth is jujl the oppojite, as any one may convince 
 himjelf who will Jludy the Office drawn up by Jeremy Taylor 
 in the necejjities of the Great Rebellion. Jujl becauje, in their 
 opinion, an ordinary Saint's Day Jlood above an ordinary Sunday, 
 the Reformers Jelefted chapters from the Sapiential Books, whe- 
 ther Ecclejlajlicus, the Wijdom of Solomon, Proverbs, or Eccle- 
 Jiajles, which they thought the mojl dijlinftly and Jlrikingly 
 ujeful. We may be quite certain that, had they entertained 
 the Jame ideas regarding the relative Janftity of the days which 
 vulgar Protejlants of the prejent time entertain, our Firjl Sunday- 
 Lejjons would have been from the Apocrypha, and thoje for the 
 Saints' Days would have been Jelefted from the lefs Jlriking and 
 lejs generally ujeful of the hijlorical or prophetical books. Never 
 let this be forgotten, that a far greater proportion of the Apo- 
 crypha is read by us yearly than is read of the rejl of the Old 
 Tejlament. The two Books of Efdras, and the Prayer of 
 ManaJJes, properly Jpeaking, cannot claim that title, and are in 
 no Jenfe canonical. Of the rejl, we omit the two Books of 
 Maccabees, but hardly a chapter in the remaining Books ; while, 
 on the other hand, fully one-third of the Old Tejlament is utterly 
 omitted, and we have but two or three chapters of the Apocalypfe. 
 
 To turn to another Jubjeft : it may be well to Jay Jbmething
 
 1 1 4 Selection of Saints. 
 
 as to the various epochs at which the Saints commemorated in 
 various Kalendars flourijhed. \Ve have been at the pains to 
 reckon up thoje who have a place in the Parifian Breviary, 
 according to their centuries ; and the rejult is as follows : 
 
 In Century I. there are 36. In Century IX. there are i. 
 
 II. 12. X. i. 
 
 III. 35. XI. , i. 
 
 IV. 33. XII. , 5. 
 V. 19. XIII. , 13. 
 
 VI. 25. XIV. 4. 
 
 VII. 13. XV. o. 
 
 VIII. 10. XVI. 4. 
 
 In Century XVII. there are 4. 
 
 And from this Jkeleton of a tabular view, we get a very fair 
 idea of the hijtory of the Church of France. The firjl century 
 is, of courje, occupied by Apojlolic and IJapoJlolic fejlivals, 
 pretty equally common to the whole Church ; in the Jecond, 
 while we loje theje, France was not yet Jufficiently evangelijed 
 to give us many Jaints ; the third and fourth ages form the epoch 
 of her glory; in the fifth there is a remarkable fall, to be 
 accounted for from the anarchical breaking up of the Roman 
 Empire, which has left its imprejs on the table ; in the Jixth 
 and Jeventh centuries, again, the Gallican Church Jhone forth 
 brightly; in the eighth, Jhe began to grow dim ; the ninth, tenth, 
 and eleventh were days of darknejs, and give us between them 
 but three Jaints ; in the twelfth, the monajlic reformation began 
 to tell ; the thirteenth was the Jecond Jpring of the Gallican 
 Church ; the fourteenth began well, but the mijeries of Englijh 
 invajlon Jbon overwhelmed it. Every one acquainted with 
 French hijlory would call the fifteenth, next to the eighteenth, 
 its worjl age, and it made no addition to its Hagiology. The 
 Jlxtccnth and Jeventeenth have each four Saints, S. Vincent de 
 Paul and S. Francis de Sales being the brightejl Jtars of that 
 little conjlellation. 
 
 We are fond of fpeaking of the England of Saints. But 
 how many more Saints have the French Sees added to the 
 Kalendar of the Church than any of our own ! This, of courje, 
 arijes partly from the faft, that the earlier French Bijhoprics 
 had already exijled five hundred years when our own were 
 formed ; but Jlill, even with this excufe, we fear that the diffe- 
 rence is not entirely accounted for. We will now take a few 
 Gallican Breviaries, and notice the Saints peculiar to each See 
 which they commemorate ; and they Jhall be the Parijian, that 
 of Metz, and that of Nantes. By way of contrajl with this,
 
 Galilean Kalendars. 115 
 
 we will then do the Jame thing for the Toledo and other 
 Breviaries. 
 
 Jan. PARIS. NANTES. METZ. 
 
 3 S. Genovefa, V. 512. S. Genovefa, V. JI2. 
 
 4 Rigobert, Bifhop of Rheims, Genovefa, V. 512. 
 
 743. 
 
 14 Hilary ,Bifhop of Poitou, 368. The fame. The fame. 
 
 15 Maurus, Abbat of Glanfeuil, The fame. 
 
 VI. Century. 
 
 Bonitus, Bifhop of Cler- 
 mont, 710. 
 
 16 William, Bifhop of Bourges, 
 
 1209. 
 19 Sulpicius Pius, Bifhop of 
 
 Bourges, 644. 
 
 S. Launomar, near Chartres, 
 Abbat, 594. 
 
 27 Julian, firtt Bifhop of Le The lame. 
 
 Mans, III. or IV. Cent. 
 30 Bathildis, Queen, 680. 
 
 Radegund, V. 680. Radegund, V. 680. 
 
 Feb. 
 
 6 Vedaftus, B. of Arras, 539. Vedaftus, B. of Arras, 539. 
 
 10 S. William de Mala VaUe, 
 
 Hermit, 1157. 
 March 
 
 1 AJbinus, B. of Angers, 549. The fame. 
 
 3 Guingalous, Abbat near Qujm- 
 
 per, 532. 
 6 Chrodogang, B. of Metz, 767. 
 
 10 Droftoveus, ift Abbat of S. 
 
 Vincent at Paris, 578. 
 
 12 Paul, I B. of S. Pol de Leon, 
 
 S7J- 
 30 Regulus, I B. of Senlis, 310. 
 
 April 
 
 16 Patemus, I B. of Vannes, 448. 
 
 22 Invention of SS. Dionyfius, 
 Rufticus, and Eleutherius, 
 630. 
 
 Opportuna, V. 770. 
 30 Eutropius, B. of Saintes and Eutropius, B. of Saintes and M. 
 
 M. III. Cent. III. Cent. 
 
 May 
 
 2 Tranflation of S. Clement, I B. 
 
 of Metz, 1090. 
 
 4 Briocus, I B. of S. Brieuc, joz. 
 
 11 Mamertus,B.ofVienne,475. Gildas, Abbat, VI. Cent. 
 
 13 Mamertus, B. ofVienne, 475. Mamertus, B. of Vienne, 475. 
 lo Honoratus, B. of Amiens, 
 
 600. 
 
 19 Ivo, P. of Quimper, 1303. Ivo, P. of Quimper, 1303. 
 24 Donatian andRogatian,M.M. DONATIAN and ROGATIAN, 
 
 287 M. M. 287. 
 
 (Greater Solemn.) 
 
 28 Germanus, B. of Paris, 576. 
 
 June 
 
 2 Pothinus, B. of Lyons, Blan- As Paris. As Paris. 
 
 dina, V. and 46 other 
 Martyrs, 177. 
 
 3 Clotildis, Q. of France, J37- Clotildis, Q. of France, 537. Clotildis, Q._ of France, 537. 
 
 6 Claudius, Archbp. of Beuic.on, 
 
 581. 
 
 Mereadoc, B. of Vannes, 600. 
 
 8 Medardus,B.ofNoyon,52j. As Paris. As Paris. 
 
 10 Landeric, B. of Paris, 656. 
 16 Similianus, B. of Nantes, IV. 
 
 Century. 
 '8 Hervacius, Monk, near S. Pol 
 
 de Leon, VI. Cent, 
 
 4 1 Merennus, Abbat, near S . Maclou, 
 
 617.
 
 n6 
 
 Galilean Kalendars. 
 
 June 
 
 PARIS. 
 
 NANTES. 
 
 METZ. 
 
 aj Gohardos, Aglibertus, and Gohardus, B. of Nantes, 843. 
 their companions,Martyrs, 
 III. Cent. 
 
 28 Irenaeus, B. of Lyons, and As in Paris. As in Paris. 
 
 Defter of the Church, M. 
 202. 
 
 jo S. Theobald, Hermit Nor- 
 mandy, 1066. 
 
 Theje fix months will afford a very good example of local 
 Jaints, Jince, with the exception of S. Hilary, S. Mamertus, S. 
 Pothinus, and S. Irenaeus, none of the holy men here comme- 
 morated have been received into the general Kalendar of the 
 Church. Let us make another jeleclion of the Jame kind; 
 and this time, inflead of comparing three Churches of the Jame 
 nation, let us take three illujlrious Churches of different nations. 
 They Jhall be : Aberdeen for Scotland ; Toledo for Spain ; 
 Cologne for Germany : 
 
 Jan. ABERDEEN. 
 
 7 Kentigerna, Matron. 
 
 8 Nathaianus, Birti. 
 
 9 Felanus, Abbot. 
 II 
 
 1 6 Furfe, Abbot. 
 
 28 
 
 29 Voloc, Bifhop. 
 
 30 Glafcian, Bifhop. 
 Feb. 
 
 I 
 
 5 Modanus, Abbot. 
 
 17 Finnanus, B. 
 
 18 Colmannus, B. 
 
 March 
 
 I Monan, Confcflbr. 
 
 Mornan, B. 
 
 6 Baldric, B. 
 
 8 Duthac, B. 
 
 10 Kcflbg. 
 II 
 
 1 2 Conftantine, King & Martyr. 
 
 14 Kcvoca, V. 
 
 16 
 
 18 Finian, B. 
 
 26 
 
 Death of the Third King. 
 
 Huicbcrt, B. 
 
 Heribcrt, B. 
 Ludger, B. 
 
 TOLEDO. 
 
 Fruftuofus, Martyr. 
 ILDEFONSO, Archbp. of Toledo : 
 
 Double of the Second Clafs, 
 
 with an Ofteve. 
 Defcent of the B. V. into the 
 
 Cathedral of Toledo. 
 Julian, B. of Concha: Double of 
 
 the Second Clafs. 
 
 Valerius, B. of Saragoffa: Oftave 
 
 of S. Ildefonfo. 
 Czecilius, B. and M. 
 
 Firft translation of S. Eugenius, 
 Archbp. of Toledo. 
 
 Hclladius, Archbp. of Toledo. 
 
 Julian, Archbp. of Toledo. 
 Eulogius, Prefbyter and Martyr. 
 
 Theje three months may Juffice as an example of the above 
 Jees. Now let us turn to another Jubjecl. 
 
 Bejldcs the commemoration of Saints, there are in certain 
 local Kalcndars notices of national events, connected with the 
 well-being of the Church. Thus, in the Parijian Breviary, we 
 have on the i8th of Augujl a commemoration of the victory of
 
 National Feftivals. 1 1 7 
 
 Philip the Fair in Flanders, A.D. 1304. It is worth while to 
 give the LejQTons which refer to this event. In the firjl noclurn, 
 the leclions of the occurring Scripture. In the Jecond noclurn : 
 
 FOURTH LESSON. 
 
 Philip the Fair, King of the French, in the year 1304, about the Feaft of 
 S. Mary Magdalene, having let forth with his brothers Charles and Louis, 
 and a large army, into Flanders, pitched his tents near Mons, where was 
 the camp of the rebel Flemings. But when, on the i8th of Auguft, which 
 was the Tuefday after the Aflumption of S. Mary, the French had from 
 morning till evening flood on the defence, and were refting themfelves at 
 nightfall : the enemy, by a fudden attack, rufhed on the camp of the King 
 with fuch fury, that the body-guard had fcarce time to defend him. 
 
 R. Come from Lebanon, my Spoufe, * come and thou (halt be crowned.f 
 The odour of thy fweet ointments is above all perfumes. V. The Righteous 
 Judge mail give a crown of Righteoufnels. Come. Glory. The odour. 
 
 FIFTH LESSON. 
 
 At the beginning of the fight, the life of the King was in great danger. 
 But fhortly after, his troops crowding together from all quarters to his tent, 
 where the battle was fharpeft, obtained an illuftrious vi6lory over the enemy. 
 The pious King immediately underftood that this had been won by no 
 human hand, but from GOD, at the interceflion of the Mother of GOD j 
 whence, with all humility, he afcribed the whole praife of the viftory to Him 
 Who had mown Himfelf the defender of the moft righteous caufe. 
 
 R. Thou art all fair, My Love, * there is no fpot in thee : come from 
 Lebanon, -f- the odour of thy garments is as the odour of incenfe. R. They 
 that have not defiled their garments, they (hall walk with Me in white, for 
 they are worthy. There is no. Glory. The odour. 
 
 SIXTH LESSON. 
 
 But that the memory of fuch a benefit mould be tranfmitted to pofterity, 
 and that due honour mould be paid to the Virgin Mary for this celeftial help, 
 Philip, by a deed, dated in the Camp near Lille, in the month of September, 
 gave to the Church of Paris an annual revenue of a hundred francs for ever 
 for the ufe of the Dean and Chapter, on this condition, that this revenue 
 mould be diftributed among thofe only who attend at the Firft Vefpers, at 
 Matins, and at Mafs, on this day. 
 
 R. Righteoufnefs mail go before thee, and the glory of the LORD (hall 
 be thy rereward ; * the LORD (hall fill thy mind with glory. 7. An en- 
 trance (hall be abundantly adminiftered into the eternal kingdom. And the 
 glory. Glory. The LORD. 
 
 This may ferve as an example of Jo very undejirable a mixture 
 of politics and religion. The great Triumph of the Crojs, 
 celebrated in all the Spanijh Breviaries, on the I4th of July, 
 Jlands on a very different footing, becauje it was that victory 
 which crufhed the Saracen power in Spain, and made that nation 
 a part of the Chrijlian republic of States. We will not trouble 
 the reader with Rejponjbries ; but they are not unworthy of the 
 fubjeft : and the LeJJbns, from the various parts of the New 
 Tejlament which treat of the Crofs, are jingularly beautiful. In
 
 1 1 8 Memorise Technics. 
 
 the Churches of Sardinia a mojl offenfive Jervice was in vogue 
 till the end of the lajl century, in which the defeat of the French 
 at Sajjari was commemorated ; the hymns, to excite the popular 
 pajfllon to the utmojl, were vernacular, and began thus : 
 
 Muiran, muiran los Francefos, 
 Us trahidors de Saflarefos, 
 Qui ban fit la trahicio 
 Al molt alt rey de Arago. 
 
 We ought now to jpeak of the various memories technics 
 which are to be found in mojl Kalendars. No doubt the ordi- 
 nary run of uneducated priejls in the Middle Ages found con- 
 jiderable difficulty in remembering the JucceJJion of LeJJbns which 
 made up the Church's year. The barbarous verjes in which 
 they are jet forth can only remind one of the Memorla Technica 
 for the order of the Epijlles, itfelf, we believe, of the time of 
 Queen Elizabeth. 
 
 Rom. Cor. Cor. Gal. Ephes. Phil. Col. Thes. Theflalo. Tim. Tim. 
 Tit. Phil. Hebrews, James, Pet. Pet. 3 John, Jude, Revelation. 
 
 Take, for example, theje, which are from the Aberdeen 
 Breviary : 
 
 Poft Tres Perfonas librum regum dare debes. 
 
 (It is jcarcely necejjary to obferve that the poet would teach us 
 that the Book of Kings is to be commenced after Trinity, as 
 we commence it now. He then goes on to tell us which Vigils 
 are aljb Fajls.) 
 
 Nat. Domini, Penthe, Johan. Paul, fumptio fanfta: 
 Iftis vigiliis jejunemus luceque Marci. 
 Petrus et Andreas, Paulus, cum Simone, Judas, 
 Ut jejunemus nos admonet, atque Matheus. 
 
 For July we have the following : 
 
 Et poft Sampfonem fapientem da Salomonem. 
 
 (That is, after the Fcajl of S. Sampjbn jbme of our readers 
 may remember his church at York on July 28, the Wifdom of 
 Solomon is begun.) 
 
 For Augujl we have : 
 
 Poft Auguftinum doftorem Job lege juftum. 
 
 (That is, after S. Augujline's Day.) 
 In September : 
 
 Tobiam diftum poft Protum atque Jacintum : 
 Subjungas Judith poft vigiliamque Mathei : 
 Poft Sandtum Cofinam dabis hittoriam Macabeo.
 
 Memorial Verfes. 1 1 9 
 
 (That is, Tobit is begun after the nth of September, the Feajl 
 of SS. Protus and Jacinthus : Judith after the Vigil of S. Mat- 
 thew : the Maccabees after S. Cojmas, Sept. 27.) 
 For Oftober : 
 
 Poft Judam Simonem fubjungas Ezekielem. 
 For November we have a very neat line : 
 
 Adventus Domini fequitur folemnia Lini. 
 
 (That is, the firjl Sunday after the Feajl of S. Linus, Nov. 26th, 
 is Advent Sunday.) 
 
 Some Juch practical memories have kept their place in village 
 recitations ; thus : 
 
 Firft comes David, then comes Chad, 
 Then comes Winnold as if he were mad. 
 
 Or again and any one in the habit of daily Jervice at the mojl 
 ujual time mujl often have admired its truth : 
 
 S. Matthew, get candlefticks new : 
 S. Matthi, lay candlefticks by. 
 
 And Jo the well-known dread which mediaeval ages had of the 
 occurrence of Good Friday with the Annunciation, was ex- 
 prejjed by : 
 
 When our Lady falls in our LORD'S lap, 
 Then let England look for miftiap. 
 
 We had occajion to Jpeak in a former paper of the tendency 
 that exijted, during the later period of the Middle Ages, to jub- 
 Jlitute, for the long Ferial PJalms, Saints' -day offices wherever 
 it was practicable. We were not aware, when we wrote that 
 article, of a Jingular rubric in Jbme of the early German Bre- 
 viaries ; we quote it from the Cologne : 
 
 Et ideo nemo afcribat feriis in Kalendario vacantibus fan6him aut fanftos, 
 nifi Patronos ipfius legentis. Aliqui ex pigritia requirentes fanftum aut 
 fanftos ex aliis Kalendariis, volentes ilium aut illos fervare ubi in Kalen- 
 dario prediftae ecclefiae Feria vacat, ut non legantur Nofturni : illi errant. 
 Quia debent fervare id quod eft debitum et inftitutum fecundum majorem 
 ecclefiam fuae diocefis et non quod eft eis placitum ; fecundum di6tum 
 beati Hieronymi qui dicit : Ingratum eft Spiritui Sanclo quidquid obtuleris, 
 negle&o eo ad quod teneris. 
 
 We might aljb Jpeak at Jbme length of the Mediaeval Fejlivals 
 which later times have dijpenjed with altogether. Such, for 
 example, were : The Feajl of the Invention of the Child, on 
 the Friday after Sexagejima, for which Jeveral elegant hymns 
 were written in German Breviaries ; the Feajl of the Face of 
 our LORD a very pretty Jimple hymn may be J*een on this day
 
 1 20 Feafts of our Lord. 
 
 in the MeiJJen Breviary; it was on the I5th of January ; the 
 Feajl of the Blood of our LORD this, in early Breviaries, is 
 marked for the a6th of March. And the reafon is, that to the 
 25th of March is attributed, in mojl Mediaeval Kalendars, the 
 PaJJIon, and to the 2yth the Rejurreclion. In Venice, this 
 commemoration takes place on the firjl Friday in March ; in the 
 dioceje of Linz on the Monday after Trinity. The Feajl of 
 the Pajjion is marked in many Breviaries for the 1 5th of Novem- 
 ber. The Feajl of the Hair of our LORD was celebrated on 
 the Thursday before Trinity Sunday, in jbme Churches where 
 this relic was venerated. The Feajl of the Milk of our Lady 
 was not a very uncommon commemoration in Germany, and 
 especially in the province of Salzburg, where a noted relic of this 
 kind was kept : it was on the oftave of the Nativity of S. Mary : 
 and hence, no doubt, the title Liebfrauenmilch to the excellent 
 German wine of that name. Again, there was the Feajl of the 
 AJs, which was celebrated at Rouen with Juch Jingular pomp, and 
 in which, injlead of Amen, the rejponfe to all the prayers was 
 Hinhan. The Feajl of the Divijlon of the Apojlles was a mojl 
 celebrated one in Germany for the 1 5th of July, and has given 
 rife to Jbme of the finejl early Jequences which we pojjejs. 
 Many of the Gallican Breviaries occupy the Fridays of Lent 
 with various commemorations of our LORD. For example : 
 Firjl Friday, the Feajl of His Tears ; Second, of the LORD'S 
 Prayer ; Third, of the LORD'S Dijcourfes ; Fourth, of the 
 LORD'S Parables ; Fifth, of the LORD'S Sufferings. The/e 
 lajl-named commemorations, it need hardly be Jaid, are among 
 the very latejl developments. 
 
 Among the curiojities of Mediaeval Kalendars mujl be reckoned 
 thoje half-religious, half-medical, verjes which are to be found at 
 the end of each month. Take, for example, the following, which 
 occur in mojl of the Breviaries in North Italy. For January : 
 
 In Jano claris calidifque cibis potiaris, 
 Atque decens potus tibi fit poft fercula notus. 
 Sedet enim medo potatus ut bene credo ; 
 Balnea tutus intres et venam findere cures. 
 
 We will give only one Jpecimen more : 
 
 Nafcitur occulta febris Februario multa : 
 Potibus et efcis fi caute minuere veils. 
 Tune cave frigora, tune de pollice funde cruorem : 
 Suge favum mellis ; pecloris morbofque curabit. 
 
 One of the peculiarities of Mediaeval Breviaries was the 
 poetical character of Rejponfories and Antiphons for local Saints. 
 Let us take a few examples from the Aberdeen book. The 
 Antiphons on the Feajl of S. Magnus, April 16, ran thus :
 
 Poetical Refponfes. 121 
 
 1. Magnus ex profapia 
 Magna percreatus, 
 A6tu, vita, moribus, 
 Major eft probatus. 
 
 Beatus vir. 
 
 2. Praedis vacans promitur 
 Pravorum inftinhi, 
 
 Et Paulus convertitur 
 In via2 procindhi. 
 
 Square fremuerunt. 
 
 3. Saulus ecce Paulus fit j 
 Praedo fit patronus ; 
 Perfecutor faftus eft 
 Plebis Paftor bonus. 
 
 Domine quid. 
 
 Sometimes we have them in hexameters, as in the Feajl of 
 S. Urjula and the Eleven Thoujand Virgins : 
 
 1. Purpureos flores caelefti rore madentes 
 Decreto Domini faraofa Britannia mifit. 
 
 Domine Dominus. 
 
 2. In cunis pofitae Baptifmi fonte renatae 
 Et fidei verae funt legibus initials. 
 
 Call enarrant. 
 
 3. Has pietatis amor fibi foederat ordine miro ; 
 Dum retrahit mundo feftinat reddere coelo. 
 
 Domini eft terra. 
 
 And Jbmetimes the miracles of the Saints are related in a 
 way which to us has rather a ludicrous effect. Thus, at Lauds, 
 on S. Macharius's Day : 
 
 i . Nullum dedit otio 
 
 Tempus : vel orabat 
 
 Semper, vel colloquiis 
 
 Divinis vacabat. 
 
 Dominus regnavit. 
 ^. Fixo pifcis gutture 
 
 Dron ofle vexatur ; 
 
 Sed ad Sanfti fubito 
 
 Preces liberatur. 
 
 Jubilate. 
 
 Now, remember that this feajl was a duplex principale at 
 Aberdeen : the great day of the year, in facl : (many of our 
 readers will recoiled the Cathedral of Old Machar.) And then 
 judge how greatly that Breviary jlood in need of a thorough 
 Reformation, when Lauds, on one of its highejl fejlivals, began 
 thus :
 
 j 2 2 Poetical Refponfes. 
 
 Ant. i. Never did he reft a whit : 
 Either he was praying, 
 Or in reading holy writ 
 Pains and zeal difplaying. 
 
 The Lord is King. 
 
 Ant. 2. In his throat a fifh-bone lay; 
 Dron was troubled greatly : 
 But the Saint began to pray, 
 And relieved him ftraightly. 
 
 O be joyful. 
 
 Thefe rhyming verfes are much more common in Englijh and 
 Scotch, than in Continental Breviaries. But Hexameters are 
 aljb ujual in German Offices. Take, for example, this Jpecimen 
 from the Cologne Breviary, on S. Lambert's Day. The Invi- 
 tatory is : 
 
 Eternum Trinumque Deum laudemus et Unum, 
 Qui fibi Lambertum tranfvexit ad aethera fanftum. 
 
 The Antiphons to the firjl Noclurn are : 
 
 i. Orbita folaris praefentia gaudia confert ; 
 
 Praefulis eximii Lamberti gefta revolvens. Beatus vir. 
 
 a. Hie fuit ad tempus Hildrici regis in aula : 
 
 Dileftus cun&is et vocis famine dulcis. Square fremuerunt. 
 
 3. Sed poft ut fidei devotus dogmata fumpfit, 
 
 Doftrine cumulos illi fapientia vexit. Domine quid. 
 
 But both in our own and the German Breviaries the Refpon- 
 Jbries are frequently in that Jlngular half-daclylic meafure, which 
 was Jo great a favourite with Mediaeval writers. For example, 
 take thcfe on the Feajl of S. Blaanus, the Patron of Dumblane, 
 and a duplex principal in that Church : 
 
 i. 
 
 R. Adolefcens Supremo placuit, 
 Et fe cunftis pium exhibuit 5 
 *Unde coelum ingredi meruit. 
 
 V. Vitae verbum multis aperuit, 
 Atque vita beata claruit. 
 Unde. 
 
 R. Domat carnis motus illicitos : 
 Vincit iniiiidi conatus noxios. 
 Terit hoftis antiqui tribulos. 
 
 V. Manus mentem cordis et oculos 
 Pie tendens fcmper ad fuperos. 
 Tcrit.
 
 Various Families of Breviaries. 123 
 
 3 R. O res mira! fceptrum defpicitur ; 
 
 Atque mundi decus contempnitur j 
 *Et paupertas gratis eligitur. 
 
 V. Et tota mente Chriftus diligitur, 
 Ac pro Chrifto Corpus affligitur. 
 Et. 
 
 It would be, as we have already hinted, an interejling inquiry 
 which Jhould invejligate the different Breviaries which, Jince the 
 invention of printing, have been employed in the Church. We 
 have often wondered that no Juch attempt has been made. We 
 know that each of the following countries had its own family : 
 (i.) Portugal, with perhaps Jeven different Breviaries ; the chief, 
 Lijbon, Evora, Braga, Santa Cruz de Coimbra. All theje we 
 have jludied. (2.) Spain, with twenty-two which we could count 
 up, and probably as many more which we could not; the chief, 
 Toledo, Seville, Santiago de Compojlella, Oviedo, Valencia, 
 Salamanca, and, in later times, Granada and Cordova. (3.) 
 France, with more than a hundred and fifty different rites, each 
 of theje to be divided into the Mediaeval and Reformed arrange- 
 ments. Of the Reformed arrangement, its three chief families 
 are Paris, Amiens, and Rouen. Then again, (4.) Germany, of 
 the offices of which we do not pretend to an equal knowledge, 
 but Jhould divide them into the principal families of Cologne, 
 Magdeburg, Salzburg, Cracow, Ratijbon. Next (5.) Denmark, 
 of which perhaps Rojkild and Slejwig are the only two remark- 
 able rites. Then (6.) Norway, with its one Breviary, Trondjem ; 
 (7.) Sweden, with its four ; (8.) Lapland, with its one Abo ; 
 (9.) that which is now PruJJia, with five or Jix. Going Jbuth- 
 ward (10.) Italy; north, with five or Jix completely different 
 families (we jay nothing of Milan) ; Venice ; Ravenna ; Gorz ; 
 Turin; aljb Switzerland, with the Genevan and Chur UJes. Of 
 the Jbuth of Italy and Sicily, we Jay for we are Jbrry to Jay we 
 know nothing ; but that there mujl have been Jeveral families 
 here we can have no doubt. Add together the rites we have 
 already counted up, and then remember that they Jimply reprejent 
 the Jecular ajpecl of the Church. We Jhould, after this, have to 
 enter not only into the various religious orders, themjelves dif- 
 fering very widely from each other, as all from the Jecular Bre- 
 viary, but into the national ramifications of thoje orders, which 
 would make, for example, a Polijh Premonjlratenjlan Breviary 
 utterly different from a Gallican Book of the fame order ; and 
 then Jee what an enormous Jcope is open for Liturgical Jludy, 
 and that in a field in which absolutely nothing has been effected. 
 We believe that the Jeries of papers, of which this is one, is the 
 only attempt which has been made, not only in England, but in
 
 124 Comparative Liturgiology. 
 
 Europe, at a commencement, however poor and imperfect 
 mijerably poor and imperfect it is of the jcience of Comparative 
 Liturgiology (if we may borrow a term from anatomy). At all 
 events, if there are any Juch European attempts, they have ex- 
 cited little interejl and produced no rejult. But that this jcience 
 will be purjued, and to an extent of which we at prejent have little 
 idea, we cannot doubt. \Ve are jure that, in due time, given a 
 Fejtival, and one or two of its leading points jay gradual, 
 collect, and pojl-communion and the genus and clajs of its 
 Liturgical family will at once be pointed out. For, while we 
 look forward to almojl inconceivable progrejs in this jtudy, we 
 cannot cloje our eyes to what has been already done. Fifty 
 years ago, it would have Jeemed incredible that, were a hymn 
 which he had never before jeen laid before a praclijed hymno- 
 logijl, he would be able to tell you the nation of its writer, and 
 the date, to jay the leajl, within twenty years on one jide or the 
 other. Knowing what has been done in the pajl, we may, for the 
 future (and we uje the words in no irreverent jenje) " thank 
 GOD, and take courage."
 
 V. 
 
 THE MOZARABIC LITURGY.* 
 
 | MIDST all the branches of the Catholic Church, 
 the Spanijh is that of which the hijlory is the 
 leajl intelligible. In other nations, the brighter 
 or objcurer phajes of religion Jeem to be in 
 connection with each other ; there is a fequence 
 in the progrefs of their ecclejiajlical annals ; 
 one part explains the other, and we may obtain a practical 
 lejfbn from the whole. But in Spain all Jeems out of joint. 
 The five great epochs of the Church, her annals before the 
 Arian inva/ion under the Arians her rejloration the Maho- 
 metan conquejl her final viclory, bear no mutual rejpondence ; 
 they are rather Jeparate pieces of hijlory, which have a forced 
 and accidental connection, but no ejjential unity. There are, 
 indeed, two keynotes which, unhappily, characterize the whole 
 hijlory of the Peninjular Church laxity of morals, and violence 
 in the propagation of the faith. She never appears as the un- 
 corrupted Bride of CHRIST in the midjl of an adulterous and jlnful 
 generation ; Jhe never appears as the tender, loving mother, the 
 winner of Arian heretics or apojlates. Faith is too often 
 made to ferve injlead of purity ; and fire and Jword are the 
 means of propagating that faith. 
 
 How it was that Spain and Aquitaine were plunged into Juch 
 an excejs of licentioujnejs at the time of the Vijigothic invajion, 
 is one of thoje myfleries of ecclejiajlical hijlory that cannot be 
 Jblved. The tejlimony of Salvian is no lejs fearful than decifive. 
 
 * Lateinifche und Griechifche Meflen, aux dem zweiten bis fechften 
 Jahrhundert. Heraufgegeben von Franz Jofeph Mone, Archivdireftor 
 in Karlfruhe. Frankfort am Main. 1850. [Latin and Greek Litur- 
 gies, from the fecond to the fixth century. Edited by F. J. Mone, 
 Librarian at Karlfruhe.]
 
 126 Vtfigofhf Invafton. 
 
 He imputes to his fellow Catholics, as open, as undenied, as 
 notorious, as abounding in every city, crimes of which it is im- 
 pojjible to think without Jhuddering ; and with theje he contrajls 
 the purity, the devotion, and the high morals of the Arian con- 
 querors. Vandals in Africa, Suevi in Portugal, Vijigoths in 
 Spain, all found the fame corruption, all won for themjelves the 
 fame praife ; but Spain is the country that is branded with the 
 deepejl imputation of vice.* One of the few victories which 
 Roman troops gained over the invaders, was won by a furprife 
 on Sunday, when the heretics were at their devotions. Doubt- 
 lefs, the Arian domination purified the lives of the Catholics. 
 The fcum of the old, drifted off into the new ejlablijhment : 
 pollution changed places, and GOD gave His Church another 
 time of probation. The preaching of S. Martin of Dume, and 
 the fplendid career of S. Martin of Tours, touched the heart of 
 Charraric, King of the Suevi : Gallicia returned to the faith. 
 About twenty-five years later, the martyrdom of S. Hermenigild 
 won his father, King Levigild, to an acknowledgment, if not to 
 the profeJJIon, of the truth ; and Recared, the brother and fuccejjbr 
 of the martyr, confejjed the Confubjlantial in the Third Council 
 of Toledo. It is worth while to notice, that neither in this 
 Synod, nor in that of Braga (A. D. 561), which reconciled 
 Gallicia, is any hint given that immorality had widely fpread 
 among the laity : a melancholy contrajl with the Canons after- 
 wards pajjed when the ejlablijhment was Catholic. 
 
 A hundred and forty years brought back all, and more than, 
 its old corruptions to the Church of Spain, The Mojlems 
 pajfled the Jlrait. The empire of the Vijlgoths was dajhed to 
 pieces on the banks of the Guadalete. Emerging from a tumul- 
 tuous conflift of civil war, Abderraham-ben-Moaviah ejlab- 
 lijhes an independent emirate at Cordova. Six of his descendants 
 fucceed him in his title and in his power : the feventh, Abder- 
 rahman III. takes the name of Khalif. Follow the long and 
 weary Jlruggles of the Ommiadae and the Edrijites ; till Spain 
 falls into independent emirates, and the entry of the Almora- 
 vides in the eleventh century raifes, for a while, the Jinking 
 fortunes of the Muflulmans, and gives them a further exijlence 
 of four hundred years. 
 
 This is the hijlory of more than three centuries. But in all 
 that time, how little is there in the Church on which the annalijl 
 can dwell with pleafure ! Valour everywhere displayed : city 
 after city recovered to the faith : mofque after mofque reconciled: 
 
 * " Quid ? Hifpanias nonne vel eadem vel tnajora forfitan crimina perdide- 
 runt ? " is Salvian's expreflion.
 
 Philip II. and Ferdinand VII. 127 
 
 but of holinejs, of purity, of love, little enough. Affonfo VI, 
 the great monarch of Cajlille and Leon, the recoverer of Toledo, 
 and the prop of the Spanijh Church, had two concubines, bejides 
 his legitimate wives. As the Crojs went on triumphing over the 
 Crejcent, though it be the golden age of Spain, S. Ferdinand is 
 the one great and bright character of its mediaeval annals. 
 
 Granada was taken : and then began that remarkable phaje 
 of religion which culminated in Philip II. Gloomy, moroje, 
 aujlere ; Jhutting out, like its churches, light and cheerfulnejs : 
 finding its palace in the EJcurial, its architect in Herrera, its 
 painter in Velafquez, its poet in Calderon, its life in Madrid, its 
 funeral in the Pant eon de los Infantes. Very grand it was and 
 Jblemn : very moral and full of etiquette : as grave as the funeral 
 Jaloon at Galapagar, and as pitilejs as the Inquifition. And 
 yet this Jyjlem produced a Ximenes, and a S. Thereja. 
 
 Its externals remained after the War of SuccejOTion, but its life 
 was gone. Plunging deeper and deeper, during the dynajly of 
 the Bourbons, into fenjuality and pollution, her monajleries 
 Jpreading day by day, and day by day relaxing in fervour, the 
 Spanijh Church was dajhed againft the terrific onjet of French 
 infidelity. A Catholic people Jaw Jo-called Catholics exceed 
 Mahometans in lujl and Jacrilege ; and Jo-called Protejlants the 
 guardians of their churches, the rejpeclers of their property, the 
 defenders of their honour. They Jaw a Soult worfhipping one 
 day the miraculous image of Boucas, and the next, majjacring 
 monks, polluting altars, and injulting nuns, They Jaw a Jink 
 of degradation and vice, like Ferdinand, expend his piety in 
 embroidering a petticoat for S. Mary. And they Jaw honour, 
 and courage, and moral conduct, among thoje alone whom they 
 were taught to call heretics. 
 
 What wonder that the miserable rejult is Spain as we now fee 
 it ! A Clergy impoverijhed, but not holy ; a middle clajs, 
 when not utterly carelejs, utterly infidel : a peasantry, with all 
 the feeds of faith yet Jlrong in their hearts, but finding no other 
 nourijhment for it than the wildejl excejjes of Mariolatry; 
 expending all their devotion on the Corte de Maria en Jus mas 
 celebres imagine r, and worked up to fuch horrid blajphemies as 
 Viva la Santifima^ y muerte a todos los Dios ! * 
 
 * The urging the moft extreme worfhip of S. Mary, as the remedy for a 
 corrupt age, is remarkably exemplified by a fermon of the great Portuguefe 
 divine, Antonio Vieira, a preacher whofe eloquence ranks him with Maffillon 
 or Bofluet, and whofe praftical inculcation of duties fets him above them. 
 Preaching at Maranhao, in Brazil, in the year 1657, a city at that time 
 rivalling Sodom in wickednefs, and taking for his fubjeft Our Lady of Light, 
 he draws a parallel between our Lady as the Light, and our LORD as the 
 Sun. And his fermon turns on thefe four heads : that the light has higher
 
 128 Violence of the Spanlfh Church. 
 
 But it is even more curious to trace from the very earliejl 
 times that headjlrong violence which is the great characlerijlic 
 of the Spanijh Church. The persecution of Prijcillian by Idacius 
 and Ithacius, jet the firjl example of death for herefy. The 
 unauthorized introduction of Jingle affujlon into the Ritual, and 
 of the Filioque into the Creed, opened the door for the difajlrous 
 fchifm of Eajl and Wejl. Even the martyrs were not free from 
 the needlejs provocation of their perfecutors. S. Eulalia under 
 Diocletian ; the Martyrs of Cordova and S. Eugenius himjelf, 
 under the Mojlems, did their utmojl to bring on themjelves the 
 jword of their tyrant. Seven centuries of a war for the propa- 
 gation of the faith, feven centuries of partial intermixture with 
 a people that had Jpread the Koran by the Jword, a perpetual 
 crufade, and juch victories as Navas de Toloja, Campo d' Ou- 
 rique, and the river Salado, could not but fojler this warlike Jpirit. 
 The intermixture of Moors and Jews, when Spain became a 
 Chrijlian monarchy, found an eajler cure in the Inquijltion than 
 
 privileges than the fun : is more benignant : is more univerfal : is more ready 
 to haften to our relief. (" Primeyra razao : porque a Luz he mais privile- 
 giada que o Sol. Segunda : porque he mais benigna. Terceyra : porque 
 he mais univerfal. Quarto : porque he mais appreflada para noffo bem.") 
 It is no wonder that the fermon mould draw to its conclufion thus : (the 
 quotation will be new to moft of our readers, and we make no apology for 
 giving it) : " Having thee," he is addreiling S. Mary, " on one fide, 
 and thy Son on the other, that great fervant and lover of both faid : Pojltus 
 in media, quo me <vertam nefcio. And when Auguftine confefles that he 
 knows not, ignorance is pardonable. Ut minus fapiens dico, I fpeak as one 
 that is ignorant, Moft Holy Virgin, (let thy SON pardon me or not,) I, for 
 my part, would rather turn to thee. He once left His Father for His mother, 
 He will not think it ftrange if I do the fame. Let him that will have the 
 prerogative of Efau, I prefer the good luck of Jacob. Efau was more loved 
 and more favoured by his father : Jacob was more favoured and more loved 
 by his mother : and Jacob carried off the blefling. And why ? From the 
 caufe of which we have already fpoken ; becaufe the exertions of his mother 
 were more prompt than thofe of his father . . . The mother of Jacob repre- 
 fented, in this occurrence, the moft holy Mother, and he that has on his fide 
 the exertions of this Mother, always has on his fide the will of GOD. Efau 
 had the exertions of his father; but when he arrived, he arrived late, becaufe, 
 notnuithftanding all the exertions that the Sun can make, thofe of the Light 
 arrive fooner. . . . This is that glorious difference which Saint Anfelm dared 
 to fay once, and all have repeated after him fo many times, ' Salvation is 
 fometimes more fpeedy by calling on the name of Mary, than by invoking 
 the name of Jefus.' Sometimes, faid the faint, and I could iiuijh that he had 
 faid always, or a/mofl always." This laft fentence is an excellent illuftration 
 of the manner in which an oratorical paflage of an early or mediaeval writer 
 is brought forward as the groundwork of an enormous fuperftrufture of 
 dogmatic teaching, and how reckldfly a clear rank forgery is attributed to 
 a father like S. Auguftine. We would not have done Vieira the dishonour 
 of quoting the above pafTage, did we not hope for another opportunity of 
 doing juftice to that moft eloquent preacher and devoted miflionary.
 
 Mozarabic Liturgy : of what Family. 129 
 
 in Mijflionaries ; jujl as Ximenes carried the jlandard of the 
 Crofs, like an earthly warrior, into the empire of Morocco, and 
 Mexico was dragooned by Spanijh adventurers into the love of 
 Chrijl. 
 
 But it is with the Liturgy, rather than with the hijlory, of the 
 Spanijh Church that we are now concerned ; and to that let us 
 direft our attention. 
 
 The Spanijh writers, influenced by a Jlrange kind of national 
 pride, are wedded to two ajflertions : the firjl, that their Liturgy 
 emanated from S. Peter, and was, therefore, the fame as the 
 original Roman Majs ; the fecond, that while the Peninfula jluck 
 fajl to the early rite, Rome, by fuccejfive developments, departed 
 from it. We jhall fee, by-and-bye, how impojfible is this hypo- 
 thejis. Pinius, the learned Bollandijl, who, to the thirty-fecond 
 volume of the Atta Santforum, beginning with the 6th of July, 
 prefixed a Dijfertation on the Hi/panic Liturgy, maintains that 
 it was introduced by the Goths at their conquejl of the country, 
 and was thus derived, as their Church was, from Conjlantinople. 
 This aljb, we Jhall Jee, from its Jlruclure, to have been impojfible : 
 while, even were other circumjlances in favour of the hypothejls, 
 it is incredible that Catholic Bijhops would have furrendered 
 their own national formulae, for the purpofe of accepting the 
 office of invaders and heretics. 
 
 But the truth is, as it has generally been confejjed Jince the 
 invejligations of Ruinart and Mabillon, that the Mozarabic is 
 Jlmply an order of the two great clajfes of Wejlern Liturgies. 
 If exhibited in a tabular form, they would Jland thus : 
 
 ROMAN. GALLICAN (EPHESINE). 
 
 Galilean. Ambrofian. African. 
 
 Spanifli 
 or 
 Mozarabic 
 
 Gallican 
 proper. 
 
 Frank. 
 
 or 
 Gothic. 
 
 
 
 The names, however, of thefe are extremely ill-contrived ; the 
 great generic term Gallican, as oppofed to Roman, and Jignifying 
 that form of Liturgy which was apparently derived from AJla 
 Minor, (and Jo from S. John,) and which received its earliejl de- 
 velopment in the Church of Lyons ; this term, we fay, is ex- 
 ceedingly inapplicable, and yet none other has been propofed in 
 its Jlead. So again the title of Gothic, as applied to the Spanijh 
 
 K
 
 130 Mozarabic : whence the Name. 
 
 mafs, which is not in any fenfe Gothic, is abfurd ; while the 
 name of Mozarabic, given to an office which was ufed long 
 before the Arabic invafion, is not lefs contrary to common fenfe. 
 Mone propofes the name of Celtic, which would, at all events, 
 be an improvement on the other titles. 
 
 We Jhall find, as we advance, ample caufe to conclude, that 
 the groundwork of the prefent Mozarabic Liturgy is coeval with 
 the introduction of Chrijlianity into Spain, but that the Goths 
 may pojftibly have added, and S. Leander certainly did intro- 
 duce, Jbme approximations to the Oriental rite. From the re- 
 ejlablijhment of the Catholic faith our way becomes compara- 
 tively clear. 
 
 In the firjl place, it appears that when Gallicia returned to 
 the fold of the Church, the National Office was Jo deeply cor- 
 rupted both by Prifcillianifm and by Arianifm, that the Roman 
 Liturgy was adopted in its Jlead. " It was agreed," jays the 
 fourth Canon of Braga, "that majfesjhould be celebrated by all 
 " according to the fame rite which Profuturus, formerly Bijhop 
 " of this Metropolitical Church, received in writing from the au- 
 " thority itfelf of the Apojlolic fee :" that is, from Pope Vigilius, 
 in his letter of March I, 538. Thus the Spanijh rite was in 
 that province thenceforth at an end.* 
 
 The Council of Toledo, however, in 589, purfued a different 
 courfe. The national rite was here examined and made uniform. 
 S. Leander of Seville, the life and foul of that Synod, and the 
 intimate friend of S. Gregory the Great, feems to have reformed 
 and digejled it : and he, no doubt, who had been on a mijjion to 
 Conjtantinople, introduced fome of the Orientalifms which are 
 Jlill to be found in the office. From him it pajfed on to S. 
 Ifidore of Seville, who fo much improved, and fo largely deve- 
 loped it, as to be called by fome its author. John of Saragojfa, 
 S. Conantius of Palencia, S. Eugenius, and S. Ildefonfo, all 
 added to the Spanijh offices ; the latter efpecially compofed a 
 large number of thofe that now Jland in the Ximenian books ; and 
 thus the rite came down to the Mahometan invafion. It then 
 ajjumcs the name of the Mozarabic office ; a title which has 
 Jlrangely puzzled fcholars, and given rife to the mojl abfurd de- 
 rivations : without adverting to fuch explanations as have been 
 by fome fcrioujly adduced, that it was a rite fuited for the 
 common worjhip of Chrijlians and Mahometans. Some will 
 have it to be properly the Mixto-arabic or Mixtarabic rite; that 
 
 Lcflie, in the fourteenth feftion of his diflertation De Liturgid Gallicand, 
 endeavours to explain away the Canon of Braga j but, as it leems to us, very 
 unlucce&fully.
 
 Mozarabic Liturgy : its Abolition. 131 
 
 is, the rite of thoje Chrijlians who lived mixed among the Arabs. 
 Others have invented a word "Mufa," which, according to them, 
 means a Chrijlian. But this derivation rejls on about the Jame 
 authority which good old Durandus gives for the word blafphemy: 
 from bias, a woman, and pheme, to talk : becauje women gene- 
 rally talk folly. Others* will have Mufa, one of the original 
 conquerors of Spain, to have been a principal friend to the 
 Chrijlians, who, out of gratitude to him, prefixed his name to the 
 Sacramentary. A thing utterly contrary to common Jenje : be- 
 Jldes that they would Jurely have compounded, in that caje, the 
 word Mufo-Chriftians, not Mufo- Arabs. The real derivation is 
 Jlmple enough : Arab Arabe Jignifying an Arab by dejcent (like 
 a Hebrew of the Hebrews), Arab Mojl-Arabe^ an Arab by adop- 
 tion, and the latter term gradually having been Jbftened into 
 Mozarabe\) and applied to the Liturgy. 
 
 We may well conceive with what corruptions the office mujl 
 have become vitiated, from the mere courje of centuries pajjed 
 in an infidel population. But another circumjlance occurred 
 which not only brought it into Jujpicion, but actually infecled 
 many of its copies with herejy. Elipandus, Archbijhop of 
 Toledo, introduced, in the year 7 8 3, his new teaching concerning 
 the Filiation of the SON of GOD. His dogma, that our LORD, 
 in Jo far as Man, was not the SON of GOD by nature, but by 
 adoption, was clearly diluted Nejlorianijm ; and as Juch met 
 with the mojl determined oppojition from Alcuin, and the ortho- 
 dox prelates of France, and was finally condemned in the great 
 Council of Frankfort. Elipandus, in order to jupport his teach- 
 ing, had either faljlfied various pajjages in the Mozarabic Office, 
 or had found them corrupted to his hand by the negligence of 
 transcribers ; and thus he produced Juch exprejjions as theje : 
 )ui per adoptivi bominis Pajffionem dum fuo non pepercit corpori ; 
 and again, Hodie Salvator no/ler, pojt adoptionem carnis, fedem 
 repetiit Deitatis. The Fathers of Frankfort, without inquiring 
 whether the quotations were genuine or not, reply : " It is 
 " better to believe the tejlimony of GOD the FATHER concern- 
 " ing His SON, than that of your Ildefonjb, who compojed Juch 
 " prayers for you in the Office of Majs, as the holy and uni- 
 
 * P. Florez, in difcufling the origin of the word, makes an admiffion 
 which certainly one would not have expefted from the firft ecclefiaftical 
 writer of Spain. " Yo no entiendo el Arabigo, pero hallo en el wcabulifta 
 que Chrifto entre los Arabes fe nombre Macih : y fi efto no bafta para el 
 aflunto, me remito a los intelligentes de efte idioma." This is as bad as for 
 a writer on the Anglo-Saxon Church to be ignorant of Anglo-Saxon. 
 
 f Hercolano very well obferves (torn. i. p. 54) : " A denominate mof- 
 arabes prevaleceu : mas e notavel que ainda no foral de Toledo, dado por 
 Affonfo VI, no principio do feculo xii., fejam chamados moftarabes"
 
 132 Adoptitmtft Herefy. 
 
 " verjal Church of GOD never heard ;" and they even attri- 
 bute the yoke of the MuJJulmans to the impiety of Juch a ritual. 
 But Alcuin jaw more clearly, and boldly reproached Elipandus 
 with having changed ajjumpti and ajjumptionem into adoptivi and 
 adoptionem. Still, it is eajier to give a bad name than to remove 
 it. The herejy of Elipandus fell ; but an opinion got afloat 
 that there was Jbmething not altogether right about the office 
 which he had quoted in its Jupport. It was formally approved, 
 however, by John X. about A.D. 920, and Jeemed then to bid 
 fair to remain the national uje of Spain. 
 
 But Rome, with that intolerance of other rites which has Jo 
 incalculably injured ecclejiajlical antiquity, had her eye fixed on 
 the Spanifh Liturgy. The troublous pontificate of Alexander 
 II. did not hinder him from determining to effecl its abolition. 
 Cardinal Hugo Candidus was charged as Legate with this affair : 
 but the Spanijh Bijhops prejjed him Jo convincingly with the 
 names of S. Leander, S. IJidore, and S. Ildefonjb, and with the 
 formal approbation of Pope John X, that he returned to Rome 
 without accomplijhing his objecl. The Bijhops of Calahorra, 
 Oca) and Alava, were despatched to Italy to defend the national 
 rite ; and they found the Pope engaged in the Council of Mantua. 
 The Breviary, MiJJal, and Ritual were expojed to a rigorous ex- 
 amination of nineteen days, and were not only declared exempt 
 from all Jujpicion of herejy, but pronounced worthy of the high- 
 ejl praije. 
 
 The continual efforts of Rome, however, were at lajt JucceJjT- 
 ful. In Aragon, the Roman office was firjl introduced in the 
 monajlery of S.Juan de la Pena, on March 22, 1071, being the 
 Tuejday of the Jecond week in Lent. Its introducTion into the 
 kingdom of Cajlille is more curious. Affonjb VI, after various 
 negotiations with Pope S. Gregory VII. and S. Hugh, Abbat 
 of Cluny, both of whom threw a great deal of mijlaken zeal into 
 the matter, determined on denationalijing the Church of Toledo. 
 In Jbme parts of his kingdom he experienced little rejijlance ; in 
 others the dijjatisfaclion was extreme. The fate of the two 
 offices was committed, as a truly Spanijh ratio ultima, to the 
 trial of arms. Juan Ruiz, a native of Matanza del Rio Piju- 
 erga, was champion of the Mozarabic office ; the name of the 
 knight who Jupported the Roman is not recorded. Whoever he 
 were, he had the worje cauje and the weaker arm, and paid for 
 his rajhnejs with his life. The King was unconvinced, and re- 
 Jbrted to another trial. A fire was kindled, and the two mijjals 
 were thrown together into the flames. That of Rome was con- 
 fumed ; that of Toledo leaped forth unhurt. Affonjb then 
 interpojed his Jimple authority ; and commanded the abolition of
 
 Mozarabic Liturgy : its Reftoration. 133 
 
 the Spanijh rite. This was done : but not without great diffi- 
 culty ; and the proverb was made on the occajlon : 
 
 Quo volunt Reges 
 Vadunt leges \ 
 
 in Spanijh : 
 
 Donde quieren Reyes, 
 Ali van leyes ; 
 
 or, in Englijh : 
 
 Laws muft 
 Where Kings luft. 
 
 When Toledo, however, was reconquered by AfFonjb, the 
 Chrijlians roje as one man againjl the abolition of their rite in 
 this its mother city. The matter was finally compromijed by a 
 royal decree, that, while the Roman ufe Jhould be introduced 
 in the new churches, the national rite Jhould remain in thoje of 
 ancient foundation ; and it thus continued in the churches of S. 
 Mary, S. Mark, S. Eulalia, S. Torquatus, SS. Jujla and Ruf- 
 fina, S. Luke, and S. Sebajlian.* To theje churches various 
 privileges were given from time to time by different Spanijh 
 jbvereigns ; especially by Affonjb the Wife, by Peter the Cruel, 
 and by Ferdinand and Ijabella. Notwithjlanding theje favours, 
 the Roman uje gradually injinuated itjelf even into the Moz- 
 arabic foundations ; and, towards the end of the fifteenth cen- 
 tury, the national rite was jaid only on high fejlivals, and even 
 then in a corrupted form, and from uncritical MSS. An attempt 
 was made to rejlore it in 1436, by Juan de Tordejillas, Bijhop 
 of Segovia. He, in that year, founded the College of S. Maria 
 de Aniago, at the junction of the Pijuerga with the Duero, for 
 thirteen clerks, who Jhould be bound by " Gothic " Rite ; but 
 it lajled only five years, and then became a Carthujlan foundation. 
 
 It remained for the great Cardinal Ximenes to renew this 
 venerable office. His was a career which jhows the corruption 
 of the times, in nearly as Jlrong characters as it proves the excel- 
 lence of the man. Thrown into prijbn for the firmnejs with 
 which he maintained his pretenjions to an expeffative obtained 
 
 Mr. Ford, in his account of the Mozarabic Rite, is as incorreft as he 
 ufually is, when touching on matters of religion. " The features," fays he, 
 " of this Ritual are its fimplicity," it is about the moft complicated ufe that 
 exifts, " and abfence of auricular confeflion (!). The prayers and collects 
 are fo beautiful, that many have been adopted into our Prayer-book." It 
 is fcarcely neceffary to fay, that not one prayer, diftinftively Mozarabic, has 
 been fo adopted.
 
 134 Cardinal Ximenes . 
 
 from the Pope, he finally triumphed over the Archbijhop of 
 Toledo, though both jujlice and worldly power were on the Jide 
 of the latter ; and then, not feeling himjelf Jafe in that dioceje, 
 changed his benefice for a cure at Siguen^a. Made Vicar- 
 general, he was Jo opprejjed by bufmejs that he fought refuge 
 among the Franciscans. From the Jblitary convent, where he 
 led a life of primitive aujlerity, he was drawn forth to be Con- 
 fejjbr to Queen IJabella. To that office he was Jbon compelled 
 to add the dignity of Provincial of his order, and commenced 
 that reform which was no lejs hated than necejjary. Elevated 
 againjl his will to the Metropolitical See of Toledo, then the firjl 
 Jlation for ecclejiajlical wealth and influence in Europe,, he carried 
 on his reformation ; and the laxity which it Juperfeded is Jhown 
 by the faS that more than a thoufand religious pajfed into Africa, 
 and there apojlatized, rather than embrace it. The Archbijhop' s 
 gentlenejs to the Moors, whoje kingdom of Granada had jujl 
 fallen, drew multitudes to the Church. His zeal, however, was 
 not altogether according to knowledge, when he caujed foldsful 
 to be baptized at once by ajperjion, and by one name. 
 
 He had hardly been consecrated to Toledo, when he deter- 
 mined on rejloring the Mozarabic Office, then in the very lajl 
 Jlage of decay. His firjl Jlep was to print the office books. He 
 entrusted the collation of MSS. to the Do&or Affonfo Ortiz, a 
 man of conjiderable learning, and to three Priejls of Mozarabic 
 churches. The Mijjal appeared in 1500, and the Breviary in 
 1502. We Jhall have occajlon hereafter to notice how far the 
 work, with all its excellences, falls Jhort of reprejenting the 
 original and uncorrupted Mozarabic Rite. The Archbijhop 
 next erefted the Mozarabic chapel, which Jlill exijls, at the wcjl 
 end of the cathedral of Toledo, and endowed it for the mainte- 
 nance of thirteen chaplains ; and he obtained the confirmation 
 of this foundation in two Bulls of Julius II. The office, as Jeen 
 in the Jlruggling light of a grey morning, the black Jllent figures 
 kneeling on the floor, the five unequal arches that divide the 
 chapel from the cathedral, the tapers here and there Jhowing 
 like the virtues of a good man in a naughty world, all has a 
 mojl Jlriking effeft. The chapel itjelf is in plain Italian tajle, 
 and has nothing remarkable, but a Mojaic Madonna, after Guido, 
 over the altar. The example of Ximenes was followed by the 
 foundation (1517) of a Jlmilar chapel in the cathedral of Sala- 
 manca, where fifty-five Mozarabic majjes were Jaid in the year : 
 and of another (1567) attached to the parijh church of S. Mary 
 Magdalene, at Valladolid, for two majjes every month. When 
 Florez wrote, (that volume was publijhcd in 1748,) all theje 
 foundations were flourijhing ; and in the Mozarabic churches of
 
 Prefent State of the Mozarabic Liturgy. 
 
 Toledo, the office of the Titular Saints was Jaid according to 
 the national uje ; while in that of S. Jujta, the Feajl of the 
 Samaritan Woman was obferved according to that ritual, on 
 the firjl Sunday in Lent, and a Jermon preached on the 
 fubjecl. 
 
 The prejent Jlate of the Mozarabic Rite is this. It continued, 
 theoretically at leajl, both in the Ximenian chapel, and in the 
 /even churches of Toledo (with the exception of that of S. Mary, 
 which difappeared, we know not how, Jbme centuries ago), till 
 1842. In that year the government JuppreJJed a large number 
 of parifhes throughout the country. Four of the then exijling 
 Mozarabic churches of Toledo Jhared the Jame fate, and their 
 parijhioners, eight or nine hundred in number, were aggregated 
 to the two remaining ones, S. Jujla and S. Mark. The Clergy 
 of the Mozarabic parijhes have formed, Jlnce the time of Ximenes, 
 one body with the chaplains of his foundation. The latter are 
 by the Concordat reduced from thirteen to nine : by the Jame 
 document the continuance of the two Mozarabic parijhes, as 
 Juch, is guaranteed, and the parochial majs in the latter is now 
 always Mozarabic. The foundation at S. Mary Magdalene, at 
 Valladolid, is extinct. That at Salamanca at prejent remains, 
 but no provijion is made for its continuance in the Concordat. 
 Pope Julius III, in 1553, regulated the quejlion of mixed mar- 
 riages between Roman and Mozarabic Chrijlians. The children 
 belong to the rite of the father ; but there is an exception in 
 favour of the eldejl daughter of a Mozarabic family. Though 
 jhe marry a Roman Chrijlian, jhe and her hujband are at liberty, 
 at their marriage, to chooje the rite to which jhe and her children 
 will belong, and becoming a widow, jhe is again permitted to 
 make her choice. 
 
 Even in the middle of the Jixteenth century, the price of a 
 Mijjal had amounted to thirty doubloons ; and Paul III. actually 
 Jent an envoy to Toledo, in order that he might procure a copy 
 for the Vatican Library. In the time of Florez, a copy was 
 unattainable ; and it jb remained till Alexander Lejlie publijhed 
 at Rome, in 1755, his valuable and laborious edition. The 
 manner in which he Jpeaks of the Mozarabic Office jhows how 
 little it was then known even to the learned of that day. In 
 1775, the great and good Cardinal Lorenzana reprinted the 
 Breviary at Madrid.* In 1804, the Mijjal appeared at Rome, 
 after the death of that prelate, but at his expenfe ; Faujlinus 
 Arevalus was the editor. And this is not only the mojl pro- 
 
 * Lorenzana had, while Archbiftiop of Mexico, reprinted the Ordinary of 
 the Liturgy, and the French Office, at Pueblo, de los Angeles, in 1760.
 
 136 D ij cover les of M. Mone. 
 
 curable, but the mqfl valuable edition, and that to which we Jhall 
 refer.* 
 
 We will now examine the Jlruclure of the Office itjelf, and 
 compare it with the Gallican and African Ujes as we go along. 
 
 But as we have jujl confidered the various editions of the 
 Mozarabic Office, it will be well to particularize what has been 
 done for the Gallican Liturgy. Cardinal Thomajius edited, at 
 Rome, in 1680, three Mijfals of that rite, which had belonged 
 to the monajlery of Florens, and when that was jacked by the 
 Huguenots in 1563, found their way to the Vatican. Mabillon, 
 in 1685, re-edited theje, together with a Gallican Leftionary, 
 which he discovered in the monajlery of Luxieu. He afterwards 
 discovered a Gallican Mijflal in the monajlery of Bobio, -\ and 
 publijhed it in his " Mufeum Italicum." Still later, Martene 
 and Durand printed, in their " Thejaurus Novus," a MS. from 
 the monajlery of S. Martin, at Autun, containing two epijlles on 
 the Subject of the Gallican rite, which they attributed whether 
 correctly or not to S. Germanus, of Paris. But one of the 
 mojl important Liturgical discoveries of modern times is contained 
 in the work which Jlands at the head of this paper. M. Mone, 
 who is Librarian atKarlJruhe, is engaged in collecting the original 
 writers of the Hijlory of Baden. In the library there exijls a 
 Commentary of S. Jerome on S. Matthew, the firjl leaves being 
 of the feventh, the rejl of the eighth century. It came from the 
 Abbey of Reichenau, and contains, in a later hand, and in blacker 
 ink, at the end, Benedicat Deus yohanni Eptfcopo et congregation! 
 noflres. This points out John II. Bijhop of Conjlance, and 
 Abbat of Reichenau, (A.D. 760 781.) Hence, the later part 
 of the MS. is coeval with S. Pirmin, the founder of Reichenau, 
 who died in A. D. 754. It is not, then, unnatural to conclude, 
 as the former part of the MS. is earlier than the foundation of 
 the Abbey, that S. Pirmin brought it with him from his native 
 AuJlraSia. But the MS. is clearly palimpSeJl. M. Mone, 
 anxious to examine it for his hijlorical Collection, ascertained 
 that the old ink only was metallic, and by the application of Suit- 
 able chemical agents, he was thus enabled to rejlore the firjl MS. 
 without dejlroying the Second. He there discovered fragments of 
 eleven Gallican MaJJes, written on forty-five leaves, but fadly 
 cut about to Suit the formation of the new work. The variable 
 
 * [The Ordinary has been reprinted by Dr. Daniel, in his " Codex Litur- 
 
 f'cus Eccl. Catholicae," and by myfelf in my "Tetralogia Liturgica." 
 have alfo tranflated it in my " Introdu&ion to the Hiftoiy of the 
 Eaftern Church."] 
 
 f The MS. Bobienfe is not ftriftly Gallican, but rather an amalgamation 
 of that with the Roman Ule.
 
 The Omnium Offer entium. 137 
 
 parts only of the Majs are given, and M. Mone devotes a learned 
 difjertation to the dijcovery of their age. He proves incontejl- 
 ably that the Majs, No. 5, is at leajl as old as A.D. 305. He 
 renders it highly probable that it is contemporary with the per- 
 Jecution at Lyons, A. D. 177. We Jhall ufe theje, as well as 
 Mabillon's Majjes, in illujlrating the Mozarabic. 
 
 PaJJing by the Preeparatio Mi fits, in which it is almojl impoj"- 
 Jible to dijlinguijh what may have been of ancient ufe, what 
 received from the mediaeval Church of Toledo, and what the 
 additions of Cardinal Ximenes, we will commence with the 
 OMNIUM OFFERENTIUM, or Lejjer MiJJal ; that is, the 
 common of every Majs. It has received this name, either from 
 its being necejjarily ufed by all priejls that offered that jacrifice ; 
 or becaufe the oblation of the chalice concluded with the words, 
 et omnium offerentium, et eorum^ pro quibus offertur, peccata indulge. 
 The ConfeJJIon having been made in the Roman manner, the 
 genuine office commences with the Ad Mi/jam Offcium^ which 
 anfwers to the Roman Introit, the Ambrojian Ingrejfa, the Gal- 
 lican Antiphona^ or the Antiphona ad prcelegendum. The name 
 Officium is jujl as ufual in mediaeval Mijjals, as the better known 
 Introit. The original Gregorian form of the Introit, and the 
 modern Roman Ufe, will be bejl jhown in parallel columns. 
 We give that for the firjl Sunday in Advent : 
 
 GREGORIAN. MODERN ROMAN. 
 
 Antiphona ad Introitum. To Thee, Introttus. To Thee, O LORD, have 
 
 O LORD, have I lift up my foul : my I lift up be confounded. 
 
 GOD, I have put my truft in Thee : 
 O let me not be confounded : neither 
 let mine enemies triumph over me. 
 For all they that truft in Thee (hall 
 not be confounded. 
 
 To Thee, O LORD, have I lift up, 
 &c. 
 
 Pfalm. xxiv. Shew me Thy ways, Pfalmus. Shew me Thy ways, O 
 O LORD ; teach me Thy paths. LoRD : teach me Th 7 P aths - 
 
 To Thee, O LORD, have I lift up, 
 &c. 
 
 Glory be to the FATHER, &c. Gloi 7 be to the FATHER, &c. 
 
 To Thee, O LORD, have I lift up, ^o Thee, O LORD, have be 
 
 & c> confounded. 
 
 Vers. ad repetendum. Lead me 
 forth in Thy truth, and learn me: 
 for Thou art the GOD of my falva- 
 tion : in Thee hath been my hope all 
 the day. 
 
 The triple repetition of the Antiphon feems to have been
 
 138 The Officium. 
 
 abolijhed at Rome about 1480, but is retained in our own 
 printed Sarum books. 
 
 The Mozarabic Officium for the fame Sunday is as follows : 
 
 Off. Behold upon the mountains the feet of him that preacheth glad 
 tidings of peace, Alleluia : and telleth good things, Alleluia : celebrate, O 
 Judah, thy feafts, Alleluia : and pay unto the LORD thy vows. Alleluia. 
 
 V. The LORD gave the word : great was the company of the preachers. 
 
 Pfalm.* And pay unto the LORD thy vows. Alleluia. 
 
 7. Glory and honour be to the FATHER, and to the SON, and to the 
 HOLY GHOST, unto ages of ages. Amen. 
 
 Pfalm. And pay unto the LORD thy vows. Alleluia. 
 
 Prieft. Always, unto all ages of ages. 
 
 R. Amen. 
 
 The Officluniy however, is not always from the Pfalms, nor 
 always even from Scripture. That on the Epiphany is exceed- 
 ingly remarkable, as proving the great age of the Mafs. It runs 
 thus : 
 
 Ye that have been baptized into CHRIST have put on CHRIST; Alleluia. 
 V. Ye are the bleffed of the LORD, who hath made heaven and earth. 
 
 Now thefe words clearly refer to the cujlom of a public bap- 
 tifm of Catechumens at the Epiphany, as on Eajler and Whitfun- 
 eve ; but this was complained of as an abufe by S. Himerius of 
 Tarragona, to S. Damafus, about 380, and abolijhed by S. 
 Siricius ; and therefore we cannot conceive this Officium to have 
 a later date than the middle of the fourth century, while it may 
 be much earlier. The " glory and honour" of the Doxology is a 
 Spanijh ufe, fanftioned under pain of anathema by the fourth 
 (fixth) Council of Toledo, and grounded on the ascriptions of 
 praife by David, and in the Apocalypfe. 
 
 The Gloria in Excelfis follows, which is Jo beautifully men- 
 tioned by the Fathers of the fame Council, as having been 
 begun in heaven and ended on earth ; and at its conclujlon, the 
 Priejl repeats the words, Always, for all ages of ages. Amen. 
 According to the ancient Ufe of the Gotho-Hifpanic Church, the 
 Gloria in Excelfis was faid daily ; as we learn from Etherius 
 and Beatus ; It is now omitted, after the Roman Ufe, in Advent 
 and Lent. 
 
 Next comes a Collect which, though it occupies the place of 
 the Collect for the Day in the Roman Liturgy, is not, as we 
 Jhall fee, the fame thing. This anfwers to the Ambrofian 
 
 * This word, in Mozarabic MSS, is always written p". Arevalus decides 
 that it means Pfalmus, and we follow him becaufe of his unrivalled expe- 
 rience : elfe we mould have been difpofed, with others, to interpret the con- 
 traftion Prejbyter.
 
 Oratiofuper Populum. 
 
 Oratio fuper Populum, though that precedes the Gloria in Ex- 
 celfiS) and to the Galilean Collegia pojt Prophetiam. The Moz- 
 arabic prayer, in this place, is not, Jlriftly fpeaking, proper to 
 the day. For example : the fame Oratio here occurs through- 
 out Advent ; the Jame through Eajler-tide ; the fame, for the 
 mojl part, as the fejlivals of Martyrs, We give that for Eajler : 
 the commencement without Oremus, and the double ending, is 
 common to all the Mozarabic Collects : 
 
 To Thee we afcribe praife, O LORD our GOD j and we befeech Thy power 
 that, as Thou didft vouchfafe to die for us finners, and didft again, after the 
 third day, appear illuftrioufly in the glory of Refurreftion ; Ib we, abfolved 
 by Thee, may merit to have in Thee perpetual joy : in like manner as Thou 
 haft given us an example of true Refurre6Hon. 
 
 R. Amen. 
 
 Priefl, Through Thy mercy, O our GOD, Who art blefled, and liveft,and 
 governeft all things unto ages of ages. 
 
 R. Amen. 
 
 This prayer having been ended, the Priejl continues : " The 
 LORD be ever with you. R. And with thy Jpirit." And then 
 follows the Prophecy. More of that presently. We will firjl 
 parallelize the Mozarabic with the Gallican form, for the Jake 
 of making our remarks clearer : 
 
 MOZARABIC; GALLICAN. 
 
 Benedittus. 
 Oratio. Oratio poft Prophetiam (= Colleftio). 
 
 LeBio Veteris Tejtamenti. Leftio Veteris Tejlamenti (vel Paflio 
 
 Sanftorum). 
 
 Pfallendo. Pfalmus refponforius. 
 
 Eptftola. Eptftola. 
 
 Evangelium. E<vangelium. 
 
 Now, it was formerly thought, and Mabillon* and Ruinartf 
 exprejjly fay, that the Colleflio of the Gallican Office followed 
 the reading of the Leclion from the Old Tejlament. The rea- 
 fon is, that it is ufually named in the Gallican Mijfals Collegia 
 pojl Propbetiam, or fimply Pojt Prophetiam ; and as the Old 
 Tejlament Leciion was generally called the Prophecy, it feemed 
 to enfue that the Colleftio followed that Leciion. The mi/lake 
 was natural and almojl necejjary in thofe two great fcholars, to 
 fpeak Jlightingly of whom could prove nothing but the writer's 
 
 * Liturg. Gall. i. 5. 4. 
 
 f In Appendice ad S. Gregor. Turon. Opp. p. 1357.
 
 140 Prophetia: Benediffus. 
 
 own folly. But when Martene and Durand publijhed the The- 
 Jaurus Novus, the Jermons of S. Germanus proved clearly enough 
 that the Prophetia meant the Benedittus^ which was Jung anti- 
 phonally after the Prafatio ; and that the Colleftio poft Prophe- 
 tiam followed that, but preceded the Leclion from the Old TeJ- 
 tament. This was plainly Jeen by Vezzoji,* and, therefore, 
 there is the lejs excufe for Daniel and Mone, who have fallen 
 back into the old error. The Colleftio of the Fourth Mafs of 
 Thomajius clearly refers to the Benediclus : 
 
 Ortus es nobis verus Sol juftitiae, Jefu Chrifte, venifti de coelo human! 
 generis Redemptor. Erexifii nobis cornufalutis, et celfi Genitoris Proles per- 
 petua.,genitus in domo David propter prifcorum oracula vatum. 
 
 The reference is not lejs manifejl in Mone's Fourth Majs : 
 
 Dum profetica difta noftrae devotionis comitamur obfequiis, et benedic- 
 tionem reddimus gratias, et vichTitudinem pro vijitatione defolvemus, et quia 
 Omnipotens pie hi fua fecit in domo David cornu ereflionis, et gaudio aflig- 
 nans, poft fpacia temporum, vaticinia profetarum greffufque noftros et [fed 
 potius in] via pads dirigens et falutis p. d. n.m. Jhm. Xpm. 
 
 Benediftus, however, formed no part of the Mozarabic Rite ; 
 which proceeded, after the Oratto^ to the Leftion of the Old 
 Tejlament, prefaced by the Priejl with, "The Lord be ever with 
 you. R. And with thy Jpirit." The ufe of the Prophecy was 
 Jhared by the Mozarabic in common with the African, Galli- 
 can, and Ambrojian Offices. The references in S. Augujline 
 clearly prove the Ufe of Africa. The Jermons of S. Germanus, 
 and the allujlons of S. Gregory of Tours, make it manifejl as re- 
 gards Gaul. The Ambrojian Rite had formerly a Prophecy in 
 every Majs; that Leclion is now confined to Lent, and to a few 
 fejlivals. The Roman Church only adoptedt the Prophecy on 
 certain occajions, as the Ember Jeajbns ; and here is the firjl great 
 difference that we find between that Ritual and the Mozarabic. 
 The Prophecies of the latter call for no particular remark. In 
 
 Thomas. Opp. torn. vi. p. 204, note (2). 
 
 f The prefent Roman Ufe on the Ember days, is this : On the Wed- 
 nefday, the Prophecy, Epiftle, and Gofpel ; on the Friday, Epiftle and 
 Gofpel ; on the Saturday, five Prophecies, Epiftle and Gofpel. It has been 
 aflced why the Friday has no Prophecy ? We doubt if any better reafon 
 can be given than that of Berno : " In quart feri duse leftiones leguntur, 
 ut hi, qui in Sabbato funt confecrandi, admonaantur ut notitiam legis et 
 prophetarum habeant, quae maxime in quarta aetate vigebat. [And fo V. 
 Beae : Hebrea gens Davidico Regno refulfit inclyta ./Etate pandens aftuum 
 Qiiarta jubar fublimium.] Sexta feria una tantum legitur, quia Lex et Pro- 
 phetia in uno Evangelic recapitulantur, quod nunc in fexta mundi aetate prae- 
 dicatur ac legitur.
 
 PJallendo and Etten<e. 141 
 
 Eajler-week the Epijlles to the Seven Churches Jupply their 
 place, and through Eajler-tide other parts of the Apocalypje. 
 
 The Prophecy is concluded with the Amen of the People ; 
 and the Priejl reiterates, "The Lord be ever with you. R. And 
 with thy Jpirit." On certain fejlivals, the Hymn of the Three 
 Children, or rather a cento from it, is here Jung. This was the 
 universal uje in Spain, and is enjoined by the Fourth Council of 
 Toledo in every Majs. It was aljb the cujlom in the Gallican 
 Office, as we are exprejjly told by S. Germanus in his explana- 
 tion of that rite. 
 
 Follows the Pfallendoy or Pfalterlum. This is to the Pro- 
 phecy what the Roman Gradual is to the Epijlle ; and exactly 
 anjwers to the Ambrojian Pfalmellus, and to the Gallican 
 Pfalmus refponfortus : another Jimilarity between the Ufes. The 
 form is always this : the PJallendo for the Fourth Sunday in 
 Advent : 
 
 Pfallendo. Then fhall all the trees of the wood rejoice before the LORD, 
 for He fhall come. V. O fmg unto the LORD a new fong : fmg unto the 
 LORD, all the whole earth. P. For He (hall come. 
 
 Or this, for the Eighth Sunday after Epiphany : 
 
 Pfall. GOD is a righteous Judge, ftrong and patient : and GOD is pro- 
 voked every day. V. I will give thanks unto the LORD, according to His 
 righteoufnefs : yea, I will praife the name of the LORD Moft High. Pi. 
 Every day. 
 
 The Pfallendo is always from the PJalms, except in Ximenian 
 additions, and Jo it would Jeem to have been in the Gallican 
 Office. 
 
 On the firjl five Sundays in Lent, the PJallendo is followed by 
 a MiJJal Litany, which is clofely connected with the Effene of 
 the Greeks, and aljb exijled in the Gallican and Ambrojian, per- 
 haps in the African, Church. At Milan, it is Jlill Jaid on the 
 Sundays in Lent. The Mozarabic Litanies are, on the firjl, 
 Jecond, and third Sundays, addrejjed to our LORD : they are, 
 more remarkably, on the fourth and fifth, put into His mouth. 
 
 But we now wijh to draw the reader's attention to a very re- 
 markable facl, which, Jo far as we know, has not yet been noticed 
 by ritualijls : that the Mozarabic eftenae are metrical. They 
 are printed as proje, and have contracted various errors, which 
 make them read like proje ; but their metrical character is clear 
 enough when once pointed out. And we think we Jhall be doing 
 a fervice to ritualijls if we print them here for the firjl time as
 
 142 MozaraUc E5len<e. 
 
 they ought to be. We confejs that, if we jhall perfuade the 
 reader to think with us, we Jhall feel a little natural pride at 
 having objerved an important peculiarity, which had ejcaped the 
 notice of Lorenzana, of Lejlie, and even of Arevalus. Here, 
 then, they follow : 
 
 MISSAL LITANY FOR THE FIRST SUNDAY IN LENT. 
 
 A i . Jefu Unigenite Da peccatis finem : 
 
 Dei Patris Fili, qui Da laboris requiem. 
 Es univerfae Placare. 
 
 Bonitatis Dominus : 
 
 Placare et miferere. 
 
 C i. Tranquillitatem temporum, 
 
 A 2. Cunai te gemitibus Rerum abundantiam, 
 
 Exorantes pofcimus : Pacis quietem, et falutis copiam. 
 
 Cunftique fimul Placare. 
 Deprecantes quaefumus. 
 
 Placare. C 2. ////** Pontificis 
 
 . Porrige praefidium : 
 
 B i. Tua jam dementia Ac f univerfo fupplicanti populo. 
 
 Mala noftra luperet : Placare. 
 Tuo jam fereno 
 Vultu in nos refpice. 
 
 Placare. C 3. Remiflionem omnium 
 
 Peccatorum quaefumus : 
 
 B 2. Remove perpetuo Indulge clemens mala quse com- 
 
 Tuam iracundiam : mifimus, Placare. 
 
 MISSAL LITANY FOR THE SECOND SUNDAY IN LENT. 
 
 A i. Proftrati omnes lacrymas producimus : 
 Et pandimus J occulta, qua; admifimus : 
 A te, Deus, veniam depofcimus. 
 
 S^uia pecca-vimus tibi. 
 
 A 2. Orationes facerdotum accipe : 
 
 Et quaeque pofcunt, || affluenter tribue : 
 Ac tuae plebi miferere, Domine. 
 Siuia. 
 
 B i . Furorem tuum adduxifti fuper nos : 
 Noftra delifta dira ^[ curvaverunt nos : 
 Et abfque ulla fpe defecimus. 
 Siuia. 
 
 Illius being the mere " M. or N." of our own offices. 
 
 f So read for atque. 
 
 J The book gives pandentes tibi, which is inadmiflible. We mould not 
 wonder if the true reading were pandentes te : the ablative, in the Mozarabic 
 offices, being fo often ufed for other cafes. 
 
 A fyllable (fuch as et before a te) is wanting. 
 
 || The book,po/iulant. 
 
 If Who does not fee that in mere profe fuch a collocation and fuch a 
 phrafe would be intolerable ?
 
 Miffal Litanies. 143 
 
 B 2. Traditi fumus malis, quae nefcimus : 
 Et omne malum cecidit fuper nos : 
 Et invocamus, et non audimur. 
 
 A 3. Omnes clamamus: omnes te requirimus : 
 Te poenitentes lacrymis profequimur : 
 Cujufque * iram ipfi provocavimus. 
 
 A 4. Te, deprecantes, te, gementes, pofcimus ; 
 Te, Jefu Chrifte, profternati petimus : 
 Tua poteftas jam fublevet miferos. 
 
 A 5. Confeffionem tuae plebis accipe, 
 
 Quam lamentantes coram te efFundimus : 
 Et pro admiffis corde ingemifcimus. 
 
 A 6. Pacem rogamus, pacem nobis tribue; 
 Amove bella, et nos omnes erue j 
 Huinili prece poftulamus, Domine. 
 Quiet. 
 
 A 7. Inclina aurem, Deus clementiflime ; 
 Jam abluantur deliftorum maculae ; 
 Et a periclis f nos benignus erue. 
 
 )uia peccavimus tibl, 
 
 MISSAL LITANY FOR THE THIRD SUNDAY IN LENT. 
 
 Rogamus te, Rex faeculorum, Deus Sanfte, 
 
 Jam miferere, peccavimus tibi. 
 
 A i . Audi clamantes, Deus altiffime : 
 
 Et quae precamur, clemens attribue : 
 Exaudi nos, Domine. 
 Jam miferere. 
 
 A 2. Bone Redemptor, fupplices quaefumus, 
 De toto corde flentes requirimus : 
 Aflifte propitius. 
 
 Jam miferere. 
 
 A 3. Difcedant hoftes, accedant bona ; 
 Peffima incumbent clades inopia : 
 
 Tu, Chrifte, nos libera. 
 Jam miferere. 
 
 * Notice the que , which feems only inferted for the fake of the metre, 
 f The book, periculis.
 
 144 MiJJal Litanies. 
 
 A 4. Emitte manum, Deus omnipotens, 
 Et invocantes potenter protege 
 Ex alto, piiffime. 
 
 Jam miferere. 
 
 A 5. Fertilitatem et pacem tribue : 
 
 Remove bella, et famem cohibe, 
 
 Redemptor fanftiffime : 
 Jam miferere. 
 
 A 6. Gemitus vide ; fletus intellige : 
 
 Extende manum : peccantes redime 
 
 **** 
 
 Jam miferere. 
 
 A 7. Hanc noftram, Deus, hanc precem fufcipe : 
 Supplicum voces pacatus refcipe : 
 Et parce, piiffime. 
 
 Jam miferere. 
 
 A 8. Indulge lapfis : indulge perditis : 
 Dimitte noxia ; ablue crimina : 
 Acclives tu libera 
 
 Jam miferere. 
 
 Now, there are Jeveral peculiarities about this Jingular Litany. 
 The firjl, that it is undoubtedly A. B. C. Darian. We have 
 ventured, in order to bring this out, to make one or two altera- 
 tions of arrangement. In the original, the verjes jland in this 
 way : I, 2, 6, 3, 4, 7, 8, 5. Aljo the third verje, as we give 
 it, Jlands in the original : AJJiJlant bona, difcedant koftes : but, 
 as all the other verjes rhyme ajjbnantly, if not conjbnantly, an 
 alteration is necejjary here even on that ground only. The verje 
 that begins with C. is lojl. 
 
 MISSAL LITANY FOR THE FOURTH SUNDAY IN LENT. 
 
 A i. A Patre miflus, veni A 3. Mihi pro bonis mala 
 
 Perditos requirere : Reddita funt plurima : 
 
 Et hofte captivates Adverfum me dederunt 
 
 Sanguine redimere : Iniqua confilia, 
 
 Plebs dira abjecit me. Venditum pecunia. 
 
 Miferere, Pate rjufte , et omnibus Miferere. 
 indulgentiam da. 
 
 ' B. Spineam coronam 
 
 A a. Prediftus a Prophetis Pofuerunt capiti 
 
 Natus fum ex Virgine : Sputis fordidato : 
 
 AflTumpfi formam fervi Illuferunt impii 
 
 Perditos colligere : Afflidum crudeliter. 
 
 Venantes ceperunt me. Miferere. 
 Miferere.
 
 Miffal Litanies. 
 
 A 4. Cum noxiis latronibus* 
 Sufpenfum patibulo, 
 Amaro cibo paftum, 
 Et acerbo poculo 
 Traditum fupplicio. 
 
 Miferere. 
 
 A 5. Quos veni liberare, 
 
 Hi accufaverunt me : 
 Flagellis verberatum 
 Cruel affixerunt me : 
 Lanceaf percuflerunt me. 
 Miferere. 
 
 A 6. Qui impio latroni 
 
 Dimififti fcelera, 
 Tu folve vinclaj noftra 
 
 Et relaxa crimina : 
 Salva nos cruce tua. 
 
 Miferere. 
 
 A 7. Traditus fum fepulchro : 
 
 Fregi portas inferi 
 Ejeci vinculatos 
 
 Et reduxi ad fuperos 
 Oftendi in viftima. 
 
 Miferere. 
 
 C Pater clementiflime, 
 Dimitte illis noxia : 
 Cunfta dele peccata, 
 Et relaxa crimina : 
 Ignorant quid faciunt. 
 
 Miferere. 
 
 A 
 
 MISSAL LITANY FOR THE FIFTH SUNDAY IN LENT. 
 
 Infidiati funt adverfarii mei gratis. 
 Tu, Pater Santte, miferere, et libera me. 
 
 AS 
 
 A z. 
 
 Portatus fum, ut Agnus 
 
 Innocens in Viftimam. 
 Captus ab inimicis 
 Ut avis in mufcipulam, 
 Magis gratis. 
 
 Tu, Pater Sanfie. 
 
 Aperuerunt omnes 
 
 Ora fua contra me ; 
 Dentibus fremuerunt, 
 Quaerentes deglutire me, 
 Magis gratis. 
 
 Tu, Pater SanQe. 
 
 , Sibilantes, clamabant, 
 Et movebant capita j 
 Traftantes de me falfa 
 Proferre teftimonia, 
 
 Magis gratis. 
 
 Tu, Pater Sanfte. 
 
 A 4. Sufpenfum cruci damnant 
 
 Fixum clavis ferreis : 
 Venditum a Judaeis 
 Pro triginta argenteis, 
 Magis gratis. 
 
 Tu, Pater Sanfte. 
 
 In latere confoflus 
 
 Gladio horrifico : 
 Illico fluit latex 
 Cum fanguine innoxio, 
 Magis gratis. 
 
 Tu, Pater Sanfie. 
 
 A 6. Omnes inundaverunt 
 
 Quafi aquae fuper me, 
 DimiflTum in fepulcro : 
 Apofuerunt lapidem, 
 Magis gratis. 
 
 Tu, Pater SanEte. 
 
 A 7. Confufa palluerunt 
 
 Cunfta coeli fidera : 
 Dies obtenebratur 
 
 Cum vidit pati Dominum, 
 Magis gratis. 
 
 Tu, Pater Sanfte. 
 
 A 8. Sic Judaeorum turba 
 Caeca diffidentia. 
 Depofcunt a Pilato 
 Milites pro cuftodia : 
 Magis gratis. 
 
 Tu, Pater Sanfie. 
 
 * We have little doubt that this ought to be latronis, from the barbarous 
 latronus. 
 
 f The laft two fyllables of fuch words coalefce in Mozarabic hymns, as 
 in modern Portuguefe and Spanifli, and muft be taken to do fo here. 
 
 J The book, vincula.
 
 146 The Tradition of the Creed. 
 
 A 9. Tune milites dividunt A 10. Intende, pie Pater, 
 
 Veftem meam fbrtibus : Et fuccurre miferis, 
 
 Cernentes* in me flagra Pro quibus tarn acerbis 
 
 Injufta et faeviffima, Afficior fuppliciis, 
 
 Magis gratis. Magis gratis. 
 
 Tu, Pater Santte. Tu, Pater SanSe. 
 
 . There is jbme, but a very jlight and corrupted, trace of thefe 
 Litanies in the Sacramentarium Gallicanum publijhed by Ma- 
 billon, and reprinted by Migne. Thoje which the Mozarabic 
 Ritual gives for the fourth and fifth Sundays in Lent are, but 
 in a very fragmentary Jlate, attributed to Eajler Eve. 
 
 On Palm Sunday, injlead of this eclene, that mojl ancient 
 and venerable rite, the Tradition of the Creed to the Compe- 
 tents, isjlillkept up. Here, again, the Mozarabic agrees with 
 the Gallican and Milanefe Churches ; whereas Rome cele- 
 brated it on the Wednesday in the fourth week of Lent ; Africa, 
 on the Saturday before the fourth Sunday in Lent ; Conjlanti- 
 nople, on Good Friday. In the Gotho-HiJpanic Church, how- 
 ever, the Creed was given to the competents likewife on the 
 Sunday Mediante y the fourth in Lent. The Tradition, now of 
 courfe, a mere form, is thus performed in the modern Mozarabic 
 Rite. After the Pfallendo, the Priejl proceeds : 
 
 Beloved, receive the rule of faith, which is called the Symbol. And 
 when ye mail have received it, write it in your hearts, and fay it daily to 
 yourfelves. Before ye fleep, before ye go forth, fortify yourfelves with your 
 Symbol. The Symbol is written by none, fo that it can be read. But in 
 going it over, left forgetfulnefs mould erafe that which reading does not 
 hand down, let your memory be your book. That which ye are to hear, 
 ye are alfo to believe ; and that which ye are to believe, ye are to confefs 
 with your tongue. For the Apoftle faith : "With the heart man believeth 
 to juftification ; and with the tongue confeffion is made unto falvation." 
 This, then, is the Creed which ye are to retain and to believe. Sign your- 
 felves therefore, with the Crofs, and repeat. The Faith. I believe in GOD 
 the FATHER Almighty ; and in JESUS CHRIST, His only SON, our LORD : 
 born of the HOLY GHOST from the womb of the Virgin Mary. He fuf- 
 fered under Pontius Pilate, was crucified, and buried : the third day He rofe 
 alive from the dead. He afcended into Heaven. He fitteth on the right 
 hand of GOD the FATHER Almighty; from thence He mall come to judge 
 the quick and the dead. I believe in the HOLY GHOST, the Holy Catholic 
 Church ; the Communion of Saints ; the Remiffion of all fins ; the Refurrec- 
 tion of the flefh ; and the Life everlafting. Amen. That the things which 
 have been faid may be the more readily fixed in your memory, let us repeat 
 the text and the order of the fymbol. [The Creed is repeated."] Let us a 
 third time go through the text of the Symbol, to the end that, as the fymbol 
 contains in itfelf the faith of the Divine TRINITY, fo the number of its repe- 
 titions may agree with the myftery of the TRINITY. [The Creed is again 
 repeated.] Retain with the firmed belief of your mind this rule of the 
 Holy Faith, which Holy Mother Church hath now committed to you ; left 
 at any time any fcruple of doubt mould arife in your hearts. For if, which 
 
 * For decernentes.
 
 The Tradition of the Creed. 147 
 
 GOD forbid, there is but the leaft doubt concerning this matter, all the foun- 
 dation of faith is overthrown, and hurt accrues to the foul. And, therefore, 
 if anything of this kind mould move any of you, let him think with himfelf, 
 that he cannot underftand the matter. Yet let him believe all things that 
 he hath heard to be true. And Almighty GOD fo enlighten your hearts 
 that, by underftanding and believing the things which we have fpoken, ye 
 may both hold faft the right faith, and mine with holy works, fo that by 
 thefe means ye may attain to the blefled life. R. Amen. Pr. He granting 
 and aflifting you, Who liveth and governeth all things for ever and ever. 
 Amen. 
 
 The larger part of this Tradition is clearly of the greatejl 
 antiquity. The ajjertion that the Creed is unwritten is con- 
 tained more than once in the Gallican Majjes* and in the Gela- 
 Jlan Sacramentary.'f' The Creed itfelf is, in this Office, and in 
 the Gallican, the Apojlles' ; whereas at Rome, the Conjlantino- 
 politan Symbol (of courfe without the Filioque) was employed. 
 There are jbme peculiarities in the Gotho-Hifpanic Creed which 
 defer ve attention. Theomiflion of the claufe, Maker of heaven 
 and earth, proves it of earlier date than the Gallican, which in- 
 ferts that addition : the fame thing may be faid of the Jimpler 
 phraje, Born of the Holy Gbo/f. The addition from the womb 
 of the Virgin Mary, is Jlriclly Spanijh, and has been fuppofed to 
 be directed againjl the dreams of the Prifcillianijls. The omif- 
 fion of dead after crucified, is an argument of extreme antiquity : 
 the Gallican books infert it ; but neither the mojl ancient of 
 them, nor our Creed, have the Aquileian addition, He defcended 
 into Hell. The " alive from the dead " is Spanifh. One of 
 the Gallican books has, in the next clauje, " He afcended Vittor 
 into Heaven :" with that exception, and the Spanijh " the re- 
 mijfion of <?// fins," the French and the Mozarabic Ufe agree, in 
 all that follows, with the modern reading. In the Acls of S. 
 Stephen, where a Baptifm is defcribed, the omnium is retained. 
 
 We mujl now, however, pafs on. On ordinary days, the 
 Pfallendo is immediately followed by the Epiftle, in which all 
 Churches coincide. It is preceded in the Mozarabic by the 
 deacon's faying " Keep filence," and is concluded by " Amen." 
 The Gallican and Ambrojlan Offices agree with the Roman in 
 affixing a Pfalm to the Epijlle, the fame which, in later times, 
 took the form of the prefent gradual: the Gotho-Hifpanic Office 
 rejected it. For when a cujlom was introduced of faying the 
 Lauda (of which prefently) before the Gofpel, the Fourth 
 Council of Toledo exprejjly forbade the change, and ordered 
 that it jhould never be fung till the Gofpel had been faid. The 
 
 * E.g. In that numbered XI. by Mabillon. "Symbolum non in tabulis 
 fcribitur, fed in corde fufceptum memoriter retinetur." 
 
 f " Symbolum quodvobis, ficut accepimus tradidimus, non alicui materiae 
 quae corrumpi poteft, fed paginis veftri cordis infcribite."
 
 148 Sacrificium. 
 
 Epijlle then ended and the Priejl having faid, " The LORD 
 be ever with you. R. And with thy fpir it" the Gofpel is given 
 out ; and its announcement received with the " Glory be to 
 Thee, O LORD," of the people : it is concluded with " Amen."* 
 Then, after another falutation of the Priejl, followed the Lauda, 
 which was always in this form : " Alleluia. Remember us, O 
 LORD, with the favour Thou bearejl unto Thy people. O 
 vijlt us with Thy falvation. Alleluia." This is aljb in ufe in the 
 Ambrojian Rite, where it is called the Antiphona pojl Evangelium. 
 In the prefent Mozarabic Ufe, the Priejl now offers the bread 
 and wine, with certain prayers of which we need not fpeak ; be- 
 caufe the Gotho-Hifpanic Office pojlponed the rite. The fermon 
 over, the Sacrificium is Jung by the choir; its form, generally 
 fpeaking, is the following : 
 
 All they from Sheba fhall come, offering gold, and incenfe, and precious 
 ftonesj they evangelized the falvation of the LORD : Alleluia, Alleluia. 
 P. Every great man mail pafs over to thee, and fhall be thy fervant, and 
 fhall follow thee, bound in chains, and fhall bow down before thee, becaufe 
 in thee is GOD, and befide thee there is none other. Be ye renewed, O ye 
 children of Ifrael, and be ye faved by the LORD with an everlafting falvation. 
 P. They evangelized the falvation of the LORD. Alleluia. 
 
 It was while the Sacrificium was fmging, that the people 
 offered ; and the prayers of oblation Jaid by the priejl are Jlill 
 given in that place, though the rite itfelf has long fince ceafed 
 in Spain. But in the cathedral of Milan it is Jlill kept up, ten 
 aged men, and the fame number of women, being maintained 
 under the title of Veccbionl^ to offer when the Priejl has Jaid the 
 Oratiofuper Sindonem, which follows the Antiphona poft Evange- 
 lium. Mr. Webb thus describes the Ufe :f " After the Jermon, 
 " Jbme members of a confraternity, or fidefmen, two men and two 
 " women, in black and white mantles, brought in an oblation of 
 " the elements." This is the only relic, we believe, in all 
 Europe, of the ancient and once univerjal uje of the Omnium Of- 
 ferentium. But an offertory of other things, for the uje of the 
 Priejl or the Church, was very frequent during the lajl century 
 in Spain, and is even now not objblete. 
 
 With the Sacrificium began the Jecond part of the Liturgy, the 
 Miffa Fidellum ; after which the Priejl, as ufual, after wajhing 
 his hands, and faying the prayer of accefs, commenced, " The 
 LORD be ever with you. R. And with thy fpirit." We will 
 
 * While the Gofpel is fung, the MiJ/ale Offerentium, with its book defk, 
 is carried round to the Epiftle fide of the altar ; for there are two books in 
 ufe in the Mozarabic Rite, this and the lefTer Miflal j and therefore two 
 acolytes. 
 
 f Continental Ecclefiology, p. 104.
 
 The Seven Prayers. 149 
 
 here put down, in a tabular form, its Jeven prayers, Jo famous in 
 early Spanijh writers, with their names. 
 
 I. MISSA, or Oratio Miffae : in the Galilean fometimes nar 
 
 Collegia, as we fay, the Colleft for the day : fometimes Prafatio. 
 II. ALIA (oratio). Generally, in the Gallican, fimply Collefiio : fome- 
 times Colleflio ante nomina. 
 
 III. POST NOMINA. The fame, or Colleftiopoft nomina, in the Gallican. 
 
 IV. AD PACEM. The fame in the Gallican. 
 
 {iLLATio : called in the Gallican Immolatio, or Contejlatio, in the 
 Roman and Ambrofian, Prafatio : 
 and the 
 POST SANCTUS, called by the fame name in the Gallican. 
 VI. POST PRIDIE : called in the Gallican Poft Secreta : or Poft 
 
 Myfterium. 
 VII. AD ORATIONEM DOMINICAM. 
 
 We may now proceed. 
 
 The Mozarabic Mifla is generally rather an addrejs to the 
 people than to God. Let us take an example from the Wed- 
 nejday of the firjl week in Lent. 
 
 Perceiving, beloved brethren, that the folemn days have come which are 
 confecrated by the reverence of the LORD'S Paffion, let us walk in humility, 
 and obferve continence. Let none be fed by the pleafure of this world, nor, 
 on the other hand, be crufhed by its adverfity. That when we have begun 
 to defpife temporal good and temporal evil, then we may in truth be able to 
 faft forty days and forty nights, and may, after accomplifhing the Lent of 
 this life, receive the life that is perpetual. Now, therefore, let us befeech 
 GOD, with the whole devotion of our minds, that He may fo prevent us with 
 His grace and proteft us with His mercy, that we may always haften to the 
 obtaining of the celeftial promifes. Amen. 
 
 Or, again, for Eajler Tuejday : 
 
 Let us haften, beloved brethren, we who rejoice to be free from the 
 dominion of death, that we may follow the triumph of CHRIST after death. 
 Behold, having defcended into hell, He hath returned again to that flefti, 
 which by His refurreftion He made immortal. The violence of infli&ed 
 paflion hath nothing injured Him : yet the glorious virtue of His Refurrec- 
 tion hath beftowed all things on us. He none the worfe in affumed hu- 
 manity : us He hath mercifully made better by collated Divinity. Let us, 
 therefore, all rejoice with Chriftian gladnefs ; and let us not be buried in vain 
 pleafures. Let our feftivity, beloved brethren, have nothing unfeemly. The 
 multitude of faithful people muft proceed from the fepulchres of vices; muft 
 appear to the eyes of the regenerate, whitened by grace ; muft fet a pattern 
 of virtues to their infants. For then is the Pafchal oblation without leaven 
 of wickednefs, when religious devotion banquets on the Azymes of fincerity 
 and truth. R. Amen. 
 
 Compare with this the Prafatio, or Miffa, of the Gallican 
 Church ; and take an example given in the Collection of Tho- 
 majlus, for the Fejlival of S. Agnes : 
 
 Exulting, beloved brethren, in the birthday of Blefled Agnes, let us ap-
 
 150 Miffa Pr<efatio. 
 
 proach the LORD with a devout heart. Her birthday is indeed to be honoured, 
 becaufe fhe was fo generated to this world as to be regenerated for heaven. 
 So was fhe produced under the law of death as to crufh the author of death : 
 fo framed in the weaker fex, as to defpife torments formidable to brave men. 
 O true nobility ! which fo proceeded by earthly generation, as to attain the 
 companionfhip of Divinity. Let us pray, therefore, that me may aflift us 
 with her prayers, who ftands worthy in the fight of GOD. Which He 
 vouchfafe to grant who with the FATHER and the HOLY GHOST liveth and 
 reigneth. 
 
 Thofe in Mone are much Jhorter, and not very remarkable. 
 We give an example from the poetical Mafs, No. 8, in his 
 collection : 
 
 Siderea de fede nitens bone conditor orbis, 
 Te pietate probans non noftra hie crimina penfas, 
 Expofitas admitte preces et judice libra, 
 Mitior aequali non reddens pondere pcenam, 
 Errores ignofce gregis, paftorque fidelis 
 Ereptis ovibus paradifi pabula reddas. p. d. n. 
 
 Any fcholar, accujlomed to Hymnology, will injlantly fix theje 
 verjes at about A.D. 400. 
 
 After the Mi/a, the Priejt concludes with the ufual formula : 
 
 Through Thy mercy, our GOD, who art blefled, and liveft and governeft 
 all things for ever and ever. R. Amen. 
 
 He continues : 
 
 Let us pray. Hagios, Hagios, Hagios, LORD GOD Everlafting : praife 
 and thanks be to Thee. 
 
 And then he begins the Preces, which, in the Mozarabic Office, 
 are very Jhort : 
 
 Let us bear the Holy Catholic Church in our minds : that the merciful 
 LORD would vouchfafe to increafe its faith, its hope, and charity. Let us 
 bear in niind all them that are fallen, that are captive, that are fick, that are 
 ftrangers: that the merciful LORD would vouchfafe to look upon them, to 
 redeem, to heal, and to comfort them. R. Grant it, Almighty Everlafting 
 GOD. 
 
 This is immediately followed by the prayer that, for want of 
 a better title, is ufually called the Alia Oratio. Here is an ex- 
 ample from the fourth Sunday after Epiphany : 
 
 We bear, O LORD, the yoke of our iniquities with a hard neck, a down- 
 caft countenance, a contrite heart. And Icarcely have we at length learned 
 by our punimment to repent, who before it would not recognize our guilt. 
 But Thou, O LORD, who haft made tame wild beafts in the den, and haft 
 made cool the flames in the heat of the furnace, lift up Thy hand to help us, 
 and grant us the moft fafe fupport of Thy defence in affliction. That us, 
 whom the weight of fins bows down, the virtue of Thy long-fuffering may 
 lift up : and that, fmce by our iniquities we have fallen to the ground, we
 
 Alia Oratio and Diptychs. 151 
 
 may be mercifully raifed by Thine ineffable goodnefs. That us, whom the 
 aftions of divers tranfgreffions convift, the indulgence of Thy mercy may 
 acquit. R. Amen. 
 
 This prayer is ufually directed to GOD ; but it Jbmetimes 
 takes the form of an addrejs to the people, as, for example, on 
 Quinquagejima Sunday, when it thus begins : Quantum nos 
 divlna dementia ^fratres carijjimi^ expefiat ad paznitentiam, &c. 
 
 The Gallican Church had the Preces in the fame place : the 
 prayer that anjwered to the Alia Oratio is Jbmetimes called the 
 ColleStio pojt Preces., Jbmetimes the Gollettio ante Nomina^ Jbme- 
 times, there Jeems ground for believing, the Prafatio, but gene- 
 rally the Collettio only. Take a Jpecimen of the latter from 
 Mone : 
 
 GOD, whofe goodnefs is as unbounded as Thy power, grant to the righteous 
 to obtain that which Thou doft promife ; to the guilty, to efcape that which 
 Thou doft threaten : to believe in Thee truly, to confefs Thee reaibnably, 
 to have our converfation in this life healthfully. If tranquillity* favours us, 
 to worfhip Thee 5 if temptations affail us, not to deny Thee; to abound in 
 the necefTaries of the life that is, and not to come fhort of eternal felicity. 
 
 The Alia Oratio always ends in this form : 
 
 R. Amen. Priefl. Through Thy mercy, our GOD, in whofe fight the 
 names of the holy Apoftles and Martyrs, Confeffors and Virgins, are re- 
 cited. R. Amen. 
 
 And this introduces the DlPTYCHS. The Mozarabic agrees 
 with the Gallican in reading theje before conjecration ; the Ge- 
 lajlan and Gregorian Sacramentaries read the diptychs of the 
 living before, of the dead after, conjecration. The Conjlantino- 
 politan Liturgies formerly agreed with the Gallican : they now 
 have the diptychs after the words of Injlitution and Invocation. 
 S. Mark, the Copto-Jacobite, and Syro-Jacobite, injert them 
 between the two latter. 
 
 The Mozarabic diptychs are as follow : 
 
 Our Priefts offer the oblation to the LORD Gon : the Pope of Rome and 
 the reft for themfelves and for all the Clergy and people of the Church com- 
 mitted to them, and for all the fraternity ; alfo all the priefts, deacons, clerks, 
 and furrounding people offer it in honour of the Saints, for themfelves and 
 theirs. 
 
 R. They offer it for themfelves and all the fraternity. 
 
 Priefl. Commemorating the moft bleffed Apoftles and Martyrs, the glori- 
 ous holy Virgin Mary, Zacharias, John, the Innocents, Peter, Paul, John, 
 James, Andrew, Philip, Thomas, Bartholomew, Matthew, James, Simon 
 and Jude, Matthias, Mark, and Luke. 
 
 * Here is an example of Mone's occafional careleffnefs, notwithftanding 
 the great explanatory parade of his notes. He prints without any comment, 
 "Jit quies adrideat, te colere j fi timptatio ingruat, non negare."
 
 152 Poft Nomina y 
 
 R. And all Martyrs. 
 
 Prieft. Alfo for the fouls of them that reft : Hilary, Athanafius, Martin, 
 Ambrofe, Auguftine, Fulgentius, Leander, Ifidore, David, Julian, Julian, 
 Peter, Peter, John, &c., &c. Stephen, John, John, Felix. 
 
 R. And of all that reft. 
 
 The Gallican form was very jlmilar to this. It was imme- 
 diately preceded by the oblation, of which this was the formula : 
 
 Come, Omnipotent Sanftifier, Eternal GOD, and blefs this facrifice pre- 
 pared to Thy name : through CHRIST our LORD. 
 
 It mujt be remembered that the above diptychs are jlriftly 
 Toledan ; and if they were ujed after the Ximenian rejloration 
 at Salamanca and Valladolid, it was by an abjurd archaijm. 
 The order is this : firjl, the four great defenders of the Catholic 
 faith againjl the Arians SS. Hilary, Athanajius, Martin, Am- 
 brofe ; then S. Augujline, as having, bejldes his world-wide re- 
 putation, a particular connection with the Spanijh Church ; then 
 S. Fulgentius of AJlorga, a celebrated Spanijh confejjbr ; then 
 SS. Leander and Ijidore, the great arrangers of the Mozarabic 
 Office ; then Jix Archbijhops of Toledo, before its capture, with 
 four other Spanijh prelates, David of Seville, John of Gerona, 
 Servus Dei of Calabria, Dominic of Iria ; then three benefactors 
 to the Church of Toledo ; then, beginning with Bernard, eleven 
 Archbijhops after the recapture of that city, and then jeven bene- 
 faclors Jubjequently to that event. 
 
 The Diptychs are followed by the POST NOMINA, which 
 had the fame name in the Gallican Church. Let the fifth Sun- 
 day in Advent furnijh an example : 
 
 Webefeech Thee, LORD JESUS, our GOD, that we, who faithfully wait 
 for Thine Advent, may not incur everlafting punifliment ; by which Thine 
 Advent grant pardon to them that offer, and reft eternal to them that are de- 
 parted. 
 
 And Pentecojl : 
 
 LORD, Who by the virtue of Thy HOLY SPIRIT didft both confound 
 the hearing of them that built the tower of the ancient confufion of crime, 
 and didft multiply Thy new* and rifing Church by the diffufion of tongues, 
 fo that the thing which had been for a condemnation mould be for a reward, 
 and that Thou fhouldft by the fame means build up faith by which Thou 
 hadft deftroyed vanity : grant upon this congregation of Thy family the 
 advent of Thy HOLY GHOST, Whom Thou didft promife, and Whom 
 Thou didft beftow. And grant that He may at the fame time fcatter all en- 
 deavours after fuch things as are contrary to Thee, and accumulate the merit 
 of fanftification. And that Thou mayeft be the Rewarder in the promife, 
 
 We read nwitatem for novitate.
 
 And Or at to ad Pacem. 
 
 '53 
 
 Who waft the Promifer in the reward. That Thy Church, kindled by His 
 fire, may in Him hold the true faith, from Whom (he hath received all truth. 
 And that He may infcribe in the heavenly pages the names of them that 
 offer, and may vouchfafe to grant reft to the departed, Who in the unity of 
 Deity remaineth ever equal to Thee. 
 
 The petition for the offerers and for the departed faithful is 
 almojl always exprejjed in this prayer. So it is in the Gallican 
 Ufe : though in the latter the petition for the departed is not 
 invariably given. As, for example, in a Mijja in Jejunlo 
 printed by ThomaJIus : 
 
 Let Thy venerable grace, O LORD, both exercife us in holy fafting, and 
 make us more meet for the celeftial myfteries ; and grant that the names 
 which we have recited may be infcribed by the heavenly handwriting in the 
 book of life. 
 
 Mone's examples generally have the prayer for the departed ; 
 as this in Majs No. 2, which is partly corrupt : 
 
 Recitata nomina Dominus benedicat, et accepta fit Domino uti hujus ob- 
 latio noftrilque precibus interceffio fuffragetur, fpiritibus quoque karorum 
 noftrorum laetis fedibus conquiefcant, et primae Refurre&ionis gaudia confe- 
 quantur. 
 
 The Mozarabic prayer always ends thus : 
 
 R. Amen. Prieft. Becaufe Thou art the Life of the living, the Health 
 of the fick, and the Reft of all the faithful departed for eternal ages of 
 ages. R. Amen. 
 
 Next follows the Oratlo ad Pacem, or which precedes the giv- 
 ing of the Peace : and it has the Jame name in the Gallican book. 
 Theje two rites agree with each other, therefore, in this very im- 
 portant particular : the giving of the Peace before, while the 
 Roman, Ambrojian, and African* defer it till after, the confe- 
 cration. Nothing, except the Illation, Jhows Jo wonderfully 
 the fertility of the Mozarabic Rite, as the variety of the prayers 
 ad Pacem ; all on one Jubjecl, and all in one form. Let us take 
 theje examples. On the firjl Sunday in Lent, the Gojpel having 
 been that of the woman of Samaria : 
 
 Ad Pacem. SAVIOUR of the world, Word of the eternal FATHER, Who, 
 after receiving the faith of the woman, didft abide with the Samaritans two 
 days at their requeft : that under the type of thofe two days might myftically 
 be commended the number of the two precepts, that is, love to GOD, and 
 
 * This is clear from S. Auguftine : " Poft fan&ificationem facrificii dici- 
 mus Orationem Dominicam, poft ipfam Pax Vobis t et ofculantur fe Chrif- 
 tiani in ofculo fanflo." Serm. 227. Ed. Maur.
 
 154 Oratio ad Pacem. 
 
 love to our neighbour: cleanfe our heart from all crime, and from all 
 blindnefs of ignorance ; that we, preparing for Thee a moft pure manfion 
 in our fouls, may obtain from Thee, as they obtained, and retain in very 
 deed the love of our neighbour ; whereby we may be able to come to Thee, 
 and to know in every way Thy love, with which we may attain to the joys 
 of life everlafting, 
 
 On Maundy Thursday : 
 
 Almighty CHRIST, our Peace, grant to us the kifs of fincere peace, that 
 we may not be guilty with the traitor Judas, but may merit to be found the 
 difciples of peace. 
 
 On Michaelmas-day : 
 
 CHRIST, the SON of GOD, Who by the myftery of Thy Incarnation haft 
 united the rupture of peace, which that evil fpirit of wickednefs had caft be- 
 twixt angels and men, fo that the angels, who never fell, mould acknowledge 
 men, re-made by Thee according to grace, for their fellow-fervants, whom 
 beforehand they held for outcafts on account of their fault ; and they who, 
 in old times, did not refufe to be adored, fhould afterwards,* with a loud 
 voice, forbid any fuch worfhip : we, redeemed by fuch mercy, befeech Thee 
 that we may not be again deceived, and fall in our old guilt ; but that we 
 may fo preferve the renovation of Baptifm in faith and deed, as that we may 
 ever ftudy to remain bound together with the fellowfhip of Thy holy 
 Angels. 
 
 Here is the Oratio ad Pacem for Palm Sunday in a Gallican 
 Mijflal :t 
 
 Thou That art Thyfelf the LORD and Framer of all things, dearly loving 
 and loved by Thy creatures, for Whom Martha labours, Whofe feet Mary 
 waflies, with Whom Lazarus, raifed from the dead, fits down to meat, (for 
 the whole houfe is full of love :) grant to Thy people thus to exercife them- 
 felves in love, that they may remain united with Thee by peace. Excite in 
 us thofe tears which Mary, of her much love, poured forth ; make our prayer 
 to fend forth a fweet favour, as the ointment of fpikenard which Mary 
 poured upon Thy facred feet ; that by our kiffes, mutually given, we may 
 obtain that peace which Mary gained by killing the feet of her Redeemer. 
 
 The Mozarabic prayer ended : 
 
 R. Amen. Prieft. For Thou art our true peace and unbroken love, and 
 liveft and reigneft with the FATHER and the HOLY GHOST,| one GOD for 
 ages of ages. Amen. 
 
 * The reference is, of courfe, to the allowance of Daniel's worfhip by the 
 angel, when that of S. John was forbidden. So the Ambrofian Hymn : 
 
 Tremunt videntes Angeli 
 
 Verfam vicem mortalium : 
 
 Culpat caro, purgat caro, 
 
 Regnat Deus, Dei caro. 
 f- Thomas. Opp. torn. vi. p. 276. 
 J It is now corruptly read, " vivis tecum, et regnas cum Spiritu Sanfto."
 
 Commencement of the Anaphora. 155 
 
 The Priejl now proceeds : 
 
 The grace of the FATHER Almighty, the peace and love of our LORD 
 JESUS CHRIST, and the communication of the HOLY GHOST, be with us 
 all. 
 
 Choir. And with all of good-will. 
 
 Priejl. As ye ftand, give the peace. 
 
 R. Peace I leave you ; My peace I give unto you ; not as the world giv- 
 eth, give I unto you. 
 
 V. A new commandment give I unto you, that ye love one another. 
 
 R. Peace I leave, &c. 
 
 V. Glory and honour be to the FATHER, &c. 
 
 R. Peace I leave, &c. 
 
 While this is Jung, the Priejl Jays : 
 
 Receive the kifs of peace and love, that ye may be fit for the holy myfte- 
 riesof GOD. 
 
 And, according to the ancient uje, the people then gave the kijs. 
 The Priejl continues : 
 
 I will go unto the altar of GOD. 
 
 R. Unto GOD, Who rejoiceth my youth. 
 
 Although in the Eajlern Church the Anaphora commences 
 with the Salutation of the Priejl, " The grace of GOD the FA- 
 THER," &c., yet, as this Jalutation precedes in the Mozarabic 
 Ritual the Kijs, it cannot here be held the true beginning of the 
 anaphora. The latter mujl be conjidered as commencing with 
 the next verjicle : 
 
 Priejl. Your ears to the LORD.* 
 People. We have them to the LORD. 
 Priejl. Lift up your hearts. 
 People. We lift them up to the LORD. 
 
 Priejl. To GOD, and our LORD JESUS CHRIST, the SON of GOD, Who 
 is in heaven, let us render worthy praifes and worthy thanks. 
 People. It is meet and right. 
 
 The firjl and Jlngular exhortation is now peculiar to Spain ; 
 the rejl of the Jentences agree with the general uje of other 
 Churches. And thus we are brought to the Illation. 
 
 The Preface^ Illation, or Immolation, finds its two extremes 
 in the Mozarabic and Oriental ujes. The latter has but one 
 Preface on all occajlons ; the former has a proper Preface for 
 every great Majs, and in that agrees with the Gallican and 
 
 * It is plain from a paflage in S. Ifidore, Offic. lib. ii. cap. 8, that this 
 exclamation was in former times faid by the Deacon, and was merely prefa- 
 tory to the Surfum corda.
 
 156 'The Chriftmas Illation. 
 
 Ambrojian books. The earliejl Roman Ufe is dijputed. It 
 would Jeem that all the principal fejlivals, but they only, had 
 a proper preface. S. Pelagius II. reduced the number to nine ; 
 S. Gregory the Great added a Preface of S. Andrew, not now 
 in uJe ; Urban II, in the Council of Clermont, added a tenth. 
 The German Church, up to A. D. 900 or 1000, ujed a good 
 number of prefaces, though by no means a different one for 
 every day ; and the Cluniacs employ, at the prejent time, more 
 than thoje given in the Roman Mijjal. 
 
 It is in the Illation that the full richnejs and variety of the 
 Mozarabic Office is bejl Jeen. There are in the prejent book 
 66 Illations de Tempore^ 65 of particular Saints, I oof the common 
 of Jaints, and 15 of votive majjes ; in all, 156. Almojl all are 
 fine, many are of firjl-rate excellence ; and we Jcarcely know 
 where a preacher, wijhing to treat any particular Jubjeft, could 
 find it more fully, more pointedly, more neatly, more beautifully 
 treated, than in the Mozarabic Illatio. We will now give Jbme 
 Jpecimens ; they will, we believe, be new to mojl of our readers. 
 We will begin with that on Chrijlmas-day ; a remarkable contrajl 
 with the prejent worfhip paid by Spain to the BleJJed Virgin : 
 
 It is meet and right, moft merciful Father, that we mould render to Thine 
 omnipotence and loving-kindnefs that which Thou haft enabled us to beftow. 
 Becaufe on this day, after long time, but no long time ago,* He Whof be- 
 longed always to Thee and to Himfelf, CHRIST JESUS, Thine only-begotten 
 SON, is born to us. He was made the Son of His handmaiden, the LORD of 
 His mother. The birth of Mary ; the fruit of the Church. By the one He 
 is produced ; by the other He is received. He That as an Infant comes forth 
 from the one, is fet forth as the Wonderful by the other. The one pro- 
 duced falvation for the peoples ; the other the peoples themfelves. The 
 one bore the Life in her womb 5 the other in her laver. In the limbs of the 
 one CHRIST is infufed j by the waters of the other CHRIST is indued. By the 
 one He That was is born ; by the other he that had periftied is found. J In 
 the one the Redeemer of the nations is quickened ; in the other the nations 
 are vivified. By the one He came, that He might take away fins ; by the 
 other He took away the fins for the which He came. By the one He deplored 
 us ; by the other He cured us. In the one an infant, in the other a giant ; 
 in the one an exile, in the other a conqueror. By the one He handled 
 toys ; by the other He fubdued kingdoms. The one He foothed with the 
 winningnefs of a child , the other He betrothed with the fidelity of a Bride- 
 
 Sroom. Laftly, the tokens of His precious love exift uncorrupted. The 
 ridegroom gave for gifts to His Bride living waters,|| whereby (he might 
 
 * Notice the great antiquity of the prefent Illatio, from this moft venerable 
 expreflion. 
 
 f The book, corruptly, qua. 
 
 \ The antithefis cannot be preferved in Englim : " Per illam, qui erat, 
 nafcitur ; per iftam, qui perierat, invenitur." 
 
 Ploravit ; but the reading feems corrupt. 
 
 || Id efl t Chrlftus Ecclefix, add the printed books j but it is manifeftly the 
 reception of a glofs into the text.
 
 Illation for Maundy Thurfday 157 
 
 once for all be wafhed to obtain the merit of pleafmg Him. He gave her the 
 oil of gladnefs, that fhe might be anointed with the fweet ointment of 
 chrifm. He called her to His table, and fatisfied her with the richnefs of 
 wheat. He filled her with the wine of fweetnefs. He put upon her the 
 ornament of righteoufnefs. He gave her the golden vefture of virtues, 
 wrought about with divers colours. He laid down His life for her. He, 
 having conquered, and about to reign, exhibited for her dowry the fpoils 
 of death, by Him undergone, by Him crufhed. He beftowed His own felf 
 upon her in food, and drink, and clothing. He promifed her that He would 
 give to her an eternal kingdom. He engaged that He would place her as 
 queen on His right hand.* He granted to her alfo that which was granted 
 to His mother, to be filled, yet not to be violated ; to bring forth, yet not to 
 be corrupted ; to the one once, to the other ever ; to fit as a bride in the 
 bridechamber of lovelinefs, and to multiply her fons with the bofom of piety. 
 That her children mould be fruitful,f not corrupted in their will. Thus 
 fhe, enriched by Him, and in Him, returns humble gifts to her Bridegroom 
 and LORD. She offers to Him thus much of her own,J that me hath believed; 
 and thus much from His example, that me hath loved in return. Of His 
 own gift, that fhe could do that which fhe would ; that fhe would do that 
 which fhe could. She hath given to Him, as rofes, the martyrs : as lilies, 
 the virgins ; as violets, the continent. Thefe things fhe fent to Him, con- 
 ferred by the coft of her toil, by the Apoftles, the minifters of His will. Where- 
 fore now, ftanding at His right hand in happy and glorious perennity, fhe 
 with all angels, praifes and lauds Him That reigneth with Thee, Almighty 
 FATHER, and with the HOLY GHOST, faying: R. Holy, Holy, Holy, &c. 
 
 For Maundy Thurfday : 
 
 It is meet and right that we mould render thanks to Thee, HOLY LORD, 
 Almighty FATHER, and to JESUS CHRIST, Thy SON, Whofe incarnation 
 gathers us into one, Whofe humility fets us up, Whofe betrayal loofes us, 
 Whofe Paffion redeems us, Whofe Crofs faves us, Whofe blood cleanfes 
 us, Whofe flefh nourifhesus, Who gave Himfelf up for us to-day, and loofed 
 the chains of our guilt ; Who, for the commendation to the faithful of His 
 goodnefs, and the magnifying of His humility, did not difdain to warn even 
 His betrayer's feet, whofe hands He even then forefaw engaged in wicked- 
 nefs. But what wonder if, while approaching a voluntary death, He, 
 fulfilling the miniftry of a fervant, laid afide His garments, Who, when 
 He was in the form of GOD, emptied Himfelf? What wonder if He girt 
 Himfelf with a towel, Who, when he was in the form of GOD, was found 
 in fafhion as a man ? What wonder if He poured water into a bafm that 
 He might wafh the feet of His difciples, Who poured forth His blood on 
 the earth, that He might wafh away the uncleannefs of finners ? What 
 wonder if with the towel wherewith He was girded He wiped the feet that 
 He had wafhed, Who, in the flefh which He had afTumed, confirmed the 
 
 * Notice the application of that text to the Church, which has generally 
 been applied to S. Mary. 
 
 f- The antithefis is neceffarily loft : " foetofam effe prolem, non foetidam." 
 
 J The Semi-Pelagianifm or this claufe might be expefted in a Church 
 which had fo clofe a connexion with fuch writers as S. Fauftus of Riez, and 
 Caflian. 
 
 The book has illam ; but it is plainly the Church which fends thefe 
 gifts to her LORD, not CHRIST to the Church.
 
 158 Illation for S. Genefius. 
 
 footfteps of the Evangelifts ? And that He might gird Himfelf with the 
 towel, He put off the garments which He had ; but that He might take the 
 form of a fervant, when He emptied Himfelf, He laid not that afide which 
 He had, but aflumed that which He had not. When He was about 
 to be crucified, He was indeed (tripped of His raiment ; and when He was 
 dead, He was wrapped in linen clothes ; and all this His paffion is made the 
 purification of believers. When He was therefore about to fuffer death, He 
 exhibited aforehand obedience. Not only to them for whom He had come 
 to endure death, but to him who was about to betray Him to death. For 
 fuch is the benefit of the humility of man, that the fublimity of GOD com- 
 mended it by His example. Becaufe proud man would have perifhed for 
 ever, unlefs a humble GOD had found him. That he who had been loft 
 through the pride of the Deceiver, might be faved by the humility of the 
 moft merciful Redeemer. To whom, as is meet, all Angels and Archangels 
 ceafe not daily to cry, faying with one voice : R. Holy. 
 
 The following is of a different kind ; it is for the fejlival of 
 S. Genejius,* who received the crown of martyrdom while yet a 
 catechumen : 
 
 It is meet and right that we mould render thanks to Thee, Holy LORD, 
 Eternal FATHER, Almighty GOD, in honour of Thy Saints; but chiefly in 
 that of Thy holy and moft blefled martyr, Genefius, whofe glorious viftory 
 over the world, as on this day, the univerfal Church celebrates with feftal ex- 
 ultation ; who, while ftill a catechumen, and not as yet warned by the myftery 
 of the falutary wave, detefting the malice of a facrilegious fellow-foldier, 
 and not fufFering that wicked edifts mould be imprinted in innocent wax, 
 rejefted the bloody laws that proceeded from an impious mouth, repudiated 
 them with his hand, retreated from the office which he heardf appointed to 
 him, withdrew his pious hand from J commencing the tafk, as he would have 
 withdrawn it from facrificing ; and his mind, devoted to GOD, muddered to 
 infcribe on the wax facrilegious words. Who, when the weight of perfecu- 
 tion prefled upon him, and the minifters of the devil were in purfuit, pre- 
 paring his mind for heaven, gave his body to the Rhine, as if feeking in it 
 the facrament of the Jordan, and carried to the further bank the body of a 
 martyr, that he might render one illuftrious by his body, the other with his 
 blood. And thus, therefore, filled with Thy grace, O LORD, preceding 
 the inftitutes of faith by the fpirit of faith, not yet having received baptifm, 
 he was hallowed amidft the very head-quarters of religion. The laws of 
 GOD were not yet manifefted to him, and he was already full of GOD. Not 
 yet confcious of the facraments, and himfelf already forechofen as a facrifice. 
 Not yet fet free by the LORD, and already chofen as a witnefs for GOD. 
 Not yet called by a public profeflion to grace, and already hurried to the 
 crown ; for he was adopted before he was regenerate. He never entered 
 the water of the font, but was fprinkled with the fount that proceeded from 
 himfelf. He is baptized in blood; he is regenerate by death ; he is ab- 
 folved by condemnation 5 he is confecrated by the fword. Happy he who 
 merited to be baptized by fuch a baptifm, by which he mould both blot out 
 original fin, and never lofe that which blood of this kind had beftowed ; that 
 
 * Auguft 25. f We read, audito refugit qfficio. 
 
 J " Ab incipiendo, tanquam a facrificando." Arevalus fuggefts, and 
 perhaps correftly, ab infcribendo. 
 
 " Inter ipfa eft religionis principia confecratus." We take the word 
 principia in its military fenfe, and underftand it to refer to water, which, as the 
 origin and birthplace of faith, may be fo termed.
 
 The Illation, No. V. of Mone. 159 
 
 no after fault fhould defile that which the fountain of blood had cleanfed ; 
 who, in himfelf, by faith clofed, by faith condemned, the gate of fins; who 
 in himfelf, by the outpouring of blood, accomplimed with a double gift the 
 facraments of baptifm ; who was not dipped in the font, but warned in his 
 paffion, by the gift of our LORD JESUS CHRIST: Whom all the Angels 
 together praife, thus faying : R. Holy. 
 
 We add one more example from the Common of Martyrs : 
 
 It is meet and right that we mould render thanks to Thee, GOD of 
 Angels, GOD of Martyrs, and that we mould with ineftimable joy fet forth 
 their paflions, the triumph of Thy fervants, the joy of happy angels. For 
 who can worthily relate the myftery of this depth, where from punimment is 
 born beatitude, from ignominy fp rings glory, where life is perfefted from death ! 
 O myftic fecret of religion, where to be flain is praife, and to have (lain is 
 damnation ! O moft facred war, wherein the one appears to be flain, and 
 the other is flain ! O efpecial conflict, wherein the murderer, by the death of 
 the viftim, deftroys himfelf! The devil kindles the perfecutor by the fury of 
 cruelty : CHRIST fuccours the perfecuted by the virtue of patience ! With 
 the murderer Satan is puniftied : with the murdered CHRIST exults. The 
 devil precipitates with himfelf his minifter to Gehenna: CHRIST conveys 
 His martyrs to the celeftial kingdoms. To Whom, as is meet, all Angels 
 and Archangels ceafe not to cry, thus faying : R. Holy. 
 
 We will now give, as an example of the Immolation in the 
 Gallican Mafs, the very remarkable No. 5 of Mone ; which, it 
 will be remembered, is juppojed by that critic to be of the fecond 
 century. It is, however, Jo very corrupt, Jo extremely involved, 
 and the punctuation Jo jingular, that we will not pledge our- 
 jelves always to have discovered what is the exact meaning. 
 Mone has tried to explain jbme of the difficult pajjages ; but 
 Jbme that are equally perplexed he has left untouched. The 
 commencement is imperfect. 
 
 debtors to grace, we vene- res gratiae debitores, jugi 
 
 rate perpetually and uninterruptedly } cont ; nua tione, veneremur ; feu cum 
 whether we facrifice at the facred I al- . e facra adolemus a i taria 
 
 .tars with public prayers, or whether, r f , . 
 
 pondering in the fecret receffes of our five cum fecretis mentmm penetra- 
 hearts Thy deeds, ineffable by words, libus meffabiha difta* quae fecens, 
 we cherifh them with quiet love. For aeftimantes tacito fovemus adfeftu. 
 juft are Thy ways, O King of na- j u ft x en i ra V oxf tuae Rex gentium, 
 tions. Who (hall not fear Thee, and . non t ; mebit> et magn ificabit no- 
 glorify Thy Name ? As yet we have ^ entuum?null ; demnobisadhuc 
 no lyres that refound. Thy Saints, n . ~ 
 
 who by the perfeverant concord of cythare perfonant j fanfti tui, qui bef- 
 virtues have conquered the Beaft of tiam faeculi hujus, concordia virtutum 
 this world, [may join in the Song of perfeverante vicerunt J nullum de 
 Mofes and the Lamb : but] we have no bis Moyfi canticum, qui inter 
 no Song of Mofes, who are as yet fluftus adhuc iftius feculi vo lutamur. 
 rolled among the floods of this world. 
 
 * We read diftu. t Clearly a miftake for via. 
 
 % Something is wanting here, where the palimpfeft is cut into a new leaf. 
 We have fuggefted a few words which feem to carry on the fenfe. 
 
 Mone rightly obferves that this is the genitive cafe.
 
 i6o 
 
 No. V. of Mone 3 
 
 We have no voice of Angels, un- 
 lefs perchance they (/. e. thofe hea- 
 venly fpirits) may praife us, who may 
 probably be prefent with us when we 
 confecrate the Body and Blood of 
 Thy moft dearly beloved SON. Yet 
 have we a pious care for the people, 
 and holy prayer for the falvation of 
 the multitude. And if the mind, 
 intent on the divine worfhip, cannot 
 fet forth in full the majefty of fuch a 
 work, yet it endeavours to frequent 
 the ufe of the benefit that is allowed. 
 For who can with perfunftory fenfe 
 pafs over Thy divine gifts ? Thou 
 into corruptible flime and foluble clay 
 didft vouchfafe to breathe the breath 
 of life : Thou madeft that to be man 
 which is flime ; and the mortal mate- 
 rial Thou didft vivify with the fpi- 
 ritual vigour of nature into Thine 
 image andfimilitude, that fiery vigour 
 might animate within the torpid earth 
 and the dull clay ; and by the agile mo- 
 tion of the warm vein our flefh might 
 be quickened. What are we, and 
 how much have we deferved ? For 
 this clay Thy laws, for this clay the 
 oracles of the prophets, for this clay 
 the miniftries of angels, as foldiers 
 have rendered fervice. For this clay 
 the LORD JESUS Himfelf, pitying 
 human labours, triumphed in the 
 crofs of His Body. Why mould I 
 tell how, at the aflies of Thy Mar- 
 tyrs, the incorporeal powers are tor- 
 
 Nulla vox Angelorum nifi forte 
 laudare* nos poflunt, qui adefle nobis 
 poflent, cum fili tui dele&iffimi cor- 
 pus confecramus et fanguinem, fed 
 pia cura pro populo, et fanfta pro 
 falute plebis oratio. et mens cultui 
 intenta divino fi non poteft maiefta- 
 tem tanti operis explecare, nititur 
 tamen ufum concert! muneris frequen- 
 tare, quis enim poflit perfunftorio 
 fenfu, divina tua praeterire munera, tu 
 corruptibili limo lutoque folubili fpi- 
 rituf vitas infufHare dignatus es, 
 hominem fecifti efle quod limos eft. 
 materiamque mortalem, ad imaginem 
 fimilitudinemque tuam fpiritali vivi- 
 ficafti vigore naturae, ut pigram 
 humum hebetemque limum igneus 
 vigor, intus animaret. agilifque { mo- 
 tio venae tepentis. caro noftra vivefce- 
 ret, quid fumus. et quantum eruemus 
 huic limo leges, huic limo profeta- 
 rum oracula angelorum minifteria 
 militarunt, huic limo ipfe dominus 
 Jhefus labores miferatus humanos 
 cruce fui corporis triumfavit, quid 
 loquar ad tuorum cineres torqueri 
 incorporeas || poteftates, urit hie II- 
 
 This is an extremely difficult paflage. Mone wants to read nifi laudare 
 nos POSSUMUS, but the fenfe he would attach to his alteration does notfeem 
 very clear. We think that the reading of the text may poflibly be explained 
 as in our tranflation. The qui adefle nobis poflent is, to our minds, one of the 
 moft convincing proofs of the great antiquity of this Mafs. 
 
 f- "Fur den Ace. Die Abkurzung fefilt," fays Mone. But he is wrong. 
 It is the common ufe of the ablative for the accufative, which occurs fifty 
 times in the Mozarabic hymns, and in the writings of fouthern Gaul 
 e.g. Medio no6lis tempore 
 Per voce evangelica 
 Venturas Sponfus creditur, 
 Regni cceleftis conditor. 
 
 A corruption which has engraved itfelf on the fouthern Romanic languages, 
 both in the fecond and third Latin declenfion, as San&o for Sanftw, call* 
 for call//, \\rtudf for virtt/. 
 
 J We read agili. 
 
 Mone fuggefts erimut or meruimus. The latter is probably right. 
 
 || Anxious to draw the parallel between the Martyrs of Lyons and the
 
 mented? This clay burns thofe mus quos flamma non tangit, torquet 
 
 whom the flame touches not: thefe c -,, 
 
 afhes torment thole whom the tor- tavilla ^ un S lllae P 06 "* non inve ' 
 
 ture of the hook cannot reach : their mt< au ditur gemitus quorum tormenta 
 
 groans are heard, although we behold non cernimus et hxc quam magna 
 
 not their torments. And thefe* fo -,.,,; i-kn-:- i 
 
 great rewards of a little labour, it is pam ~" P" 6 " 11 *' mfilex volu P tas 
 
 a wretched pleafure which rejefts. ( l uod eicit mifera caro. quid fibi in- 
 
 Miferable flefh ! what does it grudge videt. de coelo fe revocat, et luto 
 
 itfelf ! It calls itfelf back from hea- reddit . nec hocm irum fit erra praepon- 
 
 ven, and gives melr again to clay. , /- . - 
 
 Nor, would this be ftrange if earth dem ' fed c l uia tu domme deus P ater 
 
 had the preponderance. But fince omnipotens, in tui unigeniti levatus 
 
 Thou, LORD GOD Father Almighty, corpore coelumnosfepararejuflifti. ne 
 
 haft commanded us, raifed up in the r . . 
 
 Body of Thy Son, to refeek heaven, ^ uxfo P atiar t V1 P enre > nobls mif en- 
 
 let not, I befeech Thee, Thy mercy cordiam tuam fatis fit quod inclufa 
 
 to us be loft. Let it be enough that corpore anima in leges mifera tranfit 
 
 the foul, (hut up within the bodv. i- * 
 
 a- ' , r , ,. >' alienas generis poena communi t pro 
 
 pafles, unhappy, under alien laws, 
 
 Conteftatio as clofe as poflible, Mone has here recourfe to one of the mott 
 extraordinary interpretations which ever entered a fcholar"s head. He will 
 have incorporex either to mean corpore<e, or to be a falfe reading for it ; and 
 potejtates to mean the magiflrates ! becaufe in the celebrated letter of the 
 Church of Lyons they are called t%ovtriai. He fays, " Will man incorporei? 
 potejlates durch Teufel und nicht durch weltliche Machthaber, erklaren, fo ift 
 incorporete in diefer Verbindung fehr fremdartig " (not half fo ftrange as cor- 
 porea: applied in the other fenle), " und das Relativum quos der folgenden 
 Satze pasft nicht darer, weil es mafc. ift." (Why may it not exaHy as well 
 refer to diabolos orfpiritus, as to magiftratus ?) " Wie konnte man auch von 
 den Teufeln fagen, quos flamma non tangit, da diefes Bibel oftenbar wieder- 
 fpricht ? " The paflage does not fpeak of any flame : it fimply fpeaks of 
 the material fire which confumed the Martyrs ; and that did not touch the 
 devils. Mone here fees a reference to the fix days and nights in which the 
 bodies of the Martyrs lay unburied, and to their then being burnt, and the ames 
 caft into the Rhone. But how can it be faid that the magiftrates were tor- 
 tured or burnt by thefe remains ? how can it be faid of the city officials, 
 " auditus gemitus, quorum tormenta non cernimus?" whereas, if applied to 
 the carting out of evil fpirits by the relics of the Martyrs, the whole fenfe is 
 perfectly clear. In faft, how almoft impoflible is it that incorpore<e mould have 
 been written for corpore# ; and if it were, who ever heard of corporea po- 
 teflas meaning a magiftrate ? 
 
 * We read this moft corrupt paflage thus, following the emendation of 
 one of the moft celebrated of Englifti fcholars : 
 
 " Et haec quam magna parvi laboris praemia, infelix voluptas qu<e rejicit. 
 Mifera caro, quid fibi invidet ! De ccelo fe revocat, et luto reddit. Nec hoc 
 mirum, ft terra prasponderat. Sed quia tu, Domine Deus Pater Omnipo- 
 tens, in tui Unigeniti le<vatos corpore ccelum nos reparare juffifti, ne 
 quaefo," &c. 
 
 Mone makes no attempt to explain the paflage, beyond fuggefting// aera 
 for Jit erra ! 
 
 [I may now add that the above fine correftion, which has been very much 
 admired in Germany, is due to the late Dr. Mill.] 
 
 t We read patiaris inftead of patlar <vi. J We rend communis. 
 
 M
 
 162 The Ter Sanftus. 
 
 and that the common penalty of the errore unius eft perfoluta. amiferimus 
 race is paid for the fault of one man. certeprserogativum nature, non amit- 
 Though we have loft indeed the pre- 
 rogative of nature ; let us not lofe temus redemptions tuae gratiam j 
 the grace of Thy Redemption. Keep mercem igitur domine tuam tibi 
 therefore, O LORD, Thy reward for ferva quam gij tu ; dileftiflimi tibi 
 Thyfelf, which Thou haft purchafed -. ...... 
 
 with the body of Thymoft dearly be- cor P ore comparafti, nihil huic carm 
 
 loved SON. We owe nothing to this debemus et fanguini juflumque do- 
 
 flefh and blood : [and we will ob- m inicae redemptionis* ut ficut fcrip- 
 
 fervel the command of the LORD'S n. r 
 
 , J . . . ... turn eft, fimus ejus qui a mortuis 
 
 redemption, that as it is written, we 7 
 
 may be His Who rofe again from the refurrexit, merito, &c. 
 dead. To Thee, as is meet, &c. 
 
 The Ter Sanftus, of courje, follows : its Mozarabic form is 
 this : 
 
 Holy, Holy, Holy, LORD GOD of Sabaoth ; heaven and earth are full of 
 the glory of Thy Majefty. Ofanna to the Son of David. Blefled is He 
 that cometh in the name of the LORD. Ofanna in the higheft. Hagios, 
 Hagios, Hagios, Kyrie o Theos. 
 
 And then comes the prayer Poft Sanftus ; which is almojl always 
 of this form (we take that for the Saturday in Eajler week) : 
 
 Verily Holy, verily Blefled, is our LORD JESUS CHRIST, Thy SON, 
 through Whom Thou haft deftined for us true falvation, that man, deceived 
 by the fraud of the ferpent, might by His Refurrection efcape death, and 
 renew the life which he had loft. The devil had done deceitfully, that he 
 might flay man at unawares ; but the LORD cured him of his wound, while 
 He poured forth His precious blood. Of old time he received his death- 
 wound : but now, by the blood of the Crofs, he hath acquired perpetual 
 joys. The woman, herfelf feduced, had deceived the man : but he hath 
 been redeemed by the fixture of the venerable nails. For GOD hath de- 
 livered us from hell, and hath fet us free from the hand of death ; Who 
 fitteth at the right hand of the FATHER, CHRIST the LORD, and the Etsr- 
 nal Redeemer. 
 
 That for Pentecojl : 
 
 Verily Holy is GOD the FATHER, Holy the Only-begotten SON, Holy 
 alfo the one SPIRIT of both ; for by His ineftimable power the chariot of the 
 Gofpels ruflies with its flaming wheels through the whole world : and its 
 axle, glittering with the fplendour of their fiery rays, is carried every way by 
 the bodies, inftinft with eyes, of the Living Creatures. In the Charioteer of 
 thofe wheels the Spirit of Life Himfelf abiding, hath, by the empire of His 
 own power, fubjedted the whole world to the feet of CHRIST: by divine powers 
 bearing the teftimony of the FATHER to the Only-begotten WORD, that He 
 was made flefli and dwelt among us. This is that gift, promifed by, and 
 like to, the paternal pledge, that the SON had engaged to fend ; when, re- 
 turning to the FATHER, he faid that His own fhould in nowife be left or- 
 phans; teaching thereby that, in the prefence of the SPIRIT, His own and 
 His Father's Majefty fubfifted. This is that ointment wherewith CHRIST 
 
 * We muft fupply obfervabimus, or fome fuch word.
 
 The Pofl Sanftus. 163 
 
 was anointed above His fellows by the FATHER : the verity of this anointing, 
 that ancient divines fet forth with tranfitory figures, by which priefts and pro- 
 phets and kings were conftituted, reprefenting aforehand the image of the 
 One True King and Prophet and Prieft, JESU CHRIST the LORD and eter- 
 nal Redeemer. 
 
 The Ambrojlan Office has no Pofl Sanflus : that of the Gal- 
 lican is precifely Jimilar to the Mozarabic. We give that of 
 Mone's Majs, No. 5 : 
 
 He, I fay, CHRIST our LORD and our GOD, who being made, of His own 
 will, like to mortals through all the courfe of life, prefented to Thee an im- 
 maculate body; and, the fufficient expiator of ancient guilt, exhibited a foul 
 incorrupt and inviolate by fin : * . . . . which blood fhould again cleanfe 
 from its pollution ; and, having abrogated the Law of Death, fliould raife 
 man's loft body to Heaven, and to the right hand of the FATHER. Through 
 our LORD JESUS CHRIST ; Who, the day before He fuffered, &c. 
 
 The conclusion of this prayer introduces us to the great ble- 
 mijh of the Ximenian books. The Mozarabic Liturgy, which 
 always ends the Pojl Santtus with the words " CHRIST THE 
 LORD and eternal Redeemer," originally proceeded, like the 
 Gallican, " Who, the day before He Juffered," Jo introducing 
 the Consecration. But now the Pojt Sanftus ends abruptly with 
 " Redeemer," and a new introduction commences, Adejlo^ adejlo^ 
 yefu bone Pont if ex in media nojtri : the word Pridie nowhere 
 now occurring, though the prayer that follows the Canon is Jlill 
 called the Poft Pridie. This violent disjunclure is undoubtedly 
 a great reflection on the Jkill of the Ximenian revifers. The for- 
 mula of confecration is: "THIS IS MY BODY, WHICH 
 " SHALL BE GIVEN FOR YOU : THIS IS THE CUP OF THE 
 " NEW TESTAMENT IN MY BLOOD, WHICH FOR YOU 
 " AND FOR MANY SHALL BE POURED FORTH FOR THE 
 
 " REMISSION OF SINS." Although theje words are given in 
 the text, the Roman form is really employed. 
 
 This is neither the time nor place to dwell on the Invocation 
 of the HOLY GHOST, after the words of Injlitution, which the 
 Eajlern Church confiders of co-ordinate necejjity with the latter 
 for the change of the elements. It will be Jufficient to remind 
 the reader that the formula in the Liturgy of S. Chryjoflom is 
 as follows : 
 
 Send down Thy HOLY GHOST on us, and on thefe propofed gifts, and 
 make this bread the precious Body of Thy CHRIST : and that which is in 
 this cup the precious Blood of Thy CHRIST : changing them by Thy HOLY 
 GHOST : 
 
 and that in all the Eajlern Liturgies, as well as in the Scotch 
 * A claufe in the original appears to have been loft.
 
 164 Invocation of the Holy Ghoft 
 
 Communion Office, there is a prayer to the like effecl. We 
 Jhall only remark here that the Gotho-Hifpanic and Gallican 
 Rites clearly contained this invocation in the prayer Poft Pridie. 
 It has, for the mojl part, disappeared from the prejent Moz- 
 arabic Offices : but Jufficient traces of it remain. The Majjes 
 of Spanijh Saints especially retain it. 
 
 Take, for example, the Poft Pridie of S. Torquatus and his 
 companions (May i) : 
 
 Almighty GOD, Who for the falvation of the people in thefe parts didft 
 fend feven mirrors of priefts, do Thou, at the interceflion of the fame, whofe 
 moft facred memories are recited at Thine altar, fend Thy HOLY GHOST 
 from Thy holy feat, whereby Thou mayeft impart falsification to the 
 offered facrifices, and fulnefs of fanftity to our doftors. 
 
 Of S. Martiana (a Mauritanian martyr), July 12 : 
 
 Thee, Almighty GOD, we befeech and fupplicate, that thou wouldft 
 vouchfafe of Thy mercy to accept this oblation, which we offer to Thee 
 with faithful and humble devotion, and wouldeft Thyfelf make the offerings 
 of our fervice acceptable to Thee ; that Thou wouldft make them accepted 
 and fanftified here by the miniftry* of the HOLY GHOST, and wouldft re- 
 ceive the requefts of our fervice for a fweet-fmelling favour. 
 
 There are twelve other Majjes in which the Jame thing occurs : 
 the mojl remarkable is that for the fifth Sunday in Lent : 
 
 Having recited, O LORD, the precept for the Sacraments of Thine Only- 
 begotten SON, and making mention at the fame time of His excellent Paffion, 
 and RefurrefHon, and Afcenfion into Heaven, we humbly befeech and pray 
 Thy Majefty that the plenitude of Thy benedi&ions may defcend on thefe 
 facrifices ; and that Thou wouldft pour on them the fhower of Thy HOLY 
 GHOST from heaven. That this facrifice may become after the order of 
 Melchifedech ; that this facrifice may become after the order of Thy patriarchs 
 and prophets ; that as Thy Majefty did vouchfafe to accept that which they 
 did in types, fignifying the Advent of Thine Only-begotten SON, fo Thou 
 wouldft vouchfafe to look upon and to fan&ify this facrifice, 'which is the 
 true Body and Blood of Thy SON our LORD JESUS CHRIST; Who for us 
 all was made Prieft and Sacrifice. Thus therefore, moft merciful FATHER, 
 fanflify this facrifice by looking upon it with Thy Glory ; that they who 
 receive it may obtain from Thee pardon of fins here, and eternal life in 
 heaven. 
 
 Who does not fee that the original exprejjion, in place of the 
 two words we have italicized, mujl have been that it may become, 
 or, and make it ? 
 
 Eight, at leajl, of Thomajius's Gallican Majflcs have the In- 
 vocation : that which contains it mojl remarkably is the Office 
 
 Arevalus would read, without fufficientreafon, minijlerium for myfterium.
 
 Originally found in the Mozarabic Liturgy. 165 
 
 for the AJJumption. We give it in the original, for a reajbn 
 that will prejently be evident : 
 
 Defcendat, Domine, in his Sacrificiis tuae benediftionis coeternus et co- 
 operator Paraclytus Spiritus, ut quae tibi de tua terra fruftificante porrigimus, 
 coelefti permuneratione, te fanHficante, fumamus. Ut tranflata fruge in 
 corpore, calice in cruore, proficiat mentis, quod obtulimus pro deliftis. 
 
 Now, undoubtedly, this may mean "the bread having been 
 changed," /'. e. by the words of Injlitution : but the whole tenor 
 of the pajjage, joined to what we know of the character of this 
 prayer from other jburces, Jhows that the true meaning is, " the 
 bread being by this invocation changed." And Jb Mabillon 
 Jaw that permuneratione is merely an error for permutatione. 
 In Mone's Third Majs Jlill more Jlrikingly : 
 
 Deprecamus, Pater Omnipotens, ut his creaturis altario tuo fuperpofitis 
 Spiritus (/. Spiritum) fanftificationis infundas, ut per transfufione cceleftis et 
 invifibilis facramenti, panis hie mutatur (/. mutatus) in carne, et calix tranf- 
 latus in fanguine, fit totius gratia, fit fumentibus medicina, p. d. 
 
 So the Fourth Majs : 
 
 Defcendat . . . fuper hunc panem, et fuper hunc calicem, utfat nobis 
 legitima euchariftia in transformatione Corporis et Sanguinis Domini. 
 
 And this prayer for a legitima eucbarijlia occurs many times both 
 in the Gallican and Mozarabic books. 
 The Po/f Pridie always ends thus : 
 
 Amen. Prlefl. Through Thy gift, holy LORD : for Thou created all 
 thefe things very good, for us Thine unworthy fervants ; fanfti * fieft, 
 quickeneft, # bleff * eft, # and granteft to us ; that they may be blefled 
 by Thee our GOD for ever and ever. Amen. 
 
 Then follows, if there be one appointed for the day, the An- 
 tlpbona ad cohfraftionem panis : for example, on the Jecond 
 Sunday in Lent : " Let Thy merciful kindnejs, O LORD, be 
 upon us, like as we have put our trufl in Thee." And the 
 Priejl, having Jaluted the people, proceeds : " The faith which 
 we believe with the heart, let us Jay it with the mouth." And 
 then, and not till then, according to the old rite, he elevates 
 the Hojl ; becauje then, and not till then, not till after the 
 Pojt Pridie, was it a legitima eucharijiia, according to the Gotho- 
 Hijpanic belief. Now, there are two elevations ; one here, and 
 one according to the Roman UJe. Having broken the Hojl into 
 nine parts, the celebrant arranges them thus, in honour of theje 
 myjleries :
 
 1 66 "Sub Crucis Titulo" what . 
 
 The 
 Incarna- 
 tion. 
 
 The The Na- The Re- 
 
 Death, tivity. furre&ion. 
 
 The 
 Circum- 
 cifion. The Glory. 
 
 The 
 Appari- 
 tion. The Kingdom. 
 
 The 
 Paflion. 
 
 The glory and the kingdom being properly no part of the Crojs. 
 And it is to this cujlom, in all probability, that the Canon of 
 the Council of Tours refers : " Ut Corpus Domini in altari non 
 imaginario ordine, Jed Jub crucis titulo componatur." That is, 
 that the particles were not to be dijpojed in any way which the 
 Priejl might fancy, but in the appointed Crojs, 
 
 The Nicene Creed, which is Jaid while the priejl is Jo arranging 
 the particles, has nothing otherwise remarkable than that it is 
 phrajed in the plural. 
 
 The Priejl* proceeds to the Collect before the LORD'S Prayer, 
 the lajl of the Jeven prayers of S. IJldore. The following, for 
 the jlxth Sunday after Eajler, may Jerve as an example : 
 
 Raife us up before Thy prefence, Almighty GOD, in Whom we live. To 
 Whom we are dedicated. To Whom we owe our ialvation. Whofe gift is 
 our fcttivity. Whole reward is the life of them that believe. Whole re- 
 demption is the Refurreftion of the dead. Be prefent in the facrifices, which 
 Thou haft taught. Be prelent in the joys which Thou haft given ; Thou 
 Who haft fealed the hope of Refurreclion. Preferve in us through all things 
 this Thy gift, that celebrating this day of the LORD'S Refurreftion with 
 worthy hymns, we may merit to fay to Thee from earth, Our FATHER, &c. 
 
 The Gallican Office varied in the Jame way. Here is an 
 example from Mone's Sixth Majs : 
 
 We are indeed unworthy of the name of fons, Almighty GOD : but 
 Thou being our Helper, trembling, yet obeying our LORD JESUS CHRIST, 
 with humble mind we pray, and fay, Our FATHER, &c. 
 
 Here, in the prefent rite, occurs the memento for the living ; as after- 
 wards, juft before the Prieft receives, the memento for the dead : but thele 
 are Ximenian alterations ; both the one and the other being commemorated 
 in the Gotho-Hiipanic Ufe before the Oratio poft nomina.
 
 The Embolijmus and the Vicit Leo. 167 
 
 The LORD'S Prayer follows. The people anfwer Amen to 
 every claufe, except to that, " Give us this day our daily bread," 
 where they reply, " For Thou art GOD."* Immediately after 
 there is a variation from the Gallican, and an agreement with 
 the Ambrojlan and Roman form. The Gallican has a varying 
 collefl that follows, as well as one that precedes, the LORD'S 
 Prayer. As in S. Eulalia's day : " Free us, eternal piety, and 
 " true liberty ; and Juffer not them, Almighty, to be taken by 
 " the enemy, who dejire to be pojjejjed by Thee. \Vho livejl," 
 &c. This is followed by the Embolifmus, a prayer againjl 
 temptation, never varying : as is aljb the cafe in the Eajlern 
 Liturgies. After the Embolifmus, the Priejl, in Eajler-tide, ex- 
 claims thrice, "The Lion of the tribe of Judah, the Root of 
 David, hath conquered, Alleluia : " and at each time the people 
 reply, "Thou that Jittejl upon the Cherubim, Root of David, 
 Alleluia :" the Priejl holding the Particle called The Kingdom, 
 over the chalice. At other times he proceeds immediately to the 
 Santta Santtis ; in which the Mozarabic agrees with the Eajlern 
 Liturgies. Every one knows that in the latter, this exclamation 
 is followed by a confejjion of faith in the Trinity, or of our 
 LORD'S Divinity. As, for example, in S. Chryjbjtom : " One 
 Holy, one LORD, JESUS CHRIST, the glory of GOD the 
 FATHER. Amen." In S. Mark: "One Holy FATHER, 
 one Holy SON, one HOLY GHOST, in the unity of GOD the 
 FATHER. Amen." And here, in the Gallican Office, fol- 
 lowed the Trtcattum, the fame confejjion ; it is now not to be 
 found in the Mozarabic Rite,-}- though undoubtedly it once 
 exijled there. The Sanfta Sanclis in the Gotho-HiJpanic Office 
 runs thus : 
 
 Holy Things for Holy Perfons : J. and the commixture of the Body [and 
 Blood] of our LORD JESUS CHRIST, be to us that receive and drink it for 
 pardon, and be vouchfafed to the departed faithful for reft. Amen. 
 
 And he puts the particle called The Kingdom into the chalice. 
 A relic of the ancient rite was in uje in the mediaeval MiJJal of 
 Angers, where the commixture of our LORD'S Body and Blood 
 was accompanied with thefe words : " Sanclum cum Janftis : 
 haec Jacrojancla commixtio," &c. 
 
 * This faft is a fufficient anfwer to the Chevalier Bunfen's wild dreams 
 about the derivation of all Liturgies from the LORD'S Prayer, confidered as 
 the original form of Confecration. 
 
 f Another corruption of the prefent Mozarabic Office here is, that the 
 Santta SanBis is faid in a low voice, inftead of as a proclamation. 
 
 I [Here, perhaps, we ought to tranflate, Holy Things to Holy Things. 
 That great liturgical fcholar, Mr. Freeman, tranflates, (but, I feel con- 
 vinced, miftaking,) the Santta Sanftis, " The Holy Myfteries are lifted up 
 to the Holies," i.e. to the LORD'S Body in Heaven.]
 
 i68 The Bemditlion. 
 
 After the exclamation, *' Bow down yourfelves for the bene- 
 diclion," the Priejl pronounces one that varies with the day, and 
 is almojl always contained in three different claufes ; very rarely 
 in four or five. For example, on Eajler-day : 
 
 The LORD JESUS CHRIST, Who, dying for the falvation of the whole 
 world, role again to-day from the dead, He by His refurre6lion mortify you 
 from crime. R. Amen. And He That by the Crois deftroyed the empire 
 of death, beftow on you a participation in the blefled life. R. Amen. 
 That you who in the prefent world celebrate the day of His Refurredion 
 with joy, may merit the companionmip of the Saints in the heavenly land. 
 R. Amen. Which He vouchfafe to grant through Thy mercy, O our 
 GOD, who art blefled, and liveft, and governed all things for ever and ever. 
 R. Amen. 
 
 For the firjl Sunday in Lent : 
 
 CHRIST, the Only-begotten SON of GOD, Who vouchsafed to thirft for 
 the faith of the woman of Samaria, He kindle in you the thirft of His love. 
 R. Amen. The fame Redeemer Who worked in her that which He might 
 call unto His kingdom, work in you that which He may crown with eternal 
 remuneration. R. Amen. And He That gave to the difciples precepts of 
 praying, He vouchfafe to hear you in whatever place ye call upon Him. 
 R. Amen. Through Thy mercy, &c. 
 
 On the Feajl of SS. Peter and Paul : 
 
 The Almighty GOD, Who giveth to the miferable every remedy of mercy, 
 grant to you to be cleanfed with the tears of Peter from all foolimnefs of 
 crime. R. Amen. Vouchfafe to you to receive the wifdom of the word 
 by the teaching of Paul. R. Amen. That the one by prudence, the other 
 by doftrine, may caufe you to attain to everlafting life. R. Amen. He 
 granting and helping, Who, in perfect unity, liveth and reigneth One GOD 
 tor ever and ever. R. Amen. 
 
 The Gallican Ufe was the Jame. Mone's Majjes contain no 
 Benedictions. There are Jeveral in thofe publijhed by Tho- 
 rnajlus. The triple form, however, is not Jo conjlantly obferved. 
 The following is for S. Andrew's-day : 
 
 Almighty LORD GOD, Who, fitting in Thy glory above the ftars, has left 
 to us a propitious ftar, the blefled Apoftles, whofe fair cohort, powerful in 
 blefled Iplendour, Thou didft firft preelecl in merit, that Thou mighefl pre- 
 deltinate them in the kingdom. R. Amen. Grant of Thy mercy to the 
 Airrounding congregation to be fortified by the fign of the Crofs, that it 
 may overcome every aflault of adverfe power. R. Amen. Pour into their 
 fcnfes the Apollolic doftrines, that they may contemplate Thee with un- 
 rlouded minds. R. Amen. That in the tremendous hour of judgment 
 they may be defended by the protection of thofe whofe precepts they fol- 
 lowed. R. Amen. Which Thyfelf vouchfafe to grant, who with the 
 FATHER, and the HOLY GHOST, &c. 
 
 After the Benediftion, the Choir, in the Mozarabic Rite,
 
 The Anti-phona ad Accedentes. 169 
 
 jays the Antiphona ad accedentes. This anfwers to the Roman 
 Communio, and to the Greek KOIVVVIXCV. In the Spanijh Office, 
 however, there are but a few of theje Antiphons. That in ufual 
 employment is : 
 
 O tafte and fee how gracious the LORD is.* All. All. All. V. I 
 will blefs the LORD at all times : His praife mall ever be in my mouth. All. 
 All. All. P. The LORD fhall redeem the fouls of His fervants, and He 
 fhall not forfake any that put their truft in Him. All. All. All. V. 
 Glory, and honour, &c. All. All. All. 
 
 Each Sunday in Lent has it proper Antiphona : Jo has Maundy 
 Thur/day. From Eajler-eve till Pentecoji, it is this : 
 
 Rejoice, O people, and be glad : an Angel fat on the ftone of the LORD : 
 he himfelf gave you the glad tidings. CHRIST hath arifen from the dead, 
 the SAVIOUR of the world: and hath filled all with fweetnefs: rejoice, O 
 people, and be glad. V. Now his face was as the lightning, and his gar- 
 ments as fnow : and he faid : P. CHRIST hath arifen from the dead. V. And 
 the women went quickly from the fepulchre with fear and great joy, and did 
 run to tell His difciples that He had arifen. P. CHRIST hath, &c. V. 
 Glory and honour, &c. P. Rejoice, O people, and be glad, &c. 
 
 The uje would Jeem to have been the Jame in the Gallican 
 Miflal. A remarkable metrical example, of the Jeventh or 
 eighth century, has been preserved, commencing, Santti venite, 
 corpus Chrifti fumite.-\ 
 
 The prayers Jaid by the Priejl after and before reception call 
 for no particular notice ; and the rite is modernijed. The 
 Choir at the conclusion Jmgs the Communio, which is briefly this, 
 and is invariable, except in Lent ; and therefore does not anfwer 
 to the Roman Communio : " Refecli Chrijli Corpore et San- 
 guine, te laudamus, Domine, All. All. All." In Lent : " Re- 
 pletum ejl gaudio os nojlrum, et lingua nojlra in exultatione." 
 
 The Gallican Rite had two varying prayers, the Poft Eucha- 
 rijliam and the final Colleftio, which are not found in the Moz- 
 arabic. The original conclufion J of the Spanijh Office was 
 thus : the Priejl Jlanding at the Gojpel Jlde of the altar : 
 
 The Body of our LORD JESUS CHRIST, which we have received, and 
 His holy BJood, which we have drunk, fo adhere to us, eternal Almighty GOD, 
 that it may not be to us to judgment, nor to condemnation, but may profit 
 
 * The Apoft. Conftitutions order the 34th Pfalm to be faid during Com- 
 munion (viii. 13) ; the Catechefis of S. Cyril feems to imply that only the 
 Guftate et 'videte was faid by the Church of Jerufalem in his time: and fo 
 does S. Ambrofe " Unde et Ecclefia videns tantam gratiam, hortatur 
 Guftate et videte, &c." 
 
 t [See my Mediaeval Hymns, p. 37.] 
 
 \ A ftrange medley of eight collefts, to be faid by the Prieft, now follows 
 this.
 
 170 The Communio. 
 
 to our falvation, and to the remedy of our fouls for eternal life. R. Amen. 
 PrieJJ. Through Thy mercy, O our GOD, Who art bleffed, and liveft, and 
 governed all things for ages of ages. R. Amen. Prieft. The Lord be ever 
 with you. R. And with thy fpirit. Prieft. Our folemnity is accomplifhed 
 in the name of our LORD JESUS CHRIST : let our prayer be received with 
 peace. R. Amen. 
 
 Thus, as fully as our fpace allowed, we have endeavoured to 
 go through the Gotho-HiJpanic Rite ; the richejl, the fullejt, 
 the mojl varied of all known Liturgies. We have Jhown that 
 it could not be derived from the Roman Liturgy, differing from 
 it as it does in the Prophecy, in the pojition of the Kijs of 
 Peace, and in the Invocation, while, though bearing a clo/er 
 affinity to the Eajlern Rites, neither can it be deduced from 
 them, becauje of its varying Prefaces, its varying Collects, and 
 the pojition of its Creed. Its perfected jlruclure we owe to 
 juch Jaints as S. Leander, S. Ifidore, S. Ildefonjb ; its explana- 
 tion and intelligibility to Jcholars like Alexander Lejlie, Faujlinus 
 Arevalus, and Lorenzana : but its exijlence as a living rite is 
 due to one man only, and is but a part of the debt that the 
 Wejlern Church owes to Francis Ximenes de Cijheros, Arch- 
 bijhop of Toledo.
 
 VI. 
 
 THE AMBROSIAN LITURGY.* 
 
 E have endeavoured to elucidate the theory of 
 the Roman Ritual ; we have entered at jome 
 length into the Mozarabic and Galilean Mijjal ; 
 we now propoje to do as much for the Ambro- 
 Jlan. Some quejlions, which have been pre- 
 vioujly dijcujjed at length, we jhall therefore 
 feel ourjelves at liberty here to conjlder Jettled ; and it will be 
 our endeavour to avoid repeating here what we have invejligated 
 before. 
 
 The Ambrojian, like the Mozarabic and Galilean, is a branch 
 of the Ephejine family. All three have been moulded by con- 
 tacl with the Petrine Liturgy ; but the Ambrojian, as it might 
 be expected, mojl of all. It is a living rite, theoretically co- 
 extenjive with the province of Milan, and in this rejpecl of far 
 greater importance than the Mozarabic, now confined to the 
 Chapel in Toledo, and to the three other parijhes where it is 
 authorised. But in every other point of view, it is immeajurably 
 inferior to the Spanijh Rite ; and had the Gallican exijled long 
 enough to have taken a Jlatus of development like her two 
 (ijlers, we believe that jhe alfo would have been Juperior to the 
 Milaneje. We jay, theoretically co-extenjlve with the province 
 of Milan, becaufe, in point of faff, in the Swifs portion of it, 
 the Roman Rite is ujed and clung to with marvellous tenacity; 
 injbmuch that when Cardinal de Gaijruck endeavoured to Jub- 
 
 * i. Miflale Ambrofianum, noviffime Jofeph Cardinalis Ptiteobonelli, 
 Arclnepifcopi, auftoritate recognitum. Mediolani : 1768. Typis Joannis 
 Baptiftae de Sirturis, Imprefs. Archiepifcopal. 
 
 ^. Miflale Ambrofianum, Caroli Cajetani Cardinalis de Gaifruck, Archi- 
 epifcopi, auftoritate recognitum. Noviflime impreiTum. Mediolani: 1850. 
 Apud Jacobum Agnelli, Typographum Archiepifcopalem.
 
 172 'The Province of Italy. 
 
 jlitute the Ambrojlan Liturgy, the popular outburjl of feeling 
 exclaimed, " Either Romans or Lutherans ! " 
 
 Firjl, we will give a hajly jketch of the fortunes of the Church 
 of Milan during thoje centuries in which her ritual was ajjuming 
 its prejent form ; then explain the divijion of its ecclejiajlical 
 year ; the framework of its MiJJac ; and then its particular 
 beauties and defecls as compared with the cognate Mozarabic 
 and Gallican forms. 
 
 Italy, then, in the earliejl ages, was divided into the Roman 
 and Italic provinces, under the rejpeclive headjhips of Rome and 
 Milan. During the era of perjecution, it may Jafely be Jaid 
 that theje two were much on a par : after that period, the one 
 was continually weakened by abjlracled provinces, the other con- 
 tinually augmented by means, the recital of which forms one 
 great part of Church Hijlory. At an uncertain time, but about 
 A.D. 400, Aquileia became independent of Milan, and vindicated 
 to itfelf the Primacy of Venetia and IJlria. In A. D. 447, the 
 See of Ravenna in like manner claimed the Primacy of the 
 Flaminia and part of the ^Emilia ; and by theje two lojjes the 
 See of S. Ambroje lojl much of the dignity that it had enjoyed 
 previoujly to and during the pontificate of that great Father. 
 
 During his Epijcopate, we find the difference between the 
 Roman and Milaneje ufes, more particularly in the observance 
 of the Saturday, very Jlriking. Yet probably the ritual which 
 he left was the mere kernel or nucleus of that now called the 
 Ambrojlan. It was, on the whole, more like the Eajlern for- 
 mulae than was the Roman ; at the Jame time, in one particular, 
 the variety and dijlinclions of its Prefaces or Illations, it was 
 further removed from the immutability of the Antiochene and 
 Thaddaean families. An interejling article might be written on 
 the traces which remain in the genuine works of S. Ambroje of 
 the Liturgy which exijled at his time. 
 
 S. Simplician, his Juccejjbr (A.D. 397 400), is Jaid to have 
 made considerable additions to the formulae then in ufe : this 
 may be true ; but the very Jhort period of his pontificate mujl 
 have cramped his dejlgns. It is better to ajjume that during the 
 whole of the Firjl Epoch of the PoJl-AmbroJlan Church that 
 which preceded the capture of Milan by Attila (A. D. 397 
 452) the Liturgy was more and more ajjuming completenefs, 
 and Jettling into the definite arrangement of the various Mijjal 
 Antiphons. Great names ruled the Italic province during that 
 period : S. Venerius for eight years ; S. Marolus for fifteen ; 
 S. Martinianus for thirteen ; S. Glycerius for three ; S. Lazarus 
 for eleven ; S. Eufcbius for fourteen. During the pontificate of 
 the lajt-named Bijhop it was, that the "Scourge of GOD,"
 
 'The Ambrojian Liturgy : Enochs of Formation. 1 73 
 
 having already devajlated Northern Italy, fell, in A. D. 452 on 
 Milan. The Bijhop, guejfmg by natural prudence, or fore- 
 warned by fupernatural agency of the impending ruin, led his 
 flock towards the Maritime and Cottian Alps ; and on their 
 return, when Attila had retreated, that rejloration of the Great 
 Bafilic, better known by the name of Intramurana, took place, 
 which has left its jlamp on the Ambrojlan Calendar to all ages. 
 The great flaw of the Mozarabic, as every one knows, is that 
 beyond the Seventh Sunday after Trinity there is no further 
 Dominical Office till we come to the Kalends of November ; Jo 
 that for ten or twelve Sundays in the fummer the fame office is 
 repeated again and again. This would have been the cafe at 
 Milan ; but the time is now well filled up by the occurrence of 
 the Feajl of Dedication on the third Sunday in October ; the 
 two former Sundays of that month being taken up in prepara- 
 tion for it : and, by the obfervance of the Decollation of S. John 
 Baptijl:, with its train of following Sundays. 
 
 We are inclined, then, to fix the end of the Firjl Epoch of the 
 Ambrojlan Rite to the return of the exiled citizens in 453. The 
 homily delivered on that occajlon by the mojl celebrated preacher 
 of his time, S. Maximus of Turin, and which is Jlill extant, 
 ujed to be read on the occajlon of this Fejlival, till the lajl re- 
 jloration of the Great Bajilic, by S. Charles Borromeo. 
 
 During the Second Epoch, from thence to the inauguration of 
 the Gothic kings (A. D. 453493), the Ambrojlan Office pro- 
 bably perfected its mojl important parts. From a careful ex- 
 amination of its Prefaces, and a comparijbn between them and 
 the relics of ecclejlajlical writers of that place and time, this 
 fad!, we think, might be made pretty clear ; and it is curious 
 that the Jcholars of Italy have not devoted thernfelves to an in- 
 quiry Jo full of interejl and importance. During this epoch, 
 five Prelates held the See of S. Ambroje ; all of them reckoned 
 among the faints S. Geruntius, S. Benignus, S. Senator, S. 
 Theodorus I, S. Laurentius I. 
 
 The Third Epoch is under the Gothic kings, and lajls from 
 A. D. 493 to 568. It al/o faw five Pontificates, four Prelates 
 out of the five being faints S. Eujlorgius II, S. Magnus, S. 
 Datius, Vitalis, S. Auxanus. During this epoch, the lejfer 
 hymns and leclions, the Pfalmelli, Epijlolellse, Offertories, 
 Tranjltories, and Confraclories, appear to have formed thern- 
 felves as they now are. 
 
 The Fourth Epoch is that of the Lombardic kings, from A. D. 
 568 to 739 ; and it is ecclefiajlically important from the Aqui- 
 leian fchifm of the Three Chapters. The reader is aware that 
 on the condemnation of thefe Chapters, in the teeth of the Pope,
 
 The Ambrofian Tear. 
 
 by the Fifth QEcumenical Council, the Primate of Aquileia 
 headed the dijfentients from that condemnation ; and, taking to 
 himjelf the title of Patriarch, dealt his anathemas about pretty 
 freely to the rejl of the Church. 
 
 The Jchijm thus commenced lajted more than a century. 
 During this time the See of Milan was occupied by twelve 
 prelates, of whom Jeven only are reckoned among the Jaints ; 
 namely, S. Honoratus, Laurentius II, Conjlantius, Adeodatus, 
 AJlerius, Fortis, S. Joannes Bonus, S. Antoninus, S. Mauricillus, 
 S. Ampellius, S. Manjuetus, S. Benediftus, Theodorus II. 
 And in this time we may fairly conclude that the book finally 
 ajjumed the general character that it now pojjejjes. 
 
 We will now proceed to the Office itjelf ; and it will be mojl 
 convenient to give, in the firjl place, the Dominical arrangement 
 of its ecclejiajtical year, which is very peculiar. The reader 
 will perhaps under/land it better if we take an actual year, 
 that on which we have jujl entered [1861]. 
 
 Jan. i. Circumcillon. 
 
 8. Firft Sunday after Epi- 
 phany. July 
 15. Second 
 22. Third 
 29. Fourth 
 Feb. 5. Septuagefima. 
 
 12. Sexagelima. Auguft 
 
 19. Quinquagefima. 
 
 20. Lent begins. 
 
 26. Quadragefima. 
 
 March 4. Sunday of the Samaritan. Sept. 
 
 ii. Abraham. 
 
 1 8. ,,The Blind Man. 
 
 25. Lazarus. 
 
 31. Saturday of the Tradi- 
 tion of the Symbol. Oft. 
 April i. Palm Sunday. 
 8. Eafter Day. 
 
 15. Firft Sunday afterEafter. 
 
 22. Second 
 
 29. Third 
 
 May 6. Fourth Nov. 
 
 13. Fifth 
 17. Afcenfion Day. 
 
 20. Sunday after Afcenfion. 
 
 27. Whitfunday. Dec. 
 June 3. Trinity Sunday. 
 
 10. Second Sunday after 
 Pentecoft. 
 
 17. Third Sun. after Pen. 
 
 24. Fourth 
 
 1. Fifth 
 
 8. Sixth 
 
 15. Seventh 
 
 22. Eighth 
 29. Ninth 
 
 Tenth 
 Eleventh 
 Twelfth 
 26. Thirteenth 
 
 Firft after Deco lation. 
 Second 
 Third 
 Fourth 
 Fifth 
 
 7. Firft Sunday in Oftober. 
 14. Sunday before Dedica- 
 tion. 
 
 21. Dedication. 
 28. Firft Sunday after De- 
 dication. 
 4. Second 
 n. Third 
 
 18. Firft Sunday in Advent. 
 
 25. Second 
 
 2. Third 
 
 9. Fourth 
 
 1 6. Fifth 
 
 23. Sixth 
 
 5- 
 12. 
 19. 
 
 9- 
 16. 
 
 23. 
 
 We have given, in a previous paper, a table of the analogous 
 changeable portions of the Ambrojian, Mozarabic, and Roman 
 MiJJals ; the Jludent may do well to turn to that.
 
 The Ambrojian IngreJJa. 175 
 
 We will now take theje in order. 
 
 The Ambrojian IngreJJa differs from the Mozarabic and 
 Roman in its conflruftion ; not conjijling, as they do, of an 
 anthem broken by V. and R., but a Jimple confecutive claufe. 
 Perhaps in the beauty of theje Milan may challenge any other 
 Liturgy ; and every ritualijl knows of how great importance it 
 is that the key-note of the whole Jervice, the Antiphon, Jo to 
 /peak, of the whole hymn of praije, Jhould be exprejfive. Lef 
 us take the Jix Sundays of Advent as examples in each. 
 
 AMBROSIAN. 
 
 i. Unto Thee, O LORD, do I lift 
 up my foul: my GOD, I have put 
 my truft in Thee : O let me not be 
 confounded, neither let mine enemies 
 triumph over me. For all thofe that 
 leek Thee (hall not be confounded. 
 
 MOZARABIC. 
 
 i. Behold upon the mountains the 
 feet of him that evangelifeth peace, 
 Alleluia, that announceth good 
 things, Alleluia : celebrate, O Judah, 
 thy Feftivals, Alleluia, and perform 
 to the LORD thy vows. Alleluia. 
 V. The LORD gave the word : great 
 was the company of the preachers. 
 Ps. And perform. V. Glory and 
 honour to the FATHER, and to the 
 SON, and to the HOLY GHOST. Ps 
 And perform. /^. For ever and 
 ever. 
 
 The Ambrojian IngreJJa for the firjl Sunday in Advent is the 
 fame as the Roman, though a little abbreviated. To our tajle, 
 as the opening of the Jeajon, the Mozarabic is the finer, never- 
 thelejs. 
 
 z. Remember us, O LORD, ac- 
 cording to the favour that Thou 
 beareft unto Thy people : O vifit us 
 with Thy falvation. That we may 
 fee the felicity of Thy chofen, and 
 rejoice in the gladnefs of Thy people, 
 and give thanks with Thine inherit- 
 
 3. His fruit mall be lifted up above 
 Lebanon, and they mail floiirifh out 
 of the city like grals upon the earth : 
 and His Name mall be blefled for 
 ever: and His Name (hall remain 
 before the fun, and His feat before 
 the moon for ever and ever : and in 
 Him mall the ends of the earth be 
 blefled. 
 
 2. Get thee up upon the high 
 mountain, thou that evangelifeft to 
 Sion, lift up thy voice with ftrength, 
 thou that evangelifeft to Jerufalem. 
 Say to the cities of Judah, Alleluia, 
 Alleluia. 7. Our GOD (hall mani- 
 feftly come, our GOD, and (hall not 
 keep filence. Alleluia. Ps. Say. 
 V. Glory and honour. Ps. Say. 
 
 3. Behold, the glory of the LORD 
 (hall be revealed. Alleluia. And 
 all flefh (hall fee. Alleluia. That 
 the mouth of the LORD hath fpoken 
 it. Alleluia. Y. Our GOD (hall 
 manifeftly come : our GOD, and (hall 
 not keep filence, Alleluia. Ps. That 
 the. *. Glory and honour. Ps. 
 That the. 
 
 Objerve that, though the Ambrojian IngreJJa comes a great 
 deal nearer to the Italian than it does to the Vulgate Verfion,
 
 176 The Ambrofian Ingreffa. 
 
 yet it is not exactly the Jame with either ; on which we /hall 
 have more to Jay presently. 
 
 AMBROSIAN. MOZARABIC. 
 
 4. The voice of him that crieth 4. As the firft. 
 in the wildernefs : Prepare ye the 
 
 way of the LORD : make ftraight in 
 the defert a high-way for our GOD. 
 
 5. Drop down, ye heavens, from 5. As the fecond. 
 above, and let the clouds rain the 
 
 Righteous One : let the earth be 
 opened, and let it bud forth the 
 Saviour. 
 
 6. Doft thou behold Elizabeth 6. Holy LORD GOD Omnipotent : 
 difcourfing with Mary the Mother of Which is, and was, and is to come : 
 GOD : Why haft thou come to me, Alleluia, Alleluia. V '. Our GOD 
 Mother of thy GOD ? Had I known mall manifeftly come : our GOD, and 
 it, I would have gone to meet thee. mall not keep filence. Alleluia. 
 For thou beared the Ruler, and I Ps. Which is. V. Glory and honour, 
 the Prophet: thou the Lawgiver, Ps. Which is. 
 
 and I the Law- receiver : thou the 
 WORD, and I the Voice that pro- 
 claimeth the SAVIOUR. 
 
 The lajl Ingrejfa is from S. Ambroje himjelf ; and this is the 
 caje in jeveral other injlances. We are not Jure that, in theje 
 Advent Introits, Milan has always the advantage over Toledo : 
 the Antiphons of the former are more Jubjeftive to uje a word 
 we greatly dijlike especially the earlier ones. But it is a jad 
 flaw in the Mozarabic office to have a repetition, without fenje 
 or beauty, or two Introits, Jo unlike the Juperabounding fulnejs 
 of that ritual in many cajes. 
 
 There is nothing more profitable to ritualijls than if we may 
 borrow a term from another art comparative ecclejlology ; and 
 we propoje to introduce a little in the courje of this paper. 
 Notice, in the Roman Introits, that the firjl is the Jame as the 
 firjl in both Ambrojlan and Mozarabic ; and that the fourth is 
 the fame as the fifth of Milan, and exquifitely beautiful it is. 
 The Jecond is " People of Sion, behold the LORD cometh to 
 " Jave the nations : and the LORD jhall caufe the glory of His 
 " voice to be heard in the joy of your heart. Ps. Give ear, O 
 " Thou Shepherd of IJrael, Thou that leadejl Jofeph like a 
 " Jheep. V. Glory." The third is Jimply " Rejoice in the 
 LORD alway," &c. But it is to be objerved, that the Rorate 
 of the fourth Sunday is not Gregorian. In the original Office 
 it is, " Remember me, O LORD, with the favour that Thou 
 bearejl unto Thy people," with the rcjl. This is retained in 
 many German Mijfals, as, for example, the Halberjladt and the 
 Nuremberg ; aljb in our own. When was it altered ? The old 
 Introit is retained in Durandus (who wrote in 1286). But then
 
 'The Ambrofian Ingrejfa. 177 
 
 here is a difficulty. Sicardus,* who died in 1214, Jpeaks of it 
 as a modern one (wherein he is mijlaken) : Jlill this would Jeem 
 to prove that the Rorate was already employed in Jbme places. 
 We mujl return to our proper Jubjed, and will proceed to 
 point out Jome examples on which we think the Ambrojian In- 
 grejja Jingularly happy. That for Chrijlmas Day is curious, 
 from its peculiar reading : " Rejoice, O barren, thou that waft 
 " athirft :-\ let the dejert be glad : rejoice, O ye wajle places 
 " of Judah, for our LORD hath come and redeemed us." That 
 for New Year's Day is of the mojl venerable antiquity, and 
 clearly referable to a period when Paganifm was Jlill a perje- 
 cuting power, in allujion to the heathen fejlival of the New 
 Year. We are not aware that this has ever been pointed out ; 
 but, Jo far as our reading goes, this is the oldejl bit of any 
 peculiar MiJJa (always excepting No. IV. of the Reichenau 
 collection) which remains. " In the Jight of the Gentiles fear 
 " ye not ; but do ye in your hearts adore and fear the LORD : 
 " for His angel is with you." (Baruch vi. 5.) On the Epi- 
 phany, while the Roman gives us " Behold, the LORD the 
 " Ruler cometh, and in His Hand is glory, and might, and 
 " empire," an Antiphon of no ejpecial propriety, and the 
 Mozarabic refers to the ancient Spanijh cujlom of public Bap- 
 tijm at Epiphany, the Ambrojian has, with exquijite beauty, 
 " The City hath no need either of the Jun or of the moon to 
 " lighten it, for GOD is the brightness of it. And the nations 
 " Jhall walk in her light ; and the kings of the earth do bring 
 " their glory and honour unto it." It looks pajl, we fee, the 
 LORD'S Epiphany, wrought once that it might be wrought for 
 ever, and fixes its gaze on that great and true ETntpdveia of His 
 glory, the new heavens and the new earth. 
 
 Quicunque Chriftum quaerkis 
 Oculos in altum tollite : 
 Illic licebit vifere 
 Regale fignum glorias. 
 
 * His words are : " In quo utero videns gentilitas calceatam fore Divini- 
 tatem in Introitu fecundum quofdam modernos, clamat ad earn, dicens, Me- 
 mento noftri," &c. Mitrale v. 4, p. 214.. CD. We have been aflced, why 
 in former papers on Ritual we have made fo much ufe of this author, who 
 is never quoted by the Mafter Ritualifts of the feventeenth and eighteenth 
 centuries. The Mitrale of Sicardus was only for the firft time printed by 
 the Abbe Migne, in 1855 i thofe great men, therefore, had no opportunity 
 of referring to a book which it is as neceflary that the modern ritualift mould 
 have at his finger ends as Durandus or Hugh of S. Vi6tor or Rupert. 
 
 f S^ufjltiebas. The Vulgate, both in Ifaiah and in the Galatians, gives 
 fimply, <3u<e nan parts. 
 
 N
 
 178 The Ambrofian IngreJJa. 
 
 Septuagejlma has a happy Introit. " I know the thoughts 
 " that I think towards you, faith the LORD, that they are 
 " thoughts of peace and not of bitternejs : ye /hall call upon 
 " Me, and I will hear you : and will bring back your captivity 
 "from all places." The Roman has only: "The pains of 
 hell came about me," &c., which, though Gregorian, is rather 
 poor. The Mozarabic, as every one knows, has no Juch Jpecial 
 Sunday. 
 
 Quinquagejima prejents a very Jmgular feature. We give 
 the IngreJJa in the original. "Jucunda ejl praejens vita, et 
 " tranfit : terribile ejl, Chrijle, judicium tuum, et permanet. 
 " Quapropter incertum honorem relinquamus, et de infinito 
 " timore cogitemus, clamantes, Chrijle, mijerere nobis." Now 
 this is almojl word for word a tranjlation of a Troparion in the 
 Triodion for the Jame Sunday : a vifible proof of the clofe con- 
 nection between Milan and the Eajl. It is remarkable that the 
 Invocabit me is common both to Milan and Rome for the firjl 
 Sunday in Lent ; in the Ambrojlan ritual, however, it goes 
 through the Mijfcs of the week : in the Roman, not fo. 
 
 We have no observation to make on the IngreJJa till we come 
 to the Sundays after Pentecojl. Here there is a remarkable 
 agreement between the Roman and Ambrojlan. The Moz- 
 arabic, up to the Jeventh Sunday after Pentecojl, beyond which 
 there is no office, has the unvaried " Dominus regnavit, decorem 
 indutus ejl," &c. But the following table is worth attention : 
 
 AMBROSIAN. 
 
 II. after Pentecojl. Juftus es, Domine, et reftum 
 judicium tuum : fac 
 
 cum fervo tuo Is not in the Roman, 
 
 fecundum mifericordiam 
 tuam. 
 
 III. Faftus eft Dnus proteftor Is the Introit, 'without 
 
 nu-us : et eduxit me in the Pfalm, for the 
 
 latitudinem : falvum me II. Sunday in the 
 
 fecit, quoniam voluit me. Roman. 
 
 In this Introit, Durandus finds a reference to the Gojpel, that 
 of the great feajl, where 
 
 Villa, boves, uxor, coenam claufere vocatis : 
 Mundus, cura, caro, coelum claufere renatis. 
 
 But the Ambrojlan Gojpel is on a totally different fubjecl : the 
 blind leading the blind in S. Luke. 
 
 IV. & XIII. after Pentecojl. 
 
 Exaudi, Domine, vocem meam
 
 The Ambrofian Ingrejfa. 
 
 (After Pentecojl.} qua clamavi ad te : Tibi dixit cor 
 meum : Quaefivit te vultus meus : 
 vultum tuum, Domine, requiram. 
 
 V. & XIV. Refpice in me peccata mea, 
 
 Deus meus. 
 
 VI. & XV. Dominus illuminatio mea 
 
 ceciderunt. 
 
 X. Inclina, Domine, aurem tuam, 
 et exaudi me : falvum fac fervum 
 tuum, Deus meus, fperantem in te. 
 miferere mihi : quoniam ad te 
 clamavi tota die. 
 
 XI. Juftus es, Domine, et reftum judi- 
 cium tuum. Fac cum fervo tuo 
 fecundum mifericordiam 
 tuam. 
 
 The following Ingreflk are the fame : 
 
 After Decollat. 
 After Pentecoft. 10 4 
 
 5 
 
 '79 
 Is that of the V. 
 
 Does not occur. 
 Is that of the IV. 
 
 Is the XIV. 
 
 Is the XVII. 
 
 
 10 
 
 X 
 
 ii 
 
 3 
 
 12 
 
 4 
 
 13 
 
 5 
 6 
 
 7 
 
 14 
 15 
 
 After Decollat. 
 
 
 i 
 
 8 
 
 2 
 
 9 
 
 3 
 
 1 after Dedication. 
 
 2 after Dedication. 
 
 1 of October. 
 
 2 of October. 3 after Dedication. 
 
 No doubt, originally, the firjl after Pentecojl was the Jame as 
 the tenth and twentieth : though afterwards altered for the later 
 Fejlival of Trinity. The 3rd of Oftober, the Fejlival of the 
 Dedication, has the following : 
 
 Ye, who are about to pafs over this Jordan, build an altar to the LORD 
 of rough ftone which iron hath not touched :. and ye mall offer on it whole 
 burnt facrifices, and peace offerings to our GOD : 
 
 which is the Mozarabic Introit, for the three times of Jblemn 
 public baptijm. 
 
 From the Ingreffa^ we proceed to the MiJJal Litany, which is 
 only Jaid on the Sundays of Lent. There are but two ; the 
 melody is very grand, and the words are precifely of the form of 
 a Greek eftene. That which is Jaid on the firjl, third, and 
 fifth Sundays, is as follows : 
 
 Divinae pacis, et indulgentiae munera fupplicantes, ex 
 
 toto corde et ex tota anima precamur te : 
 
 Domine, miferere. 
 
 Pro Ecclefia tua Catholica, quae hie, et per univerfum orbem diffufa eft. 
 R. Domine, miferere.
 
 i8o Or at to fuper Populum. 
 
 V. Pro Papa noftro //. et Pontifice noftro //. et omni clero eorum, omni- 
 bufque facerdotibus ac miniftris. 
 
 V. Pro famulo tuo //. Imperatoreet Rege noftro, et omni exercitu ejus. 
 
 V. Pro pace Ecclefiarum, vocatione Gentium et quiete populorum. 
 
 V. Pro civitate hac et converfione ejus omnibufque habitantibus in ea. 
 
 V. Pro aeris temperia, et fruftu et fecundirate terrarum. 
 
 V. Pro virginibus, viduis, orphanis, captivis, ac penitentibus. 
 
 V. Pro navigantibus, iter agentibus, in carceribus, in vinculis, in metal- 
 lis, in exiliis, conftitutis. 
 
 V. Pro iis qui diverfis calamitatibus detinentur, quique fpiritibus vexantur 
 immundis. 
 
 V. Pro iis qui in fancla tua Ecclefia fruftus mifericordiae largiuntur. 
 
 We next come to the Oratlo fuper populum, which is, in faft, 
 the Collect for the Day, and ought to be dijlinguijhed from the* 
 Gallican Prayer of the fame name, which occurs towards the end, 
 and is equivalent to the Benediction. There is no juch collect 
 in the Mozarabic ; and this is the one great advantage, and we 
 think the only one, which the prejent office has over that. Now 
 it is very Jlngular to compare the Milanese Oratlo fuper populum 
 with the Roman Collect. The injlances in which they are the 
 Jame are as follow : The Ambrojian for feriae in Advent is the 
 Roman for its fourth Sunday. The prayers are identical in 
 Firjl Majs at Chrijlmas, S. Thomas of Canterbury (of courje), 
 Epiphany III, Epiphany V. In Lent (it mujl be remembered 
 that there is no Ambrojlan office for the Fridays) the Sundays 
 are always different. The week-days are the jame with theje 
 exceptions : Thurjday in the jecond and third weeks ; in the 
 fourth Tue/day and Saturday ; aljb, the Ambrojlan Thurjday is 
 the Roman Friday : in Pajjion Week, Monday, Wednesday, 
 Thurjday, Saturday : in Holy Week, Friday, Saturday. In 
 Eajler Week, Tuejday, Wednesday, and Thurjday are the 
 Jame. So is the firjl Sunday after. The Roman third is the 
 Milaneje fourth ; Trinity and the firjl Sunday after Pentecojl 
 are the Jame ; three or four others of the Sundays after Trinity 
 have the jame Collects, though not in the Jame order. To which 
 we may add that the Ambrojlan S. Stephen is the Jame as the 
 Roman Oclave. 
 
 But, the jame or not the Jame, theje Collects have exactly a 
 
 * It is odd that, in fpeaking of the latter, Liturgical writers do not refer 
 to the Ambrofian ufe of the terms : fo for example Gerbertus, Liturg. Ale- 
 mann. Tom. i. p. 400. It is to the Gallican ufe, of courfe, that Micrologus 
 alludes, where we find " Oratio poft communionem pro folis communicanti- 
 bus debet orari. Populus autem etfi quotidic in Quadragefima convenit, non 
 tamen quotidie, ut dcberet, communicat. Ne ergo populus ita oratione care- 
 ret, adjecla eft Oratio fuper populum, in qua non de communicatione, fed de 
 populi prote&ione oratur fpecialiter." In this fenfe, the Roman Miflal has 
 the Super pspulum in Lent, but in Lent only.
 
 Advent Prophecies. 1 8 1 
 
 Jimilar character with thoje to which we are accujlomed ; Jo 
 Jimilar, that it is not worth while to dwell at any further length 
 on them. We proceed to the Prophecy. 
 
 The Prophecy is read on all Sundays and Fejlivals, but not 
 in Ferial MaJJes. This aljb was the Gallican as well as the 
 Mozarabic ufe ; and a curious vejlige of it was kept up in Jbme 
 of the French churches even in the eighteenth century. So it 
 was at the three MaJJes of Chrijlmas in the Cathedrals of Vienne, 
 Rouen, and Orleans (only at Vienne after the Epijlle) : Jo in 
 the third Majs at Fontevraud, at all three at Auxerre, at all 
 the highejl fejlivals at Orleans ; at Chrijlmas in S. Aygnan at 
 Orleans ; Jo at the Collegiate Church of Jargeau ; aljb at Rouen 
 S. Lo. 
 
 We give thoje between Advent and Mid- Lent : 
 
 Advent i. 
 2. 
 3- 
 4- 
 5- 
 
 6. 
 
 Chriftmas Day. 
 3rd Mais. 
 S. Stephen. 
 
 S. John Ev. 
 Holy Innocents. 
 Circumcifion. 
 
 Sunday in the Oftave. 
 
 Epiphany. 
 
 i ft Sunday after Epiph. 
 
 2nd 
 
 3 rd 
 
 4th 
 
 5th 
 
 6th 
 
 7th, or Septuagefima. 
 
 8th, or Sexagefima. 
 
 9th, or Qujnquagefima. 
 
 In Cap. Jejunii. 
 Lent, ift Sunday. 
 
 Monday. 
 
 Tuefday. 
 
 Wednesday. 
 
 Thurfday. 
 Friday. 
 
 AMBROSIAN. 
 
 Ifaiah li. 48. 
 Baruch iv. 36 ; v. 9. 
 Ifaiah xxxv. 
 Ifaiah xl. i n. 
 Micah v. 2, 3, and Ma- 
 
 lachi iii. i 7. 
 Ifaiah Ixii. 8 ; Ixiii. 4. 
 Ifaiah ix. i 7. 
 
 Afts vi. 9, 10, and vii. 
 
 5460. 
 i S. John i. 
 Jeremiah xxxi. 15 20. 
 Baruch vi. i, 2. 
 Jeremiah Ivii. 52 54. 
 Baruch vi. 4 7. 
 Ifaiah viii. 9 18. 
 Ifaiah Ix. i 6. 
 Ifaiah Ixi. i 3,andlxii. 
 
 II, 12. 
 
 Acls iv. 9 12. 
 Ezekiel xxxvii. 21 28. 
 Jerem. xxxiii. 14 21. 
 Malachi iii. 9 12. 
 Malachi iii. 13 18. 
 Joel ii. 12 21. 
 Ezekiel xxxiii. 7 u. 
 Zachariah ix. 5 14. 
 
 Ifaiah Iviii. i 12. 
 Ezekiel xxxiv. n 16. 
 Ifaiah Iv. 6 11. 
 Exodus xxiv. 12 18. 
 
 Ezekiel xviii. i 9. 
 
 MOZARABIC. 
 
 Ifaiah x. 33 ; xi. 10. 
 Ifaiah li. 7 12. 
 Ifaiah li. i 6. 
 Ifaiah xxiv. 16 23. 
 Ifaiah xvi. i 5. 
 
 Ifaiah xxxv. 
 Ifaiah ix. i 7. 
 
 vi. and vii. 51 
 viii. 3. 
 Wifdom x. 10 18. 
 Jeremiah xxxi. 15 20 
 Ifaiah xlviii. 12 20. 
 
 Ifaiah xlix. i 6. 
 Ifaiah Ix. i 19. 
 Ifaiah Hi. i 10. 
 
 Ifaiah Ixv. 17 24. 
 Ifaiah Ixvi. i 14. 
 Jeremiah xxxi. 31 34. 
 Jeremiah xxxi. 10 14. 
 Jeremiah iii. 29 5 iv. 2. 
 Jeremiah vii. i 7. 
 Jeremiah xiii. 
 Ifaiah Iv. 
 
 Proverbs i. 23 32. 
 Ifaiah Iv. 
 
 Prov. xiii. 22 ; xiv. n, 
 Exod. xxxiv. 27 35. 
 
 Eccles. xxix. i 12.
 
 182 
 
 The Ambrofian Epftles. 
 
 Saturday. 
 Lent, and Sunday 
 Monday. 
 Tuefday. 
 Wednefday. 
 
 Thurfday. 
 Friday. 
 
 Saturday. 
 Lent, 3rd Sunday. 
 
 Monday. 
 Tuefday. 
 Wednefday. 
 
 Thurfday. 
 Friday. 
 
 Saturday. 
 Lent, 4-th Sunday. 
 
 AMBROSIAN. 
 
 Epiftle. 
 
 Exodus, xx. i 24. 
 Daniel ix. 15 19. 
 i Kings xvii. 8 16. 
 Efther xiii. 9 17. 
 
 Jeremiah xvii. 5 10. 
 
 Exodus xxxiv. i 10. 
 
 2 Kings v. i 15. 
 2 Kings iv. i 7. 
 Exodus xx. 12 24. 
 
 Jeremiah vii. i 7. 
 
 MOZARABIC. 
 
 Gen. xxxi. 17 ; xxxii. i. 
 Gen. xli. i 45. 
 
 Prov. xxvii. 23; xxviii. 
 10 ; Exod. ii. 1 1 ; iii. 15. 
 
 Wifdom xviii. 15 21. 
 Exod. xiii. 17; xiv. 14. 
 
 Prov. xx. 17 28. 
 Numb. xxii. i ; xxiii. 10. 
 
 Prov. xxi. 22 31. 
 Judges i. i 26. 
 
 Eccles. ix. i 10. 
 Judges xvi. 
 
 Exodus xxxiv. 23 32. Eccles. xiv. u 19. 
 i Sam. i. i 20. 
 
 The Prophecy is followed by the Pfalmellus, a verfe and re- 
 fponfe almojl always taken from the Pfalms, and in the fame 
 order and connection in which they occur in the Pfalter. It is 
 frequently in facl the fame as, though not theoretically agreeing 
 with, the Roman Gradual. There is nothing that feems parti- 
 cularly to call for remark in this Antiphon ; and we will there- 
 fore proceed to the Epijlle. 
 
 Advent : 
 
 AMBROSIAN. 
 i. 2 Theflal. ii. i 14.. 
 
 MOZARABIC. 
 Rom. xv. 14 29. 
 
 ROMAN. 
 Rom; xii. 
 
 It is Jbmewhat Jingular to find the firjl epijlle in Advent Jetting 
 forth that the day of CHRIST is not at hand ; yet, perhaps, as a 
 warning of the terrors for which the faithful mujl be prepared 
 before the LORD'S coming, the Ambrofian Epijlle is not ill- 
 chofen. The appropriatenejs of the Mozarabic we fail to fee, 
 though we are far too well aware of the admirable Jkill which 
 has grouped that noble office, to feel any doubt that the fault is 
 in ourfelve*. 
 
 2. Rom. xv. i 13. Rom. xiii. i 8. 
 
 The Ambrofian is the fame as the Roman for its fecond 
 Sunday ; the tejlimony of Scripture to our LORD'S Advent. 
 The Mozarabic is again difficult of comprehenfion, unlefs we
 
 Ambrofian Epiftles. 1 83 
 
 fay that it refers to our LORD'S birth in Bethlehem as having 
 taken place there through His parents' obedience " to the higher 
 powers," and their fulfilment of the concluding claufe, " Tri- 
 bute to whom tribute." 
 
 AMBROSIAN. MOZARABIC. ROMAN. 
 
 3. Rom. xi. 25 to end. Rom. xi. 25 to end. Rom. xiii. n to end. 
 
 The Milanefe and Spanijh not inappropriately recite the 
 prophecy of the rejloration of Ifrael and the call of the Gentiles 
 as events that mujl precede the final Advent. The Antiphona 
 pojl Evang. of the former carries on the fame train of thought, 
 " Prepare to meet thy GOD, O IJrael ; " and the Offertory 
 unites the prophecy of Joel, " There Jhall no Jlrangers pafs 
 through Jerusalem any more," with the command to Jojhua, 
 " Arije and pajs over this Jordan," the firjl entrance on the 
 Promised Land being a type of the final return. The Roman 
 Office mojl jlrikingly commences that Advent with the trumpet- 
 call of, " Now it is high time to awake out of Jleep." 
 
 4. Hebrews x. 35 39. i Cor. xv. 23 31. Rom. xv. i 13. 
 
 The Ambrofian is Jingularly appropriate. " He that Jhall 
 come, will come, and will not tarry." The Mozarabic, with its 
 prophecy of " Then cometh the end," happily converts what we 
 have been accujlomed to conjider an Eajler, into an Advent 
 Epijlle. Of the Roman we have fpoken. 
 
 5. Gal. iv. 22 31. i Theflal. v. 14 23. Philipp. iv. 4 7. 
 
 The parable of Agar, we imagine, is introduced to teach 
 patience under the fufferings which the Church mujl endure, 
 before the coming of the LORD Jhall end her Jufferings for ever. 
 The Mozarabic ends fuitably with, " Your whole fpirit and 
 " foul and body be preferved blamelefs unto the coming of our 
 " LORD JESUS CHRIST," as appropriate a clofe as is that of 
 the Roman, " The LORD is at hand." 
 
 6. Philipp. iv. 4 9. 2 Theflal. ii. i 14, 2 Cor. iv. i 8. 
 
 The Ambrofian gives us lajl Sunday's Roman Epijlle, we 
 think, in a better pofition. Nothing can more fitly clofe the 
 feries of Advent predictions. The Mozarabic ends with that 
 prophecy of Antichrijl with which the Ambrofian commenced, 
 and furely more fuitably placed. It is worth notice that 
 Durandus tells us how, in his days, fome churches tranfpofed 
 thefe epijlles, reading that from the Corinthians on the third 
 Sunday, that from the Philippians on the fourth. Sicardus, 
 however, and Rupert give no hint of this.
 
 1 84 The Ambrcfian Epiftles. 
 
 The Nativity : 
 
 AMBROSIAN. MOZARABIC. ROMAN. 
 
 Hebrews i. i 8. Hebrews i. i 12. Hebrews i. i 12. 
 
 Saint Stephen : 
 
 2 Timothy iii. 17 ; Afts vi. i to end ; Afts vi. 8 10 ; 
 iv. 8. and vii. i ; and and vii. 54 60. 
 
 51 60. 
 
 The Ambrojian, relegating the account of the Protomartyr's 
 Triumph to the Prophecy, choojes a mojl happy epijlle, not 
 only from the appojitenejs of the ** I have fought a good fight," 
 &c., but from the reference to S. Stephen's conjlant allujion to 
 Scripture in the commencement, " All Scripture is given," &c., 
 and the glance at the Jeajbn of the year at its conclusion, "all 
 them aljb that Ipve His appearing." The Mozarabic is a better 
 compendium of the hijlory than the Roman ; both, however, 
 Jhine in comparison with the wretched arrangement of lejjons and 
 epijlles in our own Prayer-book. 
 
 Saint John Evangelijl : 
 
 Rom. x. 8 13. i Theffal. iv. 13 to end. Ecclus. xv. i 6. 
 
 The Ambrojian prophecy, though not the Jame pajfage as the 
 Roman epijlle, is to the Jame effect ; both, of courje, referring 
 to him who gathered his marvellous depth of theology by lying 
 on the breajl of the True Wifdom. The epijlle Jeems lejs 
 appropriate; it would be equally Juitable for any Apojlle. 
 The Mozarabic appears of great antiquity, the " we which are 
 " alive and remain unto the coming of the LORD, Jhall not pre- 
 '* vent them that are ajleep" clearly referring to the faying 
 that went " out among the brethren that that dijciple Jhould 
 not die." 
 
 Holy Innocents : 
 
 Rom. viii. 14 21. 2 Cor. i. 3 7. Rev. xiv. i 5. 
 
 Both Ambrojian and Mozarabic epijlles Juit well enough to 
 the Jbrrow of the bereaved Mothers ; but how infinitely inferior 
 to the Roman (and our own) glorious Leclion ! Our and the 
 Roman leffon from Jeremiah, forms the epijlle of Milan and 
 Toledo. Durandus, however, gives the lejjbn from Jeremiah as 
 the proper epijlle ; but Jbme churches, Jays he, where Alleluia is 
 Jung on this day, have that from the Revelation. In the Roman 
 Rite, however, Alleluia is only Jung on the Oftave, Jignifying 
 the joy of the happy infants in the Ktcrnal Oflave of Beatitude. 
 We cannot find the epijlle from Jeremiah in any ancient Mijjal 
 within our reach.
 
 The Ambrofian Epiftles. 185 
 
 Circumcijion : 
 
 AMBROSIAN. MOZARABIC. ROMAN. 
 
 Philipp. iii. i 8. Philipp. iii. i 8. Gal. iv. i 7. 
 
 The Ambrofian and Mozarabic dwell with propriety on the 
 abolition of Jewijh circumciJion ; the Roman is /imply for the 
 Oftave. We do not at all under/land the Halberjladt. It 
 gives Gal. iii. 23 iv. I, for the epijlle ; and then it follows, 
 Epijtola fequens legitur in Circumcifione Domini. Col. i. 23 28. 
 
 Epiphany : 
 
 Titus ii. ii ; iii. z. Gal. iii. 27 5 iv. 7. Ifaiah Ix. i 7. 
 
 The force of the Ambrojian lies in its commencement, 
 EIIE^ANH yap y %afij TOU EO, K. T. x., which would Jeem to 
 give it a Greek origin. The Mozarabic refers t'o the Epiphany 
 Baptijm, a Spanijh cujlom abolijhed by S. Damajus and S. 
 Himerius of Tarragona ; therefore the epijtle is earlier than 
 the fourth century. The Roman Epijlle forms the prophecy 
 in the others, and was the prophecy as early as the fifth century. 
 For in one of the Jermons of S. Maximus of Turin on that day 
 (he of courje belonged to the Italic province) we have this com- 
 mencement : " Ait Prophetarum praecipuus Ifaias, Jicut audijtis, 
 fratres charijfimi, Illuminare, illuminare, Jerusalem." So it is 
 in the leclionary of Luxueil. 
 
 Chrijlophory : 
 
 Heb. xi. 13 1 6. * * 
 
 Firjl Sunday after Epiphany : 
 
 Ephes. iv. 23 28. Rom. i. i 17 Rom. xii. i 5. 
 
 The Mozarabic on this day begins the Epijlle to the Romans, 
 and reads on from it for five Sundays. The Luxovienje differs 
 from all, having I Cor. i. 15 31. Ritualijls are not well agreed 
 as to the reajbn of the Roman Epijtle. Durandus fpeaks of the 
 " living facrifice, holy, acceptable to GOD " as the antitype of 
 the Three Kings. Sicardus fpeaks of the joyous character of 
 the whole office, inviting as it does to praife ; but Jlnce " praife 
 is unbecoming in the mouth of a fmner," the epijlle, he Jays, 
 fpeaks of holinefs. 
 
 After Epiphany : 
 
 MOZARABIC. AMBROSIAN. ROMAN. 
 
 Second Sunday. Rom. vi. 1218. i Cor. i. 1 5. Rom. xii. 6 16. 
 
 Third Sunday. Rom. vi. 1925. Gal. v. 26} vi. 6. Rom. xii. 16 21. 
 
 Fourth Sunday. Rom. vii. 14. to end. Col. i. 311. Rom. xiii. 8 10.
 
 i86 The Ambrofian Epiftles. 
 
 It is worth while to obferve that the Jcope of the Roman 
 Epijlles during this Jeajbn, is the objective a&ion of the law of 
 GOD on the mind of man ; whereas the other two rites rather 
 dwell on his Jubjeftive reception of it. There is a curious 
 reading at the conclujion of the lajt-named Mozarabic Epijlle. 
 " Infelix ego homo ; quis me liberabit de corpore mortis hujus? 
 " Gratia Dei, vita et pax : per Jejum Chrijlum Dominum 
 " nojlrum." 
 
 MOZARABIC. AMBROSIAN. ROMAN. 
 
 Fifth Sunday. Rom. viii. 3 9. Rom. xiii. 8 10. Col. iii. 12 17. 
 Sixth Sunday, i Cor. i. 10 17. Col. ii. i 7. i Thefs. i. 2 to end. 
 
 Septuagejima : 
 
 i Cor. ii. 10 ; iii. 6. i Cor. ix. 24,- x. 4. i Cor. ix. 24; x. 5. 
 
 We mujl firjl remember that the Mozarabic has no Juch Jeajbn 
 as Septuagejima; but goes on counting its Sundays from after 
 Epiphany to the commencement of the Fajl. We may doubt 
 whether the original arrangement of the Ambrojian were not the 
 fame, and its prejent office /imply borrowed from the Roman. 
 It is to be obferved that the Roman continues the allegory of 
 the Apojlle, taken from the games, by adding his description of 
 the journeyings of the Jews in the wildernejs, and thereby points 
 out the identity of his argument in both cajes. " I keep under 
 my body, and bring it into Jubjeclion, lejl," &c. " For" or 
 " Now" (not moreover,) " brethren, I would not that ye Jhould 
 be ignorant," &c. He is ajjigning the caufe why the body of a 
 Chrijlian Jhould be kept in Jubjeftion, as having, like the Jews, 
 eaten that Jpiritual meat and received that Spiritual drink. Our 
 reformers, tied down by their unhappy adherence to chapters, 
 mijs or negleft this connection, and end with the conclusion of 
 the ninth. 
 
 SexageJIma : 
 
 i Cor. xii. 27 xiii. 9. i Cor. ix. 7 12. 2 Cor. xi. 19 xii. 9. 
 
 Objerve firjl that the Ambrojian Office is Jimply going 
 through the mojl Jlriking pajjages of the Corinthians, after 
 having in like manner gone through the Romans. It Jeems 
 difficult to underjland why the dejcription of charity, Jo very 
 appropriate for the near approach of the Fajl at Quinquagejlma, 
 Jhould have been put back a Sunday by the Mozarabic. The 
 Roman Epijlle, which the Sarum follows, is Jimply Jelecled on 
 this account, that the Station is, on that Sunday, in the Bajilic 
 of S. Paul ; and to him, therefore, do the ColleS and Epijlle 
 more especially point. It is almojl needlejs to obferve that our
 
 The Ambrofian Epiftles. 187 
 
 Colleft, " O GOD, who Jeejl that we put not our trujl in any- 
 thing that we do," is altered from the original, which concludes 
 thus : " Mercifully grant, that by the interceJJIon of the Do&or 
 of the Gentiles, we may be defended againjl all adverjity." It 
 is rather Jingular that in the German MiJJals, where there is no 
 reajbn for the commemoration of S. Paul on this day, the Jame 
 ColleS and Epijlle are always found. 
 AJh-Wednefday : 
 
 MOZARABIC. AMBROSIAN. ROMAN. 
 
 S. James i. 13 21. None. Joel ii. 12 19. 
 
 It was not till the final alteration of the Mozarabic Rite by 
 Cardinal Ximenes, that the feajbn of Lent was extended back- 
 wards to AJh-Wednefday. Till then, it commenced, as does the 
 Ambrojian to this day, with the Firjl Sunday, thus containing 
 only thirty-Jlx days complete ; the tenth part, roughly meafured, 
 of the whole year. Thoje who made the alteration, did it after 
 a mojl clumjy fajhion, changing Epijlles and Go/pels Jo as to 
 deprive them of all appropriateness of pojltion. The office for 
 AJh-WedneJ~day is that which was, in Gotho-HiJpanic times, 
 the office for the Firjl Sunday in Lent : the prejent firjl, the 
 original Jecond ; the prejent Jecond, the original third ; the pre- 
 jent third, the original fifth. The^fourth, or Mediante^ is as it 
 was ; the fifth is new ; the Jixth, or De Traditione, is as it was. 
 
 Firjl Sunday in the Fajl : 
 
 2 Cor. v. 20 vi. 10. 2 Cor. vi. i 10. 2 Cor. vi. i 10. 
 
 We may obferve that henceforth, during the Fajl, the Am- 
 brojian, like the Roman, has a Jpecial office for every day ; but 
 with this difference, that there is none for Friday. The Moz- 
 arabic, on the contrary, has no ejpecial office except for WedneJ"- 
 day and Friday. Here, then, is a clear trace of the influence 
 which the Eajlern Church pojjejfed at Milan ; as we know it 
 did in many other things, as, for example, in the fejlal character 
 of Saturday. The Greek Church, as every one knows, never 
 celebrates in Lent, except on the Saturdays, Sundays, and High 
 Fejlivals ; and here we find Milan doing the Jame on one day 
 in each quadragejimal week. Notice this aljo. On the firjl 
 four days of the week, the leclions are, at Milan, Prophecy and 
 Go/pel, the Epijlle being omitted. 
 Firjl Sunday in Lent : 
 
 2 Cor. v. 20 vi. 10. 2 Cor. vi. i 10. 2 Cor. vi. i 10. 
 
 The Epijlle, common to the three rites, arms, fays Durandus, 
 the faithful with the four cardinal virtues ; and certainly a more 
 appropriate one could not have been Jelecled.
 
 1 8 8 The Ambrofian Epftles. 
 
 Second Sunday in Lent : 
 
 MOZARABIC. AMBROSIAN. ROMAN. 
 
 James ii. 14 20. Ephefians i. 15 23. i Thefs. iv. i 8. 
 
 The Roman Epijlle, as all the rituali/ts tell us, occupies this 
 place, becauje when the Church begins to dejcend from generals 
 to particulars, Jhe warns her children again/I the Jin of impurity 
 as that which has destroyed infinitely more than any other. 
 Hence aljb the Jeleclion of what otherwije Jeems inappropriate, 
 the Transfiguration from the Gofpel ; as if Jhe would teach us 
 how thoje bodies are to be honoured and held in reverence, the 
 future glorification of which was Jo miraculoujly manifejled by 
 our LORD. This, however, is a Jlriclly Roman uje ; and the 
 majority of other Churches read, as did the Sarum, and as we 
 Jlill do, the hijtory of the Syro-Phoenician woman. In the very 
 ancient Capltulare E'vangeliorum^ publifhed by Thomajlus, this 
 Sunday is ** vacant " that is, had no proper office, on account 
 of the very heavy duty of the preceding Saturday in Ordina- 
 tions. Hence jbme, at a later time, took the preceding Thurf- 
 day's Go/pel, that of the Syro-Phoenician ; others that of the 
 Friday, the Transfiguration. Durandus Jimply fays that " in 
 Jbme Churches " the Transfiguration is read for the Go/pel. 
 The Mozarabic very appropriately gives us S. James's lejfon on 
 the necejfity of works ; and the Ambrojlan not lejs fitly calls off 
 our thoughts from the Jufferings of the prejent Fajl to the glory 
 which is to be their rejult. 
 
 Third Sunday in Lent : 
 i S. Pet. i. i 12. i Thefs. ii. 20; iii. 8. Ephes. v. i 9. 
 
 Mid-Lent Sunday : 
 z S. Pet. i. i 9. i Thefs. iv. i 12. Gal. iv. 22 31. 
 
 Pajjlon Sunday : 
 
 i S. John i. i 7. Ephes. v. 15 21. Heb. ix. ii 15. 
 Palm Sunday : 
 
 Gal. i. i 12. 2 Thefs. ii. 15 iii. 5. Philipp. ii. i 11. 
 
 Of theje Epijlles, the two mojl Jtriking to our mind are the 
 Mozarabic for PaJJIon and Palm Sunday, the former ending with 
 the words which form Jo complete an Antiphon to the whole of 
 PaJJion-tide : " The blood of JESUS CHRIST His SON cleanf- 
 eth us from all Jin ; " the latter, that anathema of S. Paul on 
 thoje who Jhould preach any other Gojpel than that of the Atone- 
 ment, which the following week is to Jet forth. The Ambrojlan 
 Kpijlle for Palm Sunday Jecms at firjl Jight utterly inappro-
 
 The Ambrofian Gofpels. 189 
 
 priate. But the reajbn is this. The preceding Saturday is 
 that of the Tradition of the Symbol ; and although the Creed in 
 the Milaneje Church is not now actually delivered to the Cate- 
 chumens, as it is in the Mozarabic, the Epijlle with reference to 
 the ancient rite begins very properly, " Therefore, brethren, 
 Jland fajl, and hold the traditions you have been taught." 
 
 We have now Jaid enough about the Epijlle. A few words 
 are all that we mujl allow ourjelves on the Gofpel. Thoje in 
 Lent are the mojl dejerving of our attention. The Ambrojian 
 for the Firjl Sunday, which, we mujl again repeat, is the actual 
 commencement of their Lent, has the Go/pel of the Temptation 
 from S. Matthew. It was Jo originally in the Mozarabic Office, 
 though now it is thrown back to AJh-WedneJday. The Second 
 Sunday is in the Ambrojian called the Sunday of the Samaritan, 
 the Gojpel being that chapter in S. John. So it originally was 
 in the Mozarabic, though now appropriated to the Firjl Sunday. 
 The Illation which in the Ambrojian Rite is always called the 
 Preface of the two Churches is worth comparing. The Milan- 
 eje runs thus : " Through CHRIST our LORD. Who, that He 
 " might quietly teach the myjlery of His humanity, Jat down 
 " weary by the well ; and bejbught the Samaritan woman that 
 "Jhe would give Him water to drink, becauJeHe had created in 
 " her the gifts of faith. And He thus vouchsafed to thirjl after 
 " her belief, that while He ajked water from her, He kindled the 
 " fire of Divine love in her. We implore, then, Thy boundlejs 
 " mercy that we, dejpifing the dark abyjs of vices, and leaving 
 " behind us the pitcher of noxious lujls, may perpetually thirjl for 
 ** Thee, Who art the fountain of life, and the origin of all good 
 " things, and may pleaje Thee by the objervation of our fajl." 
 The Mozarabic is five times as long, but ends in the Jame way : 
 " For Thou art our GOD ; cajl us not away from Thy face ; 
 " but look upon us now whom Thou didjl through free mercy 
 ' create : that when Thou Jhalt have removed from us all the 
 ' debt of Jin, Thou mayejl alfo render us well pleajing in the 
 'Jight of Thy love. That we, delivered from the abyjs of the 
 ' noxious well of mij~deeds, leaving behind us the pitcher of our 
 ' lujls, may, after the courje of this life, hajlen together to that 
 'eternal city, Jerufalem : that with all Jaints we may glorify 
 * Thy holy Name ; thus Jaying," &c. 
 
 Ob/erve that the Jymbolijm is nearly word for word the 
 Jame : but that there is a Jingular mijlake in the Mozarabic 
 which does not exijl in the Ambrojian. The woman left her 
 pitcher, and went into the city ; that is, the city Sichar, not the 
 city of Jerujalem, as themyjlical interpretation obliges us to un- 
 derjland it.
 
 1 90 The Ambrofian and Mozarabic 
 
 The Third Sunday in Lent is called Abraham's Sunday ; the 
 Gojpel being from the eighth chapter of S. John, where our 
 LORD Jays, " your father Abraham rejoiced to Jee My day," &c. 
 This Gojpel does not occur in the Mozarabic. 
 
 The Fourth Sunday is of the Man born Blind. This is now 
 the Gojpel for the Jecond, and was originally for the third Sun- 
 day, in the Mozarabic. Both Illations have to do with the 
 hijlory ; but there is no jimilarity between the two. Nowhere 
 do we find a better example of the marvellous juperiority of the 
 office of Toledo to that of Milan, than here. Take the two as 
 an example. We will not judge Jo poorly of the reader's dij~- 
 crimination as to jay which is which. 
 
 It is meet and right that we fhould render thanks to Thee, Holy LORD, 
 Eternal FATHER, Omnipotent GOD, through JESUS CHRIST, Thy SON, 
 our LORD, Who, by the illumination of His faith, has driven away the 
 fhadows of this world, and has made them to be fons of grace who were 
 held under the juft damnation of the law. Who thus came to judge the 
 world, that they who fee not might fee, and that they who fee might be 
 made blind : that they who mould confefs in themfelves the darknefs of error, 
 might receive light eternal, and fo be freed from the fhadows of guilt : and 
 that they who, arrogant of their own merits, believed themfelves to poflefs 
 the light of righteoufnefs, might defervedly be confounded in their own 
 darknefs : who, puffed up by their pride, and trufting in themfelves, fought 
 not the Phyfician to heal them. For by JESUS, who calls Himfelf the Door 
 to the FATHER, they might have entered in. But fince they were puffed 
 up by their own merits, they remained for ever in their own blindnefs. 
 Wherefore we, coming humbly before Thee, and putting no truft in our 
 own deferts, lay open before Thy Altar, moft holy FATHER, our own 
 wounds, confefs the darknefs of our miftakes, manifeft the fecret offences of 
 our confciences. Grant that we may find the medicine for our wounds, 
 light for our darknefs, purity for our confcience. With all our endeavours 
 we defire to behold Thy face ; but we are blinded and hindered by the dark- 
 nefs to which we are accuftomed. We wifh to look at the heavens and can- 
 not; while darkened by the night of fin we cannot look to thofe who, on 
 account of the holinefs of their lives, deferve to be called heavens. Help 
 us, therefore, O JESUS, as we pray in Thy Temple, [a reference to the Blind 
 Man having been found in the Temple by our LORD,] and cure us all in this 
 day, who wouldeft not that there mould be reft on the Sabbath from the 
 working of miracles. Behold, we expofe our wounds in the prefence of the 
 glory or Thy Name : do Thou beftow on our infirmities the medicine they 
 need. Succour us as Thou haft promifed while we perfift, Who out of 
 nothing haft caufed that we mould exift. Make plain, and anoint the eyes 
 of our hearts and bodies ; left, through our blindnefs, we mould fall in the 
 ark. Behold, we wafh Thy feet with our tears; fend us not empty away. 
 O good JESUS, let us not depart from Thy footfteps ; Thou who didftcome 
 in Thy humility in this world. Hear the prayer of us all, and grant that we 
 may behold the glory of Thy countenance in that beatitude of eternal peace, 
 crying, and thus faying. 
 
 The other Preface is as follows : 
 
 It is meet and falutary that to Thee, O LORD, who dwelleft in the ex- 
 alted citadel of the heavens, we mould render thanks and mould confefs Thee
 
 Illations compared. i o i 
 
 with all our powers. For that by Thee the blindnefs of the world hath 
 been removed, and true light hath (hone on the weak : when among the 
 other miracles of Thy many marvellous deeds Thou didft bid the man born 
 blind to receive fight j in whom the human race, maculate with original 
 blindnefs, is typified by a fymbol of the future. For that pool of Siloam to 
 which that blind man was fent, is nothing elfe but the holy and fealed foun- 
 tain, where not only the bodily eyes, but the whole man is healed, through 
 CHRIST our LORD. 
 
 The fifth Sunday in Lent, which was aljb called, from a reajbn 
 which has not been explained, the Dominica poji Vlgefimam. In 
 the Mozarabic MiJJal it is the Gojpel for the original fourth, 
 the prejent third, Sunday. In mojl other churches it is read on 
 Friday of the fourth week, or elje on Saturday of PaJJlon Week, 
 the day when Lazarus was actually raijed. The Gojpel for 
 Palm Sunday is S. John's account of the anointing of our 
 LORD'S feet by Mary Magdalene. The arrangement of the 
 Gojpels for Holy, or, as they call it, Authentic Week, is diffe- 
 rent in the Milanese books from any other. The Pajfjion is not 
 read at length till the Thurfday. On Monday, the Gojpel is S. 
 Luke xxi. 34 38. On Tuesday, S. John xi. 47 54. On 
 Wednesday, S. Matthew xxvi. I 4. 
 
 One very curipus Gojpel it would be unpardonable not to men- 
 tion. For S. Stephen's Day, in the Roman Rite, we have the 
 prophecy from S. Matthew, aljb read in our own Prayer-book, 
 of Jerusalem that killed the prophets, and Jloned them that were 
 Jent unto her. In the Mozarabic the Jeleclion is the Jame. Both 
 highly orthodox and edifying : nothing in the world to be ob- 
 jecled to either. But now, notice the AmbroJIan. After read- 
 ing for the prophecy the account of S. Stephen's martyrdom, 
 (for its prophecy the Mozarabic has a leclion from Wi/dom,) for 
 its epiflle, 2 Timothy iv. I 8, with reference to the " I have 
 fought a good fight, I have finijhed my courfe," of the Apojlle, 
 the Gojpel contains the lajl five verfes of the Jeventeenth chapter 
 of S. Matthew ; the account of the demand made on S. Peter 
 for tribute-money, and the miraculous way in which the fijher of 
 men was injlrucled to meet it. Why ? Becauje, in " the fijh 
 that firjl cometh up," we have a jymbolical reprejentation of S. 
 Stephen : fijhes, according to the well-known and mojl ancient 
 interpretation, Jymbolijing Chrijlians ; and he coming up the firjl, 
 with his offering out of the great Jea of this world, an offering 
 itfelf Jlamped with the image of the King. 
 
 It would be unpardonable not to allude to the Jervice on Eajler 
 Eve. That mojl noble of anthems, the Exultet jam Angelica 
 turba, is the fame in the Ambrojian as it is in the Roman Jervice, 
 down to the Surfum Corda. It then continues thus : and it would
 
 1 92 Eafter Illation. 
 
 i 
 hardly be pqfllble to find, in any church, a more rapturous piece 
 
 of devotion. 
 
 It is meet and right, juft and falutary, that we (hould always, here and 
 everywhere, render thanks to Thee, Holy LORD, Almighty FATH ER, Eternal 
 GOD. Who didft Thyfelf dedicate the Paflbver of all people, not by the 
 blood and fat of oxen, but by the Body and Blood of Thine Only-Begotten 
 SON JESUS CHRIST, that the facrificial rites of an ungrateful nation having 
 been terminated, grace might fucceed to the law, and One Viftim, offered 
 by Himfelf once for all to Thy Majefty, might expiate the fins of the whole 
 world. This is the Lamb, prefigured in the tablets of ftone ; not loft from 
 the flock, but exiled from heaven ; not lacking a (hepherd, but the Good 
 Shepherd Himfelf, who laid down His life for His fheep, and took it again, 
 that to us His divine condefcenfion might manifeft His humility, and the Re- 
 furreclion of His body might confirm our hope. Who before His (hearer 
 uttered no querulous complaint, but proclaimed the oracle of the Gofpel, 
 faying : Henceforth ye mall fee the SON of MAN, fitting at the Right Hand 
 of Majefty. May He both reconcile Thee to us, O Omnipotent FATHER,* 
 and endued with like majefty as Thyfelf, may He pardon us. For the things 
 which happened to the Fathers in type, the fame have been wrought out to 
 us in very deed. [The great Eafter taper is lighted.] Behold now the fiery 
 column (nines forth which preceded the people of the LORD, during the 
 feafon of this blefled night, to thofe falutary floods in which the perfecutor is 
 overwhelmed, and the people of CHRIST emerges at liberty. For he that 
 through Adam was delivered to death, conceived by the water on which the 
 HOLY GHOST hath brooded, is regenerated by CHRIST to life. Let us 
 then put an end to our voluntary faft, becaufe CHRIST our Paflover is facri- 
 ficed for us ; and let us not only banquet on the flefh of the Lamb, but let us 
 be inebriated with His Blood. For the Blood of this Lamb alone createth 
 not guilt to them that drink it, but falvation. Let us feaft on Him the un- 
 leavened bread, fince man liveth not by bread alone, but by every word of 
 GOD. For this is the bread which cometh down from heaven, far more ex- 
 cellent than that fruitful mower of ancient manna, on which Ifrael then 
 feafted, and yet neverthelefs perimed. He who feedeth on This Body (hall be 
 the pofleflbr of life eternal. Behold, old things have pafled away, all things 
 are become new. The edge of Mofaic circumcifion is blunted, and, the (harp 
 (tones of Jo(hua the fon of Nun have become obfolete ; the people of CHRIST 
 is marked in the forehead, not in the loins ; by a laver, not by a wound. 
 [The Deacon fixes the five grains ofincenfe on the Pafchal taper.] In this 
 Advent, then, of the evening refurreftion of our LORD and Saviour, it is 
 meet that we mould burn our oblation of wax with its whitenefs in ap- 
 pearance, its fweetnefs in odour, its lighted brilliancy to the eye. What 
 more fitting, what more joyous, than that with torches wreathed with flowers 
 we mould keep watch for the flower of Jefle ? Efpecially when Wifdom 
 hath prophefied concerning herfelf: lam the flower of the field, and the 
 lily or the valleys. Thefe waxen tapers the burnt pine fweats not forth, nor 
 doth the cedar, wounded by the axe, weep out : but they have a hidden and 
 fymbolical teaching regarding virginity, and grow white by the transfigura- 
 tion of their fnowy candour. Let us wait, then, for the coming of the 
 Spoufe, as befits the Church, with lighted torches: let us render thanks by 
 our devotion for the gift of (anility already beftowed on us. 
 
 * Notice here the " unfcriptural" expreffion, which alfo occurs more than 
 once in the Clementine Liturgy, of reconciling GOD to us. According to 
 S. Paul's teaching, it is we who are to be reconciled to GOD.
 
 'The Four Pre-Evangelic Prayers. 1 93 
 
 We mujl not dwell at greater length on this remarkable ad- 
 drefs, manifejlly coeval with S. Augujtine. There are Jbme few 
 exprejjions in it which a more correcl tajle has not improperly 
 removed ; but to do away with the whole hymn for the Jake of 
 them, is on a par with the treatment which Rome has bejlowed 
 on many other compofitions of equal merit and antiquity. 
 
 We have already remarked that the Go/pel in the Ambrojian 
 Rite is followed by an Antipbona po/t Evange/ium, which, there- 
 fore, anfwers to the Lauda of the Mozarabic ritual. There is 
 nothing which calls for much obfervation in this Antiphon. It 
 is almojl always taken from the Pfalms : occasionally, on Saints' 
 Days, it is formed from the words of the Saint then commemo- 
 rated. But when we come to the fubfequent part of the fervice 
 it is that we are painfully confcious of the infinite fuperiority of 
 Toledo to Milan. In the Mozarabic Mijjal we have, as we have 
 feen, after the Gofpel, nine varying prayers or addrejjes, for they 
 are jbmetimes exhortations to the people rather than fupplications 
 to GOD. They are (i.) The Mijfa. (2.) The Alia Oratio. 
 (3.) The Pojl Nomina. (4.) The Ad Pacem. (5.) The Illation. 
 (6.) The Pojl Sanftus. (7.) The Pojl Pridie. (8.) The Prayer 
 before the LORD'S Prayer. (9.) The Benediction. And this 
 is exclufive of the Sacrifice, the Ad Accedentes, the Ad Confrac- 
 tionem, and the Communio. In the Ambrojian Rite we have 
 only four prayers pojlerior to the Gofpel, and thefe far jhorter 
 than thofe we have been noticing. They are (i.) The Prayer 
 Super Sindonem. (2.) The Super Oblatam. (3.) The Pre- 
 face. (4.) The Pojl Communionem. Bejides this, we have 
 the three anthems : the Offertory, the Tranjitory, and the Con- 
 fraftory. 
 
 The Offertory is remarkable on the following account : The 
 Church of Milan is the only one in Chrijlendom where the pri- 
 mitive cujlom of the people's offering the oblations is jlill kept 
 up. Mr. Webb, in his Sketches of Continental Ecclefiology, 
 thus defcribes the practice : " After the fermon, fome members 
 " of a confraternity or Bedefmen, two men and two women, in 
 " black and white mantles, brought in an oblation of the ele- 
 " ments. They jlood at the end of the choir, and the deacon 
 " came, with much ceremony, to receive the offerings." But 
 thefe " Bedefmen " are penfioners of the Metropolitical Church 
 itfelf, and are, therefore, after all, only an imitation of the vene- 
 rable cujlom which they profejfed to reprefent. There are ten 
 old men, called Vecchioni, and as many old women : two of the 
 former, firjl covering their hands -wiihfavoni, that is, with nap- 
 kins of a peculiar texture, make their oblation of bread in the 
 right, of wine in the left ; then two women do the fame. Thefe 
 
 O
 
 194 The Oratio Juper Sindonem. 
 
 penfioners have the right of walking in procejjions, when they 
 carry the Jo-called cope and discipline of S. Ambroje. Landulph, 
 the mediaeval hijlorian of Milan, dejcribes at great length their 
 office and character : Beroldus, aljb, though not without Jbme 
 mijlakes, does the fame. It is this which gives its chief interejl 
 to the Offertory. The rite itjelf, taking it altogether, is not re- 
 markably jlriking : there is one part which, to unaccujtomed eyes, 
 Jeems Jingularly awkward : when the Deacon and Sub-deacon 
 Jland rejpeclively at the north and Jbuth ends of the altar, like 
 two clergymen in a badly-performed Englijh Communion Office. 
 In faft, of the five great living rites, for dignity and majejly, we 
 Jhould place the Ambrojian lajl. To our mind, the Armenian 
 Jlands by far the firjl : next to that, but at Jbme dijlance, we 
 Jhould place the Mozarabic, then the Roman, then the orthodox 
 Eajlern, and then, far below this, the Ambrojian. 
 
 The Oratio Juper Sindonem bears far more the character of 
 a Roman collecl than of the longer Mozarabic or Eajlern prayers. 
 In fa&, jbmetimes it is the Jame as the Collecl for the day in the 
 Petrine Liturgy ; and whether or not, the Jhortnejs of the whole 
 compojition, and the terjenejs and antithetical arrangement of its 
 members, Jlamp it with the Jame character. The Oratio pojt 
 Communionem, in like manner, bears the character of the Roman 
 PoJl-Communio, as aljb does the Oratio Juper Oblatam of the 
 Roman Secreta. One remarkable peculiarity, derived from the 
 mojl remote antiquity, we Jhould not fail to mention : that, on 
 the Epiphany, immediately after the Go/pel, but before the An- 
 tiphona pojl Evangelium, the Deacon Jmgs the notice of the en- 
 Juing Eajler to a peculiar melody, in the Eighth Tone, and in 
 the following words : " Noverit caritas vejlra, fratres cariQlmi, 
 " quod annuente Dei et Domini nojlri JESU CHRISTI mijeri- 
 " cordia, die N. Menjis N. Pajcha Domini cum gaudio celebra- 
 " bimus." And the anjwer is, " Deo gratias." 
 
 Take now one or two examples of Ambrojian Illations : and 
 we will Jeleft one which we may compare not alone with the 
 Mozarabic, but aljb with the Gallican. Here is that for Holy 
 Innocents. 
 
 Ambrojian : 
 
 It is juft and falutary that we, Holy, Omnipotent FATHER, fhould more 
 glorioufly laud Thee in the precious death of the little ones : whom, on ac- 
 count of the infancy of Thy SON, our LORD andSAVioUR, gloomy Herod flew 
 with favage cruelty : and we acknowledge the unbounded gifts of Thy cle- 
 mency. For Grace alone mines more glorioufly than Will ; and their con- 
 feffion was illuftrious before their voices could be heard. Paflion, before the 
 limbs in which that paflion could exift : they witnefled CHRIST to others, who 
 as yet knew Him not themi'elvcs. O Infinite loving-kindnefs of the Almighty: 
 when He fuftered not thofc that were flain for His Name, although they
 
 Comparif on of Illations. 195 
 
 knew it not, to fall fhort of the merit of eternal glory : but, when they were 
 bedewed with their own blood, they obtained at once the falvation of rege- 
 neration, and were glorified with the Crown of Martyrdom. Through the- 
 fame. 
 
 Gallican : 
 
 It is verily meet and right that we mould at all times and in all places 
 render thanks to Thee, Holy LORD, Omnipotent FATHER, Eternal GOD, 
 and chiefly for thofe, the memory of whofe pafllon we celebrate in the 
 yearly feftival of to-day : thofe whom the Herodian foldiers darned from 
 the breafts of their nurfing mothers, who of a truth are called the flowers of 
 martyrs, for that they, fpringing up in the mid-winter of infidelity, were 
 like the firft budding gems of the Church, nipped by the froft of perfecu- 
 tion, at that glittering fountain in the city of Bethlehem. For the Infants, 
 who could not, through their age, fpeak, neverthelefs refounded the praife 
 of the LORD with joy. They preached that by their deaths, which they 
 could not have preached by their lives. They uttered that with their blood 
 which they could not proclaim by their tongue. Martyrdom gave them 
 the power of praife, to whom infancy had not yet allowed the' faculty of 
 utterance. The Infant CHRIST fends thefe infants as firft-fruits to heaven, 
 tranfmits thefe new year's gifts to the FATHER: exhibits to the Eternal 
 One the firft martyrdoms of the little children perpetrated by the wicked- 
 nefs of Herod, as firftling oblations. The enemy profits, while injuring, 
 the body : beftows a benefit by means of (laughter : by dying they live, by 
 falling they rife again: victory is brought to pafs by means of deftruftion. 
 Wherefore for thefe benefits, and for the prefent folemnity, tendering, 
 rather than repaying, boundlefs thanks to Thy loving-kindnefs, with holy 
 Angels and Archangels, we laud Thee, as the One GOD, the Ruler, diftinft, 
 not divided, triune, not threefold, fole, not folitary, faying, Holy. 
 
 Mozarabic : 
 
 It is meet and right that we mould always render thanks to Thee, 
 Almighty FATHER, and to JESUS CHRIST our LORD, the infancy of whofe 
 aflumed humanity that wicked and profane king feared after fuch a fort 
 that he was compelled to tremble at that power whom he merited not to 
 acknowledge. Defiring that He fpecially mould perim, and ignorant where 
 He was to be found, Herod commanded that all the infants fhould be (lain : 
 if perchance, while the members were ftruck, the Head might be reached : 
 and the deaths of the poor might be the ftrufture which mould be topped 
 by the royal death. Thus the madnefs of deceived fury made thofe martyrs 
 by death, who by their age were not capable of being even confeflbrs. And 
 when there was no poflibility of judgment, there was, neverthelefs, the 
 felicity of being unjuftly judged for CHRIST'S fake. It was CHRIST, then, 
 whom the hand of the officer ftruck in the dying infants : ignorance found 
 not Him Whom it faw ; and imprudence difcerned not Him Whom it 
 ftruck. But that thefe infants could not fpeak is no derogation from their 
 praife. For it is better that the caufe mould cry out, than that the tongue 
 mould exclaim. Nor does it matter that fpeech failed them, who, without 
 all manner of doubt, perifhed for the Word. O immanity of wicked fury ! 
 He who was flam, was carried on the fword that killed Him, and the tender 
 corpfe hung on the hilt, pouring forth milk rather than blood. And they 
 who could not then difcern that for which they thirfted, now poflefs in joy 
 that from which they may drink. Whence meetly to Thee, O LORD, all 
 the Angels ceafe not to exclaim, thus faying : Holy.
 
 196 The Tranfitorium. 
 
 It would be eafy to extend our remarks on thefe Illations ; 
 but our fpace warns us to conclude. The two anthems called 
 the Tranjltory and the Confraclory prefent but little for our 
 jpecial notice. As a general rule, they are connected with the 
 Gofpel for the Sunday : and the fame are ufually faid through 
 the week. In fome cafes, the Tranjltory is merely a tranjlation 
 of Jbme Greek Troparion ; another proof of the clofenefs of the 
 link by which Milan was joined to the Eajl. Take this, for 
 example, for Quinquagejlma : it is neither more nor lefs than a 
 tranjlation of a Stichos in the Sunday of the Pharifee and Pub- 
 lican : 
 
 Come and be converted to Me, faith the LORD. Come ye with weep- 
 ing, and let us pour forth our tears to GOD : for we have forfaken Him, 
 and becaufe of us the earth fuffers ; we have committed iniquity, and for 
 our fakes the foundations of the world are moved. Let us haften to prevent 
 the anger of GOD, weeping, and faying : Thou That takeft away the fins of 
 the world, have mercy upon us-. 
 
 Sometimes it is a mere quotation from the writings of S. 
 Ambrofe, as in the Sunday of Abraham : ** Look, O LORD, at 
 " the frailty of the human race, and feek out the wounds which 
 " Thou hajl cured. For, however great be the love that Thou 
 " hajl poured out upon us, there are yet further mercies which 
 " Thou mayejl bejlow upon us. Stretch forth, we bejeech 
 " Thee, Thy medicinal hands, and cure that which is weak, 
 " and repair that which is tottering, and preferve that whole 
 " where faith remains unjhaken." In Jbme few cafes the Tran- 
 jltory feems to be compofed for the occajion, as in the Sixth 
 Sunday after Epiphany : " Turn ye, O ye fons of men, while 
 " ye have time, faith the LORD ; and I will write your names 
 " in the book of My FATHER which is in heaven." 
 
 The Oratio Poji Communionem, anfwering to the Latin Pojl- 
 Communio, often identical with it, is the only other prayer 
 which has to be noticed. That over, the office ends thus : 
 
 r. The LORD be with you. 
 
 R. And with thy fpirit. Kyr. Kyr. Kyr. 
 
 V. The LORD blefs and hear us. 
 
 R. Amen. 
 
 V. Let us go on in peace. 
 
 /{. In the NAME of the LORD. Amen. 
 
 And the fervice now borrows the Roman ending from the 
 firjl chapter of S. John. 
 
 At Chrijlmas, and at Eajler and Pentecojl, there are two fets 
 of Majjes ; one for the recently baptized in the winter Church, 
 the other the ordinary folemnity. Much that was peculiar to
 
 The Ba/ilica of Milan. 197 
 
 the Ambrojian Rite disappeared during the Pontificate of S. 
 Charles Borromeo, who did almojl as much harm to the ritual as 
 he increased the piety of his Church. Till his time, that noble 
 Bajilic, which may put in a claim to be the finejl of all temples 
 made with hands, had but one altar : it was he who filled it up 
 with the erections which now Jo Jadly violate the magnificent 
 unity of the effect. 
 
 Thus we have gone through the three great Rites of the 
 Wejlern Church. Of theje the Ambrojian Jeems to us the 
 poorejl, inferior to the marvellous copioujhefs and richnejs and 
 variety of the Mozarabic, inferior to the terjenejs and pointed 
 brevity of the Roman. Such as it is, however, it is well worthy 
 of Jludy ; and, as we have feen, one or two of its formulae 
 pojjejs an antiquity Juperior to that which can be boajled by 
 any other ritual.
 
 VII. 
 
 VERNACULAR SERVICES.* 
 
 F there be one point of ecclejiajlical order which 
 would at firft Jight Jeem, more than any other, 
 to be commanded by Holy Scripture, Janclioned 
 by primitive ujage, and required by common 
 Jenje, it is jurely this, that the public offices of 
 the Church Jhould be offered in the vernacular 
 language of the people. To employ, in addrejjing God, a tongue 
 which His worfhippers cannot comprehend ; to wrap up LeJJbns, 
 Epiftles, and Gojpels in the objcurity of a dead language, can 
 this be a reasonable Jervice ? Can this be a go/pel preached to 
 the poor ? Can this be Juch a worjhipping in Jpirit and in truth 
 as our SAVIOUR'S exprejs command enjoins ? Is it not diame- 
 trically oppofed to the declaration of S. Paul, " Yet in the 
 " church I had rather Jpeak ten words to the edifying of the 
 " hearers, than ten thoujand words in an unknown tongue ?" f 
 No mar. ever denied that the practice of the primitive Church 
 was in accordance with this teaching, and that, a priori, one 
 Jhould have conjidered it a Jlanding order, a Jlereotyped law, of 
 the Church Catholic. 
 
 The more Jiirprijing, therefore, is it to find that all the branches 
 of the Church, without one Jingle exception, as well as heretical 
 bodies, Jeparated, indeed, from the Church, but /till pojjcjjing 
 ancient liturgies, have agreed in this : that the langauge of their 
 
 The Prayer-book of the Oratory of S. Philip Neri. London : The 
 Oratory, King William Street. 
 
 f We remember a familiar explanation of this verfe. A poor man who 
 had juft returned from a fermon of which it formed the ftaple, was aflced the 
 text. " Well, fir, I don't know the words to fay them exaftly ; but it 
 meant as how the parfon would rather preach five minutes in Englifh, than 
 half-an-hour in French."
 
 Vernacular Services in the Eaft. 199 
 
 public fervices /hall be, to a certain extent, Jbme more, fome 
 lefs, a language " not underjlanded of the people." We do 
 not, as we Jhall prefently fhow, except entirely our own Church ; 
 and for the rejl, from Kamchatka round the globe to Brazils, 
 from Malabar and Gondar to Finland, the rule holds good. 
 The apojlolic law is, really or apparently, broken ; and the 
 " ten thoufand words " of Liturgies, and Hours, and Offices, 
 are faid in an unknown tongue. 
 
 Any man of common modejly, any man with the remotejl 
 pretenfions to philojbphy, any man, in Jhort, except an orator 
 at Exeter Hall, would naturally exclaim, on becoming ac- 
 quainted with the facl, " There mujl be Jbme reajbn for this. 
 Churches, feparated as far by dijlance as by race and lan- 
 guage, Churches fevered more widely Jlill by polemical 
 hatred, never could coincide in Jo remarkable and unexpected 
 an arrangement, were there not Jbme Jlrong caufe which 
 Jeemed to jujlify it. Good or bad, there mujl be a principle 
 at work here ; it cannot be a mere corruption." 
 Let us Jee, in the firjl place, how the caje actually lies ; and 
 then let us endeavour to difcover its philojbphy by invejligating 
 its hijlory. 
 
 And, firjt, we will turn our eyes to the Eajl. Here we Jee 
 thofe mojl ancient and venerable Thrones of Alexandria, Con- 
 Jlantinople, Antioch,' and Jerujalem, giving their laws to about 
 Jixteen millions of Chrijlians. And thofe Liturgies which are 
 Jaid at the countlejs altars of Greece, the ijlands of the Archi- 
 pelago, Bulgaria, Roumelia, the Principalities, Hungary, 
 Croatia or the Churches, now few and far between, of Ana- 
 tolia, Syria, and Egypt in what languages are they offered ? 
 For the moft part, in two only Greek and Slavonic. In 
 Slavonic, for the Slavonian peoples of northern Turkey and the 
 Principalities ; in Greek, for the Greek himfelf, the Turk, the 
 Syrian, and the Egyptian. Now, take the cafe in which the 
 written language of the office-books, and the fpoken dialed of 
 the vulgar, bear the clofejl refemblance. Let any Greek fcholar 
 take up for the firjl time a Romaic book, and fee how far he 
 can always majler even its general meaning. Then let him 
 remember that he comes from the harder to the eafier tongue, 
 that his necejfary knowledge of comparative philology Jlands 
 him in good Jlead ; and next let him judge to what extent the 
 Peloponnefian or Athenian peafant can comprehend the office- 
 books of his own Church. And yet they have a far better 
 chance than the Slavonic peoples. The three branches of the 
 Illyrico-Servians, Servians proper, Croatians, Vendes, and, 
 again, the Bulgarians and the Slovacks, cannot underjland each
 
 2oo Georgia : Rujfia. 
 
 other, much lejs can they comprehend the old Church Slavonic 
 in which they pray. A remarkable proof of this occurred in 
 the Panjlavic Congrefs holden at Prague in 1848, where the 
 deputies, in order to be intelligible to each other, were obliged 
 to fpeak in the hated German ; and their literary organ is con- 
 dueled in that language. But more of this jubjecl presently. 
 
 But three exceptions are to be found to this general rule. It 
 is well known that the Wallachians employ a Romance language 
 of the purejl description ; and that, in parts of that and adjoin- 
 ing provinces, Latin, perfectly intelligible to an Englijh Jcholar, 
 is actually at this day Jpoken. Towards the latter part of the 
 eighteenth century, permijjlon was given by the See of Conjlan- 
 tinople for the employment of a vernacular Liturgy ; a permijjion 
 not altogether, perhaps, independent, on the conjideration that, 
 pojjejjlng Juch an indulgence, the inhabitants would have lejs 
 temptation to join the Latin Rite. Shortly afterwards, a Turk- 
 ijh form was authorized for Jbme few villages in AJia Minor, 
 where nothing elje was underflood ; and an Arabic verfion is Jaid 
 to be ufed by the few orthodox who border on that country. 
 Theje three exceptions are worth far more than their own in- 
 trinjic value, and we Jhall have occajion to refer to them again. 
 
 Cajling our eyes over the map in a north-eajlern direction, we 
 come to the ever-orthodox Church of Georgia ; a Church which 
 rejljted the artifices of Nejtorians, Jacobites, and Armenians, 
 produced countlejs martyrs under the invajions of Turks, Per- 
 jians, and Tartars, and formed the nucleus of a mighty empire 
 during the thirteenth and fourteenth centuries. Here, again, the 
 rule is the Jame : the Georgian of the Church books is entirely 
 different from the Georgian that is now Jpoken ; intelligible, 
 perhaps, to the educated, but certainly not to the peajant. 
 
 Rujjia follows and is the more worthy of our attention, be- 
 cauje here the principle of a Church language, which is not the 
 vernacular, is as boldly ajjerted as it is by Rome ; its difficulties 
 are allowed, are grappled with, and are, to a certain extent, 
 overcome. Children are taught both languages from the com- 
 mencement of their education ; and the habit of acquiring Sla- 
 vonic part pa/Jit with Rujs, may, perhaps, give the Rufllans their 
 wonderful facility of majlering other languages. The difference 
 between the two dialects is about the fame, in grammatical de- 
 rivation, as between modern Englijh and that of Chaucer ; in 
 form of character, between our prejent letter and Anglo-Saxon. 
 Thus, while Rujs has thirty-four characters, Slavonic pojjejjes 
 forty-three ; the latter has a dual, the former has none ; the 
 former has borrowed many words of every-day occurrence from 
 the Tatar, the latter has formed no Juch intermixture. And
 
 Language of the Englijh Prayer-book. 20 1 
 
 thus we have traverfed the domains of the orthodox Eajlern 
 Church. 
 
 Nor are the Jeparated communions lefs tenacious of the Jame 
 uje. In Egypt, the Jacobites employ the Coptic, which is no- 
 where intelligible, with the exception of one or two provincial 
 terms ; and the copies of the Liturgy in ufe.have, therefore, an 
 Arabic tranjlation at the Jide. The Jcattered Nejlorians and 
 Jacobites of AJIa Minor universally employ the dead language 
 of Syriac. In Armenia, of all nations, the Jacred and vernacular 
 tongues are mojl identical. 
 
 Three hundred years ago, in opposition to the then prevailing 
 practice, a national Church decreed as follows : " It is a thing 
 " plainly repugnant to the Word of GOD, and the practice of 
 " the primitive Church, to have public prayer in the Church, or 
 " to minijler the Sacraments, in a tongue not underfunded of 
 " the people." Three centuries pajjed ; and the office then 
 compiled has become Jo objblete in its phrajes as certainly to 
 fall not very far Jhort of incurring the condemnation there pro- 
 nounced. The facl is, that we are Jo thoroughly ujed to both 
 our Jpoken language and to that of our Bible and Prayer-book, 
 that we fail to fee what foreigners remark at once, the world- 
 wide difference between the two. Ordinary readers may never 
 have obferved Jbme of thoje great grammatical variations which 
 would Jirike a foreign philological Jcholar at firjl Jight ; the 
 total abjence, for example, in the older dialecl of one ofthemojl 
 common pojjejjive pronouns of the new the word its ; " Seek 
 ye firjl the kingdom of God and his righteoufnejs." " Theje 
 are they that came over Jordan . . . when it had overflowed all 
 his banks." " The Tree of Life that yielded her fruit every 
 month." The utter confujlon of that dijlinclion between the 
 verbs will and Jhall, on which we now Jb pique ourfelves : ** Open 
 thy mouth wide, and I Jhall fill it. " " Them that are meek 
 Jhall He guide in judgment ; and Juch as are gentle, them 
 Jhall He learn His way." The abjence of that large clajs of 
 participial adjeclives which would Jeem to be, but are not, de- 
 rived from a verb, Juch as unwitnejjed^unharneffed; with one or 
 two rare exceptions, like unknown. And if it be Jaid that theje 
 differences are not Juch as to obfcure the meaning to an ignorant 
 perjbn, it is equally true that there are others which mufl either 
 make the Jenje unintelligible to him, or even reverje it. We 
 have to explain, for injlance, that when we pray, " Prevent us, 
 O LORD, in all our doings," we mean, " Ajjijl us ;" that when 
 we lament our being let in running the race that is Jet before us, 
 we mean that we are not let to run it. And Jb we may fairly 
 ajk the quejtion : Is it not almojl impojjible to find any one
 
 202 'Teutonic and Romance. 
 
 Collect which Jhall be intelligible to an uneducated perjbn ? Do 
 not the inversions of the Jentences, as well as the difficulty of 
 the words, make it a matter of difficulty to explain theje " verna- 
 cular" prayers to the poor ? Even in one of the Creeds, who is 
 there among the lower clajjes that could comprehend Juch a 
 phraje as "of a reajbnable jbul and human flejh Jubfijling ?" 
 And how differently would it have been exprejjed had the Jervice 
 been compofed in modern times ! Nothing can be more clear 
 than that the compilers of the Prayer-book did notuje the eajlejl 
 and readiejl words. They had no idea of a Jimple Anglo-Saxon 
 idiom. Far from wijhing to exprejs Juch a phraje as "the im- 
 penetrability of matter," by " the unthoroughfarijhnejs of jluff," 
 they purpojely took the harder Latin word, to the exclujion of 
 our own Engli/h Jynonym. "And finally, after this life, may 
 attain everlajling joy and felicity." " Where the Jbuls of them 
 that Jleep in the Lord enjoy perpetual rejl and felicity," in the 
 prayer for a Jick child. The very title, Solemnization of Matri- 
 mony, is as good as a hundred proofs of this. 
 
 We are not blaming this, far from it. We are merely 
 jhowing that thoje who thought it their duty to exclaim mojl 
 loudly againjl the employment of a foreign tongue in the Jervices 
 of the Church, themjelves ujed a dialed of Englijh different from 
 any which is now, or which was ever, Jpoken ; and " not under- 
 jlanded" entirely by any worjhipper of the nineteenth century. 
 
 And now we will turn our attention to the juccejfive develop- 
 ments of the Roman Church on this matter. Let us take a 
 point where as yet the quejtion of a vernacular Jervice could not 
 have ajjumed a practical form, and therefore, as the great men 
 of that age were not given to philological theorizing, where it 
 could not have taken any tangible form at all. Let us imagine 
 how S. Gregory the Great mujl have regarded Juch a difficulty. 
 Looking around him from the Eternal City, he Jaw, within his own 
 Patriarchate, a people, as yet, almojl homogeneous : in Spain, 
 in Gaul, in Italy, in Sicily, in Africa, multitudes of Liturgies, 
 but as yet, in different degrees of corruption, only one language. 
 That this language was becoming Jo changed as to Jeem Jcarcely 
 like itjelf, was a facl which we can hardly imagine to have 
 Jtruck, even if it were barely known to, the authorities of the 
 Church. The Gallican Liturgies, Juch as we now have them, 
 may uje the ablative for the accufativc, may employ terms, may 
 familiarize idioms unknown at Rome ; but the Roman Church 
 ignored Juch varieties of Liturgies, owning the one faith, the one 
 Creed, and the one Wejtern language. At a later period, when 
 Jbmc ignorant priejl had baptized In nomine Patria, et Filia, et 
 Spiritua Sanftua, we find the JucceJJor of S. Peter maintaining
 
 Teutonic and Romance 203 
 
 the validity of Juch a rite ; and no one, from that time to this, 
 has quejlioned the truth of Juch a decijion. 
 
 It was when the Roman Church was brought into contact with 
 the Teutonic or Celtic races, that the quejtion of a vernacular 
 language mujl firjl have prejented itjelf as a difficulty to be 
 jblved. It is not our intention to enter on the Jubjecl of verna- 
 cular tranjlations of Holy Scripture ; this would Jwell the re- 
 marks we Jhall have to offer beyond all due limits. The verfion 
 made by Ulphilas into MoeJb-Gothic, between the years 360 
 and 380, mujl be confidered as the fi'rjl great attempt to grapple 
 with the difficulties of a barbarous language ; and though the 
 Bijhop himjelf was a Cappadocian, and, of courje, introduced 
 Eajlern rites among his flock, yet the influence of Juch an under- 
 taking mujl have been prodigious in the Wejlern world. Whe- 
 ther he in like manner tranjlated the Liturgy is a quejlion which 
 cannot be anjwered ; there is no trace of any Juch verfion, and 
 the facl that the Eajlern rite Jo Jbon died out among the Goths 
 Jeems an argument that it never exijled. There is no doubt that 
 the majs maintained itjelf in Latin ; there is equally no doubt 
 that, in the next centuries, a part of the daily offices was Jaid in 
 the dialecl of the country, and many curious documents remain as 
 Jlanding witnejjes of the facl. Verfions of PJalms and Canticles 
 abound, almojl coeval with the introduction of Chrijlianity into 
 Germany. The Te Deum, for example, received a verjlon in the 
 eighth or ninth century, which has been more than once reprinted, 
 and which commences 
 
 Thih Cot lopemes, 
 Thih truhtnan gehernes : 
 Thih ewigan Fater 
 Eokiwelih erda wirdit. 
 
 So, again, a verjlon of the PJalms exijled in Dutch as early as 
 the time of Charlemagne. One of the Epijlles and Gojpels was 
 made in the eighth century, in what is now the Duchy of Brunf- 
 wick ; the monks of Fulda, in the Jame age, tranjlated the like 
 parts of the Liturgy. Then there is the Jo-called WeJJbbrumic 
 Prayer, which Jpeaks to the Jame thing at the Jame date in Ba- 
 varia. S. Notker Balbulus, the inventor of Sequences, who died 
 in 912, made a high German verfion of the PJalms, clearly and 
 manifejlly for the benefit of thoje who were constantly hearing 
 them in church, and interlined with a Jhort commentary, in this 
 manner: 
 
 Beat us vir qui non abiit in confilio impiorum. 
 
 Der man isfalig, der in dero argon rat na gegieng. As Adam did, when 
 he followed the advice of his wife in oppofition to God.
 
 204 Council of Lep tines. 
 
 Et in 'via peccatorum nonftetit. 
 
 Noh an dero fundigon wege ne ftuont. So he did. He went thither ; he 
 went to the broad way that leadeth to hell, and flood there, for he gave way 
 to his luft. 
 
 So, again, in the Jame centuries, there was a Theotijc* tranf- 
 lation of the mojl popular of Latin hymns ; it is both accurate 
 and jpirited, and was no doubt ufed in public worjhip. A Jlill 
 more remarkable example of the Jame thing is to be found in the 
 u Evangelical Harmony of Otfried," a work of the latter half of 
 the ninth century, f Theje are hymns of considerable length, 
 on Juch Jubjecls as the Mifllon of the Angel to S. Mary, the 
 Magnificat, the Prejentation of our LORD in the temple, His 
 Baptijm, the opening of the firjl chapter of S. John, &c. Here 
 is the Jhortejl of them, the mere verification of a Collect : 
 
 GOT, thir eigenhaf ift O GOD, Whofe nature and property 
 
 thaz io genathih bift is ever to have mercy and to forgive, 
 
 intfaa geba unfar, receive our humble petitions ; and 
 
 rhes bethurfun wir far though we be tied and bound with the 
 
 Thaz uns, thio ketinun chain of our fins, let the pitifulnefs 
 
 bindent thero f'undun of Thy great mercy loofe us. 
 thinero mildo 
 genad intbinde baldo. 
 
 The Council of Leptines, in 744, exprejflly orders that the 
 renunciation and profejjion of faith in Baptijm be made in the 
 vernacular, and propojes this Theotijc formula for the latter : 
 " Gelobiftu in Got almechtigan Fadaer? EC gelobo in Got al- 
 " mechtigan Fadaer. Gelobiftu in Gkrift, Codes Suno? EC gelobo 
 " In Chrift^ Godes Suno. Gelobijlu in Halogan Gaft? EC gelobo 
 " in Halogan Gaji." And S. Boniface, the Apojlle of Germany, 
 had before this especially injijled on the Jame point. " Nullus 
 '''fit Prejbyter, qui in ipfa lingua qua nati Junt baptizandos abre- 
 tc nuntiationes et confejjiones audire et interrogare non Jludeat, ut 
 " intelligent quibus renuncient y vel qu<e confitentur." But, curi- 
 oujly enough, the oppojlte practice jeems to have become preva- 
 lent again ; for, in the middle of the ninth century, we find S. 
 Hrabanus Maurus infixing that the priejlsof his province Jhould 
 preach in Theotijc ; whence one can only conclude that they 
 were in the habit of delivering their dijcourjes in Latin. It is 
 certain, aljb, that from a very early period, perhaps as early as 
 this, part of the Office for the Dedication of Churches and Church- 
 
 It has been published by the celebrated philologift Grimm, under the 
 title of" Hymnorum veteris Ecclefi;e xxvi. verfio Theotifca." Gbttingen, 
 1 8 jo. 
 
 f Publifhcd by E. G. Graff, Konigfberg, 1831.
 
 Alteration of Dialefts. 205 
 
 yards was in the vernacular language, as aljb was much of that 
 for the Vijltation of the Sick. 
 
 But this one great facl remains unquejlioned : that, till the 
 latter part of the ninth century, Rome never conceded perhaps 
 had never been ajked to concede the uje of a vernacular 
 Liturgy. That the Epijlles and Gojpels were often read in the 
 patois which the people happened to /peak, is conceded ; that the 
 Gloria in excel/is^ and other hymns of a Jimilar kind, had aljb 
 been tranjlated, is equally certain ; but the majs itjelf was faid 
 in Latin, and in Latin only. It is true that, in Jbme Gallican 
 and Mozarabic majQTes, the Latin is Jo corrupted as almojl to 
 amount to another language : but Jlill the principle was main- 
 tained. Let us Jee what that principle was. 
 
 Up to this period Rome had won to.herjelf only the Romance 
 peoples : the firjl to acknowledge her, the laji to remain faithful 
 to her ; and here for centuries Latin remained the Jpoken tongue, 
 dying off Jo gradually and imperceptibly into French, Spanifh, 
 or Portugueje, that the change was hardly noticed ; and the un- 
 educated went on praying in the tongue in which their fathers and 
 grandfathers had prayed, without knowing that every year was 
 widening the gulf between that which they heard, and that which 
 they Jpoke. At length the Patriarchal Throne of the Wejl was 
 brought into contacl with the fierce, young activity of Germanic 
 life, with tongues that, to the Jbft ears of the South, mujl have 
 presented the mojl barbarous dijjbnances languages without 
 grammar, with unfettled inflexions, differing widely from each 
 other, each intelligible in its own little plot of country only. 
 There was not material as yet, there was not Jlability, to endure 
 a tranjlation of the fixed and immutable Liturgy. Dialects were 
 altering Jo fajl, that a tranjlation would Jbon have itjelf needed 
 an interpretation. Then half the words mujl necejjarily have 
 been mere Latin or Greek obtrujions into the language. Bap- 
 tijm, Church, Rejurreftion, Communion, Incarnation how could 
 thoje barbarous races have exprejjcd them, but by themjelves ? 
 Add, again, the necejjary irreverence that mujl attend the tranf- 
 fujlon of Juch Jblemn myjleries into tongues incapable, as yet, of 
 grammar. Add, aljb, the difficulties regarding particular words, 
 Juch as that which lately occurred in a verjion of the Scriptures 
 for, we believe, Jbme of the ijlands of the Indian Ocean ; where 
 the word lamb is ujed in the Jenje which we employ afs y and it 
 was therefore impojjible to tranjlate the Scriptural name of our 
 LORD but by a paraphrase. No doubt theje, and Juch as thefe, 
 were wife reafons for the non-adoption of the vernacular ; and 
 others have been well Jlated by a late writer : 
 . " But when the nations and kingdoms of modern Europe were
 
 206 Converjion of the Bulgarians. 
 
 " at length formed, and their languages fixed, the dijlurbing in- 
 " fluences of their Jeparate nationalities became Jo Jlrong that 
 " they could hardly be kept together in ecclejiajlical unity, even 
 " though they had all one and the Jame faith, Church Law, and 
 " Ritual, and one common clergy, with a language of its own, 
 " interpenetrating them all, and concentrated in one common 
 " independent centre at Rome. Under Juch circumjlances, any 
 ' change which Jhould tend to Jlrengthenjtill further the Jeparate 
 
 * nationalities, and to divide and nationalize that common clergy, 
 
 * which, like the citizens of old Rome, being mixed everywhere 
 
 * with the provincials, bound the whole into unity, would be 
 ' manifejtly mojl dangerous ; and exaff ly the Jame reajbns which 
 ' would move an herejiarch or a tyrant who wijhed to try with 
 
 * impunity to introduce the uje of the vulgar tongue for the pur- 
 " pojes of religion, to abolijh the celibacy of the clergy, and to 
 " banijh monks and friars, would weigh with bijhops and popes 
 " to make them oppoje or forbid juch changes." 
 
 But it is now time to turn to the two great Jlruggles which 
 Rome carried on in defence of this principle, in both of which Jhe 
 conceded it, and in both with only partial Juccejs. And let us 
 firjl fix our eyes on the mijjion of SS. Cyril and Methodius. 
 
 It was while Constantinople was alternately dijgufted by the 
 buffooneries, and horror-Jlruck at the ferocity, of the Emperor 
 Michael III, that a deputation arrived from the Prince of the 
 Khazares, to Jblicit instruction in Chrijlianity. His kingdom 
 Jlretched from the Cajpian to Wallachia and Moldavia ; it had 
 pajjed the zenith of its greatnejs, and many of the Slavic tribes 
 that had been his tributaries, were beginning to throw off the 
 yoke of the Hunno-Tartar. By the advice of the Patriarch S. 
 Ignatius, Conjlantine (better known by his lajl name of Cyril), 
 a native of Thejflalonica, was appointed to the mijjion ; and after 
 having been raijed to the priejlhood, he /pent Jbme time in 
 Kherjbn, where he majlered the Khazaric language. He was 
 Jo far Juccejsful as to convert and baptize the Khan, whoje ex- 
 ample was followed by a large portion of his people ; and the 
 mijjionary had his attention next directed to the neighbouring 
 Bulgarians. He found them ujing a language of inexhaujlible 
 richnejs and beauty, abounding with inflexions, capable of ex- 
 prejfing various Jhades of meaning with a felicity peculiar to 
 itjelf the rival of Greek in flexibility, its Juperior in copioujhejs : 
 he found a people defirous of receiving the true faith, and he be- 
 came the parent of their literature, as well as their apojtle. He 
 firjl had to invent an alphabet, and this he did with great Jkill 
 and judgment. He adopted the Greek characters Jo far as they 
 went ; but its twenty-two literal forms went but a little way in
 
 Collifton with Rome. 207 
 
 Jupplying the forty-three which he found to be necejjary to his 
 Jyjlem. He therefore varied jbme of theje, where he Jaw an 
 analogy between the old Jbund and the new. For example : 
 the jbund B was unknown to ancient Greek (it is exprejjed in 
 Romaic by /m), and that fymbol represents V. But it exijled 
 in Bulgarian, and therefore Conjlantine exprejjed it by docking 
 a part of the upper loop. Some of his characters he derived from 
 the Wejlern Slavonic (Glagolita), and Jbme few he invented for 
 himjelf ; and thus he produced the Cyrillic alphabet the Jacred 
 language to this day of all the Slavonians of the Eajlern Church. 
 He is Jaid to have perfected his work on his return to Conjlan- 
 tinople, and there to have commenced his tranjlation of the Scrip- 
 tures with the ajjijlance of his brother Methodius, who ajjbciated 
 himjelf in the labour. A few years later, Rojlijlaff, Prince of 
 Moravia (then one of the Slavonic peoples), jent an embajjy, re- 
 quejling that Conjlantine might be dejpatched to them, not only 
 to confirm them in the faith which they had already received from 
 the Wejlern Church, but "to teach them to read," that is, to in- 
 troduce his new alphabet. The two brothers accordingly jet forth, 
 and were received with the greatejl joy. 
 
 Nicolas I, one of the ablejt and mojl enterprijing among the 
 Popes, at this time filled the chair of S. Peter. Hearing of the 
 Juccejs of the new mijjionaries, he requejled their prejence at 
 Rome, where, however, they did not arrive till after the conje- 
 cration of his JucceJJbr, Hadrian II. By that Pontiff they were 
 raijed to the epijcopal dignity ; and jhortly afterwards, Conjlan- 
 tine, having changed his name to Cyril, departed this life. Me- 
 thodius returned the Jame year, A. D. 868, into Moravia, and 
 occupied himjelf in preaching the Gojpel there and in Pannonia. 
 It is not wonderful that the people, who had before been ac- 
 cujlomed to the Latin Rite, were delighted at hearing the 
 Liturgy in their own language, and dejerted the Wejlern mif- 
 jionaries for the new comers. It is aljb not wonderful that the 
 former, chagrined at the turn of affairs, appealed to Rome, de- 
 nouncing Methodius as a heretic, and his Liturgy as impious and 
 profane. 
 
 " We are informed," writes Pope John VIII. to that prelate, "that you 
 fing mafs in the Slavonic tongue. We have already forbidden this, in the 
 letters fent by Paul, Bifhop of Ancona ; and we enjoin that you celebrate 
 mafs in Latin or in Greek, as is the ufe of the Church in all the countries of 
 the world ; but you can preach to the people in their own language." 
 
 At the jame time, he requires Methodius to prejent himjelf at 
 Rome. 
 
 Here therefore, for the firjl time, we find Rome brought into 
 collijion with .a vernacular rite. But the mijjionary had great
 
 208 Slavonic Rites. 
 
 advantages on his JIde. The talents and learning of Photius had 
 made him a mojl formidable rival to the papal chair ; the two 
 Churches had entered on their terrible and fatal Jtruggle ; Mo- 
 ravia, and Pannonia, and Bulgaria were the border lands ; and 
 it was necejjary either to conciliate their peoples, or a rival might 
 offer more advantageous terms. To Rome Methodius came, 
 and there Jatisfied the Pope as to his orthodoxy, and aljb as to 
 his uje of the vernacular. 
 
 " We approve," writes John VIII. to Sviatopollc, Prince of Moravia, " of 
 the Slavonic letters invented by Conftantine the Philofopher, and we will 
 that the doings and the praifes of JESUS CHRIST be publifhed in that tongue, 
 becaufe S. Paul teaches that every tongue ought to confefs that CHRIST is 
 LORD, to the glory of GOD the FATHER. For it is not contrary to the faith 
 that the fame Slavonic tongue mould be employed in celebrating mafs, in 
 reading the Gofpel, or the other Scriptures of the Old and New Teftaments 
 well translated, and in chanting the other offices of the Hours. He Who has 
 made the three principal languages, Hebrew, Greek, and Latin, has made 
 alfo all others to His glory. We will, however, that, to the end more re- 
 verence be paid to the Gofpel, it be read firft in Latin, and then in Slavonic, 
 for the fake of thofe who do not underftand Latin, as the practice is in fome 
 churches. And if you and your principal men prefer to hear the mafs in 
 Latin, we will that it be fung to you in Latin." 
 
 The letter is of June, 880. 
 
 On this Methodius returned to his labours ; but the oppo- 
 Jition to the vernacular Jervice was not entirely at an end. The 
 Pope, however, Jlood firm, and the juccejs of the energetic 
 mijjionary proved the wifdom of the permijjion. Bohemia had 
 already been, to jbme jrnall extent, evangelized, but had almojl 
 relapfed into idolatry. Carrying his Liturgy and his translation 
 with him, Methodius advanced into that land, and, in 894, con- 
 verted the Duke Borzivog, and his wife S. Ludmilla, the latter 
 afterwards the protomartyr of her country. But the nation again 
 relapjed into Paganijm, and its final emerfion from darknejs was 
 owing to mijjionaries of the Latin Church. Thefe indefatigably 
 put down the Slavic Liturgy wherever they found it, both in 
 Moravia, Pannonia, and Bohemia ; and the latter people, after- 
 wards to exercije juch an important influence on the quejlion, 
 were at firjl Jcarcely even familiarized, as their neighbours had 
 been, to a vernacular rite. 
 
 We pajs over nearly two hundred years ; and it is worth 
 while to give a glance at the altered circumjlances of theje border 
 lands. The two Churches were now irreconcilably feparated. 
 Bulgaria, Jo long the objeft of their contention, had attached 
 itjelf to the Oriental faith, and maintained with all its might the 
 Eajlern Liturgy in the Cyrillic verfion and with the Cyrillic 
 characters. Not the province that it is now, but a vajl king-
 
 with Slavonic Rites. 209 
 
 dom, it Jlretched from the Save to the Gulf of Lepanto, em- 
 bracing Servia, Albania, and parts of Roumelia, and teeming 
 with all the young life of that fecond fpring in the Byzantine 
 Church. To the north lay the vajl province of Strigonium, in 
 the Latin obedience, comprehending Hungary and Tranfylvania ; 
 comprising on its north the provinces of Gnejhe, which embraced 
 Poland ; on its north-wejl that of Mayence, which contained a 
 part of Bohemia and Moravia ; and on its wejl that of Salzburg, 
 in which lay the rejl of the/e two countries. In all thefe, the 
 vernacular Liturgy was nearly at an end. Bohemia alone jlill 
 Jlruggled for it. The Archbijhop of Magdeburg had injljied, in 
 997, on a Latin Liturgy: a deputation, headed by two of the 
 nobility, Bolchoji and Myjlibor, went to Rome, and obtained 
 permijjion from Benedict VIII. to ufe the vernacular rite, a pri- 
 vilege which they maintained precarioujly for nearly a century. 
 But in the province of Dioclea, in Bojhia, Croatia, and Dalmatia, 
 it Jlill jlrove for the pre-eminence. The Eajlern rite was given 
 up ; but the Latin Mafs was faid in Slavonic, and with Cyrillic 
 letters. Rome had been unceafingly on the watch to withdraw 
 the privilege accorded to Methodius, and the hijlory of Spalato 
 records a feries of attempts, Jbmetimes on the part of the Metro- 
 politan, Jbmetimes on the part of the Pope. In the obfcure Dal- 
 matian annals of the commencement of the tenth century, we 
 meet with the name of one prelate, who was clearly a man with 
 wijdom beyond his age, Gregory of Nona.* In the Council 
 of Spalato, held about 910, he alone Jlood up for the vernacular 
 rite, and, undeterred by the threats of his brethren, he refufed 
 to pay obedience to the canon of the fynod which proscribed it. 
 The matter went by appeal to John X, the mojl execrable 
 wretch (if we except Alexander VI.) who ever wore the tiara 
 the infamous lover of the more infamous Theodora. The Jtupid 
 letter in which he confirms the Council is given at length by Far- 
 lati : it makes, however, this exception, that where a dijlricl 
 is ill fupplied with priejls, if one of them is unacquainted with 
 any tongue but Slavonic, he may apply to Rome for a difpen- 
 fation, and continue to employ it. The people, notwithjland- 
 ing, were not to be coerced into the change : the Slavonic Li- 
 turgy remained in ufe, till in 1058 another council was held 
 again]! it. The profcription was now more rigorous than ever, 
 and the Croats actually rofe in rebellion, headed by one Ulf. 
 This perjbnage, however, was no honour to the caufe : he went 
 
 * It would feem that the fee of Nona had fome fuch metropolitical pre- 
 tenfions over Croatia. How far a rivalry on this point with Spalato might 
 have embittered the other difpute, it is now impomble to fay. 
 
 P
 
 210 The Glagolita Rite. 
 
 to Rome, came back with a Jham bijhop, whom he intruded into 
 the fee of Veglia, and kept up the imposition for jbme years. 
 When it was difcovered, the perpetrators fuffered according to 
 their deferts ; but it was by this time that an attempt to eradicate 
 the national rite was hopelefs. At another Council of Spalato, 
 in 1064, the matter feems to have been, to a certain extent, com- 
 promifed. " A great part of the inhabitants of Illyria," jays 
 that clever writer who ajfumes the name of Talvi, " remained, 
 "nevertheless, faithful to their language, and to a worjhip 
 " familiar to their minds through their language. A jingular 
 " means, Dobrovjky ajjerts, was found by Jbme of the Jhrewder 
 " priejls to reconcile their inclinations. A new alphabet was 
 " invented, or rather the Cyrillic letters were altered and tranf- 
 " formed in fuch a way, as to approach in a certain meafure to 
 " the Coptic characters. To give jbme authority to the new 
 " invention, it was afcribed to S. Jerome. This, it was main- 
 " tained is the Glagolitic alphabet Jo called, ufed by the Slavic 
 " priejls of Dalmatia and Croatia until the prefenttime. Cyril's 
 " tranjlation of the Bible and Liturgic books were copied in thefe 
 "characters with a very few deviations in the language, which 
 " probably had their foundation in the difference of the Dalmatian 
 " dialed, or were the refult of the progrefs of time ; for this 
 " event took place at leajl 360 years after the invention of the 
 " Cyrillic alphabet. With this modification, the priejls fuc- 
 " ceeded in jatisfying both the people and the chair of Rome. 
 " It founded the fame to the people, and looked different to the 
 " Pope. The people fubmitted eafily to the ceremonies of the 
 " Romijh worjhip if only their beloved language was preferved ; 
 " and the Pope, fearing jujlly the tranjlation of the whole Slavic 
 " population of thofe provinces to the Greek Church, permitted 
 " the mafs to be read in Slavonic in order to preferve his in- 
 " fluence in general." 
 
 It has fmce, however, been demonjlrated that the Glagolitic 
 alphabet the rudejl, coarfejl, and clumfiejl of European fym- 
 bols is of a much earlier date, and that probably the indigenous 
 priejls reintroduced it for the purpofes above mentioned. After 
 this, the oppofition to the national rite ceafed in a great meafure. 
 The ninth canon of the fourth Lateran Council, where Bernard, 
 Metropolitan of Spalato, was prefent, decrees that, in cafe of 
 different rites or language, the Bijhop Jhall providefacerdotes qui 
 fecundum varietatem rituum et linguarum divina officia celebrent ; 
 and may even, under the fame circumjlances, appoint a Vicar- 
 Bijhop. This canon was underjlood to bear efpecial reference 
 to Illyria.
 
 Illyrian Difficulties. 2 1 1 
 
 By degrees, however, Rome obtained one great objeft of her 
 dejires, the adoption of Latin letters in the Illyrian majs. We 
 Jhall fee, prefently, that the Cyrillic character was always ex- 
 cejjively obnoxious to Ultramontanes ; and that, at whatever 
 expenfe of philology, the Roman alphabet was introduced 
 wherever circumjlances permitted. The then exijling verjion 
 was corrected by Raphael Levacovich, under Urban VIII, both 
 in the Breviary and Mijjfal : this was not well done, and gave 
 rife to fome difcontent. The ritual was tranjlated by Bar- 
 tholomew Carjio. Thefe verfions were again corrected by Cara- 
 manus, Bijhop of Jadera, a thorough Slavonic fcholar, and ap- 
 peared in 1741 ; his edition is a good one, but we have been 
 told that the language is rather too fine. 
 
 There are, therefore, in thefe provinces three dijlincl rites of 
 the Roman ufe : the Roman rite, with the Latin language ; the 
 Roman rite, with the Slavonic language ; and the Eajlern rite 
 (Uniat), with the Slavonic. The way in which thefe Uniats 
 are (or at leajl were, till the end of the lajl century) Jupplied 
 with priejls, is remarkable. The Uniats injijl on having their 
 clergy ordained according to the Greek rite. This, notwith- 
 Jlanding many applications to Rome, the Bijhops of the Uniat 
 communion have never been allowed to ufe. Application is 
 therefore made to the prelates of the Eajlern Church : the priejl 
 is ordained by them ; is then made to renounce "fchifm," and 
 fo injlituted to the pajloral office. 
 
 It may not be amifs, before we quit thefe remarkable nations, 
 to give the reader fome idea of their numbers, and of their re- 
 fpeclive attachment to the two Churches. Putting Rujfia afide, 
 the Eajlern Slavonians are divided into the Illyrico-Servian and 
 Bulgarian branches ; the Wejlern, into Czekho-Slovakians, Poles, 
 Suabian Vendes, and Tchacones. The numbers jland about 
 thus :
 
 212 
 
 The Slavonic Churches. 
 
 Til * C " 
 
 Total Number. 
 
 Eaftern Church. 
 
 Weftern Church. 
 
 Illynco-Servians : 
 
 
 
 
 i. Servians (in Servia) . . 
 
 I,IOO,OOO 
 
 I,OOO,000 
 
 IOO,OOO 
 
 2. Servians (in Hungary) . 
 
 4.00,000 
 
 300,000 
 
 IOO,OOO 
 
 3. Bofnians (many are Ma- 
 
 
 
 
 hometans) .... 
 
 5OO,OOO 
 
 3OO,OOO 
 
 80,000 
 
 4. Tchernogortzi, or Mon- 
 
 
 
 
 tenegrins .... 
 
 60,000 
 
 6o,000 
 
 
 5. Slavonians (Kingdom of 
 
 
 
 
 Slavonia and Duchy of 
 
 
 
 
 Syrmia) .... 
 
 50O,OOO 
 
 2OO,OOO 
 
 3OO,OOO 
 
 
 COO.OOO 
 
 8o,OOO 
 
 420,000 
 
 7. Croatians 
 
 j w w > w 
 800,000 
 
 2OO,OOO 
 
 6oo,000 
 
 8. Slovenzi, or Vendes (in 
 
 
 
 I,OOO,OOO 
 
 Styria, Carinthia, and 
 
 
 
 the reft Pro- 
 
 
 I,IOO,OOO 
 
 
 teftants. 
 
 Bulgarians : 
 
 
 
 
 i. Bulgarians proper . . 
 
 3,500,000 
 
 3,200,000 
 
 300,000 
 
 2. Bulgarians in BefTarabia. 
 
 8o,OOO 
 
 8o,OOO 
 
 
 Czekho-Slovakians : 
 
 
 
 
 i. Bohemians & Moravians 
 
 4,500,000 
 
 
 4,400,000 
 
 2. Slovaks (principally in 
 
 
 
 
 North Hungary) . . 
 
 2,4OO,OOO 
 
 5OO,OOO 
 
 1,000,000 
 
 Poles : 
 
 
 
 
 (Ruffian Polifh provinces, 
 
 
 
 
 Galicia and Lodomiria) 
 
 IO,OOO,OOO 
 
 2,OOO,OOO 
 
 7,500,000 
 
 Suabian Vendes : 
 
 
 
 
 (Lufatia, and fome part of 
 
 
 
 
 Brunfwick, now Ger- 
 
 
 
 
 manifed) 
 
 2,000,000 
 
 
 1,000,000 
 
 Tchacones : 
 
 
 
 
 (Eaftern part of Pelopon- 
 
 
 
 
 nefus, fay, .... 
 
 2O,OOO 
 
 20,000 
 
 
 
 27,460,000 
 
 7,940,000 
 
 16,800,000 
 
 Of courfe, when we add the 38,000,000 of RuJJians proper, 
 and the 13,000,000 of RuJJniaks, who belong to the Eajlern 
 Church, we quite reverje the proportion. But the dependence 
 of theje eighteen or nineteen millions on the Roman Church is 
 owing, in great meajure, to the ufe of their vernacular language 
 in eucharijlic offices. Let us now look at the remarkable Jlruggle 
 in Bohemia on this Jubjecl. 
 
 We have Jeen that in A.D. 977 the Bohemians wrejled from 
 the Court of Rome the uje of the vernacular language in their 
 Liturgies. This privilege was again taken from them in the 
 pontificate of S. Gregory VII, though the refolute fpirit of that 
 people jlill maintained the Slavonic Ritual as they bejl could, 
 in Jpite of the decrees of councils and of popes. Towards the 
 end of the fourteenth century, the cry for a vernacular Jervice
 
 Vernacular Services in Bohemia. 213 
 
 became loud throughout Bohemia. Mixing itjelf alfo with the 
 demand for the free accordance of the chalice to the laity, it 
 found a mouth-piece in John Hufs and Hieronymus von Faul- 
 fijch, better known as Jerome of Prague. Thoje to whom the 
 fate of Hujs is as a household word, may not be Jo generally 
 aware that he was the fettler of Bohemian orthography, and the 
 framer of its language as it now exifts. Bohemian is the mojl 
 copious and the mojl exaft of the Slavonic tongues, and its 
 forty-two letters received their ultimate name and dijpojition 
 from Hujs. Whatever were his errors, and whatever absurdities 
 may have been promulgated regarding the violation of his jafe- 
 conduft by the Council of Conjtance which Jafe-conducl never 
 exijled, and therefore could never have been violated Hujs is 
 thus to be honourably dijlinguifhed, when compared with Jerome 
 of Prague, a man of but doubtful morality, violent, Jelf-willed, 
 and injincere. If his fate be remembered, it mujl aljb be re- 
 membered that he himjelf had ordered the murder of a monk 
 who oppojed one of his Jervices. Then came the Jplit between 
 the Jo-called reformers in Bohemia ; the Calixtines or Utraquijls 
 contenting themjelves with the demand for the permijjion of the 
 chalice, and of a vernacular Jervice ; the Taborites, and their 
 various Jchijms, being heretics of the worjl description, and 
 ready to repeat the enormities of their ferocious leader, Zijka. 
 
 The Council of Bajle, that Jlanding protejt againjl Ultramon- 
 tanes, and equally abhorred and feared by members of that fac- 
 tion, proved its wi/dom and moderation by admitting the delegates 
 of the Bohemians to a free and open conference. We may Jmile 
 when we read of the tedious manner in which deputies Jpoke, 
 and members of the Council anjwered of the three days the 
 famous Calixtine Rokitjana conjumed in proving the advantage 
 of communion in both kinds, and the length which John de 
 Prague required for his reply. But it is never to be forgotten 
 that the decree of the Council which jucceeded theje dijputa- 
 tions, was the means of prejerving a whole nation in the unity 
 of the Church. 
 
 As to the Communion in both kinds, the intention of the Council is not 
 to tolerate it as an evil connived at on account of the bafenefs of heart of 
 thofe that demand it, but as one ufeful and falutary to them that receive 
 this Sacrament worthily. The Council will examine the queftion more 
 thoroughly ; but the priefts, who give the Communion in both kinds, are 
 to teach that JESUS CHRIST is received whole and entire in each. 
 
 With this, the quejlion of the vernacular Jervice was aljb 
 mixed up, and that concejflion united the Calixtines with the 
 Roman Church, and crujhed the Taborites; yet Bohemia
 
 214 The City of Prague. 
 
 eagerly accepted the Reformation, and when it elected Frederick 
 the Eleclor Palatine, the imbecile Jbn-in-law of James I, as its 
 king, three-fourths of its inhabitants had embraced different 
 kinds of herejy. The battle of the White Mountain, in 1620, 
 jettled the religious as well as the political Jtate of the country. 
 The Catholic Church was triumphant, and Bohemia may con- 
 tejl with the Tyrol and Brittany the honour of being the mojl 
 Catholic country in Europe. But the great rejult jlill re- 
 mained ; and that Slavonic people retained their vernacular 
 Liturgy. 
 
 The writer well remembers how, having arrived late in that 
 glorious city of Prague on a Saturday night, and jlanding early 
 next morning on the bridge the Jcene of the martyrdom of S. 
 John Nepomucene the majQfes of worjhippers pouring to their 
 various churches, jeemed to him more Jtriking than anything of 
 the kind he had ever witnejfed in any other Catholic city : how 
 the long hill on the one Jide that leads up to the Cathedral and 
 the Strahoffmonajtery, on the heights where theHradJchinJlands, 
 was one Jlream of heads ; while, on the other, the main arterial 
 jlreet that goes to the Theinkirche, was equally crammed. Add 
 to all, the clamour of countlejs bells, and the contrajl of the 
 gentle Moldau, with the life and animation of both its banks, 
 all lit up by a bright fpring Jun, and the writer's firjl acquaintance 
 with a vernacular Roman Jervice was made under very pleajur- 
 able circumjlances. It jeemed Jtrange, in the Theinkirche, to 
 Jee the well-known pojlures, and to hear the familiar chants, 
 accompanied with Slavonic formula the Hofpodine pomiluy, for 
 example, injlead of the Kyrie elelfon. One concluding remark on 
 Bohemia may not be out of place. 
 
 It was the fajhion, Jbme ten years ago, among Anglo-Roman- 
 ijls, to prophejy the Jpeedy conversion of England. The drop- 
 pings from our ranks they took to be the forerunners of the whole 
 hojl, and mujl have been bitterly disappointed that the few went 
 and came, and made but little difference on the one Jide or the 
 other. Their own ill-juccefs, dejpite Jo much zeal, Jo much 
 energy, Jo much munificence, Jeemed a Jlartling facl. Theories 
 are not difficult to make ; and the latejl Jeems to be this, that 
 where a country, as a country, has apojlatized from the faith, as 
 a country there is no regeneration for it ; that the utmojl the 
 Church can hope to effeft, is to Jhatch individuals from the majs 
 of herejy or unbelief; and that this is the object to which Jhe is 
 to lend her aim, and the goal with the attainment of which Jhe 
 is to remain content a mojl unjatisfaclory thing, if it could be 
 proved, but contrary to all the teaching of ecclejlajlical hijlory. 
 Witncjs this very country of Bohemia, which, in the beginning
 
 Calabrian Churches. 215 
 
 of the Jeventeenth century, had almojl totally apojlatized to 
 Lutheranijm or Calvinijm, but which was, humanly Jpeaking, 
 by that one battle of the White Mountain, brought back to the 
 Church. 
 
 We will now turn our eyes to another remarkable injlance in 
 which a national rite and a vernacular language has been allowed : 
 we mean the Greek Liturgy of Sicily, Calabria, and Apulia. 
 
 And here again we are brought into that mournful portion of 
 ecclejiajlical hijlory, the Jlruggle between the Eajtern and 
 Wejlern Churches. One is apt to forget, how weak, in the 
 ninth and tenth centuries, was the actual authority pojjejjed by 
 the Roman Pontiffs ; how Conjlantinople had invaded even their 
 jlronghold, Italy, elbowing them from Calabria and Apulia; 
 while Sicily, under the temporal dominion of the Saracens, re- 
 garded the (Ecumenical Patriarch as its Jpiritual head. In facl, 
 the Eajl gained further and further in this direclion on the Wejl, 
 and at one period threatened to exclude the papal authority from 
 the whole of South Italy ; nor was it till the Normans, devoted 
 to the interejls of the Holy See, Jpread themjelves over that 
 country, that Rome Jucceeded in this quarter in her Jlruggle 
 with Conjlantinople. But though the Eajlern Church was here 
 driven out, the Eajlern Liturgies remained behind, and they found 
 a greater protection from the See of Rome than from their Nor- 
 man conquerors, who abhorred them.* At Naples, especially, 
 the Chrijlians of both rites lived f in the greatejl concord and 
 amity; the Latins ujing the Latin, the Greeks the Greek, 
 Liturgy. The Collegiate Church of S. Januarius, for injlance, 
 had, in 1300, mixed chapters of Latins and Greeks. How the 
 choir could, ecclejiologically, have been filled for the two rites, it 
 is not eajy to under/land. So in the Chronicle of S. Maria de 
 Piombino, which is Juppojed to have been written in the thir- 
 teenth century, it is mentioned that, on Eajler-eve, the Jix 
 Primicerii of the Jix Greek churches were under obligation to 
 ajjijl at the Latin office, and to jing Jlx lejjons in Greek, and at 
 Eajler other dignitaries of the Jame churches were in like man- 
 ner to Jay the Creed in their native language. The Church of 
 
 * " L' origine del rito Greco nelle Provincie che compongono i due Ream! 
 di Napoli, e di Sicilia per mezzo degli Orientale nel fecolo ottavo, e la lua 
 decadenza proccurata con maravigliofa deftrezza dai Principi Normanni nell' 
 undecimo, fono i due poll tra fioppofti, ai quali 1' argomento di queftoprimo 
 libro dovra interamente aggorarfi." So fays Rodota, at the commencement 
 of his hiftory. 
 
 f So Petrus Subdiaconus, in his life of S. Athanafius of Naples, where he 
 is fpeaking of the interment of that prelate, " Confluebant uterque fexus et 
 aetas diverfa, et qualiter poterant, pfalmodiae Graece et Latine fuavi modula- 
 tione refonabant."
 
 2 1 6 Sub flit ut ion of Latin for Greek. 
 
 S. Maria del Poggio, in the dijlrift ofRevello, petitioned Pius V, 
 in 1572, to be allowed to pajs from the Greek to the Latin rite. 
 The Pope ajjented. The Chapter then altered its mind, and 
 rejblved to retain the Liturgy of its predecejjbrs. But Spinelli, 
 the bijhop, obliged them to avail themjelves of the dijpenfation 
 for which they had ajked. In BrunduJIum the Greek rite was 
 given up in 1173, but a trace of it jlill remains, or did remain, 
 in the lajl century. On Palm Sunday, a jblemn procejjion took 
 place from the cathedral to the church called Hofanna, in which 
 the Epijtle and Go/pel were Jung with extraordinary Jblemnity 
 in Greek. It appears that in 1609 the Archbijhop, Dionyjio 
 Odrijcol, one of thoje perjons who were for jquaring everything 
 to the exaclejt dimenfions of the Latin rite, rejblved to put an 
 end to theje ancient cujloms. The Chapter Jlrenuoujly oppojed 
 him, and, on his perjijling in his mandate, appealed to Rome. 
 The caje was heard, and judgment given againjl the Archbijhop, 
 to his extreme chagrin. In a Diocejan Synod holden at Otranto, 
 about the year 1 580, no fewer than two hundred priejls of the Greek 
 rite were prefent. It Jeems that in Jbme places, as at Galatena, 
 the Greek priejls had a reputation for piety Jo far exceeding 
 that of the other rite, that the Latin population flocked to them, 
 although unacquainted with their idiom. Where everything 
 elje has disappeared, the name of the church will Jbmetimes tell 
 of the great prevalence of the Greek rite there : thus the Cathe- 
 dral of Bova is called S. Maria dell' Ifodia y and another church 
 in the Jame city, the Theotocos. The Cathedral of Rojfano was 
 entirely Greek till 1461, when the Archbijhop, Matteo Saraceni, 
 introduced the Latin rite by force, and caujed the exploit to be 
 recorded on his tomb: 
 
 Hanc, quam cernis, ille, cujus laus eft perennis 
 Tranftulit in Latinum, ecclefiam, de Graeco ad cultum divinum, 
 Cui nomen eft Matthseus, quern in Praelulem elegit seternus Deus. 
 Ordinis fuit minorum, qui in numero fuit magntis Prasdicatorum, 
 
 So again, in Jbme places, as in the famous Church of S. 
 Maria del Grafeo, otherwije called La Catbolica^ in MeJJina, the 
 language was Greek, but the vejlments were Latin, and azymes 
 were employed. 
 
 The Greek rite in Italy received considerable augmentation 
 by the immigration of a large body of Albanians when their 
 country fell under the dominion of the Turks. Thej f were ej~- 
 pecially protected by Leo X. and Paul III, notwithjtanding the 
 various and repeated attacks of Latin Bijhops. This, among 
 other caujes gave rijc to the ejlablijhment of the Greek College 
 in Rome, by Gregory XIII, in 1577. ^ n ^ f r tne fame reajbn
 
 'The Ruffian Unia. 217 
 
 Clement VIII, in 1695, injlituted a Greek Bijhop In the Church 
 of S. Athanajius at Rome, to confer holy orders on thoje of that 
 nation. The Bajllians, too, would form an interejting illufira- 
 tion of our Jubject, did time permit us to enter on that part of it. 
 When Rodota wrote, in 1760, there were three houfes of theje 
 monks in the States of the Church, eighteen in Neapolitan Italy, 
 and twenty-three in Sicily. 
 
 The pleajing character of the union between Greeks and Latins 
 in Italy, forms a mournful contrajl with the Unia in RuJJia and 
 Poland, to which we mujl now direft our thoughts. 
 
 At the time when Sigijmund III. was Jeated on the Polijh 
 throne, his territory, be it remembered, extending over a great 
 part of White RuJJia, wrejled from that power by the Poles, an 
 attempt of a novel nature was made to bring over a portion of 
 the Eajlern Church to the Roman Communion. The king him- 
 Jelf had long been employing the ujual methods of Jemi-perje- 
 cution : the nobles who held to the faith of their forefathers 
 were in every way dijcouraged : the churches were given to the 
 Latins, and the orthodox were forbidden to erecl new ones : a 
 large emigration took place into Great RuJJia, and thoje who 
 remained were of courje the more dijpirited and weakened. 
 There was one Cyril Terletjky, Bijhop of OJlrog, a man of bad 
 characler, who, angry at Jbme reproof that his mifdeeds had 
 brought down on him, and wijhing to better his pojition, deter- 
 mined to join the Roman Church, and offered his Jervices to the 
 King, to induce others to imitate his example. The Metro- 
 politan of Kieff, Michael Ragoja, a timid man, was much under 
 the influence of Cyril ; and Jecret offers were made by Rome, 
 which induced him to enlijl in her cauje. The rites were to be 
 entirely unchanged ; the Filioque was not even to be added to 
 the Creed ; the United Greek Church was to be perfectly free 
 from the control of the Latin Bijhops, and its members were not 
 to be allowed to embrace the Latin Rite. All the privileges 
 and prerogatives of the prelates were to remain ; and Clement 
 VIII. engaged to procure for them a Jeat in the National Diet. 
 
 A Synod met at Brzejc, in Lithuania, and the point at ijjue 
 was warmly dijputed. Several of the prelates Jlood firm ; but 
 Jeven rejblved on giving in their adherence to Rome. There 
 were, bejides the Metropolitan of Kieff and Terletjky himjelf, 
 the Bijhops of Brzejc, Polotjk, Chelm, Pinjk, and a coadjutor 
 of the latter. Hypatius of Brzejc and Cyril were dejpatched 
 by the Synod to Rome, with an offer of obedience, but not un- 
 conditional ; for it contains this remarkable clauje : " We have 
 " given it them in charge to wait on your Holinejs, and (//"your 
 " Holinejs will guarantee that we Jhall retain the adminijtration
 
 218 Progrefs of the Unia. 
 
 " of the Sacraments, and the rites and ceremonies of the Eajlern 
 " Church entirely, inviolably, and as we hold them at the mo- 
 " ment of union ; and will promije that your JucceJJbrs will 
 " never innovate in this matter) to pay in their own, and in the 
 " name of us, and of the flocks committed to us, the obedience 
 " due to the See of Saint Peter, and to your Holinejs, as the 
 " Chief Shepherd of the flock of CHRIST." Two more pre- 
 lates, thoje of Lemberg and Przmijl, had by this time been won 
 over, and the letter was therefore * Jigned by nine, of whom one 
 died almojl immediately. It is dated June 12 (O. S. ), 1595. 
 
 Such an accejjion of prelates and territory was to be accepted 
 on any terms. The deputies were mojl gracioujly received, and 
 the Vigil of the Nativity, which was aljb Ember Saturday, was 
 appointed for the public profejjion of their faith. It is curious 
 to fee how, in the account given of this Union, in the Bull 
 Magnus Dominus, the prelates are treated as if they represented 
 the whole Ruflian Church, injlead of comparatively an infignifi- 
 cant portion of it. The part which treats on the reception of 
 their Liturgy is as follows : 
 
 We receive them as fellow members of CHRIST into the unity of the 
 Catholic and the bofom of the holy Roman Church, unite, anneft, and in- 
 corporate : and, for the greater fignification of our love towards them, we 
 permit, of our apoftolic clemency, concede, and allow, to the fame Ruffian 
 Bifhops and Clergy the ceremonies which, according to the inftitution of the 
 holy Greek Fathers, they employ in the Divine Offices, in the Sacrifice of 
 the Mafs, in the adminiftration of the other Sacraments and other rites, fo 
 that they be not oppofed to truth and to the Catholic faith, and do not 
 exclude communion with the Roman Church. 
 
 And Paul V. Jlill further confirmed and Jlrengthened this per- 
 mifllon by a Bull of 1615. 
 
 Hypatius and Cyril had no Jboner returned home, than a 
 jecond council was held at Brzejc, in which the proceedings of 
 the deputies were approved, and the afts of the Union received. 
 Thus began that Unia, which, after making Juch extraordinary 
 progrejs at its commencement, fell Juddenly, and was Jwallowed 
 up by a truer Union in our own time. Job, Patriarch of MoJ~- 
 cow, lojl no time in condemning the acls of the Council of 
 Brzejc, and in excommunicating the prelates concerned in it; 
 and thenceforward began a terrible and bloody jlruggle between 
 the partisans of the Orthodox and Uniat Rites in Poland, 
 Lithuania, and White Ruflla. Under the Uniat Metropolitans 
 of Kieff, Michael Ragofa, and Hypatius Phocieu, considerable 
 
 * It can be read in the Appendix of Documents to Theiner's Neuejlen 
 Zuftdnde der Katholifchen Kirche beider Ritus, at p. 1 1 .
 
 Per/edition by the Uniats. 219 
 
 progrefs was made by gentle means. The people, feeing no 
 difference in outward rites, retaining their own Slavonic, hearing 
 the unaltered Creed, knowing that the profejjion of the Unia 
 was a Jtepping-Jlone to honours and emoluments, and caring very 
 little for a papal fupremacy, which they did not underjtand, 
 flocked into the new Church by thoufands, and thus emboldened 
 its authorities to proceed to greater changes. The Creed was 
 altered, the fervices Jhortened, Latin vejlments introduced, and, 
 curioujly enough, Polifh made to take the place of the old 
 Church Slavonic in Jbme of the Jervices. Hence great difcon- 
 tent and complaints. The Bijhops of Lemberg and Przemijl 
 had fcarcely joined the Union, when (influenced by the authority 
 of Conjlantine, Duke of Ojlrog, a centenarian, who yet retained 
 almojl the full vigour of his youth, and at whofe expenfe, and 
 by whofe felicitations, the Scriptures were firjt tranjlated into 
 the language of White Rujjla) they again forfook it. But it 
 was under the Uniat Metropolitan, Jofeph Rudjky (1613 
 1635), furnamed by Pope Urban VIII. the Athanafius of Rujjia, 
 and the Atlas of the Union, that more violent means were 
 adopted to compel the peafantry to embrace it. The tyrannical 
 landed proprietors of Poland clofed all the Orthodox churches ; 
 whole villages remained without a facrament ; Orthodox churches 
 were given on leaje to the Jews, who exacled a rent for every 
 Eucharijl. Such violence naturally aroufed rejijlance : the fuc- 
 cejjfor of Rudjky, Kunciecevicz, was murdered, and confequently 
 beatified by Rome ; and then began a perfecution which has 
 fcarcely a parallel. Multitudes who perjijled in retaining the 
 Orthodox faith, were tortured to death at Warfaw. Some were 
 boiled alive, fome burnt, fome roajled, fome torn to pieces with 
 iron cats ; while, in White Rujjia, children were in like manner 
 butchered, for no other crime but that of their baptifm. The 
 horrible barbarities which for twenty or thirty years branded 
 Poland with infamy, make one ceafe to wonder that Jhe has long 
 fince been blotted out from the category of nations. In procefs 
 of time the Unia lojl her Little Rujfia ; the Uniats in that pro- 
 vince returned to their native faith, and the Jtrength of the 
 Uniat Church lay in Poland chiefly. Yet here its clergy were 
 defpifed by both Roman Catholics and Orthodox ; its Bijhops 
 were never allowed their promifed feat in the Senate, and, not- 
 withjlanding the papal authority had forbidden thofe of one rite 
 to forfake it for the other, it was univerfally regarded as a 
 Jlepping-ftone to the pure Roman Church. Still, on the divifion 
 of Poland, the Uniat Church remained, and reckoned, in 1825, 
 under its Metropolitan of Wilno, and its three Bijhops of 
 Polotjk, Lvoff, and Brzefc, more than fourteen hundred thou-
 
 22O 'The Neftorian Unia. 
 
 Jand perjbns capable of receiving the Sacraments. It is well 
 known that, on the 6th of March, 1839, a ^ l ^' s multitude, 
 amounting (children included) to nearly two millions, were re- 
 ceived, under their three Bijhops, into the unity of the Eajlern 
 Church. " Ex tam atroci Catholicae EccleJIae inflifto vulnere, 
 " perjpicitis, venerabiles Fratres," Jaid Gregory XVI ; " quo 
 " tandem animo Jumus, quaque intrinjecus aegritudine confi- 
 " ciamur. Dolemus atque imo ex corde ingemijcimus redaftas 
 " in aeternae Jalutis dijcrimen tot animas, quas Chrijlus Juo Jan- 
 " guine redemerat ; dolemus violatam turpiter per dijcolores 
 " Epijcopos fidem illam, quam Romanae Ecclejiae prius dejpon- 
 " derant ; dolemus pejffime dejpeclum ab iis charafterem Jacra- 
 " tijfimum, quo ex hujus Apojlolicae Sedis aucloritate fuerant 
 " injlgniti." 
 
 In the Nejlorian Unia, Jo often attempted, we do not, indeed, 
 find a vernacular Jervice, becaufe the Syrian Liturgy of that 
 body prejents, of courje, a dead language to them, as well as to 
 us ; but it embraced the element of a national language, and Jo 
 far falls within our Jubjecl. The office of the Patriarch of the 
 Nejlorians had become hereditary, defcending from uncle to 
 nephew in the Jame family. Theje claims were rejected by the 
 clergy in 1551, who choje one Sulaka to fill the vacant pojl. 
 But being unable to obtain the requifite number of three Metro- 
 politans for his ordination, they applied to the " Pope of the 
 Wejl;" and on his conjecration by Julius III, the uje of the 
 ancient Liturgy, with a few corrections, was allowed, and the 
 Nejlorian body was thus rent in two, the Latinizing portion 
 being governed by Mar Simons, the original communion by 
 Mar Eliajes. The former Jbon again renounced connection with 
 Rome, and thus two Nejlorian Patriarchs aroje injlead of one. 
 But in 1 68 1 commenced a Unia, as well from Nejlorians as 
 from Jacobites, which continues to this day ; and here aljb un- 
 altered rites and unchanged language have been found very 
 ujeful in bringing over converts to the new Church. 
 
 We are now in a condition to offer Jbme remarks on the 
 courje purjued by Rome with rejpecl to a vernacular language. 
 
 And, firjl, it mujl be admitted that there are Jbme very great 
 advantages to be derived from the adoption of one ecclejiajlical 
 tongue in one patriarchate. At the time, to tranjlate the Liturgy 
 into hundreds of barbaric languagesSvas in itjelf impojjible ; 
 and from the very nature of the cafe, could it have been pre- 
 ferred, would have been mojl perilous to the faith. Again, 
 when they were consolidated into Jhape and form, when they 
 developed Jlrength and beauty of their own, when long theolo- 
 gical teaching had given them theological terms, then aroje
 
 The Englijh Bible. 221 
 
 more Jlrongly the rivalry of nations, which wanted Jbme external 
 Jlgn that they belonged to one Church. Their office-books 
 were not verbally the fame. Three large dijlricls of wejlern 
 Europe Milan, Spain, and Gaul long maintained, as the 
 former does Jlill, ejjentially different rites ; and the Latin lan- 
 guage was the only outward Jymbol of internal union. It mujl 
 aljb be allowed that the clamour for a vernacular Jervice has 
 generally been rather national than religious. Whatever might 
 have been the caje with Hufs and Jerome of Prague, thofe fierce 
 Bohemian chiefs who drew the jword at their command, did it 
 for the Jake of Tcheck, and not of religion ; jujl as in former 
 times, princes of Bulgaria and Bans of Croatia had di/dained to 
 Jee their native Slavonic expelled by the ujurping Latin. But 
 when a great part of Germany might have been preserved to 
 the Church by the fame concejjion that was early made to 
 Illyria the Roman Office-books in their own tongue the 
 caje furely becomes widely different. What was at firjl pru- 
 dent caution is now converted into jealous ob/linacy. Why 
 might not Rome have obtained the advantages which Luther 
 wrejled from hef that of not only giving a tranjlation of the 
 Scriptures, but, by that tranjlation, of aclually forming a lan- 
 guage ? For every one knows that his verfion formed that 
 German, which we at prejent allow to be the queen of all Teu- 
 tonic dialecls, and that to his refidence at Wittenberg is owing 
 its greater affinity with the Alemannic than with the Platt 
 Deutfch. And Jo, to a certain extent, it is with our own Eng- 
 lijh verfion. 
 
 " Who will not fay," aflcs a writer in the Dublin Review, " that the un- 
 common beauty and marvellous Englim of the Proteftant Bible is not one of 
 the great ftrongholds of herefy in this country ? It Jives on the ear like a 
 mufic that can never be forgotten, like the found of the church bell, which 
 the convert hardly knows how he can forego. Its felicities often feem to be 
 almoft things rather than mere words. It is part of the national mind, and 
 the anchor of national ferioufnefs. The memory of the dead pafles into it. 
 The potent traditions of childhood are ftereotyped in its verfes. The power 
 of all the gifts and trials of a man is hidden beneath its words. It is the re- 
 prefentative of his beft moments, and all that there has been about him of 
 foft, and gentle, and pure, and penitent, and good, fpeaks to him for ever 
 out of the Englifh Bible. It is his facred thing, which doubt has never 
 dimmed, and controverfy never foiled. In the length and breadth of the 
 land there is not a Proteftant with one fpark of righteoufnefs about him 
 whofe fpiritual biography is not in his Saxon Bible." 
 
 One Jhould think that a quejlion mujl naturally follow in the 
 mind of a Roman Catholic, " Why did not we do this ? Why 
 " did we leave it to * heretics' to frame Jo tremendous an engine 
 " againjl us?" If a verfion had never been made at all, it
 
 222 Language of French Devotion. 
 
 might have been eajier to reply ; but, as this principle has been 
 Jince abandoned, why was it not yielded when it might have been 
 yielded with Juch comparative gracioujnejs, and to Juch exceed- 
 ing advantage ? 
 
 To return to the language of ecclejiajlical Jervices. It is clear 
 that only three Jyjtems are practicable ; and that the divijion 
 which they involve is exhaustive. You may, as Rome does, 
 employ a dead, immoveable tongue ; you may, as England and 
 Rujjia do, take a bygone period of your own language, and 
 cryjlallize your prayers in that ; or you may revije them every 
 forty or fifty years, Jo as to render them intelligible through the 
 varying phajes and improvements or corruptions of the tongue. 
 
 Of the three, we cannot but feel that the lajl is the worjl. 
 Continually to be altering the Creeds, the Litany, the other 
 prayers, has the look of tampering with the Truth it/elf. If the 
 poor Jaw the words of their Prayer-book altered, they would be 
 lejs Jhocked at its doclrines being touched. The words are the 
 Malakoff, Jo to Jpeak, which defends the Sebajlopol of our faith. 
 AJjfault them J~uccejsfully, and the Jlronghold will ere long fur- 
 render. It is a grand Jymbol of the changelejjhejs, or, as Dr. 
 Newman happily exprejjes it, the incorrigibility of the Church, to 
 find that, though her exprejjions go out of fajhion, Jhe retains 
 them Jlill ; though, in the mouth of the world, they have come 
 to mean the very contrary of that which Jhe means, Jhe will not, 
 for all that, give them up. It is well aljb that there Jhould be 
 a language of devotion, which is Jo utterly different from the ex- 
 prejjions of every-day life ; that, as the Church retains her an- 
 cient architecture, in all its contrajl to the fittings of a modern 
 drawing-room, Jb her Jlern, majculine, if it be Jo, uncouth 
 exprejjions Jland out againjl the mincingnejs and effeminacy of 
 the terms of a luxuriant age. And therein are we ejpecially 
 happy, that by our adoption of thou and ye^ we can elevate and 
 devotionalize our Jlyle at once. No other European people can 
 do it to a Jimilar extent. The German du mujl Juggejl the fond 
 intimacy, the oatpurrvs, of intimate friends, as well as the addrejs 
 Juited to the voice of prayer ; and the French vous mujl, Jave 
 from long habit, be painfully familiar. It is Jlrange that French 
 writers have not attempted to introduce, in their tranjlations of 
 Holy Scripture and of the Breviary, that more venerable and 
 imprejjive idiom which they might pojjefs if they would ; Juch, 
 for example, as thoje lines which Jum up the Ten Command- 
 ments in every Catechijm from Antwerp to Bayonne : 
 
 Un feul DIEU tu adoreras, et aimeras parfaitement. 
 DIEU en vain tu ne jureras ni autre chofe pareillement. 
 Les dimanches tu garderas, en fervant DIEU devotement.
 
 Language of French Devotion. 223 
 
 Tes pere et mere honoreras, afin de vivre longuement. 
 Homicide point ne feras, de fait ni voluntairement. 
 Luxurieux point ne feras de corps ni de confentement. 
 Le bien-d'autrui tu ne prendras, ni retiendras injuftement. 
 Faux temoignage ne diras, ni mentiras aucunement. 
 L'osuvre de chair ne defireras, qu'en mariage feulement. 
 Biens d'autrui ne convoiteras, pour les avoir injuftement. 
 
 This reads like a Jeftion from our own Prayer-book : and 
 what a wonderful contrajl does it prejent with the modern lan- 
 guage of the LORD'S Prayer ! "Notre Pere qui etes aux Cieux, 
 " Que votre Nom Jbit Jandlifie, Que votre regne arrive, Que 
 " votre volonte foit faite Jur la terre comme au Ciel," &c. 
 
 Theje difficulties of language naturally juggejl the quejlion, 
 Whether, after all, it is not pojjible that the prejent Roman Jyf- 
 tem of parallel tranjlations, explanations in the mojl familiar 
 language, and Jo on, may not after all give her poor a far more 
 intelligent idea (we are now Jpeaking Jlmply of the intellect, not 
 of the affeclions) of her offices than is generally imagined ? while 
 our Elizabethan dialed, not being Jo explained, is much lejs 
 comprehensible to them than we chooje to believe it ? To thoje 
 of tolerable education there can be no doubt that ours is the Jy f- 
 tem which bejl enables them to worjhip with the underjlanding 
 as well as with the Jpirit. The lowejl clajjes, who cannot read, 
 can certainly comprehend Jbme part of our Prayer-book, can cer- 
 tainly not underjland one word of the Breviary or rather VeJ*- 
 peral, the only part of it with which he is likely to be converjant. 
 But for the poor man who can read, and that is all, the " Petit 
 Paroiflien," and works of a Jimilar Jlamp, mujl be more compre- 
 henjible, we think, than our own office, Jo that they were made 
 as accejjible to them which they certainly are not. 
 
 But then it mujl be remembered that, in the point of a verna- 
 cular uje, Rome has more nearly retraced her Jleps than in any 
 other point of dijcipline which Jhe ever maintained. At the out- 
 break of the Reformation, Jhe oppojed it with all her might. 
 Her controverjialijts poured the mojl bitter Jcorn upon it ; her 
 advocates, then often more zealous than learned, denounced it as 
 unheard-of, as profane, as Jcandalous. And yet gradually, and 
 almojl imperceptibly, the ufe gained Jlrength within her com- 
 munion, and Jhe accommodated herjelf to its permiflion, in 
 hymns, ejpecially in procejjional hymns ; in the reading of the 
 Gojpel in French or German after its having been read in Latin ; 
 in Litanies ; then in tranjlation of the Breviary, or of the Mijjal 
 (the Canon excepted). And though the verfions which Jo often 
 occupied the pens of the Janjenijls were Jo loudly and bitterly 
 condemned, everywhere throughout Europe the practice of ver-
 
 224 Oratoriantfm. 
 
 nacular Jervices has increased, and is on the increaje. And the 
 lajl phaje of aclive Romanijm, Oratorianijm, as it exijts in 
 England, Jeems utterly to regret all the old traditions of the 
 Latin language, to vernacularize as far as pojjible, (and in what 
 wretched, Jlip-Jlop Englijh !) and to ajjume that the new practice 
 will be one great means of bringing back this country to the fold 
 of S. Peter. Why what is now Jo much put forward was three 
 hundred years ago Jo bitterly to be oppojed ? is a quejlion which 
 we are not called to anfwer. 
 
 One natural confequence of this uje is the general difregard 
 which has attached itfelf among the people to every jervice, ex- 
 cepting Majs only, and which has, by the addition of the Bene- 
 diclion at Vejpers, made that office a Jbrt of adjunct or correlative 
 to Majs. And this is a late introduction, dejigned, as it has 
 mo/t amply done, to popularize a Jervice at a convenient time of 
 the day, and of a convenient length. The enormous congrega- 
 tions which flow to Benedictions in one of thoje glorious old 
 cities of Belgium, or in the Tyrol what a wonderful Jlght they 
 prejent! How they make the heart of an Englifhman burn 
 within him, that his own Church Service could be rendered as 
 popular, could attracl Juch thoujands of worjhippers ! 
 
 Again, the vernacular Litanies now jpreading Jo widely, and 
 encouraged Jb> freely throughout Europe, form a great change 
 from mediaeval Rome. We remember when, Jbme years ago, a 
 recently ejlablijhed confraternity took pojjejjion of, and rejlored, 
 one of the little igrejinbas with which Madeira abounds, and 
 Jaid a Portuguese Litany there early on Sunday morning, that a 
 gentleman with whom we were acquainted went to hear it, ac- 
 companied by his man-Jervant, a Scotch Prejbyterian. " Ah ! 
 Jlr," Jaid the latter, when they came away, " it did my heart 
 good to hear that ! It put me in mind, for all the world, of our 
 
 jinging in Kirk." In Spain too, and principally by the 
 
 effecls of the ajjbciation called the Corte de Maria, the Jame 
 Litanies are coming into vogue. But the mojl remarkable thing 
 of the kind we ever witnejjed, was. in one of the wildejl mountain 
 glens of Portugal, and at a little chapel called NoJJa Senhora do 
 De/ierro. It was in the grey of the morning, and our party 
 were about to mount their mules ; when the wejl door of the 
 ermida opened, and the priejl, an elderly man, came out on all- 
 fours, followed by a congregation of Jbme twenty or twenty-five, 
 in a Jimilar fajhion. They thus went round the chapel by the 
 north Jide firjt, and, having finijhed its circuit, re-entered by the 
 wejl door ; and as they went, they recited for there was no 
 kind of attempt at chanting one of theje Latinies. The 
 ground was excejjively rough and broken, and the effecl any-
 
 Revifion of the Prayer-book. 225 
 
 thing but edifying ; nor did we ever fee another exhibition of a 
 Jimilar kind ; yet, as our muleteer took it as a matter of courje, 
 it cannot be uncommon in that unvijited dijtricl of the EJlrella. 
 
 Rome, then, at the prejent moment, would feem to be Janc- 
 tioning what jhe does riot openly command the very general 
 ufe of vernacular prayers in church. One thing would Jeem 
 from pajl hijlory to be certain, that no civilized nation which has 
 ever left the Church has been brought back to it without this 
 permijfion. Belgium is Jcarcely an exception, for that country 
 can hardly be Jaid to pojfejs a national language, divided as it 
 is into Flemijh, and Walloon, and mixed dijtri&s. Had Rome, 
 with her ujual tacl, feized the moment at the reconciliation of 
 England by Cardinal Pole, and given, together with a JlriS 
 revijion (juch as was bejlowed on the Romans), a verjion of the 
 Sarum Breviary and Mijfal, who can Jay what would have been 
 the effeS among a people then well accujlomed to a national 
 rite, what on our language, and what on our/elves ? 
 
 This is a mere dream. But an interejling and very difficult 
 problem of the jame nature is likely Jbon to come before us. 
 The revijion, or rather enlargement of the Prayer-book, is a 
 work which cannot be much longer delayed. When once the 
 jubjecl is fairly brought before Englijh Churchmen, they will 
 Jee that the cautious confer vatijm of merely working up old 
 materials into new Jervices, is one which can Jatisfy nobody, and 
 will equally offend thoje who would be offended by any change. 
 We mujl have a new Evening Service. We muft have an 
 authorized Office for the Conjecration of Churches and Church- 
 yards. We mujl have a greater variety of Collects for the great 
 variety of temporal wants ; for example, thoje of travellers, and 
 for the infinite number of fpiritual necejfities unmentioned in the 
 Prayer-book. Theje things lie ready made to our hand in the 
 Jame treajury whence our former Collects were derived ; and 
 they need only tranjlation to be, as they once were, the Jupport 
 and comfort of many Chrijlian Jbuls. 
 
 But then, how is this tranjlation to be done ? If we are to 
 have the modernijms, the verbiage, the diluted wretchednejs that 
 appears every now and then in our occasional Jervices, it will be 
 indeed the new cloth fajlened on to the old garment, and it is 
 eajy to forejee the event. As it is, the hundred and twenty 
 years which elapjed between the earliejt and latejl parts of our 
 Prayer-book have made no difference, except perhaps to the ear 
 of a philologijl, between its mojl ancient and its mojl modern 
 parts. The prayer for All Sorts and Conditions of Men, and 
 the General Thankfgiving, would Jcarcely be recognized by an 
 uninjlrufted perjbn as emanating from a different age than that 
 
 a
 
 226 William Ill's CommiJJioners. 
 
 which produced the Sunday ColleSs, fe far as language goes. 
 And it is remarkable that, in the revifion of the Prayer-book 
 threatened by William III, the principle was clearly adopted of 
 writing the new Collects in the old Church language. One jits 
 down to a perufal of that book with a mojl lawful and righteous 
 prejudice again/I all its contents ; but it is impojjible not to allow 
 that, incomparably inferior as thefe Collects are to thoje which 
 they were intended to Jupplant, they are better in matter, and 
 infinitely better in exprejjion, to that which might have been 
 expected from their writers. Again, in their jlill later revifion, 
 the non-jurors carefully retained the older language ; and the 
 Scottijh Church, in its Communion Office, has, with Jcarcely an 
 exception, done the fame. It is earnejlly to be hoped that Jimi- 
 lar care will be taken by our future revifers, whoever they may 
 be ; and that while they Jleer clear on the one jide of the affec- 
 tation of archaijing, Jo on the other their language will be in 
 Jimple harmony with that of the older book ; that they will not 
 Jo write as that a common reader may Jay, " Here the old ends, 
 and here the new begins ; " that they will not, in Jhort, build on 
 a clajjical chapel to a Middle Pointed church. 
 
 It is only Jince the above article was in type that Mr. Trench's 
 " Englijh, Pajl and Prefent," has come in our way. We men- 
 tion this, with the double purpoje of warmly recommending this 
 little book, and of defending ourjelves againjl a charge ofplagiar- 
 ijm, from the coincidence of Jbme of its remarks with the objer- 
 vations on the Prayer-book which have been offered above.
 
 VIII. 
 THE NEW "ANNALES ECCLESIASTICI."* 
 
 F ever the adage "a great book, a great evil" 
 received a palpable and Jlriking exemplifica- 
 tion, the new Annales Ecclefiajiici may claim to 
 have imprejjed it on their readers. We ap- 
 proached the work with very great interejl ; we 
 hoped that, as the new Bollandi/ts in BruJJels 
 are forwarding and JuccejQTully projecuting the gigantic labours 
 of former generations, and Jlowly but Jurely accomplifhing the 
 enormous edifice of the Atta Sanftorum Jo the prodigious 
 undertaking of Baronius was now, though his two immediate 
 Juccejflbrs had ceajed from their labours, to receive its tardy ac- 
 complijhment. One word on the original Annales^ before we 
 Jpeak of their continuation. 
 
 It was najcent Protejlantifm which firfl Jeized on the idea of 
 an Univerfal Hijlory of the Church, as a means to fortify its own 
 pojition, and propagate its own tenets. The Magdeburg Cen- 
 turiators, whatever were their deficiencies both in learning and 
 moral qualities, and however defective when tried by the rules 
 of a truer criticijm they are found, won for themjelves a pro- 
 digious reputation, and amazed Europe with their ponderous and 
 gigantic learning. Rome found that Jhe needed her own 
 labourers in the fame field ; and, with her ufual tacl, Jhe fent 
 forth the fitting champion to prejerve her reputation. Caejar 
 Baronius, born at Sora in the year 1540, and entered as a mem- 
 ber of the Oratory at an early age, commenced his Annales Ec- 
 
 * Annales Ecclefiaftici : quos poft Caefarem S. R. E. Cardinalem Baro- 
 nium, Odoricum Raynaldum ac Jacobum Laderchium, Prefb. Cong. 
 Oratorii de Urbe ; ab anno MDLXXII. ad noftra ufque Tempora continual 
 Auguftinus Theiner, ejufd. congreg. Prefbyter. Romae: e Typographia 
 Tibernia. Folio, Tom. I. 1856, pp. 560; Tom II. 1856, pp. 642; 
 Tom III. 1856, pp. 844.
 
 228 Baronius and his Continuators. 
 
 clefiaft'icl at thirty, laboured on them till Jeventy, bringing them 
 down, in what now form nineteen folio volumes, to 1 198. His 
 mantle descended on Odoricus Raynaldus, of the Jame congre- 
 gation, who clojed his labours with his fifteenth volume, and at 
 the year 1565. To thefe ManJI added his notes, and Pagi Juch 
 laborious chronological refearches, as almojl to have made that 
 part of the hijlory his own. Laderchius took up the hijlory in 
 1565, and brought it down Jeven years further. There it re- 
 mained unfinijhed, and many had been the wijhes exprejjed that 
 it were pojjlble 
 
 To call up him who left half told 
 The ftory of Cambufcan bold : 
 
 or, failing that, that Mojes might find his Jojhua, and Elijah be 
 Jucceeded by his Elijha. The late Pontiff, Gregory XVI, en- 
 treated, and almojl commanded another member of the fame 
 congregation, Augujline Theiner, to continue a work which 
 Jeemed to belong to his own order. After the labours of twenty 
 years, we have the firjl-fruits of the rejult in the three volumes 
 of which we havejujl quoted the title. 
 
 The firjl thing which will Jlrike the ordinary reader, is the 
 vajl length to which theje Annals run. The firjl volume, in 
 560 pages, contains only three years ; the Jecond, in 642, only 
 four ; the third, with 844, is made to embrace Jeven years. It 
 is eajy to calculate that, at ajimilar length of narration, it would 
 require between Jixty and Jeventy volumes to reach the prejent 
 time. What ejlimate M. Theiner may have made of the pro- 
 bable exijlence of human life we know not ; but at the end of 
 his preface he Jpeaks of intending, when his tajk is accomplished, 
 to re-edit the continuation of Raynaldus, with large additions. 
 One is reminded of the quejlion ajked by the Pope, when the 
 plan of Bollandus for the Lives of the Saints was firjl laid before 
 him, " Does the man expeft to live two hundred years ? " 
 
 Of courje, when we Jee an ecclejiajlical hijlory ijjuing from a 
 Roman prejs in all the elegance of the Tiberine typography, 
 and with the imprimatur of the majler of the palace and other 
 Roman officials, we know exactly what its Jentiments will be. 
 It would be abfurd to look for anything but Ultramontanijm, 
 according to the Jlraitejl Jeff of that religion. On that Jcore, 
 therefore, we are not about to make any complaint ; but we are 
 bound to confejs, at the very outjet, that, coming as we did to 
 the perujal of this work with every expectation of finding it a 
 worthy continuation of the greatejt of annalijls, we have been 
 mojl grievoujly and bitterly disappointed. Putting ajide the 
 clajjical elegance of the Latinity, we can hardly conceive a
 
 D if advantages of Annals. 229 
 
 more complete hijlorical failure than theje ponderous volumes. 
 Having thus exprejjed a Jlrong opinion, it is but fair that we 
 Jhould endeavour to make our aJOTertions good. 
 
 We are not now called to conjider the quejlion, whether any 
 hijlory can be Jatisfaclorily written in the jhape of annals ; 
 whether a great work of art can condescend to be thus fettered by 
 the trammels of chronology ; whether of all hijlories, that of 
 the Church is not the mojl impatient of fuch rejlriftions, leaping, 
 as it necejfarily mujl do, from Eajl to Wejl, narrating a little 
 event in Ajia, and then another little event in America, and 
 finijhing off with an occurrence in Africa. Baronius had chofen 
 the form of annals ; Theiner had to continue his work. He 
 profejjes to arrange his materials thus. He commences each 
 year with the affairs of Germany ; he proceeds to thofe nations, 
 including Scandinavia, which are in any way connected with the 
 German empire ; next relates the events which occurred in 
 France ; then goes to Spain and Portugal, and to the American 
 and AJiatic colonies of both. The plan would Jeem theoretically 
 excellent ; and as, on the avowed principles of the author, we 
 are to expecl no account of the Eajlern, RuJJian, or Englijh 
 Churches, except Jo far as Roman mijfllons to them may be con- 
 cerned, we have no ground of complaint on that head. But what 
 we do complain of is this : that injlead of taking the trouble to 
 cajl the documents placed at his dijpofal into a hijlory, to give 
 the Jenfe in his own words, to Jeparate the drojs from the gold, 
 to evolve one lucid narrative from a farrago of parchments, our 
 annalijl prints brief after brief, letter after letter, one official 
 document after another, leaving the reader to find the grain, 
 very often a Jingle one, and Jbmetimes not even that, if he can, 
 in a heap of chaff. This is our firjl charge, and we will proceed 
 to prove it. 
 
 The year 1572, the firjl of Gregory XIII, the ninth of the 
 Emperor Maximilian II, occupies jeventy-two pages. Let us 
 Jee how they are compojed. It commences thus : 
 
 The Piacular Sacrifices, which are commonly called Novendialia, having 
 been, in the accuftomed manner, offered to GOD for the Pontiff who had de- 
 parted this life, and all things elfe having been well and wifely difpofed, for 
 the prefervation of order, and the government of the city, the Cardinals, as 
 many as were then prefent in Rome, to the number of forty-feven, entered 
 the conclave on Monday, the izth day of May, in order that, by the infpi- 
 ration of the HOLY GHOST, they might decide on him whom it might be 
 thought meet to elevate to the chair of S. Peter. 
 
 Then follows a very long extrad from the diary of Mucanzi, 
 Majler of the Ceremonies, as to the official proceedings of the 
 occajlon, including a lijl of all the cardinals, their titles at full
 
 230 Theiner's Inconceivable 
 
 length, as well thofe who were as thofe who were not in the 
 conclave. The three pages which this account occupies might 
 have been comprejjed into twice as many lines. Mucanzi is 
 indignant, as well he may be, that, on account of the confufion 
 and preparations, the firjl vefpers of the Afcenfion and of Pen- 
 tecojl, as well as maj*s on Afcenfion-day, were entirely omitted 
 by the cardinals. We may remark that their brother dignitaries 
 at S. Paul's feem to have a happy knack of imitating, at leajl, 
 thefe proceedings at S. Peter's. Hugo Buoncompagni, having 
 been unanimoujly elected, ajfumed the title of Gregory XIII. 
 And now fee how M. Theiner overwhelms us with documents. 
 Firjl we have a letter from the Emperor Maximilan, commend- 
 ing his ambajfador, Count Archis, to the new Pope. Take a 
 literal tranjlation of it as a fpecimen of the worth of fuch 
 documents. 
 
 To the moil blefled Father in CHRIST the Lord Gregory XIII, by Divine 
 Providence Chief Pontiff of the Holy Roman and univerfal Church, his 
 moft reverent Lord. 
 
 Moftblefled Father in CHRIST, moft reverend Lord, after our moftearneft 
 commendation, accept the continual increafe of our filial observance. When 
 the moft defirable and happy tidings were fome days fince brought to us, 
 that your holinefs was, on the late death of Pius V, Chief Pontiff, of happy 
 memory, elefted and aflumed, by the unanimous conient of the Cardinals of 
 the Holy Roman Church, as fucceflbr of the fame, we entrufted our well- 
 beloved coufin, Profper Count Archis, of our council, and our ambaflador 
 to your Holinefs, with the charge of making fome communications to you 
 in our name, as you will underftand from himfelf. Therefore we earneftly 
 requeft your Holinefs, not only to give your favourable attention to our 
 aforefaid ambaflador on thofe fubjeds on which he is about to fpeak in our 
 own words, and to honour him with the fame credit which you would give 
 to us ; but alfo, fince the affair committed to him is of fuch a kind as is of 
 deep importance to the dignity of ourlelves and of the holy Roman Empire, 
 our authority and jurifdi6tion, and therefore naturally is very clofe to our 
 heart, that your Holinefs would adopt fuch a line of conduit as we have 
 every reafon to expeft will be the cafe, from your Holinefs'sfingular equani- 
 mity, of which we have heard from many witnefles, and your dcfire for the 
 public quiet and tranquillity. In which your Holinefs will purfue a line of 
 conduct worthy of your own reputation, jult in itfelf, and moft acceptable to 
 us, which on every occafion we will endeavour to merit, by the effort of our 
 filial obfervance. For the reft we befeech GOD, beft and greateft, that He 
 may long vouchfafe to preferve your Holinefs in health and fafety, for the 
 benefit of" His Church. 
 
 Given in our Caftle of Eberfdorff, the Z3rd day of the month of May, in 
 the year of our Lord 1572, and of our reigns, the Roman the tenth, the 
 Hungarian the ninth, the Bohemian the twenty-fourth. 
 
 And of your holinefs 
 
 The obedient Son, 
 
 MAXIMILIAN. 
 
 And can our annalijl really have perfuaded himfclf that to 
 conglomerate documents of this kind is to write hijlory ? The
 
 Repetitions and Prolixity. 23 1 
 
 one faff that Count Archis was accredited by the Emperor to 
 the new Pope, might furely have been dijmijjed in one line. But 
 if the reader thinks that he is to get off for this Jingle letter, he 
 is very much mijlaken. M. Theiner unfortunately had at his 
 elbow the thirty-Jixth manujcript volume of the Liters Princi- 
 pum, in the Vatican Library, and the conjequence is, that after 
 the word " Maximilian," as above, he proceeds thus : 
 
 He did the fame thing in other letters, in which he informs the Pontiff, 
 that the ambafladors who were to profefs obedience to him in the Emperor's 
 name, might foon be expected at Rome. 
 
 " To the moft blefled Father in CHRIST, the Lord Gregory XIII, by Di- 
 vine Providence Chief Pontiff of the Holy Roman and Univerfal Church, 
 his moft reverent Lord. 
 
 " Moft blefled Father in CHRIST, moft reverend Lord : after our moft ear- 
 neft commendation, a perpetual increafe of filial obfervance. In lending our 
 prefent ambafladors, the noble and honourable and learned, truftworthy fub- 
 je6ls of ourfelves as of the holy empire, Seyfrid Preyner, Baron of Stubing, 
 Hadnitz, and Rabenftain, and John Hegenmuller, doctor of both laws, our 
 Aulic Counfellors to your Holinefs, to exprefs in our name the fingular joy 
 which we have received from the happy aflumption of your holinefs to the 
 chief office and dignity of the Apoftolate, and to declare alfo the defire 
 of filial obfervance to your Holinefs, and our moft fincere good-will, as 
 your Holinefs will learn from themfelves we again and again entreat your 
 faid Holinefs to give your favourable attention to our aforefaid ambafladors, 
 and not only to truft them, as regards thofe things which they will fay in our 
 name, with the fame confidence with which you would honour us, but to 
 vouchfafe in the fame place, and at the fame time, to embrace ourfelves to- 
 gether with the holy empire, over which by Divine will we are placed in au- 
 thority, and our hereditary kingdoms and dominions, with the fame paternal 
 benevolence which we fully expect from your Holinefs. Your Holinefs may, 
 in return, promife yourfelf from us, all the duty of an obedient fon. For 
 the reft, we befeech GOD, beft and greateft, that He would vouchfafe long to 
 preferve your Holinefs in health and fafety, for the benefit of His Church. 
 
 " Given in our city of Vienna, the z8th day of the month of June, in the 
 year of our Lord 1572, and of our reigns, the Roman the tenth, the Hun- 
 garian the ninth, and the Bohemian the twenty-fourth. 
 " And of your holinefs 
 
 "The obedient Son, 
 
 " MAXIMILIAN." 
 
 Is that enough ? By no means. Our indefatigable hiftorian 
 proceeds : 
 
 The Archdukes Rodolph and Erneft united themfelves with their loving 
 father in their illuftrious teftimony of affection to the Pontiff. 
 
 " To the moft blefled lord and father in CHRIST, the Lord Gregory XIII, 
 by Divine Providence Chief Pontiff of the Holy Roman and Univerfal 
 Church, their venerable lord. 
 
 " Moft blefled father and lord in CHRIST, our venerable lord : after oui 
 humble commendation, the continual increafe of filial obfervance. Since his 
 facred Imperial Majefty, our ever-to-be-refpeled lord and father, has, for'the 
 manifefting his reverence to the Holy Apoftolic See, defpatched the noble 
 and honourable and learned, our faithful and beloved Seyfrid Preyner, Baron
 
 2 j 2 Plot of the Fuggers. 
 
 in Stubing, Hadnitz and Rabenftain, and John Hegenmiiller, doflor in both 
 laws, Aulic Counfellors of his Majefty to your Holinefs, in order to exprefs 
 his congratulations " 
 
 But we jhall fend our readers to Jleep ; and we can ajfure 
 them that no more compojing anodyne could be prescribed than 
 the perujal of twenty or thirty pages of Juch letters, the mere 
 compojition of Secretaries, no more worth reprinting in a hijlory 
 of the Church than would be the writs for the ajjembling of a 
 new parliament in a hijlory of England. They did not even 
 merit a place in a collection of documents at the end of the 
 volume. Will the reader believe that, in this one year, there 
 are more than Jixty of this Jbrt of documents, mojl of them of 
 no more value than thoje which we have already noticed ? But we 
 mujl give one jlill more Jlriking example of the Jame thing. 
 The Jejuits, it appears no very unujiial thing with them had 
 cajl longing eyes on the Augujlinian Monajlery at Augjburg, 
 which they thought would be at leajl as convenient to themjelves 
 as to its exijling pojjejjbrs. The great banking-houje of the 
 Fuggers lent themjelves to the views of the company, but ad- 
 drejjed a letter as from themjelves to Gregory, Jetting forth the 
 relaxed Jlate of discipline among the Augujlinians, and requejl- 
 ing him to transfer their houje to the Jejuits. Our author re- 
 marks at Jbme length that, though writing in the form of annals, 
 he ought not to Jay Jo much ; yet, in the 38th Jeflion of the 
 year 1574, all the accujations of the Fuggers will be found com- 
 pletely diSproved. Having Jaid thus much, " Behold," con- 
 tinues he, " the mojl impudent letters of the Fuggers, and the 
 Ilfungen." (" En demum impudentijjimas Fuggerorum et Ilfun- 
 gorum literas.") As if any one in their Jenjes, having jujl been 
 informed that they contained nothing but falsehoods, could wijh 
 to behold them ! However, they follow, and take up more than 
 three folio pages. Then comes an epijlle of Albert, Duke of 
 Bavaria, in Jupport of the Fuggers ; next of William, Jon of 
 Albert, in Jupport of his father ; then of Ferdinand, Archduke 
 of Aujlria, in Jupport of both Albert and William for all the 
 world like an ecclejiajlical houje that Jack built, and all this 
 about a miserable intrigue, which was not worth relating at all. 
 And yet this wretched attempt to turn the Augujlinian fathers 
 /out of their houje occupies exactly double the fpace that is allotted 
 to the hijlory, or rather the non-hijlory, of the majjacre of S. 
 Bartholomew. All we can Jay is, if this be to continue Baro- 
 nius, the tajk is, as the advcrtijements Jay, " practicable by the 
 meanejl capacity." 
 
 One more example we mujl give. The year 1575 was that 
 of the Jubilee. Here we are overwhelmed with letters from
 
 MantiJJa Documentorum. 233 
 
 various potentates, requeuing, either for themjelves or for Jbme 
 favoured Jervant, a participation in the indulgences to be acquired 
 at Rome, although unable perjbnally to vifit the Eternal City. 
 Nine wearijbme Jeclions are devoted to communications of this 
 kind. One can only ajk again, Is this, in any Jenje of the word, 
 ecclejiajlical hijlory ? 
 
 It is fair, however, to let our author defend himjelf. He fays, 
 that it has been his aim to avoid copying, as Raynaldus and 
 Laderchius did, pajjages from printed works, and not even to 
 make uje, except in a few rare in/lances, of documents that have 
 already been printed. " But," jays he, " we have not thought 
 *' it right to abbreviate the documents which we quote, but have 
 " transcribed them whole, and have endeavoured to remedy the 
 " lengthinejs which may be occajioned by their extent, by adding 
 " the fewejl pojfible words of our own in explanation of the event 
 " related. For we have conjidered that documents imprejjed 
 " with the very character of the times, and the men who put 
 " them forth, are of infinitely greater value than a hijlory which 
 44 may be polijhed, indeed, and elaborated, but which is compojed 
 " in words of the prejent day." That is, M. Theiner throws 
 down before us his cart-load of bricks, and dejires us to build his 
 edifice for ourjelves, jujl being kind enough, here and there, to 
 point out where the materials thus furnijhed ought to go. But 
 another difficulty remains to be Jblved. We find at the end of 
 each volume, and taking up about a third of its bulk, a mantiJJ'a 
 documentorum, containing a whole chaos of documents not inter- 
 woven into the hijlory. What are thefe? Why, theje are 
 " monuments which we found written in foreign languages, and 
 " which we did not think fit to turn into Latin, lejl their native 
 " piquancy Jhould perijh." Considering that many of theje are 
 documents of the mojl official and driejl character, there is very 
 little piquancy to be evaporated in the procejs of tranjlation ; 
 add to which, that the letters of the Papal legates, which, if any- 
 thing (containing as they do important matter), Jhould have 
 been worked into the hijlory, are rejected here aljb. No ; the 
 reafon is plain. It is a work of infinitely lejs labour to Jlring 
 together two or three hundred documents, for the mojl part con- 
 taining but a grain of gold to a pound of drojs, by a few con- 
 junctional fentences, than to extracl the precious metal, and to 
 fuje it into one continuous hijloric chain. A remark of Baro- 
 nius himjelf might well be quoted to the continuer of Baronius. 
 Speaking of the vajl but hurried labours of Origen, 4t an inheri- 
 " tance," j~ays he, " may be gotten hajlily at the beginning, but 
 " the end thereof Jhall not be blejfed." It is' a very eajy thing 
 for an hijlorian, who is fupplied with the funds, the amanuenfes,
 
 234 Martyrs of Gorcum. 
 
 and the library which are placed at M. Theiner's dijpojal, to 
 bring out three, or, if the prejfes be large enough, thirty Juch 
 folio volumes a-year ; the difficulty is to find readers, or, we 
 might Jay, a reader, when the work is publijhed. 
 
 After all, it may be Jaid, if you have the drofs, you have the 
 gold too ; if the jewels are packed in bales of wool, there they 
 are, if you chooje to hunt for them. Then here is our Jecond 
 charge : that to make room for page after page of the mojl 
 formal matter-of-courje documents, events of the greatejl im- 
 portance are not only Jlurred over,but are absolutely unmentioned. 
 Of the majjacre of S. Bartholomew we Jhall have to Jpeak pre- 
 Jently. But to take the year 1572 alone. This was remarkable 
 in the annals of the Roman Church for the martyrs of Gorcum, 
 in the compojition of the acls of whom the celebrated EJlius em- 
 ployed Jeveral years. It is Jcarcely credible that our hijlorian 
 Jhould only have referred to this mojl interejling and edifying 
 hi/lory accidentally, and as a kind of jet-off to the majjacre of S. 
 Bartholomew. He jimply reminds his reader of the cruelties exer- 
 cijed on certain unarmed Catholic priejls at Gorcum and Briel,and 
 refers to the work of Ejlius and the Bollandijls. Does M. Theiner 
 really think that an intrigue of the Fuggers ought to occupy more 
 of his pages than an allujlon to the Jufferings of theje Jervants of 
 GOD does lines? Again, on the loth of December in thisjame 
 year, the jujlly celebrated Cornelius Mujius Juffered martyrdom 
 at Leyden. The martyrdom of Mufius does not even occur In the 
 annals. But then Mujlus only died for the faith, and did not, 
 like the little princes of Germany, write fuljbme letters to the 
 Pope, requejting the extenjlon of Jubilee indulgences to his jer- 
 vants. Al/o the hijlory of the martyrs of Gorcum and of Mujlus 
 mujl have been written by the hijlorian, and could not have been 
 compiled by the mere Jlringing together of documents. This 
 Jame year, aljb, may boajl a conjlderable number of the jlxty-five 
 martyrs, whom Peter Opmeer has chronicled in his Hiftorla 
 Martyrum Batavorum. Not one of theje does M. Theiner con- 
 jider to merit the Jlightejl commemoration. Again, the year 
 1575 is notorious, in the hijlory of the Church of the Netherlands, 
 for the javage majjacrc known by the name of the Nones of 
 Haarlem. To this, again, not the Jlightejl allujlon is made. 
 Once more, during the pontificate of Gregory XIII, the Church 
 of Japan Jent a multitude of martyrs to glory. The whole hij*- 
 tory of that Church, Jo far as M. Theiner is concerned, is em- 
 braced in a few Jeflions, and thoje principally filled with Papal 
 Briefs and the letters which elicited them. 
 
 Again, the Jlngular apathy of our hijlorian as regards Catho- 
 lic literature and Catholic biography is perfectly ajlonijhing. It
 
 Maldonatus, Galtz, Covillon. 235 
 
 has always been the cujlom, when hijlory takes the form of annals, 
 that the year of the death of any one who has dijlinguijhed him- 
 Jelf in the Jervice of the Church jhould be that in which Jbme 
 account is given of his life. M. Theiner, completely buried in 
 his documents, Jeems to entertain a Jlngular dijlike to biography. 
 The mojl pious and beautiful death-bed of S. Pius V. is pajfed 
 over without a Jingle comment, except that his life has been 
 written by Gabutius and Bzovius. That of S. Francis Borgia 
 receives a like notice. 
 
 Nor would it be difficult to make out a lijl of celebrated men 
 who, having died within the period embraced by the three vo- 
 lumes of our work, Jhould have been mentioned, according to the 
 Jlanding rule of annals, in the year of their deaths, but have not 
 received any notice whatever, Maldonatus, for example, who 
 has acquired a world-wide fame for his admirable commentaries 
 on Holy Scripture, and whoje whole life was one long Jeries of 
 labours for the Church, only receives a Jingle cajual notice, and 
 that in connection with his opposition to the reception of the Im- 
 maculate Conception as an article of faith. Salmeron, again, 
 one of the bejl and ablejl of the early Jejuits, and who was em- 
 ployed in the mojl arduous and delicate negotiations and labours 
 all over Europe, is not Jo much as mentioned. Simon Ro- 
 driguez, whoje labours in Portugal were truly apojlolic, who was 
 the means, under GOD, of working a marvellous reformation in 
 that country, and who was the firjl prop and Jlay of its early 
 miflions, is pajjed over with equal Jilence. He died in 1579. 
 
 Not one word, again, of Hubert Galtz, a Chrijlian antiquary 
 of no Jmall fame, when Catholic archaeology was very little un- 
 derjlood. Nor of Covillon, a native of Lille, who ajjijled at the 
 Council of Trent, and ended his life at Rome, and whoje Jkill 
 and gentlenejs in receiving confejjions was Juch that the Jay ing 
 of Jbme penitent pajjed into a proverb, " I had rather be left 
 " without abjblution by Covillon, than abjblved by any other 
 " priejl." Nor of Molanus, one of the mojl dijlinguijhed writers 
 of his age againjl Lutherans and Calvinijls, and even more cele- 
 brated, among thoje who knew him, for his tendernejs and libe- 
 rality to the poor. His defence of pictures and images, his 
 annals of Belgian Saints, his annotations on canonijed phyjicians, 
 his treatife that faith ought to be kept with heretics works not 
 without their value, even in our own day Jurely dejerved Jbme 
 little notice in a profejfed hijlory of the Church. Again, one 
 Jeeks in vain for any notice of Cornelius Janjenius, to be care- 
 fully dijlinguijhed from his more celebrated namejake, but who 
 acquired for himjelf no Jmall reputation by his Evangelical 
 Harmony, his Paraphraje on the PJalms, on the Canticles of the
 
 236 Drynefs and Coldnefs 
 
 Old Tejlament ujed by the Church, and on tne Proverbs and 
 Ecclejlajles, and by his annotations on the Wijclom of Solomon. 
 He had been Vicar of S. Martin at Courtray, Dean of S. James 
 at Louvain, Deputy to the Council of Trent, and finally died 
 firjl Bijhop of Ghent. Nor do we find any notice of Michael 
 Debay, better known by his name of Baius, further than his ac- 
 quiejcence in the condemnation of the articles extracted from his 
 writings. Of him it is recorded, that he had read the works of 
 S. Augujline nine times, and on the tenth perujal declared that 
 he found more to interejl and edify him than he had done at firjl. 
 In the Jame manner we find not a word of Sonnius, firjl Bijhop 
 of Antwerp, whoje treatije on the Sacraments, Confutation of 
 the Calvinian Je6t, and Demonjlration of the Chrijlian Religion, 
 are considered majlerpieces of reasoning. And this lijl might be 
 almojl indefinitely extended. We may Jafely ajflert, that the 
 biography of any one of the authors whom we have jujl named, 
 even if given Jbmewhat at length, would be far more interejling 
 than the greater part of the documents which our author has col- 
 lected with Juch labour, and reprinted with Juch tedioufnejs. 
 
 Again, nothing can be more unimpajfioned, more cold, more 
 matter-of-facl, than the way in which M. Theiner relates the 
 mojl thrilling incidents. It is as if his heart were not at all in 
 his Jubjeft ; he Jpeaks of the trials and victories of the Church 
 jujl as he might of any dry facl with which he had no pojjible 
 concern. As to anything like jketches of character, trying to 
 grajp a contemporary point of view, throwing himjelf into the 
 place or perjbn of which he is Jpeaking, it never Jeems to enter 
 his mind that this may be the duty of a hijlorian. His phrajes 
 are jlereotyped, and give you the imprejjion of meaning nothing. 
 All his Catholic bijhops are " vigilant and laborious ; " all his 
 heretics are "crafty and impudent ;" till the reader attaches no 
 more meaning to his epithets than one does to the " gallant," or 
 ** learned," or " honourable" member of parliamentary debate. 
 That even among thoje heretics there were real and earnejl men ; 
 that they jbmetimes erred rather from holding a truth not accord- 
 ing to the analogy of the faith than in clinging to a falsehood ; that 
 the Church, in the latter part of thejixteenth century, was juffer- 
 ing for the monjlrous corruptions and Jchijms of the fifteenth 
 theje things are quite kept out of Jight. Of the worldlinejs, too, 
 that clung to many of the mojl eminent bijhops of the time, Juch 
 men as Cardinal Granville, the Cardinal de Bourbon, and others, 
 not one word, not one hint. Now Baronius, tedious though he 
 may jbmetimes be, yet neverthelejs writes as if the real internal 
 life of the Church were the jubjeft clojejl and dearejl to his 
 heart -as if he were not following a cunningly devijed fable;
 
 Of the New Annales. 237 
 
 and the confequence is, that every now and then he takes fire in 
 his narrative, and his words glow and live. Who can forget 
 that pajfage where, fpeaking of the horrors of the tenth perfecu- 
 tion, he contrajls the prefent glory with the pajl JiifTerings of the 
 martyrs ? Or, in dwelling on the fearful corruption of the Ro- 
 man See in the tenth century, when abominations were openly 
 praftifed by the Popes at which the very heathen would have 
 blujhed, his pathetic complaint, that the LORD was then ajleep 
 in the vejfel of Peter ? It once fell to our lot to be watching 
 the Jkk-bed of one who was fuffering from nervous fever. 
 The phyjician in attendance JlriSly forbade all kind of exciting 
 reading. " I would not," faid he to the patient, " if I were 
 you, read anything which could pojjlbly affiecl the feelings. 
 Now, don't read the Bible, becaufe I know it has that effect. " 
 Indeed, I mujl ajk you not to fay that : I Jhould never get on 
 without it." " Well, then, if it mujl be fo, it mujl ; but fup- 
 poje you confine yourfelf to the Book of Proverbs." The 
 hijlory we are confidering would have the fame anodynic effecl 
 in a Jimilar difeafe which the worthy phyfician attributed in that 
 cafe to the Proverbs. 
 
 And yet, if we look at it in a broad point of view, few periods 
 of the hijlory of the Wejlern Church are more interejling and 
 exciting than that pontificate of Gregory XIII. The barque of 
 S. Peter was beginning to right itfelf after the Jlorm of the Re- 
 formation ; the Council of Trent, far Jhort as it had fallen of 
 reforming the Church in her head and members, had yet cat 
 away her worjl abufes ; the fee of Rome was no longer filled by 
 monjlers like Alexander VI, eafy-living fceptics like Leo X, or 
 indefatigable warriors like Julius II. She had learnt that jhe 
 had a higher mijjion than by a long courfe of miferable intrigues 
 to wrejl a paltry town or Jlarveling duchy from fome other 
 Italian potentate ; that the fuccejjbr of S. Peter Jhould have 
 higher aims than the deprejfion of political enemies, or the exal- 
 tation of the Cardinal nephew. The anti-Reformation had al- 
 ready fet in, though the turn of the tide might not as yet be very 
 vifible, Jave to an experienced eye. 
 
 If we look round Europe, France, torn by intejline divifions, 
 feemed to tremble between her ancient faith and the Jlill increaf- 
 ing power of the Huguenots. Her three factions, afterwards to 
 be more clearly developed ; the Jlrift Catholics, who looked to 
 the Houfe of Guife as their natural leaders ; the Politics, who 
 followed the fortunes of the king ; and the Calvinijls, Jlill cling- 
 ing to Henry of Navarre, had many a bloody battle to fight, 
 before the marvellous removal, one after another, of the corrupt 
 royal family. The victories of Henry IV, efpecially that crown-
 
 238 ^he Counter Reformation. 
 
 ing one of Ivry, and his return to the Roman Church, ejlablijhed 
 at once his kingdom, jlrengthened his new faith, and Jent down 
 both unimpaired to his jbn and to his grandjbn. Spain, how- 
 ever, Jlill formidable in external appearance, had already entered 
 on her downward courje ; the gold of her wejlern conquejts amply 
 avenging the cruelties of Pizarro and of Cortes. In the Low 
 Countries, a great contejl with the Jeven United Provinces was 
 about to commence ; the league of liberty Jlill profejjed to be for 
 the maintenance of the Catholic faith, as well as for its other 
 ends ; and Requejens was about to enter on that career of vic- 
 tory which nearly terminated the projects of William of Orange. 
 In Germany, Maximilian II. was only too anxious to leave 
 the world quiet, if the world would let him alone ; and his 
 phlegmatic difpojition, which descended to Rudolph II, jlaved 
 off for a while that thirty years' war, which was even now in- 
 evitable ; and which, commencing at the Defenejlration of Prague, 
 and witnejjing the whole career of the unconquered king, Guf- 
 tavus Adolphus, terminated in the peace of Wejlphalia. Sweden 
 Jhowed great Jigns of dejlring to return to the unity of the 
 Church ; and the Roman Catholic mifllonaries in England 
 never ceajed to flatter Gregory XIII. with the hope that the 
 Reparation of this country was merely temporary, and that it 
 would end at furthejl with the death of Elizabeth. Rome was 
 certainly beginning again to make head againjl her enemies ; but 
 it needed the convuljions of another half century to mark out 
 clearly the limits of her regained influence, and to draw the Jlrong 
 line between her opponents and herjelf into which Europe has 
 from that time been divided. 
 
 In turning away our eyes from the domain of the Roman 
 Church, we find that of Conjlantinople already entering on that 
 jeries of negotiations which ended in the ejlablijhment of a fifth 
 patriarchate at Mojcow ; her own patriarchs groaning more and 
 more under the prevalence of that Jimony which offered a larger 
 and larger charatzion at each vacancy of the CEcumenical throne ; 
 which Jupplanted a Jeremiah by a Metrophanes, and a Metro- 
 phanes again by a Jeremiah. Negotiations to end in nothing 
 were going on between the Lutheran party in Germany and the 
 eajlern patriarchs. In RuJJia, the lajl remains of the Tartaric 
 invajion had been Jwept away; the jubjugation of Siberia by 
 Yermak was laying the foundations of her AJiatic greatnejs ; the 
 horde of the Crimea alone remained of the once mighty empire 
 of the Mongols in Europe. John the Terrible was about to 
 terminate his bloody career, after having disappointed the expec- 
 tations of the Wejl, belied the fair promijes of his youth, and 
 deluged his kingdom with blood ; to become from the fearful
 
 'The Maffacre of S. Bartholomew. 239 
 
 Ivan the Jimple monk Jonah, that he might meet in the Angelic 
 Habit the heavenly Judge of his terrible reign on earth. In 
 England, the tide of Calvinijm was beginning to turn ; An- 
 drewes was growing up to maturity ; Laud, and Montague, and 
 Overall, and Neale, were yet in childhood. Scotland, torn into 
 a thoufand factions, Jlill clung in part to her ancient faith ; the 
 lajl abbeys were not as yet dejlroyed then ; and it yet hung in 
 balance whether the party of the Queen or of the Regent would 
 prevail. 
 
 Let us now fee how Jbme of the mojl important events of this 
 period are treated by our hijlorian ; and let us commence with the 
 majfacre of S. Bartholomew. Three methods of treating that 
 terrible hijlory have been adopted by Roman Catholic hijlorians. 
 The firjl, to jujlify it. This, after the firjl few years, was 
 Jcarcely attempted, till in the middle of the lajl century, the Abbe 
 de Caveirac undertook to palliate, if not to excuje it ; and in this 
 his example has been followed by de Falloux and Rohrbacher. 
 The Jecond, while deploring the event, to attribute it Jblely to 
 politics, and not to religion. The third, while admitting all its 
 atrocity, to remind the reader that the example had been Jet, and 
 was afterwards followed, by the Protejlants. It is to the Jecond 
 of theje that our annalijl attaches himjelf. 
 
 Let us hear what a mojl impartial writer, the Abbe Guettee, 
 tells us of the complicity of Rome in the majflacre of S. Bartho- 
 lomew. His tejlimony is the more valuable, as rendering accej"- 
 Jible to us, for the firjl time, many of thoje contemporary docu- 
 ments on which M. Theiner profejjes to baje his narrative, but 
 of which he actually quotes Jo few. Speaking of the conveyance 
 of the intelligence to Rome, he Jays : 
 
 The firft meffenger fent to Rome, to carry to the Pope, and to the 
 Cardinal of Lorraine, the news of S. Bartholomew, arrived there on the 6th 
 of September. The cardinals immediately affembled in council ; they read 
 the letters brought by the meffenger, and went the fame day to the Church 
 of S. Mark, to fmg TV Deum. They decided that, the following Monday, 
 a Mafs of thankfgiving mould be celebrated in the Church of Minerva. 
 The evening of the fame day, cannons were repeatedly fired from the caftle 
 of S. Angelo, and bonfires were lighted all over the city. It is faid that 
 the Cardinal of Lorraine gave a thoufand crowns to him who firft brought 
 the news of the maffacre. Two days after, that is to fay, on the 8th of Sep- 
 tember, a grand folemnity was held in the Church of Saint Louis des 
 Franc.ais, at which the Pope, the Cardinals, and the Ambaffadors were 
 prefent. The Cardinal of Lorraine caufed this placard to be affixed to the 
 great doors of the church. 
 
 Charles de Lorraine difcharged with zeal the commiflion entrufted to 
 him by Charles IX. He gave an account of his proceedings to the queen- 
 mother, as may be feen by the following letter addreffed to the king, on the 
 loth of September :
 
 240 ^he Maffacre of S. Bartholomew 
 
 " To the Sovereign Lord the king : 
 
 " Sire, the Sieur Beauville having arrived with letters from your Ma- 
 jefty, which confirmed the news of the VERY CHRISTIAN AND HEROIC 
 deliberations and EXECUTIONS made not only in Paris, but alfb THROUGH- 
 OUT YOUR PRINCIPAL CITIES, I am confident that it will pleafe you thus 
 to honour me, knowing my wifnes and defires, to afliire you that, among all 
 your humble fubje&s, I am not the laft to praife GOD and to rejoice for it.* 
 And indeed, Sire, IT is QUITE THE BEST THAT I EVER COULD HAVE 
 DESIRED OR HOPED. I am confident that, from the beginning, your Ma- 
 jefty's aftions will increafe every day the glory of GOD and the immortality 
 of your name j caufing your empire to be enlarged, and making your power 
 feared ; that the LORD GOD will fo maintain it, that He will fhortly 
 manifeft His grace and favour to you. Sire, kneeling on the ground, I 
 humbly kifs the hands of your Majefty, whom, after GOD, and more than 
 ever, I will faithfully ferve, obey, and reverence, all my life, without inter- 
 miflion ; relying fo much on the goodnefs and piety of your Majefty, as 
 again to recommend to you the juftice of the caufe of the Abbey of Clair- 
 vaux. 
 
 " To conclude my letter, I will pray GOD that He may give your 
 Majefty a happy and glorious reign, with long life, AS YOUR VERY CHRIS- 
 TIAN AND GLORIOUS ACTIONS MERIT. 
 
 " From Rome, this loth September. " C. CARDINAL DE LORRAINE." 
 
 Gregory XIII. wifhed to immortalize the remembrance of the maflacre 
 of the Huguenots ; and to this end he caufed a medal to be ftruck, on which 
 may be feen, on one fide, the likenefs of the Pontiff; on the other, a de- 
 ftroying angel, who ftrikes the heretics. On the exergue are thefe words : 
 Ugonotorum ftrages . 
 
 Bonanni, a Jefuit, after having exaftly reproduced this medal, explains 
 it in thefe words, in a book printed at Rome : 
 
 " This refers to the maffacre of the Calvinift rebels, called Huguenots ; a 
 maflacre blamed by fo many heretics, and approved by fo many Catholic 
 defenders ; a maflacre which was received by the applaufe of Rome and 
 Spain." 
 
 After having mentioned the battles where the Proteftants were defeated, 
 Bonanni adds : 
 
 " Two years later, there was another kind of carnage at Paris, and in 
 
 other places Charles IX, having refolved to exterminate the 
 
 heretics, put to death a great number in different places, on a given day, 
 which was that of the Feaft of S. Bartholomew. This maflacre began at 
 Paris, on the 9th of the Calends of September (Auguft 24), in the year 
 1572. During three days and nights, 'without interruption, Jixty thoufand 
 men made a horrible butchery of the rebels and heretics. In fliort, fix hundred 
 houfes were abandoned to pillage and fire, and four thoufand men were 
 killed. But the carnage was not confined to the fingle city of Paris ; it 
 extended to feveral other cities, and by means of fimilar executions they got 
 rid of tnventy-ji<ve thoufand individuals. This unhoped-for change filled the 
 Pope and Italy with a joy the more lively, from their having feared to fee 
 even the Peninfula itfelf infefted with herefy." 
 
 The Pope ordered befidev from George Vafari a picture reprefenting the 
 
 * This is the meaning of the original ; what the fenfe may be, it is lefs 
 eafy to difcover.
 
 not merely a State Plot. 241 
 
 murder of Coligny. The pi&ure was placed in the Vatican, with this in- 
 fcription : 
 
 " Pontifex Colinii necem probat" 
 
 Charles IX. alfo wifhed to immortalize his glorious viftory by caufing 
 two medals to be ftruck, of which Favier, mafter of the Mint, gave the 
 following defcription : 
 
 " To perpetuate, therefore, after the example of the ancient monarchs, in 
 medals, the overthrow of Gafpard de Coligny, formerly admiral of France, 
 and of his accomplices, and to leave the witnefs of it to pofterity, the popular 
 medal contains the likenefs of King Charles, the Ninth, fitting on his royal 
 throne, holding his fceptre in one hand, and the naked fword in the other, 
 furrounding which is the palm branch denoting viclory, with the crown on 
 his head, having under his feet the dead bodies of the rebels. The legend 
 is, Virtus in rebelles. On the reverfe of this are the arms of France, with 
 the two columns, and the device long taken by the king fet on the front : 
 Pietas excita<uit juftitiam. Over thefe two columns are two chaplets of 
 olive, fignifying the peace obtained by the fubjugation of the rebels; and 
 near, two branches of laurel, for the triumph of viftory. Furthermore we 
 have over the crown the letter T upright a falutary fign, fignifying the 
 crofs of our LORD JESUS CHRIST, and to the Jews a type of the end, as 
 being their final letter, fuch as we hope this blow will be to the new fe6t. 
 The crofs alfo was, as the true token of the foldiers in the Chriftian Church, 
 always carried, fince the 2^.th of Auguft, as a fignal for the hats of good 
 Catholics and true fubjels of the king, as Ezekiel faw it marked by the 
 angel on the foreheads of the faithful. The other medal, a I 'antique, con- 
 tains the effigy of the king, with his arms and French legend : Charles IX, 
 dompteur des rebelles, 24 Aout, 1572 ; on the reverfe of this, Hercules isre- 
 prefented, covered with the lion's fkin, his heavy club in one hand, a burning 
 torch in the other, by the means of which he defeated the many-headed 
 hydra, in which, for every head that was crufhed, another fprang up in its 
 place ; reprefenting the faction of thefe rebels, who, for each chief that was 
 killed, did not fail to fupply his place, and three times to renew open war, 
 and this clandeftine war for the fourth ; but to exterminate it, befides fteel 
 and fire, water and rope, added on the edge of the medal, have ferved as 
 inftruments." 
 
 But no one was deceived ; and France always preferved the horror that 
 fuch an execution, cowardly as it was cruel and unworthy of the French 
 character, ought to infpire in every generous heart. Thus all authors 
 regard S. Bartholomew as an Italian crime. Catherine de Medicis, an 
 Italian, conceived it with two Italians, Gondi de Retz, and Birague, the 
 Italian, Gonzague, duke of Nevers, was one of its moft earned executors, 
 and the Italians, Capilupis and Davila, were its warmeft apologifts. As to 
 our French hiftorians, they have made efforts too ufelefs to efface from our 
 annals this focial crime, more worthy of a favage people than a Chriftian 
 and civilized nation. 
 
 The Abbe Theiner, as we have Jeen, confiders this fame 
 hijtory worthy of as much as half the /pace he allots to the 
 intrigue of the Fuggers for the po]Je0ion of the Church at AugJ"- 
 burg. " Having thus briefly related the events which occurred 
 " in Germany, the order which we have prescribed to ourjelves 
 " requires us to turn our attention to France. In going through 
 " the occurrences of that nation, we are firjl called to that Javage 
 
 R
 
 Rome's Complicity. 
 
 " and truly horrible deed by which, on the feajl of S. Bartholo- 
 " mew, France polluted herjelf by the general and precipitate 
 " Jlaughter of the Huguenots. It is no duty of ours" (but 
 why not ? for this majQfacre has, at leajl, as much to do with 
 Church hijlory as the ^intrigues of pettifogging bankers, or the 
 complimentary briefs of Popes) " to enter minutely into the 
 " hijlory of a cruel crime, which every one mujl abhor, unlejs 
 " devoid of all humanity. This is the duty of the profane, but 
 " more especially of the French, hijlorian. It is impojjible, 
 " however, not to exprefs our thanks to God, that all the 
 " writers, not belonging to the Catholic Church in our own 
 " time, who have been celebrated for talent and eloquence, have, 
 " with a wonderful unanimity, confejjed the Catholic Church 
 " and the Roman See to be free from all guilt, and neither to 
 " have counselled Jo wicked a deed, nor to have been an accom- 
 " plice after the facl. We may, for the Jake of doing them 
 " honour, refer more ejpecially to Ranke, Reimer, and Solden, 
 " who have affirmed and proved that the accujations of more 
 " ancient hijlorians are worthlejs. On no hijlorical aclion has 
 " more been written, or have more varying opinions pajjed, than 
 " on this celebrated Jlaughter of the Huguenots. Ejpecially 
 " thoje who did not belong to the Catholic Church, and were 
 " dejirous of attacking her, gladly Jeized the opportunity of 
 " dwelling on this acl of violence, thinking it a fit occajion for 
 " vomiting forth the poijbn they had conceived in their mind." 
 It is needlejs to remind the reader with what limitations the tej~- 
 timonies which our hijlorian alleges would Jerve his purpo/e, if 
 quoted in full. He mujl have known that Jbme French ultra- 
 montanes have been found, not only to allow, but to glory in the 
 participation by the Roman See. He mujl have Jeen the Abbe 
 Guettee's work, publijhed three years before his own, with all 
 the documents which it contained ; but he finds it convenient to 
 ignore everything but what Jeemed to make for his own Jlde of 
 the quejlion. And, after all, judged by his own evidence, his 
 Jlory is very lame. He continues " Countlejs contemporary 
 " documents, connected with this Jubjecl, have been dragged out 
 " from their hiding-places and made public ; but only in our own 
 " time have thoje letters been publijhed, which were written by 
 " the Jeveral ambajjadors to their majlers ; in which, eye-wit- 
 " nejjes themjelves, they endeavour to relate what had happened, 
 " with the mojl perfecl good faith. Theje epijlles are mojl 
 " proper to explain the whole courje of the hijlory. The mojl 
 " important among them are thoje addrejjed by Antony Maria 
 " Salviati, bijhop of Saint Papoul, and legate from the Pontiff 
 " to Charles IX, firjl publijhed by the celebrated Chateaubriand, 
 " then dmbajjador from France to the See of Rome, from the
 
 Vain Attempt of the Author to excuje Rome. 243 
 
 " autographs in the Vatican. By him they were Jupplied to 
 *' James Mackintojh, a celebrated Englijh hijlorian, who added 
 " them as an appendix to his work on Englijh hijlory. They 
 " have partly aljb been reprinted by Eugenio Albero, in his life 
 " of Catherine de Medicis. We may be allowed to reprint them 
 " again after collating them with the original autographs. With 
 " the ajjijlance of thefe writings and Jbme others which have, 
 " up to this time, remained hidden in the Jame Vatican library, 
 " we hope that we /hall be able entirely to dijpel every cloud of 
 " doubt, if any Juch remains, with rejpeft to this Jlaughter of 
 " the Huguenots." 
 
 Our hijlorian then proceeds to argue : firjlly, that the whole 
 affair was no long devifed and organized conjpiracy, but the 
 mere hajly rejblution of one or two days ; Jecondly, that it was a 
 mere political majjacre, and no further connected with the Hugue- 
 nots than as a faftion ready to take up arms againjl their lawful 
 Jbvereign ; thirdly, that Gregory XIII, in characterizing the 
 majjacre as a pious and laudable work, did Jo under the belief 
 that it was a mere political execution of mijcreants, as hojlile to 
 the ejlablijhed government as they were to the Church. " No 
 " one," Jays our hijlorian, " will wonder if, on receiving the 
 " letters from his legates, which Jpoke of a detecled conjpiracy 
 " of the Huguenots, and the punijriment of the guilty, the 
 " Pontiff Jhould have rendered thanks to GOD for the prejerva- 
 " tion of the monarch's life in Juch danger." We have already 
 Jeen, however, by contemporary documents, that the majjacre of 
 the Huguenots throughout France had long before been con- 
 trived ; and it needs only common Jenje to be ajjured that, 
 though the facls of the caje might have been dijlorted in the firjl 
 accounts which reached Rome, the Pope mujl Jbon have received, 
 as did the other Jbvereigns of Europe, truer intelligence. Did 
 he ever retraft what he had at firjl affirmed ? Was not the 
 medal which he Jlruck dijlributed long after the faffs had been 
 clearly ajcertained ? Did not Vajari's piclure, with its epi- 
 graph, " the Pontiff approves the death of Coligni," remain in 
 the Vatican? Had Gregory XIII. really changed his mind? 
 Why could not the Juccejjor of S. Peter do as the JucceJJbr of 
 the Roman Emperors did ? In a very interejling letter, written 
 by Maximilian to his ambajjador at the Court of Paris, and re- 
 printed by M. Theiner, he Jays : 
 
 With refpeft to that celebrated deed, which the French tyrannically per- 
 petrated on the Admiral and his companions, I can in no refpeft approve 
 it ; and it gave me the greateft pain to be informed that my fon-in-law fuf- 
 fered himfelf to be periuaded to confent to fo foul a butchery. It is true, I 
 know, that others have greater power than himfelf. But this is not fuffi-
 
 244 Vain Attempt of the Author to excufe Rome. 
 
 cient to excufe the deed : it is not even enough to palliate the crime. Would 
 that he had taken me into his counfel ! I would have given him faithful 
 and paternal advice, and never mould he have afted as he has done through 
 following my counfels. By this enormity he has marked himfelf with a 
 ftain which he will not eafily be able to wafh out, or to wipe off. GOD for- 
 give thofe who have to bear the guilt of the proceeding ! I greatly fear 
 that, in procefs of time, they will learn what is the confequence of afting in 
 this way. The faft is that, as you well and wifely write, religious affairs 
 ought not to be fettled by the fword. Nor can any one think differently 
 who has any defire after piety and goodnefs, or even peace and tranquillity. 
 Furthermore, CHRIST and His Apoftles have taught us far differently. 
 For their fword was their tongue, a doftrine worthy of the Word of GOD 
 and the life of CHRIST ; and their behaviour ought to invite and allure us 
 to follow them as they did CHRIST. I fay nothing on another fubjeft ; 
 that that mad fet of men ought, in the courfe of fo many years, and from 
 the nature and event of circumftances themfelves, to have been perfuaded, 
 that this affair cannot be managed by cruel punimments, fuch as quartering 
 and the ftake. In brief, their actions do not pleafe me at all ; nor fhall I 
 ever be induced to praife them, unlefs (which I fincerely pray GOD may 
 never happen) I mould fall into raging madnefs. But I do not wim to hide 
 from you that there are certain impudent and mendacious fcoundrels, who 
 do not blum to affirm, that whatever the Frenchman has done, he did not 
 only with my complicity, but at my fuggeftion. In which aflertion I call 
 GOD to witnefs that an injuftice is done to me, before Him and before all 
 the world. But lies, and calumnies of this fort, are no new things to me j I 
 have often had to put up with them before. I commit all thefe matters to 
 my GOD, Who knows now, in His own time, to repel and vindicate me 
 from fuch injuries. 
 
 With this letter M. Theiner clofes his account of the maf- 
 facre of S. Bartholomew. Account we call it by court ejy, for 
 unlejs the reader were acquainted with the hijtory before, all he 
 could learn from the " Annals" is, that a Jlaughter of Jbme kind 
 took place among the Huguenots in Paris, of which the author 
 was extremely anxious to prove the Roman Church entirely in- 
 nocent. But under what circumjlances it was perpetrated ; what 
 was the number of viclims ; what was the organization of the 
 murderers ; what the rejijlance offered ; what the feeling with 
 which the intelligence was received throughout Chrijlendom, in 
 faff, any thing and everything about the whole hi/lory, M. Theiner 
 does not tell us. It is impojjible to conceive any pages more def- 
 titute of information than the Jlx which he devotes to the Jubjecl. 
 It is worthy, too, of notice, that there is not the Jlightejl allufion 
 to the general majjacrc throughout France, which followed that 
 in Paris. One can only again ajk in what Jenje can this work 
 be called a hijlory ? 
 
 If ever there were an event in the annals of modern Europe 
 which gave Jcopc to, and which dejcrved, the bejl efforts of the 
 hijlorian, it was the fatal battle of Alcacer Quibir, and the 
 virtual dejlruftion of the Portuguese monarchy. The myjlery 
 which envelopes the whole of this lajl of the Crufadcs ; the Jud-
 
 Alcacer 
 
 245 
 
 den fall from a glory never till that time attained by any European 
 people to a mijerable Jubjugation to a foreign power, the 
 warnings and portents which preceded the expedition. Now, 
 let us fee how M. Theiner treats this Jubjeft under the year 
 1578; and the following notices are all that he allots to one 
 of the mojl remarkable occurrences of European hi/lory. " Gre- 
 " g or y a lf exhorts Catholic princes, and especially the Italians, 
 " to ajjijl by advice and money, Sebajlian, King of Portugal, 
 " then with juvenile ardour about to undertake a war againji the 
 " Saracens of Africa. Here are his letters to the Genoeje. 
 " [They follow.] Joao, Duke of Braganca, who contributed 
 " not a little to this war, having jent Joao Tovari to condole 
 " with thoje princes who were relations of the deceajed Maria, 
 " Duchejs of Parma, entreated the Pontiff to bejlow on him Jbme 
 " jpiritual graces for the excitement of his own piety and that of 
 " his family." Then follows a very long letter, referring the 
 Pope to this Tovari for an explanation of what the Duke wanted : 
 a letter which contains not one jingle line worth reprinting. 
 " Gregory bejlowed on him that which he requejled, on account 
 " of his laudable piety and care in Jending his eldejl Jon, yet a 
 " child, to the African war." One Jhould have thought that, 
 had the war been dejirable, the Duke's piety would have been 
 Jlill more laudable, had he gone himjelf, injlead of Jending a boy, 
 eleven years old, as his proxy. However, the Duke's letter 
 Jerves as a peg for Gregory's anfwer, which, of courfe, follows 
 at length. Now we come to the war itjelf. " But the incon- 
 " venience to which the Chrijlian republic was then expojed 
 " from the event of that war is never Jiifficiently to be deplored. 
 " For Sebajlian, a king mojl excellent, both from his piety and 
 " from his military courage, in the very flower of his age, for he 
 " was not yet twenty-four, and unmarried, fighting near the 
 " town of Alcacer Quibir, in the foremojl ranks, fell, pierced 
 " with many wounds : on which, nearly his whole army was de- 
 " Jlroyed. In which lamentable war, the Jon of the Duke of 
 " Braganca was taken prijbner ; and the father, with many 
 " tears, gave information to the Pontiff of this unhappy event." 
 Then follows a long letter from the Duke, containing nothing 
 further than the general Jlatement of the king's death, and of his 
 Jon's captivity ; and two briefs, the one to Cardinal Henrique, 
 Juccejjor of Sebajlian, the other to the Duke of Bragancra, con- 
 clude all the notice which our author thinks fit to take of the 
 event : he does not even refer to the much dijputed quejlion, 
 whether Sebajlian really fell in the battle or not. And this, 
 again, is what it Jeems we are to call writing hijlory. One 
 might have thought that the very coldejl imagination would
 
 246 Portugal in 1570. 
 
 have taken fire in relating the gradual approach and develop- 
 ment of the fate which, like the avenging fury of the Greek 
 tragedy, Jeemed to dog the kingdom of Portugal. The fabulous 
 riches poured in from India and Brazil, the romantic victories 
 which Jeemed to make good the tales of knight errantry, the 
 rapid dijcoveries and as rapid conquejls of regions whoje wealth 
 Jeemed boundlejs, and whoje monarchs vied with each other in 
 Submitting to the Portuguese crown, the magnificence of the 
 courts of Dom Manoel, and Dom Joao III, the marvellous 
 Jlruclures they reared, especially the crowning glory of all, the 
 Capella do Fundador at Batalha, theje things might well in- 
 flame the fancy of a hot-headed and ill-educated prince like Se- 
 bajlian into ideas of universal monarchy. His very piety ajjijted 
 in the delufion ; it would be but little to make the whole of Africa 
 a Portuguese dependency, and a Catholic continent ; when that 
 was done, he propojed to wrejl Conjlantinople from the Turks, 
 to expel them from Afia Minor, and then to crujh the Tartars 
 in Central Ajla. And this at a time when his little kingdom had 
 over-exerted its Jlrength, and Squandered its reSources ; when 
 there were not wanting tokens to men of political wiSdom, that 
 the prejlige of Indian conquejls was already on the wane ; when 
 the wejlern Settlements of Africa had Some time previoujly been 
 from necejflity contracted ; when other claimants of the dominion 
 of the Seas were rijlng up ; when the very exijlence of the king- 
 dom depended on the life of the monarch (the decrepit Cardinal 
 Henrique being the only Survivor of the ancient family in its male 
 line) ; and, above all things, when the general corruption and 
 dijjolutenejs of manners Seemed to threaten that the tranSgrejJbrs 
 were come to the full, and that a heavy retribution was in Jlore 
 for Portugal. Yet Sebajlian, aScending the throne in early 
 childhood, brooded over theSe wild dreams till the conquejl of 
 Africa became almojl a monomania. Already, in the year 1574, 
 he had made one inglorious, although Safe, expedition thither ; in 
 which he had not only Jhown his dejtitution of every S in g^ e q 113 " 
 lity necejjary to a general, except perSonal courage ; but had alfo 
 proved that Portugal poJJeJSed not one S ln gle leader endowed with 
 the talents necejjary for Such an expedition. Of this previ- 
 ous attempt, our hijlorian Scarcely S avs a word.* 
 
 * While omitting all mention of this unfortunate monarch's firft crufade, 
 M. Theiner fills up the dreary annals of this fame year with twaddle even 
 more intolerable than ufual. A certain doftor, a canon of Olmutz, by name 
 Illicinus, having been accufed of herefy, defends himfelf (as, poor man, it 
 was only reafonable that he mould) to his Bimop and to the Pope ; on 
 which he was honourably acquitted. But our author not only gives a moft 
 lengthened and weary correspondence, but actually prints a poem by which
 
 Dom Sebaftian. 247 
 
 In the early part of 1578 the preparations of Don Sebajlian 
 were complete. We have feen, in the archives at Coimbra, the 
 letter written in his own bold dajhing hand, in which, however, 
 a connoijjeur might, perhaps, fee a trace of weakness too, by 
 which he demands from the Prior of Santa Cruz the loan of the 
 /word of Affonfo Henriques, the founder of the Portuguese mo- 
 narchy, and promises, on his return, to rejlore it to its owners, Jo 
 that it may be prejerved, with the veneration due to it, for ever. 
 Then came the gathering at Lijbon. The fathers of then living 
 men mujl have remembered how, with the benediction of the 
 Church, and in the prefence of an innumerable multitude, Vajco 
 da Gama and his brave companions went forth from the pier of 
 Belem to the dijcovery and the conquejl of an unknown world. 
 Nine thoujand native troops were all that Portugal could now 
 
 the accufed man fought to propitiate his Bifhop : it commences in this 
 fafhion : 
 
 " Non Temper Boreas fpirat in Alpibus ; 
 
 Nee Temper nivibus celfa cacumina 
 
 Stant, nee Temper hyems faevit in arbore ; 
 
 Non et dira Jovis dextera fulminat," &c. &c. 
 
 At all events, if M. Theiner ay/// print fuch poetry, he might at leaft give 
 us metre and fenfe, and not inflift upon us fuch lines as : 
 
 " Quern multis decorant Paerides rofis, 
 Quern facrata Themis, quern Diva pervehit." 
 
 Or, again : 
 
 " Qui ufurpare tuum concu//i>/V locum." 
 
 Part of this long correfpondence turns on the important queftion of a 
 dinner. Illicinus, it feems, had accufed his Bifhop of fpending five hundred 
 florins on one meal. Hinc illte lacyrmte. " It is not fo," writes the Bifhop 
 in the third column of his Epiftle to Cardinal Commendono ; " there were 
 but a hundred and thirty covers for the guefts ; and of thefe, forty were taken 
 up by deflert, which came from my own gardens at Vifcoffand Cremifir. On 
 what dimes, then," fays the Prelate, becoming eloquent, "could five hundred 
 dollars have been expended, when nothing was ferved up except beef (ferinam 
 bubulam), veal, chickens, and other domeftic matters, which my farms of 
 Cremifir and Vifcoff fupplied ? But the matter may be fet in a perfeftly 
 clear light, if the ordinary account books of my chef-de-cuifine be examined. 
 How much is fet down for my fupport, and what for that of my family ? My 
 table is frequently without wine, becaufe on account of the ftate of my health, 
 I am content with but little wine, and drink beer." It is worth while to quote 
 this paflage as another fpecimen of the art of book-making, which has 
 fwelled thefe volumes to fo unreadable an extent. A Chriftian kingdom may 
 be in the laft ftruggle of its effort for empire, and for the propagation of the 
 faith not one word from the hiftorian; but let Canon This fay of Bifhop 
 That that he kept too expenfive a table, and the Bifhop muft by all means, in 
 thefe Annales Ecclefiaftid, tell you what he ate, and where it came from ; 
 what he drank, what he did not drink, and why he did not drink it.
 
 248 The Expedition Jail 1 ;. 
 
 furnifh ; but Germans, Cajlilians, and other adventurers, Jwelled 
 the number to nearly nineteen thoujand. The Tagus was alive 
 with boats ; the nobility, about to embark in Jo arduous a cam- 
 paign, vied with each other in the richnejs of their Jails, which 
 were made of the mojl expenjive Jllks, while the boats them/elves 
 Jeemed, to uje the exprejflion of an eye-witne/s, turned into water- 
 gardens by the profujion of tropical flowers with which they 
 were embellifhed. Thoje who could not procure natural plants 
 from their " Indian gardens " decked their balconies and their 
 galleys with wax flowers. As to the banquets the Jervices of 
 gold and Jilver the richnejs of the throne occupied during the 
 final benediction by the papal legate, covered with crimjbn vel- 
 vet, and Jparkling with innumerable diamonds the hijlorians of 
 the period Jeemed to find words fail them to dejcribe the Jcene. 
 It was after hearing majs on S.John the Baptifl's Day, in 1578, 
 that Sebajlian the Regretted embarked from the Jleps of Belem 
 in his own galley ; and as it pajjed Jlowly down the Tagus its 
 gold and enamels glittering in all the radiance of a Portugueje 
 midjummer Jun the cannon at each port Jaluting the royal vej~- 
 Jel as Jhe pajjed his favourite page began, with univerjal ap- 
 plauje, to jing the ballad 
 
 Ayer fuifteis rei de Efpana : 
 Oy no teneis un caftello : 
 
 a facl afterwards remembered and dwelt upon by many a chro- 
 nicler. At that very Jame period, moreover (one of thoje re- 
 markable examples in which, as Schiller Jays: 
 
 The fpirits 
 
 Of great events pafs on before the events, 
 And in to-day already walks to-morrow), 
 
 a rumour had Jpread through the mountain dijlricl of central 
 Beira, that the armament had already perifhed, that the king 
 had fallen, and that Ichabod might be written on all the glory of 
 Portugal. 
 
 It was toward the end of July that the armament difembarked 
 on the coajl of Africa. Its profejjed dejign was to rejlore Muley 
 Ahmed to the throne of Morocco, then occupied by Muley Mo' 
 luc. Bijhops, abbats, and priors, accompanied the expedition ; 
 but could not avert the judicial infatuation which, from the be- 
 ginning, Jeemed alike to pojjejs king, generals, and Jbldiers. In 
 the firjl place, no one, but by a Jpecies of madnejs, would have 
 chojen the very fiercejl height of jummcr for an African expedi- 
 tion. Then it Jo happened that that particular Jummer was hot 
 beyond any in the memory of man. The Moors who accompa-
 
 Muley Moluc. 249 
 
 nied the Chrijlian army affirmed that they had never known any- 
 thing at all equal to the awful power of the heat. The words 
 of the chroniclers are exprejjed almojl in the very phra/e of 
 Coleridge : 
 
 All in a hot and copper flcy, 
 
 The bloody fun at noon 
 Right up above the maft did ftand, 
 No bigger than the moon. 
 
 It was determined to make a pounce upon Larache, as the 
 Portuguefe call it, that is, Al Araijh. In fpite of the oppoji- 
 tion of Jbme of the inferior officers, the infatuated king perjijled 
 in loading his jbldiers with five days' provijions, and marching 
 them acrojs the burning plain, while he ordered his fleet to Jail 
 round the coajl and rejoin them oppojite the fortrejs which was 
 to be attacked. As Jbon as the Jcouts of Muley Moluc Jaw the 
 Chrijlian army fairly committed to its advance acrojs the dejert, 
 they returned to their majler, himjelf in the lajl Jlage of a mortal 
 dijeaje, and informed him that he had little to do but to allow 
 the heat to fight for him, and then to Jlep in and reap the triumph. 
 Accordingly, he moved his vajl army of a hundred ,and fifty 
 thoujand men Jlowly forward, and took up a pojltion on the vajt 
 plain of Alcacer Quibir. On the night of the 3rd of Augujl, 
 Don Sebajlian had, by mere chance, taken up on his part a pojl- 
 tion almojl impregnable : his right wing rejling on the river 
 Makkzan ; his left on extenjive marjhes. With the Jame in- 
 fatuation which dijlinguijhed his whole proceedings, he volun- 
 tarily dejerted this camp, intrenched for him, as it were, by 
 nature ; and, himjelf taking the command of his left wing, and 
 entrujling the right to the Duke of Aveiro, marched out upon 
 the plain itjelf. He had thirty- JIx pieces of artillery, but it was 
 Jo placed as to be unable to do any execution on the enemy 
 without inflicling greater injury on his own troops. That of the 
 Moors, on the contrary, under the direction of fome Italian rene- 
 gades, was well Jerved, and rejerved till the very moment at 
 which it could be mojl effective. Notwithjlanding all theje 
 dijadvantages, it is allowed by all the eye-witnejjes who 
 wrote on the jubjecl, that at the firjl onjet the battle was almojl 
 won on both wings ; and that it probably mujl have been gained, 
 had not the Duke of Aveiro with the fatal impetuojity which 
 in our own country lojl Najeby and Marjlon Moor purjued 
 the flying enemy Jo far, that the main body of the army was, in 
 his abjence, overpowered. It was never known how the panic 
 began which Jeized the Portugueje troops. Some conjidered it 
 the work of a traitor : Jbme believed it to arije from a mijlaken 
 order ; but certain it is, that the Chrijlian army began to give
 
 250 " The Battle of the Three Kings" 
 
 way jujl at the very moment that, worn out by his own exer- 
 tion, Muley Moluc expired in his litter. His attendants, 
 keeping his death a jecret, carried the corpje up and down the 
 ranks, till the victory was Jecure. Three thoujand Chrijlians 
 perijhed on the field of battle ; almojl as many more died in the 
 river or in the marjh, or were dejlroyed by hunger, thirjl, and wild 
 beajls. The fate of Sebajlian himjelf, as is well known, was 
 never ascertained ; his return to Portugal and his universal em- 
 pire was fondly believed in for two centuries and a-half after his 
 death, and is clung to, even now, by the mountain peajants of 
 Beira and the remoter inhabitants of Brazil. Whether he did 
 indeed perijh at Alcacer Quibir ; or was conjlgned to the dun- 
 geons of Madrid by his rival and JucceJJbr Philip II; or en- 
 tered a monajlery ; or took arms in the Eajt, and was the 
 veritable monarch whom Europe, Jbme thirty years later, be- 
 lieved to be a pretender will never be known till the end of all 
 things. 
 
 Surely the hijlory of this lajl of the Crujades had, in itfelf, 
 been more worthy of a relation by M. Theiner than the bill of 
 fare of the bijhop of Olmutz, or the wearijbme and complimen- 
 tary letters of the fifth-rate potentates of Europe. But even 
 more worthy of the relation of any one who profejjed to write 
 the hijlory of the Church, were the heroic actions and Jufferings 
 of the captives. Chief among theje was Father Thomas de 
 Jefus, an Augujiinian hermit. He had been taken prijbner in 
 the battle, but had been ranjbmed, and might have returned. 
 He rejblved, however, to devote his life to the jervice of thoje 
 who had no hope of ever again revijiting their country. With 
 a large company of thoje he was clojely imprijbned in a dun- 
 geon in Morocco, where he compojed his celebrated work, The 
 Labours of Jefus. The prijbn was Jo dark that he could only 
 write for about two hours in the middle of each day, at which 
 time the light came in more Jlrongly from an aperture in the roof. 
 On the title-page it is Jaid to be compojed " by a captive in 
 Barbary,in the fiftieth year of his exile from the celejlial country." 
 It is not wonderful that a work Jo written Jhould have been Jo 
 much blejjed as this has been. It commences with a letter 
 to the Portugueje nation on the Jlibjecl of the dijajlers conjequent 
 on Alcacer Quibir, and more especially addrejjed to his fellovv- 
 Jufferers : " A heart," fays he, " afflifted with the labours 
 " which encircle it, mujl fix the eyes of the Jbul on the Labours of 
 " JESUS, and acquire newjlrength, and live in more certain and 
 " condolatory hopes of its true remedy. And which is greater 
 " Jlill if it perjijls in this company and converfation, it re- 
 *' ceives from GOD Juch grace as to find that afflidions by
 
 Father Thomas de Jefus. 25 1 
 
 " degrees become fweet, and to account that to be the bejl part 
 " of life which was troubled as our LORD was troubled. For 
 " this reajbn our LORD raifed the feals and Jlgns of His labours 
 " to heaven in His five wounds ; that when we Jaw how He 
 " vouchfafed to live a life full of afflictions, and to end it with a 
 " death of matchlefs fufferings, not for Himfelf, but for us ; and 
 " that He raijed the tokens of them to heaven, we might under- 
 " Jland that He left tribulations and crojjes to us upon earth for 
 " fecure treafures of the foul, of the gifts of grace and of 
 " heaven : and that in heaven He has Jet for us five mojl rich 
 " pledges, that from them and by them, we might fecurely hope 
 " for true conjblations ; which He will not deny to the Portu- 
 " g ue f e > if l ^ e y W 'N on ^J b ear tno f e wounds in their hearts, 
 " which they glory to carry in their Jhields and banners." The 
 work confijls of fifty " Labours : " each meditation being fol- 
 lowed by an " exercife " to be offered to GOD. The five-and- 
 twenty contained in the firjl volume refer to the Jufferings of 
 our LORD'S life ; thofe in the Jecond, to the Jufferings of His 
 death. It is to us a matter of great furprife, that this mojl pious 
 and edifying book has never been translated into Englijh ; and 
 that thoje who cannot read Portuguese can only perufe it in a 
 miferable French tranjlation, itfelf hard to be procured. Yet 
 this devoted Jervant of GOD is not regarded by our author as 
 worthy of a jingle line ; nor does he vouchjafe the Jlightejl allu- 
 Jion to the innumerable other confejjors and martyrs who Juffered 
 in the fame captivity. Yet it is exaclly thefe and fuch-like 
 deeds to which a true hijlorian of the Church would Jo gladl 
 turn afide from the wearijbme, though necejQfary, details of 
 worldly intrigues and mere earthly victories. Such traces, in 
 the midjl of the drier annals of fuccejjions, whether ofbijhops or 
 princes, /peaking Jo clearly to the continual prefence of our 
 BleJJed LORD with His Church to the end, by no means appear 
 to the tajle of M. Theiner, who, if even he unwillingly finds 
 himfelf in fuch an oafis, lojes no time in getting back to the 
 dejert of dates, documents, and intrigues. 
 
 One naturally turns to fee what our author fays of the Jlate of 
 the Roman Catholics in England during the earlier years of the 
 reign of Queen Elizabeth. If we might not expeff a very fair 
 account of the general Jlate of affairs, at leajl the hair-breadth 
 efcapes and almojl fuperhuman exertions which dijlinguifh thofe 
 ecclefiajlics who had the courage to remain in this country, not- 
 withjlanding the favage perfecution excited againjl them, might 
 have afforded great fcope for a very interejling hijlory. 
 
 But M. Theiner feems entirely to have difcarded the labours 
 of thofe who have treated of this fubjecl : of the mojl interejling
 
 252 Engli/h Roman Catholics 
 
 work of their chief annalijls, writing under the name of Dod, 
 and its new edition by Mr. Tierney, he has made no ufe, but has 
 confined himfelf to a few letters extracted from the Vatican do- 
 cuments, which throw very little light on the real hijlory, and are 
 principally concerned with the political intrigues connected with 
 the deposition of Elizabeth and the fubjlitution of Mary, Queen 
 of Scots. In 1573, we have a long letter from James Boyd 
 (M. Theiner does not Jeem to have been aware of his furname), 
 Archbijhop of Glafgow, who refided at Paris, on the jlate of 
 Scotland ; but it is rather taken up with the firjl conversion of 
 that country and the Pelagian herefy, than any later events. 
 In the next year John Lejlie, Bijhop of Rofs, and James Irving, 
 a Knight of Malta, addrefs the Pope on the fame jubjecl, but 
 give not one facl of the Jlighteji interejl. In 15/5, our author 
 thus writes : 
 
 In England there was no end to the vexation of the Catholics. The 
 Earl of Kildare, in Ireland, with his two Tons, were carried captive into 
 England. As many as had incurred any fufpicion of writing or hearing 
 from the Queen of Scots, whether only on domeftic affairs, or concerning 
 the Catholic Church, were thrown into prifon or exiled. To give one 
 example of the miferable condition of the Catholics, it is fufficient to ob- 
 ferve that Ford and Atifley, Catholic phyficians, were imprilbned in the 
 Tower of London, only for this caufe, that they had given medical advice, 
 and that very brief, to that unhappy queen, for the recovery of her health. 
 
 Of the labours and efcapes of Percy, Bennett, Stevenjbn, 
 Pearjbn, Wejlon, Hayward, and Worthington, he has not one 
 fyllable to Jay. In 1584, our hijlorian enters at Jbmewhat 
 greater length on the fubjeft, and prints Jbme letters of the 
 Archbijhop of Glajgow, Seyton, and others, which might, inter- 
 woven in a hijlory, be read with interejl and profit ; but, Jlanding 
 as the}' do by themjelves, they Jimply convey the imprejjion that 
 M. Theiner had no very clear idea of the Jlate of affairs in 
 England at that time. Even, however, from the account given 
 by him, we fee how miferably the exaggerated pretenfions of the 
 Papal See were mixed up with quejlions of faith in the fufferings 
 of the Roman Catholic priejls, and more efpecially of the Jefuits. 
 To the following quejlions there is probably now no Roman 
 Catholic who would not unhefitatingly anfwer in the negative ; 
 as indeed was done at the end of the lajl century, when the 
 penal laws were relaxed or abrogated. Yet, hampered as they 
 were, by confufed ideas of the Pope's temporal fupremacy over 
 kings, it was for thefe, and not for their faith, that the priejls 
 in qucjlion however unjujlly and cruelly were put to death. 
 One cannot but feel, with refpeft to them, that which is aljb 
 true with regard to the followers of the Stuarts, the Church of
 
 in the P erf ecu t ion of Elizabeth. 253 
 
 Scotland that, in admiring their courage and jelf-devotion in 
 the Jupport of a dogma which they firmly held, they were not 
 the lejs mijlaken in embracing it as a part of the faith ; and that 
 their lives and Jufferings, except Jo far as they themjelves were 
 concerned, were in vain. 
 
 " You have," writes M. Theiner, " the queftions by which the Queen of 
 England perfuaded herfelf that fhe could tempt and prevail upon the con- 
 fcience of Catholic priefts. 
 
 " Queftions or articles propofed by order of the Queen, to thofe preibyters 
 who had lain under fentence of death for fome months ; to which had they 
 replied according to the wifh and intention of the faid Queen, they would 
 have been exempted from capital punifhment, notwithftanding the profeflion 
 of Catholic faith in other refpefts." 
 
 Notice the captious manner in which this jlatement is made, 
 as if to have given a negative anfwer to the quejlions would have 
 been to deny a part of the Catholic faith. 
 
 1. Whether the bull of Pius V, by which he excommunicated and depofed 
 the Queen, is valid, and contains a legitimate fentence, and whether the 
 fubjecls of the Englifh Kingdom are bound to obey it ? 
 
 2. Whether the Queen, notwithftanding that fentence, or any other pro- 
 nounced againft her, or hereafter to be pronounced againft her by the Pope, 
 does not juftly and legitimately reign ; and whether her fubjefts do not owe 
 her all obedience ? 
 
 3. Whether the Pope has any power or authority to command or give 
 licence to the Earls of Northumberland and Weftmoreland, or other En- 
 glimmen, to rebel and take arms againft her Majefty ; or of giving power to 
 Dr. Saunders and others to invade the kingdom of Ireland and other poflef- 
 fions of her Majefty ; and whether Saunders and others did fo rightly or 
 not ?. 
 
 4. Whether the Pope has the power of abfolving the fubjefts of her 
 Majefty or of any other prince, from their oath of allegiance, or their duty 
 of obedience and fubmiflion, for any caufe whatever? 
 
 5. Whether Dr. Saunders, in his book on the Vlfible Monarchy of the 
 Church, and Briftow, in his Motives, when they write in commendation and 
 approval of the bull of Pius V, have taught, as regards the aforefaid matters, 
 the truth, or not ? 
 
 6. If it happens that the Pope, by any bull or fentence, mould declare 
 and pronounce that her Majefty was deprived of all right of reigning, and 
 exercifed her authority illegitimately, and that her fubjecls were abfolved 
 from all duty and obedience to her ; and after that, by the command or 
 authority of the Pope, the kingdom were attacked by a foreign army, which 
 fide would you then take, and to which would you exhort the people ? 
 
 This lajl quejlion was mojl effectively and conclusively an- 
 Jwered by Lord Howard of Effingham in his re/ijlance to the 
 Spanijh Armada ; a piece of hijlory which it will be curious to 
 jee how our hijlorian will treat. Theje quejlions, having been 
 propofed to Jeven priejls under Jentence of death for high treajbn, 
 Luke Chirby, Thomas Scottam, Laurence Richardjbn, Thomas 
 Ford, John Short, Robert Johnjbn, and William Filby, Jeemed
 
 254 The Swedijh and Roman Churches. 
 
 to have perplexed them as to the right reply. Some of them 
 anjwered that they were Catholics, and held on theje points with 
 the Catholic Church; others, that they were ready to render to 
 Caejar the things that were Caefar's, while they gave to GOD 
 the things that were GOD'S. Theje anjwers not proving JatiJ~- 
 faclory, Jentence was executed on all. It is to be objerved that 
 M. Theiner exprejjes no direft opinion as to the hejitation of 
 theje priejis in denying the temporal power of the Pope over 
 Jbvereigns. Writing at Rome, he could not well blame it ; 
 dedicating his volume to the Emperor Napoleon, he could not 
 well praije it ; and therefore he prudently, jb far, prejerves 
 Jllence on the /ubjecl. Nor, indeed, could he have jujlified the 
 doubts of theje priejls without virtually condemning the ulti- 
 mate juccejsful party of French Catholics who acknowledged 
 Henri IV. as their legitimate jbvereign, notwithjlanding his 
 excommunication and depo/ition by the Pope ; and who even- 
 tually forced that acknowledgment on the court of Rome itjelf. 
 A jubjeS on which our author dwells with considerable length, 
 and on which he has already publifhed a jeparate work, is the 
 attempted reconciliation, by John III, of the Swedijh Commu- 
 nion with the Roman Church. It is thus that he enters on his 
 account of a very interejling period of hijiory. 
 
 Among the Proteftant princes of that age was John III, king of Sweden, 
 who, abhorring the doftrine of the Proteftants, had let his mind on recon- 
 ciling the Swedim Church, purified from the errors of Luther, with the 
 Catholic Church. To gain his end with the greater eafe, he determined to 
 proceed cautioufly and gradually, fo that neither popular murmurs, nor 
 open tumults, nor the difputations of the learned, might caufe any impedi- 
 ments to his defign. In the carrying out of that defign, it occurred to him 
 that the eafieft method would be to change the liturgy of the Swedifli 
 Church, retaining as it did fome veftiges of the ancient faith, into that form 
 which the liturgy of the Catholic Church, efpecially in the Mafs, exhibits. 
 
 This labour was undertaken by the pious king as early as the year 
 
 1571. To forward the accomplishment of his defign, he procured with 
 great expenfe, from Germany and Belgium, and introduced into Sweden, 
 correct editions of the works of the holy fathers, and of the writings of 
 modern authors who had defended the venerable rites of the Catholic Church 
 againft the mad attacks of Luther, Calvin, and their followers. Cardinal 
 Hofms, bifhop of Varna, had prefented feveral elegant copies of thefe works 
 to the king, through Queen Catherine, his wife. With the affiftance of 
 thefe, John III. undertook a work of immenfe difficulty, with the afliftance 
 of the illuftrious Fechten, his fecretary, a man verfed in every kind of lite- 
 rature, but efpecially that of the Church, and who, having long been dii- 
 fatisfied with the impious doftrines of the innovators, had, a (hort time 
 before, fecretly joined the Catholic Church. That, however, which prin- 
 cipally troubled the king's mind was, that the Swedim Church was in the 
 fame pofition with the Anglican and Danifh Churches, which have retained, 
 as all know, and to this day profefs, a certain form of epifcopal government, 
 but are without any true and legitimate priefthood. For Guftavus Vifa,
 
 John III. of Sweden. 255 
 
 who with incredible and favage fury had perfecuted the faith of his fore- 
 fathers among the Swedes (who with wonderful conftancy, held faft to it), 
 and with the greateft wickednefs endeavoured to uproot it by fword and fire, 
 when the Catholic biftiops were either (lain or banifhed, had fubftituted in 
 their place laymen, partizans of the new doftrine. To cajole his Swedes, 
 in the Aflembly of Aros, in 1 5zy, he had caufed them to be confecrated 
 bifhops, with the old rites and ceremonies of the Catholic Church. And 
 for the re&ification of the defeft of the true and legitimate priefthood, King 
 John confidered that the right opportunity had arrived, when Laurentius 
 Petri, of the fchool of Luther, who, under King Guftavus, in the year 1531, 
 had been appointed Archbiihop of Upfala and Primate of the Church of 
 Sweden, died in 1573. 
 
 John III. was the James II. of Sweden, At the fame time, 
 his Liturgy is a very curious and important, as well as rare, 
 document, and M. Theiner has done well to reprint it in the 
 mantijja to his volume. 
 
 We have thus touched on Jbme of the principal topics which 
 the prejent portion of the Annales Ecclefiaftici embraces. Of 
 M. Theiner' s learning, no one can doubt : his great opportunities 
 of refearch are equally unquejlionable. He has everything on 
 his Jide, funds, time, libraries, ajjbciates, knowledge, but all 
 theje will not make a hijlorian. He, like a poet, nafcitur, non 
 fit. Energy of description, vivid apprehenjion of character, 
 graphic colouring, M. Theiner cannot acquire. But he might, 
 at all events, write, injlead of compiling ; fuje, in/lead of con- 
 glomerating ; give us hijlory, injlead of a pile of documents ; he 
 might be a not unworthy continuator of the Annales Ecclefiaftici, 
 injlead of merely leaving behind him Memoires pour feruir a 
 I hi/loir -e particuliere de f Eglife Romaine.
 
 IX. 
 PROSPECTS OF THE ORIENTAL CHURCH.* 
 
 INCE the reception of RuJJia, previoujly an 
 AJiatic power, into the family of European na- 
 tions, no Jecond Jtep of equal importance to- 
 wards the demolition of the party-wall which 
 Jevers Eajl and Wejl can compare with the 
 manifejl and immediate effeSs of the late peace. 
 Prejudices on both Jides have received a blow from which they 
 can never recover. The Hatti-Jcheriff let it be of what pre- 
 Jent value it may will, at no dijlarjt period, be made to tell. 
 The concejjion of the Euphrates Railway mufl exhibit us to the 
 Chrijtians as well as to the Mahometans of the Eajl in the light 
 of a people unequalled for enterprise and energy among the na- 
 tions of the earth ; and the Memorial Church at Conjlantinople 
 will, we hope, Jet forth our Church in a truer light than that in 
 which Eajlern eyes have yet beheld it. It will Jbon be impoj"- 
 Jible for the mpjl ignorant Armenian priejl to tell his congrega- 
 tion : " You wifh to know whether the Englijh are Chrijtians. 
 " They are Chrijlians ; they even have the Eucharijl, Juch as 
 
 * i. L'Eglife Orientale: Expofe hiftorique de fa reparation et de fa re- 
 union avec celle de Rome : Accord perpetuel de ces deux Eglifes dans les 
 dogmes de la Foi : la continuation de leur Union : 1'apoftafie du Clerge de 
 Conftantinople de 1'Eglife de Rome, fa violation des Institutions de 1'Eglife 
 Orientale, et fes vexations centre les Chretiens de ce rite : feuls inoyens pra- 
 ticables pour retablir Tordre dans 1'Eglife Orientale, et arriver par la a 
 1'union generale et a la reftauration fociale de tous le Chretiens. Par Jaques 
 G. Pitzipios, Fondateur de la Societe Chretienne Orientale. Rome : Im- 
 primerie de la Propagande. 1855. 
 
 a. La Ruffie, fcra-t-elle Catholique ? Par le Pere Gagarin. Paris: 
 1856. 
 
 3. Quelques Mots par un Chretien orthodoxe fur les Communions Occi- 
 dentales a roccafion d'une Brochure de M. Laurentie. Paris : Librairie de 
 A. Franck, Rue Richelieu. 1853.
 
 Profpeffs of the Oriental Church. 257 
 
 " it is. Once a-year the minijler goes up into the pulpit with a 
 " large bajket, containing pieces of bread, on his arm. Theje 
 " he flings about among the people, who thus have a Jcramble 
 " for it in the church. They aljb have another religious cere- 
 " mony, called the National Debt, which conjijls in offering a 
 " large Jum of money every year to the Emperor of the French ; 
 " a ceremony much dijliked, and murmured at by the people." 
 It will Jbon be impojjible for a Mahometan Jceptic to Jay to a 
 Protejlant minijler, and intending it as a compliment, " Our 
 " religions are the Jame. You eat pork, Jo do we : you never 
 " fajl, no more do we : you Jay no prayers, and we Jay none 
 " either." And the charity, as well as the worjhip, of the two 
 Jeparated bodies will become better known to each other. If 
 England J~ent her Sifters of Mercy, if France dejpatched her 
 Saeurs de la Charite, to Scutari and Balaclava, both France and 
 England Jaw RuJJia encourage her Bajilian Nuns to Jland ankle- 
 deep in blood in the hojpital at Sebajlopol during the awful 
 cannonade that preceded the fall of its Jbuthern Jide. 
 
 Of this opening up of the Eajl, Rome, very naturally, is 
 Jlraining every nerve to take advantage. We have already, on 
 more than one occajlon, drawn attention to the Epijlle of Pius 
 IX, and the encyclic reply of the Eajtern prelates. The former 
 document breathed only the Jpirit of an unconditional Jurrender. 
 And Juch has been the language held by thoje who have been 
 anxious to obtain the good graces of the papal chair. It will 
 never be forgotten that Archbijhop Sibour, of Paris, in his Paf- 
 toral at the commencement of the war, declared its real and 
 genuine intention to be, not the bridling the ambition of RuJJia, 
 not the prevention of the dijmemberment of Turkey, but the 
 humiliation of " the Photians : " the grand aim and object 
 according to his view of hijlory of all the Crufades. Again, 
 when the Abbe Michon, in his Tour in the Eaft, ajjerted boldly 
 that the Pope mujl not proceed as an autocrat ; that no real 
 progrejs could be made without the intervention of an CEcume- 
 nical Council ; that the Eajlerns were Jeparated brothers, in- 
 deed, but brothers Jlill ; when he quoted as his authorities 
 thoje who knew the Eajl bejl, as Marinelli, MijfJIonary Apojlolic 
 at Syra, and Salviani, Patriarch of the " United Armenians," 
 his work was accujed of Gallicanifm, Janjenijm, and what not 
 elje ; and is, if we mijlake not, at this moment in the Index. 
 
 That of M. Pitzipios, which we now propoje to examine, 
 will Jhare another fate. Coming forth under the Janftion of the 
 Propaganda, and with all the elegance of their paper and print, 
 it forms a goodly oftavo of nearly five hundred pages, and is 
 being tranjlated into modern Greek by the author himjelf. Be- 
 
 S
 
 258 Hopes of Rome. 
 
 fore we proceed to its contents, we mujl Jay a word or two on 
 Jbme of its minor details. 
 
 The author has an undoubted right to plead for himjelf the 
 excuje : " Quant au jlyle de cet ouvrage, nous ejperons que nos 
 " lecleurs, Jurtout les Fran^ais, voudront bien ujer d' indulgence 
 " envers un Oriental ecrivant une langue qui n'ejl pas la Jienne :" 
 but has the Propaganda no French Jcholar capable of correcting 
 the extraordinary blunders with which almojl every page 
 abounds ? Blunders, we mean, not only againjl the delicate 
 idiom of the language, but againjl mere orthography and the 
 mojl ordinary rules of grammar. How can an injlitution Jo 
 nobly endowed, that takes for its motto, " Predicate evangel'wm 
 omni creatures " make itjelf rejponjlble for Juch mijlakes as the 
 following? 
 
 Par cet expofe nous fai/o voir. P. vi. 1. 2. 
 
 De plus nos expofons \esfoit difant arguments. P. vii. 1. 10. 
 
 Nous y conftatons enfuite, que les circonftances po\\tique. P. viii. 1. 10. 
 
 La Grece ne depeut pas du Patriarche de Conftantinople. P. 46, note. 
 
 Cantique pour les mart. P. 84. 
 
 Auffi tous le monde fut-il tres-edifie. P. 104. 
 
 And the orthography foit difant) as well as Juch plurals asfaifon, 
 occur again and again. 
 
 Still worje than this is the Jlipjhod Jlyle of quotation in the 
 notes. On pp. 6, 7, we have thefe three references : " Opera 
 St. Leon, Tom. II. :" " Epijl. SimpliaV ad Zenon :" " Idem 
 Epijl. ad Acacius !" At p. 44 : " Zonaras. And. Tom. III." 
 
 But there are Jlill more Jerious faults. What are we to Jay 
 to a note like this ? " The Greek word Ecclefia was in uje 
 " among the ancient Greeks to Jignify the ajjemblies of the peo- 
 " pie as well as the place in which they were held. It is derived 
 "from the verb exxaXEw, "which fignifits to call by heralds.'''' Or, 
 again, how are we to characterize Juch an hijlorical Jlatement as 
 this ? " The Patriarch of Conjlantinople, Acacius, had named, 
 " as Patriarch of Antioch ^ a certain Peter Mongus, excommuni- 
 " cated by Pope Simplicius, in the place of John Talaia, elecled 
 " according to the cujlom by the Clergy of the patriarchate of 
 " Antioch" One might Juppofe, did this mijlake Jland Jingly, 
 that the writer had in a hurry Jet down Antioch for Alexandria ; 
 but no effort of charity will enable the reader to continue Juch 
 an hypothejls, when we read a little further on, that " Pope 
 " Felix III. Jent legates to Conjlantinople to procure the banijh- 
 " ment of Peter Mongus from the Church of Antioch:'''' and, at 
 the dijlance of nearly forty pages, " we have feen this fame 
 " Acacius requejling Pope Felix III. to pardon Peter Mongus, 
 " and to confirm him in his dignity of Patriarch of Antioch"
 
 Miftakes of M. Pitzipios. 259 
 
 The work which we are considering, then, whatever be the 
 Jenjation which, at the prejent moment, it is creating in Ultra- 
 montane circles, and however much it may induce among them 
 the hope that the Eajl is on the point of an unconditional JubmiJ"- 
 Jion to Rome, is neither more nor lejs than the compojition of a 
 clever Greek Uniat, tolerably well " read up " in the ordinary 
 hijlorical Jburces of information, though here and there, as we 
 have Jeen, guilty of a grievous Jlip, and pojfejfling a very con- 
 jlderable acquaintance with the modern ecclejlajlical literature 
 and movements of the Eajlern, but more especially of the Greek, 
 Church. It is divided into four parts, the Jubjecls of which we 
 Jhall briefly notice. The firjl contains a Jketch of the gradual 
 divijion between Rome and Conjlantinople, from the firjl per- 
 Jbnal quarrel between Felix III. and S. Acacius, in 483, down 
 to the completed Jchijhi between Michael Cerularius and Leo 
 IX, in 1054. Of courfe, in theje annals, Rome is always 
 right, Conjlantinople always wrong. We have the gradual 
 widening of the breach when John the Fajler took the title of 
 (Ecumenical Patriarch, and S. Gregory the Great oppojed it 
 with that of " Servant of the Servants of God ; " the concejQion 
 made by Rome after an objlinate Jlruggle, that of receiving 
 her rival to her communion without injijling on the erajure of 
 the name of Acacius from the diptychs ; the elevation of Con- 
 jlantinople to the jecond rank by the celebrated XXVIIIth 
 Canon of Chalcedon, and the confirmation and extenjion of that 
 canon by the XXXVIth of the Council in Trullo. Here, 
 again, our author is guilty of one of his unfortunate blunders 
 when he Jays : " En 692 cut lieu le jixieme Concile general 
 " convoque par 1'empereur Jujlinien II. a 1'injligation du Patri- 
 " arche et du Clerge de Conjlantinople, tenu dans un des palais 
 " imperiaux de cette ville, nomme Troulle, et connu pour ce 
 " motif Jbus le nomme de Concile de Troulle." We jhould have 
 thought that every Jchoolboy might have known the difference 
 between the jlxth CEcumenical Council, the third of Conjlanti- 
 nople, held in 68 1, and that in Trullo, commonly called the 
 Quinijext Council, as being the Jupplement to the fifth and Jlxth 
 Synods which met in 691. Next we are introduced to the more 
 dangerous Jchijm between Photius and the Pope Nicolas I ; 
 then to the dijpute between S. Ignatius and Pope Adrian as to 
 the pojjejjion of Bulgaria ; and then to the firjl dogmatic dif- 
 Jenjion between the two Churches on the celebrated quejlion of 
 the ProceJJion of the Holy Ghojl. Next, to the uneajy and 
 fujpicious union between Eajl and Wejl till the accejjion of 
 Michael Cerularius ; the additional controver Jy which then Jprang
 
 160 Differences between the Eaft and Rome. 
 
 up on the JiibjeS of Azymes ; and the final or rather let us 
 hope the yet unhealed Jchijm of 1054. 
 
 M. Pitzipios jums up the differences at prejent exijling be- 
 tween the Latin and Eajtern Churches in the number of eleven ; 
 jeven of which he mojl rightly characterizes as merely differences 
 in rites, which in no jenfe can be Jaid to affecl the faith. Theje 
 jeven are : 
 
 1. The quejlion of Azymes, which, indeed, was Jo rightly 
 and Chrijlianly concluded in the Council of Florence, by the 
 declaration that the confecration of our LORD'S Body was 
 made rightly and validly either in leavened or unleavened bread, 
 and that each Church ought to retain its own rite. 
 
 2. Baptijm. Here retaining the ancient practice, the Eajtern 
 Church that is to jay, the four Patriarchates and Greece in- 
 JIJl on the necejjity of trine immerjion ; and, to uje the language 
 of a Conjlantinopolitan encyclic of the lajl century, " abhor, 
 abominate, and jpit upon the Jalt-water affujlon" of the Latins. 
 But, on the other hand, the Church of RuJJia acknowledges 
 baptijm, not only by affujlon, but aljb by ajperjion, to be a valid 
 Jacrament ; while, remarkably enough, the Church of Conjtan- 
 tinople, refujing itfelf to re-admit converts from the Wejl without 
 rebaptizing them, is ready enough to receive thoje who have 
 come by way of Ruflia without any juch preliminary requijition. 
 
 3. The marriage of the priejlhood. This aljb, by the Council 
 of Florence, was left a quejlion of rite ; the rule in the RuJJian 
 Church being, it is well known, more oppojed to the Roman 
 than is our own. For by it a parijh priejl mujl be married ; and 
 in the event of lojing his wife, either retires from the Jecular to 
 the religious clergy, or, if he marries again, he lays ajide every 
 Jacerdotal function. 
 
 4. This is merely the trivial quejlion whether the Clergy 
 Jhould, or Jhould not, wear beards. The Eajlerns mujl have 
 been greatly edified by feeing this practice prevail during the 
 late war both among the Englijh and Roman Catholic Chaplains. 
 
 5. The difference between the Eajlern and Wejlern weekly 
 fajls. The former comprehending Wednejday and Friday, but 
 regarding Saturday as a kind of Jccond Sunday ; the latter ob- 
 Jerving Friday as a fajl, and Saturday as a day of abjlinence. 
 A difference as old as the time of S. Ambroje, and to be viewed 
 in the Jame light as it was then ; both edifying cujtoms, if only 
 carried out in the right Jpirit. 
 
 6. The uje of kneeling or not kneeling in the prayers of the 
 Church. The horror which the Orientals have of the practice 
 really Jeems bajed on no better a foundation than that it is the 
 praSice of the Wejl. But it is to be objerved that the Rujian
 
 Minor Points of Difference. 261 
 
 Church, here again fympathifmg with Rome, not only does not 
 condemn genuflexion, but praclifes it herfelf ; nor has ever been 
 condemned, that we know of, by Conjlantinople for this ufage. 
 
 7. The communion of infants. We doubt, however, whether, 
 in the eyes of an Oriental Council, this point would be Jo eajily 
 pajjed over. We mujl always remember, while we condemn 
 the denial of the chalice to the laity as a great and crying cor- 
 ruption, that the difufe of the communion of infants is as con- 
 trary to primitive practice, is perhaps even more diametrically 
 oppofed to the exprefs words of Scripture, and is even a later 
 " development." The Eajlerns, of courfe, argue that, if the 
 words of our LORD are exprefs in the one cafe, "Drink ye all of 
 it," no lefs exprejs are they in the other, " Except ye eat the 
 Flejh of the Son of Man, and drink His Blood, ye have no life 
 in you ; " that the fame rationalifmg fpirit which, in fome deno- 
 minations of Protejlants, has regarded children as incapable of 
 receiving Baptifm, has, in the Wejlern Church, debarred them 
 from receiving the Holy Eucharijl ; and that the firjl beginning 
 of the new fyjlem was adopted from the Pelagians. Our author, 
 however, jlurs over the difficulty by obferving, that " in the 
 " Eajlern practice there is more devotion ; in the Wejlern, more 
 " good fenfe." 
 
 There are, certainly, other points of difference which are 
 fcarcely worth notice ; as, for example, the quejlion of icons 
 whether to be fculptured, or merely painted ; and the Jlill more 
 trivial difagreement refpecling the fign of the crofs whether to 
 be made from left to right, or from right to left. It is not alto- 
 gether to be wondered at that our author amufes himfelf with 
 the excejjlve addiction of the Eajlern Church to turn that which 
 is a mere matter of rubric into an article of faith ; and they would, 
 of courfe, rejoin that the Wejlern ufage is to dijpofe of an article 
 of faith as if it were a mere matter of ritual. 
 
 " Even the letters," fays M. Pitzipios, " of the Greek and Latin lan- 
 guages have not been able to avoid taking a (hare in thei'e difputes. For 
 many centuries, in certain iflands of the Archipelago, at Conftantinople, 
 and elfewhere, thoufands of Chriftians of the Weftern Church have taken 
 up their abode. They confidered it their duty to abandon the ufage of the 
 Greek tongue, in order to mark their difference from their fellow-countrymen 
 and brethren of the Oriental rite. But, as they knew no other language 
 than Greek, they, at all events, abandoned its charafters, and employed in 
 their books of prayers, and in their correfpondence, the Latin letters, with 
 which they even at the prefent day write the Grecian language, and call 
 this monftrous jargon the Chian tongue." 
 
 That is, they would teach their youth from an Odyjfey which 
 commenced thus :
 
 262 The " Chian Tongue" 
 
 Andra raoi ennepe, moufa, polutropon, hos mala polla 
 Planchthee, epei Troiees hieron ptoliethron eporthee 
 Pollwn d'Anthrwpwn iden aftea, kai noon egnw, &c. 
 
 Yet it mujl be remembered that the fubjlitution, not made by 
 ignorant Chiotes, but by learned fcholars of Rome, and under 
 the authority of the Propaganda of Roman for Cyrillic or 
 Glagolita characters, is not a whit lefs barbarous or ludicrous 
 than the above ; or rather, that Slavonic fuffers more under the 
 transformation than Greek itfelf. 
 
 While dwelling on this fubjeft, M. Pitzipios takes occajlon to 
 have a hit at the Greeks aljb, and remarks : 
 
 In like manner it came to pafs, in confequence of principles fo fcrupu- 
 loufly obferved and preached up by fuperftition or by ignorance, as the 
 chief foundations of Chriftianity, that the ordinary caps of priefts mould 
 have a particular form, which form was confidered in an article of faith, 
 and as a part of ecclefiaftical difcipline. Thus, every one was exceedingly 
 edified with the celebrated queftion which was mooted at Constantinople 
 fome fifteen years fmce, as to the form and colour of the ordinary cap worn 
 by Monfeigneur Maximus, Bifhop of the Melchites ; a queftion which, for 
 four years, occupied moft feriouuy the ambafladors of the Chriftian powers 
 of the Sublime Porte. It was only after the moft fcrupulous deliberation 
 that they arrived at a final decifion ; and, amidft the warm acclamations of 
 orthodoxy, it was definitively reiblved, that the cap of Monfeigneur Maximus 
 fhould have eight corners, and mould neither be altogether black, nor alto- 
 gether crimfon. 
 
 Again, the reformed Calendar has fwelled the number of dif- 
 agreements ; a reform Jo abjblutely needed, that it mujl even- 
 tually break down even Eajlern prejudices, as in the courfe of 
 years it triumphed over the Jlrong prepoJJejOTions of Protejlant 
 Europe. Were there no other reafon for the change, it is im- 
 poJjTible not to wifh that, whatever other difputes may divide 
 them, the highejl fejlival of the LORD of Peace might through 
 the whole Church be obferved on the fame day. This does 
 Jbmetimes happen; as it did in 1841, 1844, 1847, X 848, 
 1851, 1852, 1855, 1858, 1859, J 862. But Jbmetimes the 
 difference is very great indeed. Thus, in 1853, the Wejlern 
 Eajler fell on the 2yth of March, the Eajlern on the ijl of May. 
 In 1869 the former will fall on March 28 ; the latter on May 2. 
 Probably, in any future reconciliation of the Churches, a very 
 great latitude mujl at firjl be left on that point. 
 
 The three quejlions which our author allows to prejent real 
 difficulties in the way of reunion are the fupremacy of the 
 Pope, the exijlence of purgatory, and the ProceJJion of the 
 HOLY GHOST. We Jhall confine ourfelvcs to the two former, 
 as more ejpecially interejling under our own circumjlances ; and 
 Jhall fay a few words on each.
 
 'The Reformed Calendar. 263 
 
 M. Pitzipios tries hard to prove that, according to her own 
 decrees, authorized prayers, and the writings of her acknow- 
 ledged Jaints, the Eajlern Church is bound to acknowledge an 
 autocratical Jupremacy in the chair of Peter. How feeble his 
 attempt is may be judged from the quotations which he Jelefts 
 from the Mencea of pajjages which bear on the point. What 
 proof is there of an autocracy in modern Rome in Jiich an auto- 
 melon as this the firjl at Vejpers on the feajl of SS. Peter and 
 Paul? 
 
 With what crowns of praife (hall we wreathe Peter and Paul, them that 
 were feparated in the body, and united in the fpirit ; them that were the 
 leaders of the heralds of GOD ; the one, as pre-eminent over the Apoftles, 
 the other, as having laboured more than they all ? For thefe, verily and 
 worthily, He That hath the great mercy, CHRIST our GOD, crowns with 
 the diadems of eternal glory.* 
 
 To what purpoje is it to quote pajjages in which S. Peter is 
 called the KofjApaioj of the Apojiles, when the very title of the 
 Jame fejlival is : ruv ayiuv sv$6i;uv 7raveu<pYi/j.cov 'ATTOCTTC'A&V xai 
 HpuTOKogu<pa,iuv HsTfou KM Hauhov ; How can any Jcholar put 
 forth, and how could the Propaganda allow, Juch a tranjlation 
 as this from S. Chryjbjlom on the priejlhood ? " Why did 
 " CHRIST pour forth His blood : To acquire to Himjelf the 
 " Jheep which He gave in charge to Peter and to his fucceffors" 
 injlead of bis fellows ? (rofg per auTou.)^ What is the benefit 
 of bringing forward Juch exclamations as thoje of the Six 
 Hundred and Thirty at Chalcedon, at the conclujlon of the 
 ledion of S. Leo's Epijlle ? " The faith of the Apojlles ! 
 Anathema to thoje that gainjay ! Peter hath Jpoken by Leo ! " 
 By the Jame rule, at the Jame Council, it might have been held 
 that the Jee of Corinth pojjejjes the primacy of the Church be- 
 cauje when Peter, bijhop of that Church, pajjed over from the 
 heretical to the orthodox Jide, he was welcomed with Jhouts of 
 " Peter holds the faith of Peter !" 
 
 In/lead of lijlening to Juch forced deductions and Jlale argu- 
 ments, it is far more to the purpoje to attend to the prejent 
 teaching of the Eajlern Church. Thus it is that the text-book 
 
 eJ<fi|Uv <rr!/itjU.as-iv avaJWay-iEv ITETpov xal ITaSXov ; Totif JiipijjUEVouf T0f 
 i wajjiAEvouj TO~J Tn/ivfMta-i ; rot/f eojcJipwtw npa>ro<rraTaf, TO fttv, a>; TO* 
 WpoE^ap^WTa, Toy Jfc, if tirip rail/; aXXouf xoma,o-a,rra ; roi/rouf yap oyriBf 
 a^/w; d6a.va.nu Jo'^w; JtaJii/wac-t o-TE<f>avoT Xp<rrof o EO? n/ttv, 9 I^w TO f^-iytt EXEOf. 
 
 f To mow that we do our author no injuftice, we give the original and 
 his verfions : JUTI TO atpa. o* Xpio-To? Ifyxitv ', n "va TO. it^ina. K-rrtmiTai mura, a 
 rS nETpa xal TOI? jtcsT 1 alrov Ivsx''p lo " v > Pourquoi Jefus-Chrift verfa-t-il fon 
 fang, fi non pour reconquerir ces ovailles, qu'il confia a Pierre et zfesfuc- 
 ceffeurs ?
 
 264 Primacy of S. Peter. 
 
 of families, fchools, and universities, the " Catechifm of Plato," 
 fpeaks on the fubjecl : 
 
 The Church is governed by the minifters of the New Teftament under 
 the One Head, CHRIST. The Church is one well-ordered and well-direfted 
 communion : it follows that it has a government : a government, never- 
 thelefs, not ambitious and tyrannical, but gentle and fpiritual : becaufe it is 
 
 put in truft with fouls Of its ftiepherds, fome are firft in authority, 
 
 as bifhops ; and others fecond, as priefts. Neverthelefs, the Head of the 
 government of the Church and of its minifters is CHRIST ; one, one and 
 alone : fince as He is the chief Captain and the founder of His Church, fo 
 alfo is He alone its Head and Governor, directing it invifibly with His 
 Word through the HOLY GHOST. Wherefore the Church cannot follow 
 any other than CHRIST and the plain teftimony of the Word of GOD, fo 
 far as concerns the faith. 
 
 This, it mujl be confejfed, is plainer fenfe than the fymbolical 
 explanation which is given in another text-book of the Eaftern 
 Church, the HnJaXjcv, of the five Patriarchates. " They are 
 called," Jays this work " according to the acrojlic of their names 
 ** in the Greek language, OJKOV/XEVHJ Kafai, fmce the K fignifies 
 " Conjtantinople ; A, Alexandria ; R, Rome ; A, Antioch ; 
 " and I, Jerusalem. But becaufe the firjl patriarch of the 
 " Church has apojlatized, he of Conjlantinople is now the firjl. 
 " After this, they added the fifth patriarch, him of Mo/cow ; 
 " but that dignity now exijls no longer." 
 
 It is true that this doclrine of the apojtacy of Rome is only a 
 dogma of the mojl violent feftion of the Eajlern Church. The 
 whole communion is probably no more accountable for it than is 
 the Englijh Church for the belief of Jbme of her members that 
 the Popedom is Antichrijl. Neverthelefs, in the latejl official 
 expojltion of the Oriental faith, the reply of the Patriarchs to 
 the Encyclic of Pius IX, the fame Jlatement is made in the 
 jlrongejl language. That document which, as is well known, 
 was, in facl, written by Conjlantine CEconomus, and therefore, 
 to a certain extent, represents the RuJJian Church alfo, fays, in 
 fo many words that as GOD, in His ineffable wifdom, per- 
 mitted Arianifm at one time to extend itfelf over the greater 
 portion of the Chrijlian world, fo He has now allowed Rome to 
 extend her empire throughout the univerfe. And fo the Jlory is 
 well known of the father, a refident in one of the ijlands of the 
 Archipelago, who was lamenting to his Bijhop the apojlacy of 
 one of his fons to Mahometanifm. " It is indeed a heavy afflic- 
 tion," faid the prelate ; " but have you not reafon to thank 
 GOD that, at all events, he did not become a Latin ? " No ; 
 it is not by a few detached pajfages, and thofe generally taken 
 apart from the fenfe of the context, that M. Pitzipios will per- 
 fuade his readers that the Eajlern Church, on its own principles,
 
 Purgatory and Prayers for the Dead. 265 
 
 is bound to Jubmit to Rome ; and not only Jo, but that, were it 
 not for the inordinate ambition of the clergy of Conjlantinople, 
 its majfes would long ago have embraced the Wejlern com- 
 munion. It is not Jo : hijlory is againjl it ; the popular feeling 
 of the prejent day is againjl it ; and the experience of the bejt 
 and wijejl of the Latin mijjionaries in the Eajl may ajjure him 
 that it is not by an autocratic exercije of authority on the part 
 of the See of Rome, not by a Pajloral of Pius IX, nor of any 
 other Pope, that the JubmiJJion of the one Church to the other 
 will be effected ; but that it is only by a free and legitimately 
 ajfembled CEcumenical Council that the reconciliation of one 
 with the other, as equal bodies, and on equal terms, can be 
 brought to pajs. 
 
 Let us proceed to the Jecond of our author's real difficulties 
 the Jubject of purgatory and indulgences. One never can think 
 of this point of dijpute between the two Churches without being 
 reminded of the malignant, yet, it mujl be confejjed, amujlng 
 Jheer of Gibbon at the quarrel raijed on this point betwixt 
 Greeks and Latins at the Council of Florence. " With regard," 
 he Jays, " to purgatory, both parties were agreed in the belief of 
 " an intermediate Jlate of purgation for the venial Jins of the 
 " faithful ; and whether their Jbuls were purified by elemental 
 " fire, was a doubtful point, which, in a few years, might be 
 " more conveniently Jettled on the Jpot by the dijputants." 
 But, when we find our author bringing forward the univerjal uje 
 of prayers for the dead as an argument for purgatory, that is, in 
 the ordinary Jenje of the word, one cannot but remember the 
 exclamation of the very able author of a work which we noticed 
 Jbme few years ago, Quelques Mots fur les Communions Orien- 
 tates : " Poor Latin ! He cannot even pray for a departed 
 " friend, according to his own rationalijlic principles, without 
 " believing him to be in penal fires ! " Let us give our author 
 the full benefit of what he has to Jay on the Jubjecl : 
 
 The churches, both of Rome and Conftantinople, have never ceafed, even 
 to the prefent day, from faying both high and low mafles for the deliverance 
 and the refrefhment of departed fouls ; they have never ceafed to celebrate 
 particular days in commemoration of the dead ; on thofe days to offer fpecial 
 prayers, and to recommend almfgiving to the poor ; to recommend contri- 
 butions to religious or charitable houfes, or offerings to churches on behalf 
 of the dead ; to give indulgences, or acts of remiffion for the fins of the de- 
 parted (in Greek, /tcTpior>mj or fvy^fo^apria^ ; and, in a word, to exercife 
 
 everything which has to do with this univerfal belief. The very beggars in 
 the ftreets of Conftantinople as well as of Rome, of the whole Eaft as well 
 as of the whole Weft, relying on this belief, endeavour to obtain the com- 
 panion of paflers-by, by faying " For the reft of the foul of your father ! 
 For the reft of the foul of your mother ! For the refremment of the fouls of
 
 266 Purgatory and Prayers 
 
 your relations ! For the fouls of thofe who have been dear to you !" And 
 the like. 
 
 It is fcarcely pqjjible that any one, unlefs he chofe to deceive 
 himfelf, fhould confound the Jimple and primitive belief of the 
 Eajlern Church in this matter with the later additions of the 
 Wejl. Only compare the ordinary exprejjions employed by the 
 two communions. Compare the pictures that abound through 
 the whole of the Jbuth of Europe of the fouls in purgatory, 
 identical in everything except eternity with the tablet exhibited 
 by Dejpair to the Red Crojs Knight : 
 
 To bring him to defpair, and quite to quail, 
 He mowed him painted on a table plain 
 The damned ghofts that do in torments wail ; 
 And thoufand fiends that do them endlefs pain 
 With fire and brimftone, which for ever mail remain. 
 
 Compare aljb the doclrine inculcated in fuch hymns as thofe 
 of our modern Englifh Oratorians : 
 
 In pains beyond all earthly pains, 
 Favourites of JESUS, there they lie; 
 Letting the fire purge out their ftains, 
 And worshipping GOD'S purity. 
 O Mary ! let thy SON no more 
 His lingering fpoufes thus expecl j 
 His ranfomed to the LORD reftore, 
 And to the SPIRIT His eleft ! 
 
 Compare them, we fay, with devotions not of ten years, but 
 of twelve or fourteen centuries, fuch as thefe in the early Syrian 
 Liturgies : 
 
 And at Thy fpiritual and holy altar, O LORD, grant reft, a good me- 
 mory, and felicity to all the fouls, bodies, and fpirits of our fathers, brothers, 
 and mafters, who, in whatever region, in whatever city or part of the world 
 have departed, or were fuffocated in the fea or in rivers, or died in journey- 
 ings, and of whom there is no memory in the churches which have been 
 i H.ililillu tl by Thee upon earth. Give, O LORD, to all of them a good 
 memory, who have departed and migrated to Thee in the orthodox faith, 
 together with them wnofe names are written in Thy Book of Life. And 
 to all of them who, having finimed the courfe of this life, have appeared 
 perfeft and illuftrious in Thy prefence, and, having been fet free from the 
 lea of their iniquities, have approached to Thee, our Father and Brother 
 according to the flcfh in this life, grant, O LORD, reft in that fpiritual and 
 mighty bofom. Give them the fpirit of joy in the habitations of light and 
 happinefs, in the tabernacles of made and quiet, in the treafures of blefied- 
 nels, wherein every forrow is exiled afar ; where the fouls of the pious, 
 without any labour, await the firft-fruits of life, .f ml the fpirits of juft men 
 in like manner look forward to the end of the promifed reward ; to that 
 region where the labourers and the weary look towards paradife, and they 
 that are invited long for the wedding-feaft of the celeftial bridegroom j
 
 for the Dead. 267 
 
 where they that are called to the banquet wait till they may afcend thither, 
 and ardently defire to receive that new garment of glory j where every dif- 
 trefs is banimed, and where joys are found. 
 
 Or again : 
 
 Remember, O LORD, thofe alfo who have pleafed Thee from the begin- 
 ning; and eipecially the holy, glorious Mother of GOD, and ever Virgin 
 Mary ; John Baptift ; Stephen, the prince of deacons and proto-martyr ; 
 with the other Prophets and Holy Apoftles, and pious fathers, who have de- 
 parted. Remember alfo, O LORD, all the departed faithful who have left 
 this life and have gone to Thee. Receive thefe oblations, which we offer to 
 Thee this day for them, and give them reft in the bofom of blefled Abra- 
 ham. With the hope of Thy mercy, all the departed have received reft, 
 and look for Thy mercies, O our GOD that art to be worfhipped. Vouch- 
 fafe that they may hear that quickening voice to call them and bring them 
 to Thee, and that they may be invited to Thy kingdom. Grant alfo to us 
 a quiet departure, through Thy grace ; and do away our fins through Thy 
 mercy. 
 
 Or again : 
 
 By the facrifice which we have this day offered, may the LORD and His 
 holy and eleft angels be appeafed ; and by it may He beftow repofe and 
 good memory on His Mother and His Saints, and all the departed faithful ; 
 and principally on him for whom and for whofe caufe this facrifice has been 
 offered. 
 
 Or again : 
 
 Furthermore, alfo, we commemorate all the departed faithful who have 
 departed in the true faith from this holy altar, and from this village, and 
 from whatever region, who have in times paft fallen afleep and refted in the 
 true faith and have come to Thee, the LORD GOD of fpirits and of all flefh. 
 We afk, we befeech and implore CHRIST our GOD, who has received to 
 Himfelf their fouls and fpirits, that through the abundance of His mercy, 
 He would make them worthy of the forgivenefs of their offences, and the 
 remiffion of their fins ; and would grant that both they and we may attain 
 to His kingdom in heaven. Remember alfo, O LORD, orthodox priefts who 
 have departed this life deacons, fubdeacons, fingers, readers, interpreters, 
 chorifters, exorcifts, monks, religious perfons, virgins that have obferved 
 perpetual chaftity, and thofe who have lived in the world, who have de- 
 parted. this life in the true faith, and thofe of whom each one of us is now 
 thinking. LORD GOD of fpirits and of all flefh, remember all whom we 
 remember, who have departed out of this life in the orthodox faith : give 
 reft to their fouls, bodies, and fpirits, fetting them free from the infinite 
 damnation that is to come, and making them worthy of the joy which is in 
 the bofom of Abraham, Ifaac, and Jacob : where the light of Thy counte- 
 nance mines ; whence grief, mifery, and lamentation are banimed, and 
 impute not to them any of their fins. Enter not into judgment with Thy 
 fervants, for in Thy fight mall no man living be juftified ; nor is there any 
 man free from the ftain of^n, or free from defilement among men that are 
 upon the earth, except thine only-begotten SON, our LORD JESUS CHRIST, 
 alone ; through whom we truft to obtain the remiffion of fins which is given, 
 for His fake, both for ourfelves and for them.
 
 268 Denial of Purgatory by the Oriental Church. 
 
 If any one choofes, in the face of thefe and innumerable other 
 like examples, to ajfert that the Wejlern doclrine of purgatory 
 is held by the Eajlern Church, it is difficult to fee the ufe 
 of arguing with him further. It is clear, in the firjl place, 
 that the place call it by what name you will in which the 
 fouls of the departed faithful have their prefent habitation, is 
 held, throughout the whole of the Eajlern Liturgies, to be a 
 place of rejl and gladnefs, and that there is not one jingle allu- 
 Jion to, or hypothejis concerning, the " pains beyond all earthly 
 pains," which modern Latin writers have held : in the fecond 
 place, that their liturgies pray in exaclly the fame terms for the 
 faints, and even, in the earliejl examples, for the BleJJed Virgin 
 Mary herfelf, as thofe in which they intercede for every departed 
 Chrijlian. And an additional proof that the doclrine of the 
 two Churches is not identical may be found in the faft that, in 
 thofe liturgies which have held their ground among certain 
 Latinizing portions of the Eajlern Church, the exprejjions in 
 quejlion have been altered, fo as to become more confonant with 
 Roman teaching ; and injlead of fupplicating for the repofe of 
 the faints, they now ajk for their intercej}ion. 
 
 Our author endeavours to maintain the identity of belief be- 
 tween the two communions, by producing a pajfage or two in 
 which the place of departed fouls is named Catharterion ; a facl 
 which proves nothing in the world except (what no one will 
 deny) that the Eajlern Church believes that departed fpirits, 
 from the time of their feparation from the body till the day of 
 judgment, acquire progrejfive degrees of holinefs, it may alfo be 
 of happinefs, and may therefore be fa id to pafs through various 
 jlages of purification. The word Catharterion is of very rare 
 ufe in Oriental books of devotion ; but were it the ejlablijhed 
 phrafe, it would no more prove that the Greeks therefore held 
 the Latin idea of purgatory, than their employment of the ex- 
 prejfion metoufiofis proves them to hold the Latin doctrine of 
 tranfubjlantiation. In the latter cafe, as is well known, the 
 Eajlern Church has authoritatively declared that, while jhe ufes 
 the word as a convenient one, jhe does not ufe it in the fcholajlic 
 fenfe ; but firmly holding, and unalterably teaching, that the 
 bread and wine are really, truly, and fubjlantially changed into 
 the Body and Blood of our LORD, and are therefore to be 
 adored, jhe leaves the manner in which the change is wrought, 
 as regards all fuch qucjlions as thofe of accidents and fpecies, 
 undefined. 
 
 The other argument relied on by M. Pitzipios is taken from 
 the indulgences, or moderations, as they are called (/otTpjoTTf), 
 given by the Eajlern prelates ; and more efpecially that remark-
 
 Indulgences Vampires. 269 
 
 able rite of the absolution of the dead. A very early example 
 of a jimilar ufage occurs in the injlance of the Emprejs Eudoxia, 
 the perfecutrejs of S. John Chryjbjlom. The legend relates 
 that the Jepulchre of that princejs was miraculoujly Jhaken with 
 an earthquake for thirty-five years after her death ; that when 
 the relics of the faint were tranjlated, under Theodojius the 
 Younger, to Conjlantinople, that emperor dejired the patriarch 
 S. Proclus to offer the liturgy for the repoje of his mother; 
 and that when that prelate came to the words, " Peace to the 
 people! Peace to Eudoxia!" the trembling of the earth ceajed, 
 and never afterwards occurred. 
 
 Other tales of a Jimilar character are to be found in Oriental 
 hijlory, but they have no more to do with any belief in a Latin 
 purgatory than our popular traditions of haunted houjes, or 
 jpirits that " walk," prove our poor people to hold the Roman 
 dogma. As the abjblutions of the dead are explained by the 
 bejl writers, they mean nothing more than a declaration to others 
 either that the deceajed would have died in the communion of 
 the Church, or with the open profejjion of repentance, had time 
 and /pace been allowed. For it is certain that prayers are aljb 
 jaid in the Eajl for thoje who are held to be lo/t (x<pcopi<r/*Evoi), 
 and to have become, as the popular Juperjlition goes, " kata- 
 khanades," " vrukolakai," or vampires, to the effect that it may 
 pleafe GOD that their bodies Jhould return to dujl ; it being 
 held that, in the caje of thoje who have died under the ban of 
 the Church, a part of their punijhment conjijls in the indijjolu- 
 bility of their corpje. 
 
 We will now turn to another portion of our author's work. 
 In its Jecond portion he relates, at considerable length, the acls 
 of the Council of Florence, and expofes with Jbme ability the 
 impossibility of any general Council of the Eajl having been 
 held at Conjlantinople jubjequently to that Synod, and pre- 
 vioujly to the fall of the Byzantine empire, in which the aft of 
 reunion was Jblemnly repealed. Long before him, Lequien had 
 proved that the acls of that pretended Council bore on their very 
 face evident tokens of impojlure. Thence our author argues 
 that the reunion, having been formally accepted by the Eajl as 
 well as the Wejl, is jlill binding on both. But, in real truth, 
 there was no necejjity for any juch Eajlern Council to repudiate 
 the union ; an union in which, under the miserable prejfure of 
 circumjlances, and under the hope of at any rate jlaving off the 
 fall of the imperial city, the Greeks gave up everything, and 
 received nothing in return. It was received with one burjl of 
 dijapprobation throughout the whole of the Oriental communion ; 
 and the hero of the day was then, and is jlill, Mark of Ephejus,
 
 270 'The "Eighth (Ecumenical Council" 
 
 the uncompromijing opponent of Latinijm, and of the union. 
 It is impoJJIble to think of the Council of Florence, which, with 
 all its failures, was certainly a memorable ajfembly, without 
 being /truck with the enormous conjequences which Jbmetimes 
 hinge on apparently trivial circumjlances. Had the Eajlern 
 prelates joined the Council of Bajle injlead of that of Ferrara, 
 probably the whole Jlate of Chrijlendom would have been 
 changed. Even Jingle-handed, the Fathers of Bajle had very 
 nearly accomplijhed " the reformation of the Church, its head 
 and members," and depojed Eugenius, as their predecejflbrs of 
 Conjlance had depojed Gregory XII. and John XXII. If they 
 Jo nearly Jucceeded when the balance of Papal power had re- 
 ceived Juch an increafe by the arrival of the Greeks, their 
 Juccejs mujl have been abjblutely certain had that balance been 
 thrown on their own Jide. And to what remarkable conje- 
 quences might their own oppojltion to Ultramontanijm, Jlrength- 
 ened a thousandfold as it would have been by the intermixture 
 of Oriental prelates among them, have given rije in the future 
 dejlinies of Europe and its future hijlory of the Church ! And 
 this great quejlion was Jblved by what ? by the Juperior 
 Jwiftnejs of the Papal galleys over thoje employed by the 
 Council. Both commanders had orders to Jink, if they could, 
 their rivals in the pajjage ; and it was on the Juperior Jkill of 
 Condolmieri, the Papal admiral, that the fate of Chrijlendom 
 hung. One remarkable circumjlance connected with the Council 
 is not generally known, and it would not have Juited our author's 
 purpo/e to mention. The firjl edition of the Afts of the Synod 
 that were publijhed entitled it the Eighth CEcumenical Council : 
 the Church of Rome thus tacitly allowing that the Synods be- 
 tween the Jecond of Nicaea and that had no claim to the title of 
 univerfal. * 
 
 But although it is very true that no general Council of the 
 Eajl did immediately repudiate the union,f our author forgets, 
 or finds it convenient not to remember, that a general Oriental 
 Council has been held Jince, which completely ajjumes the Jepa- 
 ration of the two Churches. We refer, of courje, to that of 
 Bethlehem, in 1672, taken in connection with that of Jajjy, 
 which immediately preceded it. Though Jeveral of the Fathers 
 who ajjljled at each, including the patriarch Dojltheus himjclf, 
 were Jujpe&ed of Roman tendencies, nothing is more clear than 
 
 * [See " The Hiftory of the Council of Florence," translated from the 
 Rusf, [by Mr. Popoff. Mafters, 1861.] 
 
 f [At the fame time, the Eaftern patriarchs did, unitedly, before the 
 fall or Conftantinople, repudiate the Council.]
 
 The Reiz Effendi on the Mixed Chalice. 27 i 
 
 that the whole fpirit of both Councils repudiated every idea of 
 the reunion at Florence then exijling. 
 
 It is only natural that a Uniat like our author Jhould make 
 the mojl of the great corruptions and disorganization which un- 
 doubtedly exijl in the mutilated and difmembered Church of the 
 Eajl. He dwells principally on two ; the fecular power or, 
 as he calls it, tyranny exercifed by the Eajlern bijhops over 
 thofe of their own rite, and the final appeal in Jbme ecclefiajlical 
 quejlions lying in a Muflulman court. On the latter point, he 
 tells a Jlory which, whether true or not, is at leajl amujlng ; and 
 if we tranjlate the Vizier's court into the Privy Council, and the 
 Armenians and Greeks into the Bijhop of Exeter v. Gorham, 
 or Ditcher v. Denijbn, we may learn a ufeful lejQTon for our- 
 felves. He writes : 
 
 " That is to fay, the Ottoman government (which cannot 
 " judge any affairs upon other principles than thofe of the 
 " Koran) is the authority which ought to judge and decide in 
 " final appeal, religious quejlions, and explain, define, and jblve 
 " all the doubts and dijcufllons of the Eajlern patriarchs, when 
 " they cannot agree among them/elves in the exercife of their 
 " functions. Indeed, we have had a very Jlriking example of 
 " this fort of jurifdiftion. About fifty years ago, the Clergy of 
 " the Oriental rite, and thofe of the Armenians, difputed at Con- 
 " Jlantinople, accujing each other of having corrupted the cuf- 
 '*' toms of the Chrijlian religion. The former accufed the latter 
 " of not mixing water with the wine which they ufed in the 
 " Holy Sacrament ; and the Armenians accufed thofe of the 
 " Oriental rite becaufe they made ufe of it ; the difpute increajed, 
 " and at lajl, according to the exijling rules, the affair was brought 
 before the Reiz Effendi of that epoch. The MuQulman 
 minijler, after having heard the complaints of the two parties, 
 pronounced the following fentence : c Wine is an impure liquor, 
 ' accurfed and forbidden by the Koran ; it ought not, therefore, 
 * to be employed at all; why do you not ufe pure water?' 
 It will be well that we Jhould give a glance at the affairs of 
 the Conjlantinopolitan Church immediately after the capture of 
 the city by the Turks. The (Ecumenical throne was then va- 
 cant, and Mahomet II. was at a lofs how to treat with the vajt 
 body of Chrijlians which abounded in his new empire. He in- 
 quired for the patriarch, not knowing of the vacancy of the fee ; 
 and on being apprifed of it, gave orders that the Chrijlians 
 Jhould proceed, according to their ufual cujlom, to the choice of 
 his fuccejjbr. They obeyed, and the election fell on George 
 Scholarius, who had dijlinguijhed himfelf at the Council of 
 Florence by his promotion of the union, and who took the name
 
 272 Conftantinople after 1453. 
 
 of Gennadius. The Sultan rejblved on invefling the patriarch 
 elecl, as the Chrijlian emperors had done ; and, accordingly, 
 feated on his throne, delivered the pajloral Jlaff to him, and a 
 mantle, with the words pronounced in Greek, " The HOLY 
 " TRINITY, which has given me the empire, elefts thee, by me, 
 " Archbijhop of Conjlantinople, New Rome, and CEcumenical 
 " Patriarch." At the fame time, he gave him unlimited jurif- 
 di&ion over the temporal as well as the fpiritual affairs of the 
 members of his Church ; and, at the emperor's requejl, Genna- 
 dius drew up an epitome of the principles of the Chrijlian reli- 
 gion, which he presented to Mahomet. Now, Pitzipios argues 
 that the union of Florence did bona fide fubjijl during the patri- 
 archate of this ecclejiajlic ; that if he did not requejl his confir- 
 mation from the Pope, it was becaufe he feared to irritate the 
 Sultan ; and that if, in his principles of the Chrijlian religion, 
 he made no reference to the necejflity of communion with Rome, 
 it was becauje the Papal See was engaged in the mojl vigorous 
 efforts for the re-ejlablijhment of the Byzantine empire ; as, for 
 example, when Pius II. convoked a Council at Mantua for that 
 purpoje in 1459, or wnen > three years earlier, the Turkijh army 
 of 160,000 men had fuffered a difgraceful defeat from Hun- 
 niades and the Papal MiJJionary S. John Capijlran. But there 
 does not jeem any reajbn to regard Gennadius as any further a 
 Roman partizan than as he might hope for Wejlern aid by pur- 
 fuing a temporijlng policy ; and it is certain that Mark of 
 Ephefus, the undaunted defender of the Oriental faith, would 
 have denounced the new Patriarch as inclined to the Latin com- 
 munion, had fuch been the cafe. To Gennadius fucceeded IJ1- 
 dore II, who held the fee but a very Jhort time; to him Joa- 
 faph I, furnamed Cocas, or Cufas y who, after various difputes 
 with his Clergy, was banijhed by the Sultan ; and to him again, 
 Mark I, furnamed Xylocarabes. Thefe four were legitimately 
 and canonically elecled as their predecejjors had been ; but after 
 that time began the fyjlem of Jlmony, which has inflicted fo fe- 
 vere a wound on the difcipline of the Church of Conjlantinople. 
 M. Pitzipios relates the hijlory as a Latin ; but there is, unfor- 
 tunately, only too much truth in his narration: 
 
 In the year 14.67, a fiinple monk of Trebizond, named Symeon, made 
 ufe of fimony in the nomination of the patriarch. This villain had, in the 
 court of the Sultan, fome friends among his countrymen who had embraced 
 Iflamifm fmce the taking of Conftantinople ; he fucceeded, through their 
 intervention, in buying the patriarchal fee, by offering to the government an 
 annual tribute of i,oco ducats; and, moreover, on condition of renouncing 
 the penfion which the patriarchs had till then received from the public 
 trealure. But the following year, Dionyfius, Bifhop of Philippopolis, en- 
 joying the protection of the Sultan's mother, increafed the patriarchal tri-
 
 Origin ofSimoniacal Elections to (Ecumenical 1 'krone. 273 
 
 Bute to 2,000 ducats, and having caufed Symeon to be depofed, he became 
 himfelf Patriarch of Conftantinople. A Servian, named Raphael, a vulgar 
 and diffipated man, who parted his life in taverns and in other public places, 
 found means of offering the government to add to the tribute of 2,000 
 ducats, a fum of 500 ducats, payable at one time, as a prefent for each 
 new nomination ; and having cauled Dionyiius to be driven away, he occu- 
 pied, in his turn, the patriarchal fee of Conftantinople. From this time, the 
 annual tribute of the patriarch was fixed at 2,000 ducats, and 500 ducats 
 as a prefent to the government for the nomination of each new patriarch. 
 In the meantime, thefe wolves in fheep's clothing, ftruggling to feize upon 
 the patriarchal dignity, in order to procure the means of fucking, like vam- 
 pires, the blood of thefe unfortunate Chriftians, foon caufed the annual tri- 
 bute of the patriarch to amount to 3,000 ducats, and 500 ducats prefent to 
 the Ottoman government for each new nomination. Befides this fum, there 
 were others alfo, much more corrfiderable, which they paid to the powers of 
 the day, to the eunuchs of the palace, and the favourite women ; to the 
 janiflaries, to the Jewi(h bankers in favour with the Turks ; to the fervants 
 of the great, and to all the moft vile intriguers who could favour in any way 
 their efforts to occupy this eminent poit. The unhappy Chriftian people 
 paid by their fufferings and their toils all thefe enormous fums to procure for 
 themfelves tyrants and torturers. 
 
 The patriarch, in concert with his Council, or Synod, endeavoured alfo 
 to obtain the right of naming arbitrarily, and without obferving any of the 
 Canons of the Church, all the biftiops, and even all the curates. The fame 
 fyftem of plunder was employed in the choice which he made of the fpiritual, 
 at the fame time temporal paftors, which this foi-difant chief of the Eaftern 
 Church gave to this unfortunate flock. Neverthelefs, very often the biftiops 
 found it more advantageous to purchafe their fee through the intervention of 
 fome powerful perfon, or fome courtezan, than directly from the patriarch. 
 
 Even the Turks were fo much ftruck by the infamous conduct of the 
 patriarchs and higher clergy of Conftantinople, that the Sultans no longer 
 themfelves gave the new patriarch the inveftiture with attributes of his dig- 
 nity. It was the Grand Vizier who fubfequently filled this office ; he caufed 
 the new patriarch to be invefted before him with a cloak, recommended him 
 to love and protect the people who were confided to him, to keep them 
 faithful to the government, and to direct them like a true paftor. After this 
 ceremony he difmiffed him, and the new patriarch returned to his refidence, 
 accompanied by fome janiflaries. This ceremony is fcrupuloufly obferved 
 to the prefent day. 
 
 " The Ottoman government," Jays our author, in a note, 
 " deprived the patriarchs of Conjlantinople of the honour of in- 
 " vejliture by the Sultan, at the ignominious death of Parthe- 
 " nius III. in 1657." Would not any one think, taking this 
 note in context with what has been quoted before, that it was on 
 account of jbme great crime on the part of the patriarch that 
 this cujlom had been interrupted ? The real faff being that 
 Parthenius was mojl unjuflly accujed of a treasonable correjpond- 
 ence with the Tjar, Michael Theodorovitch, and, without any 
 form of trial, was hung at the gate called Barnak-capi. In like 
 manner, jbme fourteen years before, Cyril Lucar had perijhed by 
 the Sultan's order ; and in our own times a Jimilar tragedy was 
 enacted, when the aged and venerable patriarch was hung in his 
 
 T
 
 274 Origin of Simoniacal Elections to (Ecumenical Throne. 
 
 epijcopal robes at the door of his own houfe in 1821, on occa- 
 Jion of the Greek war of liberation. 
 
 It is not, then, to be wondered at, that, expojed to deposition 
 as an ordinary punijhment, and occajionally in danger of death 
 itfelf, CEcumenical patriarchs jhould have exhibited a blind Jub- 
 jerviency to the will of their Mahometan lords. Add to which, 
 that there came down to them, from the times of the Byzantine 
 empire, as Jlrong a tradition of pajfjlve obedience and non-rejif- 
 tance as the non-jurors inherited from their predecejQfors, the 
 divines of the Stuarts. Nevertheless, there have been noble ex- 
 amples of rejblute opposition to the will of the Sultan ; and not 
 the leajl remarkable of theje occurred at the beginning of the 
 Rufllan war. At that time, when there was confiderable fear of 
 a Chrijlian outbreak in Conjlantinople, and throughout Turkey 
 in Europe, an outbreak which would beyond meajure (on the 
 modern principle of non-interference) have perplexed the allies, 
 it alfo happened that a practical difference had arijen, as we 
 have jeen, between the Church of Conjlantinople and that of 
 Rufjia on the validity of Latin baptijm. The Turkijh minijlry, 
 availing itfelf adroitly of the difpute, and not, we fear, unfeconded 
 by the influence of Lord Stratford de Redclyffe, propojed to the 
 then patriarch, Anthimus, to ijjue a formal declaration that 
 Ruflia had fevered itfelf from the orthodox Church, and that 
 the religion for which Jhe profejjed to be fighting was not the 
 religion of Conjlantinople. " No," Jaid Anthimus, " I am 
 " ready, if need be, to lay down the patriarchate, but Juch a de- 
 " claration I will never make." And his conduct is dejerving 
 of the higher commendation, becaufe it is well known that Con- 
 jlantinople has always regarded, firjl the patriarchate of Mojcow, 
 and, Jubfequently, the holy governing Synod of all the Rujjlas, 
 with Jbme natural degree of jealoufy. How far this boldnejs 
 of His Holinejs was remembered by thoje whom it offended, and 
 led to his deposition, is a different quejlion. 
 
 At the Jame time it cannot be denied that the Jyjlem of the 
 Pefcefeuniy the gratuity demanded by the Sublime Porte at the 
 nomination of every patriarch, has led to the mojl dijajlrous 
 conjequences. Thoje who have not freely received have in their 
 turn been unwilling freely to give. And making all allowance for 
 the exaggeration of the picture which Pitzipios draws, here 
 again, aljo, we mujl confejs there is too much truth in the follow- 
 ing picture : 
 
 " The metropolitans of Chalcedon, Ephejus, Derki, Hera- 
 " clia, Cyzicus, and Nicomedia, are of the number of the eight 
 " metropolitans who are members by right of the Supreme 
 u Council or Holy Synod of the patriarchate of Conjlantinople.
 
 Holy Patriarchal Synod. 275 
 
 " They have in their hands the adminijlration of all the Church 
 " of the Oriental rite in Turkey, the funds of the general com- 
 " munity of ChriJHans of this rite, and that of the provinces of 
 " the jame rite, inhabitants of the Ottoman empire ; they only 
 " can be Ephori, or agents, of all the other bijhoprics of the 
 " provinces of Turkey which belong to the jurisdiction of the 
 " Church of Conjlantinople ; they only can aljb ejlablijh banks, 
 " called by them ktpoquiai xatrcrai, give letters of exchange, and 
 " tranjaft other Jimilar bufmejs of a banker, with their clients, 
 " clergy, people, Jews, and foreign merchants of every nation. 
 " They have aljb by dijlinclion the qualification of Peers and 
 " Senators, or Primates (!o-o$wa/u,oi uai yepovrgj), and the title of 
 4< 0-|3a0y<eiWTaTOf, which is conjldered equal to that of the Eminence 
 
 * of the Cardinals of the Church of Rome. Theje metropoli- 
 ' tans had anciently theje high ranks and privileges, (which have 
 
 * been for this reajbn afterwards confirmed by the Sublime 
 ' Porte, on the foundation of a regulation proposed by the 
 ' Patriarch Samuel in 1740,) becauje their Jees were formerly 
 
 " illujlrious cities, or chief towns of great provinces. But now 
 " Chalcedon, Ephejus, Derki, Heraclia, Cyzicus, and Nicome- 
 " dia, on account of political changes, are nothing more than 
 " villages, or little hamlets. Now, if the principle is admitted, 
 " that the political change of a country ought to affeft the hier- 
 " archical order of its ecclejiajlical jee, the above-mentioned Jlx 
 " eminent bijhoprics ought, jince the decay of the cities of their 
 " own jees, to give up their Juperior rights, as well as their titles 
 " and privileges, to the Bijhops of Smyrna, Candia, TheJJalo- 
 " nica, Joannina, Chios, Samos, Rhodes, Mitylene, and thoje 
 " other cities which are the mojl illujlrious and the mojl populous 
 " of the exijling cities of the Eajl. Nevertheless, the bijhops 
 " of theje actually great and illujlrious cities only reckon in the 
 " hierarchical order (which is acted upon in the prejent day in 
 " the Church of Conjlantinople,) fifteen, twenty, and thirty 
 " degrees below the above-mentioned privileged eminent metro- 
 " politans, although the fees of the latter are no more than 
 " villages. They prejerve, however, intacl and entire, all their 
 " ancient rights and privileges, becaufe the Church of Conjlanti- 
 u nople acknowledges and fupports the immutable principle that 
 " things divine are not to be regulated according to the changes of 
 " things human." 
 
 Or again : 
 
 " This fund was firjl created to provide for the fines which 
 " the local authorities, and more often private MuJJulmans, ex- 
 " afted in the time, of the Janijjaries, from indigent Chrijlians
 
 276 CommiJ/ion of Debts. 
 
 l( under various pretexts. They are of two different kinds : the 
 " fund of the general community of all Chrijlians of the Oriental 
 " rite in the Ottoman empire, and the fund of the provinces of 
 " Chrijlains of the Jame rite, which was created aljb for the Jame 
 44 end. Theje funds are both adminijlered by theje privileged 
 " metropolitans, and Jbme of the laity, chojen from among the 
 44 old Jervants of their Eminences. Theje individuals form a 
 " Jbrt of band of robbers, called by courtejy, 4 CommijQion for 
 44 the debts of the National Community!' The capital of theje 
 " funds is formed of Jums, greater or Jmaller, especially the fund 
 " of the general community, contributed by all the Chrijlians of 
 44 the Ottoman empire, under the titles of legacies, gratifications, 
 " aids, fines, &c., and loans which their Eminences, and even 
 " the bijhops of the provinces, make in the name of the com- 
 " munity and of the provinces. The people are rejponjlble for 
 44 the extinction of this debt : their Eminences aljb would render 
 " them an exacl account of the employment of the enormous 
 " Jums which fell into their hands, as well as of thoje which they 
 44 borrow, if unfortunately, and through the ordinary malevolence 
 " of the devil, the flames of various conflagrations did not de- 
 
 * D 
 
 " vour from time to time all the archives of the Commiflion, and 
 " if prudence did not oblige theje excellent pajlors never to mark 
 " in the documents of the CommiJJion either the names of the 
 " different MuJJulmans to whom they continually give conjider- 
 " able Jums as a prejent, or the circumjlances in which theje pre- 
 " Jents are given. What, then, do theje good people know of 
 " the dejlination of the Jums which they offer, and of thoje 
 " which are borrowed at their expenfe, and which one day they 
 " will have to pay ajecond time for the extinction of that debt ? 
 "All that the people know of this debt is, that in 1830 it 
 " amounted to the Jum of 400,000 piajlres, and that Jlnce that 
 " time till the year 1851, though there no longer exijled in 
 " Turkey either Janijjaries or pecuniary fines on the part of the 
 " local authorities, or of private MuJJulmans, the Jum of this 
 " debt Juddenly roje to the extraordinary amount of 7,000,000 
 " piajlres ! ! ! Doubtlejs, it is not to juch adminijlrators that 
 " the LORD will Jay 4 Well done, good and faithful Jervant ; 
 " c thou hajl been faithful over a few things, I will make thee ruler 
 '" *over many things: enter thou into the joy of thy LORD.' " 
 44 The aforejaid eight eminent metropolitans have Jhared 
 44 among themjelves for about Jixty years the Juperintendence 
 44 and the protcflion of the other 134. bijhops of the provinces, 
 " of which they call themjelves Ephori. The number of the 
 " bijhops of the provinces that each metropolitan Ephor has 
 " under his Juperintendence, or ejpecial but official protection, is
 
 The Future Union. 277 
 
 " very variable. It is not regulated by any relation or propor- 
 " tion ; it depends absolutely on the /kill and addrefs of the 
 " metropolitan Ephor, or the temporal influence of the protector, 
 " or ajfociate of this Ephor, who is always one of the lay Chrif- 
 c< tians in favour with the Ottoman Porte. Thus, there are 
 " Ephori who have had at certain times a clientage of from 
 " thirty to forty bijhops. Thefe metropolitan Ephori alone have 
 " the right of forming the above-mentioned banks. Each has 
 " his Ephoric funds. The capital of thefe funds is compofed of 
 11 the pence of widows and orphans, and others of the people, 
 " from whom their Eminences borrow." 
 
 The lajl portion of our author's work is devoted to a con- 
 Jideration of the pojjibility and practicability of a union between 
 the two Churches. He lays down three preliminaries as necef- 
 fary to fuch an end. The firjl is, a clearing up of the abfurd 
 mijlakes which exifl on the one fide and on the other with refpecl 
 to the Communion ; the Jecond, the complete emancipation of 
 Eajtern Chrijlians from the temporal power of the Patriarch of 
 Conjlantinople; the third, the re-adjujlment of the hierarchical 
 Jyjlem of the Eajl in agreement with the requirements of the 
 prefent age. 
 
 It is very eafy to fee one Jlde of any quejlion. Our author 
 forgets to take into confederation the re-adjujlment of the Wejlern 
 fy/lem, at leajl equally necejjary before any true union can be 
 realized. For conjider : let us imagine, for one moment, that a 
 doctrinal union between the two Churches were to-morrow to 
 take place ; how would Rome find herfelf fituated with rejpecl 
 to the patriarchal fyjlem, which the Orientals regard as the 
 bajls of the whole government of the Church ? In the firjl place, 
 Antipatriarchs of Conjlantinople, Alexandria, Antioch, and 
 Jerufalem, perjbnages whofe chief function appears to be to 
 fwell the ranks of procejfions at Rome, or to figure with the 
 greater lujlre as cenjbrs of books. Here is a difficulty to begin 
 with ; but this is only the commencement. Next, having already 
 a Roman Patriarch of Antioch, we have alfo a Roman Patriarch 
 of the Jacobites, a Roman Patriarch of the Nejlorians, and, 
 befides all this, a Spanijh ecclefiajlic with the title of Patriarch 
 of the Indies ; and add to thefe four, a Patriarch of the Maron- 
 ites. All thefe are recognized and dijlincl officials, whofe 
 functions have merely had their rife in that piecemeal fyjlem 
 of profelytifm which the Roman mijfionaries have adopted. 
 Surely, before it could be expefted that the orthodox Patriarch 
 of Antioch could come into the communion of Rome, thefe other 
 pretenders to his fee mujl be fwept away and abolifhed. Add 
 to this, the further complication of the Patriarchs of Venice and
 
 278 Eaftern Rights and Liturgies. 
 
 Lijbon titles which naturally, and indeed rightly, would give 
 the deepejl offence to the Oriental Church. It is all very well 
 for M. Pitzipios, and Jiich as he, to point out the Eajlern re- 
 forms which would be necejjary before any union could take 
 place ; but it is equally natural that Oriental divines Jhould 
 have their eyes open to the crying abujes of the Roman hier- 
 archical Jyjlem in the Eajt, and Jhould Jet down theje as their 
 preliminaries for the intercommunion of the Churches. 
 
 Then, with rejpeft to Eajlern rites and liturgies. We will 
 give our author the advantage of excufmg what he confiders the 
 faults of Rome in this rejpecl in his own words. 
 
 It is true that, for fome time, circumftances arifing from the anomalous 
 ftate of the Eaftern Chriftians, have caufed the unchangeable fyftem of the 
 Church to be mixed up with the different manners of afting of fome Ca- 
 tholic miffionaries in thefe countries, and have occafioned the wifh of draw- 
 ing the Orientals to the Latin rite, to be attributed to the Church of Rome. 
 The clergy of Conftantinople, profiting by the temporal power which the 
 Ottoman government had conceded to them, fmce the fall of the Byzantine 
 empire, over all Chriftians of the Oriental rite, fubjefts of the Sublime Porte, 
 fraudulently fufpended the continuation of the union of the Churches, ac- 
 complifhed by the aft of the Council of Florence, and infenfibly led thefe 
 poor Chriftians into a new fchifm, unjuftifiable and impofed by force. Then 
 the Church of Rome, as foon as circumftances allowed her to do fo, def- 
 patched, as it was her duty to do, miflionaries, whofe tafk was to preach 
 and endeavour to re-eftablifh in the Eaft the union of the Churches, con- 
 formably to the a6l of the Council of Florence, fraudulently fufpended. But 
 the miflionaries delegated to the Eaft by the Holy See for the purpofe of 
 bringing back thefe people to the unity of the Church, and efpecially thofe 
 who, animated by zeal for the faith, took upon themfelves fuch a charitable 
 and important taflc, have not all followed the line of conduft which the 
 Church had traced out for them, and from which me herfelf has not for one 
 moment deviated. Inftead, therefore, of preaching to thefe Eaftern Chrif- 
 tians the re-union of the Church, without attacking their cuftoms and rites, 
 which the Catholic Church has always refpetfted, feveral of thefe miffion- 
 aries, carried away by a zeal without knowledge, thought it their duty to 
 convert thefe Chriftians to the Latin rite. It is exactly the conduit of thefe 
 miffionaries, fo praifeworthy, neverthelefs, for their zeal, which increaled 
 the antipathies of Oriental Chriftians againft the Church of Rome, fmce 
 thefe muTionaries, without underftanding it, and without defi ring it, kindled 
 the fire of difcord and the hatred of the maffes againft the Holy See, and 
 rather ferved the interefts of the clergy of Conftantinople than thofe of the 
 Church. For thefe clergy, having bafed the confblidation of their fchifm 
 folely upon this hatred of the Eaftern Chriftians againft the Holy See, ap- 
 plauded this miftake of the miffionaries ! They profited admirably from 
 this vicious manner of feeking for the re-eftablimment of the union, and 
 made the people believe that it was the aim of Rome to deftroy the Eaftern 
 rite. Neverthelefs, though fhe has fuffered all the confequences, the Church 
 of Rome cannot be accufed of, nor confidered refponfible for, a fyftem which 
 fhe has never tolerated, but, on the contrary, has always authentically dif- 
 approved of and condemned in all her official afts. Never has the Holy See, 
 nor the Propaganda, which is her only official organ, given to any one the 
 million of converting the Eaftern Chriftians to the Latin rite.
 
 Rome againft National Liturgies. 279 
 
 This, thanks to the Juperior ecclejiajlical knowledge of modern 
 times, is true to a certain extent. But never let it be forgotten 
 that the Jame Rome which abolijhed the early Gallican liturgies 
 which crujhed the Mozarabic rite till thoje of that Jyjlem can 
 be numbered by hundreds which, at the Englijh Reformation, 
 refujed to tolerate the Sarum and York books which is now 
 extirpating in France the national offices of the Jeventeenth and 
 eighteenth centuries, would have, had it lain in her power, de- 
 Jlroyed, with equal readinejs, the venerable liturgies of the Eajl. 
 One of her mojl zealous mijjionaries, and, Jpite of all his faults, 
 a true-hearted and excellent man, Menezes, Archbijhop of Goa, 
 Jo completely extirpated the rites of one of the mojl ancient 
 Churches in the world the Chrijlians of S. Thomas that they 
 are now abjblutely unknown. Of him it is recorded that, hold- 
 ing all their ordinations as invalid, becauje not performed accord- 
 ing to the Roman ritual, he caujed thoje priejls who adhered to 
 him to be re-ordained ; and then, becauje Jbme mijlake had oc- 
 curred in the details of the ceremony, to be ordained over again 
 the third time. Every one knows and no one complains more 
 bitterly than Renaudot that the Roman revijions of Eajlern 
 liturgies make them absolutely worthlejs ; and that the changes 
 wrought in the Syrian and Armenian offices have rendered them 
 utterly unlike their original Jelves. 
 
 If any one dejires to know the view which the more intellectual 
 portion of the Eajlern Church takes, both of its own pojltion, 
 and of that of the " two Wejlern Communions," namely, Ro- 
 manijrn and Protejlantijm, it cannot better be learnt than in that 
 mojl able pamphlet to which we have already directed the atten- 
 tion of our readers, and which Jlands third on our lijl. There it 
 will be Jeen that, jujl as a Protejlant eye can Jee no difference 
 between Romanijm and Orientalijm, Jo an Eajlern eye can dij~- 
 cover no ejjential discrepancy between the Latin and the Pro- 
 tejlant Communions ; regarding both as the religions of intellect, 
 not of faith ; both as the mere development, though it may be 
 in different directions, of rationalifm. To an Oriental, the Jub- 
 Jlitution of affujion for immerfion in baptijm differs only in de- 
 gree, not in kind, from the procrajlination of that Jacrament, as 
 among Anabaptijls, or its abfolute rejeclion, as among Quakers. 
 The Eajlerns can Jee no ejjential difference between the denial 
 of the chalice to the laity, the refufal of confirmation and com- 
 munion to infants, and the utter rejeclion of every pretence at 
 apojlolic ordination, which is the badge of Jo many dijjenting 
 bodies. 
 
 It mujl be confejjed, that one remarkable feature of the Eajlern 
 Jyjlem is the check which it holds and which Rome is perfectly
 
 2 8 o Non-exiftence of Rationalifm. 
 
 unable to hold on rationalism. Our author relates, at Jbme 
 length, one of the mojl remarkable injlances of its propagation. 
 
 Theophilus Cai'ry, prieft of the Eaftern Church, native of Andros, a man 
 of great learning and exemplary morality, had, after the Greek revolution, 
 travelled over all the cities of Europe, where there were any Chriftians of his 
 rite, and made a rich collection for eftabliming, in Greece, a fchool deftined 
 for the education of the orphan and indigent children of that nation. He 
 founded it at Andros, in 1834, under the name of the Inftitution for Orphans. 
 The order, good morals, and progrefs which the pupils made in this Ichool, 
 attracted thither a great number of young people from Greece and Turkey. 
 Cai'ry, either from unmeafured ambition, or for fome political end, or from 
 fome other motive, then undertook to introduce into the Eaft a new religion, 
 .under the name of Cairifm, which was nothing elfe but the fyftem of the 
 Deifts, modified by fome innovations of his own. In fhort, he fucceeded in 
 attracting to this new religion, not only all the pupils of his fchool, but alfo 
 almoft all the inhabitants of Andros, and even a great part of the curates of 
 the villages, and a large number of the inhabitants of the neighbouring 
 iflands. The pupils of this fchool, going to pafs their holidays with their 
 parents, or returning to their country after having rimmed their ftudies, pro- 
 pagated everywhere the new religion, and in lefs than fix years Cairifm ex- 
 tended immenfely in Turkey and in Greece. The Government in Greece, 
 on the one fide, and the Patriarchate in Turkey on the other, put everything 
 into motion to prevent its propagation. But, notwithstanding their perfe- 
 vering efforts, the committees of Cairifm exift to the prefent day in the Eaft, 
 and work, although in fecret, with the greateft a6tivity. Cai'ry was arrefted 
 for the laft time in Greece in 1851, for teaching religious principles for- 
 bidden by the laws of the country. Notwithstanding the powerful oppofition 
 of his partizans, the government caufed him to be tried. He was condemned 
 by the tribunals to feven years' imprifonment. He died in prifon at the age 
 of eighty-two years, fome days after his condemnation. 
 
 Our author does not relate perhaps becauje it would not 
 have Jlrengthened his pojition the Jublime manner in which this 
 deijt was compelled to unmajk himjelf. Called before an ajjem- 
 bly of the prelates of Greece, he had prepared a long and Jb- 
 phijtical Jpecch, in which he had endeavoured to blind the eyes 
 of his judges to his real dejlgns. "We are perfectly ready," 
 /aid the prejident of the ajjembly, " to hear anything which you 
 " can allege on your own behalf, and to give you every advan- 
 " tage which you may fairly claim. But we are bijhops, and 
 " you are a priejl of the holy Eajlern Church. Before, there- 
 " fore, we proceed further, we Jhould wijh you to repeat to us 
 " the Creed of Nicaea." "With all my heart," faid Cai'ry ; 
 and he was about to begin, when the prejident again Jlopped 
 him. " Stay," he Jaid ; " that which you are now about to re- 
 " peat with your lips you of courjc believe in your heart : and 
 " in that fenje only my brethren and myfelf will hear you." 
 " Why," returned Ca'iry, " in that caje I in that caje pcr- 
 " haps it would be better that you Jhould hear my apology, and 
 " then I am ready to repeat anything that you may dejlre."
 
 Confter nation of Cairy. 281 
 
 " You will repeat the Creed of Nicsea," returned the prefident, 
 " us that which you yourjelf hold, or you will not be heard at 
 " all." " I cannot do that," replied Cai'ry ; but I will defend 
 " myjelf, if you will allow me." And on his refujal to take 
 this watchword of the Church in his own lips, this unhappy man 
 was condemned without further ceremony. 
 
 From the brief account, then, which we have given of its con- 
 tents, our readers will Jee that we conjider our author's work 
 awkward as is its arrangement, and barbarous as is its language 
 well worthy of their perufal. But it is not by publications Juch 
 as thefe, where the one Jide is to gain, and the other to Jurrender, 
 all, that the real cauje of union will be promoted. It is of no 
 ufe to tell us that the aft of the Council of Florence has never 
 been formally rescinded ; nor that another argument of our 
 author's till the treaty of Miinjler, the Pope was recognized 
 by European diplomacy as the chief of all baptized Chrijlians. 
 And the work of a convert will always fare ill with the com- 
 munion from whom he has been converted : to them it will be 
 the compojition of an apojlate, and, in the very nature of things, 
 is jure to be written with unnecejjary bitternejs. We never 
 have been, we never will be, advocates of that Jyjlem which 
 would regard the Englijh Church as perfection. But, neverthe- 
 lejs, it does Jeem as if, in the injcrutable providence of GOD, 
 a way were open to us to take the lead in that reconciliation of 
 Chrijlendom, which we can hardly hope to Jee, but which thoje 
 who come after us certainly will. " Show Thy Jervants Thy 
 work, and their children Thy glory." Once before, at all 
 events, Britijh bijhops have trembled on the verge of a recon- 
 ciliation with the Eajl. Once before, negotiations were far ad- 
 vanced between the Englijh and Gallican churches. In treating 
 with the Eajl, we come with no pretenjions of Juperiority, with 
 no claims to domination ; we come, free from many of the 
 Jlumbling-blocks which Latin Chrijlianity prejents to their eyes 
 purgatory, indulgences, the denial of the cup to the laity, 
 azymes ; and in two of the liturgies out of the three branches 
 of our communion, the Scotch and the American, we approxi- 
 mate very clojely ; we are identical, on all ejfential points, with 
 thoje of S. Chryjbjlom and S. Bajll. The quejlion of a married 
 clergy would be no Jlumbling -block to the Orientals : and even 
 our acknowledged faults, our miserable Erajlianijm and depend- 
 ence on Jlate tribunals, would not Jo much Jhock thoje who are 
 accujlomed to the Jupremacy of the TJar at S. Peterfburgh, or 
 of the Sultan at Constantinople. 
 
 We hear much of the projelytijm exercijed by Rome in the 
 Eajl, and of her great Juccejs in bringing over converts to her-
 
 282 Profelytifm on Both Sides. 
 
 Jelf. It may be very much doubted whether the lojs of the 
 Uniat Church in RuJJia has not more than counterbalanced all 
 the gain which, whether among individuals or Jcattered parijhes, 
 the Papal See has made during the lajl century. It is well 
 known that the Armenians have a greater readinejs for recon- 
 ciliation with Rome than any other communion of Oriental 
 Chrijlians. Yet according to the account of Roman mijjiona- 
 ries, during the lajl one hundred and fifty years, 200,000 is the 
 outfide limit of converts. It mujl aljb be remembered, that 
 bejides the great event of 1839, a perpetual profelytijm is carried 
 on on the other Jide, and that the rejults of the two depend rather 
 on political than on religious influence ; much more on the pre- 
 ponderance of France or RujJIa than on the zeal of Latin or 
 Greek mijjionaries. Add to this, the paralyfed Jlate of the 
 Roman church in Greece, its bondage and Erajlianijm, Jince the 
 time of the infamous Siezenjlrevitch, in RuJJia, and the degraded 
 Jlate to which the Unia had been reduced in Poland, where 
 Uniat and Jerf, noble and Catholic (that is, not merely of the 
 Roman Church, but of the Latin rite) were convertible terms. 
 In Rujjla, then, in Greece, in the Principalities, and in the 
 Oriental communion of the Jbuth-eajlern Aujlrian empire, the 
 Eajlern Church may be conjldered to be gaining ground upon 
 her wejlern rival. But at Constantinople itfelf, in AJla Minor, 
 and, above all, in Palejline, the Jlate of things is reverjed, and 
 there Rome reaps a plentiful harvejl, as well from the ortho- 
 dox as from Armenians, Jacobites, and Nejlorians. 
 
 Although it is Jcarcely to be expecled in our time, yet there 
 can be but one conclujion to this miserable Jlate of disruption 
 and laceration ; the one remedy, which moderate Latins, like 
 the Abbe Michon, have propojed, which moderate Orientals, 
 Juch as his late Holinejs, Methodius of Antioch, would accept, a 
 free and legitimate CEcumenical Council ; not a council in which, 
 like that of Florence, the extreme political dijlrejs of one party 
 would oblige them to accept any conditions from the other, but 
 the meeting of equals on an equality, and the Jettlement of 
 differences, not by autocratic influence, whether Jecular or reli- 
 gious, but after a full and fair difcufjion, and by an unbiajjed 
 decijion. So, and Jo only, may we hope that that blejjed pro- 
 phecy will be fulfilled '* The envy aljb of Ii)phraim Jhall depart, 
 " and the adversaries of Judah Jhall be cut off; Ephraim Jhall 
 " not envy Judah, and Judah Jhall not vex Ephraim ; but they 
 "Jhall fly upon the Jhouldcrs of the Philijlines, they Jhall lay 
 " their hands upon Edom and Moab, and the children of Ammon 
 "Jhall obey them."
 
 X. 
 
 THE LAW OF PRIMATES AND 
 METROPOLITANS. 
 
 T is curious to objervehowtheincreajing jlrength 
 and wide jpread of the Englijh Church has made 
 jbme quejlions of immediately prejjing import- 
 ance, which, fifty years ago, would only have 
 had an antiquarian interejl. Had any one, in 
 the days, jay, when the Edinburgh and Quarterly 
 Reviews were firjl jet up, /at down to furnijh a paper to either 
 of them on the nature and extent of metropolitical jurisdiction, 
 he would have known that he was only writing it for thoje who 
 took an interejl in Ecclejiajtical antiquities, and that the jb-called 
 practical man, whether concerned with the politics of the State 
 or the Church, would pajs it by. The caje is now widely altered. 
 The authority of the metropolitans over their jufFragans is a 
 jubjecl which mujl jhortly be jettled in jbme way or other ; and 
 the right or wrong Jettlement of which will further, or will re- 
 tard, the welfare of the Englijh Church and its various branches, 
 more than almoji any other that can be named. 
 
 Up to the beginning of the prejent century, what was the caje 
 with regard to our foreign pojjejjions ? When we had dijcovered, 
 too late, that the want of a national Epijcopate had been one of 
 the caujes which brought about the Reparation of the United 
 States from the Britijh Crown, we planted a Bijhopric in Canada. 
 The enormoujly increajlng interejls of India at length jhamed 
 us into /ending a bijhop to Calcutta. But with tho/e two ex- 
 ceptions all our foreign dependencies were, or were /uppojed to 
 be, under the jurisdiction of the Bijhop of London. Truly, when 
 one looks back to that time, and compares the then with the 
 prejent jlate of the Englijh Church, it is enough to make us
 
 284 Primacy of Canterbury. 
 
 exclaim, " This is the LORD'S doing, and it is marvellous in 
 our eyes." The poor little " United Church of England and 
 Ireland," out of communion with Scotland, out of communion 
 with America, with only its two foreign bijhops : that on the 
 one jide. On the other, the Englifh Church now, with its Scotch 
 Jijler and American daughter, the latter outnumbering in its 
 Episcopate the mother, and the colonial churches in all parts of 
 the world increasing in a ratio to which pajl Ecclejiajlical hi/lory 
 affords no parallel. 
 
 In thoje old times what was the Metropolitical Jyjlem as regards 
 ourjelves ? At one period, for nearly thirty years, eight metro- 
 politans held rule in great Britain. The two of England, Can- 
 terbury and York ; the four of Ireland, Armagh, Dublin, Tuam, 
 and Cajhel ; the two of Scotland, S. Andrew's and Glajgow. 
 The accejjlon of William of Orange abolijhed the two lajl. 
 Tuam and Cajhel fell before Lord Stanley's Jpoliation bill. 
 But, " In/lead of thy fathers thou Jhalt have children, whom 
 thou mayejl make princes in all lands." 
 
 And behold, we have already four, and ought to have five new 
 metropolitans. Calcutta for India, Capetown for South Africa, 
 Sydney for Auflralia ; New Zealand ; thoje we have already 
 gained. It is clearly necejjary that Canada Jhould have its own 
 metropolitan ; and jurely the Wejt Indies are important enough 
 to have a metropolitan of their own. The quejlion, then, which 
 will jbon have to be Jblved, is this : Do theje new metropolitans 
 owe any obedience whatever to the See of Canterbury ? If Jo, 
 what are its limits ? In caje which is not only within the 
 limits of pojjlbility, but far within thoje of probability that 
 Aujlralia Jhould Jbme day contain within itjelf five or Jix inde- 
 pendent republics, united only by good-will and Anglo-Saxon 
 blood with England, and we may make the Jame JuppoJItion 
 with regard to Canada, and how Jhould we Jland in an eccle- 
 Jiajlical point of view then ? 
 
 Notice further this : that while the primacy of Canterbury is 
 almojl, and that of York entirely, a dead letter, in the new 
 metropolitanates the primatial power is a living and moving 
 thing. The Bijhop of Calcutta is bound to vifit, metropoliti- 
 cally, the diocejes of his Juffragans once in three years ; and, in 
 order to do Jo with the utmojl freedom, he is in the habit, when 
 entering the diocejc of his JiifFragans, of Jujpending the inferior 
 bijhop from all authority during his vifitation. Aljb we mujt 
 notice that, in conjequence of their being unjhackled by the 
 State, the colonial diocejes, with their independent jynods, with, 
 in Canada, their free election of bijhops, and with their further 
 removal from the Jcat of political government, are Jure to out-
 
 Patriarchates and Exarchates. 285 
 
 /trip the Mother Church in energy and progrefs. The two 
 quejlions then, are : " What authority has the Colonial Metro- 
 politan over his fuffragans ?" and, " What authority has the 
 Archbifhop of Canterbury over him ?" 
 
 Now we will go back to the pajl, and fee what we can learn 
 from that. It is not worth while to carry our invejligations 
 earlier than the fourth century ; becaufe, till the Church was at 
 external peace, it was hardly at liberty to attend to its internal 
 organization. Look, then, at this organization as it exijled after 
 the Second CEcumenical Council. In the time of S. Ambrofe, 
 and S. Augujtine, and S. Jerome, what was it ? 
 
 And firjl we have the three great patriarchates, though not as 
 yet known by that name ; Rome, Alexandria, Antioch. Next 
 to them in pofition, though far inferior in power, Jerufalem. 
 Next came the three exarchates ; Ephefus, with the diocefe of 
 Ajia, and twelve provinces ; Caefarea, with the dioceje of Pontus, 
 and thirteen provinces ; Heraclea, with the diocefe of Thrace, 
 and Jix provinces. Next again to theje came the primates of 
 Thejfalonica, Carthage, and Milan. Now let us fee of what 
 fize were the metropolitical provinces which made up thefe patri- 
 archates and exarchates ; and as Ajia Minor was then the garden 
 of the Church, let us take that for our example. And firjt look 
 at the diocefe at Pontus. The firjl of its metropoles was that 
 of Cappadocia, afterwards divided into three, but at this time 
 one ecclefiajlical province. This was fomething more than 330 
 miles in its greatejl length, and 22O in its greatejl breadth. 
 Truly an enormous province, and with Jingularly few bifhops. 
 In this vajl province we know but of fifteen fees ; each of which 
 mujl therefore have been confiderably larger than Englijh bijhop- 
 rics of the prefent day. The next province was Armenia, 
 afterwards in like manner divided into two, with its eighteen 
 bijhoprics. Then we come to Galatia, alfo fubfequently 
 divided into two ; about 22O miles in length, by half that dif- 
 tance in breadth. Here we have nineteen bifhoprics. Next 
 comes the province of Pontus Polemoniacus, with eight bijhop- 
 rics, and about two-thirds the Jize of Galatia. Next to this 
 Helenopontus, with eight bifhops alfo. After this we come to 
 Paphlagonia, with Gangra for its metropolis. This, lefs in Jize 
 than the other, had fix bijhops. Bithynia, afterwards fplit 
 into three, holds the next place, with its metropolis Nicomedia ; 
 and could boajl as many as thirty bijhops. Thefe compofe the 
 Pontic diocefe ; a total of feven, afterwards thirteen, provinces, 
 and one hundred and four bifhops. 
 
 If we go on to the Afiatic diocefe, very much the fuperior of 
 the others in wealth and population, we Jhall find the number
 
 286 Votes of Metropolitans. 
 
 of bijhoprics increafe in the fame proportion. The province of 
 AJla, which included nearly Lydia and Myjla, had forty-three 
 bijhops. Hellefpontus, under Cyzicum, had feventeen. Phry- 
 gia, afterwards divided into two, had under the metropolis of 
 Laodicea no lefs than fixty-two. Lydia, under Sardis, only a 
 part of the fecular province of that name, had twenty-fix. 
 Little Caria, under Miletus, had aljb twenty-fix. The fcattered 
 Cyclades, under Rhodes, had nineteen. Lycia, the Jmallejl of 
 the provinces, about fifty-five miles in breadth by fixty in 
 length, that is, not half as big again as Sujjex, had no lejs 
 than thirty-two bifhops. Pamphylia, under Side, had thirty- 
 feven. Pifidia, under Antioch, aljb a fmall province, twenty- 
 five. And lajlly, Lycaonia had eighteen. This gives a total 
 for the AJIatic diocefe of more than three hundred bijhops ; a 
 number exceeding all thofe of Roman Catholic Europe, Italy 
 excepted. 
 
 Now at that early period we find the metropolitan exercifmg 
 a veto on the election of a bijhop, in Jbme cafes apparently 
 alone, in Jbme acling with a fynod of the com-provincials. The 
 twelfth canon of Laodicea fpeaks very plainly ; " Bijhops are 
 " not to be injlituted without the confent of the metropolitans and 
 " of the neighbouring bijhops," by which lajl exprejjion we un- 
 derjland the fuffragans of the fame province. But the Council 
 of Antioch is the fullejl in its Canons with refpecl to the duties 
 and rights of a metropolitan. The ninth canon forbids that 
 anything of great moment be undertaken without his fan&ion ; 
 he is to be the mover of all that goes on in the diocefe ;. no 
 bijhop is to vifit the Court without his metropolitan's leave. 
 That of Sardica fays much the fame thing ; while that in Trullo 
 plainly lays down the rule that the Civil is alfo to be the Eccle- 
 Jiajlical metropolis. And it cannot be doubted that this was a 
 very prudent regulation. The Pro-conful, or Prefect, or Count, 
 or by whatever other name he might be called, concentrating the 
 civil power in a city which only poJJejQTed an ordinary bijhop, 
 would have been apt to overwhelm the Church with Erajlianifm : 
 by the precaution taken, the Church concentrated her Jlrength 
 on the fame place, and met the civil authority on more equal 
 grounds. It is worth while confidering whether in this country, 
 from the very beginning, the negleft of that rule has not been 
 attended with difajlrous confcquences. The pofition of our 
 metropolitans in cities which, but for them, would be perfectly 
 infignificant, has left the Church at a difadvantage in connexion 
 with the fecular power. So greatly was the inconvenience of a 
 fimilar arrangement felt in France, that Paris, after long re- 
 maining fuffragan to the metropolitan of Sens, at length obtained
 
 Power of Metropolitans over Suffragans. 287 
 
 her own archbijhop : who naturally, though not officially, has 
 ever Jince been confidered one of the highejl ecclefiajlics in the 
 kingdom. The miferable Jlate of Spain we all know ; and 
 there Madrid, far from being the feat of a metropolitan, has not 
 even a bijhop. The cafe was the fame in Scotland, where the 
 Primate was put away into a corner of the kingdom, if not very 
 far from the civil metropolis, at leajl in a place not to be got at 
 without extreme inconvenience and difficulty ; nor had Edin- 
 burgh a bijhop till the time of Charles I. Ireland was better 
 off; jlnce if Armagh were primate, the Metropolitan of Dublin 
 took precedence at leajl of the others. \Ve may notice that it 
 was in the fifth century that metropolitans attained their highejl 
 power. At that time they were not over-balanced by the abfo- 
 lute fupremacy of the patriarchates. The three exarchs hardly 
 claimed much authority : Antioch had Jo vajt a diocefe, that its 
 further metropolitans were necejfarily pretty well autocephalous : 
 Alexandria was the only metropolis of Egypt : the primate of 
 Carthage exercifed no very great control over the other metro- 
 politans, as of Numidia and Mauritania. We mujt not forget 
 to notice, that in Africa that canon of Antioch was never ob- 
 ferved. There the metropolis of each province was not fixed ; 
 the eldejl or mojl influential bijhop exercijed the functions of 
 metropolitan. The twenty-eighth canon of the third Council of 
 Carthage forbids the bijhops of each province to crofs the Jea 
 without the leave of the primes fedis Epifcopus. 
 
 Let us draw lejjons for ourfelves as we go along. Surely it 
 would be well if that canon were re-enacted for our colonial 
 churches. The bijhops of the fuffragan fees there feem to have 
 the mojl: fmgular vocation for being in England. In facl, 
 judging from the proceedings of many of them, one Jhould 
 imagine that they had been confecrated prelates abroad, merely 
 that they might preach charity jermons with greater emphafis at 
 home. And befides the harm which the lengthened abfence of 
 the diocefan mujl effecl among his own people, there is a ferious 
 quejlion arijing out of this very fubjeft. It may very well 
 happen that the prefence of every bijhop in the province, who 
 is capable of travelling, may be necejjary for the confecration of 
 a new prelate. Either from objecting to an increafe of the 
 Epifcopate, or from perfonal dijlike to the newly appointed 
 bijhop, a fuffragan takes himfelf off, and renders the confecra- 
 tion impojfible. A metropolitan furely ought to have the power 
 of faying, " Go afterwards if you will, but at all events I will 
 have you Jlay for this office." 
 
 If we go on in the fifth century, we Jhall find its conclufion 
 dijlinguijhed by an endeavour in the Wejlern Church, among
 
 288 Power of Metropolitans over Suffragans. 
 
 the greater metropolitans, to become primates. There furely 
 never was a more vague authority than that which this much 
 coveted office bejlowed ; and the abjblute titularity into which 
 it fank before long, would almojl feem abfurd if we were not Jo 
 ufed to it. It ferved, however, as one of the many Jtepping- 
 Jlones by which Rome attained to her prefent exaltation. In 
 the fifth century the primacy of any kingdom was little more 
 than the attachment of the Legantine office to its holder. At 
 this time Seville was, beyond all doubt, the primatial fee of 
 Spain. And how does S. Simplicius of Rome write to S. Zeno 
 in 482 ? " We have thought it fitting to fupport thee with the 
 " vicarial authority of our Jee, in order that, propped by its 
 " Jlrength, thou mayejl in no wije permit the decrees of apof- 
 " tolical institution, or the bounds of the holy fathers, to be 
 " violated." And thirty-five years later, S. Hormifdas, writing 
 to Sallujl, Bijhop of the fame Jee, it is the twenty-Jlxth epiJHe 
 of that Pope, appoints him his vicar through Baetica, the 
 modern Andalufia, and Lufitania, which was then nearly con- 
 terminous with the kingdom of Portugal. He does Jo, he fays, 
 for the better observation of canons and ecclefiajtical discipline : 
 but then, there is a "falvis privilegiis quse metropolitanis epif- 
 copis detulit antiquitas." But then we find the fame Pope in 
 the fame year appointing John of Tarragona his vicar over the 
 rejl of Spain. Seville, however, obtained the primacy over that 
 fee alfo ; for S. Leander, in the Third Council of Toledo, he 
 that drew up the firjl rough draft of the Mozarabic Office, 
 took precedence of the other archbijhops : and fo, at a later 
 period, S. Ifidore of Seville prefided at the Fourth Council of 
 Toledo, taking precedence of the Archbijhops of Narbonne, 
 Merida, Braga, Toledo, Tarragona. And their primacy con- 
 tinued at leajl till the Twelfth Council of Toledo. 
 
 We find a Jlmilar primacy attached in the fifth century to 
 Aries, as regarded the Church of France. S. Hilarius, writing 
 to Leontius of that fee, conjlitutes him primate, with the power 
 of ajjembling yearly national fynods. By the Jlrength of this 
 commijjion, and as if to keep his hand in, we find the worthy 
 primate calling S. Mamertus of Vienne to account for ordaining 
 a Bijhop of Die, which was out of the bounds of his province. 
 S. Cefarius of Aries was in 514 made primate, not only of Gaul, 
 but of the neighbouring provinces of Spain. It would appear 
 that the confent of the civil power was necejjary for thefe 
 arrangements : thus Vigilius, continuing the primacy to Auxa- 
 nius of Aries, does fo at the requejl of King Childebert, and, 
 what is more Jlrangc, with the permijjlon of the Emperor 
 Jujlinian.
 
 Primates and Metropolitans. 289 
 
 There Jeems to have been no Jlmilar arrangement in the 
 Eajlern Church. There the rank of the different metropolitans 
 was exaclly ascertained, as indeed it is to this day ; and changes 
 were from time to time made in their precedence, but always by 
 the fecular power. When a patriarch attached a kind of vice- 
 gerency to any dijlant fee, that fee was Jure in time to become 
 virtually autocephalous. Thus Alexandria committed a vicarial 
 jurifdiclion to Axum in Ethiopia : and the Ethiopic Church, 
 except that it always applied to head-quarters for a new primate, 
 became perfectly independent. So Conjlantinople appointed a 
 vicar, whether at Kieff or Mofcow, for the Rufltan Church ; 
 and the metropolitans of Mojcow were virtually independent 
 long before that city was raijed to a fifth patriarchate. So 
 again Georgia had its own autocephalous metropolitan ; who 
 for his part threw off another into Kartalenia. Antioch did the 
 fame thing in two ways : in the one direction, the Catholic of 
 Chaldaea fixing his Jee firjl at Seleucia, then at Mojul, became 
 independent, and he formed another primatial Jhoot in Malabar. 
 On the other hand, a fecond autocephalous primate for Armenia 
 appeared firjl at Etchmiadzine, then at Sis and elfewhere. In 
 fa<3, the different geniujes of the Eajl and Wejl appear in no- 
 thing more Jlrikingly than in their different arrangements about 
 primates. Yet doubtlejs " all theje worked That One and the 
 felf-fame Spirit." 
 
 To return to the Wejl. It is difficult to fay whether Rome 
 gave or received mojl in the fifth and Jixth centuries by the 
 injlitution of primacies and the donation of the pallium. Now 
 of courfe every metropolitan calls himfelf a primate of fome- 
 thing or other. If York cannot be Primate of All England, he 
 will at all events be Primate of England ; and fo Dublin of 
 Ireland. In France they managed in a different way. Thus 
 the Archbijhop of Rouen is Primate of Normandy ; the Arch- 
 bijhop of Auch, of Novempopulania ; the Archbijhop of Lyons 
 calls himfelf Primate of all Gaul ; while he of Vienne, to be a 
 Jlep above the others, calls himfelf Primate of the Primates of 
 Gaul. But thefe titles are infinitely lefs unmeaning than thofe 
 of the Eajl. Thus the Bifhop of Cxjarea calls himfelf Mojl 
 Excellent of the Mojl Excellent ; while the metropolitan of 
 Heraclea contents himfelf with that of the Firjl of the Mojl 
 Excellent. The name of Primate is not in ufe, but every 
 little prelate is Exarch of fomething or other. The Archbijhop 
 of Mefembria, having nothing better by way of a title, is Ex- 
 arch of the Black Sea ; and the petty bijhoprics of Lemnos and 
 Embros Jlrive together for the title of Exarch of the ^Egaean 
 Sea ; of the fea itfelf, that is, for the exarchy of the ijlands in it 
 
 U
 
 290 Metropolitan Schifm. 
 
 is already occupied. However, we are Jlill writing of times 
 when the primacy was not a mere title of honour. As Seville 
 in Spain, and Aries in France, Jo Salzburg in Germany very 
 Jbon claimed the like authority, though not quite Jo early. 
 Arno, Jixth bijhop of that Jee, obtained the pallium, the title of 
 Metropolitan, and the primacy of that part of Germany, in 
 792. As Jay the tunelejs lines : 
 
 In qua pontifices multos poft rite fedentes 
 
 Arn fucceflit ovans rcftor ovile regens. 
 Quern Carolus Princeps regni fuperauxit honore 
 
 Archi-facerdotis, dignior ut fieret : 
 Quern Leo Papa fui vefte veftivit honoris 
 
 Et privilegia dans mox folidavit eum : 
 Ut regionis apex et fummus epifcopus eflet 
 
 Urbfque haec metropolis tempus in omne foret. 
 
 One great work of the fifth and Jixth centuries was the erec- 
 tion of new bijhoprics ; and in this the conjent of the metropo- 
 litan, as well as of the bijhop from whoje dioceje the new dio- 
 ceje was taken, was necejjary ; and this without any reference 
 to the Jee of Rome. The metropolitan Jlill had the right of 
 putting a veto on the election of a Juffragan ; and this again 
 without any appeal to the Roman Jee. 
 
 In the Jixth century, a Metropolitan J~chijm began, which con- 
 tinued for many years, and led to Jbme curious conjequences. 
 The Archbijhop of Aquileia, with the prelates of IJlria, break- 
 ing off communion with Rome on the quejiion of the Three 
 Chapters, formed themjelves into a dijlinft patriarchate ; and as 
 the Eajlern emperors held the Jea-coajl of that part of Italy, the 
 injurgent bijhops were not eajily to be reduced to the obedience 
 of the Roman pontiff. After the extinction of the Jchijm, the 
 Bijhops of Aquileia had the bare title of Patriarch left them, 
 and a certain pre-eminence of honour above the other Italian 
 metropolitans. Theje privileges were guaranteed by Leo VIII. 
 in 980, and John XX. in 1023; and though withdrawn by 
 Clement II. in 1047, wno g ave Ravenna precedence over Aqui- 
 leia, they were rcjlorcd by Alexander II. in 1049. 
 
 In the Jeventh century, Seville lojl the primacy of Spain to 
 Toledo as the rcjldcnce of the Vijigoth kings ; and this was com- 
 pletely in accordance with the early principle that the chief city 
 of the Jlate Jhould be the ccclcjiajlical metropolis. This primacy 
 Jcems to have been bejlowcd at the requcjl of King Cindajuinth, 
 by the National Council, and confirmed by the Jee of Rome. 
 In the Jame century, the Archbijliops of Rheims had a kind of 
 Jecondary primacy in the Church of France ; Jo that, at all
 
 The Archbijhop of Vienne. 291 
 
 events, they were themjelves exempt from any kind of Jubjeclion 
 to the Jee of Aries. 
 
 As the firjl dynajty of French kings drew. to its cloje, the 
 Jtate of the Gallican Church was mojt pitiable. The appoint- 
 ment of primates fell into dijuje ; every metropolitan was his 
 own primate : by conjequence, no one had any authority of 
 convoking the others to a Jynod, and all kind of difcipline fell 
 to the ground. The few weak councils which met, made 
 canons, which were framed only to be broken ; and it Jeemed as 
 if the whole ecclejiajlical and civil jlate of Europe were together 
 verging to barbarijrn. Then came the marvellous era of Charle- 
 magne, and the young life of the Church burjt forth in all its 
 vigour. Now, then, we find primates exerting their authority 
 again. And firjl Bourges was made the primatial Jee of Aqui- 
 taine. This was done by Adrian I, at the requejl of Charle- 
 magne, in favour of Ermenbert, a prelate whoje Janclity of life 
 and ecclejiajlical learning rendered him well worthy of the dig- 
 nity. But the Pope hejltated for a little while ; for the old 
 ecclejiajlical divijions were Jo thoroughly broken up, that he was 
 uncertain whether the propojed primatial Jee ought not itjelf to 
 be Jubjeft to Jbme other juriJUiclion. That point having been 
 made out to his Jatisfaclion, the Archbijhop of Bourges became 
 Metropolitan of the provinces of Narbonne, Bourdeaux, and 
 Auch. It is curious to trace how the fluctuations of Jecular 
 affairs affecled theje primatial claims. When the kingdom of 
 Aquitaine was broken up, and the duchy of Narbonne attained 
 political importance, the Archbijhop of that city Jhook off the 
 yoke of Bourges, and under the aujpices of Urban II. obtained 
 the primacy of the province of Aix. After that, when the 
 dukes of Occitania became powerful, the Archbijhop of Auch 
 in like manner refujed to acknowledge the primacy of Bourges, 
 which was now left with the Jingle province of Bourdeaux bejides 
 its own. When the great Jchijm broke out between Pope Inno- 
 cent II. and the Anti-pope Anacletus, a bijhop of Angouleme, 
 a partizan of the latter, was raijed to the Jee of Bourdeaux. 
 On this, all the comprovincials of that province appealed to the 
 Archbijhop of Bourges as their primate againjl the Jentence of 
 excommunication with which they were threatened. But when 
 the Englijh obtained Bourdeaux and the adjacent country, this 
 lajl relic of its primacy was Jhatched from Bourges, though the 
 two Jlrove together for many years, the one for liberty, the other 
 for Jbvereignty. Gregory IX. tried a compromife by giving 
 leave to the Archbijhop of Bourges to vifit the province of 
 Bourdeaux, provided he concluded his vijitation within the fpace 
 of fifty days. But Clement V, who had been Archbijhop of
 
 292 " Primate of Primates" 
 
 Bourdeaux himfelf, completed the freedom of that Church ; and 
 now all that remains of the primacy of Bourges, is a Jmgular 
 cujlom or privilege, which feems to be much valued in the dio- 
 cefe. The Archbijhop appoints two vicars, one as metropolitan, 
 the other as primate. Any appeal from one of his fuffragans 
 goes in the firjl place to the metropolitical vicar ; if either of 
 the parties is not Jatisfied with his decifion, he can then appeal to 
 the primatial vicar. 
 
 And now, in this fame century, an event occurred which has 
 a bearing on our own ecclejiajlical Jlate at this time. Drogo of 
 Metz, afimple bijhop, was fent by Lothaire to Rome on politi- 
 cal bufmefs. He was the uncle of the king, and obtained very 
 great influence with Sergius II. then Pontiff. He returned with 
 a brief, whereby he was appointed but it Jeems to have been 
 only perjbnally and for his life-time Primate of all the bijhops 
 of Gaul and Germany. The Council of Verneuil took the 
 claim into conjideration. They had, faid the Fathers, the 
 greatejl pojjible rejpecl for their brother Drogo ; his learning 
 and piety were known to all ; his relation/hip to the king was 
 an additional argument in his favour ; perjbnally, no one could 
 be more fit for the dignity to which it had pleafed the Holy Fa- 
 ther to advance him. But they were bound to be careful guar- 
 dians of the boundaries of the Church : it was an unheard of 
 thing, that the pojfejjbr of a Jimple fee Jhould claim precedence 
 over Jo many metropolitans, whoje dignity was derived from re- 
 mote ages; and therefore they begged to defer acling on the 
 Pope's injiruclions till a larger council (it was then mid-winter) 
 could be fummoned. Drogo, on this, Jhowed himjelf worthy of 
 the dignity to which he had been appointed, by faying modejlly, 
 that he would do nothing which could offend his brethren, and 
 refigning the primacy. 
 
 Now, it mujl have Jlruck all Englijh Churchmen as an ano- 
 maly, that the Metropolitans of Calcutta, Sydney, and Cape- 
 town Jhould be Bijhops. The quejlion of title is faid to have 
 come before the highejl authorities, and to have been deferred 
 for the prefent. It may, of courfe, be ajked, What is there in 
 a name ? A bijhop, with the authority of a metropolitan, does 
 jujl as well as if he had an appellation of finer found. Now, 
 mojl certainly, we place not the leajl value on a title which is a 
 mere title, or a decoration which is a mere decoration. Nothing 
 feems more contemptible to us than the privileges as fome of the 
 Spanijh Churches have, where the bijhop or dean is treated as a 
 cardinal, the canons as bijhops : nothing more filly than when 
 prelates of this or that little ijland call themfelves Exarchs of 
 this or that fea. But this is a very different quejlion. We
 
 Bijhop Mynter's Requeft. 293 
 
 profejs to follow the early Church in our organization ; we allow 
 ourjelves in a very comfortable contempt towards the darknejs 
 of the eighth or ninth centuries ; but here we are doing what 
 the prelates of thoje very ages knew to be contrary to early dij~- 
 cipline. And bejldes this, there are two tangible reajbns for the 
 re-adoption of the title of Archbijhop. In the firjl place, talk 
 and reajbn how you will, you will not get people generally to 
 Jee that the Metropolitan of Calcutta or Sydney is on a level 
 with York or Dublin, unlejs he has the Jame title. People will 
 naturally jay, " Oh, but he is only a bijhop!" And in one 
 jenje he is only a bijhop ; for we do not for a moment imagine 
 that the Bijhop of Capetown, for example, takes, as be ought, 
 precedence of the Bijhop of London. We know very well that, 
 in the colonies, there is a very great difference between the me- 
 tropolitan and his Juffragans ; that the new/papers always Jpeak 
 of him by his peculiar title ; and we imagine that he takes a very 
 different precedence from theirs. But what we dejire is, that the 
 rank, freely given in the colony, may be freely allowed at home. 
 Then, though the Church of England cannot in theje evil days 
 look for more than fair play as regards other communions, at all 
 events jhe ought to have that ; and it is not fair play with re- 
 gard to Rome, that while Jhe appoints an Archbijhop of Sydney, 
 we jhould only have a Bijhop. Thoje who are always crying 
 out againjl Roman encroachments and the like, would uje their 
 time much more profitably if, in/lead of raifmg an outcry againjl 
 that which Rome has already obtained, they would enable us to 
 obtain the Jame aljb. Remember, too, this. Where there is a 
 difference between Metropolitan and Archbijhop, there the former 
 title is the highejl ; if, then, you have given the higher rank, 
 why find any difficulty in bejlowing the lower ? 
 
 While on this Jubjeft we may relate a rather amujlng incident 
 which lately occurred in the Danijh communion. There, as 
 every one knows, the prelates are merely nominal Tulchan 
 bijhops, as they call them in Scotland. The third centenary of 
 the Reformation was celebrated at Copenhagen with the ujual 
 Protejlant enthujiafm. On that occajion Dr. Mynter, the then 
 Tulchan Bijhop of Zealand, waited on the King, and with the 
 proper preface, that he was actuated by no principles of ambition, 
 but only from regard for the dignity of the Church, ventured to 
 requejl that his Majejly would raije the Bijhopric of Copenha- 
 gen to an Archbijhopric in honour of the Tercentenary which 
 they were then Jo happy as to be celebrating. " There cannot 
 " be a happier thought," replied the King. Dr. Mynter bowed, 
 looked modejl, and prepared himjelf for what was to come ; 
 " except in one little particular ; it Jlrikes me that this mark of
 
 2 94 Spanijh Primates. 
 
 " dignity would be much better bejlowed on the Church at the 
 " completion of the fourth centenary, and I have no doubt that 
 " my juccejjbr will be mojl happy to confer it on yours then." 
 So Dr. Mynter went away abajhed. 
 
 We have wandered a great way from good old Drogo. We 
 will return to his century again. Anjegijus of Sens obtained 
 from John VIII. the Primacy of France and of CiJ*-Rhenane 
 Germany. But at the Synod of Pontyon {Concilium Pontigo- 
 nenfe) theje letters were Jloutly oppojed, especially by Hincmar 
 of Rheims, who naturally jlood up for his own primacy. How- 
 ever, favoured by Charles the Bald, Anjegijus became primate of 
 Gaul and Germany as afore/aid ; and to improve his title, 
 tacked to it the addition of " and Second Pope." A worthy 
 monk of Sens, Odoranus by name, celebrates this event in a 
 poem, where he Jays : 
 
 Ut primas fieret Gallorum, Papa Johannes 
 Conceflit meritis hoc tribuenda fuis. 
 
 In the fame century Hamburg was raijed to the dignity of a 
 metropolis, the largejl at that time in the Chrijlian world. It 
 Jlretched right away from that city over Denmark, Sweden, and 
 Norway, Orkneys, Shetlands, and Faroes, to Iceland, and even 
 to the Chrijlian colonies in Greenland thoje colonies Jo Jadly 
 and Jo myjlerioujly Jwept away in after years by the Black 
 Death. 
 
 Again, as the Mahometans had now overrun the better part of 
 Spain, though there was Jlill a little kingdom in the mountain 
 fajlnejfes of AJlurias, Oviedo was raijed to be its metropolis. 
 The province extended, when at its largejl, from Cape Finijlerre 
 to the mouth of the Mondego, then, narrowing as it advanced 
 eajlward, it abutted on the province of Narbonne. To this me- 
 tropolis Leon was Jubjecl ; and in conjequence of its former 
 dignity both Oviedo and Leon, though they would naturally be 
 included within the limits either of Burgos or of Santiago de 
 Compojlella, are to this day autocephalous : you will find them 
 entered in the Spanijh Ecclejlajlical guide as Obifpados Efentos. 
 In the Jame century the conversions of the barbarians requiring 
 additional Superintendence for the new folds, Prague became an 
 archbijhopric, pujhing its jurisdiction to the confines of the Eajlern 
 Church. We have a very injlruftive detail of the ideas enter- 
 tained at this epoch, regarding the authority of metropolitans, 
 in the writings of one of its mojl celebrated ccclejiajlics, Hincmar 
 of Rheims, and, above all, in his fierce controverjy with his name- 
 Jake of Laon. Hincmar was one of the lajl metropolitans who 
 Jeems to have retained the primitive idea of their power and
 
 Primates and Metropolitans. 295 
 
 dignity. The enormous encroachments which the See of Rome 
 was Jo Jbon about to make, rendered them, at a later period, 
 almojl titular offices. 
 
 Let us now give a glance at the metropolitical divifion of 
 Europe at the accejQiion of Gregory VII. that great epoch in 
 ecclejiajlical hijlory. 
 
 We will begin from the Jbuth-wejl. Draw a line from the 
 mouth of the Mondego to the city of Tarragona. All Jbuth of 
 this, and a confiderable indentation to the north, was Mahometan. 
 Seville and Toledo retained Jbme faint traces of their metropo- 
 litical rights, but Jcarcely Juch as to dejerve mention here. In 
 the kingdom of Cajlile and Leon, beginning from the wejl, we 
 have the province of Oviedo. This extended right acrojs Spain, 
 as far as the Ebro to the eajl. Here it was met by that of Nar- 
 bonne, Jlanting away towards Aries. Above the Pyrenees comes 
 Auch, bounded by Narbonne to the eajl, by Bourdeaux to the 
 North. Parallel with Bourdeaux, and taking the whole centre 
 of France, is the province of Bourges. Above Bourdeaux is 
 Tours ; then, forming a good part of Brittany, the Jchifmatical 
 province of Dol. To the east of this, Rouen ; under Rouen, 
 Sens. South-eajl of theje, Lyons ; Jlill Jbuth-eajl, the five Jmall 
 provinces of Vienne, Tarantaije, Aries, Aix, Embrun. Return- 
 ing northwards, eajl of Rouen and Sens, we have Rheims ; Jlill 
 eajl, Cologne ; to the north-eajl, the enormous province of Ham- 
 burg, Jlretching from Iceland, through Scandinavia, to pagan 
 Pomerania. South of Cologne, Treves ; Jbuth of that, Bejan- 
 on, which touches Milan. Eajl of Cologne, the vajl province 
 of Mayence, reaching from Worms and Spires almojl to Cracow ; 
 between this and Hamburg, Magdeburg ; eajl of the latter 
 Gnejen. South of Gnejen is Strigonia, which touches to the 
 eajlward on the Pagans, to the Jbuth on the Eajlern Church. 
 South-eajl of Milan and Salzburg, Aquileia. The little point 
 that runs out into the Jea beyond Aquileia is Grado. Then, in 
 Italy, Milan, Rome Proper, Beneventum, Salerno. To the 
 Jbuth-eajl of Aquileia and Salzburg, and wejl of Strigonia, Dio- 
 clea. It may be worth while to put this into a tabular form. 
 
 At that time, the principal European kingdoms were thus 
 divided : 
 
 England and France . . Rheims. 
 
 Scotland . Canterbury. Rouen. 
 
 York. Dol. 
 
 Tours. 
 
 Ireland . . Armagh. Sens. 
 
 Dublin. Bourdeaux. 
 
 Tuam. Bruges. 
 
 Cafhel. Auch.
 
 296 Primates and Metropolitans. 
 
 francs . . . Narbonne. Ravenna. 
 
 Lyons. Milan. 
 
 Befan^on. 
 
 Vienna Spain .... Oviedo. 
 
 Tarantaife. Seville. 
 
 Aix. Toledo. 
 
 Embrun. 
 
 Aries. Germany, &c. . Cologne. 
 
 Magdeburg. 
 
 Strigonia. Mayence. 
 
 Hamburg. Salzburg. 
 
 Treves. 
 Italy, Savoy, Rome. 
 
 fife. . . . Salerno. Gnefen. 
 
 Aquileia. Dioclea. 
 
 Grado. 
 
 Forty provinces in all. 
 
 Advancing now into the eleventh and twelfth centuries, we 
 have to notice the rapid diminution of the rights of primates, on 
 account of the exorbitant claims put forward by the papal legates. 
 They completely Juperjeded the ancient authorities in Jummon- 
 ing councils. And, indeed, when the doftrine became gradually 
 received, that a Jynod could not be convoked, much more, could 
 not publijh its canons, without the licence of the Papal See, it 
 followed almojl of necejjlty, that legantine, Jhould take the place 
 of primatial, authority. And it is curious tojee how in this aljb, 
 as well as in matters regard ing Jimple bifhops, the Court of Rome, 
 and the Jecular powers of the various European Jtates, played 
 into each other's hands. This was the meaning of Pragmatic 
 Sanctions, Concordats, and to a certain extent alfo, of the Jb- 
 calledGallican Liberties. If you will only hinder your canons from 
 independently electing their bijhops, Jaid the Court of Rome to 
 that of Paris, and your monks their 'abbats, we will allow you to 
 nominate both. And the Jecular power was only too glad to 
 comply with Jo pleajing a Juggejlion. 
 
 Towards the end of the eleventh century, the great city of 
 Lyons obtained the primacy over four provinces ; thoje, namely, 
 of Tours, Sens, Rouen, and its own. This, however, occajioned 
 dijturbances, which almojl ended in a Jchijm. The Archbijhop 
 of Tours, who had no traditions of authority to fall back upon, 
 made no objection to the new primate ; thoje of Sens and Rouen, 
 more particularly the former, refujed in any way to acknowledge 
 it. Philip the Fair brought the Jecular arm into operation, and 
 reduced Sens to obedience ; but Rouen pertinacioujly Jlood out, 
 and was gratified with the title of Primate of Normandy, though 
 he had nothing but hirnfelf to be primate of. See what a mere 
 title of honour the thing was becoming.
 
 Canterbury and York. 297 
 
 Not more than thirty miles from Lyons, is a city as ancient 
 and as interejling, Vienne Vienne the Holy, as it proudly calls 
 itfelf, becaufe thirty-eight of its archbijhops are reckoned among 
 the Saints, a greater number than that of any other fee, Rome 
 only excepted. This place had been capital of the kingdom of 
 Burgundy, and the archbijhop had been ex-officio chancellor, and 
 afterwards arch-chancellor of the kingdom. Calixtus II, who 
 had himfelf been metropolitan, advanced the fee to the primacy 
 offeven churches : Bourges, Bourdeaux, Auch, Narbonne, Aix, 
 Embrun, Tarantaife, the latter the metropolis of the Pennine 
 Alps. Hence it is that the Archbijhop of Vienne calls himfelf 
 Primate of Primates, fince Bourges had long been primatial, and 
 Narbonne had been made fo by Urban II. However, this Bull 
 had not the leajl effecl, except in the ajjumption of the Jlrange 
 title jujl mentioned. 
 
 When Alfonfo VI. had liberated Toledo from the Moors, 
 May 25, 1085, Urban II. immediately conflituted the Arch- 
 bijhop, Primate of All the Spains ; and after confiderable rejijl- 
 ance, efpecially on the part of Tarragona, fo far as Spain itfelf 
 was concerned, this precedence was ejr.ablifh.ed. But Braga, in 
 Portugal, has never ceafed to claim the primacy to itfelf; and 
 every parijh church of that interejling city has the double-barred 
 crofs, to indicate this right. The difpute was very wifely left 
 undecided at Trent ; but both Braga and Toledo have fince funk 
 into a fecondary pofition in their own countries by the injlitution 
 of the patriarchate of Lijbon and that of the Indies. It was alfo 
 in this century that the refpeclive claims of Canterbury and York 
 were fettled, or rather, purpofely left unfettled. The two arch- 
 bijhops were firjl declared equal, and the right of York allowed 
 to carry his crofs even through the province of Canterbury. On 
 the appeal of Canterbury, the latter privilege was withdrawn ; 
 but on a further reprefentation from York, it was again allowed 
 pendente lite ; and finally, by the dijlinclion of Primate of All 
 England and Primate of England, peace was made. It mujl be 
 remembered that the province of York had been larger than, and 
 was even then as large as, that of Canterbury, embracing as it 
 did the whole of Scotland till 1466. In facl, we mujl not forget 
 that the prefent archbijhopric of Canterbury contains three pro- 
 vinces : its own ; that of S. David's, which till 920 embraced 
 Wales ; that of Lichfield, which in the time of Offa, king of the 
 Mercians, embraced thefe fees : Worcejler, Leicejler, Sidnachef- 
 ter, Elmham, Hereford, and Dunwich all of which, up to the 
 elevation of Lichfield, belonged to York, but were afterwards 
 
 ' O * 
 
 annexed to Canterbury. 
 
 As to metropolitans, thofe in the eleventh and twelfth cen-
 
 298 The Bull: " Qui Chrijii Domini" 
 
 turies were fajl multiplying; ejpecially from the favour with 
 which a pope, raijed from Jbme Juffragan Jee, regarded his 
 original Church. 
 
 It is curious to Jee how the tendency of ecclejiajlical progrejs 
 has Jerved to break up the provinces into Jrnaller fragments. 
 Look, for example, at the Iberian peninjula. We have Jeen it, 
 before the irruption of the Saracens, divided into the provinces 
 of Seville, Toledo, Tarragona, Merida, Braga. How is it 
 divided now ? 
 
 In Spain , . Toledo. Tarragona. 
 
 Seville. Saragofla. 
 
 Santiago de Com- Valen^a. 
 
 poftella. In Portugal. Braga. 
 Granada. Lilbon. 
 
 Burgos. Evora. 
 
 Again ; take North and Central Italy. We have : 
 
 Bologna, made an Archbifliopric in 1582. 
 
 Fermo 
 
 Urbino 
 
 Florence 
 
 Pifa 
 
 Sienna 
 
 1420. 
 1092. 
 1459. 
 
 After this period we hear very little about primates, but the 
 great increaje of metropolitans dejerves notice. Thus the little 
 ijland of Sardinia has no lejs than three, Cagliari, Sajjari, and 
 Orijlano ; the two former call them/elves alike, Primates of 
 Corfica and Sardinia. Theje three archbijhops have but eight 
 bijhops between them ; and the eleven Jees are contained in an 
 ijland 1 30 miles long by about 40 in breadth ; that is, in a Jpace 
 conjlderably lejs than the three counties of Kent, Surrey, and 
 SuQex : and a population of about 500,000. Tujcany, again, 
 about three-fourths of the Jize of Sardinia, has four archbi/hops 
 and Jixteen bijhops, though there the population amounts to 
 1,300,000. So again, the natural fondnejs of a pope for the Jee 
 from which he had been raijed, induced Sixtus V. to cut out 
 a little Jlice from the patrimony of S. Peter, of Jbme forty Jquare 
 miles, and to conjlitute it into a province for Fermo. 
 
 Never was a more fearful demolition of a national Church 
 than that prejjed upon the Pope by Napoleon, and brought to 
 pajs by him in the bull >ui Chrijii Domini. By that document, 
 to ijjue which Pius himjelf confejjed that his right was very 
 doubtful, he JuppreJJed the following metropolitical fees : *Paris, 
 Rheims, *Bourges, *Lyons, *Rouen, Sens, *Tours, Alby, 
 *Bourdeaux, Auch, Narbonne, *ToulouJe, Aries, *Aix, Vienne, 
 Embrun, Cambray, *BeJanc;on, Treves, Mayence, Avignon,
 
 Council of Embrun. 299 
 
 *Malines, Tarantaife ; and in their Jlead re-erecled ten out of 
 the twenty- three, thoje, namely, which we have marked with 
 an a/terijk. Of the old Jees, Tours, Bourdeaux, Auch, and 
 Narbonne had the greatejl number of Juffragans. Tours had 
 eleven : Le Mans, Angers, Remus, Nantes, Quimper, Vannes, 
 S. Pol de Leon, Treguier, S. Brieuc, S, Malo, Dol. Bour- 
 deaux had nine : Agen, Angouleme, Saintes, Poidiers, Perigueux, 
 Condom, Sarlet, La Rochelle, Luc;on. Auch had ten : Bax, 
 Lejloure, Comminges, Conjerans, Aire, Bazas, Tarbes, Oleron, 
 Lejcars, Bayonne. And Narbonne had ten : Beziers, Agde, 
 Nijmes, CarcaJJbne, Montpellier, Lodeve, Uzes, S. Pons, Aleth, 
 Alais, Elne. Thoje that had fewejl were Bejan^on, who had 
 only Belley for Juffragan ; and Mayence, who had no one to be 
 archbijhop to but himjelf. 
 
 While on the Jubjeft of French bifhoprics, it may be well to 
 notice one or two hijlorical facls connected with that Church that 
 bear on our Jubjecl. 
 
 The lajl time, probably, that an appeal was made to a French 
 primate, was by the Sijlers of Port-Royal, when condemned by 
 the Archbijhop of Paris, their Diocejan as well as Metropolitan : 
 they appealed from him to the Archbijhop of Lyons, as his 
 Primate of courje without any effect. 
 
 The Council of Embrun, held in 1727, for the purpoje of 
 crujhing poor Soanen, throws jbme light on the quejlion we have 
 in hand. The province of Embrun contained but Jix Juffragan 
 Jees ; of thefe, Soanen himjelf occupied one, namely, Senez ; 
 and another, Nice, was not in French Territory. But as twelve 
 bijhops are required for the degradation of a bijhop, the quejlion 
 was how to procure a Jufficient number. The infamous Tencin, 
 who was president, applied to his brother-metropolitans of Aries, 
 Aix, Bejan^on, Lyons, and Vienne, and ten more bijhops joined 
 the Jynod from thoje provinces. On this, Soanen protejled to 
 the new comers that they had no right to Jit as his judges, ex- 
 cept in a national council ; and that they had no voice in any 
 provincial Jynod Jave their own. But, perjecuted and unrighte- 
 oujly overborne as Soanen was^and monjler of iniquity as was 
 Tencin, we cannot think that in this injlance his protejl was 
 valid. The fourteenth canon of the great Council of Antioch 
 fays exprejjly : " If any bijhopjhall be judged concerning certain 
 " crimes, and it Jhall fall out, that the comprovincials dijagree 
 " concerning him, Jbme of them believing him innocent, Jbme of 
 " them holding him guilty ; it has feemed good to this holy 
 " Synod that, for the Jettlement of the difficulty, the metropoli- 
 u tans Jhould convoke other judges from a neighbouring province 
 " who Jhall hear the caufe ; and by them and the provincial
 
 joo Dol and Valladolid. 
 
 " bijhops together, that which is right Jhall be decreed." It is 
 true that this canon does not exaclly touch the caje in quejtion, 
 becauje here there was no dijjenjion between the bijhops, and 
 only a want of the canonical number ; but the Jpirit of one Jeems 
 to jujlify the other. And perhaps the third and fourth canons 
 of Sardica, the latter of which /peaks of the deposition of a 
 bijhop by the judgment of thoje prelates who live in neighbour- 
 ing places comes Jlill nearer to the mark. If Soanen's argument 
 were jujl, there was not one province in France of which the fynod 
 could have depofed an unworthy bijhop, the highejl number of 
 Juffragans being, as we have Jeen, eleven twelve, that is, in all, 
 but then the accujed bijhop mujl have been one of the twelve. 
 
 Again : we may refer to the attempt of Dol to erecl itfelf 
 into the metropolis of Brittany, as another facl bearing on our 
 Jubjecl. It was clearly prejudicial to the dukes of Bretagne, 
 who were in the height of their power, kings in all but name, 
 that their dukedom Jhould be Jubjeft to a foreign metropolis ; 
 that of Tours. With all their might, then, they upheld the 
 claims of Dol ; and for more than a century that Jee, dijregard- 
 ing the cenjures of Rome, exercijed metropolitical power over the 
 province. In this very year [1859] Bretagne has at length been 
 conjlituted a Jeparate province ; only Rennes, not Dol, is the 
 Jeat of the metropolis. It happened to the writer of this paper 
 to be in Brittany at the erection of Rennes to its new dignity ; 
 and alfo at Valladolid when the intelligence arrived that the 
 Holy See had confented, at the requejl of the Spanifh Govern- 
 ment, to ereft it into a metropolis. The contrajl between the 
 Jenfations occajioned in the two places was not a little curious. 
 In Valladolid no one Jeemed to care about the change not one 
 decoration did we objerve in any church, not one peal did we 
 hear from any tower. But in Brittany it was perfecl ecjtajy ; 
 every parijh Jermon Jeemed to dwell on the happy event ; the 
 bells announced it perpetually ; and, indeed, it almojl rivalled 
 Solferino in attracting public attention. 
 
 Again : that was a remarkable ereclion of metropoles which 
 occurred jujl before the outbreak of the war which made the 
 Seven United Provinces independent. The enormous extent 
 of the fees of Utrecht, Liege, OJhabriick, Miinjler, and others 
 in that part of Europe, had been the dejlruclion of the Church. 
 Warriors injlead of prelates, Jecular in/lead of Jpiritual poten- 
 tates, theje bijhops waged their own battles, made their own 
 treaties, marched at the head of their armies, in all points as any 
 Margrave or Free Count might do. By one Jlroke of his pen, 
 Pius IV. made three metropoles for the Netherlands : Utrecht,
 
 Funchal created a Metropolis. 301 
 
 Cambray, Mechlin. The two former had been fees before ; 
 the latter was a new epifcopate, but it was endowed with the 
 primacy of the three, probably on account of Rome's old 
 jealoufy of Utrecht. If thefe new provinces and diocefes could 
 not preferve Holland, they were at all events effectual to the 
 faving of Belgium. 
 
 A rather curious creation of a metropolis was that of Funchal, 
 in the ijland of Madeira. At the time when the Portuguefe 
 discoveries both in Brazil and India were raifmg that little 
 kingdom to a high rank among the Jlates of Europe, Funchal in 
 Madeira was erected into a bijhopric, and one Lobo appointed 
 to its incumbency. On his death, at the requejl of Dom Joao 
 III, D. Martinho de Portugal was appointed by Paul III. 
 'Archbijhop of Funchal and Metropolitan of All the Indies, 
 the Indies, be it obferved, embracing Brazil as well as India. 
 Such was the knowledge of geograghy at that time, that a little 
 ijland, only four or five days' jail from Lijbon, had a province 
 which embraced about one-half of the known world ! The ab- 
 furdity of this arrangement was jbon discovered. D. Martinho, 
 finding it, we fuppofe, impojjible to look properly after his 
 province, determined not to vifit it at all ; and accordingly 
 never even took the trouble of going to Madeira. On his death, 
 the Primacy of the Indies was transferred to Goa ; and Funchal 
 obliged to content itfelf with its own diocefan rights. The 
 bifhop, however, has on certain Jblemn occafions a crozier borne 
 before him injlead of a pajloral Jlaff, in remembrance of his 
 jhort-lived metropolitical dignity, in the fame way that the 
 Bifhop of Meath, alone of all Jimple prelates, terms himfelf 
 Mojl Reverend. 
 
 We have faid that in the Wejl there is abfolutely no differ- 
 ence between the titles of archbi/hop, bifhop, and metropolitan. 
 Every archbijhop is a metropolitan ; every metropolitan is an 
 archbijhop. But in the Eajl the cafe is widely different. There 
 an archbijhop is merely a title of honour given to fome prelates 
 in order to dijlinguijh them from the common herd, but not im- 
 plying the exijlence of a province or the pojfejjlon of any metro- 
 political rights. The reader may probably remember Mr. Cur- 
 zon's account of the ajlonijhment exprejfed by the CEcumenical 
 Patriarch, when prefented with letters from the Archbijhop of 
 Canterbury under that title, injlead of the proper name of Me- 
 tropolitan. " What!" he exclaimed, "a fimple archbijhop to 
 " have, as you tell me he has, authority over fo many prelates and 
 -" fo vajl a tracl of country !" The adoption of the other name 
 would have prevented all mijlake. In point of fad, the firjl
 
 302 Archbiflwps and Metropolitans in Eaftern Church. 
 
 eighty-three prelates, reckoning in order of precedence from the 
 Protothronos of Caejarea down to the metropolitan of VeleJJa in 
 Thrace, who are Jiibjedt to the fee of Conjlantinople, are all 
 metropolitans. Then come the archbijhops ; and there are only 
 two, Lititza and Carpathus. In the Ionian IJlands, again, there 
 are three metropolitans and two archbijhops. But in the dice- 
 cejes of Alexandria and Antioch there are no archbijhops at all ; 
 in that of Jerujalem there are Jix. In Ruflla, however, the caje 
 is very different. Here all the Jees are divided into eparchies of 
 the firjl, Jecond, and third clajs. The eparchy of the firjl clajs 
 conjijls of metropolitans only, in number four ; but virtually 
 only three : Kieff and Novgorod, which are at prejent united ; 
 Mojcow; and S. Peter/burg. Eparchies of the Jecond clajs 
 are almojl all archbijhops, but with a few bijhops intermixed. 
 Eparchies of the third clajs conjljl of bijhops with a few arch- 
 bijhops intermixed. 
 
 But when we Jpeak of metropolitans throughout the Eajlern 
 Church, we mujl not imagine that now they have each their Juf- 
 fragans ; or that their title, in mojl cajes, is anything more 
 than one of honour. Out of the whole number there are not 
 more than fifteen or Jixteen who have any bijhops ; and the 
 greater number of theje have but one or two. The greatejl 
 number of Juffragans pojfejfed by any metropolitan belongs to 
 Thejjalonica : here there are eight. Crete comes next, with 
 Jix ; then LariJJa, with four ; then Tirnova, Wallachia and 
 Servia, with three each. Nor mujl it be imagined that the Jo- 
 called bijhops in RuJJia owe obedience to any metropolitan. 
 Thofe who do Jo and they are very few are called vicar- 
 bijhops. Only one metropolitan, namely, he of Lithuania, has 
 two of theje : Brzezjch and Kovin. 
 
 Such being the caje, a remarkable difficulty occurred at the 
 political organization of the Roman Church we mean as dif- 
 tindl from the now happily extincl Uniats in RuQla. It was in 
 the time of the Emprejs Catherine, and the circumjlances are 
 Jingular enough to merit relation. After almojl endlejs nego- 
 tiations, it was rejblved by the Concordat that there Jhould be 
 five bijhops, Vilna, Samogitia, Luceor, Camenjk, and Minjk. 
 Theje were placed under the Archbijhop of Mohileff and a 
 mojl dijreputable Archbijhop he was, as the reader jhall hear. 
 There was, at that time, in the light cavalry of the Prujffian 
 army, a young Protejlant officer of the noble Polijh family of 
 the SieJlrenezevitch-Bohufz. This man lojl two fingers of the 
 right hand in a Jabre duel ; was thereupon forced to leave the 
 army ; and happening to have picked up a Jmattering of Latin 
 and Greek, he offered himjelf as tutor in a rich Roman Catholic
 
 The Neftorian Patriarchate. 303 
 
 family in Poland. When the youth whofe education he fuper- 
 intended had grown up, the father, who had no other way of 
 recompenfmg Bohiifz, offered, if he would embrace the Catholic 
 faith, to prefent him to a living which he happened to pojfefs. 
 Bohiijz, who had never troubled himjelf much about forms of 
 religion, confented. In the occupation of Poland by Rujfia, he 
 made himjelf ufeful to the governing powers ; and Catherine, 
 who jaw in him the able unfcrupulous minijler whom jhe loved, 
 offered him the archbifhopric of Mohileff. Then there arofe a 
 difficulty with refpecl to Rome. " I will have the pojfejfor of 
 " this fee," faid the Emprefs, " a metropolitan as dijlinguifhed 
 " from an archbifhop." ** We have no fuch dijlinclion," Rome 
 replied ; " an archbijhop will have the authority you want, and 
 " it will be jujt the fame thing." " I will have it my own 
 " way," returned Catherine : " he jhall be a metropolitan and 
 " not an archbijhop, or there jhall be no fee of Mohileff at all." 
 And Jo the Pope gave way. Paul further demanded that this 
 metropolitan Jhould wear the cojlume and receive the title of a 
 cardinal ; and this aljb was conceded. His province extends 
 from Poland to the frontiers of China certainly the largejl in 
 the Catholic world. With refpecl to Bohujz himjelf, his life 
 was a Jcandal to his flock. He had a brother who remained a 
 Calvinijt. This man he made fuperintendent of his finances, 
 and married his daughter to a Greek priejl. The archiepif- 
 copal table was ufually filled by the Calvinijl brother, the 
 orthodox Jbn-in-law, and one FeJJler, an apojlate Capuchin, who 
 had turned Lutheran, and was made nominal Bijhop of the Lu- 
 therans in RuJJia. This amalgamation of religion gave unut- 
 terable offence in a country Jo fcrupulous as that in which it 
 occurred. 
 
 If we dejire to fee the grandejl fpecimen which has ever been 
 exhibited to the Church of the metropolitical fyjlem, we mujl 
 turn our eyes to mediaeval Afia. It is very difficult to realize 
 what was the Jlate of the Nejlorian Church at the time of its 
 glory, before Jenghis Khan commenced and Tamerlane finijhed 
 its extirpation. Certainly, it prefents the mojl marvellous hi/lory 
 of any Church in the world. At the time of the Firjt Crujade, 
 the Nejlorians formed a larger communion than the Eajlern and 
 Wejlern Churches put together ; and now they are reduced to a 
 few hundred families, in an obfcure corner of that continent 
 which once they dominated. We are accujlomed to marvel at 
 the fudden fall of the African Church : in the time of S. Au- 
 gujline, the mojl flourijhing communion in the world ; two cen- 
 turies later, non-exijlent. Its difappearance we are accujlomed 
 to attribute to its failure in aftion as a mifllonary body ; to its
 
 304 N eft or i an Suffragan Metropolitans. 
 
 forgetfulnejs that the charter by which every Chriflian commu- 
 nion holds its life is aggrejjivenejs ; that as Jbon as it ceajes to 
 propagate, it ceajes to exjjl. This cannot be laid to the charge 
 of the Nejlorian Church, whoje mifllonaries went out into all 
 parts of AJia ; whofe blood was poured forth by pailsful on the 
 Jleppes of Tatary, and amid the jungles of India. Here we 
 have the mortal effecls of herejy. What could it matter, a 
 reajbner might ajk, whether the Blejjed Virgin were called 
 Mother of GOD, or merely Mother of CHRIST; whether our 
 LORD were in two Perjbns or in one ? It mattered jujl this : 
 that the one united body of the eleventh century has dijap- 
 peared from the face of the earth, while the two, together not its 
 equal, have gone on and increajed, Jubjugating to themjelves one 
 whole continent, and the half of another, Jlnce that period. 
 
 However, let us attend now, not to the herejy, but to the 
 wonderful dijcipline, of the Nejlorian Church. And firjl, think 
 of its patriarch, Jeated at Mojul, with a province of his own, as 
 any other archbijhop ; and with twenty-five metropolitans, each 
 of them ruling over fifteen or twenty bijhops, dependent on him. 
 There in the rich country of Irak, the paradije of Perfia, is the 
 metropolis of Gondijapor, Protothronus of all : there, further 
 wejl, is Nijibis : there, ruling over Chuzijlan, is the Bajjbra 
 with which the " Arabian Nights" familiarized us in the nurjery : 
 there is Arbela, with its remembrances of the overthrow of the 
 PerJIan empire. Then, as we advance further into the continent, 
 is Holwan : if we go wejl, we have Aleppo and Damajcus : if 
 we go to the CaJ~pian, we have Raia, the Rages of Tobit : Jlill 
 further, and among all the Romance of Prejter John and the 
 Tataric Khans, we have Samarcand : pajs into the Perfian 
 Ocean, the fertile ijland of Zocotra has its metropolitan : go 
 Jbuth-eajl, there is the province of India : Jlill pajs eajlward, and 
 we come to China, which we now know to have had a flourishing 
 Church in the year 780 : and then returning wejl, Central Ta- 
 tary and South Siberia had their own archbijhop. This was a 
 patriarchate indeed ! Jcorning comparijbn as it did with the ter- 
 ritory of even Conjlantinople or Rome ! And then, for the mojl 
 part, it was unbroken by Jchijrn, or any kind of divifion. In its 
 wejlern portion, indeed, the Jacobites were mingled among the 
 Ncjlorians, but as an altogether inferior communion, and without 
 any hojlile feeling. Once every year, the nearejl metropolitans 
 (Nljibis, Seleucia, Gondijapor, Diarbekr, and the like) came up 
 to pay their rejpefls to the patriarch, and to receive his blejQlng. 
 Once in three years came thoje at a middle dijlance, Juch as 
 ruled in Samarcand, Beloochijlan, and Zocotra ; and once in 
 Jlx years the dijlant and virtually autocephalous metropolitans
 
 The Colonial Churches. 305 
 
 of India and China crojjed thoje intervening mountain ranges 
 and tracklefs dejerts, to give and to receive a realization of the 
 feeling that the great Nejlorian Communion was one Church. 
 Nothing in the annals of Rome ever equalled this. The mojl 
 dijlant prelates in mediaeval times could make the journey to S. 
 Peter's Jee in eight weeks : it took the Metropolitan of China 
 eight months to reach Mojul ; thus his Jexennial vijit involved 
 a two years' abfence from his dioceje, including his rejl at Mojul 
 and the Jynod which he attended. 
 
 Let us now, in conclujion, Jee what lejflbns we can gather for 
 ourfelves from the fads that have been Jlated before. 
 
 In the firjl place, we may objerve that, having four colonial 
 metropolitans, we ought aljfb, in the judgment of thoje who 
 ejlablijhed them, to have at leajl a fifth. Canada, as the mojl 
 enterprijing and mojl thoroughly Anglo-Saxon dependency of 
 the Britijh Crown, ought to claim its own archbijhop.* His Jee 
 would, of courje, lie in the civil metropolis of the kingdom ; and 
 the Archbijhop of Ottawa would, for the prejent, have the me- 
 tropolitical Jupervijion of all Britijh North America. As that 
 enormous dijlricl continues to people itjelf a dijlricl which may 
 expecl the finejl future of any country in the world more metro- 
 politans will be needed. And another reajbn why that province 
 more than any other Jlands in need of that Jupervijion is to be 
 found in the fad, that Canada, firjl of all the Britijh pojjeflions, 
 has obtained a free election of her own bifhops. 
 
 Then the next thing to be endeavoured after is the change of 
 name. Thoje who are Jo nobly interejling themjelves in the 
 development of our Colonial Church, can Jcarcely confult her 
 real interejl more than by prejjing this on the Government of the 
 day at the next vacancy of Calcutta, Cape Town, Sydney, or 
 New Zealand, that the Jucceeding prelate Jhould ajjume the title of 
 archbijhop. If in the life of the prejent incumbents, Jo much the 
 better ; but it Jlands to reajbn that this is exactly the one Jlep in 
 advance which thoje bifhops themjelves would be lejs willing to 
 take. Men who will Jpend and be Jpent for their provinces, like 
 the Bijhops of New Zealand and Cape Town, whoje one end 
 and aim is the welfare of thoje infant Churches which will pro- 
 bably increaje and multiply Jo vajlly, would yet find it a difficult 
 and delicate matter to propoje the bejlowal on themjelves of the 
 name of archbijhop. It might have a look, in the eyes of thoje 
 who are determined to Jujpecl evil, of a dejire of Jelf-aggrandize- 
 ment. They are too well acquainted with the real benefit of the 
 title to refuje it when offered ; it mujl be the part of their friends 
 
 * [It needs not to be faid that this has fince been carried out, though not 
 at Ottawa.] 
 
 X
 
 306 Cafes o 
 
 * 
 
 to prcfs its offer on thofe who have the power of making it. If 
 report is to be trujled, it was a very near point when Sydney was 
 conjlituted a metropolitical fee ; probably a little more effort in 
 this direction would gain the day. 
 
 Again : the patents of injlitution give the metropolitan the 
 largejl pojjible power over his fuffragans, even to fufpend them, 
 if it Jhall feem necejjary. Now the quejlion is, how far this power 
 may be, and when it is to be, exercifed. 
 
 There are Jbme cafes in which the metropolitan may, no doubt, 
 by his own individual acl, reverfe the judgment of his inferior; 
 there are fome in which he could fcarcely venture to do fo without 
 the authority of the provincial fynod. Let us take an example 
 of each. 
 
 Imagine that a priejl, accufed of immoral life, is fufpended by 
 his diocefan. He forthwith appeals to the metropolitan, who 
 re-hears the cafe, finds him innocent, and reverfes the fufpenjion. 
 This is a mere matter of faff, on which no further appeal jhould 
 be allowed. 
 
 But imagine, what we know unfortunately to be the cafe in 
 one of the African diocefes, that the Bijhop has ruled a point, 
 which is abominable in the eyes of the clergy. There, for in- 
 Jlance, it has been ordered, that a candidate for Chrijlian baptifm, 
 if married to more wives than one, need not put away all except 
 one. Imagine that a chief in this condition offers himfelf for 
 baptifm, but declares his intention of retaining all his wives. 
 The priejl refufes to receive him as a catechumen. The chief 
 complains to the bijhop, who, for his part, admonifhes the priejl, 
 and the latter remaining firm, fufpends him. The priejl appeals 
 to the metropolitan. Now, a point of general difcipline like this 
 is one that the metropolitan could hardly rule on his own mere 
 dictum. He would receive the appeal with a promife of laying 
 it before the provincial fynod as foon as it could be ajjembled : 
 and in the meantime, the appeal having been received, and its 
 reception notified to the original diocefan, the priejl would con- 
 tinue his functions as ufual till the cafe was heard and decided. 
 And this kind of cafes is mojl likely to occur in the firjl fettle- 
 ment of any heathen country. 
 
 An even more objectionable courfe was, if we remember right, 
 propofed, if not carried, in New Zealand ; namely, that a 
 heathen wife and hujband, if both converted, and defirous of 
 having the Church's benediction on their marriage, Jhould not 
 be allowed to receive it unlefs they had lived apart for fome 
 time we think it was thirty days by way of penance, their 
 former marriage being regarded as merely legalized adultery. 
 Any priejl might well feel indignant at, and refolved to oppofe
 
 Bijhops of Central Africa and Melanefia. 307 
 
 to the lajl, Jo cruel an enactment : and thus would have arijen 
 a quejlion for a provincial Jynod. 
 
 We have Jeen before, how dejirable it would be that no Juffra- 
 gan Jhould be allowed to crofs the Jea without the leave of his 
 metropolitan : a canon which Jeems to have been universal in 
 primitive times. 
 
 Again : another point which is likely to be invejied with more 
 importance as the rights of chapters become better known, is 
 this : whether the metropolitan chapter pojjejjes over the pro- 
 vince the Jame right which the epijcopal chapter has over the 
 dioceje. 
 
 It has always been held, that the bifhop, qua bijhop of a cer- 
 tain dioceje, forms one body with his diocejan chapter ; does the 
 metropolitan qua metropolitan form one body with his chapter ? 
 This may be a point of the greatejl importance, as it has been 
 before now. For, as every one knows, a diocejan chapter, or its 
 vicars, may perform, the jee vacant, everything which a bijhop 
 may perform, thofe acls which require the epijcopal character 
 alone excepted. Can a metropolitical chapter claim the Jame 
 rights with regard to a metropolitan ? It has been held by the 
 bejl canonijls that they can. 
 
 Now, here are two mojl important afts which belong to the 
 metropolitan. In the firjl place, the dejignation of bijhops to 
 heathen countries beyond the Britijh dominions. Many have 
 been the Jervices which the Bifhop of Cape Town has rendered 
 to the Church. This is the greatejl benefit of which, under 
 GOD, he has been the caufe, and it will carry down his name to 
 all future generations. Thanks to his indefatigable exertions, it 
 has now been conceded by the law officers of the Crown, that 
 no Englijh law is broken if a colonial metropolitan, without ap- 
 plying for any leave or licence, conjecrates a bijhop for extra- 
 Britijh territory.* In this way, the propofed mijjion to Central 
 Africa may be headed by a bijhop ; in this way, the Metro- 
 politan of Calcutta might Jupply prelates to Java, or Sumatra, 
 or Celebes. Now, in this caje, the Metropolitan has the pure 
 and Jlmple right of choojmg the bijhop-dejignate ; and let this 
 point alfo be marked the metropolitical chapter, the Jee vacant, 
 would have the Jame right of designating a mijjionary bijhop, 
 and requejling one of the Juffragans to conjecrate him. This is 
 a right of inejlimable value. For it might Jo happen, that he 
 who was about to become, or was expected to be, the new metro- 
 politan, might, through private feelings or prejudices, be un- 
 willing to nominate for prelate him whom the chapter knew to 
 
 * [This muft, of courfe, fmce the Honolulu difficulty, be faid more doubt- 
 fully.]
 
 308 Election of Bijhops. 
 
 be the bejl man ; and, therefore, without waiting for his confe- 
 cration and arrival, they defignate him themfelves. 
 
 Again, everything jeems tending to this : that the prelates of 
 colonial diocefes will be elected by the diocefe, but nominated by 
 the Crown. May we be permitted, leaving our own immediate 
 fubjecl for one moment, to fay a word or two on this fubjeft of 
 election ? It has been our duty to oppofe, Jo far as we were 
 able, the intrujlon of the laity into offices to which they have no 
 claim, as, for example, into diocefan fynods. We have always 
 endeavoured to jhow that this is not a clerical quejlion ; that it 
 is not a right which the clergy might concede to the laity if they 
 Jo would, but one which by the injlitution of the LORDjESUS 
 CHRIST Himfelf has been forbidden to the Ecclefia difcens, and 
 confined to the Ecclefia docem. So much the more bound are we 
 to jland up for the rights of the laity when they really exijl. And 
 that one of thefe rights is a voice in the election of a bijhop, as 
 much their bijhop as that of the clergy, it needs little knowledge 
 of ecclejiajlical antiquity to allow. Every communicant of age, 
 and not under Church cenfure, has a voice : the only quejlion 
 which may admit of difcujjion is, whether the laity and clergy 
 Jhould vote together, forming one majority, or whether they 
 jhould be divided into two houfes, and a majority in each be 
 ejfential to election. What was the primitive cujlom is lefs eafy 
 to be certainly known ; but the modern cujlom, which forms 
 two houjes, is furely by far the wifejl ; and, apparently, has 
 been found to work well. Otherwise, when the clergy are very 
 few, their influence would be entirely fwamped by that of the 
 lay communicants. 
 
 The election, when over, needs confirmation by the provincial 
 fynod. And in this another quejlion arifes : has the metropolitan 
 merely his vote among the other bijhops, a cajling vote if need re- 
 quire, and fuch influence as his jlation will necejjarilygive him, 
 or has he a vote external to, and independent of, that of the 
 Jynod, Jo that after they have approved, he can veto ? The 
 primitive canons certainly feem to give him this ; jince they 
 always mention the metropolitan as dijlinft from the compro- 
 vincials, and lay down that the elecl mujl be approved by both. 
 
 One more quejlion jlill remains to be difcujfed ; namely, what 
 authority of fupervifion the See of Canterbury has, and whether 
 it ought to have any, over the colonial metropolitans. The 
 terms of the acl by which Calcutta was made a metropolis, and 
 thoje of the patent which conferred the fame dignity on Cape 
 Town and Sydney, are not exaclly the fame, and are both very 
 vague : the acl, perhaps, feeming to attribute more to the Hng- 
 lijh archbijhop than the patent does. We have already feen
 
 Primate of Primates. 309 
 
 that there is nothing contrary to mediaeval practice, at leajl, in 
 an appeal from Cape Town or Sydney to Canterbury, Regard 
 the latter as primate of theje Jees, and he would then bear the 
 Jame relation to them that Bourges did to Bourdeaux and Tours : 
 Toledo to Seville and Tarragona, and the like. But then there 
 is this vajl difference: the dijlance that Jeparates Canterbury 
 from the Australian Jees is Jo infinitely greater, even with all our 
 increajed facilities for locomotion, than was that which intervened 
 between the primatijl and other metropoliticaljees of the Middle 
 Ages. There Jeems no reasonable hope that we Jhall live to Jee 
 New Zealand brought within lejs than five weeks of Canterbury ; 
 and at prejent, as every one knows, the dijlance is far greater. 
 Let the dijlance, however, be Jhortened as much as Jleam can do 
 it, there will always be the expenje ; and an appeal caje, Jo im- 
 portant as to be taken half round the world, mujl almojl always 
 involve a conjiderable number of witnejjes. Add to which, it is 
 certain, if the prejent rate of pojjfejjion increases, that Aujlralia 
 mujl, ere long, be divided into more metropoles than one. 
 One metropolitan for that ijland will in time be no lejs ab- 
 Jurd than one metropolitan for Europe. Adelaide, no doubt, 
 will have its own clujler of bijhoprics : Victoria, the Jame : 
 Perth, the Jame. Four metropolitans at leajl in that one ijland. 
 How far more natural to make one of them primate of the others, 
 than to attribute the primacy to a bijhop thirteen thoujand miles 
 off! And there never can be Juch a thing, except in name, as 
 a primate of primates : you get to a patriarch at once : and 
 nothing but the authority of the CEcumenical Church can 
 ejlablijh that dignity. It might not, perhaps, be an impojjible, 
 or even undejirable arrangement, Jappojing Ottawa to be the 
 archbijhopric of the Canadas, Barbados of the Wejl Indies, 
 Cape Town of South Africa, that Canterbury Jhould have the 
 primacy over theje ; but the time mujl come, and the Jboner it 
 comes the better, that all appeal from Aujlralia to England 
 Jhould be done away with. 
 
 What then mujl be done in caje of an appeal againjl one of 
 theje primates ? The only authority which could adjudicate on 
 Juch a caje, would be a national council of the Englijh Church, 
 and thoje Churches which are in communion with it. True, 
 Juch a body could not pretend to infallibility ; but yet the united 
 voice of at leajl a hundred and forty bijhops ought to have no 
 fmall weight. Though not infallible, it would be entitled to as 
 much rejpecl as Juch councils as thoje in Trullo, and of Sardica, 
 and Trent, and Bethlehem. 
 
 And this brings us to one brief objervation with which we 
 will conclude. It is more to be dejired than words can exprejs
 
 3 io The Law of Primates and Metropolitans. 
 
 that the American and Scotch Churches Jhould Jubmit them- 
 Jelves to metropolitical jurisdiction. What precedent have they 
 for the aggregation of autocephalous bijhops, owing no obedience 
 except to a Jynod ? None, but the example of Rujjla ; and that 
 example the invention of Peter the Great. The Scotch Church 
 may, indeed, in jbme degree refer to the pattern of the African, 
 where the chief bijhop in each province was rather a primus than 
 an archbijhop. Butjiirely the miserable fall and Judden extinction 
 of that Church, notwithjlanding its mojl glorious Jaints, Cyprian, 
 Augujline, and Fulgentius, ought to make it a warning to, 
 rather than a pattern for, us. As to Scotland, in point of fad?, 
 the Church has its metropolitan : only at Lambeth, injlead of 
 S. Andrews. Since the removal of the penal afts, the ecclejl- 
 ajlical independence of Scotland has been a very Jham affair. 
 No one, we Juppoje, imagines that the epijcopal Jynod would 
 venture to propoje or to veto any meajure which was known to 
 be dijliked by or dejired at Lambeth. Much, much better to 
 lean on themjelves : to nominate one Jee, and why not S. 
 Andrews again, unlejs Edinburgh Jhould Jeem more convenient 
 for the metropolis ? The objection would be, that in that caje 
 the prejbyters of that one dioceje would give a head to the 
 Scotch Church. But Jurely, while the epijcopal Jynod hold, 
 and that very properly, a veto in their own hands, this objection 
 is of Jmall confequence. And truly, however objectionable is 
 the Jyjlem of tranjlations, it is preferable to the anonymous con- 
 dition of a Church without a metropolitan. 
 
 From the prejentjlate of affairs it follows that America and 
 Scotland are governed by bodies which are neither councils nor 
 yet committees ; which mujl be without the promijes divinely 
 attached to the former, or the regularity by organization certain 
 to attend the latter. " I have heard," Jaid an eminent prelate 
 to the writer, " of the grace of GOD promijed to an individual ; 
 " I have aljb heard of its being promijed to a council ; but I 
 " never heard of its being promijed to an epijcopal committee." 
 And truly, judging from late occurrences in Scotland, we do not 
 think that it is often found there.
 
 XI. 
 THE SIBYLS.* ' 
 
 HE Sibyls ! Familiar as is the name to us, how 
 little we realize the place which they occupied 
 in the Chrijlian Mythology of the Mediaeval 
 Saints ! How difficult to feel that ages which 
 received the Decretals, received aljb the pfeudo- 
 prophecies of Sibyllic composition with un- 
 bounded faith received them, fed on them, built on them ! And 
 yet we doubt whether there are many Englijh Jcholars who have 
 ever read them through, while their Jublime poetry is all but un- 
 known to ordinary Jludents. Till lately, the huge compilations 
 in which alone the %/JJICT/AOJ were to be procured, rendered fuch 
 ignorance more excujable. But Dr. Friedlieb's reprint, how- 
 ever grave its faults, at all events made the Jludy of the Sibylline 
 fragments open to all. And now M. Alexandre has produced 
 a work which has fully exhaujled the Jubjecl. His good tajle, 
 his learning, his grajp of his matter, his appreciation of the place 
 which the Sibylline poems held in the centuries before our LORD 
 in primitive and in mediaeval times render his work the bejl 
 French edition of a Greek book which it has ever been our lot 
 to Jee. 
 
 We are to regard the Sibylline Oracles as a text-book of pro- 
 phecy for early and mediaeval times ; and as Juch we proceed to 
 conjider them. 
 
 * Die Sibyllinifchen Weiflagungen vollftandig gefammelt ; nach neuer 
 Handfchriften-Vergleichung, mit Kritifchem Commentate, und metrifcher 
 Deutfcher Ueberfetzung. Heraufgegeben von Dr. T. H. Friedlieb, Pro- 
 feflbr an der Univerfitat zu Breflau. Leipzig : T. O. Weigel. 1852. 
 
 Xfna-fAol ZifriXAwxof' Oracula Sibyllina : Textu ad Codices MSS. recog- 
 nito : Maianis fupplementis auflo : cum Caftalionis verfione innumeris paene 
 locis emendata, et, ubi opus fuit, fuppleta : Commentario perpetuo : Ex- 
 curfibus et Indicibus. Curante C. Alexandre. Parifiis: Firmin Didot. 
 8vo. T. iii. Tomm.
 
 3 1 2 Heathen Prophecies. 
 
 Dies irae, dies ilia 
 Solvet feclum in favilla 
 Tefte David cum Sibylla. 
 
 It pleafed the French Reformers of the Breviary to alter the 
 two lajl lines after this fajhion : 
 
 Crucis expandens vexilla 
 Solvet feclum in favilla. 
 
 But the original reading gives a far better idea of the influence 
 which the Sibylline Oracles exerted over the whole of mediaeval 
 lore. To thofe ages it feemed nothing wonderful if the GOD 
 Who had infpired Balaam to Jay, " I Jhall fee Him, but not now ; 
 " I Jhall behold Him, but not nigh ; there Jhall come forth a Jlar 
 " out of Jacob, and a fceptre Jhall arije out of Ifrael ;" Who 
 had infpired Caiaphas with the declaration, " It is expedient 
 that one man Jhould die for the people ;" that He Who had 
 even put thofe words into the mouth of Virgil 
 
 Jam redit et Virgo, redeunt Saturnia regna : 
 Jam nova progenies coelo demittitur alto : 
 
 that He Jhould aljb have vouchsafed to turn the oracles of dark- 
 nefs into the means of propagating the light. And certainly there 
 are indubitable injlances in which the devils, as of old time, con- 
 fejfed Him Whom they equally hated and feared. To Jay 
 nothing of the tale related by Plutarch which yet there feems 
 no reajbnable ground for doubting how the pilot Tamois, on 
 the very evening of our LORD'S PaJJion, was commanded by an 
 aerial voice to proclaim, near the promontory of Phalacrum, 
 that " Great Pan is dead ;" and injlantly the whole furrounding 
 atmofphere was filled with the founds of wailing and lamenta- 
 tion : there are the irrefragable accounts of the cejfation of the 
 oracle of Daphne, when the remains of S. Babylas were there 
 interred ; and of the oracle which, filenced by S. Gregory's 
 having pajjed a night in the temple, could not refume its func- 
 tions till the evil fpirit was formally permitted to reajjert his 
 ancient power. Let us now, therefore, give a few quotations 
 from the earliejl Fathers, which Jhall Jhow how widely and how 
 deeply the belief in the Sibylline Oracles had permeated the 
 Church. In the firjl place, there is that pajfage in the Simili- 
 tudes of S. Hcrmas, where there appears to the writer an aged 
 woman, in glorious apparel, who begins to read from a volume. 
 And fome time afterwards the angel ajks : " ' The aged woman 
 " from whom thou didjl receive this book : whom thinkejl thou 
 "her to be?' I replied, 'The Sibyl.' 'Wrong,' faid he; 
 "it is not fo.' 'Who then is Jhe, lord?' faid I; and he
 
 Early Fathers on the Sibylline Oracles. 313 
 
 " anfwered, * It is the Church of GOD. ' " Then, again, we 
 find S. Jujlin Martyr over and over again quoting the fame 
 tejlimony, and ujing the witnejs of the Prophetejs in verification 
 of the truths of the Gojpel. S. Theophilus, Bijhopof Antioch, 
 in the time of Commodus, in his Apology for the Chrijtian re- 
 ligion to his friend Autolycus, quotes largely from the Sibyl : 
 and with re/peel to theje early apologijls one consideration muji 
 Jlrike us with great force. Againjl whatever they faid, it was 
 certain that the whole learning and ingenuity of the heathen 
 world would be taxed to dijcover a reply. What entire confi- 
 dence, then, mujl they have felt in the authenticity of theje 
 poems, who thus Jeem to imperil the being of the Chrijlian re- 
 ligion on Juch an ijjue ! S. Clement of Alexandria cites no lefs 
 than forty-Jix verfes from the jame poems. Origen, however, Jeems 
 to have had a truer view of the JubjeS. He does indeed main- 
 tain the authenticity of the Sibylline writings againjl Celfus as a 
 matter of argument ; but one cannot but feel him to be arguing 
 againjl his own convictions, on the principle of not yielding an 
 inch of ground to his adversary. And in confirmation of this 
 belief, we may obferve that he never quotes the Sibyl but once, 
 and then merely by way of allujion rather than of argument. 
 The Jame thing may be Jaid of S. Hippolytus ; he never makes 
 an abfolute citation from the Oracles, though he twice alludes to 
 them ; once, in the fifty-Jecond chapter of his work on Anti- 
 chrijl ; the other, in his book on the consummation of the world. 
 At the Jame time, that the ordinary run of the Greek-Jpeaking 
 Chrijlians during the Jecond and third centuries deeply Jludied, 
 and were entirely imbued with the Jpirit of, theje oracles, is 
 made certain by the facl, that in the third century jb many frejh 
 forgeries of the Jame kind were published ; Jb that, in facl, the 
 more beautiful, and to a certain extent the more valuable, por- 
 tion of the exijling books are to be referred to that period. 
 
 But in the Wejlern Church, where criticijm was at a much 
 lower ebb, the Sibylline Oracles were quoted without any kind of 
 doubt. Let us hear Tertullian : " I will Jpeak a little more 
 " concerning Saturn, and will not omit thoje tejlimonies of Divine 
 " literature to which Jb much faith is due on account of their age. 
 "The Sibyl, before literature exijled atall,Jpeaks thus concern- 
 " ing the birth and the hijlory of Saturn. In the tenth genera- 
 " tion, fays Jhe, of men, after the Deluge, reigned Saturn, and 
 " Titan, and Japetus,* the mojl mighty children of earth and 
 " heaven." He is quoting that which we now read as the io8th 
 verje of the third book. In like manner in his treatije De Pallia, 
 
 * Japetus is a raoft eafy and certain correction for Jamfatus.
 
 314 LaElantius : Mofes Khorenjis. 
 
 he tells us that the Sibyl /poke truth with rejpeft to Delos and 
 Samos, in manifejl allufion to Book viii. line 165. 
 
 Half a century later, Arnobius, in his treatije againjl the 
 Gentiles, derides the heathen for affirming it to have been by the 
 inspiration of Apollo that the Sibyl uttered Jo much truth. In 
 the fame century, but later, that mojl excellent man, and mojl 
 barbarous poet, Commodianus, transfers Jbme of the Sibyllic 
 rules into his own uncouth lines. 
 
 And next we come to Laftantius, who, of all Latin writers, 
 is the mojl imbued with the Jpirit of theje Oracles. There are 
 in the works 8f this writer more than jeventy quotations from 
 the Oracles ; and theje of Juch length, that from them no incon- 
 Jiderable portion of the prejent Sibylline writings might be re- 
 covered. And it was probably from the works of Laffantius 
 that the Emperor Conjlantine, in his oration to the Fathers of 
 Nicaea, quoted the Sibyl ; and more especially referred to that 
 mojl touching pajjfage : 
 
 ai, ai, iySo JeiXij, WOT' IXeuirETaj /t*ap ixslw, 
 
 which one cannot but imagine to have been in the mind of 
 Thomas of Celano, in that pathetic verje of the Dies Irce: 
 
 Quid fum mifer tune difturus ? 
 Quam patronum rogaturus ? 
 Cum vix juftus fit fecurus. 
 
 And, as we jhall have occajion hereafter to jhow, Conjlantine 
 dwells on the celebrated acrojlich of the LORD'S Name, as one 
 of the mojl convincing proofs of the Chrijlian religion. 
 
 If we proceed in ecclejiajlical hijlory, S. Cyril of Jerujalem 
 oppojes one Sibylline pajjage to Julian ; but, as it will appear, 
 not taken from the original work, but a Jecond-hand quotation 
 from the report which Eujebius gives of the oration of Conjlantine 
 tothe " Saints." In like manner,S. Bajil, S. Chryfojlom, and S. 
 Epiphanius have no reference whatever to the Sibyl ; and if S. 
 Gregory Nazianzen alludes to her, it is rather in his character 
 of poet than of bijhop. Sozomen, however, quotes one line from 
 the Oracles regarding the Crojs : 
 
 But it is Jmgular that at an epoch which was Juppojed to be 
 Jinking into darknejs, Procopius pajjes a jujler opinion on theje 
 Oracles than mojl of his prcdccejjbrs. He J^.ys that he cannot 
 attach any importance to their prophecies as prophecies, becauje 
 they Jeem to have been written Jubjequently to the events of
 
 How many Sibyls. 315 
 
 which they Jpoke ; but that as works of a certain value in their 
 way, he brings forward their tejlimony. 
 
 It is fmgular to find, in the fifth century, an Armenian author 
 alluding to our Prophetejs. Monjieur Alexandre quotes from 
 the Whijlons' edition of Mojes Khorenjls a pajfage in which 
 that author jpeaks of the Sibyl. That edition we have not at 
 hand ; but either he quotes, or the Whijlons tranjlated, incor- 
 rectly. We give the actual fentence from the edition publijhed 
 at the Mekhitarijl prejs in 1841 : " But at firjl I am glad that 
 " I can begin my account from my dear Berojlan Sibyl, who is 
 " much truer than the greater part of hijlorians. Before the 
 " Tower, and the multiplication of languages in the human race, 
 " afterthe navigation of Xijuthris into Armenia, Zerouan, Titan, 
 " and Japhetos were princes of the earth. Theje perfons ap- 
 " pear to me to be Shem, Ham, andjapheth."* 
 
 The derivation of the word Sibyl, "Jhe that hath the counjel 
 of GOD,"f Jeems next to certain. The number of the pro- 
 phetejQTes honoured^ with that appellation is more doubtful ; 
 Varro, who, as cited by Laclantius, was the mediaeval authority, 
 mentions thej~e : I The Perjic ; 2. Libyan; 3. Delphian; 
 4. Cimmerian ; 5. Erythraean ; 6. Samian ; 7. Cumaean ; 8. 
 Hellefpontic ; 9. Phrygian; 10. Tiburtine ; and their legends 
 or attributes are ufually, in the Cathedrals of the Middle Ages, 
 given as wejhall presently notice. Of the lifts which we know 
 in jlalls, in Jlained glafs, in jlone Jculpture, in rood Jcreens, or 
 in the illuminations of the huge choir-books theje cathedrals or 
 minjlers Jupply the bejt examples : Ulm, in Wiirtemberg ; Ribe, 
 in Jutland ; Amiens, in a South Chapel ; Palencia, in Spain ; 
 Chaije-Dieu, in Burgundy ; and Chartres. But Ulm, on the 
 whole, is the bejl, and we may as well here repeat the prophe- 
 cies of each Sibyl as there given. When the reader has ac- 
 quainted hirnfelf with the interejl of the productions themfelves, 
 he will be the more ready to enter into an inquiry as to their 
 date and authorfhip. We give the names as there fpelt ; the 
 work dates 1469 1474. 
 
 I . Sibella Eretrla. She holds the famous acrojlich, which, on 
 
 f juifiij.ivpivjuounqfci 'fipfii it HuLai'lA l!/'/'/'7'/''"//j 
 
 f 2o'f=8Eoc < 8u\\a, or (ti\\a,=8ov\r>. No one will now follow the derivation 
 which Paufanias tells us was in faftiion at Delphi (Phocea xii.), that triBvK^o. 
 was a mere metathefis for xiguo-o-a. 
 
 J Tacitus fays, Annal. vi. 12, " Quod a majoribus quoque decrerum erat, 
 poft exuftum civile bello Capitolium, quaefitis Samo, Ilio, Erythris, per 
 Africam etiam ac Siciliam et Italicas colonias, carrainibus Sibyllae (unafeu 
 plures fuere) datoque facerdotibus negotio, quantum humana ope potuiflent, 
 vera dilcernere." This was in A.D. 32. See Walther, torn. i. 391.
 
 316 Sibyls: their Predictions. 
 
 account of its world-wide reputation, it will be proper hereafter 
 to quote. The Ulm verjion, admirably carved in an oaken 
 Jcroll againjl the Jbuth pier of the chancel arch, is that of S. 
 Augujline. 
 
 We Jhall have occajion to enter more at length, by-and-bye, 
 into the jubjecl of this mojl celebrated acrojlich ; at prejent we 
 merely pajs on to 
 
 2. The Delphian Sibyl. " He Jhall give his back to the 
 Jlrokes, and when He is Jmitten Jhall be Jilent." (Theje frag- 
 ments of proje are not from any of the Sibylline Oracles, but 
 from the words of La&antius, who intends to give their Jub- 
 Jlance.) 
 
 3. The Libyan Sibyl. " He Jhall take our intolerable yoke 
 on His own neck, and wear it for us." 
 
 4. The Tiburtine Sibyl, called Albuna. " They Jhall hang 
 " Him on a tree, and it Jhall profit them nothing ; for on the 
 " third day He Jhall rije again, and Jhall Jhow Himjelf to His 
 " dijciples, and Jhall be Jeen by them ; He Jhall ajcend into 
 " heaven, and of His kingdom there Jhall be no end." 
 
 5. The Hellejpontic Sibyl. (Here we have an attempted 
 tranjlation from the original Greek, and in verje.) 
 
 
 
 Felix ille Deus ligno qui pendet ab alto. 
 
 6. The Cumaean Sibyl, called Amalthea. " The veil of the 
 " Temple Jhall be rent, and there Jhall be pitch-black night in 
 "the mid-day." 
 
 7. The Cimmerian Sibyl, foretelling to O&avianus that GOD 
 Jhould be born of a Virgin. (The line of Virgil.) "Jam nova 
 "progenies coelo demittitur alto." 
 
 8. The Phrygian Sibyl, called Antico. " He Jhall fall into 
 " the hands of the unbelievers, and with wicked arms they Jhall 
 "Jlrike the LORD, and Jhall with impure mouths Jpit poijbn- 
 "oufly upon Him." 
 
 Theje eight are all that Jeem to have been known to the 
 German architect ; for there is no reajbn why, had he been Jo 
 di/pojed, he might not have introduced more. In other places 
 we find eleven, or Jix. In a very exquijitely illuminated 
 manujcript Breviary, now prcjervcd in the Royal Library at 
 Copenhagen, there are Jixteen ; but evidently with the dejlgn of 
 matching each prophet for all the prophets are in like manner 
 thus rcprejentcd with a Sibyl. Each of the latter has a legend, 
 conjljling of one hexameter verfc, proceeding from her mouth, 
 jujl as each prophet has his clearejl prediction of our LORD 
 attached to him the fame way. But, in addition, the Sibyls
 
 Sibylline Oracles : their Age. 317 
 
 have each, it would Jeem, their own peculiar attribute ; dijlaff, 
 Jpade, wheel, plumb-line, and Jo on, in a way which the prejent 
 writer is not able to explain. 
 
 We now come to the periods at which the Jeveral poems at 
 prejent joined together in one work, as the Sibylline Oracles, 
 were actually written. 
 
 And part of that which is now called the third, has un- 
 doubtedly the claim to the highejl antiquity. Only here we 
 mujl carefully dijlinguijh between the various parts of that book. 
 They are four in number. The firjl (ver. i to 97) Jeems to 
 have been a later addition. The Jecond, commencing at ver. 97, 
 extends to ver. 294, and contains an account of the various em- 
 pires of the Egyptians, Perfians, Medes, Ethiopians, Ajjyrians, 
 and Macedonians. Then there appears to be another long in- 
 Jertion, which extends to verje 489 ; and then the fourth part 
 of this book begins, and only ends with the book itfelf. Without 
 entering deeply into their reajbns for Jo determining, it Jeems 
 certain that the commentators are right in attributing the older 
 part of this book to the time of Ptolemy Philometor : and, in 
 all probability, to the Jew Arijtobulus, the preceptor of Euer- 
 getes, brother of Philometor, as we learn from 2 Maccabees i. 
 10. " In the hundred fourjcore and eighth year, the people 
 " that were at Jerusalem, and in Judaea, and the Council, and 
 "Judas, Jent greeting and health unto Arijlobulus, king Ptolo- 
 " meus' majler, who, as of the Jlock of the anointed priejls, and 
 " of the Jews that were in Egypt." Theje parts, therefore, of 
 the third book, are entitled to very conjiderable authority ; an 
 authority equal to that of the Maccabees, and Juperior to that 
 of the apocryphal books of Efdras. On this Jubjeff, no critics 
 have written better than Bleek, Gfrbrer, and Chaujen. 
 
 The commencement of the oldejl part, conjijling of verjes 
 97 294, and 489 to end, very probably intended to imitate the 
 rhapjbdical beginnings of the true Sibyls, opens thus : 
 
 But when the threat of GOD mall be fulfilled, 
 The threat pronounced on mortals, when they raifed 
 That unbleit turret in Aflyria's land 
 For of one fpeech were all ; and fo they willed 
 The ftarry heav'n with vain intent to reach : 
 Wherefore th' ALMIGHTY gave His winds command 
 And forthwith fell the Tower, fo huge, fo vaft, 
 And in its builders wild contention reign'd : 
 And Babel is the name men give their work. 
 But when that tow'r had fall'n, and human fpeech 
 Was cleft to various languages, the earth 
 Was foon replenifh'd with divided tribes, 
 And parted out 'twixt monarchs. Then at laft 
 Rofe the tenth race of men, fucceeding that
 
 3 1 8 The Fourth Book. 
 
 Whelm'd by the Deluge. Then too Cronus reign'd, 
 Then Titan reign'd, then reign'd lapetus, 
 The offspring of the earth and fky fo men 
 Gave them their title, making earth and fky 
 Their parents, for that they were greateft far 
 Of human progeny : in threefold mares 
 They meafured out the earth, and each had rule 
 O'er the third part, peace reigning over all. 
 
 The writer then goes on to imitate the Theogony of Hejiod, 
 twijling it without much ingenuity to Scripture hijlory. After 
 running through a considerable portion of the world's annals, the 
 writer Jays that there is a race 
 
 Kara. xQowq Oup XaXJafav 
 *E| wj /uo ysvof enl 
 
 of righteous men, who live holily among the gentiles ; and, pro- 
 ceeding to describe the Jews, he predicts terrible punijhments on 
 other nations, while they Jhall be rejlored to their own land : 
 
 Xttl TOTS VCtOf WttXlV iWsTfli, lf TtafOf ?SV. 
 
 Next in time to the Erythraean Sibyl's prophecies, (for to her 
 the third book has, from its Superior value, been attributed,) comes 
 the fourth book, as we have it now ; the fourth, in every recen- 
 Jlon, except the Munich manujcript, where it is called the tenth. 
 But this is evidently the composition of a Chrijlian, and probably 
 of a Chrijlian Jew. The mixture of pajl hijlory and future 
 prophecy the wild fragments Jo natural in a Jlate of excitement 
 juch as thoje of the early perjecutions gives a lively idea of the 
 immediate expectation which the Chrijlians of the firjl and Je- 
 cond centuries entertained of the coming of Antichrifl, and the 
 Advent of the LORD. Thus (book iv. line 137) Antioch is to 
 fall under the arms of Italy, led on by Antichrijl ; Cyprus, by 
 means of an earthquake, is to be overwhelmed in the Jea ; an 
 inundation of the Meander is to dejlroy the inhabitants of Caria ; 
 and all thcje things are but the precursors of the final judgment. 
 This book is undoubtedly the mojl interejling to the ordinary 
 Jludent ; and is abjblutely necejjary to be read by thoje who 
 would form an idea of the hurried life of excitement in which 
 the mojl primitive Chrijlians lived, Jo different from the calm, 
 quiet repoje in the overruling providence of GOD, which our 
 fancy is apt to attribute to them. 
 
 We may objerve that our poet was not a millenarian which, 
 at the time of Titus or Domitian, in which this book was un- 
 doubtedly written, is worthy of notice. Let us give a Specimen 
 or two of this book.
 
 The Proem to the Oracles. 3 1 9 
 
 At verfe 157 : 
 
 Woe ! miferable mortals ! Dare not thus 
 The utmoft phials of GOD'S fulleft wrath ! 
 Lay down the fword : forget the quarrel : leave 
 The murderous feud unfollowed. Learn to lave 
 Your bodies in the eternal ftream, and fpread 
 Your fupplicating hands to GOD'S high throne, 
 Befeeching pardon, and with godly deeds 
 Healing the bitter fpring of fin : then GOD 
 Shall fend His mercy on you, nor deftroy 
 According to your merits : He mall caufe 
 His burning wrath to ceafe, if only all 
 Shall exercife their fouls with holy works. 
 But if, O hard of heart, ye hear me not, 
 But, for ye love tranfgreffion, turn away 
 To crime and violence, a fire (hall rage 
 Throughout the world, and this {hall be the fign : 
 About the hour of funi ife, fwords mall blaze, 
 And trumpets echo, and the whole wide earth 
 Shall hear the mighty uproar and difmay. 
 Then the great globe's rotundity mail burn : 
 And men and cities perifti : and the fire 
 Shall lick up ftreams and fea, and all be duft. 
 But when deftruclion is fulfill'd, GOD'S Hand 
 Shall quench the fire it kindled ; and the duft 
 And afhes with a human form endue, 
 And mortals re-create as firft they were. 
 Then mail the judgment be ; then GOD mail fit 
 Dooming the world Himfelf. Who fold themfelves 
 To foul tranfgreffion, fliall again be piled 
 With funeral heaps : but every pious foul 
 Shall live again, on earth by GOD endued 
 With fpirit, breath, and vigour : they His grace 
 Shall endleflly adore. O man, thrice blefs'd ! 
 Who fo lhall fee that day, and feeing live ! 
 
 Theje lajl lines, which conclude the book, are preserved in 
 their fulnejs only in the Apojlolic Conjlitutions (book 7). The 
 concluding verjes in the Sybilline MSS. were probably mutilated 
 by jbme over-orthodox transcriber, for the purpoje of bringing 
 them into better agreement with the Apocalypje. 
 
 Next in age to the fourth book, comes that which is ufually 
 called the Proem. This was firjl edited in the Princeps Editio 
 of Theophilus to Autolycus, the Jame work which has been of 
 late Jo ably tranjlated by Mr. Flower, in 1545, and at once 
 created a Jenfation among the learned of Europe. From that 
 time to this, it has Jtood as the preface to the whole collection 
 of Oracles. Nothing is clearer than that this is the compojition 
 of a Jcholar in the Chrijlian jchool of Alexandria : not only the 
 general Jpecies of ratiocination is Jufficient to prove the faS, but 
 the reference made over and over again to the unfortunate cats
 
 The Great Acroftich : 
 
 whom the Egyptians turned into gods, is a proof in the Jame 
 direction. Thus, in verje 60 
 
 And again- 
 
 e>4>Ei{, xilva?, aiXoupouj, avorrrot, 
 l WETEEJva <T#E<r0, xai IpffETa fiijpi'tt ya/tjj. 
 
 It has been made a quejlion, indeed, whether this Proem 
 were not the work of an Alexandrian Jew, coeval with Ptolemy 
 Philometor. But the references to the joys and glories of para- 
 dije which conjlantly occur here and there ; and again, and 
 especially, the mention of " the Bread of Heaven," " the Bread 
 of Angelic Hojls : " " the Sweet Bread of the Jlarry heaven " 
 mujl be Jufficient to fettle the quejlion ; for what Alexandrian 
 Jew ever thus Jpoke ? And again, the phraje, uw xXypovoftouiTi, 
 is not to be found in the Old Tejlament ; and only twice is a 
 Jimilar expreJJIon to be met with, namely in Ecclejiajlicus iv. 14, 
 and xx. 25. Again, Paradije, Jpoken of as eternal felicity, oc- 
 curs nowhere in the Old Tejlament, except in Ecclus. xliv. 16 ; 
 and then not in the Greek, but only in the Latin, verjion. 
 
 The Jo-called eighth book comes next. This is divided into 
 four different portions by great lacunae, and of theje the two lajl 
 are of a later date. The firjl is cited by Laclantius, but is 
 manifejlly later than the Jecond. This Jecond part begins with 
 the celebrated acrojlich, of which we will firjl give S. Augujline's 
 verjion that which is engraved at Ulm : 
 
 Judicii fignum, tellus fudore madefcet. 
 E coelo Rex adveniet per faecla futurus, 
 Scilicet in carne praefens ut judicet orbem. 
 Unde Deum cement incredulus atque fidelis 
 Celfum cum fanclis, aevi jam termino in ipfo. 
 Sic animae cum carne aderunt, quas judicat ipfe, 
 Cum jacet incultus denfis in vepribus orbis. 
 Rejicient fimulacra viri, cunftam quoque gazam : 
 Exuret terras ignis, pontumque, polumque, 
 Inquirens; tetri portas exuret Averni. 
 Sanclorum fed enim cunftae lux libera carni 
 Tradetur ; fontes aeternum flamma cremabit. 
 Occultos aftos retegens tune quifque loquetur ; 
 Secreta atque Deus referabit pe&ora luci. 
 Tune erit et luclus ; ftridebunt dentibus omnes. 
 Eripitur folis jubar, et chorus interit aftris 5 
 Volvetur coelum ; lunaris fplendor obibit : 
 Dejiciet eolles, valles extollet ab imo : 
 Non erit in rebus hominum fublime vel altum : 
 Jam aequantur campis monies, et casrula ponti 
 Omnia ceflabunt, tellus confracla peribit : 
 Sic pariter fontes torrentur fluminaque igni.
 
 The Translated Acroftich. 321 
 
 Sed tuba time fonitum triftem dimittet ab alto 
 Orbe, gemens facinus miferum variofque labores ; 
 Tartareumque chaos monftrabit terra dehifcens ; 
 Et coram hie Domino reges fiftentur ad unum j , 
 Recidet e ccelis ignifque et fulphuris amnis. 
 
 The initials of S. Augujline's verjion run thus : 
 Jefucs Creiftos Teu Dnios Soter. 
 
 The c in the firjl word is Jimply the effecl of a dejire to imitate 
 the Jhape, as well as the Jbund, of the Greek Jigma. The e in 
 Creijlos is the faithful copy of the original. The Dn in the 
 fourth word Jeems to have been intended to exprejs the Jbft 
 Jbund of the 'T. The other translations given by Alexandre 
 are that of an anonymous writer, quoted by Onuphrius Pan- 
 nius, which Jimply gives the Greek letters : one by Onuphrius 
 himjelf Jejus Chrijlus Dei Filius Servator Crux : one by 
 Cajlalio Jejus Chreijlus Dei Filius Servator Crucs : by Ait- 
 zema Jejus Chrijlus Dei Filius, Servator. Cruc. : and by the 
 Editor Jejus Chrijlus Dei Filius Salus in Cruce. 
 
 After Jo many attempts, it is Jurely our own duty to try 
 this bow of Ulyjjes : 
 
 J udgment at hand, the earth fhall fweat with fear : 
 E ternal King, the Judge mall come on high : 
 S hall doom all flefh : (hall bid the world appear 
 U nveiled before His Throne. Him eveiy eye 
 S hall, juft or unjuft, fee in majefty. 
 
 C onfummate time mall view the Saints affemble, 
 
 H is own affeflbrs : and the fouls of men 
 
 R ound the great judgment-feat mall wail and tremble 
 
 I n fear of fentence. And the green earth then 
 
 S hall turn to defert : they that fee that day 
 
 T o moles and bats their gods mail caft away. 
 
 S ea, earth, and heaven, and hell's dread gates (hall burn : 
 O bedient to their call, the dead return : 
 N or (hall the Judge unfitting doom difcern : 
 
 O f chains and darknefs to each wicked foul : 
 F or them that have done good, the ftarry pole. 
 
 G naming of teeth, and woe, and fierce defpair 
 
 O f fuch as hear the righteous Judge declare 
 
 D eeds long forgot, which that laft day mall bare. 
 
 T hen, when each darken'd breaft He brings to fight, 
 H eaven's ftar mall fall ; and day be changed to night ; 
 E ffaced the fun-ray, and the moon's pale light. 
 
 Y
 
 3 22 *fhe Autun Epitaph. 
 
 S urely the valleys He on high (hall raife ; 
 
 A 11 hills fhall ceafe, all mountains turn to plain ,- 
 
 V eflel fhall no more pafs the watery ways : 
 
 I n the dread lightning parching earth fhall blaze, 
 
 O gygian rivers feek to flow in vain : 
 
 U nutterable woe the trumpet blaft, 
 
 R e-echoing through the ether, fhall forecaft. 
 
 T hen Tartarus fhall wrap the world in gloom, 
 H igh chiefs and princes fhall receive their doom, 
 E ternal fire and brimftone for their tomb. 
 
 C rown of the world, fweet wood, falvation's horn, 
 R earing thy form, (halt then for man be born : 
 O wood, that Saints adore, and finners fcorn ! 
 S o from twelve fountains fhall its light be poured, 
 S raff of the Shepherd, and victorious fword. 
 
 With this acrojlich may be well compared the remarkable 
 epitaph, discovered at Autun, and firjl tranfcribed by Dom 
 Pitra in 1839. We here give it, as rejlored partly by him, 
 partly by Alexandre ; with one reading, to be mentioned in its 
 place, of our own. The acrojlich is 
 
 'ip^fluo? oupavwu 6s7ov yevo? nropi e-ep.vtu 
 Xpiiftre XaXi[v 
 
 "f^tttrtv aEVaoff 'TrXoirroS'oToy tro<f>i>j?' 
 a)Tpof y ayiw (jte\H)$ta \a.fjt,Ba.W /3pa)[irivj' 
 
 2uy[ysvitBV p'Ju-rtp, <ri XiTaojU8, <{2? TO flayovraiv, 
 'A[Xe^]avJpE warsp, TI '/t*a XE^ap(o-jU.Eye 0y/i*w, 
 El(AY[rio"rca OTJV /toirpi xal a,i8a.i[*]oio-n efjutiffiv 
 "l[Xa0i, xat TraiJo^] fA 
 
 The o-uyyevEuv feems to us, next to certain. Alexandre's 
 reading is a-acro-trw which may be right : the acrojlich forbids 
 that which others read, svo-efieuv. 
 
 The minute prophecies of our LORD'S life, which occur in 
 this book, are thus referred to by S. Jujlin (Cohort. 38) : 
 7rE/<70T TJI f x,aioraTy xai crtpotya, Trcthata. 2<|3wXX>i, rij TJ (3//3Aoi/$ kv 
 7ra<ry TJI olnouf^EYn trutstrQai avpjiaivtt f Kepi /wev ruv teyo/tsvuv deuv <a$ 
 f*,n OVTUV ana Tjvof dvvaT^j ETTiTTvo/af Jia ptyttjfr/wiijv y//,aj 3j3a(rxo/a)' 
 JE TJf rot/ SwT)jf05 i/<wiii/ 'Incroj/ XPKTTOU 
 xa\ 7Tf< irdvTuv Ttitv UTT aurou yevE&Qai 
 
 Next to this, in rejpecl of antiquity, comes the firjl part of 
 the eighth book. This dejcribes very clearly the date of its 
 own composition. After the reign of fifteen Roman emperors 
 there Jhall be a king, Jays the Sibyl, with white hair : and the 
 effigy of Hadrian is then drawn to the life. After this, in the
 
 Fifth) Sixth, and Seventh Books. 323 
 
 loft days, (and notice that exprejjion,) there Jhall be three kings, 
 whofe names Jhall rejemble that of Adonai that is, the Anto- 
 nines : and the mijery of the human race during the period of 
 their empire is mojl graphically dejcribed. After this we come 
 to a mere guejs-work of prophecy : how, when a fiery dragon 
 Jhall come acrojs the water, carrying in its belly a body of 
 troops who Jhall fight againjl Rome, then will be the end of 
 the world, thejigns of which are dejcribed again at length. It 
 is next to certain, then, that this part of the book was written 
 under Antoninus Pius ; but not immediately after his accejjion: 
 becauje he is here called old, whereas he was but fifty-four when 
 he ajcended the imperial throne. It is aljb almojl certain that 
 our poet had before his eyes that which we now call the fourth 
 book, and that which is reckoned the Jecond part of the eighth, 
 from which he appears to quote two lines. Of this aljb let us 
 give a Jpecimen : 
 
 And after him, in Time's approaching end, 
 Three fhall have rule, who bear GOD'S higheft Name, 
 That Name, whofe might and glory lives for aye. 
 Of thefe, the firft, now aged, yet fhall hold 
 The fceptre for long years : a gloomy king, 
 Who fhall fhut up all wealth of every realm 
 Within his treafure-houfe, that when from far, 
 The matricide, returning, claims his own, 
 He may enrich his Afia with the fpoil. 
 
 We Jhall have occajion Jhortly to unravel this prophecy : at 
 prejent we may obferve that after the eighth we may place the 
 fifth book ; the authorfhip of which is a quejlion of great diffi- 
 culty. It would appear, however, that, although Jbme pajjages 
 feem to be taken from the New Tejlament, the probability on 
 the whole is, that the writer was a Jew ; but whether Chrijlian 
 or Jew, he was undoubtedly an Egyptian, and therefore an 
 Alexandrian. Alexandre makes him almojl contemporary with 
 the writer of the firjl part of the eighth book perhaps a few 
 years later. But to us the reference to the extinction of the 
 fire of Vejla Jeems too clear to be pajjed over as an index to the 
 real date. Now, according to Herodian, the dejlruffion of 
 the Temple of VeJla by fire took place in the year 191 ; and 
 very Jbon after that this book would appear to have been 
 compojed. 
 
 Not to be tedious, next would follow the third part of the 
 third book; then the Jixth and Jeventh ; then the firjl and Jecond, 
 which as poetical compojitions, perhaps, claim the firjl place. 
 Let us give a few Jpecimens of them. The firjl book commen- 
 ces thus :
 
 324 The Deluge. 
 
 Beginning from the earlieft race of man, 
 
 Until the latter day, my fong fhall tell 
 
 That which hath been, and is, and muft be yet 
 
 In this world's hiftory through human fin. 
 
 And, firft, the GOD commands me that I fay 
 
 How this world fprang to being. Thou, give ear ; 
 
 Left thou forget that mightieft King of kings 
 
 Who faid, " Let all things be," and all things were. 
 
 He fet the earth on chaos, gave fweet light, 
 
 Arched high the heavens and fmoothed the hoary fea, 
 
 And crowned the pole with ftars, a tire of flame, 
 
 Adorned the earth with flowers, and fed the deep 
 
 With flowing rivers; through the air difperfed 
 
 Thick mifts and dewy clouds. And next he formed 
 
 The fifhy tribes of ocean ; gave the birds 
 
 To foar amidft the air, and rilled the woods 
 
 With beafts of divers races, and with them 
 
 That creep upon the ground ; yea, all that is, 
 
 All that man views around him, owns his hand. 
 
 Then comes, in cloje accordance with the Book of Genejls, 
 the hijlory of the Fall ; and partly from that and partly from 
 the poetic tradition of the gold and jilver ages, an account of 
 the gradual deterioration of the human race. In the description 
 of the Deluge, the pJeudo-Sibyl has evidently in mind that 
 mojl noble pajjage in Hejlod where Jupiter is reprefented as 
 putting forth all his jlrength to crujh the rebellious giants ; and 
 which we do not remember to have Jeen noticed by any of the 
 commentators on Milton our own poet Jeems to have availed 
 himjelf of the Sibylline description. Let us give the two 
 pajjages. Thus Hejlod Jpeaks (we quote from Elton's tranf- 
 lation) : 
 
 No longer then did Jove 
 
 Curb his full power: but inftant in his foul 
 
 There grew dilated ftrength, and it was filled 
 
 With his omnipotence. At once he looled 
 
 His whole of might, and put forth all the god. 
 
 The vaulted fky, the mount Olympian, flamed 
 
 With his continual prefence ; for he parted 
 
 Inceflant forth, and fcattered fires on fires. 
 
 Hurl'd from his hardy grafp the lightnings flew 
 
 Reiterated fwift ; the whirling flafh 
 
 Caft facred fplendour, and the thunderbolt 
 
 Fell : roar'd around the nurture-yielding earth 
 
 In conflagration ; for on every fide 
 
 The immenfity of forefts crackling blazed : 
 
 Yea, the broad world burn'd red ; the ftreams that mix 
 
 With ocean, and the deferts of the fea. 
 
 The Sibylline Oracles read thus : 
 
 Then pafs'd his wife, his fons, then pafs'd their wives 
 
 Into the wooden caftle : after them 
 
 Thofe other tribes, whom GOD had willed to fave.
 
 The Incarnation. 325 
 
 But when the key had loofed its iron bolt, 
 
 And made all faft, the LORD'S celeftial will 
 
 Began its own accomplifhment: He drove 
 
 Cloud over cloud, and hid the fiery difk : 
 
 And moon and ftars, and heavenly coronet 
 
 He cover'd with His darknefs : thundering loud, 
 
 O dread alarm to mortals ! forth He fent 
 
 The whirlwind of His wrath ; all winds that blew 
 
 He heap'd up one on other: at His word 
 
 The founts of the great deep were broken up : 
 
 The catarafts of heav'n defcended, all 
 
 The abyfles meafurelefs of earth, unfeal'd, 
 
 Pour'd forth their flood of waters : yea, the waves 
 
 Ten thoufand times ten thoufand, leapt and whirl'd 
 
 Over the boundlefs plains : and from the houfe 
 
 Of GOD Himfelf, with wind and waters black, 
 
 The fierce loud billows dafh'd adown the fky, 
 
 And all was wildeft uproar ; while the ark 
 
 Cutting the boundlefs foam, fecurely rode 
 
 On the wild motion of the plangent waves. 
 
 The lajl line, in the original, may vie with that of Homer, 
 in his epithet of the fea : 
 
 ore/pa, xw/ulvw uSVtTcov xeXapuoftya.(wy. 
 
 At the conclusion of the deluge the poem greatly to the 
 jurprije of its annotators without any connecting link or other 
 notice of the vajl gap of time between the two events, proceeds 
 to the coming of the Son of GOD. But mojl naturally : the 
 Chrijlian author, under the heathen imperjbnation, had been 
 taught by S. Peter that " the like figure, even baptifm, doth aljb 
 now Jave us : " was led from the ark to remember the Church ; 
 and by the Church was called at once to the Founder of that 
 Church and His Incarnation. And thus he proceeds : 
 
 But when the unmeafur'd billowy furge that feethed 
 
 Out of the huge abyfles, now at length 
 
 Shall hear GOD'S voice, and leflening, leflening ftill, 
 
 Sink back rebuked ; and once again the heights 
 
 Of mountain peaks, and bold fea-breafting capes 
 
 Shall beetle as of old : then He, GOD'S Son, 
 
 Son of the Living GOD, mail take man's flefh 
 
 Incarnate, and converfe with Adam's race. 
 
 Now mark His name : four vowels (hall it bear ; 
 
 One confonant repeated : in its found 
 
 Eight hundreds, decads eight, and monads eight. 
 
 Thus malt thou know, and knowing (halt adore, 
 
 The eternal FATHER'S co-eternal SON, 
 
 Anointed for His miflion. He the law 
 
 Shall not deftroy, but rather (hall fulfil 
 
 In all its full fignificance of type, 
 
 And teach its holieft meaning. Priefts (hall come, 
 
 And bring their gold, their frankincenfe, their myrrh, 
 
 As feers have prophefied.
 
 326 'The Crucifixion. 
 
 And running very briefly through our Blejjed LORD'S life, 
 the Sibyl thus concludes the firjl book : 
 
 But when He fhall extend thofe quickening hands 
 
 And meafure all things, and fhall wear the crown 
 
 With thorns inwoven ; when His glorious fide 
 
 Is wounded with the fpear, and night fhall reign 
 
 For three hours' fpace amidft the height of day, 
 
 Then fhall the Solomonian Temple fhow 
 
 A mighty fign, what time the King defcends 
 
 To Hades, preaching freedom to the dead. 
 
 But when three days fhall pafs, then, death o'erthrown, 
 
 He fhall afcend to light, and teach the way 
 
 That mortal fteps muft follow ; and at length 
 
 He, rifing glorious to His native heaven, 
 
 Shall point the road which leads His followers there. 
 
 Thenceforth the apoftles fhall be this world's guides, 
 
 And prophets' voice be filent evermore. 
 
 Or if Hexameters Jhall Jeem to give a better idea of the Sibyl- 
 line works, take the following pajjage from the Jame book : 
 
 This is the conteft for man, the prize propofed for the foldier, 
 This is the Gate of Life, and fweet Immortality's portal : 
 GOD fhall extend it to thofe that are greateft and trueft of athletes, 
 In that they fought this fight, and they that fhall merit the guerdon, 
 Thus having won the reward, fhall enter the Kingdom of Glory. 
 
 Then fhall the end be at hand, when many a prophet of falfehood, 
 Filling the earth with his lies, fhall deceive thofe ignorant thoufands. 
 Belial alfo fhall come, and performing deceivable wonders, 
 Draw away crowds to his worfhip. With mighty and dread devaftation 
 Shall the eleft be o'erwhelm'd o'erwhelm'd both Gentiles and Hebrews. 
 Happy beyond compare, thrice happy and blefled the fervant, 
 Whom, when He knocks, the LORD fhall find awaiting His advent ! 
 Neon it may be when He comes, or midnight ; cock-crow, or twilight : 
 But of a truth come He SHALL, and prophecy then be accomplifh'd. 
 
 We mujl not, however, pafs without notice, the curious in- 
 jertion, in the jecond book, of about a hundred verjes from the 
 moral poem of Phocyllides. For an infertion it clearly is, and 
 the way in which the coarfejl and foulejl lines of the original 
 poem are either omitted or jbftened by the Chrijlian compiler 
 is very curious; and a complete proof that the poem in quejlion 
 was not for the firjl time compofed by the writer of the Sibylline 
 oracles. 
 
 Lajl of all, in age, come the eleventh, twelfth, thirteenth, and 
 fourteenth books firjl publifhed by Cardinal Mai, at Rome, in 
 1828; except that the fourteenth had been already brought to 
 light by Struve, at Milan, in 1817. 
 
 We will now call attention to a few theological peculiarities 
 of thefe books.
 
 Signs of the End of the World. 327 
 
 We have the mqjl clear evidence of the orthodoxy of the 
 Chrijlian writers as to the Divinity of our LORD : 
 
 viii. 2. OUTS? d vDv 9rpoyp<x<j>E(? Iv axpwri^/otj E o ? ij/otiv. 
 
 Again : viii. 462 : 
 
 Si^ai i dxfainoia-t 0Eoy a-oif, napQsve, xoXwoj. 
 
 And jlill more plainly at v. 474 : 
 
 aXX' oi/Jsy ^sya 6avpi,a. 0E(p ITarpi xat y" Yii'. 
 
 And jb again, in the Jame book, v. 264 (it is a pajjage which 
 Milton may havejludied) 
 
 aurov yap irfwrnrra. Xa|3(iy a-uf4.f3ov\av aw *fX*it 
 EITTEV o nayTaxpaTftjp, nowa-^ctEv,' TEKVOV, 
 s'matos 1% i&'flj aVo^ta^ajt*6TOJ Bfora, <f>DXa' 
 yuy jociv lya) p^Epiriv, tru J ETTEIT* Xoya) flEp 
 
 Nor are the poems lejs explicit as to the Incarnation : 
 
 xii. 32. xai TOTE J>i xpu<J>o? S 
 
 s-cLfna, tylpcav dfijToTirty OfAoii'ov. 
 
 But here an exception mujl be made. 
 
 The Jlxth and jeventh books, orthodox on our LORD'S Di- 
 vinity, are grojQly though we may fairly hope, unintentionally 
 heretical on His Incarnation ; which they appear to connect, in 
 Jbme extraordinary way, with His Baptifm ; a herejy which 
 Irenaeus attributes to Jbme of the Cerinthians, and S. Epiphanius 
 to the Ebionites. The pajjages are too long to quote, but may 
 be found in vi. 3 and vii. 66, 
 
 The jigns which our poets give of the end of the world are 
 principally theje : 
 
 Mighty appearances in Heaven, iii. 334; v. 154; ii. 34. 
 
 Children with grey hairs at birth, ii. 154. 
 
 General barrennejs of women, ii. 163. 
 
 The Fall of the Roman Empire, in numberlejs pajjages. 
 
 Antichrift. 
 
 The coming of Elijah. 
 
 The reign of a woman. 
 
 As to the grey hairs of children, it Jeems to havejbeen Jlmply 
 a Gentile tradition. 
 
 Hefiod, Opp. et Dies, 178 : 
 
 ZEUJ y oXE(TE jtai TOUTO ylvof fjt,i(miui avSpcairtov 
 EUT' av yivojUrEvoi woXie>xpaTa<J>o
 
 328 Nero believed to be Antichrift. 
 
 With rejpeft to the fall of the Roman Empire, the Sibyl gives 
 credit to a common prophecy, drawn from the numeral letters of 
 
 rpf Si Tpinxom'ou? Jtai T<r-apaxovTa xai OX.TW 
 TrXJjpwiTEjj Xyxa/3VTa?, orav troi Woy^opof >) 
 jt/toTpa @mof*vr,, TEOV ouyo/xa wXp(wo"<wa . 
 
 That is, that the 948th year of the city would be fatal to it. 
 
 But though the writer of this prophecy did not live to fee that 
 g48th year, the 2nd of Severus in which nothing happened 
 yet his continuer in the thirteenth book had actually outlived the 
 time, and was forced to make another prophecy; Jbmething 
 after the fajhion of Dr. Cumming's errata in rejpecl of the 
 period of the Lajl Day. The jecond guejfler, however, was no 
 more fortunate than the firjl. He devijed the theory, that 
 Rome had really been founded 105 years later than herfafti 
 declared ; and the fatal year, thus pojlponed again, fell in the 
 5th of Diocletian, by which time the bard of the age of Aurelian 
 was doubtlejs jleeping well in the Catacombs, and very little 
 concerned with the failure of his augury. 
 
 Antichrift. The Sibylline idea jeems to have been that this 
 was Nero ; an idea which long Jurvived that monjler's own life. 
 One of thoje jlrange popular delujlons, which al/o fixed on Se- 
 bajlian of Portugal, and our own Edward V. and, long before, 
 on Arthur affirmed that Nero was not really dead ; that he 
 had ejcaped the vengeance of the Senate by flying into Parthia , 
 that he would thence jbme day return, and again pojjejjing him- 
 Jelf of Rome, become the Antichrijl of prophecy. The way in 
 which the Sibyl interprets the prediction in the Revelation ap- 
 pears to be this (Rev. xvii. 8) : " The beajl that thou Jawejl, 
 was and is not, and jhall ajcend out of the bottomlejs pit, and 
 " go into perdition. . . . The Jeven heads are feven mountains, 
 " on which the woman Jltteth. And there are /even kings : five 
 are fallen" Augujlus, Tiberius, Caius, Claudius, Nero "and 
 " one is" Galba " and the other is not yet come" Otho 
 " and when he cometh, he mujl continue a jhort fpace. And 
 " the beajl that was and is not," namely Nero, " even he is the 
 " eighth" that is to jay, is rijlng again under the form of VeJ"- 
 pajian, " and goeth into perdition. And the ten horns which 
 " thou jawejl, are ten kings, which have received no kingdom as 
 "yet," that is, Vcjpajian, Titus, Domitian, Nerva, Trajan, 
 Adrian, Antoninus, Aurclius, Pertinax, Commodus. 
 
 But when it was manifejl that the fifteenth Roman emperor 
 had departed this life, and jlill no appearance of Antichrijl, 
 while the length of time that had elapjedjince the reign of Nero 
 rendered the expectation of his return impojjible, another belief
 
 Coming of Elijah. 329 
 
 began to pojjefs the Church. It now began to be faid that Anti- 
 chrijl:, though he might have found a type in Nero, would be a 
 Jew ; by his father of the tribe of Dan, by his mother a Samari- 
 tan. There are various reajbns to be drawn from Scripture for 
 the Jele&ion of that tribe. In the firjl place, its omijjion in the 
 lijl of thoje that each afforded their twelve thoufand in the 
 Revelation. Next, that in the prophetical declaration, after the 
 mention of Dan, the patriarch exclaims, " I have waited for thy 
 "Jalvation, O LORD ;" as if there were another falvation, and 
 another Lord in Jbme way connected with that tribe. And 
 this belief lajted down into the Middle Ages ; injbmuch that in 
 Juch writers as S. Hrabanus Maurus, Abaelard, Rupert, and the 
 like, the current opinion Jeems to be that when a pope of the 
 tribe of Dan Jhall ajcend the chair of S. Peter, it is he that will 
 be Antichrijl. And in the writings of the later Sibylline bards, 
 Belial, or Beliar, is the name by which Antichrijl is called. 
 
 The next Jign of the end of the world is the coming of Elijah. 
 This is dijlinclly referred to in book ii. line 187. The poet 
 writes thus : 
 
 And then the Tifhbite in a fiery car 
 Defcending from the heavens, mall fhow thefe figns 
 That herald the approach of this world's end. 
 Woe, woe, for them that then mall bear the load 
 Of near maternity ? Woe, woe, for them 
 That to their helplefs babes give fuck ! For them 
 That dwell befide the fea ! Woe, woe, for all 
 That mail behold that day, if day it be, 
 When o'er the boundlefs earth a pitchy cloud 
 From eaft to weft, from north to Ibuth mall roll. 
 Then (hall this ftream of blazing flame go forth 
 Before the heavenly throne, and laying wafte 
 Both earth and ocean, every creek and bay, 
 Each lake and ftream, each fountain, and the depths 
 That lie beneath the earth, mall glitter, high 
 Even to the heavenly poles. 
 
 What the three miracles are that Elijah, in his character as 
 one of the two witnejjes, is to perform, does not Jeem Jo certain. 
 Probably the Sibyl, applying Rev. xi. 5, 6, to that prophet 
 alone, reckoned them thus : i. "If any man will hurt them, 
 "fire proceedeth out of their mouth, and devoureth their 
 " enemies." 2. " Theje have power to Jhut heaven, that it 
 " rain not, in the days of .their prophecy." 3. "And have 
 " power over waters to turn them to blood." 
 
 Of the heterodox teaching of the Sibylline books, that which 
 has excited the greatejl attention is the denial occurring, how- 
 ever, only in one place, ii. 300 of the eternity of future punijh- 
 ment :
 
 330 Denial of Eternal Puni/hment. 
 
 TOIJ xai o TTavTSJcpaTajp so? a^>0iTo? aXXo Trapl^ 
 Ewr|3EV(V, owoTay EOV a<}>9tTov aiT>7raivTaj 
 sx jt*aXEpo7o ffypoj |tx,axpai<wvajv T' aTro @piryi/.5>v 
 av8piww; ffZfai Sclxrsi' xal TOVTO 7Toi>i<rE(. 
 XsajW.vo5 yap I'xao-Tov awo c}>Xoyo? aVa^ta-ruio 
 a\\oa-' airoa-Triiras TTE/M.-^EI S^a Xaoy tawrov 
 EIJ aw ETEpay xai aiavjoy aBavaroifiv 
 
 This is the very do&rineof Origen : but is emphatically denounced 
 by the copyijl of one of the bejl Sibylline MSS. in certain tune- 
 lejs lines, which favour of the Jeventh or eighth century : 
 
 7rpo<j)avaif' OLIE yap 
 TO wup xoXaov roj; KaTa 
 x.ayi yap av ev^aifjt,i TavQ' 
 
 a'XX' aiiT^yvia-fla; <f>Xwva<f>a)V 
 
 Trlpaf ysvEirSai raJv jwXa<rE(WV XEycuv. 
 
 The teaching with rejpecl to angels is very full and well de- 
 veloped. We read, in the feventh book, of a kind of angelic 
 guardianjhip, though perhaps not precifely that which the later 
 Church has held : 
 
 01 JE JiayyEXTJipES viral mrl x.<Hy,nPwrai ) 
 
 o" TS wupaf <*>aiW<n, x.a.1 o" iroTa.fjt.wi; <f>ai'voy<r(v, 
 
 OI'T' ao-m cra^oys-j, xai 01 
 
 The names of fome of the angels are clearly taken from the 
 apocryphal books, and more especially from that of Enoch : 
 
 OpiijX, ZavflX, Aa^X, 
 
 or 'AarjA. Oriel is, of courje, Uriel ; but Azazel in the 
 book of Enoch (chap. xlii. and Ixviii.) is a demon. Hence our 
 great poet, whoje learning really Jeems unfathomable : 
 
 that proud honour claim'd 
 Azazel as his right, a cherub tall. 
 
 It had been our intention to add Jbmewhat on the we can 
 only call them Jo vagaries of the Sibylline metre. But we 
 fear that the Jubjedt is not, to the greater part of our readers, of 
 Jufficient interejl to warrant Juch a difquijition. We will, there- 
 fore, end by Jimply recommending the Jludy of theje curious 
 books to thoje who would learn the politico-religious views of 
 the third and fourth centuries ; to thofe who are interejled in 
 prophetical interpretations of the Apocalypje ; and to thofe who 
 would fee the gradual Jhading off of Alexandrine Judaifm into 
 Alexandrine Chrijlianity : the two fo clearly prejenting a cer-
 
 The Sibylline Oracles. 
 
 33 
 
 tain community of features ; and yet Jo marvelloujly, jb irrecon- 
 cilably, at variance. 
 
 And we are bound once more to exprejs the great obligations 
 which ecclejiajlical Jcholars have incurred to M. Alexandre, for 
 this mojl laborious, mojl accurate, mojl admirable edition of one 
 of the hardejl mojl corrupt mojl objcure of all works. 
 Surely he will apply his learning and talent to the elucidation 
 of Jbme other monument of antiquity, if not more intrinjically 
 valuable, at leajl probably more univerjally interejling.
 
 XII. 
 
 PRESENT STATE OF THE GALLICAN 
 CHURCH.* 
 
 [HE publications which we have grouped together 
 form, more or lejs, a proof of the renewed 
 Jtruggle between Gallicanijrn and the Ultra- 
 montane tenets which, till lately, have Jeemed 
 to hold undivided fway in France. Twenty 
 years ago it almojl appeared as if the four 
 famous Articles of 1682, as if the truths for which Bojjuet 
 wrote, and acled, and Juffered, had been utterly forgotten. All 
 the earnejl religion of France was Ultramontane. Under the 
 dynajly of the Orleans family, the old views of the ejlablijhed 
 Gallican Church were jimply impoJOTible ; and we have Jeen in 
 the later years of Louis Philippe a member of the Chamber of 
 Deputies, in referring to Jbme abufe in the arrangement of a 
 church, declaring (as if he were ajhamed to confefs that he had 
 been injide one) that he only was there accidentally, on the occa- 
 Jion of a marriage. 
 
 It appears, however, that beneath the Ultramontane Jiirface, 
 there was a deep working of the old principles, which was def- 
 tined to bear fruit in due jeajbn. And within the lajl ten years, 
 
 * Hiftoire de 1'Eglife de France, compofee fur les Documents originaux 
 et authentiques. Par PAbbe Guettee, Tomes 12. Paris: Jules Renouard 
 et Cie., Rue de Tournou, 6. 1845 1856. 
 
 Supplement aux Decrets du Concile de la Province de Bordeaux, celebre 
 a la Rochelle en 1853, et public en 1855 ; ou, Defenfe de PHiftoire de 
 PEglife de France contre les Imputations contenues dans ces Decrets. Par 
 1'Abbe Guettee. 
 
 L'Obfervateur Catholique : Revue des Sciences ecclefiaftiques et des Faits 
 religieux. No. i 23. 
 
 Correfpondance de Confefleurs de la Foi relativement au nouveau Dogme 
 de PImmaculee Conception. 1855. 
 
 Lettres Parifiennes j ou, Difcuflion fur les deux Liturgies, Parifienne et 
 Romaine. Deuxicme Edition. Paris: Danton j Huet. 1855.
 
 - Guet tee's Hi ft or y, 333 
 
 from every part of France, evidence has been given that the 
 tenets of Gerfon and Bojjuet were only dormant, not extincl ; 
 and the exertions of the Abbe Laborde, of Lecloure, in oppoji- 
 tion to the Bull IneffablUs^ manifejled to Europe that jlruggle 
 between the two parties in France, which has now attained Juch 
 proportions as to threaten the disruption of the entire Gallican 
 Church. 
 
 The Hijlory of the Church of France," which Jlands firjl in 
 our lijl, is undoubtedly the greatejl literary effort of the revived 
 party. To quote the author's own preface, " Baronius in his 
 " ecclejlajlical annals has not forgotten the faireft province of the 
 " kingdom of JESUS CHRIST ; Bollandus and the Bollandijls, 
 "Noel Alexander, Sirmond, Baluze, D'Achery, Martene, De 
 " Sainte Marthe, Tillemont, Bouquet, Mabillon, Rivet, Pagi, 
 " Ruinart, and many other learned men whom we might name, 
 " have reproduced its monuments, or dijcujs the obfcurejl points 
 " of its hijlory ; Lecointe has compiled its annals. Finally, 
 " Longueval took in hand his * Hijloire de 1'EgliJe Gallicane,' 
 " continued by Fontenoy, Brumoy, and Berthier, until the 
 " middle of the Jixteenth century. I refpecV continues the 
 author, " the work of theje learned Jejuits. It has been of the 
 " greatejl utility to myjelf, and it is a duty, therefore, to pro- 
 " claim my obligations. Nevertheless, I think that Jbmething 
 " more perfect may now be expected. The hijlory of the Gal- 
 " lican Church has undergone the fate of the greater part of 
 " human productions ; perfect, perhaps, for the time in which it 
 " was written, it is no longer in harmony with the tajle of the 
 " prejent day ; quejlions of Chrijlian art, liturgy, and philo- 
 " jbphy, ecclejlajlical and monajlic laws, are not treated as they 
 " now jhould be with the development which modern hijlory 
 " has presented to us." 
 
 The hijlory of this hijlory is in itfelf worth relating. Abbe 
 Guettee's work is comprijed in twelve large oSavo volumes. 
 Publijhed Juccejjively, they attracted from their very commence- 
 ment confiderable attention, and were received with general ap- 
 plauje. Prefixed to the third volume is a dedication to Mon- 
 jeigneurFabredes Ejjarts, Bijhopof Blois, (March I5th, 1848,) 
 accepted by that prelate with the attejlation that from his own 
 knowledge of the already publijhed portion, and from the reports 
 of certain priejls to whom he entrujled its examination, he was 
 convinced of the conjcientious care expended on the author's re- 
 jearches, the exaclnejs of his doctrine, and the good jpirit of the 
 whole work. The jixth volume is ujhered in by a jlill more 
 emphatic approbation by his eminence De la Tour d'Auvergne- 
 Lauraguais, Cardinal-Bifhop of Arras. " This hijlory," writes
 
 334 Guet tee's Hiftory placed in the Index. 
 
 that prelate, " is an everlajling monument to the glory of the 
 " Gallican Church. By its help greater light will be thrown 
 " over the annals of the eldejl daughter of the Catholic Church. 
 "... We have no hejitation in recommending it to the Clergy 
 " of our Dioceje." This approbation is of the 28th of May, 
 1850. A prefatory notice, however, which ufhers in the Jame 
 volume, /hows that the author was already juJpeSed of 
 Gallican principles, then, as now, Jo offenjive in high places. 
 He contents himjelf in replying to the quejlion, " Are you 
 Gallican or Ultramontane ?" by requejling his readers to Jujpend 
 their judgment till the hijlory Jhould have reached that epoch 
 in which the oppojing principles came into collijion (the volume 
 in quejlion embraces from 1226 to 1351), and briefly ajjerts, 
 " Nous declarerons purement et Jlmplement que nous Jbmmes 
 " avec les Ultramontains Jur certaines quejlions et avec les Gal- 
 " licans Jur d'autres." The preface to the Jeventh volume 
 (June ijl, 1851) Jhows that Ultramontane writers were vigo- 
 roujly attacking its author ; and finally, on the 22nd of January, 
 1852, the " Hijlory of the Church of France" was put in the 
 Index of prohibited books. On learning this, not by a formal 
 intimation, but merely through the medium of the " Augjburg 
 Gazette," our author addrejjed a letter to Monjeigneur Gari- 
 baldi, papal nuncio in France, requejling to be informed whether 
 the intelligence was authentic. By that authority he was re- 
 ferred to Rome, and accordingly wrote to Cardinal Brignole, 
 prejident of the Congregation of the Index, to Jblicit further in- 
 formation. 
 
 " As a priejl devoted to the Church," it is thus that he ex- 
 prejjfes himjelf, " I could not but be deeply afflicled in finding 
 " that I was clajjed, without any previous notice, by a Roman 
 " Congregation, among the writers whoje orthodoxy the faithful 
 " are more or lejs enjoined to Jujpecl. I know not on what 
 " motives the Congregation of the Index can have bajed its 
 " cenjure ; for I can Jee nothing in my work which is not capable 
 *' of a perfectly orthodox Jenje." He concludes by requejling 
 to be furnijhed with the document on which the cenjure was 
 founded " in order to profit by the obfervations therein con- 
 tained, and thus to make the book irreproachable." The re- 
 ply was to this effecl : That it was not the cujlom of the Con- 
 gregation in quejlion to communicate the pieces on which its 
 decijions were bajed ; that the author Jhould addrejs himjelf to 
 learned and orthodox ecclejlajlics of his own nation ; and after 
 adopting the corrections which they might propoje, Jhould Jubmit 
 his revijed work to the Congregation. The Abbe forthwith 
 addrejjed himfelf accordingly to four prelates, who either de-
 
 Council of Bourdeaux y 1853. 335 
 
 clined the propofed examination, or coupled it with conditions to 
 which the author found it impojjible to Jubmit. He again 
 applied to Rome, with the reasonable obfervation that in order 
 to correcl his errors, it was necejflary to be informed of them ; 
 and that his own efforts having failed in France, he now trujled 
 to be furnijhed with the memoir for which he had previoujly ap- 
 plied. The anjwer was the fame ; the Congregation never 
 communicated fuch documents, and the author mujl apply to 
 other critics. He accordingly inferted a notice in the jucceeding 
 volume, that he jhould be thankful for any criticijhis whatever ; 
 and this done, applied himjelf to the completion of his work. 
 
 In the eleventh volume, which contains the hiflory of the Jan- 
 fenijljlruggles, and of the four famous Gallican Articles of 1682, 
 the author proceeds to far greater lengths than he had ventured 
 at the commencement of his work. To this and the twelfth 
 volume we Jhall presently direcl the reader's attention at Jbme 
 length. 
 
 Matters were however brought to a head by the Council of 
 the Province of Bourdeaux, which ajjembled at La Rochelle in 
 1853. Under the presidency of his Eminence Cardinal Donnet, 
 Archbijhop of Bourdeaux, it was compofed of the Bijhops of La 
 Rochelle, Perigueux, Agen, Luc^on, Poitiers, Angouleme, Mar- 
 tinique, Guadaloupe, and S. Denis de la Reunion. The Jlxth 
 and feventh feclions of the firjr. chapter are thus exprejjed : 
 
 We declare that, without fcandal and injury to fouls, and without infult 
 to, and contempt of, the Holy See, it is impoffible to ufe the expreffions 
 which are conftantly employed by fome with refpeft to the Roman Congre- 
 gations, and more efpecially with refpeft to the Congregation of the Index ; 
 namely, that its decrees, approved by the fovereign pontiff, are of no value 
 and no weight ; a temerity happily contradicted in our day by the confcience 
 
 of the faithful. 
 
 ****** 
 
 For this reafon we are aftonifhed at, and deeply lament, the blindnefs of 
 fpirit which has poflefled the author of a work entitled " A Hiftory of the 
 Church of France, compofed from original and authentic documents;" who 
 in the eighth volume of his hiftory not only renews, but aggravates, the er- 
 roneous ftatements of the feven firft, condemned by decree ot the facred Con- 
 gregation of the Index. 
 
 Paying no regard to the admonitions of paftoral charity, making vain 
 efforts to defend his faults, he repeats the fame thing here and there, that is 
 to lay : 
 
 That the fovereign pontiffs have overftepped their rights j that, only 
 defirous of governing, they have wifhed to attribute to themfelves all ecclefi- 
 aftical power ; that they have not made Concordats for the good of the 
 Church, but for their own intereft, which Concordats could only injure re- 
 ligion ; and, as the temporal power has too often invaded the facred rights 
 of the Church, that the fovereign pontiffs have ftrengthened thefe impious 
 ufurpations with a canonical fanclion by means of the Concordats ; that 
 * they have thus created modern Gallicanifm, or rather that they have con-
 
 336 The " Obfervateur Catholique." 
 
 fecrated it by a kind of baptifm ; finally, he dares to affirm that the right 
 even of making Concordats derives its origin from the fovereign pontiff's 
 defire of domination, and that it is entirely foreign to the power which has 
 been divinely given to them. It is needlefs to recall the other errors of the 
 fame writer on the authority of the fovereign pontiff, liturgical right, re- 
 ligious orders, and vocal prayers ; on the guilty abandonment of ancient 
 difcipline, ftill more, on the change in ancient dodlrine, of which he com- 
 plains in an impious manner. Let it fuffice to notice his bitter zeal, his 
 malevolent fpirit, his want of feeling for the ignominy of his fpiritual fathers, 
 his love of infulting them ; his injuftice towards the good and the friends of 
 the Church; always favourable to its enemies, always willingly and eafily 
 facrificing hiftorical fidelity to their known calumnies. 
 
 The decrees of the Council, though held, as we have Jaid, in 
 1853, were not publijried till June 3rd, 1855; and the Abbe 
 Guettee lojl no time in putting forth the pamphlet which Jtands 
 Jecond on our lijl. He undertakes to ejlablijh,and does ejlablijh, 
 the following proportions ; that the Council of La Rochelle had 
 judged him without giving him an opportunity of defending him- 
 Jelf ; that of the ten bijhops who cenjured his eighth volume, 
 two only had opened it ; and even theje two profejjed to have 
 read but a portion of it. He then defends himjelf againjl the 
 particular charges brought forward in the decree of the Council, 
 especially that of his partiality to heretics, by which title, as he 
 /hows, the Port-RoyaliJls are intended. 
 
 Among the journals which mojl powerfully undertook the 
 Abbe Guettee's defence, the " Obfervateur Catholique" more 
 particularly Jignalized itjelf. This review was ejlablijhed for 
 the Jupport of Galilean principles, and to oppoje " the per- 
 nicious tendencies of the party which finds its organ in the 
 * Univers.' " 
 
 Depuis aflez longtemps ce journal a feul la parole. II a abufe de fa pub- 
 licite pour repandre dans le monde Catholique de nombreufes erreurs ; et, ce 
 qui eft plus deplorable encore, il a preche ces erreurs au nom de 1'Eglife et 
 du Saint-Siege. II nous a femble qu'il etait bien temps de prendre, centre 
 cet organe exagere de Tultramontanifme, la defenfe des vrais principes catho- 
 liques. On finirait par identifier 1'Eglife avec fon ecole, fi des catholiques 
 finceres n'elevaient pas la voix pour rappeler que 1'ultramontanifme ne fut 
 jamais qu'un fyfteme rejete par tout ce que 1'Eglife a poffede plus nobles in- 
 telligences j et qu'en voulant transformer en dogme ce fyfteme faux, anti- 
 catholique et anti-focial, le parti ultramontain veut nous impofer un joug 
 que la foi aufll bien que la raifon repouffent. 
 
 From the very commencement the nerve and vigour of the 
 new periodical gave it considerable influence ; and in order to be 
 thoroughly independent it was determined that the writers 
 Jhould be laymen only. The law by which contributors to 
 periodicals are compelled to attach their names to their articles, 
 would have expofcd any priejl who might write in the pages of
 
 The Rofary of Mary . 337 
 
 the " Obfervateur" to ferious trouble, and, therefore, where a 
 paper is received from an ecclejiajlic, one of the committee of 
 directors makes himjelf rejponfible for its contents. The intro- 
 ductory article, which developes thejcheme of the paper, is from 
 the pen of M. Guelon, one of the ablejl and mojl frequent con- 
 tributors. MM. Eugene Secretant, Parent Duchatelet, and 
 Virey, are aljb in the fame rank. 
 
 In addition to reviews, theological dijjertations, and notices 
 of books, each number contains a Chronique Religieufe, which to 
 a foreign reader is its mojl entertaining part. If any one is de- 
 Jirous of learning the lengths to which French Ultramontanijm 
 is pu/hing the wor/hip of S. Mary, he can hardly find a better 
 Jludy than this chronicle. It must be confejjed that there is here 
 and there a bitternejs which is Jcarcely juited to a religious peri- 
 odical ; but the conjlant and unscrupulous attacks of the 
 " Univers" are but too likely to provoke a reply in its own Jlrain. 
 Some of theje notices may interejl our readers. 
 
 We have received a pamphlet containing the aft of Confecration to the 
 Blefled Virgin, pronounced April 4, 1855, by Cardinal Gouflet, at Rheims. 
 We remark in it the following paflage : " We are happy to be able on this 
 day, on occafion of a ceremony fo auguft and fo confbling to our heart to 
 renew, on the faith of an oath, the vow which we long ago made, to teach 
 and to defend the privilege which has made thee holy, more holy than holi- 
 nefs itfelf, from the firft inftant of thy conception." Holinefs, (remarks the 
 editor) considered generally, is GOD Himfelf, Who is eflential holinefs. Are 
 we to conclude that Monieigneur Gouflet regards the Blefled Virgin as 
 holier than GOD Himfelf? 
 
 A preacher, in his fermon of the 1 6th of December, delivered in his church 
 in this city, informed his aftonifhed auditors that " perfeft contrition is an 
 eafy thing, much eafier than is generally imagined. Think of the enormity 
 of your crimes and of the goodnefs of GOD and you have perfeft contrition 
 and are juftified. To fay that perfeft contrition is not an eafy thing, is 
 a monftrofity ; it is to turn a religion of love into an impracticable religion. 
 A hundred thoufand fins ! it is nothing in the world. One moment's re- 
 pentance, and all is blotted out f" O Father Pichon, (exclaims the editor), 
 verily you have fervent difciples ! 
 
 Much fpeculation has lately been excited by a journal called the " Rofary 
 of Mary." The number which is in our hands is that of Saturday, January 
 i9th, 1856. . . . We efpecially notice an article which contains fuch blaf- 
 phemiesas thefollowing : " You who fear theface of JEHOVAH, who tremble 
 when the hour of prayer to Him has arrived, pray to Mary with the faith of 
 our fathers, and (he will lay your wants before the Divinity ; for it is by 
 Mary that the incenfe of prayer afcends to the throne of GOD ; it is by Mary 
 that the virtue of grace, and the ineffable bleflingsof the MoftHigh defcend." 
 Thus Mary is better, fo far as we are concerned, than GOD ; GOD is deprived 
 of the infinite goodnefs which is His eflential attribute ; Mary takes the 
 place of JESUS CHRIST as the Mediator between GOD and man. That no 
 doubt may remain on the fubjeft, we read as the motto of the " Rofary" All 
 by Mary : nothing except by Mary. This unfortunate magazine has recourle 
 to fimony in order to procure iubfcribers ; for, at the head of the number 
 which we hold in our hands, appears the following notice in bad Latin : 
 
 Z
 
 338 Jean- Jofeph Laborde. 
 
 " Priefts who will promife to fend us twenty-eight intentions in the fpace of 
 fix months will receive our journal gratis for a year, reckoning from the day 
 of their promife." Subfcriptions to a newfpaper is a temporal objeft. To 
 pay for it by mafles is to apply to a temporal objeft a thing which in its very 
 nature is fpiritual. This traffic is, then, fimoniacal ; for, fays the Canon 
 Law, fimony is committed by giving, or even by promifing, the temporal for 
 the fpiritual, or the fpiritual for the temporal, as- principal end and object, 
 and not gratuitoufly. 
 
 And here is another notice of a French abufe which will apply 
 with equal force to jbme of our own fajhionable churches, at 
 leajl at watering-places : 
 
 The Archbimop of Paris has juft forbidden the clergy of his diocefe to 
 advertife in the newfpapers the names of the artiftes who have promifed to 
 fing in their churches. It was time to put a flop to this fcandal $ for it 
 feemed that our churches were about to rival the opera. It was to be hoped 
 then, that there will be an end to the demand of three francs for a chair, as 
 at the Mafs of the Holy Innocents in the Church of S. Francis ; or one 
 franc, as in the Madeleine. Under fimilar circumftances, the countryman 
 mowed his good fenfe when he faid, " If you demand this fum for my chair, 
 well and good, but then I mall carry it away with me at the end of the 
 fervice ; for I could buy it at the fame price !" Let us hope that the order 
 which has juft emanated from the Archbimop will put an end to the quan- 
 tity of profane mufic which has been daily increafing, to the great forrovv of 
 true Catholics. 
 
 It may eafily be conceived that a journal with fuch principles 
 as the above, would diredl its attention to three points connected 
 with the prefent Jlate of the Church of France the Jo-called 
 miracle of La Salette, the Bull Ineffabilis, and the fubjiitution 
 now taking place in Paris and other diocefes of the Roman for 
 the Gallican MiJJals and Breviaries. The two former fubjecls 
 are Jo intimately connected with the life there have not been 
 wanting thofe who have whijpered aljb with the dqath of the 
 Abbe Laborde, that a Jhort notice of that dijlinguijhed writer 
 may not be out of place. 
 
 Jean-Jofeph Laborde was born at Lecloure, a town which 
 was ajlronghold of Jo-called Janfenifm in the eighteenth century, 
 and which feems to have retained the fame bias in the prejent. 
 Firjl curate of S. Mary at Audi, and then incumbent of a 
 country parijh in the fame diocefe, he dijlinguijhed himfelf 
 by his " Cenfure of Twenty-two Propofitions of corrupt Mora- 
 lity, extracted from the Writings of a modern Author :" which 
 " modern author," M. Gouffet feeing that corrupted morality 
 is no objtacle to high places fubfequently became, what he 
 Jlill is, Cardinal-ArchbiJhop of Rheims. For this cenfure our 
 author was compelled by his own diocefan, the Archbifhop of 
 Auch, to apologife to M. Gouffet. He took care, however, to 
 do fo in a manner perfectly intelligible to the latter, and followed
 
 The " Miracle " ofZ.* Salette. 339 
 
 up his firjl work with three difcourfes on the fubjecl of relaxed 
 morals. At this time the Abbe Gueranger's work, " Injlitutions 
 Liturgiques," written on the mojl determined Ultramontane prin- 
 ciples, was exciting great interejl in France. Laborde com- 
 pofed in reply to it his *' Lettres Parijiennes," a fecond edition 
 of which has lately appeared. And, as the quejlion of the Im- 
 maculate Conception was now everywhere difcujfed preparatory 
 to its definition as an article of faith, our writer came forward 
 with his " La Croyance a PImmaculee Conception ne peut 
 devenir un dogme de foi," which was denounced to the Congre- 
 gation of the Index by Mons. Lacroix. The condemnation 
 which followed, injijled on by the Archbifhop, but conjlantly 
 declared by the priejl, on the principles of Bojjfuet and Fleury, 
 to be of no value whatever in France, led to the retirement of 
 Laborde from his diocefe and his fettlement at Paris. He here 
 occupied himfelf in a defence of the Gallican Church againjl 
 the attacks of Count Montalembert. When it was underjlood 
 that the decree exalting the dogma of the Immaculate Concep- 
 tion into an article of faith was to be pronounced in Rome, on 
 the fejlival of the Conception, 1854, our author was despatched 
 by his friends to memorialize Pius IX. on the Jubjecl. On his 
 arrival at Rome, he was arrejled by the police, detained prijbner 
 on board the vejfel S. Pierre, for Jbme days, and then recon- 
 dufted to France. He here publijhed an interejling relation 
 of his journey ; and employed the intervals of eafe in his lajl 
 ficknejs (which almojl immediately attacked him) by the com- 
 pojltion of his latejl work, " Entretiens fur la Salette." At his 
 own earnejl dejire he was taken into a hofpital for the poor, 
 and there, after having received the lajl facraments, he died on 
 the 1 6th of April, 1855, in the fiftieth year of his age. The 
 mojl atrocious calumnies were promulgated as to his dying mo- 
 ments ; but the friends who had ajjijled at his death-bed came 
 forward in the pages of the " Obfervateur," and did jujlice to 
 an end which worthily crowned a life /pent in the fervice of 
 GOD. 
 
 We are not about to enter into a dijcujjlon of the miracle 
 of La Salette, which we have already noticed on a former occa- 
 jlon. The Abbe Laborde, in his " Entretiens fur la Salette," 
 demonjlrated, as far as it is pojjlble to prove a negative, the 
 utter groundlejfnefs and incredibility of the whole relation. He 
 argues that, in order to ejlablijh a miracle, the very highejl 
 degree of evidence is requijite ; that Canon Law forbids the 
 reception of any evidence before an ecclejiajlical tribunal with- 
 out the Jblemnity of an oath ; and that the fame law declares 
 children under the age of fourteen incapable of taking an oath.
 
 340 The " Miracle " of La Salette. 
 
 Of the two Jo-called witnejfles of the apparition of the Blejfed 
 Virgin, Maximin Giraud was only eleven, and Fran^oije Melanie 
 Mathieu was not fifteen. He goes on to obferve that the boy, 
 terrified when he jaw the conjequences of the invention, confejfed 
 to the Cure at Arts that the whole was a fabrication. He fur- 
 ther proceeds to demonstrate, from the words put into the mouth 
 of S. Mary, that it is impojjible to accept the jlatement, even 
 were the degree of evidence which can be adduced for it tenfold 
 what it is. Such exprejjions as the following, for example, are 
 dwelt on with much effect. " If my people will not be con- 
 verted " and objerve that throughout the whole of Holy Scrip- 
 ture the jblemn exprejjion, my people^ is employed by GOD alone 
 " I Jhall be obliged to allow the arm of my Son to fall upon 
 " them ; it is Jo mighty and Jo heavy that I can hold it up no 
 " longer." Or again : " / have given you Jix days in which to 
 " work ; / have rejerved the Jeventh unto myfelf; it is not given 
 " up to me; it is this which makes the arm of my Son Jo heavy." 
 He comments, as might be expected, on the manifejt faljehood, 
 as proved by the event, of the prediclions put into the mouth of 
 the apparition. The event occurred in the September of 1846. 
 The words were : " The potatoes will continue to rot, and this 
 *' year at Chrijhnas there will be none. Let not him that has 
 *' corn Jbw it, for the beajts will eat it ; and that which comes 
 * 4 into ear, will become dujl when you thrajh it. There will be 
 *' a great famine. Before the famine comes, children under the 
 *' age of Jeven will fall into convuljions, and will die in the 
 " hands of thoje that hold them." With the abundant harvejl 
 of 1847 before his eyes, the Abbe Laborde might well quote the 
 text, ** When a prophet Jpeaketh in the name of the LORD, if 
 " the thing follow not, nor come to pajs, that is the thing which 
 " the LORD hath not fpoken, but the prophet hath Jpoken it 
 " prejumptuoufly ; thou Jhalt not be afraid of them." How, in 
 the face of thcje fafts, and in oppojition to the declaration of the 
 two prelates mojl intercjled in the miracle, the Archbijhop of 
 Lyons and the Bijhop of Gap, an Englijh Roman Catholic 
 bi/hop can have had the courage to publijh an account of his 
 pilgrimage to La Salette, and to profejs his unjhaken faith in the 
 occurrence, is certainly a phenomenon. 
 
 We devoted, Jbme time ago, a confiderable fpace to the dij"- 
 cuflldn of the quejlions connected with the doffrine of the Im- 
 maculate Conception ; without going over our old ground, it 
 may not be without intercjl to our readers if we notice a few of 
 the fafts connected with the Jubjequent hijtory of the Bull In- 
 effabllh. The Abbe Laborde's open oppo/ition to the dogma, 
 his journey to Rome, and his arrejt there, arc well known. His
 
 Father Morgaez. 341 
 
 " Relation et Memoire des Oppojants au nouveau Dogme de 
 " I'lmmaculee Conception," excited deep interejt far beyond the 
 limits of France. One of the mojl remarkable of his adherents 
 was the Father Morgaez, a Dominican, and theological profejjor 
 at the Univerjity of Alcala. In a letter dated December iQth, 
 1855, and addrejfed to Monfieur Laborde, of whoje death he was 
 not then aware, the Spanijh divine thus exprejjes himjelf. After 
 informing his correspondent that his book, under the title of 
 " Doclrinal Judgment on the Pontifical Decree of December 8th, 
 " 1854," had been JuppreJJed by the civil authority, and that 
 he himjelf was in danger of undergoing the treatment due to a 
 heretic, he continues thus : 
 
 Courage, my dear fir ; let us confole ourfelves in our common tribula- 
 tions! we fuffer them for the holy Church of GOD, againft the profane 
 novelties which are endeavoured to be introduced by men, whom the Apoftle 
 has defcribed (2 Tim. iii.), and who, to attain their end, have abufed the 
 fervent piety, fimplicity and devotion of the holy father Pius IX. towards 
 our tender mother the Virgin Mary, Mother of GOD. Let us array our- 
 felves in the arms of our warfare ; they are not carnal, but mighty in GOD to 
 overthrow everything that is oppofed to them ; it is by thefe arms that we 
 deftroy human reafonings, and everything that exalts itfelf with pride 
 againit the knowledge of GOD. Let us be rooted and grounded in the faith, 
 and mighty in our works, fo that we may refute every doftrine contrary to 
 that which the holy Fathers and their fucceflbrs have tranfmitted to us by a 
 perpetual, conftant, and uninterrupted fucceffion. Let us oppofe ourfelves 
 like a wall of brafs to the torrent of iniquity, from whatever fide it comes. 
 Let us not permit them to brand with herefy the doctrine of the holy 
 Fathers Ambrofe, Auguftine, John Chryibftom, Eufebius of Emefla, Leo 
 the Great, Gelafms, Gregory the Great, Remigius, Maximus, Venerable 
 Bede, Anfelm, Bernard, Erardus, bifliop and martyr, Antony of Padua, 
 Bernardin of Sienna, Thomas, Vincent Ferrier, Antoninus, John Damafcene, 
 Hugh of S. Viftor, and numerous theologians of the ancient fchool. Let 
 us courageoufly refift the innovators, and not furFer them to torture, under 
 pretence of explaining, the clear and luminous opinions of the holy Fathers 
 and learned men whom I have named. Let us remain firmly attached to the 
 chair of Peter j but let us not receive blindly everything that may come 
 from Rome .... I will not write at greater length, becaufe, weakened as 
 I am by age, and by long illnefs, I cannot fpend more time on a letter. I 
 afk one thing from you, my dear brother, and from the companions of our 
 fufferings and afflictions, that you would remember me at the Altar of my 
 LORD, and would befeech JESUS CHRIST to fill us with power and courage 
 to fight His battles. I would alfo a(k you, if it be poffible, to publim this 
 letter in Latin and in French. 
 
 A month later we find the writer thus addrejjing the Editor of 
 the " Objervateur Catholique : " 
 
 You know that I have written a work on the fame fubjefl of which you 
 treat, and on the fame principles ; the Pontifical Definition of December 8th, 
 1854. On this account the Ecclefiaftical Vicar of this Court has commenced 
 proceedings againft me : they were begun, he faid, in order that the Synodal 
 examiners of Toledo might pronounce judgment on my writings. This took
 
 34 2 Father Morgaez. 
 
 place on the zoth November laft. The i4th of the following December, I 
 was imprifoned by order of the fame vicar, declared fufpended from every 
 facerdotal function, and placed under the guard by direclion of a certain 
 prieft of this million of S. Vincent de Paul. I am told that the prieft in 
 queftion, though wearing the habit of a fecular ecclefiaftic, is in faft a Jefuit. 
 Neither my age of fixty-fix years, nor the palfy, from which I have fuffered 
 for four, nor the cold of my cell, which is extremely injurious to my health, 
 have prevented the vicar from thus (hutting me up. The damp and the 
 cold have aggravated my complaint ; I requefted to be carried to a hofpital, 
 or if that could not be, to be taken to a real prifon, where I mould be better 
 off; no attention has been paid to my requeft, and I have received no anfwer. 
 How could I expecl it ? fince nowhere elfe could I be fo fecurely punifhed, 
 and fo completely in the power of fpies, as in this houfe ? Here, all are 
 fpies and watch me ; here, I can neither confefs facramentally, nor receive 
 the fupport of the blefled Sacrament of the Eucharift, even in lay commu- 
 nion ; here, my very name infpires horror ; I am regarded as a heretic, a 
 profane perfon, a blafphemer, a facrilegious prieft ; here, as everywhere elfe, 
 I am reviled before an ignorant people, and in religious houfes. If you afle 
 what is the foundation for their attacks, they will only fay that the Pope, 
 who is infallible, has promulgated a definition to which an entire obedience 
 is due. They affirm that if he were to command the magiftrates to put 
 Father Morgaez to death, they are bound to do fo, under pain of rebellion 
 againft the Church of GOD. ... It is now three months fince my work 
 was fent to the Synodal judges at Toledo. No judgment has been given, 
 no fentence has been pronounced, and yet the Clergy cry out with all their 
 ftrength, that I am a heretic worthy of the fagot and the flames. . . . 
 Would to GOD that when a prieft of my order attacked me from the pulpit, 
 and endeavoured to hound on his auditors againft me, my life had been 
 facrificed. I forefee that at my laft hour the facraments of the Church will 
 be refufed me, and that my body will not be buried in confecrated ground. 
 . . . Afliftme with your prayers, and befeech GOD to preferve me from the 
 teeth of the lions who furround and watch me continually. 
 
 Another letter, equally touching, but which we forbear to 
 quote, Jince it has already appeared in a contemporary journal, 
 was addrejjed by Father Morgaez to the editors of the " Obfer- 
 vateur." In the mean time, he had the Jatisfaftion of receiving 
 a communication from four Italian priejls, which mujl have been 
 a great conjblation to the brave old man. It, as well as his re- 
 ply, have been printed in the " Correspondence of the Confe/Jbrs 
 of the Faith," which /lands on our lijl. After /peaking of the 
 labours and (to human eyes) premature death of Laborde, they 
 thus continue : 
 
 Befides the prieft Laborde, of whom we have fpoken with praife, four 
 priefts of Pavia oppofed the Definition of the 8th of December, 1854, de- 
 clared to their own bifliop that the dogma of the Immaculate Conception 
 was ouite new, and contradiclory to apoftolical tradition ; further, that the 
 definition had been promulgated againft all the laws and canons of the 
 Church ; fo that, bearing upon its face the mark of its condemnation, the 
 divine promifes could not be applied to it. Thefe priefts, if you wifli to 
 know tnem if not perfonally, at leaft by name and in charity are none 
 other than ourfelves, unworthy and finners, who defire to be united to you
 
 Correfpondence of the Conf effort. 343 
 
 in the bonds of the HOLY SPIRIT. The third day after the publication of the 
 bull, that is to fay, the izth of February laft year, we prefented an aft of op- 
 pofition to our hi/hop, who, without examination or judgment, wrote to us 
 that we were under the greater excommunication, pronounced againft us by 
 the letters apoftolical, and fufpended us from all prieftly funftions ; we are 
 ftill under this fentence, and doubtlefs mall be till our death. Neverthelefs, 
 though we were prevented, on account of the misfortune of the times, from 
 caufmg our aft of oppofition to be printed, GOD took care that it fhould be 
 divulged, through the French and Italian journals ; and, through fear that 
 it fhould not be hereafter known, Perrone has confecrated its memory by blam- 
 ing our oppofition in the thefis of the new dogma which he has added lately 
 to his theology. 
 
 At the end of laft year Athanafms Donetti, native of the Swifs moun- 
 tains, formerly a diftinguifhed profeflbr of the feminary of Pavia, and curate 
 in this city, remarkable for his fcience and eloquence, has published a work 
 to which he has attached his name ; in it he has oppofed the definition as 
 contrary to right, and proved the perverfity of the new dogma, with in- 
 vincible reafoning, and in an energetic ftyle. 
 
 Finally, Spain has alfo given her tribute, and it is not fmall, with regard 
 to the difficulties of the times ; for it has furnifhed from the laity a young 
 advocate whom you have mentioned in your letters, and among the priefts 
 you, who mow invincible courage. But you, illuftrious confefTor, furpafs 
 the reft by enduring fuch fhameful treatment for the truth ; indeed, words 
 and reafonings are of little ufe to enkindle faith in the hearts of men, if the 
 divine grace of the HOLY SPIRIT does not come to help and enliven them ; but 
 this grace rather works by means of tribulations and facrifices. For our Re- 
 deemer and our Chief has redeemed the world by His crofs and by His death ; 
 and it was neceflary that the grain of wheat fown in the earth fhould die, 
 that it might yield, in all the world, an abundant harveft. A fimilar fate is 
 referved to His members ; thus, thofe who are chofen by the grace of GOD 
 to preach the Gofpel will not reap in joy, if they fow not in tears ; they will 
 not carry their fheaves rejoicing, if they have not planted the feed of truth 
 with tears. 
 
 The merciful GOD has given you the better part, that of fufFering ; the 
 more painful the torments you endure for the glory of His Name, the more 
 excellent are they; you are made a fpeftacle unto the world, unto angels, and 
 to men. You are truly happy, who are perfecuted for the fake of juftice ! 
 The eyes of all the faints are turned towards you ; they contemplate the 
 battles of the LORD, and the glorious victories which they obtain through 
 you, againft the enemies of the truth. A thoufand and thoufand times 
 blefled ! you reprefent to our eyes the troop of the ancient confeflbrs of the 
 faith ; and in you the army of martyrs reckons a new foldier that army that 
 fhall fight for the faith till the time of Antichrift. 
 
 Take courage, then, courageous champion of CHRIST, and let not adver- 
 fity abate your ftrength of foul. Strengthen yourfelf in the LORD, and be 
 full of vigour j hold that thou haft, for it is he who fhall perfevere unto the 
 end that will be faved. And if Satan, our enemy, goeth about like a roaring 
 lion, feeking to devour you, refift him with the ftrength which faith gives 
 you, cafting all your care upon GOD, Who careth for you ; as CHRIST has 
 taught, repel all the temptations of the enemy, and ftrengthen yourfelf by 
 the word of GOD. If they will not hear your confeflion, you need not lay it 
 to heart, fince they thus aft from hatred to the truth ; if the martyr-catechu- 
 mens were purified by their own blood, you who confefs JESUS CHRIST and His 
 Word before men, will be acknowledged by Him before His Father and 
 before His angels. Are you forbidden to fay mai's ? You are yourfelf the 
 facrifice, and the altar upon which CHRIST is facrificed to GOD His Father,
 
 344 Tenca, Grignani, Parona, Aloyfius. 
 
 fince you fill up in your body for the Church that which is behindhand in His 
 fufferings. Areyou not even confoledby lay communion ? Have confidence, 
 brother, in the LORD your GOD, Who gives the hidden manna to him 
 that overcometh, and who fatisfies with the invisible food of angels thofe who, 
 for not confenting to impiety, are deprived of His body and blood, which 
 are our greateft confolation in this exile. You fear, perhaps, the being de- 
 prived of all help in the laft combat with death ; but remember CHRIST dying 
 upon the crofs, forfalcen by His Father ; and thus, if men forfake you, you 
 will fay with greater confidence, "LORD, into Thy hands I commend my 
 fpirit." Finally, be not troubled about your burial, when you have before 
 your eyes the examples of fo many martyrs whofe bodies, caft into the high- 
 ways, have been torn to pieces by birds of prey, or burnt. . . . 
 
 If you wilh to know with certainty the remainder of what has happened 
 to us, and which concerns us, we will willingly relate it to you. 
 
 At the approach of Eafter we addrefled a refpeftful letter to our bimop, 
 to pray him at leaft to allow us lay communion, and to have at leaft pity 
 upon one among us, who was dangeroufly ill, and who ardently defired to 
 receive the holy Eucharift. The bifhop refufed us becaufe we would not 
 betray the truth. The fick man afterwards felt a little better, and lingered 
 during a year a life of wearinefs and fuffering, defiring to die and to be with 
 CHRIST ; but now his illnefsis increafed, and he is on his bed as upon an altar, 
 offering his facrifice to GOD, and preparing himfelf to go to his LORD with 
 great truft, becaufe of the teftimony he has given to the truth. Remember 
 Rim in your prayers. 
 
 Twice our bifhop has propofed a conference to difcufs the queftion, and 
 twice has put it off, becaufe we laid down fuch conditions that the truth 
 might incur no danger, and that the viftory might be evidently proved 
 whichever fide it might be. 
 
 Among the priefts of our country (we fpeak particularly of our own and 
 a neighbouring diocefe) there are few who believe in their hearts the dogma 
 of the Immaculate Conception of the Bleffed Virgin ; the greater part, before 
 the definition, openly detefted it ; but afterwards, in prefence of the danger, 
 they have obeyed the orders which they have received, from different motives. 
 Some rejected, at leaft apparently, the opinion which they had formerly fup- 
 ported, and faid that they were convinced by the authority of the univerfal 
 Church, and that they did not wifh to rifk their falvation by refufing to obey 
 it. The greater number, privately rejecting the dogma, refpeft it in public 
 and in the Church, fo that the great multitude of the faithful are led by 
 them into this hypocrify. A very fmall number regret having afted in this 
 manner ; but, through weaknefs, they cannot raife themfelves from their fall. 
 Finally, fome, an extremely fmall number, among thofe who have no public 
 miniftry to fulfil, have not foiled their robes; they lament the filence which 
 is impoi'ed upon them ; they pray GOD to come to their aid if they mould 
 one day be called to bear witnefs to the truth. 
 
 The faithful are divided into two parties. The one having the ap- 
 pearance of piety, but denying it in reality, blindly embrace the pontifical 
 dogma, refufe to inftruft themfelves about it, and hold us in abomination as 
 heretics. Others are neither cold nor hot, but lukewarm ; therefore they 
 either ridicule the dogma, or they take no more intereft in it than in the reft 
 of religion. Neverthelefs, through the grace of GOD, there are ftill fome 
 among the laity a very fmall number, we muft fay who ferve GOD in 
 fpirit and in truth ; thefe deteft the perverfe dogma, and are ready for any- 
 thing. We can alfo mention feveral women, who, prefled by neceflity, 
 have engaged in the combat againft the enemy with manly courage, and who 
 for feveral months have been deprived of Confeflion and the Eucharift.
 
 Subftitution of Roman for Galilean Office Books. 345 
 
 Alphonfe Tenca, prieft, aged fifty-two years, latterly fpiritual director 
 in the houfe of the Jeunes-Orphelines. I fign on my bed of fuffering. 
 
 Jofeph Grignani, prieft, aged forty-fix years, lately chaplain in the fame 
 houfe. 
 
 Jofeph Parona, prieft, aged forty-feven years, formerly director of ftudies 
 in the epifcopal feminary, and in the laft place fpiritual direftor in the pious 
 retreat of penitent women commonly called the Houfe of S. Margaret. 
 
 Aloyfius, prieft, aged thirty-one years. 
 Pavia, February 27, 1856. 
 
 But a far more important tejlimony to the ancient doclrine has 
 been put forward by that persecuted but mojl courageous Church 
 of Holland, to which we have on more than one occajion called 
 the attention of our readers. It is printed in the " Objervateur'* 
 of September the ijl, 1856.* 
 
 The third controverfy which has been principally dijcujjed in 
 the pages of the " Objervateur," isthat of the Jubjlitution of the 
 Roman for the Gallican office books. It is well known that the 
 Archbijhop of Paris has injlituted a commiJJIon, which at the pre- 
 Jent moment is preparing the Breviary about to be adopted in 
 that dioceje, by the addition of a Proper of Saints, and Juch other 
 modifications as local circumjlances may necejjarily require. It 
 is to this Jubjecl,aswe have Jeen, that the " Lettres Parifiennes" 
 of Laborde referred. Jn the Jeventeenth and eighteenth centuries 
 almojl every dioceje in France, following the example of that of 
 Paris, introduced its own offices : all varying more or lejs from 
 each other, but all bajed on the Jame grand principles, the expuljion 
 of uncertain legends, the appointment of a far larger number of 
 Scriptural lejjbns, the regular and equal weekly recitation of the 
 whole PJalter, the feleclion of Invitatories, Antiphons, and Re- 
 fponjes, Jo far as might be, from the words of Scripture alone, and 
 the Jubjlitution of modern hymns, chiefly the work of Santeuil, 
 (better known by his Latinijed name of Santolius Viclorinus) and 
 Coffin, for the more ancient compojitions of the Roman Breviary. 
 The modern Gallican Breviaries have been attacked mojl 
 vigoroujly by Dom Gueranger, who of courje finds Janjenijm in 
 them everywhere ; and who makes the mojl of the undoubted 
 Jlips and heterodox lines, Juch as, 
 
 JESU Redemptor plurium, 
 injleadofthe Church's 
 
 JESU Redemptor omnium, 
 
 which may here and there be dijcovered in them. But it cannot 
 
 * [I had tranflated it here ; but I have fince given it at length in my 
 " Hiftoiy of the fo-called Janfenift Church of Holland," pp. 374 378, and 
 therelore will not repeat it in this place.]
 
 346 Subftitution of Roman for Gallican Office Books. 
 
 be denied that the manner in which their refponfes, and especially 
 thoje of the three leading Breviaries Paris, Rouen, and Amiens 
 bring together the Old and New Tejlament, illujlrating one 
 from the other, and thus throwing new light on both, is marvel- 
 loujly beautiful. Neither can it be denied that many of the in- 
 conveniences inseparable from the Roman divifion of the Pfalter, 
 and the practical corruptions to which it has given rife, have been 
 entirely avoided. But it is impojjible to go entirely with Laborde 
 and the Gallican party, in their preference of the more modern 
 form. In one point on which they lay great Jlrefs, the hymns, 
 thofe of Rome, reformed, or rather deformed as they were under 
 Pope Urban VIII, are Jlill every way fuperior to the pretty com- 
 pofitions of French literati in the Seventeenth and eighteenth cen- 
 turies : and there is often a depth of meaning in Jbrne of the re- 
 jected antiphons and invitatories, ill compenfated by the more 
 commonplace, if alfo clearer, pajflfages of the later books. 
 
 The " Lettres Parifiennes" are eighteen in number. The 
 firjl two are occupied with the general plan of the work : in the 
 third, the inconveniences of the weekly office in the Roman ritual 
 are pointed out. It is fhown that while, on the one hand, the 
 ordinary Sunday has eighteen pfalms, and the ordinary week- 
 day twelve, at matins, every faint' s-day above ajimple has but 
 nine, and thofe felecled are from among the Jhortejl in the PJalter. 
 Hence, as might naturally be expected, the wijh to jhorten the 
 fervice has Jo completely overloaded the calendar with doubles 
 and femi-doubles, that the Ferial Pjalms have Jcarcely ever a 
 chance of being recited. "It is eafier," Jays Laborde, "on a 
 " week-day to recite nine very Jhort pjalms, varied with as many 
 *' lejjbns, aljb very Jhort, than to repeat at a Jingle breath twelve 
 " pjalms, without paufe, at the rijk of lighting on fuch an one 
 "as the Sgth, the y8th, the io4th, iO5th, io6th, lojth. We 
 " have," he continues, " a guarantee for this which cannot be 
 " r u fP ec ^ e ^ Dom Gueranger. After having Jpoken of the fef- 
 u tivals of Saints, which they began again to add to the Bre- 
 " viary Jbon after the reform, he thus exprejjes himfelf : * Cle- 
 " ment X. may be regarded as the author of a true liturgical 
 " revolution. Until his time, new doubles had not been admitted 
 " except with moderation, in order to fave the prerogative of 
 " Sunday ; Jemi-doubles aljb had only been created in a very 
 "/mall number.' This then was the fpirit before the time of 
 " Clement X ; that is to fay, the fpirit of the Council of Trent, 
 " which had maintained itfelf notwithjlanding the blows which 
 " it had already received. It is clear as the day that the fpirit 
 " to which France has been more faithful than any other Church 
 *' has prefided over our Breviaries.
 
 The " Lettres Parifiennes?' 347 
 
 "It is, then, under Clement X. that the Roman Breviary 
 " began to deviate from the principle of the reformation ordained 
 " at Trent, and it has not ceafed to deviate Jlill further from it.* 
 " The fame Dom Gueranger agrees with this, in continuing 
 " thus on the fubjeft of the fame pope : ' This pope,' jays he, 
 " ' derogated from this rule in fuch a marked manner, that after 
 " him the greater part of the ejlablijhed offices had the double rite : 
 "which has definitely changed the character of the Roman 
 " Calendar.' That is to Jay, the Roman Breviary has, in this 
 " rejpeiSr., fallen again into the fame abufe in which it was before 
 " the Council of Trent, and Jlands in need of the fame reforma- 
 *' tion. The weekly office is in the printed books, and that is 
 " all. They never ufe it, or fcarcely ever ; and by this they 
 " neglecl the injlitution of the ancient Fathers, and the prac- 
 " tices of every age fince the firjl centuries, to fay the whole of 
 " the Pfalter once a-week. The words of Cardinal Quignon, 
 "by which he proved the necejjity of reforming the Bre- 
 " viary at the end of the fifteenth century, are as true of our 
 " time as they were then : ' Some Pfalms,' fays he, * were ap- 
 u pointed for every day of the week ; the greater part of the 
 " time they are of no ufe. Some of them only are repeated 
 " through the year.' There are fifty of the Jhortejl of them which 
 " are repeated incejfantly, and one hundred of the mojl beautiful 
 " which are never faid. / know fame places where they have 
 " made the bookbinder leave the Ferial Pfalter out of new Bre- 
 " viaries in order to diminijh the weight of the volume." 
 
 But after all, this expedient of replacing the Ferial by Proper 
 Pfalms does not always apply, and at prejent, at leajl, there are 
 many days in which the twelve which Jland in the Breviary mujl 
 Jlill be recited. Other expedients have therefore been devifed 
 to obviate this necejjity. On the Thurfday, when in the regular 
 courfe the ySth Pfalm, with its feventy-three verfes, would occur, 
 the office of devotion in honour of the BleJjTed Sacrament enables 
 the Roman priejls to acquit themfelves of their duty with the re- 
 citation of but nine fhort pfalms. The Office of the BleJJed 
 Virgin ferves the fame turn on the Saturday. But even all this 
 will not, it feems, anfwer the purpofe in France. Pius V. had 
 regulated that the Sundays of Advent and thofe from Septua- 
 gefima till Eajler, Jhould yield, under no circumjlances, to any 
 feajl whatfoever, except in fome particular cafes to that of the 
 patron faint if it occurred. Here, then, are thirteen Sundays 
 jujl a quarter of the whole in which the whole Dominical Office, 
 with its eighteen pfalms, mujl, one Jhould fay, be recited. But 
 
 * We muft except the Pontifical of Benedift XIV. Editor's note.
 
 348 Archbijho'p Sibour. 
 
 it is not Jo. The Bifhop of Gap, in his pajloral for the ejlab- 
 lijhment of the Roman Office in his dioceje, actually promijes his 
 priejls that they jhall have leave to omit nine of the eighteen 
 pjalms, if they will accept the new Breviary in other particulars. 
 " Thus modified," jays he, " the Roman will not be longer than 
 the Gapaneje Breviary." " But then," ajks Laborde, ** would it 
 " not have been more Jimple to continue the Gapaneje Office, 
 " than to jay the Roman Office in the Gapaneje fajhion ?" 
 
 The tenth letter is occupied by the falje legends which, not- 
 withjlanding its reform by Pius V, havejtill retained their place 
 in the Roman Office. The fable about S. Clement, notorioujly 
 given up by all good critics, and called by Tillemont a " jlupid 
 and ridiculous Jiory," has its place in the LeJJbns for the 23rd of 
 November, where we are informed that on that day the Jea 
 annually retires from the coajl of the Crimea for the jpace of a 
 week, in order to uncover the tomb of the jaint. In like manner, 
 the LeJJbns for Pope S. Marcellinus affirm, contrary to all hij"- 
 torical evidence, that he apojlatized ; thoje for S. Marcellus, that 
 in the perjecution of Maxentius (which perjecution never had 
 any exijlence), he was reduced to take the charge of a Jlable ; 
 and thoje for S. Sylvejler repeat the exploded fable of the leprojy 
 and miraculous cure of Conjlantine. 
 
 M. Laborde did not live to fee the grand object of the Ultra- 
 montane party accomplijhed in the Jubjlitution of the Roman 
 Breviary for that of the Dioceje of Paris. It was not to be ex- 
 peeled that his Jurviving friends could allow the mandement of 
 Archbijhop Sibour to pajs without notice ; accordingly, there is a 
 very able critique in the " Obfervateur" on that document : 
 
 "The moment appears to have come," fays the Archbifhop, " to re- 
 eftablifh the Roman Liturgy in this large Diocefe. " 
 
 To re-eftabliJJi it, it muft have been formerly eftablifhed there, as we 
 have already remarked ; the Archbifhop takes it for granted ; but his Grace 
 is deceived upon this point. The Roman Liturgy has never been admitted 
 into the Diocefe of Paris. At the beginning of the feventeenth century, 
 one of the Gondys, who wifhed to be cardinal and to pleafe the court of 
 Rome, thought of eftablifhing it, inftead of reforming that of his Diocefe 
 according to the fpirit of the Council of Trent. But ne met with fo lively 
 an oppofition in his clergy that he was obliged to renounce his projecl. 
 
 The time is come, according to his lordfhip, to tighten, by the Roman 
 Liturgy, the bands of unity. 
 
 Thefe words are a concefllon to the unfortunate idea put forth by our 
 modern Ultramontanes, who make unity to confift in things which do not 
 at all concern it. Never, in the Church of JESUS CHRIST lias it been con- 
 fidered as a gain to abandon local cuftoms and traditions. The Church, 
 deftined to vifit the whole world, and to enlighten it with the Divine light, 
 fuits all nations, fo different in manners and language, precifely on account 
 of this legitimate diverfity of its liturgies and difcipline, which renders pof- 
 fible the adoption of Chriftianity by nations, which would always be utterly
 
 Pavilion of Aleth. 349 
 
 alienated, if there were no means of facilitating the practice of her precepts, 
 and if the faith had not, by prayer or liturgy, an expreffion in keeping with 
 the nature of their character. To attack the diveriity of" liturgies or difci- 
 pline as lefs conformable to unity, that is to fay, as near fchifm, is to attack 
 indirectly the true unity of the Church, is to give reafon to believe, that 
 Chriftianity, according to the fyftem of Montefquieu, is impoflible for certain 
 people, or, which comes to the fame thing, that the Church cannot obtain 
 Catholicity, which is, neverthelefs, one of its effential and fundamental attri- 
 butes. 
 
 It is now time that we Jhould turn to one or two of. the more 
 Jalient points of the Abbe Guettee's hijlory. We have, on 
 Jeveral previous occajions, directed the attention of our readers to 
 Jeveral points of importance in the hijlory of the Gallican Church. 
 We will follow her new hijlorian in his account of one of the 
 mojl remarkable epochs of her exijlence the adoption of the four 
 celebrated Articles of 1682. 
 
 It was during the brief interval of the Peace of Clement IX. 
 that the extraordinary controver Jy broke out which, for a moment, 
 united the Jejuits with the Ultra-Gallicans and with Louis XIV, 
 while it linked the Pope in cloje alliance with the Jchool of Port 
 Royal, or the Jo-called Janjenijl Bijhops. At the epoch of the Con- 
 cordat, the kings of France had claimed and obtained certain rights 
 of presentation, in contravention of the previous regime, over the 
 greater part of the Gallican diocejes. The rights of jbme were 
 Jtill preserved intad, and among theje were the churches of Lan- 
 guedoc. In 1673, Louis XIV, then in the height of his power, 
 rejblved to bring the whole of his kingdom under the Jame rules. 
 The greater part of the prelates were too well bred to Jay 
 nothing of their pojjlble expectations of richer jees or archbijhop- 
 rics to oppoje the Jlightejl difficulties to the will of the Jbvereign ; 
 but it Jo happened that there were two, and they previoujly Juf- 
 pecled of Janfenijm Pavilion, Bijhop of Aleth, and Caulet, of 
 Pamiers who were made of different Jluff, and determined to 
 defend the rights of their reJpeSive Churches at whatever cojl. 
 The dijpute broke out in 1675. Louis XIV. in that year pre- 
 fented a clerk to a benefice in the dioceje of Aleth, to which his 
 predecejjbrs had preferred no claim of presentation. Pavilion 
 appealed to the ajjembly of the clergy, then in aclual JeJJion, and 
 demanded their ajjljlance in the defence of his rights. That 
 Jynod, with a prudent regard to temporal confequences, replied 
 that the matter was too weighty for its own decijion, and thus 
 virtually left it in the hands of De Harlai, Archbijhop of Paris, 
 a man whoje ambition and love of pleajure were about equal. It 
 Jo happened that, at the fame time, Caulet had occafion to vijlt 
 Paris as deputy from the ejlates of Foix, of which he was, ex 
 officio, president. The Jejuit party, by whom the king was Jur-
 
 350 Caulet of Pamiers : 
 
 rounded, and who had already been informed of his dijpojltions, 
 jbunded him as to his agreement or non-agreement with the 
 Bijhop of Aleth ; and Pere de la Chaije, the ConfeJJbr of Louis 
 XIV, demanded formally whether he were willing to acquiejce 
 in the new claims which the king's declaration had put forth. 
 Caulet boldly declared his jentiments, and, having completed the 
 buflnejs which had called him to Paris, returned into Languedoc. 
 AJJ~embling his chapter, and foreseeing the Jtorm which was about 
 to burjt over him, it is Jaid that, after jlating the full details of 
 his conduct, he addrejjed his canons in the words of our LORD, 
 " Are ye able to drink of the cup that I Jhall drink of?" and 
 that they replied without one diflentient voice, "We are able." 
 He then, in his own name as well as theirs, addrejjed a letter to 
 Pere de la Chaije, in which he informed the favourite that neither 
 his own conscience nor that of his chapter would allow him to 
 Jubjcribe to the king's mandate. 
 
 In the meantime, Pavilion, encouraged by his brother prelate, 
 had Jujpended, ipfo fafto, the nominee of Louis XIV. and all 
 thoje who took any part in his induction. The Parliament of 
 Paris condemned his Jentence to be burnt ; on which the bijhop 
 appealed to Rome, and Pont-chateau, one of the mojl illujlrious 
 dijciples of Port Royal, was despatched to inform Innocent XI. 
 orally of the Jlate of the caje. By that pontiff he was received 
 with the highejl marks of dijlinclion ; and was curioujly and 
 minutely interrogated as to the health, habits, and diocejan in- 
 Jlitutions of the Bijhop of Aleth, whofe ajceticijm in a dijfolute 
 age had been the wonder of Catholic Europe. In the meantime, 
 the Jujpended nominee of the king appealed to the Cardinal de 
 Bonzi, Archbijhop of Narbonne, the metropolitical Jee of Aleth. 
 That prelate reverjed the judgment of his Juffragan, and injlalled 
 the prejentee. On this, Pavilion ijjued a pajloral inJlruHon 
 againjl the Jentence of his metropolitan, and appealed to Rome. 
 
 While thefe events were proceeding, the Bijhop of Pamiers 
 was qually harajjed. His letter to Pere de la Chaije had en- 
 raged Louis XIV. to the lajl degree. It was deliberated in the 
 Council of State whether the recujant bijhop Jhould not, by a 
 lettre de cachet, be Jent into exile ; but the more moderate advice 
 of the minijter Tellier, and his Jon the Archbijhop of Rheims, 
 prevailed. Determined, however, to ajjert his pretended rights, 
 on a vacancy of the archdeaconry of Pamiers Louis XIV. pre- 
 Jented a perjbn named Poncet to that dignity. It is clear that, 
 even had the rights of the regale been Juch as they were pre- 
 tended to be, the king could only have nominated to the arch- 
 deaconry during the vacancy of the fee ; but it was the intention 
 of the court to conjider the bijhop, on account of his recujancy,
 
 his. Temporalities are Seized. 351 
 
 as civilly dead, and thus at once to ajjume all his rights. Caulet, 
 as his brother prelate had done, Jujpended the intruded arch- 
 deacon, and thoje who had ajjljted in his injlallation. They, in 
 turn, appealed to their metropolitan, the Archbijhop of Toulouje, 
 who, without hearing the caje, reverjed the Jentence of his Juf- 
 fragan. He, as in the former injlance, appealed to Innocent XI. 
 who took the caje into his own hands. 
 
 While affairs were in this pojlure, Pavilion departed this life, 
 in the eightieth year of his age, and the thirty-ninth of his epij~- 
 copate, leaving the whole weight of the controversy to fall on 
 the Bijhop of Pamiers. Shortly afterwards, the Council of 
 State ijjued a decree to the effeft that, unlejs that prelate jub- 
 mitted to the king's ordinance within two months, the tempo- 
 ralities of his dioceje Jhould be Jeized. On this Caulet addrejjed 
 a letter to the king, in which, while protejling that he never 
 could nor would obey man rather than GOD, he declared that he 
 was perfectly willing to Jujlain the lofs of all his worldly goods, 
 but would Jlill ajk the king that the Jums allotted to his cathe- 
 dral, his two Jeminaries, and the poor of his dioceje, might be 
 exempted from the general confiscation. To this letter no re- 
 gard was paid. At the day appointed, the agents of the police 
 Jeized all the effects of the bijhop with Juch rigour that, though 
 it was the depth of winter, they did not leave him a Jingle fagot 
 for his evening fire. On this, the incumbents of the dioceje, 
 who appear to have caught the jpirit of the chapter, and had 
 determined to jhow that they were able to drink of the cup that 
 their bijhop Jhould drink of, met in its various localities, and 
 taxed themjelves at a certain rate for the Jupport of their dio- 
 cejan. They aljb made him a prejent of two mules, in order 
 that he might be able to continue his diocejan vijitations. A 
 collection was further made in Paris for his Jupport, and it was 
 propojed in the Council of State that its principal agent and chief 
 contributor Jhould be fent to the Bajlile. " No," Jaid Louis 
 XIV, " I have Jeized on the temporalities of the Bijhop of 
 " Pamiers, but I never intended that he Jhould die of hunger ; 
 " neither Jhall it be Jaid that any one, in my reign, was punijhed 
 " for giving alms." 
 
 In the meantime Innocent XI. had addrejjed two briefs to the 
 opprejjed prelate ; and the high eulogiums which they pajjed 
 upon him were the lajl conjblations which the old man received 
 in this life. While he was on his death-bed, the ajjembly of the 
 clergy, under the direction of the courtier-archbijhop De Harlai, 
 presented an addrejs to the king, occupied with the mojl fuljbme 
 adulation ; and it Jeemed as if the majority of the Church of 
 France were on the eve of jchijm with the Jee of Rome.
 
 3 5 2 CanoneJJes of Charonne. 
 
 On the death of the Bijhop of Pamiers, the chapter, not un- 
 mindful of its promije, elecled for its two vicars ecclejiajtics who 
 were mojl oppojed to the Jlretch of the regale. One of theje 
 was immediately exiled ; the courageous canons, without con- 
 jidering his office vacated, gave him as coadjutor a prie/t of the 
 jame Jentiments. The Archbijhop of Toulouje profejjed to con- 
 jlder theje appointments as ipfo fatto null and void, and nomina- 
 ted, by his metropolitical right, two other ecclejiajlics vicars- 
 general of the dioceje. Thus the wildejl confujion prevailed ; 
 the magijlrates imprijbned thofe who oppojed the king, and the 
 pope Jujpended thofe who obeyed him. 
 
 A third Jburce of dijjenjion had its rije at this time. At Cha- 
 ronne there exijled an injlitute of canonejjes regular of S. Au- 
 gujline, who, amidjl all the usurpations and corruptions of the age, 
 jlill maintained its right of electing their own Juperior. On the 
 demije of the lajl of theje, the king, in the plenitude of his 
 power, nominated a certain Jijler Marie Angelique, of the order 
 of S. Bernard, to the vacant office. Her inflallation was only 
 performed by main force, and the greater partofthejijlers, while 
 it was proceeding, roje and left the choir. For this they were 
 punijhed, by a royal ediff , by banijhment to dijlant convents of 
 other orders. A few, however, contrived to ajjemble, and to ac- 
 quaint Innocent XI. with what had occurred. On this the Pope 
 directed them to proceed to a canonical election. They did Jo, 
 and choje another Jijler Angelique as their Juperior. Louis 
 XIV. pronounced their election null ; Innocent XI. ijfued a brief 
 reverjing the king's edift ; and the Parliament quajhed the brief, 
 and condemned it to the flames. 
 
 It was evident that things could not much longer continue as 
 they were without an open rupture. On the igth of March, 1 68 1, 
 ten archbifhops and forty bijhops met, by command of the king, 
 at Paris. The rejult of their deliberations was, that the king 
 Jhould be requejled to permit the convocation of a national 
 council in the following year ; and a general ajjembly of the 
 clergy was accordingly Jummoned. It was high time. In the 
 dioceje of Pamiers the whole chapter had been forced to fly ; 
 eighty incumbents were either in prijbn or in exile ; Father 
 Cerlat, the remaining grand vicar, who had ejcaped, had been 
 condemned to death by the Parliament of Toulpuje. Under 
 theje circumjlances it was that the celebrated ajjembly of 1682 
 was convened : a memorable example how it Jbmetimes pleafes 
 GOD to bring good out of evil, and in this rejpeft to be compared 
 with the miserable origin and the happy termination of the fifth 
 Oecumenical Council. 
 
 The rijing Jpirit of the times was BoJJuet, then, after having
 
 Affembly of the Clergy. 353 
 
 been nominated to the bijhopric of Condom, and having rejigned 
 it on his appointment as preceptor to the Dauphin, had jujl 
 been raijed to the bijhopric of Meaux. It was he who dige/led 
 in his own mind the proceedings of the ajjembly in which he was 
 to take Jo dijlinguijhed a part ; it was he who, after long con- 
 Jultation with the Archbijhops of Paris and Rheims, preached the 
 Jermon at theMaJs of the HOLY GHOST, which was the bonafide 
 commencement of the proceedings. Speaking of that Jermon, 
 " the tender ears of the Romans," Jays he to Cardinal d'EJlrees, 
 " ought to be rejpecled, and I have done it with all my heart. 
 " Three points might annoy them : the independence of the 
 "temporal power of kings ; the epijcopal junfdiftion derivable 
 "immediately fromjESUS CHRIST; and the authority of coun- 
 " cils. You know well that there is but one opinion on theje 
 " matters in France ; and I have endeavoured Jo to Jpeak that, 
 "without betraying the doftrines of the Gallican Church, I 
 " might not offend the majejly of the Court of Rome. This is 
 " all that can be ajked of a French bijhop, obliged, by the force 
 " of circumjlances, to /peak of Juch matters. In one word, I 
 " have Jpoken clearly, for that is my duty everywhere, and, 
 "above all, in the pulpit ; but I have Jpoken with rejpecl, and 
 " GOD is my witnejs that I have done it with a good dejign." 
 
 The letter which the ajjembly addrejjed to the Pope has been 
 confidently attributed to BoJJuet ; he himjelf Jeems to aJJIgn its 
 authorjhip to the Archbifhop of Rheims. While it was on its 
 way to Innocent XI, the ajjembly adopted thoje Four famous 
 Articles of which he was the undoubted author, and which form 
 the watchword of the Gallican party at the prejent day : 
 
 Defirous, then, to remedy thefe inconveniences, we, archbifhops and 
 bifhops affembled at Paris by order of the king, with the other ecclefiaftical 
 deputies who reprefent the Gallican Church, have, after full deliberation, 
 judged it fitting to make the rule and declarations which follow : 
 
 " i. That S. Peter and his fucceflbrs, vicars of JESUS CHRIST, and that 
 the whole Church alfo,- have received power from GOD over fpiritual 
 things only, and thofe which concern falvation, and not things temporal or 
 civil ; JESUS CHRIST Himfelf teaching us that " His kingdom is not of this 
 world ;" and in another place, that we muft " render to Caefar the things 
 that are Caefar's, and to GOD the things that are GOD'S;" and that thus 
 this precept of the Apoftle S. Paul can in nothing be altered or fhaken, 
 " Let every one be fubjecl: unto the higher powers ; for there is no power but of 
 GOD, and the powers that be are ordained of GOD. He, then, that refifteth 
 the power, refifteth the ordinance of GOD." We declare, in confequence, 
 that kings and fovereigns are not fubjefl to any ecclefiaftical power, by the 
 command of GOD, in temporal things ; that they cannot be depofed, 
 direftly nor indireftly, by the authority of the heads of the Church ; that 
 their fubjefts cannot be difpenfed from the fubmiffion and obedience which 
 they owe them, or abfolved from the oath of allegiance ; and that this doc- 
 trine, neceflary for the public tranquillity, and not lefs advantageous to the 
 
 A A
 
 354 The Four Gallican Articles. 
 
 Church than to the State, ought to be invariably followed, as conformable 
 to the word of GOD, the tradition of the holy Fathers, and the examples of 
 the faints. 
 
 " 2. That the plenitude of power pofTefled by the holy Apoftolic See and 
 the fucceflbrs of S. Peter, vicars of JESUS CHRIST, over fpiritual things, is 
 fuch that, notwithstanding, the decrees of the holy CEcumenical Council of 
 Conftance, contained in Seffions IV. and V, approved by the holy Apof- 
 tolic See, confirmed by the praftice of the whole Church and the Roman 
 Pontiffs, andobferved religioufly through all times by the Gallican Church, 
 remain in their ftrength and vigour ; and that the Church of France does 
 not approve of the opinion of thofe who attack thefe decrees, or who weaken 
 them by faying that their authority is not well eftabliftied, that they are not 
 approved, or that they refer only to times of fchifm. 
 
 " 3. That thus the employment of the apoftolic power muft be regulated 
 by following the canons made by the Spirit of GOD, and confecrated by the 
 general refpeft of the world ; that the rules, cuftoms, and constitutions, re- 
 ceived in the kingdom and in the Gallican Church, ought to retain their 
 ftrength and vigour ; and the cuftoms of our fathers ought to remain un- 
 fhaken ; and that it even tends to the greatnefs of the holy Apoftolic See, 
 that the laws and cuftoms eftablifhed by the confent of this illuftrious See 
 and of the Churches may have the authority which they ought to have. 
 
 " 4. That, although the Pope has the principal intereft in queftions of 
 faith, and his decrees regard all the Churches, and each Church in particular, 
 his judgment is, neverthelefs, not irreformable, at leaft if the confent of the 
 Church does not intervene." 
 
 And thefe are the maxims which we have received of our Fathers, and 
 which we have refolved to fend to all the Gallican Churches, and to the 
 Bifhops which the HOLY GHOST has eftablifhed to govern them, to the end 
 that we may all fpeak the fame thing, that we may all be of the fame mind, 
 and that we may all hold the fame do6lrine. 
 
 Thefe articles were adopted on the igth of March, 1682. 
 On the following day they were promulgated by Louis XIV. 
 as the law of the State, and, three days later, regijlered in the 
 Parliament as obligatory to be taught by all ecclefiajtics. 
 
 It is Jingular that, from the peculiar circumjlances by which 
 theje Articles were elicited, Arnauld and the Port-RoyaliJb 
 Jhould however much, on the whole, concurring with their 
 doftrine have been oppofed to their form. At the fame time 
 that great divine, from his retreat in Holland, thus exprejjed 
 himjelf as to their proposed condemnation by the Papal See: 
 
 I cannot help faying that it would be bad advice to give His Holinefs 
 if they urged him to condemn the four articles of the clergy, touching the 
 power of depofing kings, infallibility, and the fuperiority of the General 
 Council. For the clergy will not want writers in their defence, although 
 they might want them to fupport their other injuftices. And that will 
 produce a great number of writings on both fides, the efFeft of which will 
 be to play into the hands of heretics, to render the Roman Church odious, 
 to put difficulties in the way of the converfion of Proteftants, and to be the 
 occafion of a more cruel perfecution againft the poor Catholics of England. 
 One may fee the beginning already ; tor a pamphlet has appeared here with 
 this magnificent title" A reply to the Declaration of the Gallican Church
 
 'The Four Galilean Articles. 355 
 
 on Ecclefiaftical Power, humbly dedicated by Nicholas Ceroli, Marquis of 
 Carreto, to Innocent XI, beft, greateft, chief Pontiff, Vicar of CHRIST, 
 Lord of the City and the World ; and only Door-keeper of Heaven, 
 Earth, and Hell ; and infallible Oracle of the Faith," &c. I have not feen 
 it, but M. de Ste. Marthe, who has written to me on the fubjeft, adds : 
 " The contents of the book are proportioned to the magnificence of the 
 title. He pretends that JESUS CHRIST, having been King over all the 
 earth, and the Pope being His vicar, the latter has alfo fovereign power 
 over the whole world, and by confequence over all monarchs." I lament 
 for the Holy See if it has fuch defenders ; and it is a terrible judgment of 
 GOD on the Church, if Rome takes this way to defend itfelf againft the 
 French bifhops." 
 
 The jummary which the Abbe Guettee gives of the whole 
 affair is worth quoting : 
 
 The aft had not, as we have feen, the approbation of Bofluet. He 
 judged it inopportune ; but the will of Louis XIV, ftrongly exprefled, ap- 
 peared to him, under the difficult circumftances of the times, a fufficient 
 reafon for acquiefcing in it. The aflembly had, certainly, the intention of 
 exprefling the doftrine of the Church of France in the form of canons and 
 decifions. Had it the right ? The general affemblies of the clergy were 
 not councils, and were not ufually convoked for any other purpofe than the 
 regulation of the temporal affairs of the clergy ; however, fince the famous 
 aflembly of Melun, the cuftom had been introduced, little by little, of dif- 
 cuffing doctrinal queftions in thefe gatherings. That of 1682, having been 
 convoked extraordinarily, and for the exprefs purpofe of treating of them, 
 believed itfelf in pofleffion of this right ; but we muft remark that it attri- 
 buted to itfelf no further powers than thofe which it truly poflefied, and 
 only undertook to give declaration to a doftrine which fhould be obligatory 
 in France, but in France alone. Nor was it even, properly fpeaking, a de- 
 cifion for France, but fimply a declaration of the opinions which had always 
 been thofe of the Gallican Church ; it was a proteft, in the name of the 
 clergy of France, againft the Ultramontane exaggerations which had made 
 fo much way in the conteft between the courts of France and of Rome. It 
 is thus that we ought, if we would be juft, to appreciate the aft of the af- 
 fembly of 1682. 
 
 It was not to be expected that the Four Articles would ever be 
 approved by the See of Rome. A jpecial congregation was 
 instituted by Innocent XI. for the conjlderation of their doSrine; 
 and a cenjure was prepared by that body for the Pope's approval 
 and ratification. But Innocent XI. could never be prevailed on 
 to Jign that cenjure. Yet, anxious to give Jbme proof of his 
 disapprobation, he perjljled in refujing his bulls for the elevation 
 to the epijcopate of thoje deputies of the Jecond order who had 
 ajjijled at the ajjembly. 
 
 The death of Innocent XI. did not end the contejl. His 
 JucceJJor, Cardinal Ottoboni, raijed to the chair of S. Peter 
 under the title of Alexander VIII, perjijled in his refufal until 
 the ecclejiajlics, nominated to the vacant bijhoprics, retraced 
 their adhejion to the Four Articles. In vain was it that the
 
 356 'The Galilean Church on the 
 
 French bijhops reprefented to him that thoje Articles were not 
 to be confidered in the light of a dogmatical decree were not 
 intended to be impofed on other Churches but were a Jimple 
 Jlatement of the opinion which had always been held by the 
 Church of France. It was intimated by Louis XIV. that, in 
 cafe of continued refufal, the conjecration of the bijhops would 
 take place without their bulls. This had actually been done, 
 in Jbme injlances, during the wars of the League had been 
 threatened by the court of Lijbon when bulls were refujed 
 by Rome to the bijhops nominated by the Houfe of Braganca 
 after the revolution which placed it on the throne ; and the 
 threat now held out was remembered and acled upon by the 
 Church of Utrecht, Jbme twenty years later. The Pope, 
 after Jbme fruitless negotiations, prepared a bull, by which 
 he annulled all that had been done in the ajjembly of 1682; 
 it was kept Jecret for Jbme time, and only publijhed when 
 Alexander VIII. was on his death-bed. The intelligence of 
 its contents, and the news of the Pope's deceafe, reached 
 France at the Jame time. The Parliament was about to 
 condemn it to the flames ; but Louis XIV, unwilling to 
 come to an open rupture with the court of Rome, reprejented 
 that it Jhould rather be attributed to the weaknejs of a dying 
 man, than to the well-weighed determination of the Holy See ; 
 that the new Pope might evince greater moderation ; and that 
 the furejl way to obtain an eajy Jettlement of the difference was 
 to take no notice of the bull that had jujt been ijjued. Cardinal 
 Pignatelli, raijed to the Papal See under the title of Inno- 
 cent XII,haJlened, in an autograph letter, to acquaint the King 
 of France with his pacific dijpojltions. Louis XIV, for his 
 parl, Jujpended the civil law, which rendered the teaching of 
 the Four Articles obligatory ; and the Pope at once Jent their 
 bulls to thojc ccclejiajlics who had been nominated to bijhoprics 
 Jince the ajjembly of 1682, but who had not ajjljled at it. It 
 was underjtood that both thcjc, as well as thofe who had been 
 prejcnt, were to unite in a letter which Jhould be Jo drawn up as 
 to plcaje all parties ; and with Juch conflicling interejls to be 
 Jatisficd, it is not wonderful that the compojition of this cele- 
 brated epijlle occupied two years. The terms in which it was 
 finally exprcjjcd arc thcje : 
 
 The fubfcribers declare, " that everything which might have been con- 
 fidered as formally decreed in the faid aflembly, ought to be held as not 
 formally decreed, and that they themfelves regarded it in that light ; further, 
 that anything which might be confidered to have been then deliberated to 
 the prejudice of the rights of other Churches, was held by them not to have 
 been deliberated at all ; that their intention had never been to pafs a formal 
 decree, nor to do anything that might wrong other Churches : that they
 
 Eve of Separation from Rome. 
 
 hoped, for thefe reafons, that the Pope would reinftate them in his good 
 opinion, and would iflue the bulls now demanded." 
 
 Such was the conclufion of this famous ajfembly ; a com- 
 promije which while it did not, to uje Bojjuet's exprejjion, grate 
 on the tender ears of the Romans, certainly left the balance of 
 Juccejs on the Jide of the Gallicans. The doclrine of the Four 
 Articles was neither direftly nor indirectly condemned ; Jimply 
 their impojltion on other Churches was disavowed, and their 
 obligatory impojltion upon France retraced. 
 
 The hijlory of this event is related by the Abbe Guettee 
 with great precijion and clearnejs, and forms a remarkable con- 
 trajl with the obfcure and bungling manner in which Rohr- 
 bacher narrates it in his Jo-called " Hijlory of the Church." 
 At the fame time we are bound to jay that our prejent 
 hijlorian, in the events that followed the ajjembly, jeems to 
 us unduly to depreciate Fenelon, in order that he may un- 
 duly exalt Bojfuet. It is very true that Rohrbacher has more 
 decidedly erred in the oppojite direction ; but the reverfe of wrong 
 is not necejjarily right, and our hijlorian might have been content 
 with ajjigning to the Eagle of Meaux that place which was 
 allotted to him by the verdict of the eighteenth century, the 
 mojl learned Gallican except Gerjbn, and the mojl eloquent 
 preacher except Majjillon. We remember, on a very fine 
 evening in May, walking up and down the arcade of yew-trees, 
 Bojjuet's favourite rejbrt, in his epijcopal gardens ; the wejlern 
 facade of the cathedral Jeen through the branches on one Jide, 
 the town clujlering below the palace on the other. We had 
 been difcujjing the character of BoJJuet with the Vicar-General 
 of the dioceje, and it was Jummed up thus: "He was a 
 " great man, and he was a good man, and he is with the jaints ; 
 " but we mujl not make him into a jaint himjelf." 
 
 We had intended to notice one or two other of the more re- 
 markable events in the later hijlory of the Church of France, 
 which the volumes before us contain. We might in particular 
 refer the reader to the account, now for the firjl time fairly and 
 dijpajjionately given, of the infamous Council of Embrun, and 
 the depojltion and imprijbnment of the venerable Bijhop Soanen, 
 of Senez. But, above all other parts of the work, the portion 
 which treats of the ecclejiajlical annals of the firjl Revolution is 
 the mojl curious. The bias of the Abbe Guettee is decidedly 
 in favour of thofe who by other Church writers have been 
 branded with every appellation of infamy, the conjlitutional 
 bijhops ; and more ejpecially Gregoire, whom he exalts into a 
 hero, and into Jbmething like a confejjbr. But it will be fairer, 
 both to the writer and to ourjelves, to rejerve that part of his
 
 358 The Abbe Guet tee's Works. 
 
 work till the appearance of his " Memoires pour Jervir a 1'HiJ"- 
 " toire de PEgliJe de France, depuis le Concordat de 1801 
 " jujqu'a nos jours," already advertijed with the Jignificant 
 notice, " Pour paraitre des que les circonjlances le permettront." 
 To judge by his account of the Revolution, our author's annals 
 of the nineteenth century are likely to be as little plea/ing to 
 Imperialijls as to Ultramontanes ; and whether circumjlances 
 will permit their publication till after another revolution, is a 
 point which may reasonably be doubted. We Jhall look, how- 
 ever, for the promised work with great interejl ; and certainly 
 to no author were the words ever more applicable : 
 
 Periculofae plenum opus aleae 
 Traftas ; et incedis per ignes 
 Suppofitos cineri dolofo.
 
 XIII. 
 
 DE SEQUENTIIS AD V. CL. HERMANNUM ADAL- 
 BERTUM DANIEL EPISTOLA CRITICA. 
 
 ETIS a me, Vir Doftiflime et AmiciJJime, ut 
 quae de Sequentiis in colleftione a me ante 
 quatuor annos edita praefatus fuerim, ea ut 
 pojjum auftiora novae tui operis edition! prae- 
 figenda mittam. Sane in hoc uno judicium 
 tuum et acumen dejiderabunt leclores, qui tanto 
 praejtantiora ipje depromere potes. Sed quoniam ambo in his 
 jtudiis, licet impari Juccejju, laboravimus, nee pergratum mihi 
 non potejl ejfe, in opere, certe pojl nos vifturo, exiguum mihi 
 locum vindicate : experimentum faciam, an aliquid e Jcriniis 
 meis, quod tuo Jit ujui, expromere pojjlm. Id unum objecro, ut 
 quicquid de hac re Jcribam, ab homine cum maxime aliis occu- 
 pato dijlraftoque negotiis, quod ipje Jcis, profeclum ejje memi- 
 neris. 
 
 De Sequentiis breviter diciuro, primum de earum origine in- 
 quirendum ejl ; dein de progrejju, additamentis, generibus, auc- 
 toribus, antiquatione aliquid Jlatuendum. Jam inde ex antiquif- 
 Jimis temporibus id in ufu Ecclejiae Latinae erat, ut inter 
 Epijlolam et Evangelium, extra jejunia, Graduale cum Alleluia 
 diceretur. Rubrica Mijjalis Sarijburienjls : " Dum Alleluia 
 canitur, duo de Juperiori gradu ad Alleluia decantandum cappis 
 fericis Je induant et ad pulpitum " (Anglice : Rood-loft, Ger- 
 manice : Lettner) *' per medium chorum incedant. Diffo vero 
 
 Graduali Jequatur Alleluia. Chorus idem repetat et pro- 
 
 fequatur cum pneumate" Ita Belethus : " In hujus fine neuma- 
 tizamus, id ejl jubilamus, dum finem protrahimus et ei velut 
 caudam accingimus." Hunc fcilicet in modum :
 
 360 De Neumatizatione TOU Alleluia. 
 
 Al-le-lu- 
 
 Quae prolongatio Jyllabae ia ideo fiebat, ut tempus ad Je 
 praeparandum et ad afcendendum ambonem Diacono daretur. 
 Sed, Jecundum pium ejus Jaeculi ingenium, quae de necejjitate 
 facia erant, ad myjlicam quandam et anagogicam (ut loque- 
 bantur) rationem referebantur. " Solemus," inquit S. Bona- 
 ventura, " longam notam pojl Alleluia fuper literam A decan- 
 tare, quia gaudium Sanclorum in codis interminabile et inefFabile 
 ejl." Quod vero Jbno tantum, non certis Jyllabis hx notae 
 alligabantur, ne hoc quidem, Ji Hugoni Cardinali credimus, Jig- 
 nificatione caret : " quia ignotus nobis ejl modus laudandi DEUM 
 in Patria." 
 
 Et haec proprie ejl Sequentia : neuma Jive prolongatio ultimae 
 Jyllabae TOU Alleluia. Ideoque dicla ejl Sequentia, Jecundum 
 probatiores auclores, quia modulationem et rhythmum TOV Alle- 
 luia Jequebatur eique obtemperabat. Alii tamen, inter quos ejl 
 Michael Praetorius ; hanc caujam nominis effingebant, quod 
 Jcilicet immediate pojl neuma incipiebat Diaconus : " Sequentia 
 Sancli Evangelii Jecundum N." 
 
 S. Notkerus Balbulus, qui anno 912 obiit, jequentiarum quas 
 ita nunc nominamus a plerijque et doclioribus auflor fuijje 
 creditur. Nee objlat (quod e praecedentibus patet) auclores qui 
 ante Notkcrum vixerunt de Sequentiis JcripJiJJe, cum neumata 
 Jblum Jignincarent. Joannes quidem Adelphus Jequentias nojlras 
 a Nicolao Papa I. approbatas fuijje Jcribit. Sed, diligentius re 
 injpefta, patcbit Nicolaum I, vcl fcriptoris incuria vel typothe- 
 tarum crrore, pro II. pojitum fuijjc. Sedit autem Nicolaus II. 
 ab anno 1058 ujquc ad 1064. Notkerus enim ipje in praefa- 
 tione Jequentiarum Juarum ad Luitwardum hunc in modum 
 Jcribit : " Quum adhuc juvcnculus cJjTem, et melodiae longijjimae 
 " Jarpius memoriae commendatae injlabile corculum aufugerent, 
 " ccrpi tacitus mccum volvere, quonam modo eas potuerim col- 
 " ligcre. Interim vcro contigit, ut prejbyter quidam de Gime- 
 " dia nuper a Nordmannis vajlata vcniret ad nos, antiphonarium 
 " Juum dcferens, in quo aliqui verjus ad Jequentias erant modu- 
 " lati, fed jam tune nimium vitiati. Quorum ut vifu deleftatus,
 
 S. Notkerus de Sequent Us. 361 
 
 " ita Jum gujlu amaricatus. Ad imitationem tamen eorum 
 " coepi Jcribere : Laudes Deo concinat orbis univerfus, qul gratis 
 " eft redemptus, Et infra : Coluber Ades deceptor. Quos cum 
 " magijlro meo Yjbni obtuliflem, ille Jludio meo congratulatus 
 " imperitiaeque compajjus, quae placuerunt laudavit, quae autem 
 " minus, emendare curavit, dicens : * Singulae motus cantilenae 
 " Jmgulas Jyllabas debent habere.' Quod ego audiens, ea qui- 
 " dem, quae in ia veniebant, ad liquidum correxi : quae autem 
 " in le vel / quajl impojjibilia vel attemptare neglexi, cum et 
 " illud pojlea ufu facillimum deprehenderim. Ut tejles Jiint : 
 " Domlnus in Syna : Et Mater. Hocque modo injlruftus Je- 
 " cunda mox vice diftavi : Pfallat ecclefea mater illibata ; ille 
 " gaudio repletus rotulos eos congejjit, et pueris cantandos aliis 
 *' alios injmuavit." Locus fane difficillimus, quern Jicco pede, 
 ut aiunt, et Pezius et Gerbertus, et alii tranjierunt editores. 
 Nujquam omnino exjiat Jequentia, quae ita incipit : Laudes 
 Deo concinat orbis univerfus. Attamen in Monii colleclione (i. 
 217.) jequentiam habemus, cujus hoc ejl initium : Laudes Deo 
 concinat orbis ubique totus, qui gratis eft liberatus. Et infra : 
 Coluber Ada male fuafor. Et haec Jecunda Jine dubio fequentiae 
 ejus editio ejl, quse Yjbni " minus placuit." Notandum eji, 
 verbum redemptus in liberatus mutatum fuijje, et pro deceptor^ 
 curis Jecundis, male fuafor pojltum ejje : Jine dubio ea de causa, 
 ut jyllabae notis mujicis praecije rejponderent. Quod hymnologos 
 adhuc, credo, latuit.* 
 
 * [Notkerum deleftum feqiientiarum fuarum inftituifle inter omnes conftat. 
 Exemplaria MSS. hujus Libelli Sequentiarum non ita rara funt, et in non 
 nullis Epiftola Dedicatoria ad Luitwardum Vercellenfem epilcopum fcripta 
 praecedit, quam excufam habemus e. g. apud Mabillonium in A6lis Sanfto- 
 rum Ord. S. Bened. VII. p. 19, e libro MS. Cluniacenfi, apud Pezium 
 in Thefauro Anecdotorum i. p. 17. apud Gerbertum de M. S. I. p. 412, 
 verfam majori ex parte in germanicam linguam apud Rambach, Anth. 
 i. p. 210. Quum tarn grave fit hujus epiftolae in Hiftoria Sequentiarum 
 momentum, in ipfo monafterio San-Gallenfi ego ejus collationem novam in 
 Cod. No. 381. inftitui, ex quo earn Nealii difputationi adfcribo. 
 
 " Digniffimo fucceflbri 
 
 Abbatique coenobii Sanftiflimi Columbani ac Defenfori cellulas 
 difcipuli ejus mitiffimi Galli nee non et archicapellano gloriofis- 
 fimi imperatoris Karoli Notkerus Cucullarius Sti. Galli Noviflimus. 
 
 " Cum adhuc juvenulus eflem et melodiae longiffimae faepius memorias com- 
 mendatae inftabile corculum aufugerent, coepi tacitus mecum volvere, quo- 
 nam modo eas potuerim colligare. Interim contigit, ut prefbyter quidam 
 de Gimedia nuper a Nordmannis vaftata, veniret ad nos, antiphonarium fuum 
 deferens fecum, in quo aliqui verfus ad fequentias erant modulati. Quorum 
 ut ufu deleftatus, ita fum guftu amaricatus. Ad imitationem tamen eorum 
 coepi fcribere : Laudes domino concinat orbis ubique totus qui gratis eft
 
 362 Sequentiarum Multitude. 
 
 Ex illo tempore Jequentiarum in Ecclejia crevit ufus, non 
 tamen Jine mora quadam et oppugnatione. S. Odilo, Jaeculo 
 XI, vix obtinuit ut apud Cluniacenfes Juos una Jequentia, 
 Spiritus Sanftus nobis adfit gratia, caneretur. " In antiquis 
 " libris Romanis," inquit Radulphus Tungrenjls, " aliquas vidi 
 " Jequentias : multi autem multas introduxerunt : quijque gaudet 
 " Juis novitatibus." Apud Germaniam, Galliam, Angliam, 
 Scandinavian! innumera pene crevit multitude : Itali vero, ut et 
 Hijpaniae utriujque ecclejia, Jeje Jemper duriores erga hajce 
 projas probaverunt. Ipje dum Hifpaniam lujlrabam, diligen- 
 tiflima Mijjalia vetujliora perjcrutatus Jum cura, Bracharenje 
 Jc., Pallantinum, Caefaraugujlanum, Toletanum, Emeritenfe, 
 etc., unamque, nee plures, inveni Jequentiam, quae ex Hifpania 
 originem traxijje mihi vija ejl : Gaudete vos fideles, quam excu- 
 dendam curavi (Ecclejiologijl. xi. 282). Verum tamen ejl, 
 Ecclejiam LuJItanam, inde a Philippae Lancajlrenjis temporibus 
 (circa ann. 1 390) nqflro Sarijburienfi mijjali ujam fuijje. At eo 
 uju antiquato, antiquatse etiam junt plerumque Jequentiae. De 
 his rebus optime, ut folet, Martinus Gerbertus, De cantu et mu- 
 fica facra, torn i. p. 410. 
 
 Et primo quidem tanquam ad fontem et originem referebantur 
 Sequentiae ad illud Alleluia, de quo antea diclum ejl : ut videre 
 ejl in mijjalibus antiquioribus, hunc in modum : 
 
 Natus ante faecula . . . . A E U A 
 DEI Filius invi- . . . . A E U A 
 fibilis interminus . . . . A E U A 
 
 Semper autem, cum canebatur Sequentia, omittebatur neuma 
 pojl Alleluia. Rubrica Sarijburienjis : " Deinde clerici incipiant 
 " Alleluia Jine pneumate : quod per totum annum objervetur, 
 " quando dicitur jequentia tantum. Quando non dicitur Jequen- 
 
 rcdemptus. Et infra : Coluber Adae deceptor. Quos cum magiftro meo 
 Ifoni obtulifiem, ille ftudio meo congratulatus imperitiaeque compaflTus, quae 
 placuerunt, laudavit, quae autem minus, emendare curavit, dicens : Singuli 
 motus cantilenae fmgulas fyllabas debent habere. Quod ego audiens ea qui- 
 dem quae in a vemebant ad liquidum correxi, quae vero in le vel lu quafi 
 impombilia vel attentare neglexi, cum et illud poftea ufu facillimum depre- 
 henderim, ut teftes funt : DOMINUS in Sina. Et Mater. Hocque modo 
 inftruftus fecunda mox vice diftavi : Pfallat ecclefia mater illibata. Quos 
 verficulos cum magiftro meo Marcello praefentarem, ille gaudio repletus in 
 rotulas cos congeflit et pueris cantandos aliis alios infmuavit. Cumque mihi 
 dixifll-t ut in libellum compaftos alicui primorum illos pro munere offerrem, 
 ego pudorc retrafhis nunquam adhuc cogi poteram. Nuper autem a fratre 
 meo Othmaro rogatus, ut aliquid in laude veftra confcribere curarem et ego 
 me ad hoc opus imparem non immerito judicarem, vix tandem aliquando 
 aegrcque ad hoc animatus fum, \it hunc minimum vilifllmumque codicellum
 
 S. Notkeri Imitatores. 363 
 
 " tia, turn dicitur pneuma a toto choro pojl repetitionem Alle- 
 " luia." 
 
 Notkeriani carminis rationem permulti imitati Junt : nemo 
 tamen melius quam Godefchalcus. Innumeri quoque Jcriptores 
 ujque ad Jkculum XVI. fequentias ijlo modo compofuerunt : 
 jejuniores jkpe et obfcuriores. Quis, e. g., ferre Jequentiam 
 iftiujmodi generis potejl ? " Quid dulcius, fratres carijjimi, potejl 
 " a Chrijlianis audiri, quam quando per Juorum laudem Sanc- 
 " torum laus et gloria redoletur Creatori,'' turn in ordine 107 
 ejufdem farraginis verjus ? Sed nimis acerbe de iis judicaverunt 
 homines alioquin docliQimi. Ita qui pro antiquis plerumque 
 pugnabat ritibus, Le Brun : " Mais on ne doit pas beaucoup re- 
 gretter la perte, la plupart n'etant que de pitoyables rbapfodies." 
 Bilem Jcriptori movebat ilia ; Alle celefte necnon perenne 
 luia. Erant, fateor, in Jequiore aevo inconditi Jaepe et inficeti ; 
 Jed et turn temporis erant quoque quae non carebant mira Juavi- 
 tate et venujlate. Quam religioje objervatus hie ritus Jemper 
 fuerit, tejlatur Jequentia in impia ilia Mijsa de Andreae Carol- 
 Jladtii nuptiis a Germanis novatoribus conjcripta. Ejus prin- 
 cipium : " DEUS, in tua virtute Andreas Caroljladtius gaudet 
 et laetatur in thalamo copulatus." 
 
 Et primo quidem non niji ajflbnantiis, vel, ut plurimum, con- 
 jbnantiis Jlmplicibus, utebantur Jequentiarum Jcriptores : S. Not- 
 kerus ipje aliquando, ut in Eja recolamus Jingulos verjus, ple- 
 rajque ex intercifionibus, Jyllaba A claudit : fequentiam Laus 
 tlb'i Chrifte (in fejlo SS. Innocentum) in E. Aliquando in 
 aliquibus ex dicolis et intercijiones et fines ajjonantes habet ; 
 e.g.: Ergo nosjiipplicantw | tibi exaudi propitius, Sancle Spirits, 
 || Sine quo preces omnes \ cajjae creduntur et indignae DEI au- 
 ribus. || Sed haec non niji raro. Hermannus Contraclus multo 
 ulterius progreditur : is circa A. D. 1070 floruit. Nam dupli- 
 cibus conjbnantiis non Jblum utitur, ut in illo : Tu Agnum, 
 Regem terrae dominatorem, Moabitici de petra dejerti ad mon- 
 tem filiae Sion tradux//?/ || Tuque furentem Leviathan, jerpentem 
 tortuofumque et reclum collidens, damnojb crimine mundum 
 exem;/?/ 1| : verum etiam aliquando ad formam accentumque 
 hymnorum Juos redegit verjus. Exemplo jit : Audi nos, nam 
 te Filius nihil negans honorat \\ Salva nos, JESU, pro quib#j te 
 Virgo Mater orat. || Sequentiae Jaeculis XI. compojitae et in- 
 eunte Jaeculo XII. magis magijque in hanc normam vergebant : 
 
 veftrae celfitudini confecrare prasfumerem. Quern fi in eo placitum veftras 
 pietati comperero, ut ipfi fratri meo apud Dominum Imperatorem fitis ad- 
 miniculo, turn quod de vita Sti. Galli elaborare pertinaciter infifto, quamvis 
 illud fratri meo Salomon! prius pollicitus fuerim, vobis examinandum haben- 
 dum ipfique per vos explanandum dirigere feftinabo." Daniel.]
 
 364 Adamus de S. Viftore. 
 
 ut ilia, Viftimee Pafchali, quam Jkculo XII. ajcribo, ampliflime 
 probat. Die nobis, Man'*, | quid vidijli in via ? || Angelicos 
 tejiesy Judarium et veftes. \\ 
 
 Hinc fortajje Juam fequentiarum formam mutuatus ejl Adamus 
 de Sanclo Viclore, qui circa A. D. 1190 vitam cum immortali- 
 tate commutavit. De eo Jcite quidem et eleganter Vir Reve- 
 rendus, Richardus Chenevix Trench, cujus verba hie juvat 
 Latina verjione donare. " De Adami jequentiis alii aliter judi- 
 " caverunt. Qui eum in Jummo honore habent, vix infitias 
 " ibunt, poetam in myjlica Veteris Tejlamenti explicatione 
 " nimium laborare, Juoque ipjius ingenio, ad id adhibito, nonnun- 
 " quam abuti. Nee jemper doftijjimas juas objervationes in 
 " poejeos fervorem perfefte effujas exhibet. Aliquando etiam 
 " plus aequo laborat, ut verjus nimia componat arte, intrica- 
 " tijfimas conjbnantias jam prodigaliter accumulet, jam Jubti- 
 ** liter inter Je liget : ut fe magijlrum omnis verfuum generis 
 " abjblutijfimum exhibeat, nee tarn a vinculis juis adhiberi, 
 " quam in eis gloriari demonjlret. Culpae, quse nimii aliquid 
 *' meriti in Je habent. Circulum univerjalis theologiae perfec- 
 " tijjime callet, Sancla Scriptura non minus abundanter quam 
 " mirabiliter utitur, verjus exquifita quadam arte ordinat, conjb- 
 " nantiajque difponit, melodiam, dum ad finem vergit, ditiorem 
 *' plenioremque exhibere curat, in Jlngulos verjus mirum quantum 
 " vis infundat (e. g., * Offcrt multa, Jpondet plura, Periturus 
 " peritura : Per quam plebs Alexandrina Feminee non fceminina 
 " Jlupuit ingenia ;) felicijjimum narrandi artificium ideo gratius 
 " Iccloribus reddit, quia quae aliis profert ipje Je credere et Jen- 
 " tire tamliquidodemonjlrat.' ' Nee abjurde Johannes Toloja- 
 nus, ct ipje Prior Viclorinus : " Valde multas profas fecit, 
 ** quac Juccincle ct claujulatim progredientes, venujlo verborum 
 *' matrimonio Jubtiliter decoratoe, Jententiarum flojculis mira- 
 " biliter picluratas, Jchcmate congruentijjimo componuntur : in 
 " quibus et cum intcrjerat prophetias et figuras, quaz in fenju 
 ** qucm protendunt videntur objcuratijjimar, tamen Jlc eas adaptat 
 " ad Juum propofitum manifejle, ut magis videantur hijloriam 
 ** texere quam liguram." 
 
 Nee mirum, tanti nominis aucloritatem tantamque ingenii 
 poetic! vim novum fequentiarum genus a Scandinavia ujquc ad 
 Alpes propagajjc. Innumcri cxjtabant Adami imitatorcs : qui in 
 CCC annorum decurju Mijfalia omnimoda profarum farragine 
 implcbant. 1^ quibus multa: non Jperncndum locum Jibi vindi- 
 cant : ncc tamcn, tribus quatuorve exceptis (e. g. Thoma de 
 Cclano, S. Thoma Aquincnfi, Jacobo dc Bcnediclis, Henrico 
 Pijlorc) cum Adamo comparandus itcrum cxjlitit. Ex eo tem-
 
 Sequent i^e rudes. 365 
 
 pore Notkerianas projas paucifllmos invenijje imitatores nemini 
 non notum ejl. 
 
 In tarn immanem multitudinem Jequentiarum crevit numerus, 
 tamque infcitae et immodulatae pleraeque evajerunt, ut Synodus 
 Colonienjis (A. D. 1536) minuendas reformandajque eas duxerit. 
 Penitus enim intolerable erat, verjus hujujcemodi, quos in MiJ~- 
 Jali Andegavenfi inveni, ab Ecclejia cantatos ejje : " Clerus 
 " Andegavenfmm PJallat cum turma civium : Quod Mauricii 
 " brachium Nobis mijit Byzantium. Conjlantinopolitana Civi- 
 " tas diu profana Manjerat. Et duritia vejana Dogmata Jacra 
 " Romana Spreverat. Franci fortes accinguntur Venetis ajjo- 
 " ciati, Villam hanc aggrediuntur : Cadunt Graeci Juperati. 
 " Archipraejul Philippenjis Genere Rothomagenjis Francis opem 
 " praebuit : Et de rebus civitatis Ob mercedem probitatis Opes 
 " multas habuit," etc. At in Reformatione Mijjalis Romani 
 judices tarn iniquos Je erga projas monjlraverunt, ut omnes, 
 hifce exceptis, Veni Santte Spiritus, Vitiimee Pafcbali, Lauda 
 Sion Salvatorem^ Dies zVv?, deleverint ; quod maxima cum jlrage 
 rei liturgicae factum ejje, nemo ejl qui non viderit. Quis enim 
 non dolet projas ab Ecclejia damnatas fuijje, quae non Jine fer- 
 ventiJJImo cordis Jludio vel legi pojjunt ? Exemplis junt : ilia, 
 quae omnem laudem juperat, Sequentia Alleluiatica S. Notkeri : 
 Sanfli Spiritus adfit nobis gratia; ejujdem Pfallat Ecclefia ; 
 Adami Zyma vetus expurgetur ; Her'i mundus exultavlt ; Quam 
 diletta tabernacula^ et Jexcentae aliae. * 
 
 De duobus Sequentiarum generibus haec Clichtovaeus : " Proja 
 " ecclejiajlica jecundum Jpecialem rationem modo explicatam 
 " Jumpta duplex invenitur. Quaedam rhythmica, quae certum 
 " numerum Jyllabarum in unaquaque claujula et in fine conjl- 
 " milem exitum duarum pojlremarum Jyllabarum cum aliis 
 " claujulis Jervat : " et haec ejl ea in qua Adamus de S. Vidore 
 facile princeps exjtitit : qua de causa Viclorinas hajce pojjumus 
 
 * [Sequentiis e Romana ecclefia expulfis refugium et portus erat communio 
 Lutherana. Etenim non nullse publicis ritibus adhibitae funt, permultas 
 capitulorum Cathedralium officiis privatis infervierunt. Ut exemplum afFe- 
 ram, capitulum infignis ecclefise Halberftadenfis praeter horas canonicas 
 quotidie recitatas, diebus dominicis ac feftivis miflam celebravit Lutheranam, 
 Romanae ad Credo ufque (incl.) pediffequam. In his miffis et Sequentiae 
 leftae funt. Liber Ritualis Halberftadenfis decem habet Sequentias: Eja 
 recolamus, Exultemus pari <uoto, Natus ante fecula, Grates nunc omnes, Agni 
 pafchalis efu, Laudes falvatori, Sumtni triumphum, Sanfti Spiritus ajjit, Bene- 
 diftafemper, Summe rex Chrifte. Et is Sequentiarum cantus adhuc obtinuit 
 ad tempora Hieronymi Gueftphaliae regis qui cum aliis ecclefias opibus et 
 capituli Halberftadenfis divitias diflipavit 1810. Daniel.]
 
 366 Sequent i^e Vi5lorin<e 
 
 vocare Jequentias. " Alia vero non rhythmica," inquit Clichto- 
 vaeus (qui minus ad aurem quamlibet rhythmica dicere debuit), 
 " quae nee determinato clauditur Jyllabarum numero," (hoc ple- 
 rumque faljum ejl, ut infra monflrabimus) cc neque conjbnantiam 
 in exitu certam obfervat." Et hxc ejl Notkeriana. 
 
 De Notkerianis primum. Mirum enim quam crajja apud 
 homines rei liturgicae non ignaros de earum metro ignorantia, 
 mirum quantum in ipjis MiJJalibus vel incuriae vel injcitiae. 
 Nee, quod Jciam, Wolfio Monioque exceptis, ulli in mentem 
 venit regulas invejligare, verjus ordinare, corrigenda vel facillime 
 corrigere. Et ex hoc Jequentiarum genere, quia jblutioribus 
 videbatur regulis teneri, in ujum venit aliud nomen, Profa : 
 quod pojlea omnibus Jequentiis commune fuit. 
 
 Sequentia igitur Notkeriana, Jeu Proja, ex incerto numero 
 verfuum conjlat : Jinguli verjus ex incerto Jyllabarum numero. 
 Verjus bini et bini, aliquando plures, rejpondent turn Jyllabis, 
 turn Jaepe accentibus, turn intercifionibus. In plerajque enim 
 intercijiones Jive claujulas verjus Jinguli dividuntur; exemplo 
 fit hoc : 
 
 Sic te nafciturum | Fili Dei | vates tuo dofti | Spiritu dixerant 
 
 Sic te oriente | laudes tibi | cantant pacem terris | Angeli nuntiant. 
 
 Age vero, quoniam in hanc materiam nobis aditum patefeci- 
 mus, aliquas ex Notkeri Jequentiis metrice examinemus : quarum 
 duas jamdudum docle quidem, fed non omnino. inveftigavit 
 Wolfius. 
 
 I Eja recolamus laudibus piis digna. Vs. irrefponforius. 
 f Hujus diei carmina | in qua nobis lux oritur | ") 
 
 II J gratiflima | Lj.a. 
 
 j Noftis inter nebulofiz | pereunt noftri criminis | [ +4 zo - 
 
 L umbracula | J 
 
 " Hodie faeculo maris ftellfl | eft enixa | novae "| 
 falutis audia 
 
 III. 
 
 IV. 
 
 falutis gaudia 
 Quern tremunt barathra, mors cruenta | pavet [ 
 ipfiat | a quo peribit mortua 
 
 ' Gcmit capta | peftis antique | coluber I i v id us "| 
 perclit fpolia 
 
 Homo lapius | ovis abducuz | revocatur ad 
 aeterna gaudia J 
 
 {Gaudent in hac die agmina I angelorum cce-1 
 leftia _ 
 
 Quia erat drachma decima | perdita et eft in- ( 9 ^~ 
 vcnta
 
 et Notkerian<e. 367 
 
 C O culpa nimium beata | qua redempta eft na- 1 
 VI. 4 turn V9 + 8rri7. 
 
 ^ DEUS qui creavit omnitf | nafcitur ex fcemin J 9 + 7 16. 
 
 Ideoque non fatis apte inter Je respondent verjus. Libenter 
 cum MiJJali Sarijburienjl pro culpa legerem plebs, nifi, quod et tu, 
 V. Cl., objervajli, poetam Augujliniano oxymoro uti velle cre- 
 derem. Itaque omittendum ejt O, hunc in modum : 
 
 Culpa nimium beata qu 
 DEUS qui creavit omnia: 
 
 redempta eft nature 
 nafcitur ex foemin<z 
 
 =16. 
 
 f Mirabilis nature | mirifice induta | aflumens ~| 
 
 VII J 9 U d nonerat I manens quod erat U + y + y + c z6 
 
 * I Induitur nature | divinitas humane | quis au- j 
 \_ divit talia | die, rogo, fafta J 
 
 VTTT 5 Quaerere venerat -I paftor pius quod perierat 
 ' ( Induit gale^zm | certat ut miles armatmvz 
 
 f Proftratus in fua propruz | ruit hoftis fpicula | 
 JY J auferuntur tela 
 
 L ' | In quibus fidebat divifa [ funt illius fpolia | 
 (_ capta praeda fua J 
 
 C CHRISTI pugmz | fortiffim<z 1 falus noftra eft vera ) 
 X. < Qui nos (uam \ ad Patria#z | duxit poft vie- > 4+4 + 7=1 5. 
 (^ toriam ) 
 
 XI. In qua fibi laus eft aetenuz. V. irrefponforius. 
 [II.] Natus antefacula. 
 
 {Natus ante faecula | DEI Filius invifibilw | in-"| 
 terminws [7 + 10 + 4^:21. 
 
 Per quern fit machine | coeli et terrae, maris et j 
 in hw | degentiam J 6 + 10+41^20. 
 
 Itaque baud reSe cobaerent verjus, quod Jilentio praetermijit 
 Wolfius. Equidem levi mutatione legerem. Per quem fuit 
 machina. II. 7 + 7+4=18. III. 10+12 + 9 + 8 + 10=49. 
 IV. 9+9 + 5 = 23- V. 7 + 8 + 6 + 8 = 29. VI. 14 + 8 + 5 = 
 
 27. 
 
 [III.] Hanc concordi famulatu. Expofuit Wolfius, p. 296. 
 [IV.] Johannes Jefu Chrijlo. 
 I. Johannes JESU CHRISTO || multum dilefte virgo. Vs. irrefp. 
 
 f Tu ejus amore | carnalem in navi jj parentem *] 
 
 liquifti 
 II. \ Tu leve conjugis | peftus refpuifti || Meffiam > 6 + 9 + 10=25. 
 
 fecutus 
 l_ Ut ejus pe6loris | facra meruifles || fluenta potare j
 
 368 Notkerianarum Leges 
 
 f Tuque in terra pofitus | gloriam confpexifti "I 
 
 jjj J filiiDEi I 
 
 ' ] Quae folum fanHs in vita. | creditur contuenda ( 
 
 (_ effe perennz J 
 
 Satis refte, quoad jyllabarum numerum, Je habet dicolum. 
 Sed quum et Jenjus emphajis in terra et vita po/ita jit, et ajjb- 
 nantia in eifdem verbis locum habeat adde quod aliud prae- 
 tulerim verbum, in via nullus dubito quin ita legamus : 
 
 Tuque pofitus in 'via 
 Quas folum fanftis in <vitd 
 
 gloriam confpexifti filii DEI 
 creditur contuenda effe perenm. 
 
 TTeCHRisTus in cruce triumphans | matrifuae"] 
 I dedit cuftod^w LQ + Q _ 18 
 
 ' ] Ut virgo virginem fervares | atque curam fup- f "*"3 
 p 
 
 f Tute carcere flagrifque | fraftus teftimonio pro ~\ 
 
 v I CHRISTO es gavifus I 
 
 ' ] Idem mortuos fuicitas | inque JESU nomine ] 
 
 venenum forte vincis J 
 
 Verjus poeta indignus, quippe qui nullam intercijlonem facile 
 permittat. 
 
 f Tibi fummus taciturn prae ceteris | Verbum ^) 
 v , J fuum Pater reve/a/ I 11+9. 
 
 ' 1 Tu nos omnes fedulis precibus | apud DEUM j 
 
 femper commenda J 10+9. 
 
 Legendum : Tibi fummus tacitwm | cetera | Verbm fum | Pater reve/atf 
 Tu nos omnes precibws | fedu//V | apd Dem | femp^r com- 
 menda. 
 
 VII. Joannes, CHRISTI care. Vs. irrefp. 
 [V.] Laus tibi Chrijle. 
 
 I. Laus tibi CHRISTE patris optimi || hate DEUS, omnipotentix. Vs. 
 irrefp. 
 
 'Quern coelitus jubilant fupra aftra | manentisl 
 
 II. 
 
 plebis decus harmonise 
 
 1- I 
 
 Qiios impius ob nominis odium | tui mifero 
 
 Qiiem agmina infantium fonoris | hymnis col- 
 
 II + 1 I~22. 
 
 laudant aetheris in arce 
 
 - 
 ftraverat vulnere J 
 
 fQuos pie nunc remuneras in coelis | CHRISTE") 
 
 J pro pa-nis nitide 
 
 ' ) Solita ulus gratia qua tuos | ornas coronis [ I 
 [ fplendide J 
 
 f Quorum precibus facris | dele precamur noftrae"] 
 
 TV J " P' c I crmlma v ' tae I i , _ 
 
 ' j Et quos laiulibus tuis | junxeras nobis iftic ("9 + 9 + 5 2 3- 
 dones | clemens favere J
 
 Sequentiarium. 369 
 
 y ( Illis aeternae I dans lumen gloria ) , 
 
 ' \ Nobis terrea concede vincer* j $' "' 
 
 J"Ut liceat ferenis zStibus \ plenitur adipifci | ~] 
 yj I dona tuae gratis [10 + 7 + 7=24. 
 
 ' j Herodis ut non fiat fociJ | quifquis in horum [ 
 (_ laude | fe exercet propers. 
 
 VII. Sed aeternaliter cum eifdem catervis tecum fit, DOMINE. Vs. irrefp. 
 
 Jam vero quxrendum ejl, quonam modo facillime et redijjime 
 ordinari pqfllnt intercijiones. Alii enim aliter diviferunt, nee 
 certo quidquam de ea re Jlatui potejl. Nee mirari non pojjum, 
 quo pafto Vir Cl. I. T. Monius Jatis Je refponjbria edidijje Jibi 
 vifus Jit, quum nil, niji quod oculis verjus intercijos repraejentavit, 
 ejufmodi jkpe fecerit. Exemplojlt Tom. i. Hymn. 153. Ita 
 ille edidit et interpunxit : 
 
 i. Agni pafcalis 2. Quarum frons in poftis eft 
 
 efu potuque dignos modum ejus illita 
 
 facro fanfto cruore 
 
 Moribus finceris et tuta a clade canopica, 
 
 praebeant omnes fe 
 chriftianae animae, 
 
 Quarum crudeles hoftes 
 
 Pro quibus fe DEO in mari rubro funt obruti. 
 
 hoftiam obtulit 
 ipfe fummus pontifex 
 
 At hoc vero non tarn parallelizare ejl, quam aTnx^a^Yi^ovg Jub 
 fpecie parallelrjmi verjus Jinere. Nemo melius in hac materia 
 laboravit quam Wolfius, qui utinam quod paucis praejlitit Je- 
 quentiis, multis praejlitijjet ! Exemplum vero capiamus : Monii- 
 que intercifionem primam, dein nojlram, Jpeclemus. Ex no- 
 tiQimis ejl Jequentia : Sanfti Spiritus. Ita Monius : 
 
 1. SANCTI SPIRITUS affit 
 nobis gratia. 
 
 Sed plane irrejponjbrius ejl verjus : nee ita in duas partes 
 dividi potejl. 
 
 2. Quae corda noftra fibi facial 
 habitaculum 
 
 Expulfis inde cunftis vitiis 
 fpiritalibus. 
 
 SPIRITUS alme, 
 illuftrator hominum, 
 
 Horridas noftrae 
 mentis piirga tenebras. 
 
 B B
 
 370 De Commatifmis 
 
 Sed, quaejb, cur Jub ijlo numero (2) duo includuntur binarii ? 
 praefertim cum inter J~e nullo modo cohaereant. 
 
 Tu mecum, ne fallor, ita dijpones : 
 
 II. Quae corda noftra fibi 
 Expulfis inde cun6bV 
 
 facial habitaculaz 
 vitiis fpiritalibj. 
 
 Ad Jibi et cunttis ponenda ejl intercifio : minime pqft faciat 
 et vitiis. Ita enim ajjonantia (Ji/, vitiis) jubet : ita emphajls 
 ipjlus Jententiae Juadet. Sibi enim, non alii, Jibi, DOMINO et 
 Vivificanti, SPIRITUS SANCTUS corda nojlra facit habitacula ; 
 itaque nullos, nifi Je, dominos agnojcit vel agnojcere potejl, et 
 cunfta vitia expellit. 
 
 III. SPIRITUS alm I illuftrator hominum 
 
 Horridas noftra | mentis purga tenebras j 
 
 ut et quac fequuntur : nifi quod iterum duos binaries Jub uno 
 numero includit editor. 
 
 Jam vero experimentum aliud faciamus : notijjimam illam 
 Sequentiam Benedifta fit femper in materiam adhibentes. Ita 
 illam ordinal Monius : 
 
 i. Benedi&a femper fit 2. DEUS genitor, 
 fanfta Trinitas, DEUS genitus, 
 
 deltas fcilicet unica, in utroque facer Spiritus 
 
 coaequalis gloria. deitate focius. 
 
 Pater, Filius, Non tres tamen dii funt, 
 
 Sanftus Spiritus, DEUS unus eft, 
 
 tria funt nomina, omnia fie Pater Dominus, Filius 
 
 eadem fubftantia. Spiritufque Dominus. 
 
 At, Jl quid video, neque inter Je verjus primus et Jecundus, 
 neque eorum partes mutuo rejpondent. Duplici ergo modo or- 
 dinari potejl hoc exordium. Vel Jic : 
 
 A f Benedi&a femper fit Sanfta Trinitfls | Deitas fcilicet unica | cox- 
 qualis gloria 
 
 f Pater, Filius, Sanftus Spiritus | tria funt nomina, omnia | 
 eadem fubftantia 
 DEUS genitor, DEUS genitus | in utroque facer Spiritus | 
 deitate focius 
 
 I.- 
 
 H 
 
 Non tres tamen Dii funt, DEUS eft unj | fie Pater Dominus, Fili/,| 
 Spiritufque Dominwj. 
 
 Quod et Monium, licet obfcurc, JignificaJJe credo. Dedi eft unus y 
 qui A cum B correspondent : ut commatijrni feu intercijlones iw 
 A ajjonantes Junt : ideoque intercijlones rot/ B debent eJQe. Sed
 
 et Interdjionibus. 371 
 
 quum nulla jit Sequentia quae plures acceperit formas, ita ut non 
 jblum verba varientur, Jed et ipjl verjus vix iidem, in variarum 
 Ecclejlarum MiJJalibus, videantur ; quumque in prima claujula 
 TO femper non Jemel omittatur, ultima vero claujula, niji fallor, 
 non Jemel penitus exciderit, mihi perfuadere non pojjum, quin in 
 honorem SS. Trinitas tricolo carmen Juum incipere voluerit poeta 
 in hunc modum : 
 
 f Benedifta fit Santa Trinitas : | deltas fcilicet unica | coaequalis gloria ") 
 
 J Pater, Filius, Spiritus San6his | tria funt nomina, omnia | eadem fub- ! 
 
 ftantia f 
 
 (_DEUS genitor,DEus genirus | in utroque facer Spiritus | deitate focius. j 
 
 Turn vero aliquem, theologiae quam poejeos peritiorem, ne 
 Sabellianijmi incurreret Jujpicionem poeta, claujulam quartam, 
 verbis ex confejjione Athanajlana paene dejumptis, addidijje : 
 quo faclo, ne mancus exjiaret Jyllabarum numerus, TO femper 
 alia manu in initio additum fuijje. Sed tu vide, Vir DocliQime, 
 an tibi haec conjeftura Jatis placeat. 
 
 Mihi autem videtur, non aliam legem de intercijlonum numero 
 et locis Jlatui pojje, quam hajce, quas breviflime percurram. Vix 
 enim, vel ne vix quidem, hac de re aliquid certi e notis mujicis 
 adipijci pojjumus : ducibus Jane, quod verfus attinet, eximiis : 
 quod intercijlones, inutilibus. Et primo quidem parum interejl, 
 utrum pauciores an plures eas faciamus, dummodo recle, ubi 
 dividimus, dividamus ; e. g. qui ita legere vult, me certe admo- 
 dum repugnantem non habebit : 
 
 Illuxit dies Primo Mariae, 
 quam fecit DOMINUS, dehinc apoftolis 
 
 mortem devaftans, docent fcripturas 
 
 et viftor fuis cor aperiens 
 
 apparens ut claufa 
 
 diledoribus vivus. de ipfo referarent. 
 
 Quamquam, ut mihi videtur, convenientius ita dijlribui potejl : 
 
 Illuxit dies quam fecit DOMINUS, 
 mortem devaftans 
 et viftor fuis apparens dileftoribus vivus. 
 
 Primo Mariae, dehinc apoftolis, 
 docens fcripturas 
 cor aperiens ut claufa de ipfo referarent. 
 
 Prima itaque Jit regula ; intercijlones, Jeu una Jive plures Jlnt, 
 fenjus emphajln fequi deberent. E. g. : 
 
 Qui coeli qui terra: regit fceptra || inferni jure domito 
 
 Qui fefe pro nobis redimendis || permagnum dedit pretium.
 
 De Intercifionibus 
 Iterum : verfus ijtos tu noli Jic interpungere : 
 
 Ecclefiam 
 Per circulum 
 
 veftris do6trinis I illuminatam 
 terrae precatus adjuvet vefter 
 
 qui potius Jic excudi debent : 
 
 Ecclefiam veftris 1 1 doftrinis illuminatam 
 Per circulum terras 1 1 precatus adjuvet vefter. 
 
 Cadunt certe vis et emphajis Jententiae in veftris et vefter. 
 Sanclos apojlolos enim exorat poeta, ut quam doftrinis Jiiis olim 
 erudierint ecclejlam, earn quoque nunc Juis precibus ne omittant 
 adjuvare. Iterum : 
 
 Hasc domus aulae coeleftis 
 In laude regis coelomm 
 
 probatur particeps 
 et caeremoniis. 
 
 Quo bene objervato occurrit jsepius levifllma mutatio, quae me- 
 trum aeque ac jententiam adjuvat. Legimus in Sequentia de 
 SS. Innocentibus : 
 
 Recentes atque teneri milites || Herodiano enfe trucidati te hodie prasdi- 
 
 caverunt 
 Licet necdum potuerunt linguula || efFufione tamen te, CHRISTE fui fan- 
 
 guinis praeconati funt. 
 
 Intercijionem non niji unam Jententiae verjus patitur : quis enim 
 hunc in modum legeret ? 
 
 Recentes atque teneri | milites Herodiano | enfe trucidati te hodie praedi- 
 
 caverunt 
 Licet necdum potuerunt | linguula efFufione | tamen te CHRISTE fui fan- 
 
 guinis prxconati funt. 
 
 Sed in ultima claufula circumjpiciamus, an non in aliquod ver- 
 bum ambobus verfibus commune vis Jententiae cadat. Certijjime, 
 ex te omnc, quidquid id ejl, dependit. Tu ergo Jic corrigas : 
 
 Recentcs atque teneri milites | Herodiano enfe trucida// | te hodie prasdi- 
 
 caverwnt 
 Licet necdum potuerunt linguula | efFufione tamen CHRISTE fu; | te fan- 
 
 guinis prazconati funt. 
 
 Vel ita, ut cum Bcntlcio loquar, Jcripjit, vel debuit Jcribere poeta. 
 Kadem de causa nollcm intercijionem inter Jubjlantivum et Juum 
 adjec(ivum interponerc, niji, quod Jaepe fit, venujlas Jententiae ita 
 pojlulat. Sequentem, e. g., Sequentiae Pentecojlalis verjum hoc 
 modo ordinarem :
 
 te qutedam. 
 
 Idem vel latronem fufpenfum || perfuafor facratum convertit in confef- 
 
 forem 
 Teloneo quondam fedentem || artifex peritus transformat in evangeliftam. 
 
 Atqui, Jl JcripJIJJet poeta (quod et melius fortajje Jcribere potuit) 
 peritum t turn pojl perfuafor et artifex claujulas interpunxifjem. 
 Multo minus, mea quidem Jententia, pojl verba imbecilliora, e. g. 
 /, atque, qui, quos^ aliaque ejujdem generis. Quod tamen 
 Jkpifllme facit Monius, e. g. : 
 
 Atque pretium, tu 
 
 veftis es botri 
 
 nati in vineis Engaddi. 
 
 Gaudens ecclefia hanc 
 dieculam venerando. 
 
 At Jaepe accidit, nullam in verju emphajm ita inejfe, ut de 
 Jlatuenda intercifione ab ea doceamur. Turn, Jl quae exjlat, 
 quaerenda erit ajjbnantia, utilifllma Jane et fidijjima adjutrix. 
 Exempla exjlant innumera. 
 
 Hymnite nunc fupen 1 1 paritur refonate infer/ 
 
 Et omnis in DOMIN/ || fpiritus gratuletur aenes/. 
 
 Quarum coronzV || ornatur mater ecclefia 
 Quarum triump^/j || exfultat coelorum curia. 
 
 Spiritus almf || illuftrator hominum 
 Horridas noftr^- 1 1 mentis fuga tenebras. 
 
 Xu purificator omniu#z 1 1 flagitioinim Spiritus 
 Purifica noftri oculuw j | interioris hominis. 
 
 Ubi optime inter omnium et Jlagitiorum cadit caejura. Cunffis 
 enim ex flagitiis puram praejlare mentem ei debet, qui DEUM 
 oculo interioris hominis videre dejiderat. 
 
 Jam fe replied | faeculi feries \ maxim/a || venit etia/ | vatis Cumaeae veri- 
 
 dicas | jam aetas carminis ultima | 
 Vago remea/ | fascula reveh^j | aurea || adfunt tempera | quo gens ferrea 
 
 jam definat | et mundo pullulat aurea | 
 
 quod et exemplum minime Jpernendum ejl crebriorum ajjbnan- 
 tiarum, poeta fane in talibus vinculis gloriante. 
 
 Vigilat pattorum cura 1 1 vox auditur angel/Va 
 Cantant inclyta carmine 1 1 plena pace et glor/ 
 CHRISTO referunt propria || nobis canunt ex grat/'a. 
 
 Gaude homo: || cum perpendis 
 Gaudecaro: II fada Verbi focia.
 
 374 De Sequentiarum verfibus 
 
 Atqui jaepius, praejertim in Jequentiis ferioris aevi, in conjbnantias 
 hae ajjbnantiae Jeje verterunt ; ita ut medium quendam locum 
 inter Notkerianas teneant et Viclorinas. 
 
 Jam de verjibus irrejponjbriis aliquid Jlatuendum ejl. Exjlant 
 praecipue duo, unus ad principium, alter ad finem carminis. 
 Aliquando non nifi unum, aliquando ne unum quidem invenimus. 
 Apponamus igitur eos, qui a S. Notkero profefti junt, ut JI 
 quam conjlruftionis normam exhibent, earn in medium profera- 
 mus. Sunt igitur qui jequuntur : 
 
 AD PRINCIPIUM. 
 
 i. Eja recolamus laudibus piis digna. 
 
 a. Hanc concord! famulatu colamus folemnitatem. 
 
 3. Johannes JESU CHRISTO multum dilefte virgo. 
 
 4.. Laus tibi CHRISTE Patris Optimi Nate, DEUS omnipotentiae. 
 
 5. Fefta CHRISTI omnis chriftianitas celebret. 
 
 6. Concentu parili hie te Maria veneratur populus teque colit cordibus. 
 
 7. Laudes Salvatori voce modulemur fupplici. 
 
 8. Pangamus Creatori atque Redemptori gloriam. 
 
 9. Agni pafchalis efu potuque dignas. 
 
 10. Summi triumphum Regis profequamur laude. 
 
 11. SANCTI SPIRITUS adfit nobis gratia. 
 
 12. San6U Baptiftae, CHRISTI praeconis. 
 
 1 3. Laurenti David magni martyr milefque fortis. 
 
 14. Congaudent angelorum chori glorioffe Virgini. 
 
 AD FINEM. 
 
 i. In qua fibi laus eft asterna. 
 
 ^. Nunc inter inclytas martyrum purpuras corufcas coronatus. 
 
 3. Johannes, CHRISTI care. 
 
 4. Sed seternaliter cum eifdem catervis tecum fit, DOMINE. 
 
 5. Huic omnes aufcultate populi praeceptori. 
 
 6. Laus quoque SANCTO SPIRITUI per aevum. 
 
 7. Spiritales chori Trinitati. 
 
 8 
 
 9. Poft mortem melius cum eo vifturos. 
 
 10. In fine fxculi ipfe quoque Temper fit nobifcum. 
 
 11. Hunc diem gloriofum fecifti. 
 
 12. Amice CHRISTI Joannes. 
 
 13. Martyr milefque fortis. 
 
 14. Ut fibi auxilio circa CHRISTUM DOMINUM effe digneris per sevum. 
 
 Et prlmo obfcrvandum ejl, multos ex verjibus ad principium 
 pojitis duas eafdemque pares claufulas in je continere, 
 
 Hanc concordi famulatu 
 Colamus folemnitatem
 
 initialibus et finalibus. 375. 
 
 Joannes JESU CHRISTI 
 Multum dilefte virgo 
 
 Laurenti David magni 
 Martyr milefque fortis etc. 
 
 Sic quoque (Mon. 197) : 
 
 Laudantes triumphantem * 
 CHRISTUM canamus hymnum. 
 
 Multos ex dicolo, vel tricolo, addito monocolo, componi, hunc in 
 modum : 
 
 Agni pafchalis 
 
 Laudes Salvatoris 
 
 efu potuque 
 
 voce modulemur 
 
 dignus 
 
 fupplici 
 
 SANCTI SPIRITUS 
 
 
 adfit 
 
 Pangamus 
 
 nobis gratia 
 
 creator! 
 
 
 atque 
 
 Congaudent 
 
 redemptori 
 
 angelorum 
 
 gloriam 
 
 chori 
 
 
 gloriofae 
 
 Quod cum Congaudent eundem 
 
 Virgini 
 
 habet rhythmum. 
 
 Et ut experimentum in prqfis Jequioribus faciamus : 
 
 Laude celeberrima Cantemus cunfti f 
 
 recolamus melodum 
 
 fefta facratiflima nunc Alleluia. 
 
 Regnantem fempiterna 
 Benediftio feck fufceptura 
 
 trm f . concio 
 
 Umtatl . devota 
 
 . concrepa. 
 
 Deitati 
 Temper Speciofus forma. 
 
 omnifaria. P 1 ? 6 natis 
 
 hommum IESUS. 
 
 Quod et de pqjlremis verjlbus notari potejl, e. g. : 
 
 In qua fibi 
 
 laus 
 eft aeterna 
 
 Spiritales 
 chori 
 Trinitati 
 
 * Quod Hie mirum in modum interpungit : 
 Laudantes triumphantem CHRISTUM 
 Canamus hymnum. 
 f Male interpungit Monius : 
 
 Cantemus cunfti melodum 
 nunc Alleluia.
 
 376 
 
 SeqUentiarum Difficult as 
 
 In fine faeculi 
 
 ipfe quoque 
 Temper fit nobifcum- 
 
 Amice 
 
 CHRISTI 
 Joannes 
 
 Poft mortem 
 
 melius cum eo 
 vi<5hiros 
 
 Hunc diem 
 
 gloriofiim 
 fecifti 
 
 Sed aeternaliter 
 
 cum eifdem 
 catervis 
 tecum fit DOMINE - 
 
 Huic omnes 
 
 aufcultate 
 populi 
 
 prasceptori 
 
 O Galle 
 DEO 
 
 dilefte 
 
 Nunc inter inclytas 
 martyrum purpuras 
 
 corufcas coronatus 
 
 Te crux aflbciat 
 te vero gladius 
 
 cruentus mittit CHRISTO- 
 
 (et hi duo ejufdem funt normae). 
 
 Vel elaboratior, ut quem apud Monium legere ejl, verfus : 
 
 Ergo perfolvamus 
 
 gratias DEO patri 
 qui nos cohaeredes 
 fecerat CHRISTI fui 
 
 et prodigo 
 fui fanguinis CHRISTO 
 
 Spiritui 
 
 quoque cordis unftori 
 jubilemus. 
 
 Sed, ut verum fatear, ne ita quidem omnes verjus in ordinem 
 redigi pojjunt, qui, quod et ipje fatetur Monius, majore indigent 
 luce et peritia. Inter hos exjlant fortajje multi, qui indocle 
 Jcripti, corruptijjimi ad nos venerunt. Nee mirum ; quum harum 
 leges jequentiarum multos etiam medii aevi Jcriptores penitus 
 latuerint. Jamdudum vidimus, Clichtovaeum eas nullis teneri 
 vinculis credidijje. S. Hildegardis, quae Jequentiam a Monio 
 editam compojuit O ignis Spirit us Paraclite, plane apsTfovg eas 
 fuijje putabat. Quid ergo mirandum, Jl recentiores mira pro- 
 Jarum ars effugerit, ita ut pro Juo quifque placito vel interpolaret, 
 vel corrigeret, nullo metri, quod abejje putabatur, rejpeclu 
 habito ? 
 
 Ita, cum in Mijjali Sarijburienji fequentia Pafchalis elegan- 
 tljjima hunc in modum incipiat : 
 
 Die nobis quibus e terris nova 
 uiu'-to mundo nuncians gaudia 
 nodram rurfus vifitas patriam
 
 ordinandarum . 377 
 
 Corrector MiJJalis Cameracenfis hunc in modum legit : 
 Eja die nobis, quibus e terris tantis nova, etc. 
 
 Jam de accentibus dicendum ejl. De eis fequentiarum Jcrip- 
 tores idem, quod de homoeoteleutis vetuftiores hymnographi, 
 judicabant. Ubi jponte rejpondebant, bene erat; ubi Jlne magno 
 labore rejponforii fieri potuerunt, haud male ; ubi difficiliores 
 Jeje praebuerunt, laborem non valebant. Exemplum videamus : 
 
 1 z . 3 .+ 5 
 
 Nos corde f percepimus | qualis ac quantus | eft quia vicinus | dignitate | 
 
 6 
 CHRISTI fit et morte 
 
 123 45 
 
 nam morte | turpiffima | damnatur fponfus | fponfi et amicum | damnant 
 
 6 
 morte | refte turpiffima 
 
 In prima, Jecunda, quinta claufulis reclifllme currunt accentus. 
 In quarta mediocriter tantum. In tertia, cum primus verjus 
 accentum ita habeat, --- '- , Jecundus accentum hunc in 
 modum figit -- '- -- '- . In fexta, primus ita Je habet, 
 -- '- -- '- ; Jecundus --- '- -- . Ut curreret ic- 
 tus recle damnatur, turpifsima pronuntianda ejjent. Aliud ap- 
 ponamus exemplum : 
 
 . 
 Daemoniis I earn feptem I mundas feptiformis I Spiritus 
 
 Ex mortuis j te furgentem | das cunftis videre | priorem. 
 
 i 2 3 
 
 Hac CHRISTE profelytam | fignas ecclefiam J quam ad filiorum menfam | 
 
 .4. 
 vocas alienigenam 
 
 i a 3 4 
 
 Quam inter convivia | legis et gratiae | fpernit Pharifaei faftus | lepra vexat 
 haeretica 
 
 Vides hie optime procedere omnia, excepta quarta primi binarii 
 intercifione : ubi prior verjus quajl-cretico, alter quaji-amphi- 
 brachy conjlat. Nee hanc accentuum difparitatem incuriam 
 vocare pojjumus, multo minus ignorantiam, Jed, Jive libertatem 
 velis, Jive licentiam. Et idem ejl, etjl rarius, objervare in Je- 
 quentiis et in hymnis rhythmicis, e. g. : 
 
 Altifsima providente 
 Cunfta refte difponente 
 DEI fapientia.
 
 37 8 Cur * rubrd notatur lined. 
 
 Urbs beata Jerusalem, 
 Difta pacis vifio. 
 
 Nunc dimiflb adultero 
 Maritatur fponfo vero. 
 
 Nec ideo jlatuere pojfumus, has Jyllabas ita enuntiatas fuijje. Id 
 exprejje vetat notatio mujica. In hymno pajchali, cujus hoc ejl 
 initium : Aurora lucts rutilat Ccelum laudibus intonat^ hymnale 
 Sarijburienje ita dat accentum : 
 
 Au-ro-ra lu-cis ru - ti-lat Coe - lum lau-di-bus in - to - nat 
 
 ubi brevis legitur, quam produftam vult accentus, penultima rev 
 laudibus. Inconditum Jane invenujlumque id nobis videatur. 
 Sed et nos, aeque ac vejlrates, Vir Doftiflime, licentiam ejufmodi 
 ujurpamus, haud minus auribus Graecorum vel Romanorum bar- 
 baricam : earn dico, qua in prime vel tertio verfuum iambicorum 
 pede pro iambo vel Jpondeo trochaeus locum habere potejl. 
 At quoniam notas mujicas Jpeclat oratio, haud Jpernendum for- 
 tajje judicabis, Ji, quod de iis in hac materia obfervavimus, dica- 
 mus. FortaJJe jam ab aliis obfervatum ejl : quod tamen me 
 legijje non memini. Inter libros MSS. junt, qui in loco jlgni t 
 flava, et pro jigno i-i5 rubra utuntur linea. Id mihi jlc explican- 
 dum videtur. Signum , jive C, recle auream jibi vindicat 
 lineam, quia C pro Caritate capi potejl : caritas autem pretio- 
 Jljjlma inter virtutes ejl, velut inter metalla aurum. t5 vero, 
 jive F, rubro depingitur colore, quia in ijla litera Fides jignificari 
 potejl : qua Martyres purpuratam jui cruoris chlamydem induti 
 junt. 
 
 Jam de variis ijlarum jequentiarum nominibus aliquid dicen- 
 dum ejl. Et mihi quidem, Ji ita Jlatui pojjet, convenientius 
 videtur, ut quae Notkcrianam referunt indolem, eae profarum^ 
 quas vero rhythmice Jcribuntur, fequentiarum titulo intellige- 
 rentur. Monius, manujcriptorum fortajje aucloritatem Jecutus, 
 S. Notkeri fcctum troparia vocat.* Quod tamen aliquid in- 
 commodi habet. Optandum enim ejjct ut, quoad fieri potcjl, 
 unum idemque verbum unam eandemque rem Jignificaret ; multo 
 autem magis, cum de pari materia agitur. At Jequentiae Not- 
 kerianx quodam modo Ecclejiae Graecae U$MI; rejpondent ; quae 
 Odac ex incerto numero rpoTT^iuv conjlant. Ideo Jinguli Jequen- 
 
 * [Ego ne unum novi codioem, in nuo Sequentiae Notkerian,ie adfcripta 
 fit vox tropani. Nequc Monius, quoad fciam, hanc vocem in libris MSS. 
 invcnirtc autumat. Daniel,]
 
 De Sequentiarum hirmis. 379 
 
 tiae verjus, minime vero tota Jequentia, eo titulo vocandi ejjent, 
 Ji analogiam dicendi Jervare, quod pojjumus, vellemus. Atqui 
 Notkerianis Jequentiis alii in manufcriptis nonnunquam prae- 
 figuntur tituli, quos e re erit in medium proferre. Occidentana. 
 Fidicula. Leetatus fum. Dominus regnavit. Duo^ tres. Juftus 
 germinabit. Symphonia. Romano. Frigdola. A pojlremis in- 
 cipiamus. Eckehardus in Juo de cajibus S. Galli libello ita 
 Jcribit : " Fecerat quidam Petrus ibi jubilos ; '' id ejl, neumata, 
 de quibus antea diftum ejl " ad Sequentias quas Metenjes 
 vocabat" Jequentiarum nomine Jeriem neumatum innuit 
 " Romanus vero Romane et amcene de Juo jubilos modulaverat, 
 " quos quid em pojl Notkerus quibus videmus verbis ligavit. 
 " Frigdorae videlicet et Occidentanae quos Jlc nominabant jubilos, 
 " his animatus etiam ipje de Juo excogitavit." In quibus Ecke- 
 hardi verba, ut olim objervavit Du Cangius, vim aut etymon 
 verbi vix quis agnojcat. Occidentana forfitan nomen traxit ex 
 iis melodiis, quas " a Gimedia, (a Nordmannis vajlata" id ejl, 
 Jumieges) prejbyterum quendam ad S. Gallum attulijfe narrat 
 S. Notkerus. Romanam non niji melodiam quae ab Urbe venifle 
 credebatur intellexerim. Frigdola vel Frigdora facilius agnojcit 
 etymon : idem enim vult atque Phrygo-Doricum ; id ejl : Tonus 
 primus mixtus cum tertio. Fidiculam, auftore Wolfio, ecclejiaf- 
 ticae mujlcae injerviije Jat Jcio ; quid autem loco tituli Jibi velit 
 viderint docliores. Quod et de illo, Duo tres, dicendum erit. 
 An cetera, Dominus regnavit, Jii/fus germinabit^ Ltetatus fum, 
 introitus ecclejiae S. Gallenji proprios Jpeclarint mihi incom- 
 pertum ejl : certe hirmorum locum (de quibus infra dicetur) non 
 tenent, quippe qui verjlbus PJalterii Jupradiclis minime refpon- 
 deant. De his conjuli potejl Monius, i. 197. Sympboniam bene 
 notat Wolfius injlrumentum mujlcum fuijje : quem tamen miror 
 non laudajje hymnum : 
 
 Dies feftus agitur, 
 Tange fymphoniam* 
 
 * [ Addo quae ego de Sequentiarum titulis fentio. Eft autem eorum genus 
 quintuplex. i. Primi generis tituli vere funt melodiarum indicia j quamad 
 rem plurimum facit locus in Eckehardi cafibus S. Galli, qui fupra legitur. 
 Alios muficos titulos index exhibebit. 2. Alterum appellationum genus 
 ex aliqua voce, cujus eft gravior fignificatio, in fronte Sequentiae pofita 
 pendet ; ex more antiquitus ufitato, cujus exemplum agnofcimus jam. II. 
 Reg. i, 18. 3. Alii tituli ex Graduali vel ex Epiftola Sequentiae proxime 
 praecedente petiti funt, vel non nunquam ex Introitu aliifque partibus Officii 
 Miflae. 4. Alii porro in Sequentiis certorum feltorum ufibus deftinatis bre- 
 viter denotant fefti nomen vel materiam, vel rem in hiftoria fefti notabilem. 
 5. Quum autem non unaquaeque Sequentia propriam haberet melodiam, 
 titulo faepenumero ea Sequentia fignificatur, cujus melodiam altera fequeba- 
 tur. Non raro ad haec alias quoque rationes, fubtiles et ingeniofae, accedunt.
 
 380 Sequentitf cum Odis 
 
 Non pojOfum Jilentio praetermittere quantum Jimilitudinis quoad 
 metricas rationes inter Jequentias Notkerianas et Odas, quas in 
 matutinis Juis ufurpant Graeci, in/it. Illae enim incerto inter- 
 cijionum numero, quamvis longe majore, conjlant, et ad normam 
 certorum verjuum, Jive, ut vocantur, E/^WV, numeros accentumque 
 ducunt. Exemplo Jit hoc : 
 
 TO irvp 
 TOV a'Sla-rov i? 0/c/iij sQe 
 
 EOf l/XoyjlTOf ?. 
 
 De Viclorinis Jequentiis pauca rejlant dicenda. Has in tres 
 partes pro commodo nojlro dividere pojjumus : eas Jcilicet qux 
 quaji-trochaico conjlant metro, quae quaji-iambico, quae denique 
 aliis metri rationibus. Nemo ejl qui nejcit trochaicos numero 
 longe antecellere alios : in Jlrophis plerumque ordinatos, Jacpius 
 triphthongos. De quibus auctor Artis rhythmicandi vetujlus : 
 " Triphthongus fit tribus modis ; primus modus ejl quando duae 
 " dijlinftiones (verjus) concordant Jimul, et additur cauda," 
 (Germ. Refrainzeile, Angl. Tail-rhyme) " et duae aliae Jimul, 
 ** et additur cauda, et cauda: concordant." Hunc Jcilicet in 
 modum : a a b c c b : ubi a et c quaji-trochaici dimetri Junt 
 
 ( '- '- ' ), b quaji-trochaicus dimeter cataleclus 
 
 ( '- '- -). Cujus rei exempla praebent Stabat mater 
 
 dolorofa ; Lattda Sion falvatorem ; hii procedis ab utroque ; et 
 Jexcenta alia. Verum notandum ejl, paucas ex his eandem 
 rhythmorum Jeriem a principio ujque ad finem tenere, ut fit in 
 Stabat mater ; Corde, voce pulfa ccelis (Neale, xlvi.) ; Paultis 
 Syon architettus (Mone, iii. 85); Plaufu chorus l&tabundo (Dan. 
 il. 112). Plerique ad finem in omnia alia abeunt : Jblent quoque 
 Adamus cjujque Jcftatores in medio duos verjus injerere iambicos 
 trimctros brachycatalefticos. 
 
 Servi crucis crucem laudent, 
 Per quam crucem fibi gaudent 
 Vitae dari munera : 
 
 Dicant omnes et dicant fmguli : 
 Ave falus totius lieculi, 
 Arbor falutifera. 
 
 Plerumquae Sequentias alienis accommodatae melodiis astate funt inferiores; 
 atque omnino titulorum ad cognofcendam Sequentiarum aetatem magnum 
 < it momentum, neque minus ad Sequeutiarum divifiones n-i tc faciendas, ex 
 comparatione earum, qua: eundcm titulum ferant. Daniel."]
 
 Grtecorum ecclefiafticis comparat*. 381 
 
 Itcrum : 
 
 Jam divinae laus virtutis, 
 Jam triumphi, jam falutis 
 Vox erumpat libera. 
 
 Haec eft dies quam fecit DOMINUS : 
 Dies noftri doloris terminus : 
 Dies falutifera. 
 
 Coetus nofter hie applaude 
 Hunc honora dignum laude 
 
 Qui vivit in gloria : 
 Sciant omnes et fciant linguli 
 Non quaefivit gloriam faeculi 
 
 Nee patris imperia. 
 Regni liquit et fugit patriam, 
 Et fubivit tranfiens januam 
 
 Pontici confinia.* 
 
 Quod genus praecipue in tertio occurrere verfu objervamus. 
 
 SaepiJJime autem uno homoeoteleuto clauduntur omnes cau- 
 datse, ut fit in nobilifllma ilia proja : Venl Santte Spiritus. Moris 
 quoque Adamo je&atoribujque ejus ejl, inter duplicia homoeote- 
 leuta Jimplicia hie illic Jpargere ; e.g. : 
 
 Nulla falus eft in domo 
 Nifi cruce munit homo 
 
 Superliminaria : 
 Neque fenfit gladium, 
 Nee amifit filium 
 
 Qiufquis egit talia. 
 
 Adamus autem, qua verborum copiojitate pollet, dum ad finem 
 vergit, grandior et dijertior in materiam Jiiam ajjurgens, homoeo- 
 teleuta reduplicat : hunc in modum : aaabcccb : vel etiam : 
 aaaabccccb : cujus rei admirabile exjlat Jpecimen in ultima 
 Jlropha hymni Lauda Sion falvatorem, a S. Thoma Jcripti. 
 Permiris metri rationibus aliquando utebantur poetae, dum hoc 
 genus verjuum ingeniojius quam fruSuojlus texebant. E. g. : 
 
 Per unius cafum grani 
 De valle Gethfemani 
 
 Grana furgunt plurima : 
 Orbem terrae, cceli gyrum, 
 Ornant rores Martyrum 
 
 Una CHRISTI viftima. 
 
 Quum enim oculis hie verjus duplex homoeoleuton exhibeat, 
 nihil minus re habet : arjl hinc, theji inde rejpondente. 
 
 * De S. lodoco (Mone, iii. 344).
 
 382 De Viftormarum 
 
 Jam de aliis triphthongorum trochaicarum generibus haec 
 difta Junto. 
 
 a. a a b c c b. 
 
 Omni die die Marias laudes mea anima 
 Ejus gefta ejus fefta ede fplendidiflima 
 
 quod et aliquando duplicatur : hunc in modum : 
 
 L 1 '- jl Urit ira tua dira 
 
 L J - i O Trajane inhumane 
 
 '- '- _j_ Proprio ex vitio, 
 
 j! I 1 Sanftum CHRISTI eum juflifti 
 
 1 j Flagellari, cruciari 
 
 11 Nimio fupplicio. 
 
 |3. a b a b c c b. 
 _I Menfa f\iit teftamenti 
 
 _!. '_ L. '_ DOMINUS rex gloriae 
 
 Jl "L ^ I Se dat efcam facramenti 
 
 '- ' Dignus, ut aporiae 
 
 l ^ 5 Mors necetur, et purgetur 
 
 '- jl '- Vitas zyma fcoriae. 
 
 y. a a b c c b. 
 
 .^, '_ 1 Quod jam dudum praffignavit 
 
 ,1. '_ i Qui tres videns adoravit 
 
 ^_ i_ Monadem 
 
 .1. '_ I In fornace tres intafti 
 
 ^_ '_ i Sacramenta funt adept! 
 
 Eadem. 
 
 v. a b a b c c. 
 
 ^ '. J. Sonent laudes pueri 
 
 _1 '_ JL Sonent et provefti, 
 
 '_ '_ A. De cifterna veteri 
 
 _1 1 p Pariter ejeli. 
 
 '_ '. J. Proles nafcitur divina 
 
 '_ L Jl J Periturae gentis medicina.
 
 Rationibus metricis. 383 
 
 E. a a b c c b. 
 
 '- ^j_ Non eftis de fatuis 
 
 L. Quae cum vafis vacuis 
 
 11 CHRISTUM praeftolantur 
 
 - '- j- Immo de prudentibus 
 
 - - j- Quae plenis lampadibus 
 
 '- 1. Digne praeparantur. 
 
 r. a a b c b b c. 
 
 '- "- | Is qui verbo nos creavit 
 
 - - 1 Sanguine fie recreavit 
 
 - - J Tantum cur difparitatem 
 
 '- "- [1 In hoc DEUS voluit 
 
 '- '- En amoris poteftatem 
 
 _ '- I Quae peccati pravitatem 
 
 '- '- 11 Aquae lance diluit. 
 
 <f. a a b c c b. 
 
 J! ', t L Hie eft fruftus fceminae 
 
 JL _ j L Nafcens fine femine 
 
 i Sine viro 
 
 ^L '_ f 1. Rore SANCTI SPIRITUS 
 
 ^. '_ j_ '_ Flos proceffit inclytus 
 
 J! 1 More miro. 
 
 En tibi ex immani trochaicarum triphthongorum multitudine 
 Jpecimina aliqua Tr&axog s% iefa Sbhm M#a?. Multo paucioribus 
 
 in hoc genere iambicorum rhythmis utebantur poetae ; nee ple- 
 rumque niji tribus. 
 
 a. a a b c c b. 
 
 1 L 4 Idcirco cives coelici 
 
 '_ ' t Et fpiritus angelici 
 
 1. "_ L Prae gaudio mirantur 
 
 - ^ 1 Myfterium mirabile 
 
 ' 1 L Excellens ineffabile 
 
 ^L - L Exultant gratulantur. 
 
 P. a a b c c b. 
 
 ' '_ ' "L. En nunc tempus reciprocat 
 
 '_ '_ '_ J_ Lucem quae mundum renovat 
 
 ', '_ C Et generans verbigenae 
 
 '_ '_ 1. L Hunc Virgo mater genuit, 
 
 ' '_ '_ 1_ Vis quem inferni tremuit 
 
 '__ '_ C 1. Quem jubilant coeligenae.
 
 384 De metricis Fiflorinarum. 
 
 y. Quod cum trochaeis mixtum ejl. 
 
 a a b c c b. 
 
 _1 1 L Rex Olave, qui regium 
 
 ' "_ 1 Nomen habes egregium 
 
 _^ .f Un6tionis : 
 
 ' '_ L. Cujus nomen eft oleum 
 
 ' '_ if Effufum per aculeum 
 
 _^ '_ Paffionis. 
 
 Tria aeque inter da&ylicas triphthongos commemoranda vi 
 dentur genera. 
 
 a. a a b c c b. 
 
 Laetetur hodie matris Ecclefiae fanfta devotio 
 Anniverfaria reduxit gaudia Transfiguratio. 
 
 /3'. a a a a b c c c c b. 
 ' __ _ _ '_ _ I _ __ _ _ 2 _ I 
 
 _ '_ ___ __ __ i 
 
 ___ _ __ _ i _ __ __ _ _ 
 
 _^ _ _ ^_ _ __ i 
 
 Tulit ab impia gente ludibria 
 Minas et odia poenas exilia 
 
 Sed mente ftabili 
 Mira conftantia devicit omnia 
 Felix felicia migrans ad gaudia 
 Cum palma nobili. 
 
 y. NotiflTimum illud : Mittit ad Virginem (ababc) quod hex- 
 aphthongum potius nominaveris. 
 
 Rejlat adhuc unum triphthongorum genus, rarijjimum illud 
 in Scquentiis, at meo quidem judicio an recle, viderint doc- 
 tiores ^juavijjimum. I llam hexametri Jpeciem dico, quam in 
 juo de Contemptu Mundl poemate adhibuit Bernardus de Morlay. 
 
 Luce replebw^ jam fine vefp^r* jam fine luna 
 Lux nova lux ea lux u it :\\\\i lux erit una 
 Tune nova gloria peitora fobr/'a clarificflA/V 
 Solvet xn\gmata veraque fabbata continual// 
 Liber ab hoftA/ ct dominant/Z>u/ ibit Hebrew/ 
 Liber habeb//r et celebrabj/wr tune jubil^aj 
 Jcfus :iin:uit/7'//j afTeret omnibus alta troph<ra 
 Jcfus amabiVur atque videb</r in ( Julil. ///.
 
 Sequenti<e Iambic*. 385 
 
 Nee miror, quum tarn immanis Jit verfus ejujmodi difficultas, 
 quod ita Jcripjerit Bernardus : " Non ego arroganter, Jed om- 
 " nino humiliter,et ob id audafter affirmo, quia niji Spiritus Ja- 
 " pientiae et intelleffus mihi affuiflet et effluxijjet, tarn difficili 
 " metro tarn longum opus contegere non potuijjem. Hilde- 
 " bertus de Laverdino, qui ob Jcientiae praerogativam prius in 
 " epijcopum, pojl in metropolitanum proveftus ejl ; Vuichardus 
 " Lugdunenjis canonicus, verjifkatores praejlantijjimi,quodparum 
 " in hoc metrum contulerint, palam ejl. Quorjum haec ? illud 
 " jcilicet intelligatur, quod non niji DEO cooperante et animum 
 " confirmante tres libros eo conjcripjl metro, quo vix illi pau- 
 " cijjimos verjus." 
 
 Jam vero nee temporis nojlri, nee chartae ejl, reliqua verjuum 
 genera, ut hie triphthongos, percurrere. Id jblum objervari 
 debet : quanto rarius inter projas iambici, quam trochaici inve- 
 niantur rhythmi. Ex illis, non niji duo genera plerumque oc- 
 currunt. Unum, id quod niji fallor Adamus de S. Viftore ipje 
 invenit : 
 
 Confufa funt hie omnia 
 
 Spes, moeror, metus, gaudium, 
 Vix hora vel dimidia 
 
 Fit in ccelo filentium. 
 
 Quod tamen ille ujitato iambicorum genere plerumque inter- 
 mijcet ; ut hie Jequitur : 
 
 Quam felix ilia civitas 
 In qua jugis folemnitas ! 
 Et quam jucunda curia 
 Quae curae prorfus nefcia ! 
 
 Homceoteleutis ejufdem generis utitur S. Thomas in Sequentia 
 ilia mirabili : Verbum fupernum prodlens. 
 
 Aliud iambicorum genus, quo hie utitur Adamus, nonnun- 
 quam alii : 
 
 Jeruialem et Sion filiae 
 Coetus omnes coeleftis curiae 
 Hymnum pangant jugis laetitiae 
 Alleluia. 
 
 Sat fcio,ver/usetalios inter iambicosjkpedeputatos ejQ[e : e.g.: 
 
 Sanbe Sion adfunt encaenia 
 Defponfatur praefens ecclefia. 
 C C
 
 386 Sequent!* Vernacul*. 
 
 Sed ijli daclylice proferendi junt, hunc jcilicet in modum : 
 
 Perpes gloria regi perpeti 
 Exercituum Chrifti principi 
 Patri pariter et Spiritui. 
 
 Nec minus faljum ejl, id quod tamen aliqui dofti effantur, hym- 
 nos eodem metro conjcriptos, quo S. Thomae Sacris folemnils 
 junftd fint gaudia^ iambico compojitos fuijje metro. Pro certo 
 quidem habeo, de choriambis aeque cum ignarijjimis cogitavijje 
 poetam ; ille daclylice hymnum pronuntiandum decreverat, hunc 
 in modum: 
 
 Rocho conjubilent omnia laudibus 
 
 'Axis ftelliferi regia gaudeat 
 
 Et mundi teretis concrepet orbita 
 Sit vox una canentium. 
 
 Ut ad propojltum redeamus, Jequentix non Jblum latino, Jed 
 etiam vernaculo utebantur Jermone. Id fiebat in quibufdam 
 parochiis dicecejls Remenjls, ujque ad medium jkculi decimi 
 jeptimi. Exempla aliquot apponemus. In ecclejia Algherenjl, 
 quae in Sardinia ejl, Jequentia qua et adhuc utuntur in Nativi- 
 tate DOMINI, ita incipit : 
 
 Un Rey vindra perpetual 
 Veftit de noftra earn mortal : 
 Del eel vindra tol certament 
 Per fer del fegle jugement. 
 
 In eadem Cathedrali, proja vere belligera, anno 1412 compojlta, 
 cujus ujus jam antiquatus ejl, ita incipiebat : 
 
 Muiran, muiran los Francefos, 
 Us trahidors dos Saflarefos, 
 Qui han fit la trahicio 
 AT molt alt Rey de Arago. 
 
 Diu apud Bohemos in uju fuit S. Adalberti canticum, hymnus 
 tamen potius quam Jequentia : 
 
 Hofpodine pomilugny : 
 JEZU KRYSTE pomilugny, 
 Tys fpafe wflie o mira, etc. 
 
 In Dalmatia, Sequentia Natalis adhuc in uju ejl : 
 
 Ifve vnme godifRa 
 
 Mi He fvetu navifiSa, &c. 
 
 Sequentia in Anglia compojlta : 
 
 Flur de virginite, 
 
 Chambre d'oneftite, 
 
 De mere! mere et de pite ;
 
 Sequenti* Hybrid*. 387 
 
 DIEU vus fant, virgine pure, 
 
 Ki nature 
 
 D'engendrure 
 
 E porteure 
 
 Surmontez Par vos bontez Dont tant avez 
 
 Ke bien poez Aider affez As meflaifliez, etc. 
 
 In Gallia, pro dedicatione ecclefiae, au&ore Marbodo Ep. Re- 
 donenjl : 
 
 Ki DIEU voudra fervir 
 
 Cum des pieres contez clairzur, 
 
 En la Cite DIEU fera pofe 
 
 E el fundamente bien alloe 
 
 En vifion de paz repofera 
 
 En laquel fen fin joir pourra. 
 
 In Lufitania, Jequentia a Philippa Lancajlrienjl fcripta, haec 
 habet : 
 
 Si mi mefmo nao defamo, 
 
 Nao vos poffo bem amar : 
 A me ajudar vos chamo 
 Sem quern nao he repoufar. 
 
 Sequentiarum autem vernacularum ujus a Conciliis etiam Je- 
 iquioris aevi, Jub certis limitibus, approbatus ejl. Concilium 
 ;AvenionenJe, 1584: "Quod Ji carmina quaedam vernacula 
 " lingua in Natali DOMINI permittenda Jint in EccleJIa concini, 
 ea primum ab Epijcopo legantur et examinentur ; nee nijl 
 approbata et cum Jubfcriptione canantur." Conjlitutiones 
 iDioecefis Wratijlavienjis in Silefia, 1592: "Epijlolajam lefta, 
 i" praecentor cum tota communitate aliquem Jacrum hymnum in 
 p vernacula lingua ipjls familiarem decantet." Synodi Auguf- 
 tana (1610) et Monajlerienjis (1655) idem permittunt. Pro- 
 cliviores enim ad haec jeje monflraverunt Jemper Germani, 
 quam Gallorum Epijcopi. 
 
 At exprejje vetat concilium Bajileenje cantiones hybridas, ex 
 jlinguis vernaculari et Latina compojitas. Exemplum ejus rei 
 damus. 
 
 Exjlat in permultis Mijjalibus Jequentia de B. M. V., cujus 
 hoc ejl principium : 
 
 Verbum bonum et suave 
 Perfonemus illud Ave 
 Per quod CHRISTI fit conclave 
 Virgo, mater, filia : 
 
 Per quod Ave falutata 
 Mox concepit fcecundata 
 Virgo David ftirpe nata, 
 Inter fpinas lilia.
 
 388 Sequentite "Juper " alias. 
 
 Earn Mifs. Argentoratenfe Jaeculi XV. ita exhibet : 
 
 Ein verbum bonum und siiave 
 Sand dir GOT, der heiffet Ave, 
 Zehende wert du GOTZ conclave 
 
 Mutter, mag, et filia. 
 Da mitte wurdeft falutata, 
 Vom heilgen geifte foecundata, 
 Von herr Davitz ftammen nata 
 
 On dome find den lilia. 
 
 Ita quoque in Anglia : 
 
 Bleffyd be that mayde Mary ! 
 Born He was of her body, 
 Goddes Sone that fyttet on high 
 Non ex virili femine. 
 
 Iterum : 
 
 CHRIST, that deydeft on the tree 
 
 Pro noftra falute, 
 And arofeft in dayes three 
 
 Divina virtute, 
 Yif us grace finne to flee 
 
 Stante juventute 
 That on domefdaye wee maye fee 
 
 Vultum tuum-tute. 
 
 Quod perfaepe in Hymnis, idem quoque in Sequentiis obfer- 
 vandum ejl. Scriptor novae pro/be principium ex antiquiore, et 
 gratiae conciliandae et melodise caufa, baud raro petivit. Ne- 
 mini non nota ejl Sequentia ilia Bernardiana : 
 
 Lxtabundus exultet fidelis chorus : Alleluia. 
 Regem regum intaftae profudit thorus : Res miranda. 
 
 Quam multas habuerit imitationes, haec Jlnt exemplo. 
 
 Mijfale Leodienfe, in Fejlo SS. Simonis et Judae : 
 
 Hac in die Uetetur chorus fidelis : Alleluia. 
 
 Qua cum Juda fit Simon adve&us coelis : Res miranda. 
 
 MiJJale Piftavienfe, in Fejlo S. Johannis Evangelijlae : 
 
 Lxtabundus gratuletur chori coetus : Alleluia. 
 
 Johannes eft quern non tangit mortis metus : Res miranda. 
 
 Mijjale Salzburgenfe, de feptem doloribus B. M. V. : 
 
 Gemebundus Mariae decantet clerus : Voce pia : 
 Quam conflxit novus dolor, amor verus : Res miranda.
 
 Sequent!* Script*. 389 
 
 MijQTale Moguntinum : 
 
 Laetabundus decantet fidelis melos : Alleluia. 
 Katherina triumphans afcendit coelos : Res miranda, 
 
 MiJJale Naumburgenfe : 
 
 Laetabundus Francifco decantet clerus : Alleluia. 
 Quern confixit nobis clavis amor verus : Res miranda. 
 
 Nec mirum ejl has parodias in pejus detorfas fuijje. Inde 
 e. g. ilia cantilena, quae, ut cum medii aevi Jcriptoribus loquar, 
 \fuper " Verbum bonum et Juave " facia ejl : 
 
 Vinum bonum et suave, 
 Bonis bonum, pravis prave, 
 Cunftis fapor dulcis, ave, 
 
 Mundana laetitia : 
 Ave felix creatura 
 Quam produxit vitis pura, 
 Omnis menfa fit fecura 
 
 In tua praefentia. 
 
 Ilia quoque, Juper carmen Bernardianum : 
 
 Bevez quant avez en poin, 
 Ben eft droit, car nuit eft long, 
 
 Soldeftella: 
 Bevez bien et bevez bel, 
 II vos vendra del tonel 
 
 Semper clara. 
 
 Et hinc fortajje in ecclejlam Scoticam fubtilij)imam nocendi 
 machinam fabricavit Johannes Knox ; Jcilicet cum Jequentiarum 
 hymnorumque melodias ubique vidit Jparjas, ubique amatas, 
 "Juper" eas alia verba compojuit, vel componenda curavit, 
 levia et indecora plerumque, nonnunquam objcoenijjima, ut in 
 contemptum mujicam redigeret ecclejiajlicam. Vivunt adhuc 
 apud nos melodise multae, e. g. : " Cauld kail in Aberdeen," 
 " Coming through the rye," "John Anderjbn my jo, John," 
 quae ex jequentiariis et hymnariis originem (plerijque incomper- 
 tam) traxerunt. 
 
 Haec Junt, Vir DofliJ}ime, quae in promptu habui, a te, prout 
 vifum ejl, accipienda vel rejicienda. Tu primus Hymnologias 
 veteres nobis aperuijli Thejauros ; tu fine dubio in Editione, 
 quae jam Jub prelo judat, et locupletiores et praejlantiores eos 
 efRcies. Et quamvis noftrates adhuc rarius fefe his addixerint 
 
 a j 
 
 Jtudus, 
 
 Non adeo obtufi geftamus peftora Poeni, 
 
 Nec tarn averfus equos Tyria fol jungit ab urbe,
 
 39 
 
 Sequenti*. 
 
 quin opera tua inter nos verjentur, doceant, laudentur. Perge, 
 Vir Optime, nos tantis talibujque ditare Jludiis : faxitque D. 
 O. M. ut ilia adveniat dies, in qua uno corde et uno ore, quot- 
 quot jam invicem Jeparamur, laudemus DEUM, et PATREM 
 D. N. JESU CHRISTI. Te, Jat jcio, eum talibus precibus 
 conjentientem habebo. Vale. 
 
 Dabam e Collegio Sackvillenfi 
 
 apud Eaft-Grinfted, 
 
 a. d, IV. Non. Auguft. A. S. MDCCCLV.
 
 XIV. 
 
 PASTORAL POETRY OF THE MIDDLE AGES 
 AND THE RENAISSANCE. 
 
 F there be one Jpecies of compojltion which 
 more than another has been the amufement of 
 dulnejs, and has, with mojl perfect jujlice, 
 drawn on itfelf the derijion of Jatirijls, no 
 doubt it is the Pajloral. As Dr. Johnjbn ob- 
 Jerves, " No great ingenuity is required when 
 one god ajks another god what has become of Lycidas, and 
 neither god can tell." Any one who turns over the pages of 
 the Mufe AnglicaneE) or the Oxford and Cambridge collections 
 of verjes, mujl be jlckened with the idylls on royal births and 
 deaths and marriages. How Mopjus ajks Menalcas why he is 
 weeping Jo bitterly, and Menalcas anfwers that it is for the 
 death of the Queen of the Jhepherds, Maria, and for the Jbr- 
 row of her augujl Jpoufe, William, the terror of Gaul, the pillar 
 of religion, &c. And then Mopjus remembers that, on that 
 fatal night, a raven croaked from the blajled oak ; and Menalcas 
 comforts himjelf by telling how the gods have turned Maria into 
 a jlar. How our great-grandfathers could Jit down to pen Juch 
 trajh trajh without one redeeming point of originality, Jenje, or 
 diclion, and how their lucubrations were gathered into volumes 
 andjent forth as the " Univerjity Lament," or the " Univerfity 
 Congratulation," is one of the dreariejl features of the dreary 
 eighteenth century. It would not be difficult to point out at 
 leajl fifty different pajlorals, publijhed at the death of the Duke 
 of Gloucejler, Queen Anne's Jon : the only tangible difference 
 between them being, whether the dialogues are carried on be- 
 tween Corydon and Tityrus, or between Damon and Alpheji- 
 boeus, and whether Daphnis is received into the ajOTembly of 
 the gods, or turned into a meteor or a laurel.
 
 Theocritus. 
 
 Neverthelejs, out of the doleful majs of rubbijh which, from 
 the revival of letters till the prejent century, has been inflicled 
 on Europe, we mean to endeavour to extract a little amuje- 
 ment, and, it may be, a little profit, for our readers : while we 
 take a glance at pajloral poetry, from its beautiful rije in Theo- 
 critus to its death-blow in England : thoje nervous verjes of 
 Johnjbn's injerted in Crabbe's Village, and dovetailing, as it 
 were, the poetry of the eighteenth and nineteenth century 
 together. 
 
 On Mincio's banks, in Caefar's bounteous reign, 
 If Tityrus found the golden age again, 
 Muft flecpy bards the flattering dream prolong, 
 Mechanick echoes of the Mantuan fong ? 
 From Truth and Nature mall we widely ftray, 
 Where Virgil, not where fancy, leads the way ? 
 
 The quejlion has often been ajked, and never, we think, JatiJ- 
 faclorily anjwered, why the natural beauty of landjcapes, which 
 forms Jo great a part of modern poetry, was on the whole un- 
 known to, or at leajt imperfectly appreciated by, the ancients : 
 that whatever of Jympathy their poets Jhowed with the loveli- 
 nejs of external nature was in the abjlracl, not in the concrete. 
 But there are exceptions ; and the inimitable beauty of Theo- 
 critus is perhaps the mojl Jlriking. We are not ajhamed to con- 
 fejs that, were we at liberty to prejerve only three of the 
 Grecian poets from dejlru&ion, he, together with Homer and 
 AriJIophanes, would be our choice. It is not only the exquijite 
 Jketches of Sicilian Jcenery, but the power not unlike that of 
 Crabbe of dejcribing cottage-doings as they really were, and 
 the genius which with one or two Jlrokes can Jketch- out a cha- 
 racler to the very life. One feels, for example, to have been 
 perjbnally acquainted with the poet's Simichidas; and the con- 
 verjation between ^ijchines and Thyonicus, in the fourteenth 
 idyll, is marvelloujly graphic. Add to this the exquijite beauty 
 and delicacy of the Epithalamium of Helen, thoje loveliejl of 
 verjes, the tenderness of which is almojl Chrijlian : 
 
 7 xaXa, Z xaflia-a'a. xopij, TV JU.EV olxlrif i)3v 
 
 a(jifj.t; J f; fyojuoy qpi, jtai c; XEijU^via <}>uXXa, x. T. X. 
 
 and we have no cauje to be ajhamed of our love for the Sicilian 
 poet. The mojl amujing of his compositions is undoubtedly the piece 
 called the " Sicilian Gojfllps," barbaroujly murdered as it has been 
 by all its tranjlators. We will attempt it will, we fear, be a very 
 lame attempt to do its commencement Jbmewhat more jujlice: 
 though to render it as it ought to be rendered, the Doric of the 
 Jpcakers Jhould be turned into the broadejl Scotch. The reader 
 mujl conceive a grand fcjlival at Alexandria ; King Ptolemy 
 anxious to ingratiate himjelf with his Jubjecis ; the merchants
 
 'The Sicilian Go/ftps. 39 3 
 
 of the mart of the world vying with each other in the dijplay of 
 their almojl fabulous wealth ; Jailors from every part of the Levant, 
 from the Pillars of Hercules, from Marseilles, from Carthage, 
 from Rome, from the Piraeus, crowding the quays and Jlreets ; 
 and in the midjl of all theje a portly dame, by name Gorgo, the 
 wife of a well-to-do burgejs of Alexandria, equally formidable 
 in a crowd from her mujcular power and the length of her tongue, 
 elbowing her way through the multitude till Jhe arrives at the 
 jhop of her friend Praxinoe ; the latter having jujl begun to 
 drejs herjelf, that the two may go forth together and jee the 
 Jhow, and more especially the cream of the whole the Adonis. 
 
 Gorgo. Pray, is Praxinoe at home ? 
 
 Praxinoe (from within). At home : but, Gorgo dear, 
 
 ** How late you are ! Though, after all, I wonder you are here. 
 
 Put her a feat, there, Eunoe, and bring a cuftiion too. 
 
 Gorg. Thanks, nothing can be better. 
 
 Prax. Sit down, then. 
 
 Gorg. Well, I'm through : 
 
 It needed quite a lion's heart, fuch buftle in the ftreet, 
 So many gallant cavaliers, fuch great clod-hopping feet) 
 And fuch a diftance to your houfe ! 
 
 Prax. My booby of a man 
 
 Would fettle down at this world's end : you know him 'tis his 
 
 plan, 
 
 (Houfe, quotha ! 'tis a cave, not houfe !) he chofe it juft for that, 
 That we might never meet, and have a little quiet chat. 
 
 Gorg. Don't fpeak about your huflband, dear, while the little one is by : 
 Look ! look ! he underftands it all ! You only watch his eye ! 
 You know they talk about " great ears" and " little pitchers." 
 
 Prax. Ah ! 
 
 No, no, Zopyrion ! no, my pet! I did not mean papa. 
 
 Gorg. By'Proferpine, he comprehends ! Papa is very good. 
 
 Prax. Well, that Papa a long time fmce (for, be it underftood, 
 
 A long time fmce means t'other day) to market went, to get me 
 A little rouge and alkali, and brought back fait, to fret me. 
 
 Gorg. The men, I fee, are juft the fame ; my temper alfo tried is : 
 In the fheep market, yefterday, that fpooney, Diocleides, 
 Five fleeces bought, mere ftufF, mere naught, dogs' hides, all fcraped 
 
 and Ikinny j 
 
 And feventeen drachmas for the lot he went and paid, the ninny! 
 Now for the petticoat and now the buckle. We are going 
 To the palace of King Ptolemy, to the fcene they talk of mowing : 
 The Queen is at the expenfe of all the Adonis and the reft : 
 Well, wealthy men do what they like, and we (hall have the beft. 
 # * * * 
 
 Prax. My ftiawl, now put it neatly on ; my bonnet ! let us go. 
 What ! take my pretty little one ? No, no, Zopyrion, no ; 
 The bogies would be fure of you : what, are you not afhamed ? 
 Ay, cry your eyes out if you will : I muft not have you lamed. 
 Let us be off. Take baby, nurfe, when we are gone before, 
 And call the dog to play with him, and Ihut and bar the door. 
 Oh ! what a horrid crowd ! good gods ! how ever mall we pate? 
 Like ants upon an ant-hill an endlefs crufhing mafs.
 
 394 ^he Sicilian Gqffips. 
 
 A hundred works the king has done right worthy of his race, 
 
 Since his good father, Ptolemy, was in a better place : 
 
 No pickpocket, ^Egyptian-wife, is any more allowed 
 
 To creep, as once the rafcals did, and prowl amongft the crowd. 
 
 No pin to choofe 'twixt this and that. Good gracious, Gorgo, now 
 
 Look ! look ! the royal horfes come ! which way to fly, and how ? 
 
 Good man, you're treading on my drefs ; keep off, I beg. How 
 wild 
 
 That bay is ! how he rears and kicks ! You ftupid, ftupid child ! 
 
 What, Eunoe, won't you move away ? He'll tear in bits the 
 groom : 
 
 Oh, what a lucky thing it was I left my boy at home ! 
 Gorg . Cheer up, cheer up, Praxinoe : we're fafe at laft, I vow : 
 
 The cavalry are all gone by. 
 Prax. And I am better now. 
 
 Horfes and ferpents, I confefs, fince I was but thus tall, 
 
 Of all things that I ufed to fear, I dreaded moft of all. 
 Gorg. What! from the hall, good mother? 
 Old Woman. Yes. 
 
 Gorg. And can the crowd be pafs'd ? 
 
 Old W. The Grecians, after ten years' fiege, got into Troy at laft. 
 
 Try you, my children : he that tries is certain to fucceed. 
 Gorg. The good old dame fpeaks oracles, a prophetefs indeed ! 
 Prax. Women know all things knowable : ay, Jove's and Juno's wedding. 
 Gorg. J u ft look, Praxinoe, at the crowd upon each other treading! 
 Prax. Tremendous, Gorgo : quick ! your hand ; and Eunoe, hold you tight 
 
 Of Eutychis : keep clofe to us, and mind you all go right. 
 
 O wretched me ! my petticoat is almoft torn in two ! 
 
 By Jove, as you would thrive, good man, pray take care what 
 
 you do ! 
 
 Stranger.lt was not I; but, as I can, I'll help you. 
 Prax. How pell-mell 
 
 They pufti and prefs on us like fwine ! 
 
 Strong. Now, madam, all is well. 
 
 Prax. Jove blefs and keep you, my good fir, for ever and a day, 
 
 For what you've done ! Well, that I call a gentlemanly way ! 
 
 They're fqueezing Eunoe to death ; come, pufh, child $ pufh infide ! 
 
 " Now we're all in," as faid the man when he fhut up his bride ! 
 
 How jlale and flat after the nature and liveliness of Theo- 
 critus ay, and of Bion and Mo/chus too, though in a lejs 
 degree, is the pompous dulnejs of the Eclogues of Virgil ! 
 Nevertheless, from whatever Jburce they may have been derived, 
 the prophecies in the Pollio are Jbme of the mojl remarkable 
 things in the whole of heathen literature. It is impojjible to 
 read of the Virgin returning, of the Jerpent being crujhed, of 
 the Child Jent down from heaven, of earth and Jea and Jky re- 
 joicing in his reign, without feeling, '* This Jpake he not of 
 himjelf." No wonder that, in many a Jeries of thoje marvellous 
 jflalls, the glory of their cathedral choirs, among the prophets 
 who have foretold the Advent of our LORD the name of Virgil 
 Jhould Jo frequently occur. In Jbme of the rituals of the Jbuth
 
 Calphurnius: Nemefian. 395 
 
 of Italy the 22nd of September contained a commemoration of 
 Virgil, as the prophet who foretold to the heathen world the 
 LORD'S coming. And the Sequence, appropriated to that day, 
 in allu/ion to the legend which represents S. Paul as having 
 vifited the tomb of Virgil, commenced thus : 
 
 Ad Maronis maufoleum 
 Flebat Paulus fuper eum 
 
 Piae rorem lacrymae : 
 Quanti, inquit, te feciflem 
 Si te vivum inveniflem, 
 
 Poetarum maxime ! 
 
 Running our eye over the courje of Latin literature, we find 
 no pajloral poet, till, in the days of its decay, Sicily produced 
 another Juch bard in the perjbn of Calphurnius. Probably not 
 one of our readers has ever taken the trouble to peruje his 
 feven Eclogues ; and yet, truth to jay, there are Jeveral very 
 pretty touches in them, touches which look as though Cal- 
 phurnius had lived among the Jcenes which he describes, and 
 painted them not from books but from nature. Later critics 
 have done him great injujlice when they call theje compojitions 
 " a mere cento of the phrafes and Jentiments of Virgil." To 
 our mind his language is jlngularly unlike that of Virgil. But 
 notice what pretty little pictures are Juch as theje : 
 
 Bullantes ubi fagus aquas radice fub ipsa 
 Protegit, et ramis errantibus implicat umbras. 
 
 Or again : 
 
 Per me tibi lilia prima 
 
 Contigerant, primaeque rofae : vix dum bene florem 
 Deguftabat apis, tu cingebare coronis. 
 
 Or once more : 
 
 Juvat humida forfan 
 Ripa, levatque diem vicini fpiritus amnis. 
 
 Or yet again : 
 
 Vere novo cum jam tinnire volucres 
 Incipiunt, nidofque reverfa lutabit hirundo. 
 
 Or finally : 
 
 Seu refidere libet, dabit ecce fedilia tophus ; 
 Ponere feu cubitum, melior viret herba lapillis. 
 
 All which Jentences, by the way, are as unlike Virgil as one 
 pajloral poet can be to another. 
 
 Contemporary with Calphurnius was the Carthaginian bard, 
 Nemefian. His four idylls have been given by Wernfdorff to 
 Calphurnius, but without a Jhadow of reajbn. They are far in-
 
 396 P aft oral Poetry of the Middle Ages. 
 
 ferior in Jentiment, and the Latinity is more degenerate. And 
 yet NemeJIan had honours bejlowed on him, as a poet, Juch as 
 Virgil and Horace never attained. Theje two, then, in the 
 miserable decline of clajjical poetry, were the lajl to write of 
 Jhepherds, and rocks, and goats. 
 
 The Middle Ages knew nothing of pajloral poetry, Jlriftly Jo 
 called. But there are more pajloral ballads than one of Jingular 
 elegance ; only, unfortunately, Jo immoral and licentious, that 
 hardly can one find a verje here and there to quote, without 
 omifllon. One cannot but wonder what kind of men thoje 
 could have been, who, with the daily duties and Jervices of a 
 religious houje, could have occupied their leijure hours by com- 
 pojitions which Jhow, at leajl, as much wickednejs as power. 
 Yet it is a well-known faft that, in one of the Jlriftejl of Car- 
 thujlan houjes, when its gates were thrown open by the French 
 revolution, the cells of many of its inmates were found to be 
 filled with the mojl immoral works of Voltaire and Roujfeau, 
 and other authors of a Jlmilar clajs. What could have been 
 their feelings who Jubmitted to the daily aujlerities of a Car- 
 thujian life, while, in private, taking delight in the corruptions 
 of books like theje ? But take Juch a verje as this, a true 
 Jpecimen of a pajloral ballad : 
 
 Defub ulmo patula 
 Manat unda garrula ; 
 
 . Ver miniftrat gramine 
 
 Frondibus umbracula, 
 Quae per loca fingula 
 Profluent afpergine 
 Virgultorum pendula. 
 
 Or again, it is a Jhepherdejs who is Jpeaking : 
 
 Hora meridiana 
 Tranfit ; vide Tirana ; 
 Mater eft inhumana : 
 
 Jam pabula 
 Spernit ovicula ; 
 
 Regrediar 
 
 Ni feriar 
 Materna virgula. 
 
 Or take this curious catalogue of Jpring birds : 
 
 Jam vernal! tempore 
 Terra viret gramine ; 
 Sol novo cum jubare ; 
 
 Frondent nemora, candent lilia, florent omnia. 
 Eft coeli ferenitas, 
 l-'.i veris siiavitas, 
 Ventorum tranquillitas ; 
 Eft tcmperies clara, et dies : cantant volucres.
 
 Mantuan. 397 
 
 Merulus cincitat, acredula rupillulat, turdus truculat et fturnus pufitat. 
 Turtur gemitat, palumbes plaufitat, perdix cicabat, anfer craccitat ; 
 Cygnus dranfat, pavo paululat, gallina gacillat, ciconia clofturat. 
 Pica concinuat, hirundo trifphat, apis bombilat, merops fincidulat j 
 Bubo bubilat, guculus guculat, pafler fonftitrat, et corvus crocitat. 
 
 This lijl, which was printed by Kugler,* is certainly curious 
 enough ; it is needlejs to Jay that its author lived in France. 
 The royal library at Paris abounds with ballads of a Jimilar 
 description. Many of theje have appeared in various French 
 periodicals ; many more are too grojs to bear republication at 
 all. And in the occasional poems of Juch authors as S. Fulbert 
 of Chartres, Hildebert of Tours, Marbodus of Rennes, and 
 others, they have left us Jhort pieces, which, in the bejl and 
 truejl fenje of the word, are pajloral. The verjes of Fulbert 
 are Jlrikingly beautiful : 
 
 When the earth, with fpring returning, vefts herfelf in fremer ftieen, 
 And the glades and leafy thickets are arrayed in living green, 
 When a fweeter fragrance breatheth flowery fields and vales along, 
 Then, triumphant in her gladnefs, Philomel begins her Jong : 
 And with thick delicious warble far and wide her notes (he flings, 
 Telling of the happy fpring-tide and the joys that fummer brings. 
 In the paufes of men's (lumber, deep and full fhe pours her voice ; 
 In the labour of his travel, bids the wandering man rejoice. 
 Night and day, from bufh and greenwood, fweeter than an earthly lyre, 
 She, unwearied fongftrefs, carols, diftancing the feathered choir ; 
 Fills the hill-fide, fills the valley, bids the groves and thickets ring j 
 Made indeed exceeding glorious through the joyoufnefs of fpring. 
 None could teach fuch heavenly mufic, none implant fuch tuneful (kill, 
 Save the King of realms celeftial, Who doth all things as He will. 
 
 This quotation, by the way, would have been valuable to Cole- 
 ridge, when writing of the joyous note of the nightingale. A 
 hymn in the Sarum books Jpeaks to the Jame effeS : 
 
 Collaudemus Magdalenas lacrymas et gaudium ; 
 Sonent voces laude plenae de concentu cordium : 
 Ut concordat Philomenae turturis iufpirium : 
 
 where the mournful note of the turtle-dove is contrajled with the 
 joyous Jlrain of the nightingale. 
 
 But it is time to turn to the pajloral poets who wrote after 
 the revival of letters a long lijl indeed. At this moment we 
 have forty-Jix lying before us, and they are but a Jmall part of 
 what might be found. The firjl, by far the firjl, in reputation, 
 was the once celebrated Mantuan, the Jame of whom the pedant 
 fpeaks in " Love's Labour's Lojl," " Ah, Mantuan, good old 
 Mantuan ! he knows thee not, that loves thee not." A paper in 
 the Cbrijtian Remembrancer, Jbme eight or ten years ago, gave 
 
 * In his treatife " De Werinhero Monarcho Tegernfenfi," p. 37.
 
 398 Petrarch: Geraldini. 
 
 a pretty full account of this worthy, whoje performances were 
 read in inferior Jchools as lately as the beginning of the lajt 
 century, and whoje name will be found as an authority even in 
 juch a book as Ainjworth's Dictionary. A Carmelite, and, 
 in procejs of time, General of his order, Mantuan Jbmetimes 
 employed his jhepherds in dijquifitions on the Church of the 
 fifteenth century, its corruptions, and its needed reformation ; 
 and from him Spenfer learnt the practice of making his jhep- 
 herds dijcufs Jimilar Jubjecls. 
 
 The firjl in order of time, or nearly the firjl, among the 
 revivers of learning, who turned his attention to pajloral poetry, 
 was Petrarch. Not being able to dijcover any peculiar pro- 
 priety in the word " eclogue," then ujually applied to idylls, he 
 conceived it to be a corruption of " aeglogue" a word by which 
 he intended to exprejs the conversation of goatherds, but which 
 in its natural meaning can Jignify nothing but the conversation 
 of goats. However, he has left us twelve, written in very 
 elegant Latinity, a little, perhaps, pedantic, and out-Virgilijing 
 Virgil, but with Jbme pajfages that would do any writer of Latin 
 verfe credit, and, above all, with the remembrance that he was a 
 Chrijlian. Take the following pajjage from his Parthenias, 
 where his Jhepherd Monicus thus Jpeaks : 
 
 Let others praife thofe powers : the GOD fupreme, 
 The GOD above all gods, (hall be my theme : 
 Who rules the earth with univerfal fway, 
 Whofe word is utter'd, and the heavens obey : 
 Who balances the liquid air on high, 
 Who fills the grove with native minftrelfy ; 
 Who by his ftars the courfe of time metes out, 
 And the earth trembles when His thunders fhout ; 
 Who bade the mountains rife, and clad the globe 
 With the green ocean's everlafting robe ; 
 Who form d the foul, and rear'd her earthlier part, 
 And framed each difcipline, and taught each art ; 
 Who governs life in rife and in decline ; 
 Who rules o'er death, and makes its end divine : 
 Who, after flefhly toils and worldly jars, 
 Finds for His fons a home beyond the ftars ; 
 And thither, when earth's joys and cares decay, 
 Teaches them now, as once He ftiow'd, the way. 
 
 We mujl confefs, however, that the majority of Petrarch's 
 idylls, his Pajloral Piety, his Pajloral Pathos, his Divorce, his 
 Grumbler, are remarkable for nothing Jo much as their extreme 
 length, Jbme of them Jlretching themjelves out to upwards of two 
 hundred lines. 
 
 Geraldini, Jbme years later than Petrarch, has left a Jeries of 
 idylls, taken up with the various events of our SAVIOUR'S life.
 
 Revived Paganijm. 399 
 
 However truly it is recorded in Scripture that there were "Jhep- 
 herds abiding in the field, keeping watch over their flocks by 
 night," and however, after the midnight vifion had pajfed, they 
 faid one to another, " Let us now go even into Bethlehem," 
 there is jbmething grating to one's feelings when Mopfus relates 
 that he had Jlept all the night through, and requejls his more 
 wakeful friend Lycidas to inform him of what has happened. 
 But it is jlill more extraordinary when, in the next eclogue, we 
 find three Jhepherds Granicius, Battus, and Mycon intro- 
 duced to us, who, after all, turn out not to be Jhepherds, but 
 be the three Kings. This fajhion of invejling every one with 
 the character of a Jhepherd reminds one of nothing jfo much as 
 thofe early frefcoes which reprejent all kinds of fcriptural 
 characters under the form of Jheep. Thus, a lamb Jlands by a 
 fepulchre hewn out of a rock ; two more confpicuous lambs by 
 its Jide ; a crowd of inferior lambs in the dijlance ; a great lamb 
 comes out of the Jepulchre ; and it is the Raijlng of Lazarus. 
 A lamb Jlands in a Jlream ; another lamb fpours water on its 
 head : it is the Baptifm of our LORD. A lamb kneels on the 
 top of a mountain ; the paw of a lamb, bearing a book, proceeds 
 from a cloud : it is the Giving of the Law. The agnification of 
 fuch artijls is near akin to the pajlorification of fuch authors as 
 Geraldini. But if this, to every principle of good tajle, appears 
 Jhocking, what is to be Jaid of thofe idylls which treat of yet 
 more Jblemn Jubjecls ? Thus, for example, we have an eclogue 
 on the Pajjion, and another on the Rejurreclion, of the LORD. 
 In the former, with almojl incredibly badj tajle tajle, indeed, 
 which cannot be characterized as lefs than profane our blejjed 
 LORD is fpoken of under the name of Daphnis ; and " Daphnis 
 in an odoriferous garden," is the commencement of the Agony 
 in Gethfemane: 
 
 Hue ibi odorifero moriturus Daphnis in horto, 
 Saepe preces Patrem veniens fundebat in altum. 
 
 Or, with Jlill greater profanity : 
 
 Proxima lux fefta eft : foliti dimittere fontem, 
 Hunc folvi an Barabam praefertis ? Dicite ! Cunfti 
 . Exclamant, Barabam : atque Cruci te affigere Daphnin 
 Pofcimus. 
 
 And yet again, in the eclogue on the Refurreftion of our 
 LORD, the fpeakers are JEgle and Acanthus ; that is to Jay, 
 S. Mary Magdalene and our SAVIOUR Himfelf. " She turned 
 herfelf, and faith unto Him, Rabboni, which is to fay, Majler," 
 of the Evangelijl, is thus paraphrafed by the poet :
 
 400 Helius Eobanus. 
 
 Tune ipfe es nuper vita perfunlus Acanthus, 
 Qui crucis aeriae fueras fublatus in aram, 
 Quern modo condidimus gelidi fub fornice faxi, 
 Pulchrior eviftis tenebris poft fata refurgens ? 
 Proh quam laeta meam pervadunt gaudia mentem. 
 Accedam, ampleftarque pedes, venerande magifter. 
 
 It is not without importance to notice faffs like thefe. What 
 a fearful thing the revival of clajjical learning really was ; how 
 it ate like a canker into the very heart of the Church ; how, 
 more ejpecially at Rome, and under the Medici at Florence, 
 clajjicalifm was all in all ; how Plato and other ancient worthies 
 were celebrated as faints and confejjbrs, all this may, indeed, 
 be learnt from the hijlories of thofe times, from Rofcoe's 
 Leo X, better Jlill from Audin's Annals of the fame pope ; but 
 has yet to be worked out and to be duly and critically weighed 
 in Jbme future hiftory of the Church. Above all, a true life of 
 that great man, for great he was, undoubtedly, whatever 
 degree of fanftity we may be difpofed to attach to him, Jerome 
 Savonarola, would throw light on this fubjeft. Marvellous 
 was the infatuation which could expend all its zeal and energies 
 in the difcovery of lojl books of Tacitus or Livy, in the pro- 
 duclion of the purejl Ciceronian Latin, in the erection of 
 clajjical churches, and which could pay for all thefe Pagan 
 amufements and Jludies by the infamous miJJIon of Tetzel, un- 
 confcious of the approaching earthquake, regarding the difcon- 
 tent of one German monk as fomething that might it mattered 
 not whether of the two be hujhed at the Jtake, or jilenced by 
 the fop of a fat benefice. Therefore it is that we confider fuch 
 paragraphs as thofe we have jujl quoted, worthy of all attention 
 from our readers ; when paganijm invades Mount Calvary, the 
 clajjical mania mujl be fierce indeed. This man, this Geraldini, 
 intended well his whole writings Jhow it ; and yet he has fallen 
 into profanity from which fome open blafphemers would have 
 Jhrunk. Only imagine the verfe we have jujl quoted : "Loofe 
 Barabbas, and crucify Daphnis !" 
 
 However, it mujl not be imagined that fuch indecencies were 
 confined to the Roman Church. The Lutherans equalled, if 
 they did not exceed them. One of their mojl famous poets, in 
 the Jlxtccnth century, was Helius Eobanus of Hejfe. He was 
 regarded as the Mantuan of Lutheranifm, an author who well 
 deferved to take his place among thofe of the Augujlan age. 
 Among other imitations of clajfical authors, he has left us a 
 book of heroic epijlles, after the manner of Ovid. The firjl of 
 thefe we really feel uncomfortable while we make an extract 
 from this horrid blafphemy is headed,
 
 Helius Eobanus. 401 
 
 DEUS PATER MARIJE VIRGIN!. 
 
 Quam legis, eternam rebus paritura falutem, 
 
 Non eft mortali litera facta manu. 
 Pone metus Virgo fuperis gratiffima ; non eft 
 
 Quern tremis, infeftus nuncius ifte tibi. 
 
 S. Mary replies : 
 
 Quam fine te non eft tellvis habitura falutem, 
 Ut partam per me poffit habere, veni. 
 
 In the fame Jlyle we have an epijlle from S. Mary Magdalen 
 to our LORD, and from S. Mary to S. John. Thefe things 
 were not only admired, but were actually employed in Jchools, 
 and had commentaries written on them for the ufe of youth. 
 At Erfurt, Catzman leftured on them with reputation ; Jo did 
 Mylius at Leipjic. 
 
 But to return to the author from whom we have digrejjed. 
 Another of Geraldini's idylls describes the compojition of the 
 Apojlles' Creed, according to the legend that each of the Apojlles 
 uttered one of its claujes. We mujl confejs that the names of 
 the Apojlles are given with Jufficient neatnejs : 
 
 Quartus ab his Jacobus ait, Zebedeia proles : 
 
 Ipfum etiam teftor Pilato praefide paflum 
 
 Pro nobis tolerafle Crucem, et fubiifle fepulcrum. 
 
 At Didymus nihil addubitans haec aflerit ultro : 
 
 Solveret ut Patres, manes defcendet ad imos, 
 
 Et rediit cum fe lux tertia reddidit orbi. 
 
 Ex hinc Alphseus confert qtiae fenfit in unum : 
 
 Ad fuperos penetrans dextrae Patris affidet alti 
 
 Omnipotens, vi&orque Erebi cum Flamine regnat. 
 
 The twelfth eclogue, on the " Blejjed Life," opens a door to 
 one of thofe descriptions in which poets of the RenaiJJance, no 
 lejs than thoje of the Middle Ages, have Jo much delighted : 
 
 Hie aer, noftrum qui luftrat pendulus axem, 
 Non varias fumet tbrmas, nunc lucidus et nunc 
 Turbidus, aut raras tendens in vellera nubes, 
 Non nive non pluvia non grandine non gravis seftu, 
 Non ventis agitatus aget bona noftra per auras. 
 Nee vel nofte dies vincetur tempore brumae, 
 Vel nox vita die paucas redigetur in horas : 
 Non erit autumnus, non ver, non bruma, nee seftas. 
 
 Compare with this one or two Jimilar descriptions of equally 
 unknown poets. Here is part of the "AJpiration for the celejlial 
 country " of James Zevecotius, a Dutch writer, who mujl have 
 been popular in his own time, Jlnce it is a " new edition " of his 
 poems (Leyden, 1625) from which we quote : 
 
 D D
 
 4O2 ^he Pia "Defiderla. 
 
 Scilicet exilii non funt mihi gaudia tanti 
 
 Quaeque patens mundi nil modo mundus habet. 
 Scilicet infauftis fugiens Babylonis ab undis 
 
 Spiritus ad patrias feflus anhelat aquas. 
 O Patria ! O veris Felicia regna triumphis ! 
 
 O Patria ! O votis faepe petita meis ! 
 Qiiis me fideream fuperum deducat ad aulam, 
 
 Ereptum furiis, naufrage munde, tuis ! 
 O ubi perpetuis pinguntur floribus horti, 
 
 Ridet et aeternis ver geniale comis ; 
 Quas neque tempus edax, nee iniquae frigora brumae, 
 
 Nee perimant rigidi triftia flabra Noti ! 
 O ubi nee puras ccenum radiare plataeas, 
 
 Nee prohibet fanos vivere dira lues ! 
 
 It is remarkable, both in the poets of the Renaijflance and of 
 the Middle Ages, to find the abjence of mud Jo dwelt on as one 
 of the glories of Paradife. The reader will perhaps remember 
 the glorious rhythm of S. Peter Damiani ; 
 
 Deeft limus : abeft fimus ; 
 Lues nulla cernitur. 
 
 And we mujl remember that the word lues is here ujed in its 
 primitive Jenfe of melting jhow, or what would familiarly be 
 called " Jlujh," which original fenje it again takes in the infam- 
 ous work of Petronius. It Jhows the nature of the country in 
 which our bards rejided that they Jhould dwell Jo forcibly on this 
 one charafterijlic. Let us try one or two more parallel pajflfages ; 
 while we do not for a moment pretend that they are to be com- 
 pared to mediaeval hymns on the Jame Jubjecl, they certainly are 
 not without their own great beauty. 
 
 Perhaps Juperior in their elegance to thoje of Zevecotius, are 
 the following, from the Pia Defideria of Herman Hugo, the 
 origin of Quarles's " Emblems :" 
 
 O qui fidereas ducis, fortiffime, turmas, 
 
 Cui cingunt decies millia mille latus, 
 Quam tua magnifico radiant praetoria luxu ! 
 
 Alens ftupet, et tantae languet amore domus. 
 Nee glacialis hyems tremulo pede pulfat Olympum, 
 
 I6la nee hyberna grandine tefta fonant: 
 Nee pallent vifo moriturae fole pruinw ; 
 
 Nee ftant marmoreo flumina vinfta gelu : 
 Perpetuum ver aftra colunt, frigufque caloremque 
 
 Inter, Coelicolas tempora veris agunt. 
 O qui fidereas habitas, Rex maxime, fedes, 
 
 Quam tua prae terris invidiofa domus ! 
 Stat placidus pofitis Aquilonum flatibus ether, 
 
 Servat et eternus longa ferena tenor : 
 Sed neque flammantes hquido lavat aequore currus, 
 
 Nee fubit occiduas fol fugitivus aquas.
 
 Arnolletti. 403 
 
 Nee premit aftra dies, neque fol fugat aethere ftellasj 
 
 Nee premitur laffus, no6le fugante, dies: 
 Clara dies, aeterna dies, feptemplice Phoebi 
 
 Fulmineam noftri lampada luce premens. 
 O qui fidereas habitas, Rex maxime, fedes, 
 
 Quot tua deliciis affluit ilia domus ! 
 
 We mujl not tire our readers by further quotations of a Jimilar 
 kind ; or how many beautiful pajfages there are which we might 
 lay before them ! That noble de/cription, for example, in the 
 third book of the Poem of Aonius Palearius, the fame who was 
 afterwards burnt as a heretic, on the "Immortality of the Soul;" 
 or the jlill finer description in the fourth book of the De Con- 
 temptu Mortis of Daniel Heinjlus. We mujl return to our more 
 immediate JubjecL The Pajlorals of John Arnolletti, of Nevers, 
 are, perhaps, jome of the bejl of their kind. Three are on the 
 Jubjecl of Faith, Hope, and Charity. There are aljb others on 
 the Sacraments of the Church ; the Jcenery, drawn from that 
 about Nevers very pretty it is, as the writer can tejlify from his 
 perfonal knowledge : and the whole more nearly approaching 
 one's idea of a Chrijlian Pajloral than perhaps any others. Here 
 is an imitation of that on Baptijm : 
 
 Colin. Lucy, that cloud, by evening lull'd to reft, 
 
 How foftly broods it on its airy neft ! 
 
 When Morning from her dewy palace came, 
 
 And kindled heav'n beneath her fteps of flame, 
 
 With all the vaflals of her gorgeous court 
 
 The little wanderer join'd in frolic fport, 
 
 Now, paler than the tempeft-driven mow, 
 
 Now, ruddier than the rofe's ruddieft glow. 
 
 See, how old age hath fprinkled it with grey ! 
 
 It woos no more the breezes' ruder play : 
 
 Though ftill it lingers on, with pinions furl'd, 
 
 For one more vifion of our lovely world ; 
 
 For ere the morn the traveller muft be 
 
 A hundred leagues upon the ftormy fea. 
 Lucy. I marvel not that it laments to leave 
 
 A thing fo beautiful as Spring's firft eve ; 
 
 The hazy foftnefs of the twilight fky, 
 
 Speck'd here and there with one ftar's golden eye, 
 
 The incenfe of the village gardens round, 
 
 The downs' deep calm, unconfcious of a found, 
 
 While faint and fainter evening o'er them fades, 
 
 And deep and deeper wax the hollow (hades, 
 
 And like an Angel's vefper-anthem, fwells 
 
 The diftant mufic of the village bells. 
 
 Look ! Evening's ftar is peeping o'er yon brow ; 
 
 Oh, when is earth fo like to Heav'n as now ! 
 Colin. Yet Twilight, me whofe advent is fo fair, 
 
 Is all unlike it ; there is no night there ! 
 
 There (hall no clouds in evening beauty burn ;
 
 404 Paftoral on Bapttfm. 
 
 There (hall no Morn unlock her filver urn. 
 Bright land of cloudlefs fldes and fadelefs flowers, 
 And unknown friends, GOD make thee one day ours! 
 Lucy. But, Colin, you have fcarce yet own'd the praife 
 Due to my labour thefe three bright warm days : 
 Laft Autumn's leaves are fwept from where they fell, 
 And rake and broom have done their bufinefs well. 
 And fee Spring's firft ambafladors, that go 
 To Winter's palace in their robe of mow, 
 And by their beauty woo the kind old king 
 To lay his frowns afide, and call in Spring : 
 And here are flame-hued crocufes, that dye 
 Their leaves in all the tints of Morning's (ky; 
 Though fairer ftill this garden plot had mown, 
 Might I have call'd this day's beft hours my own. 
 Colin. And what the magic that, in thefe bright hours, 
 Could win my Lucy's abience from her flowers ? 
 Lucy. There was a flower, dear Colin, fairer far 
 
 Than thefe of mine, all lovely though they are j 
 A little bloflbm, fcarce yet taught to bear 
 The ruder vifitings of ftranger air ; 
 And long, long years ago, when evening gloam'd, 
 With me the mother through the meadows roam'd, 
 Pluck'd the full berry from the autumn briar, 
 Or plied the needle o'er the winter fire. 
 I knelt befide her then, when o'er our head 
 The Bifhop's confecrated hands were fpread : 
 I ftood befide her, when laft lovely fpring 
 Her troth me plighted with the holy ring,- 
 Together now the church-ward path we trod, 
 To dedicate her little one to GOD. 
 It was the lovelieft fight ! Yet tears would rife 
 Unbidden, and unwim'd for, to mine eyes. 
 The quaint and ancient font, deck'd round about 
 With wreaths of flowers, in cold grey ftone carved out : 
 The mother veil'd, as is our cuftom, prefs'd 
 Her little treafure clofer to her bread ; 
 The good old paftor and 'twas like him fmfled 
 A look of fondnefs on the fleeping child : 
 His hand was on the book he loves to quote, 
 The good old book that faints and martyrs wrote j 
 Then told he what the loved Apoftle faith, 
 Whofe words were bright for hope, and ftrong for faith 
 Ye hear, he faid, of Him, Whofe tender breaft 
 Let not the little children go unbleft j 
 " Doubt ye not then, but earneftly believe 
 " That He will like wife favourably receive 
 " This prefent infant, that He will embrace 
 " Her in His arms," and fliield her with His grace ; 
 And, when the world's brief fcene of change is paft, 
 Will guide her fafely to Himfelf at laft. 
 So may that brow through ftiame attain renown, 
 And, figured by the Crofs, receive the crown! 
 Colin. In footh, I fcarccly deem the coldeft heart 
 
 Would not, in that fweet fervice, bear its part ;
 
 Unreality of P aft oral Poetry. 405 
 
 I would I had been there ! Yet not unbleft 
 
 Was I, repofing on the down's green breaft : 
 
 With every fight and found of fpring to tell, 
 
 The burnim'd chervil, and the hare's blue bell ; 
 
 The trees, with'boughs like clear and glofly lead, 
 
 Are putting on their hues of brown and red : 
 
 The pheafants' crow from fome near valley broke, 
 
 The miflel-thmfh was in the fapling oak, 
 
 And in the underwood might juft be feen 
 
 One fparrow's neft with four fmall eggs of green. 
 Lucy. We have bright fummer eves, I truft, in ftore 
 
 For pleafant converfe, but to-night no more : 
 
 The moonbeams, that a fickly radiance dart 
 
 Down the green hill-fide, tell us we muft part. 
 Colin, Would they were come ! or would the day were here 
 
 That night might fall, and we might ftill be near ! 
 
 It will come fome day ! There's the evening bell ! 
 
 One good-night kifs, dear Lucy, and farewell. 
 
 This may Jerve as an example of the poem. 
 
 Among thoje who obtained considerable reputation as a writer 
 of Pajtorals, the famous Sannazarius, in his " Pifcatory Ec- 
 logues," Jlands prominent. In his " Lycidas and Mycon," he 
 writes prettily enough of the flowers of the Jea, and the orna- 
 ments of the caves of the Nereids ; but jlill one is Jlruck all the 
 way through with the feeling that, had theje men pojjejjed any 
 real tajle for nature, their pajloral attempts would have been 
 different indeed. The Jhores of Italy, that marvellous Bay of 
 Naples, the wild creeks and ravines of Calabria, might have 
 afforded Jcenery enough for Sea-Pa/torals of intenje beauty. 
 In/lead of this, if one finds three or four pretty lines together, 
 they are followed immediately by all the common-places of 
 pedantic mythology ; and the reajbn is plain. The writers were, 
 to uje the words of Coleridge, 
 
 Poets who have been building up the rhyme 
 When they had better far have ftretch'd their limbs 
 Befide fome brook in moffy foreft dell 
 By fun or moon light, to the influences 
 Of fights and founds and (hifting elements 
 Surrendering their whole fpirit, of their fong 
 And of their fame forgetful : fo their fame 
 Should (hare in nature's immortality, 
 A venerable thing ; and fo their fong 
 Should make all nature lovelier, and itfelf 
 Be loved like nature. But 'twill not be fo. 
 
 In the fame way, theje dilettanti poets were bajking in all the 
 luxury of Florence, or Rome, or Naples ; were the guejls and 
 favourites of Cofmo de' Medici, or of Leo X ; and never jaw 
 the country at all, except when they mentally curjed the exe-
 
 406 Boccaccio. 
 
 crable pavement and jolting ruts that conveyed them from one 
 town to another. It has been well jaid that, if a Jlranger were 
 to read Portugueje poetry, he would think the Portuguese them- 
 Jelves devotedly attached to the country and abhorrent of any- 
 thing like a town. Whereas the faff is that the mojl pajloral 
 poet of them all would rather have lived in the mojl wretched 
 collection of houjes calling itfelf a city, than in the loveliejl 
 Jcenery of Minho, or in the wildejl gorges of Trazos Montes. 
 
 On the other hand, it is Jurprijing how popular Pajlorals 
 have become, when they not only profejfed to, but did really, 
 imitate nature. The Juccejs of Gay's Pajloral, the Shep- 
 herd's Week, is a Jlriking proof of this. Incited by Pope to 
 caricature the Pajlorals of his rival, Phillips, by a Jet of compo- 
 Jltions which Jhould copy the grojjhejs of country life, and 
 writing with that purpoje only, the nature which he threw into 
 his poems made them at once popular ;^and when he had in- 
 tended to excite laughter or dijgujl, he really moved pity and 
 compajjion. Intended as it was to be ridiculous, no one, we 
 fancy, has ever read his account of the country-girl's death and 
 funeral Jermon, the exaft parody of a funeral Jermon of that 
 date, 
 
 He faid that heaven would take her foul, no doubt ; 
 And fpoke the hour-glafs in her praife quite out 
 
 without acknowledging that his feelings were interejled and 
 touched. 
 
 Very different indeed from Juch compojltions were thoje of the 
 mojl voluminous writer in this way, the celebrated Boccaccio. 
 He actually wrote jixteen eclogues, which excited the great ad- 
 miration of the learned men of his own time ; of all of which 
 we can give no more favourable characler than does his own 
 Sylvius : 
 
 Sentis, quam ftulti Latios cantare putamus 
 Paltores calamis perdentes tempora vocum. 
 
 However, not to pajs Jo famous an author without a Jingle 
 quotation, take an example of what he intended, at leajl, for 
 wit : 
 
 Tu cupis amplexus Sapphus ? Nunc fidera lambant 
 Quos trahis ipfe fues, volitentque par aethera vulpes ; 
 Grus trahat, ac anfer pariter, per rura quadrigas. 
 Si im mini, tn nuper haras mundare folebas, 
 Et fcabiem, morfufque canum, feu vulnera veprum, 
 Nunc manibus purgare palam, nunc gurgite turpi, 
 Unguine nunc vario, fuccifque potentibus, atque 
 Galbaneis fumis, nigrique bituminis offa, 
 Viribus ellebori, ftilla male olentis amurcae.
 
 The Prxdium Rufticum. 407 
 
 And no higher praife, we are afraid, can be given to a poet 
 whoje Pajlorals pojjejjed equal reputation in their own day, 
 Andrew Naugerius. But towards the end of the fifteenth and 
 the beginning of the Jixteenth centuries when it was no unujual 
 thing for an ecclejiajlic who had perhaps received only the firjl 
 tonjure, to hold half-a-dozen abbeys, five or Jix archdeaconries, 
 a Jcore of livings, a deanery, a good many canonicates, and 
 perhaps a bifhopric or two into the bargain, and notwithjland- 
 ing all this was deeply in debt it was quite the fajhion to pre- 
 Jent a well-turned Pajloral, or Jimilar trifle, and to receive in 
 acknowledgment Jbme further little piece of preferment. In 
 thoje unhappy centuries, the bitter epigram of Owen was true 
 enough : 
 
 An Petrus fuerit Romae, fub judice lis eft : 
 Simonem Romae nemo fuifle negat. 
 
 Whethfflf Saint Peter was at Rome, 
 
 Is not as yet made out : 
 That Simon there has found a home 
 
 No living man can doubt. 
 
 But it is very curious and very edifying to contrajl theje venal 
 Pajlorals, written by hireling ecclejiajlics, with the longejl Paf- 
 toral poem the world ever Jaw, the Prcsdlum Rujlicum of 
 the Jejuit Vanier. When, in the end of the jeventeenth and 
 beginning of the eighteenth centuries, the art of compojmg 
 Latin poetry was held in the highejl ejlimation, that wonderful 
 Company of JESUS, rejblved that its children jhould claim the 
 highejl rank in every branch of Jcience, art, and literature, na- 
 turally turned their attention to this aljb ; and wherever among 
 its members a talent for Latin verje was found, there it was 
 cherijhed and brought before the world with all the advantages 
 the commendation of the Society could give. The Frenchman 
 Vanier devoted his life to this poem. Utterly valuelejs as a 
 didactic work, for who would write precepts for farming in 
 Latin hexameters ? but mojl valuable as proving that the firjl 
 Latin poet of his age was a Jejuit, to our ideas it Jeems Jtrange 
 to find a priejl devoting his life to Jixteen books, each, perhaps, 
 containing eight hundred lines, on Jubje&s fuch as theje : How 
 one ought to buy and repair a farm : How to chooje Jervants : 
 Of greater cattle : Of lejjer cattle : Of trees : The dijeajes of 
 trees : The rujlic year : Of potherbs : Of vines : Of wine : 
 Of fattening fowls : Of doves : Of bees (this fourteenth book is 
 ejpecially dedicated to Cardinal de Fleury) : Of ponds : Of live 
 Jlock. This is a fynopjis of the worthy writer's poem : he tells 
 us, in the book on Ponds, which was the firjl written of all, that,
 
 408 Description of Rafter. 
 
 led away by the bad tajle of youth, he inferted in it many fables ; 
 and had not altogether recovered from this " anility " when he 
 treated of doves and vines. Some twenty years ago, we remem- 
 ber to have looked this poem right through from one end to the 
 other ; and it pojjejjes considerable interejl even for one who, 
 like the prejent writer, cares not a Jlraw for the JubjeS on which 
 it treats. There are Jbme very fine pajjages in it : the gradual 
 advance of autumn, at the beginning of the eighth book ; the 
 heroic charity of Bijhop Beljunce, in the plague of Marseilles ; 
 Eajler, as celebrated in the country ; the way of dijcovering 
 water by the divining-rod. Take, as an example, the dejcrip- 
 tion of Eajler : 
 
 This is the time when nature's urgent needs 
 
 Brook no delay : when branches muft be pruned, 
 
 Fields clamour for their feed. For holy Church 
 
 (Though now me celebrate her forty days) 
 
 This toil forbids not. Some me calls to faft : 
 
 You to redoubled toil ; for toil was once 
 
 The punifhment of fin. But when at length . 
 
 The forty days in Eafter melt away, 
 
 Then caft off earthly cares ; then, then the foul 
 
 Muft, mindful of the country whence me came, 
 
 Claim all the holy feafon to herfelf. 
 
 Till not the field, rank weeds fpring up : permit 
 
 The autumn orchard to remain unpruned, 
 
 And fmall the increafe of the vernal hour. 
 
 So muft the heart be tilled ; fo every vice 
 
 Eradicated ; fo muft toil and pains 
 
 Fofter implanted virtue. Elfe the Blood 
 
 Of that great Sacrifice was med in vain, 
 
 And hell will gripe the fouls fo dearly bought 
 
 (What price were greater ?) by the death of GOD. 
 
 Yes: keep your plighted faith, your faith once pledged, 
 
 To be His own for ever. This poor world 
 
 Is not your lalting home : for them that ftrive, 
 
 And toil, and conquer, there remains a crown 
 
 Eternal, incorruptible : a crown 
 
 Which CHRIST then won, what time He burft the bars 
 
 That (hut the fons of Adam out of heaven, 
 
 And promifed, as their meed who nobly fight, 
 
 The many manfions of His FATHER'S houle. 
 
 Amidft that happy number we one day 
 
 Shall worftiip. Meanwhile this poor life we lead, 
 
 Expeftant of a better : country toils 
 
 Again invite our hands : the tools, hung up 
 
 In Eafter reft, muft bravely be refumed. 
 
 Thank GOD for all things ; while in exile here, 
 
 He gives thee cares, with hope to folace now, 
 
 And an eternal blifs to guerdon then. 
 
 There is an earnejlncjs in this poetry which fets it far above 
 the Damons and PhylHJes of our pajioral friends. Of courje,
 
 Grainger" s Sugar-cane. 409 
 
 in fuch a Jubjeft as the farm-yard, there mujl be much that is 
 projaic and tedious in the highejl degree : and Vanier often 
 labours under the Jame difficulty that be Jet Dyer in his Fleece, 
 and Grainger in his Sugar-cane, the choice between Jpeaking 
 of every-day occurrences in the every-day language of proje, or, 
 to uje the exprejjion, employing a faljetto, and working them up 
 into grandiloquence. So poor Grainger, in his firjl edition, 
 being compelled to Jpeak of the devajlation of rats and mice, 
 began a paragraph thus : 
 
 Now, Mufe, let's fmg of mice. 
 
 But Jbme friend having objected to the exprejjion as low, it was 
 altered into, 
 
 Now, Mufe, let's fmg of rats. 
 And now, mojl abfurdly of all, it Jlands : 
 
 Nor with lefs harm the whilker'd vermin race 
 (A countlefs clan) devour the lowland cane. 
 
 And Jo Vanier often found a difficulty in determining whether 
 he Jhould call rats " rats," or the " whijkered vermin race." We 
 might extend our notices of Pajioral Poets almojl indefinitely. 
 Among them we might name Erafmus, who describes love with 
 all the common-places of pipes, crooks, and kids ; Vida, Bijhop 
 of Cremona, whoje " Poetics " and whoje " Chejs " have been 
 more than once tranjlated into Englifh, and whoje " Silkworms" 
 and " Chrijliad " well dejerve to be Jo ; but whoje three Eclogues 
 are on a par with thoje of his fellows. Then, too, we have 
 Pomponius Gauricius, whoje tedious compojltions are ended by 
 this portentous line and yet the man was a Jcholar too : 
 
 Urforumque, canumque, importunorumque luporum : 
 
 which how he Jcanned we Jhould like to know. Then there 
 was the learned Joachim Camerarius, better employed in writing 
 his Life of Melanclhon and his Commentary on the New Tejla- 
 mont, than his Dirts and his Querela ; and a hojl of inferior 
 pajtoralijts, John Rainerius, Hannibal Cruceius, and George 
 Sabinus, a friend of Luther and Melanclhon : then, again, we 
 have Cynthius Giraldus, Philip Girineti, and him who but for 
 his immoralities would have been one of the brightejl lights of 
 modern Latin verfe, John Secundus. But we will not inflict a 
 lijl of their Pajlorals on the reader. When we look back and 
 Jee what wretched trajh were then the poems which profejjed to 
 dejcribe the country, and compare them with the power of 
 dejcription with which a truer Jludy of nature has invejled the
 
 41 o EngU/h P aft orals. 
 
 prejent age, it is indeed being liberated from the clojenefs of 
 a medicated apartment to the frejhnejs and wildnejs of a heath. 
 The time has been when a not ignoble author, Burnett, the 
 writer of the Theory of the Earth," ajjerting that, " at its firjl 
 creation, it was perfectly flat," made ufe of the argument, " that 
 it could not have been conjljlent with the beneficence of a merciful 
 CREATOR to deform it with thoje ugly excrefcences called 
 mountains." 
 
 It were unfair to cloje a jketch of the Pajloral poets of the 
 Renaiflance without alluding to our own true Pajloral poets. 
 We do not mean Pope, nor Phillips, nor Gay, nor Thomas 
 Warton, but Browne, and Wither, and Herrick. Browne's 
 " Britannia's Pajlorals " (if our readers are not acquainted with 
 them), notwithjlanding his occajional affectations, will be found 
 the beji of all JImilar poems. What a pretty country computa- 
 tion of time, for example, is this : 
 
 So foon as can a martin from our town 
 Fly to the river underneath the down, 
 And back return with morter in her bill, 
 Some little cranny in her neft to fill, 
 The fhepherd came. 
 
 The poem was never finijhed ; but what remains of it will 
 fafcinate thoje who are fond of jludying the country life of the 
 time of Charles I. 
 
 And now we have done. Our readers, warned as they were 
 at the commencement of the barrennejs of our jubjecl, could not 
 expecl to be introduced to any rich vein of literary wealth. If 
 we have laid before them one or two curious faffs, and made 
 them acquainted with one or two names that are not altogether 
 dejerving of oblivion, we Jhall be Jatisfied.
 
 XV. 
 LITURGICAL QUOTATIONS. 
 
 NE of the firjl objervations which mujl occur to a 
 Jludent of the primitive Liturgies is this : how 
 frequent are the quotations from Scripture with 
 which they abound. We know, in facl, that 
 the few Protejlant writers, who have advanced 
 even Jb far as to a rejpeclable knowledge of 
 theje works, have never been weary of proclaiming their Jcrip- 
 tural character of pointing out that, although Antichrijl was 
 already beginning to whimper in his cradle, neverthelejs reference 
 was Jlill made ** to the law and to the tejlimony." 
 
 The jb-called Jecl of Evangelicals, again, would find a Jlill 
 clojer rejemblance between Liturgical quotations and their own. 
 The pajjages cited are not, to uje the words of an Evangelical 
 Bijhop, " from the Go/pels, or the other lejs important books 
 of the New Tejlament," but are mainly from the Pauline Epijlles. 
 Reference may indeed be here and there made to a go/pel faft or 
 Jbme of our LORD'S promijes may be pleaded with Him by 
 Whom they were Jpoken. But Jlill, as the rule, if a citation, 
 not avowedly Juch, be made from Scripture, it is three times out 
 of four from the Epijlles. 
 
 But another view of the Jubjecl may be taken, and it is that 
 to which we are at prejent about to direct the reader's attention. 
 The quejlion then for our prejent conjideration is this : The 
 pajjages which occur in the original portions of the primitive 
 Liturgies, and aljb in the Epijlles, are we to regard them as 
 quoted in the latter from the former, or in the former from the 
 latter ? 
 
 The offhand reply would of courje be Undoubtedly the 
 Liturgical is a quotation from the Scriptural pajflage. A deeper
 
 412 State of the dueftion. 
 
 view of the fubjeft may perhaps lead us to a different conclusion. 
 It need hardly be faid that, if this be the cafe, Liturgies 
 become at once invejled with a dignity and majejly Jcarcely 
 inferior to that of the New Tejlament itfelf. 
 
 The quejlion is one which has never yet been dijcujjed at 
 length. The late Profejjor Blunt and would that he had been 
 Jpared to follow out the path which he had indicated ! opened 
 up this inquiry ; and that with a manifejl bias to the Liturgical 
 Jlde of its decijion. We will endeavour baud pajjibus cequis 
 to follow in his jleps. 
 
 One of the cleverejl critical ejjays, written during the lajl 
 century, is that of Kurd, afterwards Bijhop of Worcejler, on 
 the marks of poetical imitation. In this he profejfes to lay 
 down a Jeries of canons by which we may judge whether an 
 apparent imitation is a real plagiarism or not. We Jhall find 
 Jbme of his remarks very ufeful to carry with us as we go along : 
 although our prejent quejlion is not whether there be imitation 
 or not, but in which of two given writings that imitation is to 
 be found. 
 
 In the firjl place it is well to objerve that, without any manner 
 of doubt, Jcriptural writers are in the habit of quoting, not only 
 heathen authors, as in the three examples which S. Paul affords 
 from Aratus, from Simonides, and from Epimenides, but aljb 
 from the ecclejiajlical compojitions of that era. 
 
 Let us firjl Jet down the places where avowedly S. Paul does 
 make a quotation ; and that, not from the Old Tejlament ; 
 and it will be convenient to have them both in Englijh and 
 Greek. 
 
 i. i Corinthians ii. 9. 
 
 But as it is written, Eye hath not 'AXX xa9c yiyfamm' "A o^aXjuof 
 
 feen, nor ear heard, neither have owe iTJe, xa.1 out owe 5xw, xai Itri xap- 
 
 entered into the heart of man, the JYav avdpoimv owe <m#n, S. iWjuao-iv 6 0eo{ 
 
 things which GOD hath prepared for -j-oi"; ayawio-iv awey. 
 them that love Him. 
 
 a. i Corinthians xv. 4.5. 
 
 And fo it is written, The firft man OUTU xa yjypawrai* 'Elvira o 
 
 Adam was made a living foul ; the M f iroc 'A^ ii f ^wfij-av o ?< 
 
 laft Adam lueu made a quickening *A>/* ii; miZ 
 fpirit. 
 
 3. Ephefians v. 14. 
 
 Wherefore he faith, Awake thou AIO xiy- "Ey f ,pi & 
 that fleepeft, and arife from the dead, i T 
 and CHRIST mall give thec light.
 
 Acknowledged Quotations. 413 
 
 4. i Tim. i. 15. 
 
 This is a faithful faying, and rrio-ro; o Xoyof , xa> ircunt a.itt&a'xyt l^toy , 
 
 worthy of all acceptation, * n 3 T1 xpn-o; 'ina-ouj 3xflev eij rot xoV/xw 
 
 CHRIST JESUS came into the world i/twtpTaiXou? o-Zo-at. 
 to fave finners. 
 
 5. i Tim. iii. i. 
 
 This is a true faying, If a man njsroj o xoyo? E"T? Iiti<rno7tn<; Ifi-ytrm, 
 defire the office of a bifhop, he de- x<w Ipyw lmQvfji.ii. 
 fireth a good work. 
 
 6. i Tim. iv. 8, 9. 
 
 For bodily exercife profiteth little : *H yap a-taf*.art>tn yvfumo-ta wpoj Jxi'yov 
 
 but godlinefs is profitable unto all lo-riv i^txijuoj * 5i el<rs0snt wpoj irarra, 
 
 things, having, promife of the life axf'sXj.uo? la-riv, tTra.yyt\iav i^o-jo-a. *)?{ 
 
 that now is, and of that which is to inq w x.a.1 TWJ /wEXXoumif 
 come. 
 
 This M a faithful faying and nwnt o Xoyo; xaj wion; aTroJo^?? a^iof . 
 worthy of all acceptation. 
 
 7. 2 Tim. ii. 11-13. 
 
 // is a faithful faying: For if HIC-TO? o Xoyo?' E' >"/> oTnamBeaoftu, na.1 
 
 we be dead with ff/, we mail alfo trvZho-opev' 
 live with ///T. 
 
 If we fuffer, we fhall alfo reign EI i7tofjiiw/ut.ev, xa crv/jil3a./ri\ev/rofAtv' tl 
 
 with /f/ffi : if we deny Him, He alfo dproy^sfla, xeoteTvof apwa-Erat q'/ua;' 
 will deny us : 
 
 If we believe not,_y^/ He abideth Ei a.7ria"nvfjt,ev, IxsTvof wta-Toj ^te' apw- 
 
 faithful : He cannot deny Himfelf. o-ao-Qai iauroy ou Juvaraj. 
 
 8. a Tim. ii. 19. 
 
 Neverthelefs the foundation of 'o ^EVTOI a-repio? fls^lXw? TOU sou sr- 
 
 GOD ftandeth fure, having this feal, armiv, E^W TW o-^paj/TJa rauTnv, "Eyva 
 
 The LORD knoweth them that are Kupiof TOUJ ovraf alrov' xal, 'Aironrnw 
 
 His. And, Let every one that o.Tro^.aS'ixt'af wa? o Iwfj.a.^on TO Svo^a Kupiou. 
 nameth the name of CHRIST depart 
 from iniquity. 
 
 9. Titus iii. 8. 
 This is a faithful faying, and thefe nio-rof o Xo'yo? , xaJ Trepi rovrtw &ov\of*,al 
 
 things I will that thoil affirm COn- ire ha&tgatovs-Qai, I'm tyarri^teiri xaXaiy ?p- 
 ftantly, that they which have be- you wpoisrairflai oi TrBTritrrevnoret TM ea>. 
 lieved in GOD might be careful to 
 maintain good works. 
 
 To thefe we may add, as bearing on the Jubjeft : 
 
 10. Eph. v. 19. 
 
 Speaking to yourfelves in pfalms AaXoum? lay? ^aX^oTj xaJ 
 
 and hymns and fpiritual fongs, fing- teSaif mevfAo.Tma.'is, aJovrtf xa.1 
 
 ing and making melody in your iv rji xapJt'a Ipim T Ki/p/w. 
 heart to the LORD.
 
 414 Liturgical Quotations. 
 
 ii. Col. iii. 16. 
 
 Let the word of CHRIST dwell in 'o xoyo? TOU Xpurrov wmii-rai kv fytTv 
 
 you richly in all wifdom ; teaching wxoua-i'uo?' Iv itaaj a-o^la. Maa-norrsi;, xal 
 
 and admoniming one another in vovdnwrrt; iav-roiij j.ity* ''? xai Cjuvoifxa! 
 
 pfalms and hymns and fpiritual fongs, wJaiV misvfAa.Tina.~i;, Iv pcapm aSto-rec Iv 
 
 finging with grace in your hearts to rats x.a.ftia.u; vpuv T QeS. 
 the LORD. 
 
 12. 2 Tim. i. 13. - 
 
 Hold faft the form of found words, 'YwoTwa^iv exf oyutaSmii Xoyav, av 
 which thou haft heard of me, in faith wap' \p.w nxovs-ai;, Iv iria-fti nal dyam rn 
 and love which is in CHRIST JESUS. Iv XfierrS 'ino-ou. 
 
 13. 2 Tim. iv. 13. 
 
 The cloke that I left at Troas with Tov <f>Xovnv, w aTrlxjwov Iv TpaiaJt wapa 
 
 Carpus, when thou comeft, bring Kapwai, IP^O^EVO? <}>p, xj TO. @i&\la. } fj.a- 
 
 <with thee, and the books, #/ efpe- x0r raj (Jie/x8fa,va,i; . 
 cially the parchments. 
 
 Now, from (10) and (n) it follows that Chrijlian hymns and 
 Jpiritual ydat were extant, and well known, when the Apojlle 
 wrote. 
 
 From (12), that a form of jbund words was delivered by 
 S. Paul to Timothy, as Bijhop of Ephejus. What could this 
 be but one of two things, a Creed or a Liturgy ? 
 
 Obferve, further, that six out of the nine acknowledged quo- 
 tations occur in the Pajloral Epiflles; though theje only contain 
 thirteen Jhort chapters, while the rejl of the Pauline Epijlles 
 contain cighty-Jeven. Is not this what we might have expected, 
 considering S. Paul's repeated commands that " Bijhops" 
 jhould give attendance to reading ? And putting all this to- 
 gether, and coupling it with the acknowledged faff that the 
 "cloke" has been, by many writers, even from theearliejl times, 
 under/rood of a Liturgical vejlment, we Jhall not improbably 
 come to the conclusion that either the books or the parchments 
 were Liturgical. 
 
 Let us, however, examine No. I as a Jubjlruclure for our 
 future remarks. 
 
 In i Cor. ii. 9, we have this pajQfage : 
 
 But AS IT is WRITTEN, Eye hath not feen, nor ear heard, neither have 
 entered into the heart of man, the things which GOD hath prepared for 
 them that love Him. 
 
 Where is this written ? " Why," they Jay, " in Ifaiah Ixiv. 
 4." Now, we do not deny that, fo far as our Engll/h verfion is 
 concerned, there is a certain refemblance between the pajjage in 
 the Corinthians and that in IJaiah: but it is now universally 
 allowed that our Englijh verfion of the text in Ifaiah is quite 
 indefenfible ; it probably was only made from the predetermi-
 
 Liturgical Quotations. 415 
 
 nation of conjldering S. Paul to be giving the right Jenje of the 
 prophet ; and the true verjlon is given in the margin. Let us 
 Jee how the pajjage jlands in the LXX, which S. Paul mujl 
 have quoted, and which gives the correct interpretation of the 
 Hebrew: 
 
 From the beginning have we not heard, neither have our eyes feen, a 
 GOD befide Thee, and Thy works, which Thou (halt do to them that wait 
 for mercy. 
 
 There is not much likenefs here ; but we will go a great deal 
 further yet. However, let us firjl hear what Bijhop Lowth Jays 
 on the matter. His verjlon is : 
 
 For never have men heard, nor perceived by the ear, 
 
 Nor eye hath feen, a GOD befide Thee, 
 
 Who doeth fuch things for thofe that truft in Him. 
 
 His note is : 
 
 For never have men heard ] S. Paul is generally fuppofed to have 
 quoted this pafTage of Ifaiah, i Cor. ii. 9 : and Clemens Romanus in his 
 Firft Epiftle has made the fame quotation, very nearly in the fame words 
 with the Apoftle. But the citation is fo very different, both from the 
 Hebrew Text and the Verfion of the LXX, that it feems very difficult, if 
 not impoffible, to reconcile them by any literal emendation, without going 
 beyond the bounds of temperate criticifm. One claufe, " neither hath it 
 entered into the heart of man," is wholly left out ; and another is repeated 
 without force or propriety, viz. " nor perceived by the ear," after " never 
 
 have heard : " and the fenfe and expreffion of the Apoftle 
 
 is far preferable to that of the Hebrew text. Under thefe difficulties, I am 
 at a lofs what to do better, than to offer to the reader this, perhaps dif- 
 agreeable, alternative either toconlider the Hebrew text and LXX. in this 
 place as wilfully difguifed and corrupted by the Jews : of which practice, in 
 regard to other quotations in the New Teftament from the Old, they lie 
 under ftrong fufpicions: (fee Dr. Owen, on the Verfion of the Seventy, 
 fe6L vi ix.) : or to look upon S. Paul's quotation as not made from Ifaiah, 
 but from one or other of the two Apocryphal Books, entitled The Afcen- 
 fion of Efaias, and the Apocalypfe of Elias, in both of which this paflage 
 was found : and the Apoftle is by fome fuppofed in other places to have 
 quoted fuch apocryphal writings. As the firft of thefe conclufions will 
 perhaps not-eanly be admitted by many ; fo I muft fairly warn my readers, 
 that the fecond is treated by Jerom as little better than herefy. See his 
 Comment on this place in Ifaiah. 
 
 Now, we will Jee if we cannot explain what fo completely 
 
 puzzled and it is to his great credit he confejjes it Bijhop 
 Lowth. 
 
 Firjl, here is the verjlon of the LXX : 
 
 'ATTO TOU aioJvo? olx, wou<rafjilv, ol$t o\ o<f>0atyeo r,f/. 
 ffov, a. ifoma-ttf roTf vTtofjiivovtriv I\eo.
 
 4i 6 Liturgical Quotations. 
 
 Now, S. Paul : 
 
 "AXXa jwflaif ytypaltrm' *A o^flaXjUO? otix elfte, xaj ouj at* WWPS, Hal Iwl HttpSUv ay- 
 BpcoTrov ovx. <m(3i), a. yroi fjut/rsv o soj TO?? dyctiraJo-iv etlroy. 
 
 Obferve (i), that there is not ONE WORD, literally not ONE 
 WORD, the Jame in Ijaiah and in S. Paul. 
 
 (2). Nevertheless, this is manifejlly a textual quotation. We 
 jay nothing of the xa,9ug ysy^txTnai : but the ungrammatical 
 Jlruclure of the Jentence, the relative without an antecedent, the 
 beginning with a 6p6ah/jio<; oux ?&, Jhows that it is a mere 
 fragment, taken bodily from Jbme other writer. The Englijh 
 reader will under/land this better, if we tranjlate what our 
 verjion has not done literally: 
 
 But as it hath been written : " WHICH eye hath not feen, and ear hath 
 not heard, and into the heart of man hath not afcended, which GOD hath 
 prepared for them that love Him." 
 
 You fee it is manifejlly a broken Jentence an exaft textual 
 reproduction of Jbme pajjage where the firjl which u which eye 
 hath not Jeen," mujl have had an antecedent. Cajl your eyes 
 back to the literal verjion of the LXX, and you will now agree 
 that S. Paul could not have been quoting Ijaiah ; and was 
 quoting Jbme one elje that Jbme one elje, in all probability, 
 distantly referring to the prophet. 
 
 This we Jhould confidently Jay, even if we could not find 
 what S. Paul was quoting. 
 
 Can we find it ? 
 
 Turn to the Anaphora of S.James, (p. 63.)* 
 
 Now then : 
 
 Now we have the textual quotation. Now we can explain the 
 want of an antecedent to the relative. Now the a refers to TO, 
 ecu otyaQd. 
 
 We tranjlate for the Englijh reader : 
 
 But according to Thy ^entlenefs and meafurelefs love,paffing over and 
 blotting out the handwriting againft us Thy fuppliants, Thou wouldft be- 
 
 The references are all made to my own edition of the "Primitive Litur- 
 gies" (Hayes, Lyall Place).
 
 Liturgical Quota t ions. 417 
 
 ftow on us Thy heavenly and eternal gifts, WHICH eye hath not feen, and 
 ear hath not heard, and into the heart of man hath not afcended, which Thou 
 haft prepared, O GOD, for them that loiie Thee. 
 
 Is it not now absolutely certain certain beyond all ajjurance 
 that this is the pajjage which S. Paul was quoting ? This 
 pajjage may very probably glance at IJaiah, though only dij~- 
 tantly. This is Jo very important that we repeat the argument. 
 
 1. There is not one word the Jame in the pajjage in the 
 Corinthians, and in that of IJaiah and the Jenje is altogether 
 different. 
 
 2. Yet the pajjage in the Corinthians is a textual quotation 
 textual even to ungrammaticalnejs. 
 
 3. The exacl words of this quotation, the ungrammaticalnejs 
 Jupplied, occur in the Liturgy of S. James. 
 
 But irrefragable as this argument appears to us, it will be 
 conjiderably Jlrengthened when we come to conjlder the quota- 
 tions to one of which Bijhop Lowth refers of this Jame paj~- 
 Jage in the IJapoJlolic Epijlles. 
 
 We then come to this conjequence, the theological importance 
 of which may truly be called tremendous. 
 
 Whenever two pajjages occur in the Jame words, on the one 
 hand in the Liturgy of S. James, or rather in its Anaphora, 
 and on the other in the Epijlles to the Corinthians, or in any 
 later Epijlles, S. Paul quotes the Liturgy. 
 
 And notice what follows with regard to this very pajjage. 
 The very next verje proceeds: 
 
 But GOD hath revealed them unto us by His SPIRIT; for the SPIRIT 
 learcheth all things, yea, the deep things of GOD. 
 
 To yap nwi/jWa Warra, Ipftiva, Kal TO. 8i8r> TOU lou. 
 
 But this occurs in the PoJl-Sanftus of S. James, which precedes 
 the Words of Injlitution: 
 
 Holy art Thou, King of Ages, and LORD and Giver of all Holinefs : 
 Holy alfo is Thine Only-Begotten Son, our LORD JESUS CHRIST: Holy 
 alfoisThy Holy SPIRIT, Who fearcheth all things, yea, the deep things of 
 Thee, O GOD. 
 
 "Ayiov Si xai TO ITvEL/jUtt fmi fo'Aytiv, TO IpEwoTy TO, varra, nal TO, /3a9>) rw TOV tov. 
 
 How beautifully natural, Jo to Jpeak, that S. Paul, having 
 quoted " Eye hath not feen " from the Invocation of the HOLY 
 GHOST, Jhould Jpeak of that Blejjed SPIRIT, and Jpeak of 
 Him in words of the Jame Liturgy, (though in another place.) 
 But how perfectly Jlartling is the Apojlle's continuation : 
 
 E E
 
 4i 8 Liturgical Quotations . 
 
 But GOD hath revealed them unto us by His SPIRIT : for the Spirit 
 fearcheth all things, yea, the deep things of GOD. 
 
 For what man knoweth the things of a man, fave the fpirit of man 
 which is in him? even fo the things of GOD knoweth no man, but the 
 Spirit of GOD. 
 
 Now we have received, not the fpirit of the world, but the Spirit which 
 is of GOD 5 that we might know the things that are freely given to us of 
 GOD. 
 
 Which things alfo we fpeak, not in the words which man's wifdom 
 teacheth, but which the HOLY GHOST teacheth ; comparing fpiritual things 
 with fpiritual. 
 
 It is of the Invocation primarily he is thinking, when he fpeaks 
 of " receiving the Spirit Which is of GOD ;" it is to the gifts 
 and graces catalogued together at the end of that Invocation 
 (elg atpscriv a/jiafTiatv, xai tig ur\v alcoviov, slga.yiaaiJ.ov -^u^v nai au^arov, 
 *.T.X.) that he refers when he tells of " the things that are freely 
 given us of GOD ;" the 7r\oucrtag dcofsag TOV navayiov crou HVEU- 
 /Mzrog, as it there follows. And then, at verfe 13, to what 
 Jhould he refer but to " the form of found words," the Liturgy, 
 which he left to his Corinthian converts ? They are no words 
 of us, the Apojlles, merely : i.e. were taught them by that very 
 
 SPIRIT. 
 
 Now, then, obferve : how completely the whole fequence of 
 thought is the fame in the Liturgy and the Epijlles Jo com- 
 pletely that that Jequence mujl have been as much followed as 
 the words were quoted either by one or the other. How per- 
 fectly natural, if S. Paul quoted the Liturgy ! How impojjiblj 
 unnatural, if the writer of the Liturgy quoted S. Paul ! In the 
 latter cafe, the mental procefs mujl have been this : about 
 compofe the Invocation, he called to mind S. Paul's defcriptic 
 of the gifts of the SPIRIT. Recollecting what preceded that 
 he, by a retrograde procefs re-quoted S. Paul's quotation, anc 
 put it in before the Invocation. But who would maintain jb 
 ludicrous an hypothecs ! Yet, allow that S. Paul was the later, 
 and it mufi be maintained. 
 
 But yet further notice. What is the fentence preceding that 
 claufe, * Eye hath not Jeen, &c ?" It runs thus : " Befeeching 
 " Thee that Thou wouldjl not deal with us after our fins, nc 
 '* reward us according to our iniquities, but according to Tlvj 
 " gentlenefs and ineffable love, pajjing by and blotting out th 
 " handwriting which is again/I us, Thy fuppliants, wouldjl grant 
 " us Thy heavenly and eternal gifts." This is word for wor " 
 the fame as that exprejjion in the Colojfians (ii. 14) : " Blotting 
 out the handwriting of ordinances that was againjl us, which was 
 contrary to us :" a pajjage manifejlly borrowed from this Liturgy,
 
 Liturgical Quotations. 419 
 
 and in which the word %<^o'yfa<pov occurs, nowhere elje to be 
 met with in the New Tejlament. 
 
 Now take another example. 
 
 In that mojl magnificent commencement of the Anaphora in 
 S. James's Liturgy we have the exprejjlon : 
 
 "Ov Lfjivovfn o! olfavoi ..... 'lefov<ra\rifji 11 Ifirotipdyio; iramyvfii;, ExxXum'a wpa>Tor- 
 
 xuy aTTiysypajW^Evajy Jy TO~; oipayo~f , Trycuwara Jixaisuy xcu irpotyrnuY. 
 
 The parallel pajjage in S. Paul is (Heb. xii. 22, 23) : 
 
 *AXXa wp(WEXi)Xu9ttT6 2<iv oj>s, xat WoXH EOU oVrof, 'lEpou<raXJj/(A Iwoypaww, 
 ftupias-iy ayj'EXajy, wavTiy-JpEj xa/ IxxXws-t'a Trpacroroxiwy Iv oipayoif dw 
 xaj TJTeu.ocaa-j 
 
 We might obferve that the word Travvyvfts nowhere elje occurs 
 in the New Tejlament ; nor is the term 9^1-0x0*05 eljewhere 
 employed in that Jenfe. 
 
 We might aljb remark, that this Epijlle was written to the 
 Hebrews, i.e. the very Church which firjl of all Churches em- 
 ployed S. James's Liturgy. 
 
 Further, when we take the pajjage as a reference to the 
 crowning acl of Chrijlian life its approach to, and union with, 
 our blejfed LORD in the Liturgy, what force do we give the 
 comparison ! " Your fathers in the wildernefs for them there 
 " was the mount that burned mith fire, the blacknejs, and dark- 
 " nejs, and tempejl, and the Jbund of a trumpet, when they 
 " drew near to GOD. For you, according to the words which 
 " you daily take in your mouths, there is the Heavenly Jerusalem 
 " opened, the myriads of angels invijibly attending, the general 
 " ajjembly and church of the firjlborn united and uniting in your 
 " earthly Jacrifice." Once take the pajjage thus, and does not 
 any other interpretation jeem impojQlble ? Imagine the Liturgy 
 to be the copy, and S. Paul's words lofe half their force. 
 
 Let us, however, now go regularly through the Anaphora of 
 S. James's Liturgy, and fee what quotations we can find from it 
 in S. Paul's Epijlles. We will confine ourfelves to the Ana- 
 phora, becaufe, though there is much of the highejl antiquity 
 in the Proanaphora, yet there are alfo many manifejl infer- 
 tions, and Jbme portions the age of which is fairly an open 
 quejlion. Quotations here will therefore not always be Jatisfac- 
 tory. For example, in the Great Eclene after the Kijs of Peace 
 we have this petition: 
 
 "TTrip raiv Iy irapdma, xo.1 ayi/tio. KCU atrxixrfi xttl ly o-e/uya! fa.^ httyarrttni, naJi ^Sn i y 
 opeo-i xai -ffjXu'oj x<t raTf OTTaTf rnf y?f iyo)yj^o/u.yiwy oiritav irarifnay TE xou
 
 420 Liturgical Quotations. 
 
 Here the dens and caves of the earth is undoubtedly a Pauline 
 exprejjion, but its application to hermits Jhows that it cannot be 
 earlier than the fourth, or, at the earliejl, end of the third, cen- 
 tury ; and, therefore, mujl be a quotation from S. Paul. 
 
 But the v%ri rou xa,ra,7rrda-/A,/zTOf, the Prayer of the Veil^ a 
 prayer which finds its place in every Liturgy of this family, and 
 which immediately precedes the Anaphora, is clearly of the 
 Jame date with that. We will firjl give a tranjlation of it ; 
 and then Jhow how S. Paul quotes it. It mujl be remembered 
 that the Chalice- Veil is now raijed, and the Holy Myjleries ex- 
 pojed to view: 
 
 We render thanks to Thee, LORD our GOD, for that Thou haft given 
 us boldnefs to the entrance in of Thy holy places, the new and living way 
 which Thou haft confecrated for us through the veil of the Flefti ot Thy 
 CHRIST. We therefore, to whom it hath been vouchfafed to enter into the 
 place of the tabernacle of Thy glory, and to be within the veil, and to be- 
 hold the Holy of Holies, fall down before Thy goodnefs : Mafter, have 
 mercy upon us : fince we are full of fear and dread, when about to ftand be- 
 fore Thy holy Altar, and to offer this fearful and unbloody facrifice for our 
 fins and for the ignorances of the people. Send forth, O GOD, Thy good 
 grace, and hallow our fouls, and bodies, and fpirits ; and change our dilpofi- 
 tion to piety, that in a pure confcience we may prefent to Thee the mercy 
 of peace, the facrifice of praife. 
 
 Now, compare with this a pajjage in the Hebrews (x. 19 
 
 Having therefore, brethren, boldnefs to enter into the holieft by the 
 blood of JESUS, 
 
 By a new and living way, which He hath confecrated for us through 
 the veil, that is to fay, His flefh j 
 
 And having an high prieft over the houfe of GOD ; 
 
 Let us draw near with a true heart in full aflurance of faith, having 
 our hearts fprinkled from an evil confcience, and our bodies warned with 
 pure water. 
 
 Let us hold faft the profefllon of our faith without wavering 5 (for he is 
 faithful that promifed ;) 
 
 And let us confider one another to provoke unto love and to good 
 works: 
 
 Not forfaking the affembling of ourfelves together, as the manner of 
 fome is ; but exhorting one another : and fo much the more, as ye fee the 
 day approaching. 
 
 The next pajjage, then, on which we come is that about the 
 "General ajjembly and Church of the Firjl-born;" of which 
 we have jujl Jpoken. 
 
 The next, that alfo commented on already, "the SPIRIT 
 fearcheth all things." 
 
 Immediately after the Words of Injlitution follows a claujc
 
 Liturgical Quotations. 421 
 
 which we will write as it occurs in the Liturgies of S. James and 
 S. Mark, and in the Epijlle to the Corinthians: 
 
 S.JAMES. S.PAUL. S.MARK. 
 
 'Oo-oxif yap av ia-Biwre TOT 'Otraxu; yap ay I<r0i>m TOT *O<rax? yap ay ia-fl/firs rot 
 
 apTov Toi/Toy, xai TO WOT- apTov TOUTOV, xai TO wo-rn- apTox TOUTO*, iriwrt Je xat 
 
 pioy TOUTO iriyriTt, TOY flava- piov TOUTO WI'WTS, TOT 0ava- TO woTflpjoy TOUTO, TOT 1/w.oy 
 
 TOV ToiJ "Ttou TOU atSptvmu TOVTouKiipi'ouxaTayyEXXSTS, flavaTov xaTayylXXSTS, xai 
 
 KaTayyXXT, xai TW a'v- &Xfft " V IxfljJ. T>i l/uijy iva.trra.a'vi xai a'- 
 
 aurou 
 
 The firjl obfervation to be made is that, explaining the other 
 two pajjages by that in S. Mark, which is undoubtedly the 
 fullejl, we Jhall imagine that both S. Paul and S. James in- 
 tended to represent the words as uttered by our LORD, Jpeaking 
 of Himjelf in the third perjbn. Whence follows a very im- 
 portant corollary. S. Mark cannot be copied from S. James 
 (Jlill lejs, of courje, from S. Paul), becauje no man would have 
 ventured to coin words as delivered by the LORD ; and the 
 third perjbn being employed in S. James, S. Mark's Liturgy, 
 had it drawn from that Jburce, would not have dared to uje 
 the firjl perjbn. Whence it is of co-ordinate, and, therefore, 
 (whether a little later or a little earlier) of contemporary authority. 
 To this point we Jhall have to return again. 
 
 The next pajjages are, as we have already noticed : 
 
 'E^aXH-^c TO tutff nfMn ^lpoypa<t>, * T< * 
 
 And the 
 
 *A CKf^aXjtXOf OUX ^E, X. T. X. 
 
 And theje are all the precife quotations which the Liturgy of 
 S. James affords. 
 
 But let us now, dropping for a moment the fubjecl of literal 
 quotations, fee what Liturgical vejliges occur in connexion with 
 them. 
 
 And firjl : it will fcarcely be denied that the opening para- 
 graphs of the fifteenth chapter of the Firjl of Corinthians contain 
 the fragments of a Creed. Be it remembered that S. Paul had a 
 certain " form of Jbund words " in other terms, an orthodox con- 
 fejflionof faith, which he committed to his infant Churches. Of Juch 
 a form he is reminding the Corinthians : " The gofpel which I 
 " preached unto you, which alfo ye have received, and wherein 
 " ye Jland ; if ye keep in memory what I preached unto you, 
 " unlefs ye have believed \n vain." What are the articles of this 
 form ? 
 
 CHRIST died for our fins according to the Scriptures ; 
 And was buried,
 
 422 Liturgical Quotations. 
 
 And rofe again the third day according to the Scriptures : 
 
 And was feen of Cephas, 
 
 Then of the twelve : 
 
 After that of above five hundred brethren. 
 
 After that, of James, 
 
 Then of all the Apoftles. 
 
 Compare this with the Pauline Exposition of the Faith, as given 
 to the Jews. (Ads xiii. 26, feq. ) 
 
 Article i. " CHRIST died for our fins, according to the 
 Scriptures." 
 
 Commentary. (Suggefted by the article as it prefented itfelf to the 
 Apoftle's mind :) 
 
 Unto you is the word of this falvation fent. 
 
 They that dwell at Jerufalem, becaufe they knew. . .not. . .the voices of the 
 prophets which are read every Sabbath-day, have fulfilled them. 
 
 Article 2. " And was buried." 
 
 Commentary. They took Him down from the Tree, and laid Him in a 
 fepulchre. 
 
 Article 3. " And rofe again the third day according to the 
 Scriptures." 
 
 Commentary. But GOD raifed Him from the dead. 
 Article 4. " And was Jeen of Cephas, &c." 
 
 Commentary. And He was feen many days of thofe that came up with 
 Him from Galilee to Jerufalem. 
 
 Surely this is not a mere coincidence of Jequence : and it is 
 remarkable that neither in the Creed, nor in the Sermon, is there 
 any reference to the AJcenfion. 
 
 Let us now put the Petrine Exposition of Faith in juxtaposition 
 with the Pauline. 
 
 S. PAUL. S. PETER. 
 
 If ye keep in memory what I That word, I fay, ye know. 
 preached unto you. 
 
 GOD anointed JESUS of Nazareth 
 with the HOLY GHOST, and with 
 power. 
 
 Who went about doing good. 
 
 CHRIST died for ourfins,according Whom they flew and nan ged on 
 to the Scriptures. a tree. 
 
 And was buried. 
 
 And rofe again the third day, Him GOD raifed up the third day, 
 according to the Scriptures.
 
 Liturgical Quotations. 423 
 
 And was feen of Cephas, then of And (hewed Him openly, not 
 the twelve, &c. to all the people, but unto witnefles 
 
 chofen before of GOD, even vinto us. 
 He was ordained to be the judge 
 of quick and dead. 
 
 Whofoever believeth in Him mail 
 receive the remiflion of fins. 
 
 Thefe may be compared with a pajfage in the Acls of S. 
 Ignatius, (a pajfage which well fupplies a mijjing link in the 
 Creeds which we have quoted from the Epijlles.) 
 
 The emperor, immediately before condemning S. Ignatius, 
 is interrogating the faint about his faith. The replies of the 
 faint are direcled not Jo much to the emperor as to the Chrijlians 
 who are Jlanding by. Indeed, his wording of the expreJJIon 
 " bearing CHRIST within his breajl" feems to have induced the 
 emperor at once to fentence him as a fanatic. S. Ignatius 
 allowed Trajan to under/land his words in a fenfe different from 
 that which they conveyed to the Chrijlians. " Who is Theo- 
 phorus ?" faid Trajan. " He," replied S. Ignatius," who has 
 CHRIST in his breajl." " And do not we," Jaid the emperor, 
 " then feem to thee to have the gods within us, who fight for us 
 againjl our enemies ?" " You err," Jaid S. Ignatius, " in that 
 you call the evil fpirits of the heathens gods. For " (here, if ever, 
 is the place for a Creed, the grand confejjion of CHRIST'S 
 Jbldier) 
 
 " There is one GOD who made heaven and earth, and the fea, and all that 
 are in them ; 
 
 " And one JESUS CHRIST, His only-begotten SON, whofe kingdom may 
 I enjoy." 
 
 " His kingdom," replied Trajan, " you Jay (?) who was 
 crucified under Pontius Pilate." " His," continued S. Ignatius, 
 " who crucified my Jin," and Jo on (condemned for faying that he 
 carried the crucified within him). This pajfage feems to me to 
 bear importantly on the Apojlolic hymn in Afts iv. 24. 
 
 There is another argument to which we Jhall only allude. 
 It is this, Why is it more improbable that S. Paul Jhould have 
 quoted a prayer than a hymn ? Yet that hymns, as dijlincl from 
 pfalms, then exijled, and that of two fpecies, hymns and fpiritual 
 Jongs, we know from his own tejlimony ; and that he quoted 
 them we are able dijlindly to Jhow. 
 
 Eph. iv. 14, Wherefore be faith : 
 
 xai avatrrct E)c rv vsxpaiv, 
 lull iirityav/ret trot o
 
 424 Liturgical Quotations. 
 
 Now, i . Thefe verfes have clearly an Anacreontic fwing about 
 them, especially if we take the lajl to have really been written 
 
 And, in point of faft, the earliejl Greek hymn writers, as S. 
 Gregory and S. Sophronius, did frequently ufe Anacreontics. 
 
 2. Might we guefs at the nature of the hymn, we Jhould 
 probably call it baptifmal. We have not only the burial with 
 Him, but the illumination through Him. 
 
 And, in point of faft, the prefent writer had long Jlnce, on 
 thefe grounds only, come to thefe two conclusions. 
 
 But he was perfectly Jlartled at a fubfequent period, in jludy ing 
 the Gregorian Antiphonal (Thomas. Opp. v. 94), to find a bap- 
 tifmal hymn of the very fame metre : 
 
 Audite voces hymni, 
 Et vos, qui eftis digni 
 In hac beata no&e, 
 Defcendite ad fontes. 
 
 What more likely than that one who introduced fo much that 
 was Eajlern as did S. Gregory, Jhould have taken at leajl the 
 motif of his hymn from that to which the Apojlle alludes ? 
 Anyhow, the coincidence is Jingular. 
 
 Again, I Corinthians xv. 45, Andfo it is written : 
 
 The firft Adam was made a living foul ; 
 The laft Adam was made a quickening fpirit. 
 
 Mojl undoubtedly a hymn. And fo we think is that glorious 
 pajjage the confolation of fuch millions of mourners : Then 
 Jhall be brought to pafs the faying that is written : 
 
 Death is fwallowed up in victory ! 
 O Death, where is thy fting ? 
 O Grave, where is thy viclory ? 
 
 Of courfe there is a reference here may be a clofe one to the 
 pajjage in Hofea. But, in the fir/I place, the Prophet could not, 
 and did not then fay that Death was fwallowed up ; it is, " I 
 will ranfom ; I w ill be thy plagues. And next, the remarkable 
 word itaTtTroQn does not occur in the Prophet at all. Befides, 
 how jejune is the ordinary way of taking the pajfage! 
 
 It makes the Apojlle 
 
 1. Quote, very inexaflly, the Prophet. 
 
 2. Then himjclf burfl out into a rapturous exclamation of 
 holy triumph. And then
 
 Liturgical Quotations. 425 
 
 3. Coolly and, Jo to Jpeak, projaically, explain his own ex- 
 clamation. 
 
 Did any man ever thus break out into a poetical burjl of 
 language, and then dire&ly explain what he had meant? If 
 it may be allowed on Juch a Jubjecl to ufe the exprejjion, the 
 idea is almojl ludicrous. Remark aljb that a word of Jbme im- 
 portance is omitted in the Englijh, TO AE KEVT^OV. " Now the 
 jling." As if the Apojlle would jay, When you uje thoje words, 
 you know that the XSVT^OV is a/zafna. It is worth while to obferve 
 that we Jhall have the Anacreontic Jwing here, granting the 
 quotation to be not quite perfect. 
 
 KarsvoQn (^- -) 
 
 o da.va.rct; i j vTxc; ! 
 
 ijtvu <rw, avarf, TO jwrrporj 
 
 tret ffou, 'AI^I;, TO y?xo; ; 
 
 As we write, we feel absolutely fure that our hypothecs is corred ; 
 for how tamely does it thus proceed, TO Je XEVT^OV, &c. 
 
 We have only broached this Jubjecl of Liturgical Quotations, 
 and Jhall hope at Jbme future time to return to it ; meanwhile we 
 exprejs our firm belief that the mine may be worked much deeper, 
 both in the Pauline Epijlles, and in that which is in truth only a 
 glorious Liturgical Vijion the Apocalypje.
 
 APPENDIX TO LITURGICAL QUOTATIONS. 
 DEAR SIR, 
 
 |LL of us, I am confident, feel more than in- 
 terejled in the quejlion of Liturgical quotations : 
 the quejlion, I mean, which is now openly ad- 
 mitted to dijcujjion, as to whether the Pauline 
 Epijlles quote the ancient Liturgies or vice 
 verjd : whether of the two compositions, there- 
 fore, is the more ancient. To mojl critical and candid minds the 
 one pajjage alone in the Epijlle to the Corinthians, " Which eye 
 hath not J~een, &c.," furnijhes conclusive proof of the Juperior 
 antiquity of the Liturgy of S. James. It is not, however, my 
 prejent intention to write to you concerning this and other proofs 
 (and others do occur to a careful reader) which may be drawn 
 from a Jearching comparijbn of the Scriptural Epijlles (including 
 the Apocalypje) with the Liturgies. I leave that mine to be 
 worked by the hands which have opened it. What I do 
 venture to ajk is this. Have the Apojlolic Fathers been duly 
 examined with the fame objeft in view ? It Jeems to me that 
 their tejlimony would be even more valuable than that of an 
 Apojlle, for their writings are equally old (or nearly Jo) with the 
 canonical books, and by no means Jo likely to be quoted into the 
 diclion of a liturgy. The Church might weave into the texture 
 of her Liturgy the words of S. Paul, or S. Peter, but would 
 hcjitate to adopt in the Jamc manner the phrajeology of the 
 Shepherd of S. Hermas or the Epijlles of S. Clement. Yet it 
 Jeemed to me that the Jearch into the remains of theje Fathers 
 was Jo obvioujly dejirable, that I could not but believe that it 
 had been undertaken and completed by Jbme hand whoje work 
 had ejcaped my notice. I have not, however, been able to dif- 
 cover that this is the caje. Archbijhop Wake, indeed, Jeemed, 
 a century and a-half ago, to be treading on the very verge of
 
 Appendix to Liturgical Quotations. 427 
 
 the quejlion. He fays in his introduction to the tranjlation of 
 the Apojlolic Fathers : 
 
 Since it can hardly be doubted but that thofe holy Apoftles and Evange- 
 lifts did give fome directions for the administration of the Blefled Eucharift 
 in thofe Churches; it may reafonably be prefumed that fome of thofe orders 
 are ftill remaining in thofe liturgies which have been brought down to us 
 under their names j and that thofe prayers wherein they all agree (in fenfe 
 at leaft, if not in words) were firft prefcribed in the fame or like terms, by 
 thofe Apoftles and Evangelifts ; nor "would it be difficult to make a farther 
 proof of this conjecture from the 'writings of the ancient fathers, if it 'were 
 needful in this place to infift upon it. 
 
 This merely points to the line of fearch. But I could find little 
 or no allujlon elfewhere to it by him or others. I have ventured, 
 therefore, to read through the Apojlolic Fathers myfelf with this 
 view and fend you the refult. 
 
 Considering the rigour of the Difciplina Arcani, I did not hope 
 to find direct quotations from the Liturgies. Yet I thought it 
 very probable that men who were in the cujlom of learning the 
 Liturgy by heart would, confcioujly or unconfcioujly, reproduce 
 with their lips the language which mojl nearly touched their 
 hearts. I looked, therefore, to find liturgical terms of exprejjlon 
 in the Epijlles ; and thought it not impojjible that the pajjages 
 in which the writers ufed argument or perfuajion might be found 
 to bear Jo decided a Liturgical tint as to prove to all reasonable 
 minds that the diclion and arrangement of the Liturgy mujl have 
 been before the mind of the writer. 
 
 The firjl of the Apojlolic Fathers whofe writings I read with 
 this view was S. Hermas. Knowing his habit of weaving into 
 his fentences Scriptural texts and phrajes without direct ac- 
 knowledgment, I thought that I might discover Liturgical frag- 
 ments injerted in the fame manner. Any one reading a page of 
 the Shepherd of S. Hermas will at once fee what I mean. His 
 language is that of a man whofe mind is faturated with Holy 
 Scripture, yet fo feldom does he quote it directly that, if I mif- 
 take not, from beginning to end of his writings his modern editors 
 have been unable to print in italics a fmgle line as being a quo- 
 tation. References to Holy Scripture there are in abundance 
 in the margin, but no ajfertion of direcl verbal quotation. You 
 will fee, then, the fort of Liturgical quotation which I looked for. 
 Here is what I found. There is a remarkable pajfage in the 
 Third Book of the Shepherd (Similitude v. 3) in which the 
 fame prayer in the Anaphora of S. James's Liturgy feems to be 
 pointed at, which is quoted by S. Paul in the famous pajjage in 
 i Cor. ii. 9 : " What eye hath not feen, &c." For facility of 
 comparifon I fend in parallel columns the pajjage in the Liturgy
 
 428 
 
 Appendix to Liturgical Quotations. 
 
 and the pajjage in S. Hernias. I take the pajjage in the Shep- 
 herd, not from the old Latin tranjlation of the Jecond century, 
 which was, till the year before lajl, the only entire verfion known 
 to Jurvive of S. Hermas, but from a fragment preserved in the 
 Doftrina ad Antiochum Ducem of the pJeudo-AthanaJius : 
 
 LITURGY OF S. JAMES. 
 
 Our LORD JESUS CHRIST, taking 
 bread in His holy, fpotlefs, pure, and 
 immortal hands, and looking up to 
 heaven and mowing it to Thee, His 
 GOD and FATHER, He gave thanks, 
 and hallowed, and brake, and gave it 
 to His apoftles and difciples faying, 
 Take, eat, .... Likewife alfo the 
 cup after fupper, having taken and 
 mixed it with wine and --water, and 
 having looked up to heaven and dif- 
 played it to Thee His GOD and FA- 
 THER, He gave thanks, and hallowed, 
 and blefled, and filled with the HOLY 
 
 GHOST, &c We therefore alfo 
 
 fmners, remembering His life-giving 
 Paflion, His falutary Crofs, His glo- 
 rious and terrible coming again, when 
 He fhall come with glory to judge the 
 quick and the dead, and to render to 
 every man according to his works, 
 offer to Thee, O LORD, this tremen- 
 dous and unbloody Sacrifice, befeedh- 
 ing Thee that Thou wouldft not deal 
 with us according to our iniquities, 
 but according to Thy gentlenefs and 
 ineffable love, parting by and blotting 
 out th* handwriting that is againft 
 us Thy fuppliants, wouldft grant us 
 Thy heavenly and eternal gifts, which 
 eye hath not feen nor ear heard, nei- 
 ther hath it entered into the heart of 
 man to conceive the things 'which 
 Thou, O GOD, haft prepared for them 
 that love Thee. (S. James'' Liturgy, 
 page 6^, Neale.) 
 
 Then follows in the Liturgy the Invocation of the Holy 
 Ghojl, and the Prayer for all Conditions of Men. In the latter 
 occurs this petition : 
 
 Remember, LORD, them that bear fruit and do good deeds in Thy 
 holy Churches, and that remember the poor, the widows, the orphans, the 
 Jlranger, the neidy ; and all who have defired us to remember them in our 
 prayert. 
 
 S. HERMAS. 
 
 Firft of all, be careful to faft from 
 every evil word and found, zndcleanfe 
 thy heart from every fpot, and from 
 revenge and bafe gain. 
 
 And on the day whereon thou 
 fafteft be content with bread and 
 herbs [this item " herbs " is not found 
 in the Latin verfion], and water, 
 giving thanks to GOD (si/x<tfurrSv rS 
 ew) ; and, having calculated the ex- 
 penfe of the meal which thou would- 
 eft have eaten that day, give to the 
 widow or the orphan, or the dejiitute, 
 with which, having fully fatisfied 
 his foul, he will pray for thee to the 
 LORD. 
 
 If, therefore, thou malt accomplim 
 thy faft as I have directed thee, thy 
 SACRIFICE mall be acceptable before 
 the LORD, and written in the heavens 
 on the day of rendering of the good 
 things which have been prepared for 
 the righteous. (Shepherd of S. Her- 
 mas, bk. iii. fim. v. 3.)
 
 Appendix to Liturgical Quotations. 429 
 
 Now with refpeft to many of the points of refemblance we 
 could not infer that the one of thefe being placed bejide the 
 other would even fuggejl that there is any connexion between 
 the two pajfages. To jay that the mention of the vine (immedi- 
 ately before the pajfage quoted from the Shepherd) and of the 
 bread and water reminded S. Hermas of the bread, the wine, 
 and the water of the Holy Eucharijl (which are, of courfe, ujed in 
 an entirely different fenfe) without further evidence would be lu- 
 dicroujly far-fetched. So aljb would it be to urge, from independent 
 probability, any connection in idea between the purification of 
 the Chrijlian injijled on by S. Hermas and the "holy, pure, 
 and fpotlefs hands of CHRIST " in the Liturgy ; although the 
 phraje which accompanies it " giving thanks to GOD " 
 (tvxa^Knuv ru 0eoi) is certainly more than juggejlive. And al- 
 though the " rendering to every man according to his works " 
 (Liturgy) fits well into the teachings of S. Hermas in this 
 Similitude, yet it does not convey upon its face any proof of 
 clofe connection between the two. When we come to the men- 
 tion by S. Hermas of the " widow, the orphan, and the dejli- 
 tute," the fupplication in the Liturgy may, perhaps, occur to us. 
 It will certainly occur to us with very great force when we re- 
 collect that in it, as in S. Hermas, the petition for widows, &c. 
 is connected with an inculcation of the efficacy of vicarious 
 prayer. 
 
 Give to the widow, or the orphan, or the deftitute, (fays S. Hermas,) 
 with which, having fully fatisfied his foul, he will pray for thee to the 
 LORD. 
 
 Remember, LORD, thofe who remember the poor, (fays the Liturgy,) the 
 widows, the orphans, the ftranger, the needy ; and all who have defired us 
 to remember them in our prayers. 
 
 As, however, we approach the end of the pajfage in S. Her- 
 mas, the rejemblance between it and the Liturgy becomes much 
 jlronger and more pronounced. For in S. Hermas we find 
 next the remarkable exprejjion, <{ Thy facrifice jhall be accept- 
 able," (JexTJi, the regular Liturgical phraje.) What facrifice ? 
 He has fpoken of none. Does he mean the Jacrifice of our good 
 works ? But this facrifice apart from the eucharijlic, which 
 gives the reality, of which the other is but a counterpart, is as 
 meaninglefs as in the fame uje would be the " reasonable facri- 
 fice of ourjelves, our fouls and bodies ; " or as David's facrifice 
 of " the broken fpirit " would be without the real prefence of 
 the " young bullocks upon the altar," to which he alludes in the 
 fame pajfage. Or does S. Hermas mean plain and direct the 
 facrifice of the eucharijl ? Either way the explanation points,
 
 Appendix to Liturgical Quotations. 
 
 as it Jeems to me, in the direclion of the Liturgy. If the term 
 be u/ed metaphorically, the reality on which the metaphor is 
 bajed mujl be the eucharijl. If, however, it be ujed direclly of 
 the eucharijl that is all we want. However this may be (I 
 offer the Juggejlion with diffidence), here are the two phrafes. 
 In the Liturgy, "The tremendous and unbloody Jacrifice ;" in 
 S. Hermas, "The Jacrifice acceptable to GOD." 
 
 In both occurs the metaphor of the " writing." In the Li- 
 turgy, " That GOD will blot out the handwriting that is againjl 
 us :" in S. Hermas, "That our facrifice may be written in 
 heaven." 
 
 Lajtly, let me pray you to notice the conclujion of each. 
 
 In the Liturgy, " the heavenly gifts ; " in S. Hermas, " the 
 Jacrifice written in heaven." 
 
 In the Liturgy, " The gifts (tTtovqaviou KOU aluvia. irou dupruAara, 
 S. James ruv kTrayyt^uv trou ayaQd, S. Mark, p. 21, Neale), 
 which Thou hajl prepared, O GOD, for them that love Thee " 
 (a riro/jOao-af, o EOJ TO<$ a.ya,7tiaa-i <re.) In S. Hermas, " On the 
 day of rendering the good things which have been prepared for 
 the righteous" (tv vps^a. TJJJ 
 
 This, then, is the firjl pajjage which arrejled my attention. 
 I offer it for what it is worth. It would perhaps be eajy enough 
 to explain away each particular point of resemblance : lejs eajy, 
 as it Jeems to me, to explain away the cumulative evidence of 
 the whole Jeries. It Jhould be added, however, that the pajjage 
 of S. Hermas, as rendered in the Greek, is much clojer in re- 
 Jemblance to the Liturgy than the Jame pajjage as rendered in 
 the old Latin translation. This fad! will make one look out 
 with no fmall interejl for the publication of " Tifchendorf's 
 newly-dijcovered MS. of S. Hermas," which is announced for 
 this year. In the Latin verfion the Greek dua-ta, is rendered by 
 bojlia. 
 
 The next pajjage to which I will direft your attention is in 
 the Second Epijllc of S. Clement. I am not concerned now to 
 dijpute as to the apojlolic antiquity of this Epijlle. Whether it 
 be his epijlle or the epijlle of Jbmebody elje ; whether it be an 
 epijlle at all, or only a Jermon, may be interejling Jubjecl for 
 dijpute to thoje who will admit into their index no writings, 
 however brief and unpretending, except thoje for which pojitive 
 external proof can be adduced. Suffice it to remember that 
 there is no proof in the Hpijlle itjelf which may deprive it of its 
 claim to primitive antiquity, and that fourth-century writers 
 Jpeak of it as of unknown antiquity in their day. In the paj*- 
 Jage to which I allude, the author has been quoting a pajjage,
 
 Appendix to Liturgical Quotations. 43 1 
 
 from Jbme lojl apocryphal book, about the vine, (the very Jame 
 pajjage, by the way, which is quoted at length in the Firjl Epijlle, 
 chap. 23.) He jays that, as in the vine there is firjl the leaf, 
 then the four grape, and lajlly, the rich clujler, Jo Jhall the 
 Chrijlian go through many changes and developments, but 
 Jhall finally attain to his reward (ETttna, a7ro*.ri4' ' ra " TO, aya.Qa). 
 " Therefore, brethren," he continues, " let us not be faint- 
 " hearted, but abide in hope, that we may win our reward." 
 I place the rejl of the pajfage in parallel columns with the paf- 
 Jages in the Liturgies of S. James and S. Mark : 
 
 LITURGY OF S. JAMES. 
 
 Page 63. 
 
 We, therefore, alfo finners, re- 
 membering His lifegiving Paffion 
 ... His glorious and terrible 
 coming again, when He fhall come 
 . . . to render to every man accord- 
 ing to bis works, offer to Thee, O 
 LORD, this tremendous and un- 
 bloody facrifice, befeeching Thee 
 that Thou wouldft not deal with 
 us after our fins, . . . but accord- 
 ing to Thy gentlenefs and ineffa- 
 ble love . . . wouldft grant us 
 Thy heavenly and eternal gifts, 
 which eye hath not feen, nor ear 
 beard, neither hath it entered into 
 the heart of man the things which 
 Thou, O GOD, haft prepared for 
 them that love Thee. 
 
 EPISTLE OF s. CLEMENT. 
 II. ii. 
 
 For he is faithful that promifed 
 to render to every man the recom- 
 fence of his works. If, therefore, 
 we (hall do juftice in GOD'S fight 
 we ftiall enter into His kingdom, 
 and fhall receive thefromifes which 
 ear hath not heard, nor eye feen, 
 nor hath entered into the heart of 
 
 Let us therefore expeft, in due 
 time, the kingdom of GOD in love 
 and righteoufnefs, fince we know 
 not the day of GOD'S manifejiation 
 
 LITURGY OF s. MARK. 
 
 Page 21. 
 
 (Diptychs of the Departed.) 
 And to all the fpirits of thefe 
 give reft, our Matter, LORD and 
 GOD, in the tabernacles of Thy 
 faints, vouchfafing to them in Thy 
 kingdom the good things of fhy 
 fromife, which eye hath not /ten, 
 and ear hath not heard, and it 
 hath not entered into the heart of 
 man, the things which Thou haft 
 prepared, O GOD, for them that 
 love Thy holy Name. Grant reft 
 to their fouls, and vouchfafe to 
 them the kingdom of Heaven ; and 
 to us grant that the end of our 
 lives may be Chriltian, &c. 
 
 I will leave this pajjage to Jpeak for itfelf, merely calling 
 your attention to the ma-Tog ya$ S<TTIV, &c. Jo common with 
 S. Paul when introducing a Liturgical quotation or reference. 
 One thing Jlruck me as remarkable. The order of the Jubjlan- 
 tives is inverted. Whereas S. James and S. Mark Jay with 
 S. Paul, " What eye hath not feen, nor ear heard," the author 
 of this Epijlle puts the ear before the eye, and Jays, " which ear 
 hath not heard, nor eye Jeen." It Jeemed to me, on confidera- 
 tion, that this was exaclly the fort of variation to be expected, 
 in quoting a Liturgy which is learnt by heart for the mojl part. 
 In Juch a caje it could Jcarcely be called a mijlake, which it 
 would ajjuredly be if it profejjed to be quoted from a written 
 epijlle. And this idea was confirmed by the dijcovery of the 
 Jame pajQfage in the Acls of the Martyrdom of S. Polycarp, 
 that mojl beautiful and touching of all the uninjpired writings 
 of the Apojlolic age. The quotation there is identical with 
 this one from the Second Epijlle of S. Clement. Here it is. 
 The author, or rather authors, are /peaking of the Jufferings of 
 the Martyrs, and the reajbn of their courage. 
 
 For they had before their eyes, the efcape from that fire which is eternal 
 and (hall never be quenched, and with the eyes of their heart they looked to
 
 43 2 Appendix to Liturgical Quotations. 
 
 thofe good things which are referved for the enduring, which neither ear 
 hath heard, nor eye feen, nor hath entered into the heart of man, but which 
 have been mown by the LORD to them, inafmuch as they were not men any 
 longer, but already angels. Martyrdom of S. Poly carp, Aft ^. 
 
 Here are the parallel pajjages in the Greek : 
 
 LITURGY OF S. JAMES. MARTYRDOM OF S. POLY- z S. CLEM. 
 
 Page6j. CARP. Aft 2. xi. 
 
 Ta Jroufaviix xol dluma TOO tut- Ta tiifa-OMJva ro7; uironj/vojnv A^o^uSa Ta; tiray^tXtaf 3f 
 
 frj^ara, a o^aAuo; oix cTit, ayaSa, a oun ou; JJXOUTJV, OUT< Ou; oix i-xoua-tv, ouit a}>fiaXfiof 
 
 xa) oS{ oi* iixowri, x<xi rri xaf- o^flaVtOf "Jfv, OUT* liri xafiiay KEY, ouJi ir> xaf&'av avSpiirou 
 
 iiav avflfunrou oux <m0>), (S fool- avtyunrov miffa, (sicfivu) t iiriJa- taAfrn. (Meyja^ct o2v xad" 
 
 nacraj, o 0(o;, roT; orycarufft ffl)- xvuro, x. T. X.) {av rw (Jaa-tX/i'av TOU tot', 
 
 K. T. X.) 
 
 It is worth noticing how all theje pajjages identify the fenti- 
 ment " which eye hath not feen, &c." with the Jecond Advent 
 of CHRIST ; an idea very prominent in the prayer of the Li- 
 turgy, but not occurring in the pajjage in the Epijlle of S. Paul. 
 " Remembering," Jays the Liturgy, " His life-giving PaJJion, 
 " His jalutary Crofs, . . . and His glorious and terrible coming 
 " again (-07? fauTepai ivfroZou xctl (po@y<ra$ aurou Tra^ovtr/af), when He 
 ** Jhall come with glory to judge the quick and dead, and to 
 " render to every man according to his works, &c." Grand and 
 terrible words ! fit preface to the Jweet promije of infinite reward 
 and happinejs which, rijlng from Chrijlian lips in the daily obla- 
 tion, Jeemed to remind the giver of His promije, and even to 
 furnijh the meet exprejjlon to the yearnings of the faithful. 
 
 Conjlantly, in reading the early Fathers, one Jeems to catch 
 Jight of it for a moment. One Jays to onejelf, " The writer could 
 " not have Jpoken thus had not the words of this promije been 
 " floating before him;" but, on examining clojely the pajjage, 
 there is only a general rejemblance, Juch as one cannot quote 
 without incurring the charge of conjuring up an imaginary form 
 upon a background which Jupplied features of rejemblance pof- 
 Jibly fortuitous. Such pajjages I refrain from quoting. One of 
 them, however, I cannot help pointing out, from the writings of 
 a Father immediately after the Apojlolic age : 
 
 This expreflion (fays S. Juftin Martyr), " Binding his foal unto the Vine, 
 and his aff's colt unto the Choice Vine," is a forefhadowing of the works 
 which He did at His firft coming (ivi r?f wpouTf airtv nvxpownaf), and fore- 
 fhadows the Gentiles who fhould believe in Him. . . . And they have borne 
 the yoke of His inftruftion, and fubmitted their backs to endure all things, 
 becaufe of the good things 'which they look for, and 'which He has promifed 
 (/>? TO warra inro/t*<wi Jia T* irturtauufAna, nal lit' avrou jeaTyyiX/xfv<t <ty0<t). 
 Dial. 54. 
 
 This rejemblance may be accidental, perhaps. If Jo, it is re- 
 markablc.
 
 Appendix to Liturgical Quotations. 433 
 
 The next pajjage to which I will invite your earnejl attention 
 is one of mojl Jingular interejl in the Firjl Epijlle of S. Clement. 
 I approached the writings of this Father with the greatejl hope. 
 Where Jhall we find the fame clajs of quotations as thoje ufed 
 by S. Paul, if not in the Epijlle of "the beloved fellow-labourer 
 whoje name is written in the Book of Life ; " an epijlle ad- 
 drejfed, too, to the fame Corinthians, whom S. Paul addrejjed in 
 words of Juch earnejl and Jbrrowing love ? Bejides, his polijhed 
 and full Jlyle affords more Jcope for Liturgical quotation and refe- 
 rence than the terje practical mijjives of S. Ignatius do, or, indeed, 
 than the Jlyle of any other of the Apojlolic Fathers would lead 
 one to expecl. 
 
 The firjl pajjage which I Jhall quote is the more valuable as 
 containing not only the famous Pauline quotation, " What eye 
 hath not, &c." but aljb other words and exprejjions direct from 
 the Liturgy (in the Jame Liturgical prayer), to which there is no 
 allujlon whatever in S. Paul. I need not point out the import- 
 ance of this more than importance, indeed ; for if the facl can 
 be ejlablijhed there is an end of the quejtion the Liturgijls 
 have the day. 
 
 S. Clement is Jaying that GOD made man after His own 
 image. Man mujl therefore Jlrive after perfection. We have 
 CHRIST for an example (wsroyfa^of), therefore let us do good 
 works. We then proceed with the pajjage which I tabulate to- 
 gether with the Liturgy of S. James and the pajjage in S. Paul. 
 I may as well premije that in the Liturgy the Triumphal Hymn 
 (Holy, holy, holy, &c. ), Jhortly precedes the pajjage tranfcribed, 
 I therefore have added it at the head of the column. 
 
 i S. CLEMENT. 
 xxxiv. 
 
 The good workman receives 
 with confidence (irotff^riaf] the 
 Bread of his work, the lazy and 
 negligent cannot look in the face 
 of his matter. It is neceffary, 
 therefore, that you fhould be 
 zealous in good works. For of 
 Him are all things. For He fays 
 to us, " BehoM the LORD, and 
 His reward is before His face, to 
 render to every man according to 
 his works" (airojouvot EKarrwxa- 
 T TO efyo aurou). He urges us, 
 therefore, with all our heart 
 thereto, that we fhould not be 
 idle or remife to every good work. 
 Let our heart and our confidence 
 (vctfffrfriet) be in Him. Let us 
 fubmit ourfelves to His will. Let 
 us confider the whole multitude 
 of His Angels, how funding near 
 Him they do fervice to His will 
 (XfwoufyoCo-iv TafeorSrif). For 
 the Scripture fays, " Ten thou- 
 fand times ten thousand flood by 
 Him, and thoufand thoufands 
 
 LITURGY or S. JAMES. 
 
 Page 6z (Greek). 
 (Cherubim and Seraphim hymn 
 Thee), finging with a loud voice, 
 lying ((fouHra), praifing, vocife- 
 rating (xttfayorex), and faying 
 (Xjyovra), " Holy, holy, holy, 
 Lord of Sabaoth ; Heaven and 
 earth are full of Thy glory. Ho- 
 fanna in the higheft: blefled is 
 He that Cometh in the Name of 
 the LORD : Hofanna in the high- 
 eft." .... We therefore alfo 
 finners remembering His life- 
 giving Paffion, His falutary 
 Crofe, His death and Refurrec- 
 tion from the dead on the third 
 day, His afcenfion into heaven, 
 and feffion on the right hand of 
 Thee His GOD and FATHER, and 
 His glorious and terrible coming 
 again, when He fhall come with 
 glory to judge the quick and dead, 
 and to render tt, every man accord- 
 ing to his works (airoiiiovoi cxatrru 
 xceta ta ifyct avrou), offer to 
 Thee, O LORD, this tremendous 
 and unbloody facrifice, befeech- 
 
 F F 
 
 S. PAUL. 
 i Cor. ii. i. 
 
 And I, brethren, when I came 
 to you, came not with excellency 
 of fpeech or of wifdom, declaring 
 unto you the teftimony of GOD. 
 For I determined not to know 
 anything among you fave JESUS 
 CHRIST and Him crucified. And 
 I was with you in weaknefs and 
 in fear, and in much trembling; 
 and my ipeech and my preaching 
 was not with enticing words of 
 man's wifdom, but in demon- 
 ftration of the fpirit and of power: 
 that your faith fhould not ftand 
 in the wifdom of men, but in the 
 honour of GOD. Howbeit we 
 fpeak wifdom among them that 
 are perfect (<ro$lav XoXoutuv v 
 ntf TX'), yet not the wifdom 
 of this world, nor of the princes 
 of this world, that come to naught : 
 but we fpeak the wifdom of G OD 
 in a myftery, even the hidden w if- 
 dom which GOD ordained before 
 the world unto our glory, which 
 none of the princes of this world
 
 434 Appendix to Liturgical Quotations. 
 
 i s. CLEMENT. 
 miniftered to Him," and they 
 vociferated (cxcx^otyoy), u Holy, 
 holy, fee//, Lord of Sabaoth, the 
 whtle creation is full of His glory ." 
 And we therefore, having unani- 
 moufly affembled together, by 
 our confcience, let us cry (po^o-iu- 
 fxtv) to Him intenfely (CXTCVW;), 
 as from one mouth, that we may 
 become partakers of His great 
 and glorious promifes. For He 
 fays, " Eye hath not feen, nor ear 
 heard, neither hath it entered into 
 the heart of man, how many 
 things He hath prepared for them 
 that await Him," 
 
 LITURGY OF S. JAMES. 
 ing Thee that Thou wouldft not 
 deal with us after our fins, nor re- 
 ward us according to our iniqui- 
 ties ; but according to Thy gen- 
 tlenefs and inerrable love, parting 
 by and blotting out the hand- 
 writing that is againn us, Thy 
 fuppliants, wouldft grant us Thy 
 heavenly and eternal gifts, which 
 eye hath not fern nor ear heard, 
 neither hath it entered into the 
 heart of man, the things which 
 Thou, God, haft prepared for 
 them that love Thee. 
 
 S. PAUL. 
 
 knew: for had they known it 
 they would not have crucified the 
 LORD of Glory: but as it is 
 written, ''eye (a. o4>9afywf) hath 
 not feen, nor ear heard, neither 
 hath it entered into the heart of 
 man, the things which God hath 
 prepared for them that love Him," 
 
 It requires jmall critical knowledge to fee which of the three 
 pajjages has furnijhed quotations for the other two. Now let 
 us examine the quotations, apparently from the Old Tejlament, 
 in this chapter of S. Clement ; and firjl with regard to that be- 
 ginning, " Behold, the Lord." It looks at firjl fight like a plain 
 quotation from the Prophets. But on referring to the margin I 
 find that the commentators are not fatisfied that they have found 
 any /ingle text which will fit. They have therefore given two 
 references. I tabulate them here : 
 
 S. CLEMENT. 
 
 Behold, the LORD, and His re- 
 ward is before His face to render to 
 every man according to his works. 
 
 OLD TESTAMENT. 
 
 Behold, the LORD GOD will come 
 with a ftrong hand, and His arm 
 mail rule for Him : behold, His re- 
 ward is with Him, and His work be- 
 fore Him. Ifa. xl. 10. 
 
 Behold, the LORD hath proclaimed 
 unto the end of the world, Say ye to 
 the daughter of Zion, Behold, thy 
 falvation cometh ; behold, His reward 
 is with Him, and His work before 
 Him. Ifa, Ixii. n. 
 
 There Is nothing more here than a certain general rejemblance. 
 The firjl part of the Jentence in S. Clement feems to be a re- 
 minifcence of thefe pajjages in Ifaiah. The latter half is lite- 
 rally word for word identical with the exprejfion in the Liturgy. 
 
 S. CLEMENT. 
 
 ixaaTM Kara. TO Zpyo aLrou. 
 
 See Epiftle z. Ch. xi. (already 
 quoted.) 
 
 ITiOTOf yap icrrn I JTrayyuXa/txivof raj 
 am/ui04/a{ aTroJiJo'vai ixacrrw TOU Jpyaiv 
 
 irrw. (Here we get the element of 
 
 the /ujcrflof .) 
 
 LITURGY. 
 
 ("Orav /uiXXq) aWoJlJevai Xa<rT) xara 
 
 Now for the other quotation. This, too, has embarrajjed the
 
 Appendix to Liturgical Quotations. 435 
 
 commentators. It is from no Jingle pajjage of Scripture. Two 
 pajfages are quoted as furnijhing the original. I here tabulate 
 them, as I have done with the firjl : 
 
 S. CLEMENT. OLD TESTAMENT. 
 
 Ten thoufand times ten thoufand A fiery ftream iflued and came 
 
 flood by Him, and thoufandthoufands forth from before Him: thoufand 
 miniftered to Him, and they vocife- thoufands miniftered unto Him, and 
 rated, Holy, holy, holy, LORD of ten thoufand times ten thoufand flood 
 Sabaoth, the whole creation is full of before Him : the judgment was fet, 
 His glory. &c. Dan. vii. 10. 
 
 And one (feraph) cried unto an- 
 other, and faid, Holy, holy, holy, is 
 the LORD of hofts: the whole earth 
 is full of His glory. And the pofts 
 of the door moved, &c. Ifai. vi. 3. 
 
 The pajjage in S. Clement is, you fee, a combination of theje 
 two texts : an anthem compiled from them. A verfe is taken 
 from Daniel and another from IJaiah, and both are linked to- 
 gether by the expreJJIon, and they vociferated (KOI exex^ayov). 
 The materials are evidently from the Old Tejlament, but the 
 compojition of them is new and artificial. Is this anthem the 
 original compojition of S. Clement ? Examine this pajjage from 
 the Liturgy of S. Mark, and judge for yourjelf. (S. James's 
 Liturgy contains it aljb, but at greater length ; I therefore JeleiS 
 S. Mark in preference.) 
 
 Thou art above all power, and dominion, and might, and principality, 
 and every name that is named, not only in this world, but in that which is 
 to come. Round Thee fland thoufand thoufands, and ten thoufand times ten 
 thoufand armies of holy angels and archangels. Round Thee Thy two moft 
 honourable creatures, the cherubim with many eyes, and the feraphim with 
 fix wings, with twain whereof they cover their feet, with twain their face, 
 and with twain they do fly ; and "vociferate (xexpaysv) one to the other, with 
 inceflant voices and perpetual praife, finging, vociferating, glorifying, crying 
 (aJovra, BOW/TCI, X^oXoyoIVr^xsxpayoTa), and faying to the Majeflyof Thy glory 
 the triumphal Trifagion : Holy, holy, holy, Lord of Sabaoth: heaven and 
 earth are full of Thy holy glory. S. Mark's Liturgy, p. 21. 
 
 The quotation in S. Clement is Jimply the backbone of this 
 pajjage. Clear away the redundancies and you have S. Cle- 
 ment's very words. I have written them in italics in the above 
 pajjage from S. Mark's Liturgy. Notice, too, how the diction 
 of the pajfage in S. Clement breathes of the Liturgy, ejpecially 
 in this Jentence : 
 
 KaJ fijtieTf oJy iv Ojttovot'a litl TO ai>ro 
 ftmrufnv wpoj ai/ro IxrevaJf, tif TO /
 
 436 Appendix to Liturgical Quotations* 
 
 'Ev b/AQVOiot ITT] TO auro rri (TUVEI $ri<rei @OYi<ra>[AEv Ix 
 %owj VJ 7Vcr6at, X.T.*. All theje are eminently Liturgical phrajes. 
 And it Jeems to me that any one denying the exclusively Litur- 
 gical application of the pajflage evacuates of its meaning the 
 Jentence about the angels ; whoje presence and ajfijlance at the 
 Holy Eucharijl the Church recognizes and has ever Jlriven to 
 realize. S. Clement merely paraphrases, in a few words, the 
 preface to the Trijagion, when he jays : 
 
 KaTtvo<rojUV TO way wX8oj T< 
 
 The Liturgy (S. James) Jpecifies " angels, archangels, thrones, 
 " dominations, principalities, virtues ; the many-eyed cherubim, 
 " and the Jeraphim with Jix wings, with twain of which, &c. 
 " &c." at great length : (fee alfo in S. Mark's Liturgy) TO 
 Trav TrXrjSoj TUV ayyt^w" " all the company of heaven," in- 
 cludes them all. 
 
 It may be worth a pajjmg notice to objerve that the Jlight 
 difference in the phrajeology of the Trijagion tells in favour of 
 the proof that S. Clement quotes the Liturgic verjlon. 
 
 nxpnf iiaa-a. r> yn, fays Ifaiah. 
 
 nxnpiif o oupavoc **i y?, fay all the three Liturgies, S.James, S. Mark, 
 S. Clement. (And the Ambrofian hymn follows them.) 
 irao-a trio-it, fays S. Clement here. 
 
 In the chapter before he had Jaid : 
 
 The Creator ... by His Almighty power eftablifhed the heavens and 
 adorned them with His incomprehenuble wifdom : and He feparated the 
 earth from the furrounding water, and fettled it on the firm foundation of 
 His own will. 
 
 So that we fee the Signification of S. Clement's 
 
 Neither is there any difficulty in the exprejjion, " For be 
 fays," as if that necejjarily identified the quotation with a text 
 from the injpired Scriptures. S. Paul ufes the fame phrafe for 
 introducing quotations of unquejlionably ecclejiajlical character, 
 e. g. : 
 
 Wherefore he faith (AIO Xiys), 
 Awake thou that fleepeft, 
 And arife from the dead, 
 And CHRIST mall give thee light. Eph. v. 14. 
 
 In this latter injlance the margin, with Jbme embarrajjment, 
 JuggeJU, "IT faith." 
 
 It is noticeable that, in the firjl of the three quotations in this
 
 Appendix to Liturgical Quotations. 437 
 
 thirty-fourth chapter, the words prefacing it are, Trgohsyei yaq 
 ^/xTv; the quotation being probably Liturgical. In the fe- 
 cond, which is undoubtedly compiled originally from holy 
 Scripture, the words are, Xey yap y% a<py. And in the 
 caje of the third ("eye hath not"), which is unquejlionably 
 Liturgical, the words are, xryei yap, " it jays," to adopt the 
 marginal reading as quoted above. Thus much for the pajjage 
 itjelf. Now let us Jound the chapter before and the chapter 
 after, and jee if we can find any further coincidences. You 
 will agree with me that, conjidering the nature of the proofs 
 already adduced, any additional evidence will be of mojl power- 
 ful value. 
 
 Now, immediately following the Trifagion, in the Liturgy of 
 S. James, and preceding the words of Injlitution, there occurs a 
 prayer, the key-note of which is the Fall of man from the image 
 of God in which he was created, and the re/f oration of that image 
 by Chrift, who " with His holy, and undefiled, and blamelefs, and 
 immortal hands took Bread, &c." I write out the prominent 
 parts of the two pajjages in parallel columns : 
 
 i S. CLEMENT. LITURGY OF S. JAMES. 
 
 xxxiii. Page 50 (Englifh.) 
 For the Creator (fyctioupj/o?) Him- Holy art Thou, O omnipotent, 
 felf and Matter of all rejoices in His Almighty, good, tremendous, long- 
 works. For by His Almighty power fuffering and of great companion to- 
 He eftablimed the Heavens, and wards Thy creatures : Thou Who 
 adorned them by His incomprehen- didft make man from the earth after 
 
 fible wifdom Thine image and likenefs, and didft 
 
 Above all with His holy and blame- give him the delight of Paradife, and 
 
 lefs hands He formed man, the mod when he . . . fell, Thou didft not 
 
 excellent of His creatures, and the . . . leave him, but didft . . . fend 
 
 greateft, as endowed with reafon, the forth into the world Thine only- 
 
 imprefs of His own image. For thus begotten Son our LORD JESUS 
 
 fays God, Let us make man after our CHRIST, that He might come and 
 
 o--wn image and likenefs. And GOD renew and reflore in us Thine image, 
 
 made man, &c. (of whom CHRIST Who ... in the night wherein He 
 
 became the i/9roypa^|t*of : and fo the was betrayed . . . taking bread in 
 
 chapter ends.) His holy, and undefled, and blamelefs, 
 
 and immortal hands, and looking up 
 to Heaven . . . He gave thanks, &c. 
 
 The pajjages, you fee, are identical in argument, and very 
 Jimilar in exprejOIon. Notice the phraje, " blamelefs hands." 
 A man ujlng, on his own invention, juch an exprejjion as the 
 OLIJ.UIJ.OI %if5 of his GOD would be, at leajl, bold. But the 
 Liturgy applies it dijlinftly to the aclion of the Man CHRIST 
 at the Eucharijt. S. Clement, having the Liturgy before his 
 mind, and thinking of CHRIST in the capacity of Creator of that 
 mankind whom He was to recreate in the Eucharijl, applies to
 
 43 8 Appendix to Liturgical Quotations. 
 
 the firjl aft a term borrowed from the fecond. This Jeems to 
 me unquejlionable. Here are the parallel Greek texts : 
 
 S. CLEMENT. LITURGY OF S. JAMES. 
 
 "AvSpOJTTOV Ta~J lEpalf Xtti ttjWdUjUOl? P^EpO"i IlEpi TO 1t\O.<T (A.O. TO <ToV WOMlTttf ttWO 
 
 ?wXa<ry T>if iaurou sotovoj p^apaxTJjpa. >^; avBpcairm xar' sixoya <rw xai ojuoiaow. 
 
 Aa^MVTOV apTOVETTi TWV tt)/iav xa< a^pav- 
 Ttuy Xfli clfjtxfAniv xai aSataiav auTOU 
 
 , . . ISi'XSV, X. T. X. 
 
 This pajjage in S. Clement begins with the title fo/Aiovpyof as 
 applied to GOD. He conjlantly ujes it all through his Epijlle. 
 The Liturgies, too, uje it conjlantly. Would S. Clement, in face 
 of the Gnojlic herejy, have ventured thus to uje the term, unlejs 
 thoroughly adopted and Janclioned by Liturgical uje ? This 
 by the way. 
 
 So much for the chapter preceding the thirty-fourth : now 
 for the chapter which follows it. Here, too, are the footprints of 
 the Liturgy, and imprinted in right and even order and jequence 
 (as, indeed, in the cafe of the other pajjages). 
 
 Now I cannot in the limited fpace of a letter do jujlice to this 
 chapter. The whole mujl be read to be appreciated. The 
 jbil of the original Greek is perfectly volcanic with Eucharijlic 
 phrajes and turns of exprejjlon. After concluding the lajl 
 chapter with the quotation " eye hath not feen, &c." he con- 
 tinues thus : 
 
 How blefled and wonderful are the gifts (&p) of GOD, beloved ? Life 
 in immortality (<)) lv adamo-ia, fee S. Ignat. Eph. xx. end), fplendour in 
 juftification, truth in confidence (wappus-wt), faith in truft, temperance in 
 fanftification, and all thefe things fall within our underftanding (fcavoiav). 
 What then are " the things which are prepared for them that await 
 Him ?" The CREATOR and FATHER of ages, the All-holy One Himfelf, 
 (o nway.oc avrof) knows their abundance and their beauty. Let us, there- 
 tore, ftrive to be found in the number of thofe who await Him, that we may 
 (hare in the promifed gifts (oVoif ^iTaXa/3ay*sv T< i7n>yye\fti'wv JtopEajy). But 
 how mall this be, beloved ? If the powers of our minds (Ji Siavow) be firmly 
 fet on faith towards GOD. If we fearch out what is well-pleafing and 
 acceptable to Him, if we mall perform the rites which are due (lay iwrt\*o-a>- 
 (4,n TO. arourro, -rfi afAoaftt? 8av\>urti dirrou) to His blamelefs Will, and (hall follow 
 the path of truth, having caft a-ivayfrom ourfefoes every injuftice and law- 
 leflhefs, all avarice (ir'a.a-a.1 WXEO*^'), ftripes, evil manners, and guile (Jo'Xou?), 
 whifpering and backbitings, impiety, pride and arrogance, vain-glory, 
 (*iw*ow) and churlimnefs. They who do thefe things are hateful to GOD. 
 i Clem. xxxv. 
 
 In the corresponding place in the Liturgy we find the following 
 pajjage. AddreJJing GOD, the priejl prays thus : 
 
 Thou haft received in Thy goodnefs the gifts (&!p), prefents, fruits, that 
 have been offered before Thee for a 1'weet-fmelling favour, and haft been 
 plcafed to fanftify and perfect them (i-ytio-tn >utl TiXij<2era) by the grace of Thy
 
 Appendix to Liturgical Quotations. 439 
 
 CHRIST and the vifitationof Thy All-holy SPIRIT (na.va.-yiw o-av mevpaTot). 
 SaniHfy (ayiWov) alfo, O LORD, our fouls, bodies, and fpirits: touch the 
 powers of our minds (T{ Siavoi'a?), fearch out our conferences, and caft out 
 from us every evil thought, every impure imagination, every bafe luft, . . . 
 all falfehood and guile (&W), every worldly diftra&ion, all avarice (waa-ay 
 wXEovE^/av), all wain-glory (wao-ay xsvoJol/av), all idlenefs, ... all motion of 
 body and foul at variance with the Will of thy Holinefs. 
 
 There Jeem to me to be many points of rejemblance here ; they 
 can Jcarcely be accidental, I think, especially considering the 
 pojition of the two pajjages. I cannot produce in writing the 
 conviction which influences one who comes upon theje coin- 
 cidences in Searching for them. One reads a pajfage in S. 
 Clement and deteSs a clauje or a phrafe identical with Jbme 
 exprejjions in the Liturgy. One reads on, and gradually another 
 phaje of argument or exhortation unfolds itfelf from the pages 
 of the Fathers. One turns anxioujly and nervoujly to the Liturgy, 
 to Jee whether Jimilar matter follows there, too, in due Jequence. 
 And there, Jure enough, it is, jujl in the very place where one 
 looks for it ! It is true that in many of theje pajjages the re- 
 Semblance may, at firjl Jight, Jeem fanciful. I am quite aware 
 of that. But I argue that the combination of them in the order 
 and Jequence in which one finds them cannot be accidental, but 
 mujl be dejlgned ; and bejides, that in many injlances the actual 
 rejemblance is anything but fanciful. Of courje, I do not mean 
 to Jpeak thus of a direcl quotation, Juch as thoje in Chapter 
 xxxiv. In Juch cajes, I think, the evidences Jupply pojitive 
 proof. But in chapters Juch as this thirty-fifth, the rejemblances 
 may Jeem to Jbme accidental, at firjl Jight. Not Jo however, 
 I think, on further examination. Look at the terms ujed. 
 Where did S. Clement get that word Ttavayios, which he ujes 
 Jo confidently? o Travayios aw-rcf, as though he wijhed to 
 Jlrengthen the idea by the uje of a title familiar to all. But 
 how familiar ? It is not a Scriptural term ; but the Liturgies all 
 teem with it, long before it became a dijlinftive epithet of the 
 Virgin. Hence, then, its uje by S. Clement here. 
 
 Notice, too, the identical Jiabjlantives ujed to exprejs the paj"- 
 Jions, introduced by the fame idea of "cajling out." Lajlly, 
 notice how S. Clement concludes his exhortation. No one can 
 doubt of the thoroughly Eucharijlic Jenfe of the whole when he 
 reads this conclusion. Immediately after the pajjage above 
 rendered, he gives (from Ps. 1.) a quotation ending, " The 
 " facrifice of praije (0wr/a ofrfdwf) Jhall glorify me, and there is 
 "the way, whereby I Jhall Jhow to him the Jalvation of GOD." 
 He then Jums up. " This is the way, beloved, whereby we 
 "find JESUS CHRIST our Jalvation, the High Priejl of our
 
 440 Appendix to Liturgical Quotations. 
 
 " oblations, the Defender and Helper of our infirmity ;" and Jb on 
 in the fame jlrain. 
 
 Before leaving this pajjage in the Epijlle^of S. Clement, I will 
 venture to ajk this quejlion. If thefe pajflages, three in number, 
 from the Apojlolic Fathers do not quote the Liturgy in the text, 
 "What eye hath not feen, &c." what do they quote? Do 
 they quote Ifaiah ? I tabulate them fide by fide with the paf- 
 fage in Ifaiah, which is the only original which has ever been 
 fuggejled for the quotation in S. Paul. 
 
 Ifaiah. 
 Ixiv. 4. 
 
 S. Paul. 
 i Cor. ii. 9. 
 
 S. Clement. Ads / S. Po/v- Liturgy of 
 
 chap.xi. c ^ a> Pa / e - 6 ^; ki 
 
 'O^SoXuof oux *A{ ou{ oux ijxou- A OUT* ou; JJxou- 
 
 x> ouf oux 73*x, xai ou; oux <rv> ouJi w}>8aV crv, OUT* o<SaX- 
 
 xai iiri ^xaw*v, xai Jr* *xof TifVi ouis iw* wof lo^Vj OUT* gV v * 
 
 0*oy ir>.>!> xafiiay av^unrcu xa^j/av aydfurrou xafJiav avSjiWou xaifJ/av avSfuTou xac&ictv avSfi 
 
 c*ou, xai TOC i^yc oux ay/?ti a ^ro/- oux dtvs(3>i, 3o\x avc^i}. avs^i). ouxavc^, a : 
 
 <rov, a wotijo"**; /xao**v o 0tof To7f *jTOijuao"*v TOtf UT- . M^waf,o0a 
 
 ToTc uiroujyouo'ti' ayaTMO*iv auToy. omvouo"*v aurov" ocycx?rwo*i <rf . 
 
 I S. Clement. 
 xxxiv. 
 
 From eternity 
 have we not 
 heard, nor have 
 our eyes feen, a 
 god befide Thee, 
 and Thy works 
 which Thou (halt 
 do to them that 
 wait for mercy. 
 
 Which eye hath Eye hath not Which ear hath Which neither 
 
 not feen, and ear feen, and ear hath not heard, nor ear hath heard, 
 
 hath not heard, not heard, and eye hath feen, nor eye hath feen, 
 
 and upon the upon the heart nor upon the nor upon the 
 
 heart of man hath of man hath not heart of man, heart of man hath 
 
 not afcended, afcended, how hath afcended. afcended. 
 
 what GOD hath many things He 
 
 prepared for them hath prepared for 
 
 that love Him. them that wait 
 for Him. 
 
 Which eye hat] 
 not ieen, and ea 
 hath not heard 
 and upon thi 
 heart of man hat] 
 not afcended 
 what Thou, ( 
 GOD, haft pre 
 pared for then 
 that love Thee. 
 
 It is impojjible to Juppoje that they quoted this pajfjage in 
 IJaiah. There is hardly a word or an idea the fame. No 
 criticifm can be Jlrained to admit it. 
 
 So they then quote S. Paul ? 
 
 But S. Paul himfelf exprejjly ajjerts that the pajQage is not 
 his own, but quoted ; and, indeed, puts the conjlru&ion of his 
 fentcnce to fome inconvenience, in order to introduce it abruptly 
 and faithfully as a borrowed quotation. 
 
 It comes, then, to this. 
 
 Thefe Fathers all quote what S. Paul quotes. They all ufe 
 the fame phrafeology with one another. Yet nowhere in Scrip- 
 ture is the original text quoted to be found, nor any in any rea- 
 fonable degree refembling it. There feems to me to be no 
 alternative. All (including S. Paul) mujt quote the Liturgy, 
 the one common, daily-ufed, pojjeflion of all. 
 
 It is even the cafe that of all the quotations that in S. Paul 
 comes nearejl in diftion to the Liturgy. All the others have 
 antecedents with which their relatives agree. His has none. 
 
 Kafli? yy/>alTTar a, o<f>AtX/uoc oixiTh. S. Paul. 
 
 Tie lirayyixkf, a( oZ{ owe ntovem. i S. Clement xi.
 
 Appendix to Liturgical Quotations. 44 1 
 
 Ta . . ayafli, a ours ouj rfxous-ev. ASIs of S. Polycarp. 
 i S. Clement xxxiv. quotes without relative. 
 
 And the Liturgies : 
 
 To, bwpfifAct'ra, a o<f>9aX(Uof owt e?Jg. S. "James. 
 
 To. -ran tTrcfyytfaSiv <rou a'yafla, a o$0aXjtco? owe et^E. S. 
 
 All, you fee, except S. Paul, weave the quotation into their 
 Jentences. He is Jo anxious to acknowledge the quotation that, 
 in order to keep the reference clear, he prejerves the article as it 
 Jlands in the Liturgy : a conjlruclion which makes the Jentence 
 appear very harjh, and to any one unacquainted with its faithful 
 allegiance to the Liturgy Jo inexplicable, that the tranjlators of 
 the Bible have actually ventured to omit it altogether. 
 
 I think, then, that we may very fairly ajk thoje who do not 
 allow the quotation of the Liturgies by S. Paul : How, then, 
 do you explain this phenomenon from the Apojlolic Fathers ? 
 Give us any other Jblution, probable or improbable. We fee 
 none, and we venture to think that none can be found. 
 
 The next pajjage which arrejled me is in the fecond chapter 
 of the fame Epijlle. There is no direcl quotation in it ; but, 
 as it feems to me, a great many allujions. Suppofing the Litur- 
 gies to be already in exijlence at the time when the Epijlle was 
 written, the allujlons are far too pointed to fail in reminding its 
 readers of their Liturgy : fuppojing the Liturgies not to be in 
 exijlence, the coincidences Jeem to me remarkable enough to call 
 for Jbme other explanation, if any could be found. It appears 
 to me to be exaclly the Jbrt of pajfage which a man would write 
 who is writing to general readers, both catechumens and faith- 
 ful, yet who wijhes to ufe the mojl Jblemn priejlly perfuajlon 
 to thofe of them who were in a pofition to under/land it ; with- 
 out encroaching on the forbidden ground fenced in by the Dif- 
 clplina Arcani. 
 
 The Jentence in quejlion opens with a bold and metaphorical 
 fubjlantive ; Jo bold and metaphorical, indeed, as at once to fix 
 the attention. 
 
 Being furnifhed with the 'viaticum of God (ro"f J<f>cJ>i? TOU Qeav dpxovftirai'), 
 and hearkening diligently to His word, ye were enlarged in your bowels, 
 and His Paflion was before your eyes. 
 
 Such are the words with which S. Clement begins this exhor- 
 tation in the Jecond chapter of his Firjl Epijlle. Now, what 
 are theje ipd&a roS QeoS, this viaticum of God? Wake, not 
 feeing the Liturgical drift of the diction, does not venture upon 
 a literal tranjlation. He renders it, " Being content with the
 
 442 Appendix to Liturgical Quotations. 
 
 portion which God had difpenfed to you." And Profejfor Che- 
 valier follows him literally. But the primary and unquejlion- 
 ably proper meaning of tyohat is not merely a portion, but a 
 portion prepared for uje on a journey, a. " viaticum." Here 
 I take it to mean the Eucharijl plain and jlmple : the real food 
 which the Chrijlian traveller receives from his GOD, and which 
 is here coupled with the hearing of the Word : the latter pof- 
 Jlbly ufed in the Jenfe of Jujlin Martyr for the prayer of confe- 
 cration ; pojfllbly, however, generally for the hearing of the 
 Scriptures. 
 
 But how does S. Clement come to uje this word eipodia for the 
 Eucharijlic food ? It is no common word : it is not Scriptural ; 
 it does not occur in the New Tejlament anywhere ; and the me- 
 taphor involved in it is no common ordinary metaphor. Yet it 
 is introduced without comment or qualification by S. Clement, 
 Juch as he would almojl certainly have ufed if the idea had been 
 his own and newly coined. 
 
 The faff is, however, that the word is not his own. It occurs 
 in the fenje of the Viaticum of Life both in the Liturgy of S. 
 Mark and in that of S. James. Here are the two pajjages : 
 
 We give Thee thanks, Mafter, LORD, and our GOD, for the reception of 
 Thy holy, fpotlefs, immortal, and heavenly myfteries, which Thou haft 
 given us for the well-being, and fanftification, and falvation of our fouls and 
 bodies j and we pray and befeech Thee, good LORD and lover of men, to 
 grant that the participation of the holy Body and precious Blood of Thine 
 only-begotten Son, may be to faith that mall not be afhamed, to love un- 
 feigned, to the fulfilment of piety, to the turning away of the enemy, to the 
 keeping Thy commandments, to a pro<vifwn on our f way to eternal life (tig 
 f^oJjw ?? oiam'w), to an acceptable defence before the fearful tribunal of Thy 
 CHRISTJ by whom, and with whom, &c." Lit. of S. Mark, p. 29. (Eng. 
 edit. Neale.) 
 
 Again and again, and evermore in peace, let us make our fupplications 
 to the LORD. That the participation in His fanftification may be to us for 
 the turning away of every evil thing,_/or a viaticum of eternal life (s2? e$&ur 
 fan?? altalov), for the participation and gift of the HOLY GHOST. Lit. of 
 S. James, p. 63. 
 
 Such, then, is the Liturgical meaning of " the tyoha, of God." 
 Such aljb, without doubt, is its meaning here. For if it be not 
 Jo, and we are to accept the ordinary tranjlation, you will notice 
 how weak and vapid the Jentence becomes ; with its mild begin- 
 ning Jo utterly discordant with the bold Jignificance of the other 
 claujes. 
 
 I now proceed to give the whole pajjage in S. Clement, and 
 will then point out what Jeem to me to be the points of contact 
 between it and the Liturgies : 
 
 Being furnifhed with the viaticum ofGod,znd feduloufly paying attention
 
 Appendix to Liturgical Quotations. 443 
 
 to His words, ye were enlarged (I-ptJ-|UEvo) in your bowels, and His PaJJion 
 (TO. iradnftara, avrov") ivas before your eyes. Thus peace deep and foothing 
 was given to all, and an infatiable yearning towards the performance of good 
 deeds, and a full effufion of the Holy Spirit was upon all : and being full of 
 holy counfel in good confidence (irpodvpia), with pious truft (mit<n<&<rtts), you 
 Jlr etched forth your hands to the Almighty God (e^e-reiya-rt T; xf~pat vpSi it fa 
 TO wavToxpaTopa sov), fupplicating Him to become propitious (fXE<j), if at all 
 you have finned in ignorance (EITE oxomj jJ^apTeTs). And there was a conteft 
 to you both by day and by night in behalf of all the brotherhood, that with 
 mercy and confcience (/UET' IXEHJJ x.a.1 o-wtiMie-eoes) the number of His elet may 
 be faved. Ye were fincere and without offence towards each other : not 
 mindful of injuries. Allfedition and all fchifm was an abomination to you ; 
 you grieved over the tranfgrejfions (wpttWT<w j uao-(v) of your neighbours ; you 
 efteemed their deficiencies your own; you were without repentance in the 
 performance of all good 'works, being ready for every deed. Being adorned 
 with all-virtuous and reverential converfation (a-egaa-pia oroXmta) ye per- 
 formed all your offices (vdrra, IWETEXEITS) in the fear of Him : the injunftions 
 and commandments of the LORD were written on the breadth of your heart. 
 All glory and enlargement was given to you, and fo was fulfilled that which 
 is written : " My beloved did eat and drink, he was enlarged and waxed 
 fat, and he kicked.' 1 i S. Clem. ii. iii. 
 
 Ye were enlarged in your bowels and His PaJJion <was before your eyes 
 .1 T ira(Kf*.a.Ta, aurov n vepo o< 
 
 How was the PaJJion of the LORD before the eyes of the 
 Corinthian Chrijlians, unlejs in the Euchariflic representation of 
 it ? He does not fay in a general way " the waSn," but " the 
 9rad/tTa." He will have them remember ruv ZUOTTOMV auTov Tra- 
 faftdTav, TOV cruTypiou a"rav^ou^ xai TOV Qavdrou, x. T. X. (Lit. of 
 S. James, 62.) Keep them before their mind's eye here, that 
 hereafter they may receive the reward which eye hath not Jeen. 
 This gives an adequate reajbn for their being kine^via-^Evoi, TO?$ 
 c-TTXayxvcxf, which otherwise is not Jo apparent. Without an 
 Eucharijlic application the phraje Jeems too Jlrong for its place. 
 Between the kQoha and the "na^yLaia. we can well under/land its 
 force in an Eucharijlic Jenje. 
 
 Thus (he proceeds) peace deep and foothing was given to all OUT*; 
 
 a&~a xa; Xiyrapa 
 
 " Thus" How " thus ?" Peace could not be given by the 
 contemplation of the PaJJion, but by the participation in it. 
 Notice the hiatus. The knowledge of the myjlery (which is 
 fupplied by the Liturgy) fills this hiatus with the communion of 
 the faithful, to which S. Clement could not allude before the 
 catechumens. From this communion flowed the peace " deep 
 and Jbothing" which was given by GOD. 
 
 The adjectives QaQtia. x.a,\ hi no, pa, as applied to peace, 
 Jeemed to me very peculiar. \Vhat is a XiTraf a, tipyvnl It 
 appeared as though the terms were quoted from Jome pajjage in
 
 444 Appendix to Liturgical Quotations. 
 
 which they bore a peculiar allujlve meaning. The term A<- 
 Trafo. especially, of which, perhaps, the literal meaning is "fat" 
 directed one's mind to a Jacrificial connexion at once. So I 
 turned with confident expectation to the Liturgies, thinking that 
 I Jhould certainly find the original ufe of the word there. I 
 was however disappointed. I do not think that the word occurs 
 at all in the Liturgies of S. James, S. Mark, S. Clement, or S. 
 Bajil. Can you give me any clue to its uje anywhere in this 
 jenje ? The words may be noted anyhow for future jearch. 
 
 And now comes the really Jtrong part of the quotation. S. 
 Clement, after mentioning the ardent longing (wodog axopscnoi) 
 for good deeds, an applicable phraje to thoje whofe love had 
 been kindled by the reception of the myjleries, but jcarcely fitting 
 the jbber routine of daily life, proceeds to jay that a "full 
 effufion (*%y(jif) of the HOLY SPIRIT was (ly<Wo) upon all." 
 At once we turn to the Invocation of the HOLY GHOST in the 
 Liturgies, and here, jure enough, is a mojl remarkable circum- 
 jlance. For within the bounds of the Invocation and the Inter- 
 cejjlon, which are appended to it (about three pages), occur all 
 the principal phrajes and more than all the leading ideas of this 
 pajjage in S. Clement. I Jay more than all the leading ideas, 
 for the Jubjlance and pojition of theje ideas in the Epijlle occur 
 in juch a manner that they might almojl do duty as an analyjis 
 of the more expanded diction of the Liturgy of S. James. I 
 am convinced that the one pajjage could not have been written 
 without an acquaintance with the other. I will give the coinci- 
 dent pajjages in the Liturgy, firjl in their order: 
 
 Prieft (repeats thrice). For Thy people and Thy Church fupplicate 
 (ixiTfuotKTi) Thee. 
 
 People. Have mercy upon us, LORD GOD, Father Almighty. 
 
 Have mercy upon us, God Almighty (d eioj o TrovToxpaTiwp). 
 
 Have mercy upon us, O GOD, according to Thy great mercy (eXeoj), and 
 fend forth upon us, and upon thefe propofed gifts Thy all-holy Spirit, the 
 LORD and life-giving; fharer of the throne and of the kingdom with Thee, 
 GOD and Father, and Thine only-begotten Son, confuhftantial and co-eter- 
 nal, Who fpake in the Law and the Prophets and Thy New Teftament, 
 Who defcended in the form of a dove on our LORD JESUS CHRIST in the 
 river Jordan, and refted on Him, who defcended upon Thy holy Apoftles in 
 the likenefs of fiery tongues in the upper room of the holy and glorious 
 Sion, at the day of Pentecoft : fend down the fame moji Holy Ghojt, Lord, 
 upon us, and upon thefe holy and propofed gitts, that coming upon them 
 with His holy, and good, and glorious prefence, He may hallow and make 
 this bread the holy Body of Thy CHRIST. 
 
 People. Amen. 
 
 Prieft. And this cup the precious Blood (alpa. rly.in) of Thy CHRIST. 
 
 People. Amen. 
 
 Prieft. That they may be to thofe who partake of them for remifllon of 
 fins and for eternal life, for fanftification of fouls and bodies, for bringing
 
 Appendix to Liturgical Quotations. 445 
 
 forth good works-, for the confirmation of Thy Holy Catholic Church, 
 which Thou haft founded upon the rock of faith, that the gates of hell 
 may not prevail againft it ; freeing it from all herefy andfcandals, and from 
 them that work wickednefs, and preferving it till the confummation of all 
 things. We offer them alib to Thee, O LORD, for Thy holy places, which 
 Thou haft glorified by the divine apparition of Thy CHRIST, and by the 
 advent of Thine all-holy Spirit : efpecially for the glorious Sion the Mother 
 of all Churches. And for Thy holy Catholic Apoftolic Church throughout 
 the world. Supply it, O LORD, even now, with the plentiful gifts of the 
 HOLY GHOST. Remember alfo, O LORD, our holy fathers and brothers in 
 it, and the bifhops. . . . Remember alfo, O LORD, every city and region. 
 . . . Remember, O LORD, Chriftians voyaging, . . . our fathers and 
 brethren. Remember, O LORD, the fick. . . . Remember, O LORD, every 
 Chriftian foul in trouble and diftrefs. . . . Remember, O LORD, all for 
 good ; have pity, LORD, on all; be reconciled to all of us (iraa-tv n'^Tv Jaxx<i- 
 yi9() ; give peace to the multitude of Thy people ; diffipate fcandals ; put 
 an end to wars j flay the rifing up of herefies j give us Thy peace and Thy 
 love, O GOD our Saviour. . . . Remember, LORD, them that bear fruit, 
 and do good deeds in Thy holy Churches. . . . Remember alfo, O LORD, 
 . . . the deacons . . . grant them blameleflhefs of life . . . that they may 
 find mercy and grace with all Thy faints . . . our anceftors and fathers, 
 patriarchs, prophets, and every juft fpirit made perfeQ in the faith of Thy 
 Chrifl. Remember, LORD, the GOD of the fpirits and all flefh, the ortho- 
 dox whom we have commemorated, from righteous Abel unto this day. . . . 
 And direfl, O Lord, in peace the ends of our lives, fo as to be Chriftian and 
 well-pleafing to Thee and blamelefs ; collefting us under the feet of Thine 
 eletl, when Thou wilt, and as Thou wilt, only without fhame and offence. 
 Through, &c. 
 
 Deacon. And for the peace and (lability of the whole world, . . . and 
 for the people that fland around, and for all, both men and women. 
 
 People. For all, both men and 'women. 
 
 Prieft. For which thing's fake, to us, alfo, as being good and the lover 
 of men. 
 
 People. Remit, forgive, pardon, O GOD, our offences, voluntary and in- 
 voluntary (T-O. ita.faifrdifji.tna. jfAw, TO. exaviria,, to. a'xouona), in deed and in word, 
 by knowledge and ignorance ; by night and by day ; in mind and intention ; 
 forgive us all, as being good and the lover of men. 
 
 Priejt. Through the grace, and pity, and love, &c. Lit. of S. James, 
 p. 52. (Englifh.) 
 
 There are very many points of contaft here. I mark the 
 principal ones by italics. As I have tranfcribed both the paj~- 
 Jages at length, I leave the comparison to yourfelf. I add here 
 the Greek of part of the pajjage in S. Clement in parallel 
 columns with the corresponding pajjage in the Liturgy : 
 
 EPISTLE. LITURGY. 
 
 oZrooe slpnvu BaQtio. xa Xiffapa IJe- f O yap Xao? trov xat fl IxxXwri'a <roo fxe- 
 
 OTO iraViv xai a'xopso-rof woflo; EIJ ciyaSo- rtvovo'i a~s. . . EXjtiirov iftaj, o to; o 
 
 Troiiftv, xai ir\npn$ mevfAarof ay(w tn^yyif wavroxpaToip . . EXEi<rov i^isf, o EOJ, 
 
 iTfl TTarras tylvt-ro' [Aifroi rt o<riaj /3ouXii{ XO.TO, TO (JLtya. Ixsoj fw . . T <ro 
 
 a-stet itttsivit-re raj Xpaf u/txiy wpo? rpt ytavnf^at virt Toi/} woJaf -ri 
 wavroxp aropa EOV lutrfvovrtt rxi fov ..... "Avsf, a$f,
 
 446 Appendix to Liturgical Quotations. 
 
 EPISTLE. LITURGY. 
 
 ttvTOV I\if ysne-6a,i sirs axovrSf >icrav, o so?, Tel, it a fail rcu (A a, to, rifjiuv, 
 
 Siftaprnt. *Aywv w fy*7y >) /cc I p a f TI ra ixoucrja TO. axouo-itt' TO. Iv Ipyw 
 
 x.al vuxrof tiflrep wamif Tflf aJsX<{)T))TOf , xa ^y?> T * ** yviwo"E xa ayvo/a* 
 
 stf TO <rsus<r0ai /M.ST* iXEou; xa o-wsiJir T* iv vvurl x.a.1 Iy /uapa, jt. T. X. 
 <rea>c Toy a p c d /u. o y T a> y IxXexraJy 
 auTou ( . . eifi ToTf wapaWTai/t*ao'ij 
 
 *. T. X.) 
 
 This Jhows many of the verbal coincidences. Notice the ufes 
 of that term i*eu$ in the Epijlle. Surely if any word is dij~- 
 tinftly and emphatically Liturgical as ufed for an epithet of the 
 ALMIGHTY, this is ; Ixereusiv, too, and 6 Travroxf drup so; 
 literally transferred. The entreaty, too, for pardon for Jins of 
 ignorance Jo earnejlly put forth in the Liturgy ; here it is, 
 TE axovTEj Vf TETe - The idea of the independent efficacy of 
 Jins of ignorance, the inherent jlnfulnejs of Jin, I mean, inde- 
 pendently of the mind which conceives it, is not Jo Jlrongly and 
 plainly taught in holy Scripture as here. Not Jo plainly, any- 
 how, as to prevent Pelagius from claiming the Jupport of Scrip- 
 ture for the oppojite doclrine. But in the Liturgy forgivenej*s 
 for Juch Jins is exclujlvely implored in this prayer, and in the 
 Epijlle S. Clement alludes to Juch alone and none other. This 
 Jeems to me very Jlrong evidence. Then in both the Jame key- 
 note is Jlruck about the good works. In both the Jame word, 
 TrapaTrru/Mira^ is ujed for Jins. In both herejy and Jchijm are 
 earnejlly deprecated. In both e/f>)v and HXEOJ. In both the 
 brotherhood of the faithful is Jpecified as the objecl of inter- 
 cejjbry prayer. 
 
 There was a conteft to you both by day and night in behalf of all the 
 brotherhood. Ej>. ofS. Clem. 
 
 And in behalf of the people who ftand around, and in behalf of all, both 
 men and women. (People refpond.) In behalf of all, both men and 
 women. Liturgy of S. James. 
 
 Neither is it without Jignifkance that the mention of Abel 
 follows both pajfages. In the Liturgy memorial is made of him 
 as one of the holy dead. In the Epijlle his Jacrifke is alluded 
 to. There is, therefore, no Jimilarity in the allujion. Still the 
 fafl is noteworthy in combination with the other evidences, I 
 think. 
 
 You will notice, however, that I have emphajijed Jbme ex- 
 prejjions in the Liturgy which have no corresponding rejem- 
 blanccs in the Epijlle, e.g. : 
 
 Be reconciled to all of us. 
 
 Direft, LORD, in peace the ends of our lives, fo as to be Chriftian and 
 well-pleafmg to Thee, and blamelefs. 
 
 Every juft fpirit made perfect in the faith of Thy CHRIST.
 
 Appendix to Liturgical Quotations. 447 
 
 Now in explaining the reajbn for my underlining theje ex- 
 prejjions, I am happy to jay that I have it in my power to call 
 your attention to a facl in every way confirmatory of my belief, 
 that thefe directions of S. Clement are not mere hap-hazard 
 moral exhortations, but were dejignedly Jo worded by him as to 
 recall the words of the Liturgy to the minds of the faithful 
 without violating the Difciplina Arcani. And the additional 
 reajbn for my believing jb is this. In another pajjage, much 
 later in the Epijlle, he repeats his words " Jupplicating Him to 
 become propitious," and with them furnijhes theje additional 
 points of identity with the Jame pajjage in the Liturgy. Here 
 is the Jentence : 
 
 Let us then remove this (fedition) fpeedily ; and let us fall down before 
 the LORD and weep, fupplicating Him that becoming propitious He may be 
 reconciled to us, and may reinftate us in the reverend (o-e/twiv) and holy courfe 
 of brotherly love (*ETEJOVTEJ avrw wetus Txeajj yena-pim; emxaTaKKayri i|t*iv, not 
 eifl TW iriftnv Tf <J>iXaX<f>i'aj nf^oav aywv iytoyw a.it<nLa.Ttt.a"mFn fl'/waj) ..... 
 Many gates then being opened, this gate in righteoufnefs is the gate in 
 CHRIST, at which bleffed are all they who enter, and 'who direct their --way 
 in holinefs and righteoufnefs bringing all their 'work to its end without con- 
 fujion (Iv ? /uaxapwi 04 tis-EXflwTEf, KO.\ xareufluvovTSf -rrni iroftiav alrSw Iv OWTJJTJ Kal 
 yi), T<xpa.p<f itturra. iwmXoi/VTE? ). 
 
 Here we have, bejldes the "Jupplicating Him, &c." the 
 " Be reconciled to all of us." In the Liturgy, 7ra<riv y 
 ^dyriQe: in the Epijlle, ovrw? iX. yev. ETrixotTa 
 Surely this is a very remarkable rejemblance ; the more remark- 
 able, as it Jeems to me, becauje they are both entirely at one in 
 regarding the reconciliation of GOD and man in a different 
 ajpecl from that of S. Paul. I do not mean, of courje, that the 
 doclrine of the one is at variance with that of the other, but that 
 the manner of approaching it is peculiar to the Liturgies and to 
 this Epijlle of S. Clement. Exception has even been taken to 
 the Clementine Liturgy becauje it aljb views the reconciliation 
 from this point of view. Here are the words of the Clementine 
 Liturgy : 
 
 That all who mall partake of it (Thy blood) may ... be filled with the 
 HOLY GHOST, may be made worthy of Thy CHRIST, and may obtain 
 everlafting life : Thou, O LORD ALMIGHTY, being reconciled (jtaTaXXaylv- 
 TOJ) to them. Lit. of S. Clement. 
 
 And again, jlill more jlrongly : 
 
 The Prieft (was pleafed) to be Himfelf the facrifice ; the Shepherd a 
 fheep; to appeafe Thee His GOD and FATHER, to reconcile Thee to the 
 world (TW Koa-fjua xar>ixXtts) and deliver all men from the impending wrath. 
 Lit. ofS. Clement.
 
 448 Appendix to Liturgical Quotations. 
 
 " Be ye reconciled to GOD," fays S. Paul, (2 Cor. v. 20.) 
 
 " Be Thou reconciled to us," Jays the Liturgy of S. James, 
 agreeing with the Clementine Liturgies. 
 
 " That being propitious, He may be reconciled to us," Jays 
 the Epijlle of S. Clement, following the Liturgies. 
 
 People might have attacked the claim of the Liturgies to 
 Apojlolic antiquity perhaps, alleging the peculiarity of this 
 phraje. No one, however, doubts the Apojlolic antiquity of S. 
 Clement's Epijlle, which contains the identical phraje. Its uje, 
 therefore, Jupplies a Jlrong argument to our Jide. 
 
 In the next place this pajjage in S. Clement's Epijlle Jupplies 
 us with the phraje : 
 
 Who direcl their way (xaTeyfiiWre?, &c.) in holinefs and righteoufnefs, 
 bringing all their work to its end without confufion. Ep. ofS. Clem, xlviii. 
 
 Seeing this, I have underlined the Jentence in the above paj~- 
 Jage of the Liturgy of S. James running thus : 
 
 And direft (xareuSuwv), LORD, O LORD, in peace the ends of our lives, fo 
 as to be Chriftian and well-pleafmg to Thee, &c. 
 
 I have aljb underlined the words, " The precious Bloodf 
 (alpa, TI/MOV.) I did Jo becauje the word ftfjuov is the regular 
 acknowledged Liturgical word for the Blood of the SAVIOUR. 
 I do not, of courje, mean that it is not ujed in Scripture aljb ; 
 but that it has been Jo thoroughly adopted into the Liturgies 
 that it is difficult to find a page (in the Anaphoras, anyhow) 
 without it. So much Jo indeed, that, to any one converjant with 
 the Liturgies, the bare mention of the word calls up a hojl of 
 Eucharijlic ajjbciations. Now S. Clement does uje the word, 
 and, as it Jeems to me, throws the whole force of his exhorta- 
 tion into it alone. He tells the Corinthians to look not merely 
 " to the Precious Blood," but " to the Blood how precious it 
 M." This occurs three pages after the firjl pajjage which I 
 quoted (chap, ii.) The pajjage which I now give is in Chapter 
 vii. 
 
 Let us gaze earneftly on the Blood of CHRIST, and behold haw precious 
 (rlf44tt) to GOD is His Blood, which, being filed (ix^uflw) for our falvation, 
 obtained the grace of repentance for all the world." i S. Clem. vii. 
 
 To me it fccms as if S. Clement here took it forjgranted that 
 the Corinthians were converjant with the term " precious Blood," 
 and that he only had to remind them how precious it was. The 
 pajjage Jcemed to me worth noting. My idea may be fanciful, 
 perhaps. I do not injljl upon it, nor put the pajjage on a level
 
 ^ 
 
 Appendix to Liturgical Quotations. 449 
 
 with the other quotations. Yet the Eucharijlic origin of the 
 pajjage receives jlrange fupport from a remarkable Jentence in 
 the Fir/I Epijlle of S. Peter (i. 19). There, too, is mention 
 made of the 
 
 (Ye know that ye were redeemed) with the -precious Blood (jripiia al'^an") 
 of CHRIST, as of a lamb without blemifh and without fpot. i Pet. i. 19. 
 
 If there be Liturgical quotations in the Epijlles of S. Peter, 
 we Jhould naturally look for their originals in the Liturgy of S. 
 Mark. Nor do we turn in vain, as it Jeems to me, for the 
 origin of the pajjage in which this exprejjion occurs. It is in 
 the Prayer of the Priejl, immediately preceding the SanSla 
 Sanflis, from which it evidently takes its whole tone. I will 
 tranfcribe the two pajjages in parallel columns. 
 
 LITURGY OF S. MARK, p. 27. 
 
 GOD of light, Father of life, Au- 
 thor of grace, Framer of the worlds 
 . . . who giveft to the weakhearted 
 (oA<yo^irojj) who truft in Thee thofe 
 things into which the angels dejire to 
 look j who haft raifed us from the 
 abyfs to light, haft given us life from 
 death . . . illuminate the eyes of our 
 underftanding by the vifitation of 
 Thy HOLY SPIRIT, that we may 
 without condemnation (aWraxpmw?) 
 partake of this immortal and hea- 
 venly food : and fan&ify us wholly, 
 foul, body, and fpirit (quoted in i 
 Thefs. v. 23, which paflage alfo 
 borrows the term o^yo^vxoi, from 
 above ; fee i Thefs. v. 14), that with 
 Thy holy difciples and apoftles we 
 may fay to Thee this prayer, Our 
 Father, &c., and make us worthy, O 
 LORD, and Lover of men, with bold- 
 nefs, without condemnation (axa.- 
 *piTMf), with a pure heart (Iy xa.da.fa. 
 xap&a), with an enlightened foul, 
 with a countenance that needeth not 
 to be afhamed, with hallowed lips to 
 dare to call upon Thee (IwutaXETirflaj ), 
 our Holy God and Father, &c. (Then 
 follow the Embolifmus and Prayer 
 of Intenfe Adoration, in which is 
 this petition): Enlighten our foul 
 with the rays of Thy HOLY SPIRIT, 
 that we, being filled with knowledge 
 of Thee, may worthily participate in 
 the gocd things that are fet before 
 us, thefpotlefs Body and precious Blood 
 
 i PET. i. iz. 
 
 Unto whom it was revealed that 
 not unto themfelves but unto us they 
 did minifter the things which are now 
 reported (amyyt\-n) unto you by them 
 that have preached the Gofpel unto 
 
 you (raiy tvayyiXia-a/Aivm vy-ac;) with 
 
 the HOLY GHOST lent down from 
 heaven (Iv miv[*.a.rt ayita ame-raXem 
 iti ovpavou ; compare the Invocation 
 in the Liturgy, I^aTroWeiXov i tyovf 
 TOU ayiov trov TO mtufj.a. TO Sytov, x.T.X.. ) j 
 into which things the angels dejire to 
 look. Wherefore gird up the loins 
 of your mind, be fober (v^omf), and 
 hope to the end (-rsteiui;, however) 
 for the grace which is borne to you 
 in the revelation of JESUS CHRIST : 
 as children of obedience not faftiion- 
 ing yourfelves according to the for- 
 mer lufts in your ignorance, but as 
 He who called you is holy (xaT TOV 
 xaXss'avTa Uju.2; oyiov), fo be ye holy in 
 all your conduft : becaufe it is 'writ- 
 tea, " Be ye holy, for 1 am holy" (aym 
 y'&soQt, OTJ lyai aytof elfAt). And if ye 
 call on the father (variftt IwixaXiis-Ss) , 
 who without refpeft of perfons judg- 
 eth according to every man's work ; 
 pafs your time in fearj knowing 
 that not with corruptible things, with 
 filver or gold, ye were redeemed from 
 your vain conduct received by tradi- 
 tion from your fathers, but 'with pre- 
 cious blood as of the lamb nvithout 
 blemijb and without fpot, even Chrift; 
 who was foreordained, indeed before 
 
 G G
 
 450 Appendix to Liturgical Quotations. 
 
 LITURGY OF S. MARK. i PET. i. 12. 
 
 of Thine Only-begotten Son, our Lord the foundation of the world, but 
 and Saviour Jefus Chrift. . . . Holy, was manifefted in thefe laft times for 
 high, tremendous LORD, who refteth you, who by Him believe in GOD 
 in the holies ; fan&ify us, LORD, by who raifed Him from the dead and 
 the word of Thy grace, and the vifi- gave Him glory, fo that your faith 
 tation of Thy moft HOLY SPIRIT. and hope might be in GOD, having 
 For Thou, Lord, didft fay, " Be ye purified (>5yvix<m?) your fouls in the 
 holy, for I am holy'"'' (ayui to-ecrBe, on obedience of the truth through the 
 iyte S,yu>{ efy*i')- . . . Holy things for Spirit unto unfeigned love of the 
 holy perfons. Lit. ofS. Mark,z$. brethren (eij ^xaJEX^iay awwoxpiToy) : 
 
 [in the next page of the Liturgy 
 there occurs the prayer, " Grant to 
 us the communion of the holy Body 
 and precious Blood, tit dya.irw a'vuwo- 
 xpiTov], nuith a pure heart (IxxaflapS; 
 itapJi'af) love one another fervently 
 i Pet. i. 12 22. 
 
 This is the only paflage in the New Tejlament in which the 
 exprejjion TI/U.IOV alp a. occurs, and it Jeems to me to be 
 borrowed from the Liturgy above quoted. Any critical eye will 
 fee that if either quotes from the other, it is the Liturgy which 
 is quoted, and not the Epijlle of S. Peter. That quoted Jpeech, 
 " Be ye holy, &c." (fcowdf, Z;V., ysv<r&, S. Peter)^ challenges 
 attention. Is it pojjible that it is a faying of our LORD (in the 
 words of Leviticus) which has been preferved in the Liturgies, 
 but not in the New Tejlament ? S. Peter introduces it with, 
 A JOT i y'sy^aTrrai. The Liturgy of S. Mark and that of 
 S. James (p. 59) introduce it with, 1.u yap eJVaf, dso-TroTa. 
 You will obferve many other interejling points about the two 
 pajjages ; especially, perhaps, the yearning of the angels after 
 the haxovia of the myjleries, which feems to Jtrike the very note 
 of the ancient Gallican MiJJa : " Nulla vox angelorum, nijl 
 forte laudare nos poJOTunt, qui adeffe nobis poj/ent, quum Filii tui 
 dileclijfjlmi corpus Jacramus et Janguinem." (Reichenau MS. 
 p. 12.) 
 
 For thefe reafons, I have thought the pajfage in S. Clement 
 about the TI/J.IOV aipa. worth indicating, following, as it does, 
 in the wake of the pajjage which Jeems to allude to the Invo- 
 cation. 
 
 Another exprejjion I have underlined in the long pajjage 
 which I tranfcribed from the Liturgy of S. James. It is this : 
 
 Every jujlfpir it made perfefl in the faith of Thy Chrift. 
 
 There is a certain resemblance, Jlight indeed, but Jlill a rejem- 
 blance not to be altogether pajjed over perhaps, between this 
 and a Jentence in the chapter immediately following the Jecond
 
 Appendix to Liturgical Quotations. 45 1 
 
 pajjage in S. Clement, which I quoted as containing the TXEWJ, 
 &c. (chap, xlviii.) Here are the two. I give the Liturgy 
 firjt: 
 
 That they may find mercy and grace with all Thy faints that have been 
 well-pleajing to 'Thee (<ri ilapetrrno-avrw'), from one generation to another fince 
 the beginning of the world, our anceftors, and fathers, patriarchs, pro- 
 phets, . . . holy perfons, and every jufl fpirit made perfefi in the faith of 
 'Thy Chrtft (xal wavroj wysu/AttTOf ftxaioi; iv TttffTSt TOU Xfurrov <rw TETEXEKV/UEVOI;). 
 Lit. of S. James, p. 54. 
 
 In love all the ele8 of God were made perfeft (lv n iyairri ireXf i0>i<rav warn? 
 01 ExXExrot TOU sou) . Apart from love nothing is <well-pleajing to God (oi& 
 euapE(TTo la-riy rS EM). In love the Mafter took us to Himfelf : on account of 
 the love which He had towards us JESUS CHRIST our LORD gave His Blood 
 for us by GOD'S will, and His Flefh for our flefh, and His foul (4>vxw) for 
 our fouls. i Clem. xxix. 
 
 In the firjl of the two pajQfages which I quoted from S. Cle- 
 ment (fee above, p. 443), there is a phraje which I have under- 
 lined as appearing to court attention: 
 
 You ftretched forth your hands to the Almighty GOD. 
 
 iifttn wpoj TOV wavroxpaTopa EV. Ep, of S. Clem. ii. 
 
 Now, is this an allufion to any definite action ? Does it refer 
 to any ritual deed of the faithful, any jlretching forth of the 
 hands of the worjhippers in the oblation to the " mercy-feat of 
 the holy Temple ?" And here I ajk a quejlion with the greatejl 
 diffidence. In the Liturgy of S. Mark (p. 22, Eng.), in the 
 middle of the Words of Injlitution occurs the cry of the deacon, 
 Here is the pajjage : 
 
 He diftributed to His holy and bleffed difciples and apoftles, faying, Take, 
 eat. 
 
 Deacon. kxrtlvare . 
 
 Priejl. For this is My Body which is broken for you, and diftributed for 
 the remiffion of fins. 
 
 Choir. Amen. 
 
 Priejl. Likewife alfo the cup after fupper, having taken and mingled 
 with wine and water, and looking up to heaven to Thee, His own Father, 
 our GOD, and the GOD of all, He gave thanks, He bleffed, He filled with 
 the HOLY GHOST, He diftributed it to His holy and bleffed apoftles and 
 difciples, faying, Drink ye all of this. 
 
 Deacon. ^E-n ixTEtvart. 
 
 Prieft. This is My Blood of the New Teftament which is flied and dif- 
 tributed for you and for many, for the remiffion of fins. 
 
 People. Amen. 
 
 Prieft. Do this in remembrance, &c. 
 
 The word occurs twice : in the firjl place for the Body, and in 
 the Jecond place for the Blood. Now, the word IJKTEWZTE is ufually 
 rendered, " Pray earnejlly^ as though identical with enrsvuf CITTU-
 
 452 Appendix to Liturgical Quotations. 
 
 lt.iv. Is there fufficient authority for this, Jo Jlrong as to exclude 
 the hypothecs that the original meaning of the word, as here 
 ufed, was, " Stretch forth your bands?" Surely this would be 
 very appojite. No prayer (Jlriclly fpeaking) is being offered to 
 GOD. While the central acl of the "tremendous Jacrifice" is 
 being performed in the fight of GOD and of the faithful, furely 
 their participation in the acl with the priejt would be more aptly 
 fignified by the lifting of holy hands, than by private prayer, 
 which in this one place of all others would perhaps be almojl 
 Jlighting to GOD'S Majejly. Nor is this idea, I think, alto- 
 gether without fupport. S. Paul, in the Firjl Epijlle to 
 Timothy (ii. 8), alludes to the "lifting of holy hands" by 
 the men as dijlinguijhed from the women of the congregation. 
 In verfe I he has been giving directions for the order of the Li- 
 turgy, bafmg them on the Incarnation of CHRIST and His pofi- 
 tion as Mediator ; and, in verfe 8, he concludes his addrefs by 
 faying : 
 
 I wim, therefore, that the men (Wf avfya?) mould pray everywhere, lifting 
 up holy (oV/ot/f) hands, without wrath and doubting. In like manner alfo, 
 that the women adorn themfelves, &c. i Tim. ii. 8. 
 
 So aljb S. Athanajlus, jpeaking of the prayer for the Em- 
 peror in the Liturgy : 
 
 2i) $l fl9<J>iX{crTttTS 0a,a-t\tu irov -rovy 
 tla<rQa.i irepi <rw. Athanas. Apol. ad Imp. Conjiant. chap. xvi. 
 
 Dionyjius, Bijhop of Alexandria, fpeaks of a man 
 
 f ayt'af rpo^c irportivayra. Ad Xyftrum Rom. (Eufeb. vii. 
 
 9-) 
 
 Though this certainly refers more to the aft of reception. In 
 the Liturgy of S. James the phrafe is ufed of GOD in the aft of 
 blejjing : 
 
 2oi TMK u^lc J*Xiajtil' txruvov rny X'"P* <rou T " v *P*T 
 
 Lit. ofS. James, p. 71. (Greek.) 
 
 So that certainly the Liturgies are familiar with the ordinary 
 ufe of the verb EXTE/VV, and aSually do ufe it with the iden- 
 tical Jubjlantive TIV xtTpa, in the jenfe of aftual phyjical exten- 
 Jlon. But, excluding this pajjage which I am conjldering from 
 the argument, I do not think that they ufe the verb anywhere 
 in the metaphorical fenfe of mental prayer, do they? The 
 adverb exrsvus they do in connexion with e<V<u/tv, JE^OJ/AEV, 
 &c. So does S. Clement and other early Fathers often enough.
 
 Appendix to Liturgical Quotations. 453 
 
 But I do not think that they, any more than the Liturgies, (I 
 fpeak under corre&ion,) ufe IXTE/VE/V tojlgnify intenje adoration. 
 It may at a later (jlightly later perhaps) period have acquired 
 that meaning ; your acquaintance with the early writings may 
 fupply you with proofs that this was the cafe, which have efcaped 
 my notice : but even if this be the cafe, does it utterly cancel 
 the pojQlbility that the firjl meaning of e^Ts/varf, as introduced 
 into the Liturgies, was, "Stretch forth your hands ?" Jignifying 
 in facl, to ufe thefe words of S. Clement, " Stretch forth your 
 " hands to the Almighty GOD, fupplicating Him to become 
 " propitious, and " (as the Liturgies would phrafe it) " to forgive 
 " your fins and the ignorances of the people." 
 
 It is remarkable, too, that the idea of holinefs is almojl inva- 
 riably ajQTociated with this lifting of the hands to GOD. Con- 
 jldering the earnejlnejs of the prayers for holinefs, purification, 
 fanftification, &c. in the Liturgies, and the Jlncere belief that 
 thefe were imparted by the Eucharijl, this circumjlance feems 
 jignificant. The phrafes indicating purification clujler efpecially 
 thick around the SKTEIVOITE of the Liturgy. So alfo in the paf- 
 fage quoted from S. Paul, "lifting up holy hands." So, with 
 peculiar emphajis, in a pajjage in Chap. xxix. of S. Clement's 
 Epijlle, which I fubjoin : 
 
 Let us come to Him then in holinefs (oVwWi) of foul, lifting up pure and 
 undefiled hands to Him (ayvajxai afxiavrouf ^eTpaf aipovrsj wpo? irov) ; loving oui 
 gracious and merciful (intem* xal etWxayxvov) FATHER, who has made us 
 to partake of His election (IxXoyij?). . . . Being, therefore, a part (,uep<Jf) of 
 the Holy One (ayiov), let us do all the things of the fan&ification (wows-w^sy 
 TO. T9V ayutrfAtiu wavra), &C. I Clem. XXIX. 
 
 I recolleft a pajjage in Tertullian's " De Baptijmo " which 
 Juggejts the fame idea. I have not the book at hand, and fo 
 can only quote from memory, trujling to you to correct me if I 
 mifquote. I do not think that I jhall, however, as the pajfage 
 made a deep imprejfion upon me at the time. Speaking of 
 thofe who have jujl been baptized (and confirmed) he pro- 
 ceeds: 
 
 Igitur benedifti quos gratia DEI expe&at, quum de illo fanftiflimo lavacro 
 novi natalis afcenditis, et primas manus apud matrem (fc. ecclefiam) cumfra- 
 tribus aperitis ; petite de Patre, petite de Domino, peculia, gratias, diilnbu- 
 tiones charilmatum (is this the %a.pi<r/*a,raiv mi^n of S. Mark's Liturgy ?) 
 fubjiciente, Petite et accipietis, inquit. Tertull. De Bapt.fub fine. 
 
 This looks to me very like an indication of the firjl com- 
 munion, by an allufion to the vifible aft of participation in the 
 facrifice by the lay communicant. 
 
 The note in the Benediftine edition referred to an exprejfion
 
 454 Appendix to Liturgical Quotations. 
 
 in the " De Idololatria," " Attollere ad Deum Patrem manus." 
 I Jhould like to fee that pajjage. 
 
 There is aljb a pajjage in S. Cyprian which quotes Pjalm 
 cxli. 2, as applying to the Eucharijl : 
 
 Et iterum in Pfalmis, Allevaio manuum mearum facrificium vejpertinum. 
 Nos autem refurre&ionem Domini mane celebramus. S. Cyprian ad 
 Cacilianum, 16, end. 
 
 And, unlejs I am mijlaken, the pojlure was actually prescribed 
 from immemorial antiquity by the Sarum Ufe among ourjelves. 
 
 Yet the idea of Jlretching forth the hands in prayer is too 
 general to build upon. It is difficult to jay that when the Fathers 
 Jpeak of it they indicate this particular extenjion at the time of 
 conjecration. But we may fafely Jay, I think, that the aft was 
 Sufficiently familiar to all to allow of its being enjoined by the 
 Jimple IxTf/vaTE; and, furthermore, that S. Clement's words 
 Jeem dijlinftly to indicate an extenjion at juch a moment. 
 
 It may be aljb worth noting that in S. Mark's Liturgy 
 nearly all the exclamations of the Deacon are pojlural, or merely 
 give notice of a prayer, which follows immediately ; and that if 
 this EXTE/vaTE does refer to mental prayer, it is an exception to 
 the meaning of all the rejl. The word "pray" (Trfoo-eut-acrQi) Jeems 
 at fir/I jight an exception. It is, however, Jeen (in page 31, 
 Greek) to be equivalent to " jland up for prayer," 
 (TTa0>jT,) when not jimply introductory. It comes in thus 
 
 Deacon. Stand up for prayer. 
 Prieft. Peace be to all. 
 Deacon. Pray. 
 
 Here are the Deacon's exclamations in the Liturgy : 
 
 Before the Anaphora. Pray Pray for the King Pray for the Pope and 
 Bifhop Stand for Prayer Stand up For prayer For Prayer Stand, let 
 us hear the Holy Gofpel Begin Look, left any of the Catechumens 
 Kifs one another Stand to make your offerings according to your order 
 Stand for prayer Pray for them that offer (the prayer follows) 
 
 Anaphora. Sir, pray for a bleffing Ye that are fitting, (land up To 
 the Eaft ixnWri In IXTII'WTI Come down, ye Deacons Pray Bow your 
 heads to JESUS With the fear of GOD Pray Stand for Prayer Pray- 
 Depart in peace. 
 
 Now read the Jentence in S. Clement with this meaning 
 attached to the J/mi'vaTE, and Jee what light is thrown upon it. 
 
 A full efFufion of the HOLY SPIRIT was upon all, and being full of holy 
 counfel in good readinefs, with pious truft you ftretched forth your hands to 
 the ALMIGHTY GOD, fupplicating Him to become propitious if ye have 
 finned in ignorance.
 
 Appendix to Liturgical Quotations. 455 
 
 This is one of thoje pajjages in which the words of Mr. 
 Palmer recur Jo forcibly to one's mind : " It is impojjible to 
 " perufe the notices /applied by the Fathers, without perceiving 
 " that the baptized Chrijlians were Juppojed to be familiar with 
 " every part of the fervice ; and continual allujlons are made to 
 " various particulars as well known, which it would be impoj*- 
 " jible to explain, except by referring to the Liturgies Jlill ex- 
 " tant." Orig. Lit. p. 9. 
 
 I will now refer you to a pajjage in another Apo/lolic Father, 
 S. POLYCARP. After giving particular directions, towards 
 the cloje of his Epijlle, rejpec^ing the conducl to be adopted by 
 the Philippians towards the priejl Valens, who had mijcondufted 
 him/elf, he proceeds, in Chapter xii, to pray for them, and then 
 to direft them how to pray for others. Theje are his words : 
 
 But the GOD and FATHER of our LORD JESUS CHRIST and the Eternal 
 High Prieft Himfelf, JESUS CHRIST the SON of GOD, build you up in faith 
 and in truth, and in all gentlenefs, and without anger, and in patience, and 
 long-fuffering, and endurance, and chaftity ; and give you a lot and part 
 among His faints (det vobis fortem et partem inter fan6tos fuos), and to us 
 together with you and all who are under Heaven, who mall believe in our 
 LORD JESUS CHRIST and in His FATHER who raifed Him from the dead. 
 Pray for all the faints. Pray alfo for kings, and powers, and princes ; and 
 for thofe <u>ho per fe cute you and hate you ; and for the enemies of the crofs ; 
 that your fruit may be manifeft in all, that ye may be perfeft in Him. Ep. 
 of S. Poly carp, ch. xii. 
 
 The original Greek of this chapter is lojl. It bears every 
 appearance of Liturgical allujion. That exprejjlon, " give you a 
 lot and part among His faints," is found in a prayer near the 
 end of the Liturgy of S. James, immediately after the Com- 
 munion of the Faithful. 
 
 GOD, Who through Thy great and ineffable love to man didft con- 
 defcend to the weaknefs of Thy fervants, and haft vouchfafed that we mould 
 partake of this heavenly Table, condemn us not in the participation of Thy 
 fpotlefs myfteries, but guard us, good GOD, by the fanftification of Thy 
 HOLY GHOST; that, being holy, nve may find part and inheritance with all 
 Thy faints who have pleafed Thee from the beginning of the world in the 
 light of Thy countenance, through, &c. Lit, of S. James, p. 63, (Eng.) 
 
 So aljb, in Syriac, S. James : 
 
 We yield Thee thanks, O GOD, and laud Thee above all things for Thine 
 ineffable love to men ; O LORD, condemn not thofe whom Thou haft vouch- 
 fafed to admit to the participation of Thy heavenly Table for the reception 
 of Thy holy and unfpotted myfteries; but, O good LoRT>,prefer<ve us in 
 righteoufnefs and holinefs, that being made worthy of the communion of 
 Thy Holy Ghoft, we may obtain a part, lot, and inheritance with all Thy 
 Saints, who have pleafed Thee out of this world, through, &c. Neale's 
 Introduction, p. 710.
 
 456 Appendix to Liturgical Quotations. 
 
 And, again, in the Dlptycbs of the departed in S. Mark's 
 Liturgy: 
 
 Grant reft to their fouls, and vouchfafe to them the kingdom of heaven ; 
 and to us grant that the reft of our lives may be Chriftian and well-pleafing 
 to Thee, and without fin, and grant to us to have a portion and lot *with all 
 Thy Saints. Lit, ofS. Mark, p. 18. (Englifh.) 
 
 Now tejl the order of the prayers prescribed in the pajflfage in 
 S. Polycarp. Is not that order the order of the Liturgies? 
 Theje are S. Poly carp's words : 
 
 1 . Pro omnibus fanftis orate : 
 
 2. Orate etiam pro regibus, et poteftatibus, et principibus, 
 
 3. Et perfequentibus et odientibus vos, 
 
 4. Et pro inimicis crucis ut fruftus vefter manifeftus fit in omnibus, ut 
 fitis in illo perfedli. 
 
 This is the order in which the Liturgies place the petitions in 
 their intercejfllons ; the Jame order as that prescribed (or alluded 
 to) by S. Paul in the pajjage addrejjed to Timothy, which I have 
 already referred to as preceding his mention of the " raifing holy 
 hands : " 
 
 I exhort, therefore, that firft of all fupplications, prayers, interceflions, and 
 giving of thanks be made for all men, for kings, and for all that are in 
 authority. 
 
 It is, however, in S. Clement's Liturgy that it comes out mojl 
 Jlrongly, that myjlerious Liturgy which, like the high-priejl 
 whom it places in the van of its commemorations, has (jo far at 
 leajt as regards our knowledge) neither beginning of days nor 
 end of life. I quote the pajjage in this Liturgy, directing at 
 the fame time your attention to the facl that there is more than 
 a jimilarity in mere order. 
 
 Send down Thy HOLY SPIRIT, the witnefs of the fufferings of the LORD 
 JESUS, on this facrifice, that He may make this bread the Body of Thy 
 CHRIST, and this cup the Blood of Thy CHRIST; that all who mail par- 
 take of it may be confirmed in godlinefs (&gau0<S<rjv wpof tlngiim not unlike 
 the " aedificat vos in fide et veritate," &c. of S. Polycarp). . . . 
 We further pray Thee for Thy holy Church, fpread from one j foraU l 
 end of the world to the other, which Thou haft purchafed with '' 
 the precious Blood of Thy CHRIST, that Thou wilt kgep it, &c. Further 
 we call upon Thee for my own unworthinefs who am now offering, and 
 for the whole prefbytery : for the deacons and all the clergy, that Thou 
 would ft endue them with wifdom and fill them with the HOLY 
 GHOST. Further we call upon Thee, O LORD, for the king Id ,f g 7^ n a d lfo ' Jl 
 and all that are in authority, for the fuccefs of the army, that crs, and princes. 
 they may be kindly diipofed towards us : that leading our 
 whole life in peace and quietnefs we may glorify Thee through JESUS CHRIST 
 our hope. Further we offer to Thee for all the faints who have pleafed
 
 Appendix to Liturgical Quotations. 457 
 
 Thee from the beginning of the world ; the patriarchs, prophets, righteous 
 men, apoftles, . . . We further offer to Thee for this people ... for the 
 virgins ... for the widows of the Church ... for the married ... for 
 the young . . . for the city . . . for the fick . . . the prifoners . . . the 
 travellers by land or by water ; that Thou wilt be to all of them an helper, 
 ftrengthener, and fupporter. We further befeech Thee for And for thofe 
 thofe ^who hate us and per fe cute us for Thy Name's fake : for who perfccute 
 thofe that are without and remain in error : that Thou wouldft you ' and hate 
 convert them to that which is good, and appeafe their wrath y 
 againft us. Further we pray unto Thee for the catechumens of the Church : 
 for thole that are under pofleflion (lit. " tempeft-toft by the alien'"'), and for 
 thofe our brethren who are in a ftate of penance : that fome Thou wilt per- 
 fecl: in the faith, and fome Thou wilt cleanfe from the power of the wicked 
 one (is this the " enemy of the Crofs?") and of fome Thou 
 wilt accept the repentance, and grant to them and to us the en ^es of the 
 remiffion of our fins. Further we offer to Thee for feafonable Crofs; that your 
 weather, and that we may have plenty of the fruits of the ^ t y ft "|^ be 
 earth, &c. 
 
 Here the prayer for all Jaints in reality does, I think, precede 
 the prayer for the king. There is a petition immediately fol- 
 lowing the petition for the king, which certainly aljb appears to 
 be a prayer for all Jaints, indeed, the very exprejffion " all the 
 jaints" is ufed. Yet it Jeems only to pray particularly for the 
 Jame blejjing which has been implored generally for the whole 
 Church and the clergy at the commencement of the Intercef- 
 jion. 
 
 Notice that the prayer of the deacon which follows theje in- 
 tercejjions goes over exactly the Jame ground again, giving the 
 Jame petitions much abridged, but in the Jame order : being, in 
 facl, an epitome of the intercejflions. Each petition here begins 
 with, " Let us pray for," except one, and that one is the petition 
 corresponding to the petition in the intercejjions which follows 
 the prayer for the king. This one has the heading, " Let us 
 commemorate." It is not a prayer at all, but a memorial (and 
 would not therefore come under the head of " Orate pro"). 
 
 Notice, aljb, that the prayer preceding that for the king in 
 the deacon's proclamation brings out, more fully than in the 
 longer form, the intercejjion for the people : 
 
 Let us pray for this Church and people. 
 
 Let us pray for every epifcopate ; for the whole prefbytery ; for all the 
 deacons and minifters in CHRIST; for the whole congregation; that the 
 LORD will preferve and keep them all. 
 
 Let us pray for kings and all that are in authority, that they may be 
 peaceable towards us, &c. 
 
 Commemorate <we (fj.m(j,o*evo-a}(*iv) the holy martyrs, that we may be 
 deemed worthy to be partakers of their trial ; (and fo on, p. 88.) 
 
 This may be accidental or it may not.
 
 458 Appendix to Liturgical Quotations. 
 
 I have feen it alleged againjl the antiquity of the Liturgies 
 that they pray for the whole Catholic Church throughout the 
 world (a frivolous objeclion, I allow, for a reader of Jujlin 
 Martyr, and the Epijlle to Diognetus). Yet the objeclion is 
 made. Now thefe Liturgical petitions are not the only pajjages 
 which Jhould be brought to bear on the Epijlle of S. Polycarp. 
 Thofe other Jblemn fayings of this faint recorded in his Ads are 
 well worth attention, not merely becaufe of the exquifite beauty 
 and undoubted authenticity of the narrative in which they are 
 recorded, but becaufe they tally in a remarkable manner with the 
 chapter of the Epijlle which I have quoted. 
 
 Now in the Ads there are two prayers of S. Polycarp re- 
 corded ; the firfl on his arrejl, the jecond when he had been 
 bound to the jlake before the pile was lit. With regard to the 
 fir/I, it is recorded that having ajked leave for an hour's liberty 
 in order to pray, " hejlood praying, being full of the grace of 
 GOD." Of the fubjlance of this prayer all that is recorded is 
 this : 
 
 He remembered all men, whether little or great, honourable or obfcure, 
 that had at any time been acquainted with him, and with them the whole 
 Catholic Church throughout the world. 
 
 Could we in one fmgle fentence better defcribe the intercef- 
 Jions in the Liturgies ? Look, for injlance, at thofe in the Li- 
 turgy of S. James : 
 
 Prieft (rifing up, in a low voice). . . . We offer them alfo to Thee, O 
 LORD, for Thy holy Catholic and Apoftolic Church throughout the world. 
 Supply it, O LORD, even now with the plentiful gifts of Thy HOLY GHOST. 
 Remember alfo, O LORD, our holy fathers and brothers . . . Remember 
 every city. Remember thofe voyaging, journeying ; (and fo on for three 
 pages.)/,//, of S. James, p. 53. 
 
 But we are not left to conjeclure as to the fubjlance of S. 
 Polycarp's prayers. The prayer before the facrifke of his life, 
 the fecond of the two prayers mentioned by me above, is 
 given at full length, and an exceedingly remarkable prayer it is. 
 It is evidently either an original, but lojl, Anaphora, or, fo reli- 
 gious was the care to preferve the main features of thefe apof- 
 tolic compofitions, a compilement from the exijling Anaphoras 
 in the Liturgies of S. James and S. Mark. You will notice 
 that fome of its exprejjions are evidently the originals of thofe 
 in the pajjage in the Epijlle. I will underline them here. The 
 narrative of the martyrdom, following S. Polycarp's own appli- 
 cation of the oblation to himfelf, dejcribes him as bound like 
 the facrifkial lamb awaiting the knife of the Jlayer. This, then, 
 is the pajjage :
 
 Appendix to Liturgical Quotations. 45 9 
 
 He, having put his hands behind him, and being bound as a comely ram 
 chofen out of a great flock for the oblation, and an acceptable viclim pre- 
 pared for GOD, looking up to heaven, faid : 
 
 "O LORD GOD Almighty, the Father of Thy well-beloved and blefled 
 Son, JESUS CHRIST, by whom we have received the knowledge of Thee, 
 the GOD of angels and powers, and of all creation, and of the whole race of 
 juft men who live in Thy prefence ; I blefs Thee that Thou haft made 
 me worthy of this day and hour, that I mould have a part in the number of 
 Thy martyrs, in the cup of Thy thrift, to the refurreftion of eternal life, both 
 of foul and body, in the incorruption of the HOLY GHOST: amongft 
 whom may I be received in Thy prefence to-day in a fat and acceptable 
 facrifice, as Thou haft fore-ordained, and manifefted beforehand, and ful- 
 filled, the infallible and true GOD. Wherefore, and for all (Ja TOUTO xai vefl 
 Teavrav), I praife Thee, I blefs Thee, I glorify Thee (iy5 a-e, el\oy& <re, &> 
 a-s), 'with the eternal and heavenly Jefus Chrift, Thy beloved Son, with Whom 
 to Thee and the HOLY SPIRIT be glory, both now and to exceeding ages. 
 Amen." 
 
 The narrator here continues, laying Jlrejs upon the " Amen.'* 
 
 And when he had fent up the Amen (avaTre^avrot Si al-rov T *A/uw), and 
 had finifhed the prayer (xaJ wXi)p<w<ravrof TW EU^W) the firemen lighted the fire. 
 
 " The Amen," you fee : the Amen which formed the recog- 
 nized rejponje of the people at the end of the oblation. 
 
 When thou malt blefs with the Spirit (fays S. Paul), how mail he that 
 occupieth the room of the unlearned fay the Amen at thy giving of thanks 
 (TO 'AJJ-W I'Jti T? ey su^apta-na) ? I Cor. xiv. 1 6. 
 
 And Jujlin Martyr, yet within the Jhadow of Apojlles, in his 
 celebrated defcription of the Church /ervice, /peaks of the 
 Amen in the Jame manner : 
 
 When he (the celebrant) has concluded the prayers and thankfgiving, all 
 the people who are prefent exprefs their aflent by faying Amen. Apol. i. 65. 
 
 And again, two chapters later : 
 
 Bread is brought, and wine, and water; and the celebrant offers up 
 prayers (avaic'ip. E^*f by the way) and thankfgivings with all his ftrength, 
 and the people give their aflent by faying the Amen. Apol. i. 67. 
 
 So, alfo, Dionyfius of Alexandria, defcribing the principal 
 acls which mark out the faithful, fpeaks of one of thefe (claim- 
 ing to be one of them, anyhow) as, 
 
 Liftening to the prayer of thankfgiving, and joining in faying the Amen, 
 and {landing at (vafatrravra") the table, and ftretching forth his hands to re- 
 ceive the holy food. Ad Xyfl. Rom. (Eufeb. vii. 9.) 
 
 Thus the mention here of "the Amen" jeems to have peculiar 
 Jignifkance, as indicating the nature of S. Polycarp's prayer.
 
 460 Appendix to Liturgical Quotations. 
 
 With regard to the prayer itfelf, I would rather not venture 
 to fuggejl more, fo remarkable is it in its refemblance to and yet 
 difference from the Anaphoras of the two great Liturgies. It 
 fuggejls a clofe invejligation into the remains of the Gallican 
 and Mofarabic rites as poJJIbly indicated by the Smyrnaean 
 Bijhop at their Ephefine fountain-head. Look at that claufe, fo 
 evidently from the beginning of an Anaphora : 
 
 Wherefore and for all I praife Thee, I blefs Thee, I glorify Thee, &c. 
 (See parallel paflage in S. Mark 14, S. James 49.) 
 
 The doxology given here occurs aljb in the Gloria in Excel/is. 
 It is not, of courfe, Scriptural ; but if not from Scripture, whence 
 is it ? It mujl be from the Liturgies, unlefs the parallelism be 
 accidental, which nobody will fuppofe for a moment. The very 
 words are ufed in the Liturgy of S. James. 
 
 The writings of S. Jujlin Martyr court the mojl careful in- 
 vejligation. Born within the lifetime of the lajl Apojlle, and 
 himfelf the pupil of thofe who drew their teaching from apof- 
 tolic lips, this great ConfeJJbr may well be allowed to rank with 
 the Apojlolic Fathers as an authoritative witnefs to Church doc- 
 trine. And I Jujpecl that if his writings be fifted (more tho- 
 roughly than I have yet been able to fift them) he will be found 
 to be, beyond all difpute and quejlion, a witnejs equally to 
 Church fad, the faff of the Liturgies. Yet one would not at 
 fir/I fight expeft this. His great writings are not in the firjl in- 
 Jlance defigned for Chrijlians. His Apologies are addrejjed to 
 the heathen : his Dialogue with Trypho to the Jews. To both 
 of thefe the Liturgies were a fealed book. Not to Juch was it 
 granted to catch with yearning ear the firjl accents of the voice 
 of adoration within the veil, which were the fignal of departure 
 to thofe who unbaptized, yet obedient, awaited the hour of their 
 illumination. In fpite of this, however, Juch evidence is not 
 wanting. S. Jujlin knew that the faith of the Church could not 
 be adequately explained without an expojition, however elemen- 
 tary, of her ritual which is at once its cajket and its conduclor. 
 This ritual he defcribes openly and avowedly in the famous 
 pajjage in his Firjl Apology (chaps. 66, 67), wherein he gives 
 the account, with which we are all fo familiar, of the Eucha- 
 rijlic celebration. He alfo alludes, in an unmijlakable manner, 
 as I think, to the fubjlance of the Prayers themfelves in feveral 
 places. And, unlefs I am much deceived, he quotes folely and 
 pointedly one particular Liturgy, that Liturgy being the Liturgy 
 of the Apojlolic Conjlitutions, the Liturgy of S. Clement. 
 This adherence to one particular Liturgy is exaclly what we 
 jhould expeft to find as marking the difference between S. Juflin's
 
 Appendix to Liturgical Quotations. 46 1 
 
 quotations and thoje of the Apojlolic Fathers. The Jlreams 
 have now left the common channel. The dwellers on the banks 
 of each draw from their own Jlream ; being out of view of the 
 kindred waters which, each now in his own courje, are fertilizing 
 the Delta of the Church. It is for us to vijit all in turn and, 
 drawing from each what it cajls up in common with its fellows, 
 to pronounce without doubt that this is a producl of the parent 
 Jlream. 
 
 Now look at this pajjage in the thirteenth chapter of the Firfl 
 Apology (page 32, Otto), S. Jujlin is contrajling the heathen 
 Jacrifices with the Chrijlian. He Jays that we do not burn our 
 Jacrifice as they do, but conjume it ourfelves. 
 
 " We praife Him," fays he, "to the beft of our power (<><rn Wra^u? a;voumf) 
 with the word of prayer and of thanklgiving (ilxa.p<rria.s) in all our obla- 
 tions." 
 
 And then proceeds actually to give the very Jubjlance of the 
 Prayer of Oblation in theje words : 
 
 In fpeech we offer Him folemn afts of worfhip and hymns (w^wa? nal 
 fyooti?) for our creation, for all our means of health, for the qualities (mu- 
 TT<) of things, and for the changes of feafons, and we put up petitions 
 that we may again be in incorruptibility (TOU waXiv iv d<j>flapa-('a j/ms-flaj) 
 through our faith in Him. And the Teacher of thefe things, born even 
 for that purpofe, JESUS CHRIST, crucified under Pontius Pilate, the Procu- 
 rator of Judaea in the time of Tiberius Caefar, we having learnt to be the 
 Son of the Very GOD, and holding Him in the fecond place, and the Pro- 
 phetic Spirit in the third rank, evidently worfhip with reafon (fAt-ra. xo'yot/). 
 
 Notice the order of the Petitions : 
 
 i. For our creation. 
 
 ^. For all our means of health. 
 
 3. For the qualities of things. 
 
 4. For the changes of feafons. 
 
 5. For our reftoration to incorruptibility, through faith in CHRIST. 
 
 Then follows the commemoration of the birth and life of 
 CHRIST, and His death under Pilate. 
 
 Now compare them with the Anaphora of the Liturgy of S. 
 Clement. I write out the latter, putting S. Jujlin's own words 
 in the margin. Wherever I omit, I do Jo for the Jake of bre- 
 vity, marking the lacuna by dots : but I only omit amplifications 
 upon the preceding claufe, not foreign matter. 
 
 ANAPHORA OF S. CLEMENT. 
 
 P. 77, Englifh. 
 Bijbop. Lift up your mind. 
 People. We lift it up unto the LORD. 
 Bijbop. Let us give thanks to the LORD. 
 People. It is meet and right.
 
 462 Appendix to Liturgical Quotations. 
 
 Bijhop. It is indeed meet and right before all things to hymn Thee, the 
 Very GOD from everlafting, of Whom the whole family in 
 heaven and earth is named, Who alone art unbegotten,' without offe " HuTfoiemn 
 beginning, the fupreme LORD, Almighty King, and Self-fuffi- afls of worfhip 
 cient : Author and Giver of all good things, without caufe, andh y mns > 
 without generation, felf-exifting, the fame yefterday, to-day, and for ever. 
 At Thy word, as from a necefiary original, all things ftarted 
 
 i ' T^ T>I. i /i- i i j r u. u f for our creation, 
 
 into being. For Thou art everlafting knowledge, light before 
 all objects, hearing before all founds, wifdom without inftruftion : the firft 
 in nature, the law of being, exceeding all number. Thou createdft all 
 things out of nothing by Thine Only-begotten Son, begotten before all 
 ages by no other means than Thy will, Thy power, and Thy goodnefs : 
 GOD the Word, the Only-begotten Son, the living Wifdom, the Firft-born 
 of every creature, the Angel of Thy great counfel, Thy High Prieft, but 
 LORD and King of all fenfible and intellectual creatures, Who was before all 
 things, and by whom all things were made. Thou, O Eternal GOD, didft 
 make all things by Him, and by Him, too, difpenfeft Thy providence over 
 them : for by the fame that Thou didft gracioufly bring all 
 things into being, by Him Thou continued all things in well- ^^^ mean$ 
 being. . . . For it is Thou who haft fixed the heaven like an 
 arch, and ftretched it out like the covering of a tent ; and didft eftablifli 
 the earth upon nothing by Thy will alone. . . . Thou haft made water for 
 drink, and for cleanfing, the vital air for refpiration. Thou madeft fire for 
 our confolation in darknefs, and for the relief of our necefiities, that we 
 might be both warmed and enlightened by it. Thou didft divide the great 
 fea from the land. . . . The former Thou haft replenifhed with fmall and 
 great beafts, the latter, too, both with tame and wild : and haft, moreover, 
 furniflied it with various plants, crowned it with herbs, beautified it with 
 flowers, and enriched it with feeds. Thou didft conftitute the great deep 
 . . . fometimes Thou doft fwell it by the wind fo as to equal the high 
 mountains, and fometimes fmooth it into a plain ; now making it rage with 
 a tempeft, then ftilling it with a calm for the eafe of mariners in their voy- 
 ages. The earth, which was made by Thee, through CHRIST, Thou haft 
 compafled with rivers, watered with currents, and moiftened with fprings 
 which never fail. . . . Thou haft replenifhed and adorned it 
 with fragrant and medicinal herbs, with many and various f f^ V^* 
 kinds of living creatures, ftrong and weak, for food and for 
 labour, tame and wild ; with the dull harm noifes of thofe creatures which 
 move upon the earth, and the foft fprightly notes of the gaudy many- 
 coloured birds which wine the air: with the revolution of 
 years, the number of months and days, the regular fucceflion 
 of the feafons ; with the courfes of the clouds big with rain, 
 for the production of fruits, the fupport of living creatures ; where, alfo, 
 the winds take their ftand which blow at Thy command, and for the re- 
 freftiment of trees and plants. And Thou haft not only created the world, 
 but man, likewife, the citizen of it : manifefting in him the beauty and ex- 
 cellency of that beautiful and excellent creation. For Thou faidft to Thine 
 Own wifdom, Let us make man in our own image and after our likenefs 
 . . . Therefore Thou madeft him of an immortal foul and perifhable body ; 
 the foul out of nothing, the body of the four elements. . . . Thou didft 
 plant a garden eaftward in Eden. . . . Thou gaveft him the privilege of 
 enjoying all its delights, with this only exception, that he fhould not out of 
 vain curiofity, in hopes of bettering his condition, tafte of one tree, and 
 immortality was to be the reward of his obedience to this command ; but 
 when he had broken through it and eaten of the forbidden fruit, over-
 
 Appendix to Liturgical Quotations. 463 
 
 reached by the guile of the ferpent and the counfel of the woman, Thou 
 didft juftly drive him out of Paradife ; but in Thy goodnefs didft not defpife 
 him, nor fuffer him wholly to perifh, for he was the work of Thine own 
 
 hands : but Thou gaveft him dominion over all things. . . . , 
 AJI- / i_- Ti j !_ r i-i.. 1.1 for our reiteration 
 
 And having iubjected him tor awhile to a temporary death, to i nc0 rrupti- 
 
 Thou didft bind Thyfelf by an oath to reftore him to life bility through 
 again, loofing the bands of that death by the promife of a f<uth in CHRIST - 
 refurreftion to the life which is eternal. 
 
 Then follows a commemoration of the Jaints of the Old 
 Tejlament : Abel, Enoch, Jofeph, Mojes, &c. &c., ending with 
 a beautiful commemoration of the birth and life of CHRIST, and 
 His death under Pilate. 
 
 Holy is Thine Only-begotten Son JESUS CHRIST, our LORD and GOD, 
 Who always miniftering to Thee His GOD and FATHER, not only in the 
 various works of the creation, but in the providential care of it did not over- 
 look loft mankind. . . . He Who was man's Creator was pleafed with Thy 
 confent to become man : the Lawgiver to be under the law : the Prieft to 
 be Himfelf the facrifice : the Shepherd a fheep. . . . He was incarnate of a 
 virgin, GOD the Word, the beloved SON, the Firftborn of every creature. 
 . . . He that was without flefh, became flefti : He that was begotten from 
 eternity was born in time. . . . He manifefted Thy Name to them that 
 knew it not : He difpelled the cloud of ignorance, reftored piety ; fulfilled 
 Thy will, and finimed Thy work which Thou gaveft Him to do. And 
 when He had regulated all thefe things . . . He was by Thy permiflion 
 delivered to Pilate the governor : the Judge of the world was judged. 
 
 And Jo on in words which look very like an old original creed 
 prejerved within the Jlru&ure of the Liturgy. Then follows 
 this Jentence : 
 
 Calling to remembrance, therefore, thofe things which He endured for 
 our fakes, <we give thanks unto Thee, O GOD ALMIGHTY, not to the extent 
 of our duty, but to the befl of our power (ou^ oa-ov o<f>ii'xo|ue dxx' 
 
 This lajl Jentence is clearly the original of S. Jujlin's ajjer- 
 tion above quoted : 
 
 We praife Him to the befl of our power with the word of prayer and of 
 thankfgiving in all our oblations. 
 
 A comparijbn of theje pajjages quite Jatisfies me that the 
 Liturgy Jupplies in itjelf the true rendering and Jignificance of 
 this Jame phraje when it occurs again in the great Jixty-Jeventh 
 chapter. 
 
 " The celebrant fends forth," fays S. Juftin there, " both prayers and 
 thankfgivings to the befl of his power (om &va^i? air*)." 
 
 It Jeems to me to mean neither extempore prayers, nor prayers 
 from memory, nor prayers uttered with a loud voice, but prayers
 
 464 Appendix to Liturgical Quotations. 
 
 which he offers in the jpirit of otm ^vva^ic, : in this Jpirit in faff, 
 " Though we be unworthy through our manifold Jins to offer 
 " unto Thee any facrifice, yet we bejeech Thee to accept this 
 " our bounden duty and Jervice," &c. 
 
 And now, in turning to the famous Jixty-fifth chapter of this 
 Firjl Apology, notice the order and arrangement, as well as the 
 Jubjlance of the Jeveral parts of the Liturgy as there described. 
 There can be no better defcription of the Liturgy of S. Clement. 
 Everything is there which the Liturgy of S. Clement contains : 
 nothing is given which is not to be found in that Liturgy. I 
 need not remind you that S. Jujlin gives a recapitulation in 
 chap. 67 of the description of the celebration in chap. 65 : the 
 intervening chapter (66) being devoted to a parenthetical defini- 
 tion of the Eucharijl itjelf. I will give the order in the words 
 of S. Jujlin, written out in a tabular form, for facility of reference 
 and comparison : 
 
 S. JUSTIN MARTYR, Apol. \. chap. 65. 
 (Page 1 54, Otto ; page 50, Oxford translation.) 
 
 Prayers for ourfelves, 
 for the newly baptized, 
 - for all others everywhere, 
 
 that we may be good citizens, 
 -- keep the commandments, 
 - obtain everlafting falvation. 
 Kiff of Peace.. 
 
 Elements brought (bread, wine, and water). 
 
 Prayer of praife and glory to the FATHER through the SON and HOLY 
 GHOST. 
 
 Thanks for being vouchfafed thefe things by Him. 
 Amen t by all the people in aflent. 
 Communion. 
 
 Refervation by Deacons, for the fick. 
 
 Chap. 67. (Page 158, Otto; page 51, Oxford tranflation.) 
 Apoftles and Prophets read. 
 Exhortation. 
 Rife and pray. 
 
 Elements brought (bread, wine, and water). 
 
 Celebrant offers (aWfjuwii) prayers and thankfgivings (Xm My*/**). 
 Amen, by all the people in aflent. 
 Communion. 
 
 Refervation by Deacons, for the fick. 
 
 This chapter Jupplements the Jixty-flfth in a very remarkable 
 manner. It gives the reading of the lejjbns and the Jermon 
 which preface the Liturgy, and which are not noticed in the 
 former chapter. I will now write out the order of the Liturgy 
 of S. Clement, and you will fee how exactly it tallies with this
 
 Appendix to Liturgical Quotations. 465 
 
 dejcription. For facility of reference I give the pages in the 
 little Englijh edition (Hayes, 1859). 
 
 LITURGY OP S. CLEMENT. 
 
 Apoftles and Prophets read, p. 66. 
 
 Exhortation, p. 66. 
 
 Prayer for ourfelves (Catechumens, Energumens, &c.), p. 67. 
 
 for the newly baptized, p. 70. 
 
 for all others everywhere, p. 72 75. 
 
 Rife up: Bifliop prays, p. 75. 
 
 Kifs of Peace, p. 76. 
 
 Elements brought (bread, wine and water), Anaphora, p. 77. 
 Prayer of praife and glory. 
 
 1. To the FATHER (as Creator), p. 77 84. 
 
 2. By the SON (words of Inftitution), p. 85. 
 
 3. Through the HOLY GHOST (Invocation), p. 86. 
 Amen, by all the people, p. 89. 
 
 Communion (each faying Amen), p. 89. 
 
 Refervation by the Deacons, in the wtrr<^ifia, p. 90. 
 
 Thankfgiving for being " vouchfafed to receive HLs holy myfteries," 
 p. 90. 
 
 I ought to mention that in chap. 67, S. Jujlin ufes thefe 
 words of the oblation : 
 
 In all our oblations we hick the Creator of all things, through His Son 
 JESUS CHRIST, and through the HOLY GHOST. 
 
 The evidence of theje chapters may fpeak for itfelf. As it 
 jeems to me, nothing that I can jay can Jlrengthen it. It is 
 facl, not theory. 
 
 I will Jelecl one more pajjage from the writings of S. Jujlin 
 Martyr, as a jpecimen of the evidence to be found by thoje who 
 dejlre to glean behind your footjleps. This time the pajjage is 
 in the " Dialogue with Trypho." S. Jujlin there quotes to 
 Trypho the jubjlance of one of thoje remarkable prayers at the 
 commencement of S. Clement's Liturgy. There is a phraje in 
 the jentence by which I very jlrongly jujpecl that the Liturgy 
 is dejignated. I will firjl give the pajjage in S. Jujlin at length. 
 It occurs in chapter 30 of the " Dialogue :" 
 
 It is manifeft to all that the word of the prophecy fpeaking in fet form 
 (a-pC>7*aT07r<KAs-jt{) fays, as from the perfon (if Vo irfoa-oairou) of one of the 
 faithful, that we who believe on Him pray Him to preferve us from the 
 alien (am TV aXXorpiw), that is to fay, from the evil and 'wandering fpirits . 
 And we constantly implore" (nrapaxaXoDjUEv) GOD through JESUS CHRIST 
 that we may be preferved from thofe evil fpir its which are aliens from the 
 piety ((WeSstaf) of GOD, and whom we formerly ufed to adore : in order that 
 after our turning to God through Him iue may be blamelefs. For Him ive 
 call our Helper and Redeemer (xuTparni),at the power of Whofe Name even the 
 evil fpir its (TO, Xaipinct) tremble ; and being exorcifed by us at this day in the 
 
 H H
 
 466 Appendix to Liturgical Quotations. 
 
 Name of JESUS CHRIST, Who was crucified under Pontius Pilate the 
 governor of Judaea, they are fubjefied to us; from which it is plain to all 
 that the FATHER gave Him fo great power that even the evil fpirits fubmit 
 to His Name, and to the difpenfation (or Jiewardjhif) of His Paffion (TV TOU 
 ysrof*vou wiflawf airou 
 
 In this pajjage S. Jujlin describes a prayer. He fpeaks of it 
 as of a thing aftually exijling, to which reference may be made, 
 in fupport of his argument with the Jew. He ufes certain 
 unufual exprejjions, which he qualifies or explains with a view 
 to their better comprehension by Trypho. PaJJmg over the 
 ffM/MtTOTToiyo-ag, which may be worth invejligation, one may 
 notice the o5j GOTO TrfocrcuTroi;, in which S. Jujlin evidently ufes the 
 a.7To TTfoo-uTTov in a technical fenfe, making its application here by 
 the wj (which has puzzled his commentators not a little). It 
 feems to me to fix to the celebrant the aft whofe nature and 
 efficacy is derived from its identity with the Jacrifice upon 
 Calvary, and the continual presentation upon the heavenly 
 altar. 
 
 We may look, then, for the occurrence of this expreJJIon in 
 the Liturgy, as applied to CHRIST Himfelf. 
 
 Again, there is that very remarkable exprejjion " the alien, 
 the axxoVf joj," as applied to the devil and his angels. It is evi- 
 dently a peculiar title : for S. Jujlin goes out of his way to 
 explain it, a thing which he would fcarcely have done in the 
 cafe of a word of his own invention or of ordinary ufe. This, 
 then, we may expect to find in the Liturgy, if S. Jujlin be 
 quoting it ; and may aljb look for the terms "evil and wandering 
 fpirits " by which he explains it. 
 
 With regard to the exprejjion " thejlewardjhip of the Pajfion " 
 I will Jay more prejently. 
 
 S. Jujlin aljb fays that we call CHRIST " our Helper and Re- 
 deemer" probably describing (in the words of Pfalm xix. 14) 
 jbme Liturgical appeal to our LORD in that character. He 
 aljb fays that the evil fpirits are exorcifed by us at this day. 
 And here at once I put my finger upon the pajjage. This is 
 the key, the door opens at once, on the exorcifm of the pof- 
 fejfed in the Liturgy of S. Clement. Here it is : 
 
 PRAYER FOR ENERCUMENS, LITURGY OF S. CLEMENT, 
 
 Page 68 (Englifli). 
 
 Deacon. Pray ye that are troubled by unclean fpirits. 
 Let us all prayearneftly for them, that GOD, the lover of men, may through 
 CHRIST rebuke the unclean and evil fpirits, and may deliver His Juppliants 
 from the wer-maftery of the align. He that rebuked the legion of fiends and 
 the primzval fource of evil, the devil, let Him rebuke alfo now the apoftates 
 from piety (TWC aVoffraraic rnc ilnQtitt, compare S. Juitin above,
 
 Appendix to Liturgical Quotations. 467 
 
 6eo<re8iiai), and preferve his own handiwork from the energy of Satan, and 
 purify them whom with much wifdom He made. Furthermore, let us 
 intently pray for them : fave and raife them up, O GOD, in Thy power. 
 Bend your heads, ye energumens, and receive the blefling. 
 
 Bi/Jiop prays over them. Thou that didft bind the ftrong man, and fpoil 
 his goods ; Thou that didft give us power to tread upon ferpents and fcor- 
 pions, and all the power of the enemy . . . whom all things fhudder and 
 tremble at from the perfon of Thy power (am ir^a-witou ^vtafAou; <rov) .... 
 Only-begotten GOD, SON of the mighty FATHER, rebuke the e vil fpirits, 
 and deliver the works of Thy hands from the energy of the alien fpirit : for 
 to Thee is glory, honour, and worfhip, and by Thee to Thy FATHER and 
 the HOLY GHOST. Amen. 
 
 Notice that the Bijhop's prayer here is not, as are the other 
 prayers, addrejjed to the FATHER through CHRIST, but 
 directly to CHRIST Himjelf. S. Jujlin's account, therefore, is 
 Jlriftly correct. The fpirits were " exorcifed in the Name of 
 CHRIST," and the Prayer of exorcifm is addrejjed immediately 
 to Him. After theje particular prayers for different clajjes of 
 people, and immediately before the Kijs of Peace and the Ana- 
 phora, there occurs this general prayer for ourjelves, and each 
 other. In this will be found the remaining allujlons of S. Jujlin. 
 I was greatly pleajed to find when I had got thus far in the 
 proofs (and only then) that both Jebb and Otto have been before 
 me in noticing the connexion between this latter prayer and the 
 pajjage in S. Jujlin. (See Otto, page 99 ; Oxford tranjlation, 
 page 1 06.) It Jeems to me very Jlrange that with this clue in 
 their hands they went no further : Jlrange, too, that even here 
 in quoting the pajflage they omit what appear to be the Jlrongejl 
 points of Jimilarity. Here is the pajjage : 
 
 LITURGY OF S. CLEMENT. 
 (Page 74, Englifh). 
 
 Deacon. Let us pray for each other that the LORD may guard and pre- 
 ferve us by His grace unto the end, and may deliver us from the evil one, 
 and from all the offences of them that work iniquity, and may fave us to 
 His heavenly kingdom (very like the debris of the loft embolifmus this). 
 
 Let us rife up. 
 
 Having earneftly made our fupplication, let us commit ourfelves and each 
 other to the living GOD through His CHRIST. 
 
 Bifhop prays over them. LORD ALMIGHTY, mod higheft, Thou that 
 dwelleft in the higheft, . . . Thou who through CHRIST didft give us the 
 preaching of knowledge, ... do Thou Thyfelf now look down through 
 Him upon this Thy flock, and redeem (\vrftua-m) it from all ignorance and 
 evil prafHces, and grant that it may entirely fear Thee, and perfeftly love 
 Thee, and may be bedewed from the perfon (aVo itfwu'nau) of Thy glory. 
 Be Thou kind to them and propitious ("AS*?) and affable in their prayers, 
 and keep them without turning, without blame, without accufation, that they 
 may be holy in body and in foul, not having fpot nor wrinkle, nor any fuch 
 thing ; but that they may be perfeft, and none among them may be incom- 
 plete. Helper, Mighty, regarding not the perfons of men, be Thou the
 
 468 Appendix to Liturgical Quotations. 
 
 Affijiance of Thy people, whom Thou didft purchafe with the precious blood 
 of Thy CHRIST ; Defender, Guardian, Steward, moft fecure Wall, Fence, 
 Security, for none can pluck them out of Thine hands, nor is there any other 
 god like Thee, for in Thee is our truft. Sanftify them in Thy truth, for 
 Thy word is truth. Thou that art not to be flattered, Thou that art not to 
 be deceived, deliver them from all ficknefs and all infirmity, from every fall, 
 from all injury and deceit, from the fear of the enemy, from the arrow that 
 flieth by day, from the thing that walketh in darknefs : and vouchfafe to 
 them the eternal life, which is in CHRIST, Thine Only-begotten Son, our 
 GOD and SAVIOUR, through Whom, &c. 
 
 Theje are the pajflages. You will notice how S. Jujlin alludes 
 to them. The manner in which he explains the meaning of 
 the word axxorfuuv is very Jingular. He jays: 
 
 *Awo ran aXXarpiw (rmrria-nv oVo rv tramftuv tutl wXoxwv) w>sufcaTft)y. 
 
 " Alien" Jpirits mean, Jays he, " evil and wandering" Jpirits. 
 The word " evil" as applied to the Jpirits, occurs in the pajjage 
 from the Liturgy given above. The word "wandering" (a rare 
 word) is aljb applied by this Jame Liturgy to the devil in page 
 86, Englijh ; page 104, Greek: 
 
 That they may be delivered from the devil, and from his wandering (rnc 
 
 There is another thing worth notice. S. Jujlin Jays : 
 At the power of Whofe Name even the evil fpirits trembled (ra 
 
 TftfAtl) . 
 
 The Liturgy Jays : 
 
 Whom all things fliudder and tremble at from the perfon of Thy 
 power. 
 
 *O itirra. tyiWii xai 
 
 The pffWei here is additional, you fee. It is, however, re- 
 Jlored in a Jentence, evidently bearing on this part of the Liturgy, 
 in the forty-ninth chapter of the Dialogue: 
 
 The hidden power of God was in the crucified CHRIST, whom both the 
 evil fpirits and all the powers and principalities of the earth Jbudder at. 
 
 TOU lou yiynt TV fl-Tot/paifltm Xpiaroii, oy xai T Jai^s'via ty 
 
 -Dial. Trjpho, 4.9 (end). 
 
 There are other common allujions which you will notice ; e.g. 
 that of the evil Jpirits being "fubjeft to us" (S. Jujlin) ; " under 
 our power" (Liturgy). 
 
 Lajlly, what is the " difpenfation of the PaJJion" (ol*ovof*ia rou 
 I cannot help thinking it pojjible that this may refer
 
 Appendix to Liturgical Quotations. 469 
 
 to the Liturgy itfelf through the Eucharijl. I do not deny that 
 the term oiwvofAta is ufed generally by the early Fathers fome- 
 times to exprefs the counfel of GOD in the Incarnation. Parti- 
 cularly, however, I think that it is dijlinftly applied to the Eu- 
 charijl. 
 
 Thus S. Paul fays : 
 
 A difpenfation (ftewardfhip, oUow^/a) is committed to me.i Cor. ix. 17. 
 And agafn, more definitely : 
 
 Let a man fo account of us as of the minifters of CHRIST, and fteiuardi 
 of the myjleries of GOD. i Cor. iv i. 
 
 Jufl as S. Peter fpeaks of 
 
 Stewards of the manifold grace of GOD. i Pet. iv. 10. 
 
 And S. Paul, in addrejfmg Titus, Jays : 
 
 A bifhop muft be blamelefs as t\\efte<ward of God. Tit. i. 7. 
 
 The epithet olxcvopos is applied to priejls in the Liturgy. So 
 in Lit. S.James, page 58 (Greek) : 
 
 That we ... being counted worthy to minifter without guile at Thy 
 altar may receive the reward of faithful and prudent fte-wards. 
 
 But perhaps the mojl applicable of all the pajflages in which 
 the word is ufed occurs in page 6 1 (Greek) of the Liturgy of S. 
 James, immediately before the confecration : thus 
 
 Who defcended from heaven, and being incarnate of the HOLY GHOST 
 and Mary the Virgin and Mother of GOD, and having had His converfation 
 with men, accomplijbed all the difpenfation (itarra, ojwvo/cuio-s) for the falvation 
 of our race (and being about to die took bread, &c.). Page 50, Englifh. 
 
 There are doubtlefs plenty more pajjages to the fame effect. 
 
 Now, S. Jujlin is here jpeaking about particular exorcifms on 
 particular occajions. He does not fay (what he might have faid, 
 of courfe, with perfecl truth) that the power of the devil was 
 broken once and for all upon Calvary ; but he fays that when 
 we, by exorcifm, take up the power of victory then won for the 
 Church by our LORD, the devils are expelled by " the Jleward- 
 Jhip of the PaJJion." How do we expel them by the jleward- 
 Jhip of the PaJJIon unlefs by that application of the Pajfllon 
 whereof we are Jtewards ? 
 
 There are many pajjages which feem confirmatory of this. 
 See, for injlance, Apol. ii. 6, where S. Jujlin fpeaks again about 
 the exorcifms; and compare the firjt part of the chapter, wherein 
 S. Jujlin fpeaks of the work of the Father and of the Only-
 
 Appendix to Liturgical Quotations. 
 
 begotten Son, with the Liturgy of S. Clement (pages 97, 98, 
 Greek). 
 
 But the Jlrongejl fupport of all is to be found in the words of 
 S. Jujlin immediately after the pajjage itfelf. Having faid, 
 " even the evil fpirits fubmit to His Name, and to the Jleward- 
 Jhip of His Pajjion," S. Jujlin continues : 
 
 And if fo great power is fliown to have attended, and STILL TO ATTEND, 
 the fteivardjbip of His Paffion, how great Jhall that power be in His glorious 
 coming again ? 
 
 Ei $f Tt5 TO!/ TraQoyj CLVTQV olxoyo^iia Too-airm J^va/tnf Stlxwrtti 9rapaxoXoy9iio'a<ra *ai 
 7rapaxoXoufloi!<ra, TTO'ITJJ i Iv rji iv$o%ui ywfjifm avTou irapova-ict ; TrypAo, 3 1 . 
 
 This is the svSbloj Kot^ouaia, of the Liturgies (paffim), which 
 ever forms the point towards which they look in their comme- 
 morations of the Pajjion, whofe merits they apply. (After the 
 words of Injlitution, follow, " Remembering, therefore, His life- 
 giving Pajjion, His Crofs . . . His glorious coming again . . . 
 we offer this facrifice," &c.) 
 
 S. Jujlin argues thus, as it feems to me : 
 
 If the Prefence here on earth of His invifible Manhood, together with 
 the Holy Angels in the ftewardfhip of the Paflion has fo great power over 
 the devil and his angels, how glorious will be that final triumph over the 
 fpirits of evil when He (hall come again, no longer veiled from human fight, 
 but vifible as the Son of Man with the Angels in the clouds of heaven. 
 
 For S. Jujlin actually does continue thus ; theje are his 
 words: 
 
 For as the Son of Man He mall come upon the clouds of heaven, and 
 the angels with Him. 
 
 There is one clajs of quotations to which I have made no 
 allujion. Was there any definite creed ujed in the Liturgies in 
 Apojlolic times (as later,) ? and are there any traces of this in 
 the Epijlles of the Apojlolic Fathers ? I think that there are, 
 and thoje not faint nor indijlinft. There are pajfages in the 
 Epijlles of S. Ignatius upon which I Jhould much like to have 
 your opinion. In jcarching for the indications of a genuine 
 44 form of found words," I knew, of courfe, that I Jhould not 
 find the article on the Defcent into Hell, and did not expecl to 
 find the Communion of Saints, nor the Life everla/ling. I looked 
 jharp, however, for the lajl two with great interejl. Now look 
 at thefe pajages. The firjl is from the Epijlle to the Smyr- 
 mxans. 
 
 S. Ignatius fays that he knows that the Smyrnaeans are 
 "fettled in an immovcablc faith " (*arf ria-^vouf kv outivyTu 7ri<nti),
 
 Appendix to Liturgical Quotations. 47 1 
 
 and " fully believe in our LORD " (TrtKXnqotpopnpsvovs elf TOV Kfyiov 
 
 Being truly from the race of David according to the flefli : 
 
 SON of GOD according to the will and power of GOD: 
 
 Truly born of a Virgin ; 
 
 Baptized by John, that all righteoufnefs might be fulfilled by Him : 
 
 Truly crucified by Pontius Pilate : 
 
 By the fruits of which we are, even by His Blefled Paflion ; 
 
 That He might raife a token for ever by His Refurreftion, 
 
 To all His Saints and faithful, whether among Jews or Gentiles, 
 
 In the One Body of His Church. Ep. Smyrn. i. 
 
 This bears, as it Jeems to me, every mark of a creed. Such 
 a creed as would be injerted in a letter by a man who had learnt 
 by heart a regular form. Nor does the pajfage Jland alone. 
 Here is another from the Epiflle of S. Polycarp to the Phi- 
 lippians : 
 
 Believing in Him who raifed our LORD JESUS CHRIST from the dead; 
 And gave Him a throne and glory on His right hand ; 
 To whom all things in heaven and earth were fubjefted j 
 Whom every living creature ferves : 
 Who is coming as JUDGE of quick and dead : 
 Whofe Blood GOD will require of thofe who difobey Him : 
 But He who raifed Him from the dead will alfo raife us, (if we do His 
 will,) &cc.Ep. of S. Polyc. ad Phil. ii. 
 
 And here is a very Jlrong caje from the Epijlle of S. Ignatius 
 to the Trallians. " Stop," Jays he, " your ears, therefore, when 
 any one fpeaks without (%<uf)f) JESUS CHRIST :" 
 
 Who was from the race of David : 
 
 Who was from Mary; 
 
 Who was truly born, ate and drank ; 
 
 Was truly perfecuted by Pontius Pilate : 
 
 Was truly crucified, and died ; while things in heaven and on earth and 
 under the earth looked on : 
 
 Who was alfo truly raifed from the dead by the FATHER who raifed 
 Him; 
 
 After the fame manner as He will alfo raife up us who believe in Him by 
 JESUS CHRIST, 
 
 Without Whom we have not the true Life. Ep. Troll, xi. 
 
 Compare this with the creed given above from the Smyrnacans. 
 With the exception of the claufe of the Baptifm, which is want- 
 ing in the Trallians, the two are very like, and Jupplement one 
 another in a jingular manner. The lajl clauje in the Trallians 
 has Jbmething very like the Life everlafting. The lajl clauje 
 but one of the Smyrnaeans looks very like a rough draft of the 
 Communion of Saints. Altogether they are very much what one 
 would write onefelf if one were to throw the Apojtles' Creed
 
 47* Appendix to Liturgical Quotations. 
 
 into an epijlolary form with a view to exhortation of the 
 faithful. 
 
 Look alfo at this pajQTage in the Epijlle of S. Ignatius to the 
 EpheJIans (chap, xviii.) : 
 
 Our GOD, JESUS CHRIST, 
 
 Was conceived in the womb (ixuo^^.flii) by Mary, according to GOD'S 
 difpenfation, 
 
 Of the feed of David and of the HOLY GHOST, 
 
 Who was born, and was baptized, 
 
 That by the Paffion He might cleanfe the water. Eph. xviii. 
 
 SuppoJIng this to be a relic of a creed exiJlinginante-Nicene times 
 in a Liturgy or in a Baptijmal Office (the pajjage in the Smyr- 
 natans gives the baptijm clauje too), it is pojjible that this lajl 
 clauje may have furnijhed the original of Tertullians' expreJJIon. 
 (I quote from memory) : 
 
 Utpote nondum adimpleta gloria Domini, nee inftituta efficacia lavacri 
 per Paffionem et Refurreclionem ipfius." De Baptifmo. 
 
 S. Ignatius Jeems to allude to the Jame formula in Chapter xx. 
 of the fame Epijlle : 
 
 Come together 
 
 In one Faith, and in one JESUS CHRIST, 
 Who was of the race of David according to the flefli, 
 SON of MAN, and SON of GOD, &c. Eph. xx. 
 
 Here is another pajjage from the Epijlle to the Magnejians. 
 Warning them againjl falje doSrine, he tells them that " in the 
 4< Church (ETH TO ai/ro) there is one form of prayer, one Jupplica- 
 " tion," (JMO. 7rpo<revx,ri, pia 5fu<rj$, an ujeful hint re/peeling the 
 Liturgies, by the way,) and that therefore they are "to ap- 
 proach, as to one altar (Qurtao-rnfiov), to one JESUS CHRIST." 
 He directs them, therefore, not to go ajlray to falje doctrine 
 (taii; TpoJo|j({). For holy men have undergone persecution in 
 order that mi/believers Jhould be fully convinced (TT^ o<po? 6;vai) 
 thai- 
 There is One GOD who manifefted Himfelf by JESUS CHRIST His SON. 
 
 Compare this with the famous pajjage in S. Hermas, which 
 was fought for both by Catholics and Arians ; and which fo 
 Jlartles thoje who are accujlomed to believe in the abfence of 
 clear dogma before the Nicene period. 
 
 Fir/I of all believe that 
 
 There is One GOD : 
 
 Who created and formed all things of 
 
 Nothing into Being: 
 He romprehend* all things,
 
 Appendix to Liturgical Quotations. 473 
 
 And alone is incomprehenfible : 
 Who can neither be defined by word 
 
 Nor conceived by the mind, 
 Therefore, believe in Him. 5". Herm. Mand. \. 
 
 S. Irenaeus (Adv. Har. iv. 20) Jays : 
 
 Well, therefore, has the Scripture pronounced which fays, " Firft of all, 
 believe that there is One GOD." 
 
 This, of courfe, is generally taken as a Jtrong proof of the 
 early veneration for S. Hermas. But if S. Hermas had any 
 early form of a creed in his memory, there may be another 
 reajbn for the ufe of the word. In the Firjl Vijion of S. Her- 
 mas are Jbme exprejjions which may be referred to the fame 
 thing : " GOD, Who dwells in Heaven, and framed all things 
 " of nothing into being, and multiplied them for the fake of 
 " His Holy Church." 
 
 To return to S. Ignatius. He goes on to fpeak to the Mag- 
 nefians about the Life in CHRIST (chap, ix.) : 
 
 How (fays he) (hall we be able to live without (xp?) Him whofe difciples 
 the Prophets being, did by the SPIRIT expeft Him as a Matter? And for 
 this reafon He whom they juftly awaited being come (/>)), raifed them 
 from the dead. 
 
 He therefore exhorts them not to Judaize, and continues with 
 thefe words : 
 
 As one of the leaft among you I am defirous to forewarn you that ye fall 
 not into the fnares of vain doftrine, but that ye be fully inftrufied in the 
 Birth, and in the PaJ/ion, and in the RefurreSion, which took place in the 
 time of the government of Pontius Pilate j being truly and certainly accom- 
 plifhed by JESUS CHRIST our Hope, from which may GOD forbid that any 
 of you be turned afide. . . Study, therefore, to be confirmed (0^a(ai6rfva) in 
 the doflrines of our LORD and of the Apojlles ( TOIC Joyjt*a<ri TU Kvfin xal 
 rin dwosTo'Xa?*). Ep. Magnes. xii. 
 
 This pajjage, though not explicit, feemed to me to court 
 attention, and to compare well with I Cor. xv. 3. This lajl 
 text, indeed, is a good fubjeft for tejling the critical value of the 
 opinion advanced here refpecling the indications of a creed in the 
 Apojlolic Fathers. For I think that the pajjages here quoted 
 from S. Ignatius and S. Polycarp are all far clofer in diclion 
 and in completenefs to the creed which we pojjefs than is that 
 pajjage in the Corinthians. Yet it is unhefitatingly ajjumed by 
 our bejl Liturgijls that this lajl contains at leajl the elements of 
 a creed. Mr. Freeman fays :
 
 474 Appendix to Liturgical Quotations. 
 
 The creed in the earlieft times would, of courfe, be comparatively brief: 
 but the rudiments at leaft of fuch a formula were certainly delivered by S. 
 Paul to the Churches, (<vide i Cor. xv. i, &c.), and, doubtlefs, by the other 
 Apoftles. And it is almoft inconceivable that the Churches of the Eaft can 
 have fecured a correft, uniform, and univerfal acquaintance with the articles 
 of the Chriftian faith on the part of their members in any other way than by 
 ufing the creed, from the time its very rudiments exifted, in their public 
 Offices. Principles of Divine Service, vol. i. p. 98. 
 
 I heartily agree with him, and believe that thefe Fathers were 
 quoting the creed ujed in their Liturgy, which creed was, of 
 courje, Juperjeded after the Nicene period by the authoritative 
 creeds of the Councils. 
 
 Theje, then, are the pajjages on which I wijh to have your 
 opinion. They are not the only ones towards which the Jludy 
 of the Apojlolic Fathers Jhould be concentrated, with a view to 
 Liturgical knowledge. I am confcious of having only Jcraped 
 the Jurface of a very rich Jbil. There are many other pajjages 
 which I pajjed with a longing eye, and a pojltive conviction that 
 a wider knowledge than mine, and a keener eye, may yet draw 
 from them treasures which I can indicate, but not extract with- 
 out further Jludy. However, I Jend you what I have got, and 
 Jhall await your verdift. 
 
 Yours truly, 
 
 GERARD MOULTRIE. 
 
 Reading, 
 
 Eve of the Afcenfion, 
 1862.
 
 XVI. 
 STUDIES OF THE WESTERN CHURCH, 
 
 18151861. 
 
 ONTEMPORARY Ecclejlajlical Hijlory 
 where Jhall we look for it ? Inquire for any 
 annals of the Englijh Church from the rife of 
 Wejleyanijm to the prejent time the work 
 does not exijl. In France, the Abbe Guettee's 
 hijlory only comes down to 1801. In Spain 
 and Portugal the feries of newfpapers would alone form the 
 ecclejiajlical annals of the lajl Jeventy years. Aujlria's Church 
 hijlory finds a tolerably interejling writer in Gams ; but that of 
 the other German States mujl be picked out of concordats and 
 gazettes, local hijlories and descriptions. Italy, as dijlincl from 
 the papacy, is quite Jilent. PruJJia as our lijl Jhows is rather 
 more fortunate. Of the Universal Church, during that mojl 
 eventful period Jmce the Congrejs of Vienna, there is no detailed 
 hijlory ; the bejl refume is undoubtedly contained in the lajl 150 
 pages of Dr. Alzog's book. 
 
 Whoever is to be the Baronius of the prejent century will 
 have difficulties to contend with of which that great father of 
 Church hijlory, of which Pagi, of which Cabajjutius, of which 
 Fleury, of which Natalis Alexander, knew nothing. The 
 enormous majs of works which he mujl procure and Jludy, how- 
 ever formidable a hindrance, is n&thing to that which arijes from 
 the dijuje of Latin as the European language for Church hijlory. 
 Even granting that a Jcholar, devoted to the tajk, might majler, 
 in a few years, all the Romance languages of Europe Sufficiently 
 to Jerve his purpoje, and, in a few more, under the Jame limits, 
 the Teutonic tongues ; then comes the more terrible difficulty of 
 Slavonic, culminating from its eajiejl family, the old Church 
 language, to its hardejl, that mojl fearful Jludy of Polijh. And
 
 47 6 Studies of the Weftern Church, 1815 1 8 6 1 . 
 
 after that, Magyar lies behind him. And all this for the modern 
 Church hijtory of Europe alone. 
 
 We propoje, in the following paper, to give a brief jketch of 
 the Church hijlory of Europe from the Congrejs of Vienna to 
 the prejent time. We mujl bejpeak the reader's kind confidera- 
 tion, and will previoujly apologije for the mijlakes into which 
 we are almojl certain we Jhall fall. All we can pledge ourfelves 
 to do, is that we will not /pare our labour. It is curious to think 
 how very little is known of events which have happened in our 
 own days, of perfonages who have lived within the lajl twenty 
 years, when compared with Jimilar events and people in the 
 early and mediaeval Church. How many, for injlance, who are 
 intimately acquainted with the life of Athanajius, of our own 
 Thomas of Canterbury, of Gregory VII, never heard the name 
 of the ever-memorable Clement Augujl von der Drojle ? AJk 
 for the teaching of Nejlorianijm, and you Jhall get a fluent 
 anfwer ; put a quejlion about S. Simonianijm and a blank 
 Jllence. A man Jhall tell you what was condemned at Conjlance 
 in 1415, who is perfectly ignorant what great doctor narrowly 
 ejcaped cenjure at Bordeaux in 1853. And Juch names as 
 thoje of FrayJJinons, Balmez, Sailer, Hinterberger, Brentano, 
 Klee, Gitzler, Powondra, Reinhe, and the like, how unknown 
 are they to mojl Englijh ears. 
 
 We commence at the period when the fountains of the great 
 deep, broken up by the Firjl Revolution, Jeemed to have Jub- 
 Jided. It is marvellous to think that, from the very fir/I to the 
 very lajl, that tempejluous period only lajled twenty-Jix years ; 
 in other words, that our Queen's prejent length of reign is not 
 Jo far Jhort of mcajuring it. And what portentous changes it 
 had brought on the Church ! Monajlici/m Jwept out of France, a 
 third part of her bijhoprics JuppreJJed, the union of the Jecular 
 and ecclejiajlical rule, in Juch Jees as Salzburg, Cologne, 
 Mayence, Liege, at an end for ever ; the Holy Roman Empire, 
 that Jecular correlative of the Papacy, Jhattered in pieces ; the 
 Church treasures of Spain and Portugal utterly gone ; religious 
 houfcs in Belgium cjcaping but by the Jkin of their teeth ; 
 Aujlria and Bavaria Jecularijing nearly half their convents ; in 
 faft, Naples and Sicily the only lands that retained unaltered the 
 old regime. The temporal power of the Papacy Jeemed trembling 
 in the Jcale ; another large Protejlant kingdom had arijen, partly 
 on the ruins of Aujlria. The times Jeemed very dark for the 
 Latin Church when the Congrejs of Vienna met. 
 
 Gregory Barnabas Chiaromonte, Cardinal Bijhop of Imola, 
 was then in the Jixteenth year of his pontificate as Pius VII. 
 Conjldcring the compojition of the Congrejs at Vienna, that no
 
 Studies of the Weftern Church, 1815 1861. 47 7 
 
 man of eminent talent efpoufed the interejh of the Church, that 
 Dalberg, Primate of Germany, would not interfere, the general 
 decifion of the ajfembled Jlatefmen was remarkably favourable 
 to the Holy See, efpecially in the precedence which they accorded 
 to its legates. True, Confalvi, Vicar-General of ConJIance, 
 Papal Nuncio at Vienna, felt himfelf bound to ijffue a protejl 
 againjl certain afts which trenched on Roman prerogative ; but, 
 on the whole, the calm holy old man who then Jleered S. Peter's 
 bark mujl have felt that he had achieved a victory. On the 
 dijjolution of the Congrefs, the altered territorial difpofition of 
 Germany firjl claimed the attention of Rome. The new king- 
 dom of Wurtemberg had aggregated to itfelf parts of the once 
 independent bijhoprics of ConJIance, Wurzburg, Worms, Spires ; 
 Baden, too, Najfau, and Electoral Hejfe had Jo changed their 
 hands as to necejflitate an altered ecclefiajlical regime. Accord- 
 ingly, by the bull Provida folerfq ue follicitudo (Aug. 16, 1821), 
 Freiburg in Breifgau (not many years before given up by Auflria) 
 was conjlituted the archbijhopric for the Grand Duchy of Baden ; 
 with the fuffragan fees of Rottenburg for Wurtemberg (the 
 Lutheran ecclejiajlics evincing a great objection to the creation 
 of a bijhopric in Stuttgart), Limburg for NaJJau, Mainz for 
 HeJJe Darmjladt, and Fulda for Eledoral Hejfe. The bull 
 De falute animarum (July 16, 1821) fettled the ecclejiajlical 
 affairs of Pruflia; and, in 1824, a concordat for Hanover re- 
 ejlablijhed the two fees of Ofnabrikk and Hildejheim. The 
 reintroduftion of the Jefuits into Jbme of the Italian States, the 
 reform and aggrandifement of the Propaganda, principally 
 carried on by Cardinal Pedicini, and a perpetual Jfruggle with 
 the Carbonari, occupied the Pope's lajl years. A concordat 
 with Viflor Emmanuel, of Sardinia, gave that kingdom nineteen 
 bijhoprics under the archiepijcopal Sees of Turin, Vercelli, and 
 Genoa. Another, with Ferdinand, of Naples, united Jbme few 
 fmall Jees in Calabria, increajing their number in Sicily. Dignities 
 in abbeys, and collegiate and cathedral churches, were referved in 
 the firjt Jix months to the Pope, in the lajl to the bijhop. Church 
 property remained with an uti poffedetis. Full of years and 
 honour, Pius VII. departed this life Augujl 21, 1823, .having 
 lived eighty-two years, and held the Pontificate twenty-three ; 
 a year Jhorter than his predecejjbr, longer than any other pontiff 
 but one. Thoje who fat more than twenty-one years are only 
 
 Years. Months. Days. 
 
 Pius VI 24 6 14. 
 
 Hadrian 1 23 10 17 
 
 Pius VII 23 5 6 
 
 Alexander III. ... 21 u 23 
 
 S. Silvefter I. ... 21 o 4
 
 47 8 Studies of the Weftern Church, 1 8 1 5 1 8 6 1 . 
 
 It is well known that an ancient tradition forbids the hope to 
 any of S. Peter's JucceJJbrs pervenire ad annos Petrl : i. e. to 
 reign twenty-five years. 
 
 While we are on this Jubjecl, we may mention the veryjln- 
 gular rule, or rather coincidence, which has been imagined to 
 determine, in the earlier half of a century, the length of the 
 reigning pontiff's life. Add his number to the number of his 
 predecejjbr, and that to ten, and the rejult is the fatal year. 
 Pius VII. Jucceeded Pius VI. Jix and Jeven are thirteen ; add 
 ten, which makes twenty-three; Pius VII. died in 1823. Leo 
 XII. Jucceeded Pius VII. twelve and Jeven are nineteen ; add 
 ten, and you have twenty-nine; Leo XII. died in 1829. Pius 
 VIII. Jucceeded Leo XII. eight and twelve are twenty; add 
 ten, thirty; Pius VIII. died in 1830. 
 
 Pius VII. was Jucceeded by the Cardinal Hannibal de la 
 Genga, who took the name of Leo XII. The holinejs of this 
 pontiff's life was never denied ; but his Jlrong political views, 
 concurring as they did with the height of the reaclionijm againjl 
 the French Revolution, left, no doubt, an influence on the Holy 
 See, which, in after days, brought forth Jad trouble. He be- 
 came an ejpecial mark for Protejlant indignation, on account 
 of the bull Ut primum ad fummi, in which he ejpecially 
 condemned Bible Societies. His chief work was the reorganiz- 
 ation of the Bijhoprics of Brazil in connection with the 
 Jeparation of that vajl empire from Portugal. He died Feb. 
 10, 1829. 
 
 After an interregnum of forty-nine days, Cardinal Cajliglioni 
 Jucceeded as Pius VIII. Times were now changing. Reform 
 was advancing with hajly Jleps in England the Legitimijl 
 dynajly was almojl at an end in France. The new pontiff had 
 but little time allowed to Jhow how completely he trod in the 
 footjleps of his predecejjor. He nobly exerted himjelf in the 
 caufe of the poor Jlaves in Brazil put forth the whole power 
 of Rome in the matter of mixed marriages in the Rheno- 
 PruJJian provinces ; entertained a clojer correjpondence with 
 the " Uniat " Armenians ; and conjidered freemajbnry of Jo 
 dcijlical a tendency as to direcl a bull againjl it. It was at 
 the commencement of his pontificate that that mojl righteous 
 aft of " Catholic Emancipation " was carried in England. The 
 July revolution broke out Charles X. became an exile ; and 
 the difficulties and dangers of the time are imagined, by his 
 biographer, to have Jhortencd the good but rather narrow- 
 minded pontiff's life. He went, as we may pioujly believe, to 
 a better world, on S. Andrew's day, 1830. 
 
 The conclave which followed in its fifty days' length fixed
 
 Studies of the Weftern Church, 1815 1861. 47 9 
 
 the eye of Europe on its deliberations, on account of the gloomy 
 Jlate of both the political and ecclejlajlical atmojphere ; till at 
 length, on Candlemas Day, 1831, the words, Evaugelizo vobis 
 gaudium magnum habemus Papam, were heard from that eagerly 
 watched window ; and Cardinal Mauro Capellari was chojen, 
 and took the name of Gregory XVI. The commencement of 
 his Pontificate was marked by the rebellion of Bologna, and the 
 uneajy feeling of Jympathy which manifejled itfelf in Rome 
 itfelf both crujhed out, for that time, by the Aujlrian Jbldiery. 
 The glory of his reign, however, conjijled in the unufual number 
 of brilliant Jcholars who then flourijhed at Rome. In dogmatic 
 theology, Perrone and Del/ignore ; in Scripture exegejis, Patri- 
 tius ; in philojbphy, Ventura, Orji, Bonelli. Angelo Mai, the 
 learned librarian of the Vatican, and that marvel of languages, 
 Mezzofanti, were both advanced by Gregory to a place in the 
 Sacred College. The great blow which under this Pope the 
 Roman Church received in the re-amalgamation with the Eajlern 
 Church of the Uniats of White RuJJIa, has been too often 
 referred to in theje pages to need more than one Jentence here ; 
 while the troubles connected with Lemennais, and the jlruggle 
 between Cologne and Berlin, will better be told in another 
 place. Gregory XVI. departed this life, June I, 1846. As 
 dark times Jeemed at hand, an injlant choice was necejfary. The 
 conclave only Jat three days, and on June 16 Cardinal Majlai 
 Ferretti, Bijhop of Imola, then only fifty-four years of age, 
 became Pius IX. 
 
 The early alliance of this pontiff with liberal notions its 
 unsatisfactory rejult the revolution at Rome his flight to 
 Gaeta the French intervention all theje matters are frejh in 
 the remembrance of our readers. Pius IX's ecclejlajlical actions 
 have certainly afforded matter for hijlory. His encyclic to the 
 Oriental Chrijlians (Jan. 6, 1848), which we noticed at the 
 time, raijed a perfect Jlorm of indignation in the Eajl. Not 
 unnatural, indeed, was the feeling ; it is only to be regretted 
 that the temper of the document in which the Patriarch replied 
 was not equal to the Jbundnejs of its reasoning. The mojl 
 celebrated and by far the jaddejl event of his pontificate was the 
 proclamation of the Immaculate Conception as a dogma of the 
 faith (Dec. 8, 1854), a day hereafter to be remembered with 
 bitter tears by the Latin Church ; and his confirmation of that 
 declaration in the bull Ineffabilis thenceforward a wider gulf 
 than ever between us and Rome while the great Jchijm of 
 Eajl and Wejl is fearfully exajperated, and grievous injury done 
 to thoje great jaints like Bernard, who Jlrongly oppojed as even 
 a permijive belief what is now ajjerted as a certainty. The bulls
 
 480 Studies of the Weftern Church, 1 8 1 5 1 8 6 1 . 
 
 of Sept. 24, 1850, and March 7, 1853, which conjlituted a 
 Roman hierarchy rejpeclively in England and in Holland, mujl 
 not be forgotten. Happier works were, the Concordat with 
 Spain (March 16, 1851), with Aujlria (Aug. 18, 1855), Wur- 
 temberg (April 8, 1857), and Cojla Rica (June 9, 1858). The 
 principal Cardinals raijed by him to the jcarlet hat are, Von 
 Geijjel, Archbijhop of Cologne ; Von Scitoffski, Archbijhop of 
 Gran ; Wifeman, Jo-called of Wejlminjler ; and Von Raufcher, 
 of Vienna. The Jaints he has canonized are, of Jejuits John 
 de Britto and Peter Claver ; John Grande, of the order of S. 
 John of GOD ; and Paul of the Crojs, who founded the order 
 of that name ; aljb Maria Anna de Paredes. 
 
 It is worth while, before we turn from the See of Rome, to 
 look at the characters given to the Popes whoje reigns we have 
 been conjldering, in the famous prophecy of S. Malachi ; be- 
 cauje, whether his or not, we cannot but believe it to be more 
 than a coincidence that the prediction and faft jhould jb tally. 
 It was firjl printed in 1595, by Arnold Wyon, in his " Lignum 
 Vitae ;" but the reader may mojl eajlly fee it in Moreri's 
 Dictionary, or M. Henrion's Hijtoire des Popes (Paris, 1832). 
 
 Pius VII. Aquila rafax. Is not this a wonderful motto, when 
 
 we remember how the French eagle 
 fwooped on the aged Pontiff, and 
 ravened him out of his pofleffions ? 
 
 Leo XII. Cams et Coluber. 
 
 Pius VIII. Vir religiofus. 
 
 Gregory XVI. De Balneis Etruria. He was of the order of the Camal- 
 
 dulites ; and the baths of Camaldole 
 in Tufcany, their mother-houfe, are 
 famous. 
 
 Pius IX. Crux de Cruce. The arms of Sardinia are a crofs 
 
 argent ; a heavy crofs indeed to the 
 reigning pontiff. (We believe that 
 this is the firft time this explanation 
 has been given the prophecy not 
 having been re-publilned fmce the 
 crowning aggreflion of Sardinia.) 
 
 The remaining eleven Pontiffs for according to this pro- 
 phecy, there will be only eleven more are thus characterized : 
 
 I. Lumen in carlo, 6. Pa/lor et nauta. 
 a. Ignis ardens. 7. Flosflorum. 
 
 3. Religio depopulata. 8. De medietate lun*. 
 
 4. fides intrepida. 9. De labor e falls. 
 
 5. Paftor angelicus. 10. Gloria olivte. 
 
 n. In perfecutione extrema facrae Romanae Ecclefiae fedebit PETRUS 
 Romanus, tjui pafcet oves in mult is tribulationibus : quibus tranfaftis, civitas 
 fepticollis diruetur, et Judex tremeridus judicabit populum.
 
 Studies of the Weftern Church, 18151861. 481 
 
 In connexion with this lajl predi&ion, we may remark that 
 Imperial Rome began and ended in Augujlus the ten tribes in 
 OJhea or Hojhea. 
 
 We will next give a glance at the hijlory of the Church in 
 each principal European nation ; and will commence with 
 France. 
 
 On the accejjion of Louis XVIII. the Catholic faith was in 
 the conjlitutional charter ejlablijhed as the national religion, 
 with toleration for Lutherans and Calvinijls ; but not jb far as 
 regards public teaching for any Jeclarian who declined to clafs 
 himjelf in one or the other of the two recognized herejies. The 
 King himjelf was a man of real piety : but his encouragement 
 of and attendance on religious procejjions in a city which, only 
 twenty-one years before, had raijed on its Cathedral high altar, 
 and there worjhipped, a naked projlitute, was doubtlejs in the 
 highejl degree injudicious. Taking the hint from our own 
 Chrijlian Knowledge Society, " The Catholic AJJbciation for 
 the Dijperjion of Chrijlian Books " was formed under the 
 prejidence of the Duke de Montmorency, and Jbon obtained 
 considerable juccejs. A new concordat with Rome was arranged 
 under the management of Count Blacas and De Perjigny, 
 (July n, 1817), Juperfeding that of Leo X. with Francis I. 
 and the organic Articles of 1801. By the latter arrangement, 
 the French fees had been fixed at the number of Jixty ; ten 
 archbijhoprics, fifty bijhoprics. But one whole metropolitical 
 province, Mechlin, with its Jeven bijhops, had Jmce been lojl 
 to France ; Jb had the See of Nice, in the province of Aix. 
 The jupprejjed regime had contained 23 archbijhops and 133 
 bijhops. The new concordat propofed to Jlrike a mean between 
 the two ; and immediately met with great opposition in the 
 Chambers, and could not be carried out till 1822 ; the number 
 was then fixed at Jixty-JIx bijhoprics and fourteen archbijhoprics. 
 The French traveller will obferve the evil confequences arijing 
 from the JuppreJJion or union of Jb many fees. Laon was joined 
 to SoiJJbns ; the old diocefe of Laon is one of the mojl dead in 
 France. Beauvais and Noyon were added to Senlis ; Noyon 
 at leajl (for of Beauvais the writer knows lefs) is very Jluggijh. 
 So with regard to Toul. which went to the comparatively 
 modern fee of Nancy. We give injlances with which we are 
 familiarly acquainted. 
 
 Another difficulty had to be contended againjl ; the deprejjed 
 and impoverijhed condition of the Church rendered it hard to 
 find labourers for her vineyard. The younger Jons of the 
 nobility who could have been commendatory abbes, or deans, 
 or who might have accumulated a few prebendal jlalls in various 
 
 I I
 
 482 Studies of the Weftern Church, 1815 1 8 6 1 . 
 
 collegiate churches, would now Jcorn to accept a bijhopric. It 
 was actually hailed as a Jymptom of reviving religion in 1823, 
 that two hundred priejls in that year had been ordained more 
 than had died. The King exerted himjelf to remedy the finan- 
 cial difficulties of the Church ; and, in a Jhort time, her revenues 
 were increased by the yearly increaje of nearly 4,000,000 francs. 
 What was that, however, compared to her enormous wealth 
 previous to '89 ? And, in good truth, however laudable in Louis 
 XVIII. was the effort, this outward mine of wealth could do 
 nothing without the inward advances of earnejtnejs. Nor were 
 tokens of the latter wanting. Even then the influx of German 
 and Flemijh workmen had begun, which has jlnce, in Aljace, 
 raijed Colmar and Thann, and Soulz and Uebweller, to be 
 what they are. In like manner, Flanders has made Lille and 
 Roubaix rivals of our own manufacturing towns. The Brothers 
 of Chrijlian Doclrine, the Jpiritual offfpring of the venerable 
 De la Salle, then firjl began to ajfume their prejent importance ; 
 and the Urjulines were honourably dijlinguijhed above the other 
 orders for their zeal in education, for the propagation of the faith 
 prospered greatly. Nor was the Church deficient in writers ; 
 FrayJJinons, Bijhop of Hermopolis in partibus he died in 1841 ; 
 De Maijlre (1821); and Cardinal Bonald (1840), are, with 
 whatever drawbacks in the caje of the Jecond, names that dejerve 
 to live in honour. 
 
 The accejflion of Charles X. (Sept. 19, 1824) was followed 
 by intenjer Jlrife between the Royalijt and Liberal parties. The 
 King himjelf, like his brother, was a man of Jlrong religious 
 feelings. The attempt to carry a law of Jacrilege (1825) through 
 the Chambers, followed by the addrejs of Jixty archbijhops and 
 bijhops, gave rije to a reaction. Very unwillingly, the monarch 
 was compelled to Jupprejs the Jejuits' Jchools, by an ordinance 
 of July 16, 1828 : the bijhops protejled in no meajured lan- 
 guage; Leo XII. ajjumed the part of apologijl for the King. 
 Two Jhort years, and the Three Days made Charles X. an exile 
 for life ; and the Gallican Church entered, under Louis Philippe, 
 the Valley of the Shadow of Death. 
 
 The new charter no longer recognized the Catholic as the 
 religion of the State ; only as that of the majority of the French 
 people. The Papacy had learnt wijdom from experience, and, 
 in reply to a formal quejlion of the Archbijhop of Paris, ordered 
 the clergy to acqulefce in, and to pray for, the new dynajly. 
 Everywhere, however, the majjes Jeemed to be Jeparating from 
 the Church ; and, in consequence of an imprudent Jervice per- 
 formed in S. Germain 1'Auxerrois for the Jbul of the Duke of 
 Berri, on the anniverjary of his murder, the mob not only gutted 
 the church, but aljb the Archbijhop's palace.
 
 Studies of the Weftern Church, 1815 1861. 483 
 
 It was under theje circumjlances that Lamennais, Gerbet, 
 Lacordaire, the Count de Montalembert, and others, united in a 
 journal called U Avenir: its motto, " God and freedom," Jhowed 
 its aim. The Church was not an arbitrary, not a Legitimijl 
 body : the Church, the champion of freedom in the middle ages, 
 ought to be and jhould be Jb now. Intellectual freedom was 
 her doclrine, and jb forth ; and by degrees this kind of teaching 
 degenerated here and there into a near approach to free-thinking. 
 Still, the attempt was well meant ; and, though Jbme check was 
 necejjary, one cannot but feel that the authors were harjhly 
 treated. There was Jbmewhat really dangerous, no doubt, in 
 the work : Jbmewhat aljb that only appeared dangerous to the 
 narrow-minded advijers of the Court of Rome. L? Avenlr was 
 condemned by an encyclic of Gregory XVI. Augujl 15, 1832, 
 and immediately ceajed to appear. The other writers Jubmitted 
 themjelves unrejervedly to the cenjure ; Lamennais only grew 
 hardened, and prejently produced the " Paroles d'un Croyant," 
 and the jlill more frightful " Livre du Peuple," the " EJJays and 
 Reviews" of that day. He had now thrown off the profejjion 
 of the Catholic faith ; and the ablejl pens on the Jide of the 
 Church were put into requisition againjl him. None wrote 
 better or more touchingly than his former friend Gerbet :* 
 
 On fent tout ce que ces paroles me coutent. Celui qui declare une 
 guerre ouverte a 1'Eglife, qui prophetife i'a ruine, qui, dans les dernieres 
 pages de 1'ecrit qu'il vient de publier, n'a pas craint d'outrager, par le plus 
 brutal farcafme, 1'augufte vieillard que la Chretiente falue du nom de Pere, 
 a eu en moi un ancien ami, qui i'aimait d'une amitie nee au pied des autels, 
 et qui avait pour lui autant de devotion, je crois, qu'aucun de ces amis 
 nouveaux qui font venus courtifer fa revoke. A ce fbuvenir je tombe aux 
 genoux, offrant pour lui a Dieu des prieres, dans lefquelles il n'a plus foi : 
 et je ne me releve que pour combattre dans 1'ami de ma jeuneffe 1'ennemi de 
 tout ce que j'aime d'un eternel amour. 
 
 Thus fell one of the ablejl of French ecclejiajlics, Lamennais, 
 May GOD have had mercy on his Jbul ! 
 
 During the whole of Louis Philippe's troubled reign the 
 Church Jeemed to be lojing ground. No fajhionable man, in 
 the capital, but would have been ajhamed to confejs to the world 
 that he was a regular attendant at majs. Readers of the French 
 journals of that time muft remember how, in the Chambers, if 
 reference were wijhed to be made to any faft which could only 
 be patent to a worjhipper in the church, the Jlereotyped formula 
 was, " Happening to be in juch a church the other day, on 
 occafion of a marriage, I there Jaw," &c. 
 
 * We quote, not from the original, which at this moment is not before 
 us, but from Alzog.
 
 484 Studies of the Weftern Church, 1 8 1 5 1 86 1 . 
 
 And the oppojition offered to this tide of irreligion was chiefly 
 by the ultra-development of the worjhip of S. Mary, or by 
 that Jickly, Jenfuous, Jentimental devotion to the Heart of JESUS. 
 At the fame time, powerful pens were enlijled on the Catholic 
 Jlde ; De Montalembert, whom, in Jpite of his wrong-headed- 
 nejs to the Englijh Church, the writer is proud to reckon 
 as a friend ; Lacordaire, Rio : and now, too, Rohrbacher 
 began his learned, though confufed and Ultramontane " Hif- 
 toire de 1'Eglife." The Abbe Migne's "Patrologia" poor, 
 hurried, and meagre as is the text let no one ever trujl to 
 it yet opened out a path which may hereafter be followed 
 with great Juccejs. And later came the Jingular controversy, 
 in which the Abbe Gaume took Jo great a Jhare that of the 
 Ver Rongeur : whether Jtudies of the clajjical authors, ujually 
 Jo called, can be the fitting education of a Chrijlian priejl. 
 The wijdom with which Rome mediated in the dijpute is mojl 
 remarkable. 
 
 Towards 1840, the Church began to recover her ground. The 
 very curious dijcufllons injlituted in the churches of Paris 
 where one priejl took the part of the infidel, the other of the 
 Catholic both, within certain limits, doing their bejl, drew 
 interejled multitudes. The prejent writer is not afraid to ex- 
 prejs his opinion, that, horribly profane as our Englijh habits 
 would make them here, in the city where they had their birth 
 they were right, and they did good. The increajing influence 
 of the Church is Jeen in the minijlerial circular of May 22, 1841, 
 which gave the Sijlers of Charity Juch increajed facilities of doing 
 good. 
 
 During the interval which Jeparated the fall of Louis Philippe 
 from the Prejidentjhip of Louis Bonaparte, the future of the 
 French Church, to human eyes, Jeemed very doubtful. The 
 wretched impojlure of La Salette, the more wretched, becauje 
 Jo devoutly believed in by many and many a faithful Jbul, un- 
 doubtedly, on the whole, Jlrengthened the Church's cauje for 
 a time. But was there ever Juch a Juccejs won without a re- 
 aflion ? The noble death of the Archbijhop of Paris at the 
 barricades, aljb, doubtlefs, was one living faft of the Church's 
 influence. 
 
 The prejent Emperor, as we know, has found it politically 
 convenient, on the whole, to " patronize " the Church. Non 
 tall auxilio. But in her own energy and hard work the French 
 Church may, especially in particular provinces, take jujl pride. 
 To our mind, Belgium is the mojl earnejl of all Roman Catholic 
 countries. But next to that, Brittany (Jpeaking generally), the 
 whole wejtern coajl of France, ancient Burgundy and Auvergne
 
 Studies of the Weftern Church, 18151861. 485 
 
 then Normandy and Picardy and then Dauphineand Franche- 
 Comte, are noble examples of real Chrijlian work. Lorraine, 
 Alface, and great part of Champagne, jeem to us about the 
 deadejl portion of the Church. 
 
 The remarkable efforts which Gallicanijm has made during 
 the lajl ten years dejerve at leajl Jbme notice. The Obfervateur 
 Catbolique is, we hope, known to many of our readers : it ought 
 at leajl to be. Still more remarkable is UUnion^ avowedly 
 written by members of different branches of the Church. The 
 great literary work of this revival is the Abbe Guettee's " Hijloire 
 de PEglife de France," which will immortalije his name, while 
 it has ruined his earthly projpe&s. 
 
 ' It was probably to override this najcent Jpirit of Gallicanijm 
 that the provincial Councils of 1853 were held. That of Bor- 
 deaux, held at La Rochelle, was by far the mojl remarkable. 
 It was Jerioujly propojed to condemn Bojjuet, and the Gallican 
 Articles of 1682 : Guettee's hi/lory was condemned. As a 
 Specimen of the composition of all, let us give the names of the 
 component Hi/hops of this : 
 
 Donnet, Cardinal Archbifliop of Bordeaux. 
 
 Villecourt, Biftiop of La Rochelle. 
 
 George, Bifliop of Perigueux. 
 
 De Levezou de Vefins, Biftiop of Agen. 
 
 Bailies, Biftiop of Luon. 
 
 Pie, Bifliop of Poitiers. 
 
 Coufleau, Bifliop of Angouleme. 
 
 Leherpeur, Bifliop of S. Pierre and Fort-de-France (Martinique). 
 
 Defprez, Biftiop of S. Denis de la Reunion (Isles de la R.). 
 
 Forcade, Biftiop of Bafle-Terre (Guadaloupe). 
 
 Theje three Colonial Bijhops lead, by comparijbn with our- 
 Jelves, to the conjideration : i. How utterly impojjible it 
 would be to conduct a colonial fyjlem like our own on Juch 
 principles. 2. Have mojl of our prelates zeal enough to crojs 
 the Atlantic, or the Southern Ocean, to attend a provincial 
 council ? 
 
 We may now turn our attention to Spain. 
 
 Here, immediately after the return of Ferdinand VII. in 1814, 
 we find the Church in the Jame unhappy league with Abfolu- 
 tijm, and in the fame opposition to Jo-called Liberalijm, as in 
 other European States. Ferdinand's tottering throne was upheld 
 by the French advance of 1823 : but he gradually lojl the con- 
 fidence of the " priejl party," to uje the wretched modern Jiang 
 in plain Englijh, of the National Church and even in his life- 
 time a plot was carried on for raijing his brother, Don Carlos, 
 to the throne. On the death of his firjl wife, the King married
 
 486 Studies of the Weflern Church , 1815 1 8 6 1 . 
 
 his niece, Maria Chrijlina, of Naples. And, be it obferved, to 
 the infamous dijpenjation which permitted him Jo to do, the 
 Church of Spain owes her bitterejl enemies. Ferdinand, finding 
 his health declining, and the hope of a Jon at an end, abolijhed 
 the then Salic Law of Spain, declared his daughter heir, in ex- 
 clufion of his brother, and died on Michaelmas Day, 1833. 
 The Bajque Provinces and Arragon broke out in rebellion 
 againjl IJabella II, a child of three years old. The clergy 
 generally favoured Don Carlos. It was our own Jlruggle of 
 1715 and 1745 over again; only fought out with the Jemi- 
 Arabian blood of Spaniards. The cholera attacked Madrid 
 (1834). The monks ultra-monarchical beyond the Jecular 
 clergy were declared to have poijbned the wells. The mojl 
 horrible calumnies were propagated againjl them : but, alas ! 
 there was aljb much horrible truth not Jo much againjl the 
 monajleries as againjl the cathedral and collegiate churches. It 
 is wretched to Jpeak of Juch things. But, acquainted as the 
 writer is with the Peninjula, it would be dijhonejl in him not to 
 confejs them. The Chapter of Seville had about Jeventy greater 
 and fifty lejfer dignitaries. Of the former, at the dijjblution, 
 Jcarcely one but had his acknowledged mijlrejs his barragana 
 for the clergy had the dijgrace of an ejpecial word for Juch a 
 connexion. What a Jlate of things that mujl have been when 
 the proverb was current 
 
 En la calle de los Abades 
 
 Todos ban Tios, y ningunos Padres. 
 
 Or this ; the " Commandments of the Canons :" 
 
 El primero 
 
 Es amar a Don Dinero j 
 
 El fegundo 
 
 Es amolar a todo el mundo j 
 
 El tercero 
 
 Buen vaca y carnero; 
 
 El cuarto 
 
 Ajunar defpues de harto; 
 
 El quinto 
 
 Buen bianco y tinto : 
 
 Y ettos cinco fe encierran en dos, 
 
 Todo para mi, y nada para vos. 
 
 The firft Sir Money to love with zeal ; 
 The fecond to grind the world to meal ; 
 The third of mutton and beef good (lore ; 
 The fourth he may faft who can eat no more ; 
 The fifth good wine both white and red : 
 And yet one thing remains to be faid ; 
 The whole of the five may be fumm'd in two, 
 All forme, and nothing for you I
 
 Studies of the Weflern Church, 18151861. 487 
 
 Neverthelefs, though thefe horrid fcandals no doubt prevailed 
 in Jbme of the larger monajleries and collegiate ejlablijhments, 
 the countlefs country foundations were the pofitive bleJJIngs of 
 the land. Centres of religious teaching, charity, civilization 
 excellent landlords, Jkilful agriculturijls they formed the mate- 
 rial for the enormous mafs of Spanijh ecclejiajlical memoirs, and 
 by fubfcribing to them they rendered publication pojlble. No 
 Jboner did a Church hijlory come out, than Jbme 1000 or I20O 
 copies were taken by the monajlic libraries. Hence fuch glorious 
 works as Florez's " Efpana Sagrada;" which though nominally 
 continued Jlnce the dijjblution, is fo only by Government aid, is 
 little read, and comparatively, from the wholefale dejlruflion of 
 records, little worth reading. 
 
 The law of June 21, 1835, fupprejfed NINE HUNDRED 
 monajleries. The rejl fell under the Jewijh apojlate, Mendi- 
 zabal, on the nth of the following October. In 1837 tne 
 Cortes declared tithes and all other pojjejfions of the Church 
 national property. A fmall penjion was allotted to each monk, 
 but never, or jeldom, paid. The prefent writer firjl vijited Spain 
 in June, 1843. It was the mojl touching thing to fee thefe poor 
 aged men, ghojls of their former felves, afhamed yet forced to 
 beg, creeping about the chapels of that great cathedral of Seville, 
 or emerging from behind one of the enormous piers, and ajking 
 " in the mojl fweet name of JESUS," if it were but for a fmgle 
 cuarto. And all this facrilege, did it enrich the land ? Not 
 by one farthing. The vajl fums went, none knew where : no 
 man made his fortune by them ; the national exchequer was 
 poorer than ever ; land of courfe, having lojl its bejl agriculturijls, 
 fell out of cultivation : and the cry of the poor went up to heaven. 
 If any one wifhes to fee the wafte, the brutal wajle, of the fup- 
 prejfion, let him go to Valladolid. There, in a hall of the 
 mujeum, are fome eighteen or twenty fet of magnificent cinque- 
 cento Jlalls, fome inlaid with marqueterie, Jbme after the Grin- 
 ling Gibbons ftyle of foliage, collected from the fupprejfed mon- 
 ajleries, and there brought together to no pojfiblepurpofe ; notjludies 
 of art, not valuable as examples, never ufed, and never to be ufed. 
 There alfo are colgaduras^ trafparentes^fagrarios^ ?cn&.facijloles, that 
 once would have delighted the very heart of an ecclefiologijl, but 
 which now are buried in a faloon, where they are hurried over 
 by the vifitor, and then configned to the filence and folitude of 
 weeks. But to return to our fubjecl. A plan of Church reform 
 was brought forward in 1837, which involved the fupprejfion of 
 feventeen and the erection of five fees. Numbers of priejls and 
 feveral bifhops joined Don Carlos. Rome refufed bulls for their 
 fuccejfors ; fee after fee fell vacant ; and ferious thoughts were
 
 48 8 Studies of the Weftern Church, 1 8 1 5 1 8 6 1 . 
 
 entertained of breaking off all connexion with the Papal au- 
 thority, and declaring Spain an independent national Church. 
 At length, when twenty-two bijhoprics at home and in the 
 colonies were widowed, Don Julian Villalba was Jent as agent to 
 Rome. The Church found, however, her defenders; and the 
 journals called The Catholic, The Prophet, and Religion were not 
 without their influence. Then came the Septembrijl battle of 
 1840, which had for its aim the banijhment of Chrijlina. In- 
 Jurreclionary juntas were formed all over the country : venerable 
 pajlors and bijhops were everywhere driven away ; and mijer- 
 able priejls, Jujpended for infamous lives, or overwhelmed with 
 debt, had but to call themjelves liberal, and to Jlep into what 
 place they might fancy. The majority of the ajfejjbrs of the 
 Rota de la nunciatura dpojlolica were Jujpended by the Madrid 
 Junta. The Papal Nuncio, Ramirez de Arellano, protejled. 
 The Government of EJpartero injlantly gave him his pajjport, 
 and ordered the police to fee him over the frontier. Gregory 
 XVI. in an allocution of March I, 1841, Jet forth the manifold 
 wrongs which that Government had done to the Church of Spain. 
 It was anjwered by a manifejlo of EJpartero. The mob was 
 everywhere hounded on againjl the priejls the Minijler of 
 Grace and Jujlice ejpecially dijlinguijhed himjelf by the brutality 
 of his language, and the injblence of his ads. The Pope, as a 
 lajl rejburce, demanded, in an energetic epijlle, the prayers of 
 all the faithful for the perjecuted Church of Spain. 
 
 Then it was Jeen that, notwithjlanding all the drojs that had 
 gathered round it, there was yet fine gold that went into this 
 furnace of affliction. Many a heroic aclion was then performed 
 by priejls, that yet lives in the hearth-talk of a winter night 
 amidjl the wild glens of the Alpujarras, or the upland farms of 
 Oviedo, or the dreary paramos of Cajlile. Bijhops there were, 
 too, who Jet their faces like a flint againjl the incoming of 
 blajphemy and infidelity, under the title of Liberalifm. All 
 honour to Juch men as Rafael de Velez, Archbijhop of Santiago ; 
 as Fernando de Echanove y Zajdivar, Bijhop of Tarragona ; as 
 Simon de Guardiola, of Urgel ; as Fort y Puig, of Barbajlro ; as 
 Felix Herrero y Valverde, of Orihuela ; and as Domingo de 
 Silos Moreno, of Cadiz. Balmez, perhaps the greatejl theo- 
 logian of his time, exerted himself in keeping up the courage of 
 the younger priejls. 4t Learn wifdom," he cried, " at the foot of 
 " the crojs, and this century is yours ! Feel the privilege of 
 
 the light affliction, which is but for a moment, and unborn 
 
 1 Spaniards Jhall honour you as the LORD'S confejjbrs ! On 
 
 *' you hang the golden hopes of this country. Give way, and 
 
 " Jhe will Jink lower and lower in the fcale of nations : Jland
 
 Studies of the Weftern Church, 1815 1861. 489 
 
 " firm, and the prejent troubles are but her agony into a glorious 
 " future." Another noble name, too, Donojb Cortes, Jhows 
 that even then, in her lowejl degradation, Spain pojOTeJJed at 
 leajl one Catholic and honourable Jlatejman. Again/I him it 
 was that the Times ufed to Jpit its bitterejt venom. 
 
 With the ajjumption of the reins of government by IJabella II. 
 affairs mended a little. Gradually Rome and the Court of 
 Madrid drew together; and in one day, Aug. 16, 1847, l ^ e 
 following fees were filled : Toledo, Cordova, Cuen^a, Siguenza, 
 Jaen, Carthagena, Ofma, Avila, Granada, Santander, Gerona, 
 Teruel, Majorca ; thirteen in all. Almojl as many were filled 
 in the next month, and Jeveral in October. On March 1 6, 
 1851, the Concordat was Jigned, but the Church received another 
 blow by the return of EJpartero in 1854 ; and for a time the 
 Nuncio Franchi left Madrid. Since then a miserable fraclion of 
 her property has been rejlored ; but abbeys, convents, in a majs, 
 and many a fair collegiate church are gone for ever. 
 
 It mujt be confejfed that there is very little Church-life in 
 Spain at the prejent moment ; and no country, not even Eng- 
 land, gives lejs outward appearance of being Catholic. The 
 Church at prejent conjijls of the following provinces ; the num- 
 ber of Juffragans is affixed to each. 
 
 Patriarchate of the Indies, titular. 
 Toledo, 7. Granada, z. Valencia, 4. 
 
 Valladolid,* ) Burgos, 5. Santiago de Cuba, 2. 
 
 Santiago, 12. y Tarragona, 8. Manila, 3. 
 
 Seville, 5. Saragofla, 6. 
 
 Bejides which, there are the exempt bijhoprics of Leon and 
 Oviedo ; the Abad-Mayor (always a bijhop) of Alcala la Real ; 
 and the Prior-Bijhops of Ucles and San Marcos de Leon. 
 There certainly now needs Jbme reform in territorial arrange- 
 ments. There are jb many exempt parijhes, which once de- 
 pended on jbme great abbey, but which of courje have now no 
 head ; Jb many collegiate churches with epijcopal jurijdiclion, 
 but which are now jcarcely in exijlence. Some of theje judf- 
 diclions vere nullius, as the Spaniards call them, are hooked and 
 dovetailed into the middle of a dioceje in the jlrangejl imaginable 
 way. There are aljb arrangements of this nature. In the 
 odd years certain parijhes are under the diocejan ; in the even 
 years they are vere nullius; others, in the odd months, belong 
 to the former, in the even months to the latter. Theje jingu- 
 
 * Valladolid has only lately been raifed to an Archbifhopric, and the 
 writer is not yet acquainted with the number of its fuffragans.
 
 490 Studies of the Weftern Church, 1 8 1 5 1 8 6 1 . 
 
 larities might have been harmlejs while the monajlic jyjlem was 
 flourijhing : at prejent, in many injtances, the parijh priejl is 
 half his time under his bijhop, and half his time without any 
 juperior. 
 
 Let us now look to Switzerland (and here we may mention, 
 with ejpecial approbation, Dr. Gelpke's Hijlory, at leajl Jo 
 much of it as has already appeared). In earlier times that 
 country was partly under the jurifdiftion of Bejan^on, partly of 
 Milan, partly of Conjlance, partly of Mainz : an arrangement 
 than which it is not eajy to conceive anything more inconvenient 
 in itjelf ; bejides its complication with the divided religions of 
 the cantons. As every one knows, Freiburg, Solothurn, Luzerne, 
 Zug, Unterwalden, Schwyz, Uri, TeJJin, Wallis, are Catholic : 
 Schaffhaufen, Bale, Glarus, Zurich, Bern, Vaud, Neuchatel, 
 are Protejlant ; the remainder being mixed. It was no wonder, 
 therefore, that a general dejlre was felt for the ejtablifhment of 
 a national bijhopric. Pius VII. was very unwilling to concede 
 the boon ; and for Jbme time, the bijhopric of Conjtance being 
 declared to have no longer any jurisdiction in Switzerland, the 
 cantons were governed by Goldlin von Tiefenau, an ecclejiajlic 
 of great influence and piety, as Apojlolic Vicar. The arrange- 
 ment anjwered as long as he lived ; but at his death, in 1819, 
 the Prince-Bijhop of Chur, Charles Rudolph von Buol- 
 Schauenjtein, who Jucceeded to the Vicariate Apojlolic, could 
 not command the Jame ejleem. Aargau, ejpecially, was anxious 
 to be reannexed to Conjlance. A long Jeries of alterations took 
 place, which it would not interejl the reader to particularize : 
 they gave occajlon to the bull Inter multiplies of Pius VII, and 
 Inter preecipua noflrl Apnftolatus of Leo XII. The prejent 
 arrangement, which, having been partially adopted in 1841, 
 was hnally carried out by the Concordat of Nov. 7, 1845, is 
 as follows : The bijhoprics are : I. Bajle, with jurijdiclion over 
 the cantons, Luzerne, Zug, Solothurn, Aargau, Thurgau, Bajle 
 City, Bajle Country, Zurich, and Bern north of the Aar the 
 Jee is at Solothurn. 2. Geneva and Laufanne, for Freiburg, 
 Geneva, Vaud, Neuchatel, Bern Jbuth of the Aar the Jee is 
 at Freiburg. 3. Sion, for Wallis. 4. Chur, for the Grijbns, 
 Uri, and Unterwalden. 5. S. Gall (this bijhopric was founded 
 in the celebrated abbey of that name in 1823, but held with 
 Chur till 1845), for Schwyz, S. Gall, Appenzell, Schaffhaujen, 
 Glarus. The Italian-Jpeaking population of TeJJin are partly 
 under the Bijhop of Como, partly under the Archbijhop of Milan. 
 To make the arrangement complete, there wants a national 
 archbijhop in the capital of the firjl Catholic canton, Luzerne. 
 An Apojlolic Nuncio, however, rejides there, who performs the 
 functions of a Metropolitan.
 
 Studies of the Weflern Church , 1 8 1 5 1 8 6 1 . 491 
 
 After the Revolution of 1830, the Liberal prefs became more 
 and more bitter in its attacks againjl the Church. To oppofe 
 thefe, an able periodical, the Schweizer Kirch enzeitung, was Jet on 
 foot in 1832, But a greater danger fprang up within the Church 
 herfelf. A Jtrongly Erajlian party arofe, who advocated her 
 feparation from the Roman See. A theologian of Jbme eminence 
 for learning, but no great reputation for piety, Fifcher, was at the 
 head : its organ was the Jllgemelne Kirchenzeitung fur Deutfch- 
 land und die Scbweiz. The cantons which fympathifed in the 
 movement met at Baden, in 1834, and drew up certain Confer- 
 ence Articles, in which they made the Church the mere Jlave of 
 the State. Thefe Articles were condemned by Gregory XVI. 
 in an encyclic of 1836. This led to the refoundation of the 
 celebrated Jefuit College at Freiburg, originally founded by 
 Canijius. Great fuccejs attended the work ; the femi-infidel 
 fchools at Solothurn and Luzerne were well nigh crujhed, and a 
 great influx of parents took place into Freiburg. The educational 
 ejlablijhment at Montet, for girls, conducted by Sijlers of the 
 Heart of Jefus, obtained aljb great influence. 
 
 At the commencement of 1841 the Council of Aargau, in 
 formal contravention of a ground law of the Swifs Confederation, 
 dijjolved all the monajleries in that State, the revenues of which 
 amounted to more than 30,0007. It was in vain that the Nuncio, 
 Gozzi, and the Auflrian ambajfador protejled. But the Jlorm 
 of indignation that followed compelled the National Council to 
 declare all the fales of the convent property illegal. In January, 
 1844, the nuns returned to their convents. Bijhop von Muri 
 was acquitted of all fault, and the State condemned in cojls. 
 The continuous persecution of their enemies induced the Catholic 
 cantons, perhaps imprudently, to form the Sonderbund. Jofeph 
 Leu, one of their mojl prominent leaders, was bafely murdered 
 for his religion by Jacob Miiller, who was guillotined for the 
 aclion. Then followed the war of the Sonderbund. The 
 Catholics, bejides their inferiority in numbers, were inferior to 
 their opponents in military jkill ; and Freiburg firjl, then Luzerne, 
 then the other cantons, were compelled, in November of 1847, 
 to yield. The z;<e vittis followed. Forty convents were fup- 
 prejfed ; the bijhop of Laufanne was imprifoned, and afterwards 
 exiled. Then the reaction began. Good Bijhop Marilley did 
 more by his patience and labours in banijhment than he could 
 have effected by labouring at home. Catholic newjpapers fprang 
 up everywhere. A journal of Catholic art was Jet on foot. 
 Catholic trafts were publijhed for the poor Romaunce-fpeaking 
 mountaineers of the Engadine. Catholic hymns and poems were 
 compofed for them. The reader may not be dijpleajed to fee a
 
 492 Studies of the Weftern Church, 1815 1 8 6 1 . 
 
 portion of one of the latter, as a jpecimen both of the feeling 
 and of the language : 
 
 " L'amur da mamma. 
 
 **** 
 Un fecerdot ad ella s'avizina : 
 " Tien figl partit sun volonted divina : 
 Guard' Abraham 
 Chi sun il clam 
 Difch : Dieu, fun pront et der il figl ch' eau am." 
 
 " Sench horn," replica la adoloreda, 
 
 " Refpet tieu dir, ma non reft conlbleda : 
 
 Mien figl he pers, 
 
 E 1'Uniyers 
 
 Non po, me pii, am der que ch' eau he pers ! 
 
 " Dieu '1 coiir da mamma memma bain cognuofcha, 
 
 E me vefs El mifs quel in taunt anguofcha : 
 
 Ad Abraham 
 
 Fet el 51 clam : 
 
 Sarah vefs dit : ' Mieu Dieu, eau memma I'am.' " 
 
 Finally, in Geneva, where, up to 1793, it was death to Jay 
 majs, on Sept. 8, 1859, Bijhop Marilley, returned from exile, and 
 ajjijted by four bijhops and 150 Jecular and regular priejls, con- 
 Jecrated the Liebfrauen-Kirche. 
 
 The population of Switzerland is given as 882,859 Catholics, 
 as againjl 1,292,871 Protejlants. 
 
 We turn to Portugal. 
 
 And here we mujl remember, in the firjl place, that Portugal 
 differed mojl widely from Spain in having been deeply imbued 
 with Gallican, and we fear we mujl alfo add with Erajlian, 
 views, Jince the Roman revolution of 1640. At that time 
 Rome, out of complaijance to the Court of Spain, refufed bulls 
 for many years to the Bijhops named by Dom Joao IV. (the 
 ci-devant Duke of Braganza), and only gave way when a con- 
 gregation of theologians declared that, in the caje of Jo objlinate 
 a refufal, bijhops might be canonically conjecrated without their 
 bulls. Then the influence of the great Pereira in the eighteenth 
 century, and (next to his tranjlation of the Bible) his two mojl 
 celebrated works, the " Tentativa Theologica" (tranjlated into 
 Englijh by Mr. Landon), and the " Demon]lraao Theologica," 
 led public opinion in the Jame way. Even to this day, Juch works 
 as the Catechifm of Montpelier (which Rome calls heretical) are 
 text-books in Portuguese Jchools. 
 
 In the civil war of 1829 1833, there can be no doubt that 
 all that was good in the kingdom was on the Jide of Dom
 
 Studies of the Weftern Church, 1 8 1 5 1 8 6 1 . 493 
 
 Miguel. The very name, of courfe, was to Englifhmen Times- 
 taught and conflitution-adoring Englijhmen a Jynonym for 
 tyrant. That he was rather a grave, Jlern man, adored by thoje 
 that knew him, Jlriftly jujl, a real lover of the poor, to whom 
 that vile fycophant, Dom Pedro, pandered, by indulging their 
 mojl brutal propensities, will probably here never be believed. It 
 pleafed GOD that the unrighteous cauje Jhould triumph. Now 
 it was not in Portugal as in Spain. In Portugal, the monks had 
 held aloof from all political agitation. Pedro wanted money, 
 and Jo he took it from the monajleries ; but he could not fay, as 
 Donna IJabella's advifers might with truth, that the religious 
 houjes had been again/I him. However, the decree of May 28, 
 1834, Jupprejfed all at one Jlroke. Was Portugal enriched? 
 Not by one celtil, 
 
 No country had, in proportion to its Jize, Jb many monajleries 
 as Portugal ; nowhere was the progrejs of the nation more 
 bound up with the projperity of its religious houjes. The Bene- 
 dicline monajlery of Lorvao was the firjl. The valley in which 
 it was Jituated was then a wajle howling wildernejs ; the monks 
 made it the Jmiling garden it now is. Well Jays Diniz : 
 
 Eftas afperezas namoravam os monges, que fe com fadigas folgavam : 
 elles mefmos nao queriao viver fenao do trabalho da fuas maos, imitando os 
 Apoftolos. O paiz efcabrofo e deferto, por meio do trabalho dos frades, fe 
 tornara ameno e rifonho : com o fuor do feu rofto foi que elles fecundaram 
 o folo, que hoje e tao fertil. 
 
 Yes ; they all fell at one blow : Benedictines, Conegos da 
 Vida Commum, Bernardos, with that hijlorical monajlery of 
 Sa. Cruz at Coimbra, Premonjlratenjians, the Congregation de 
 Rocha Amador, Francijcans with their many divijions, Borras 
 (the Portugueje title for the third order), Obfervantines, with 
 their four families, S. Francifco da Cidade (black with white 
 girdle), Xabreganos (black with grey girdle), Recollets (grey with 
 grey girdle), Apojlolic mijjionaries do Varatojo (the Jame with 
 crucifix on brea/t) how we might extend the lijl ! We will only 
 mention the very Jingular little order called Pegos Verdes^ which 
 was confined to Algarve. They were laymen, under no vow 
 except of chajlity for as long as they remained in their conventi- 
 culo : they lived by the labour of their hands, and Jbmetimes the 
 whole order conjijled only of three perjbns. They were free to 
 leave their convent when they would, and Jbmetimes did Jb. 
 They were great favourites with the excellent Bijhop of Silves, 
 D. Francijco Gomes de Avellas. They, too, are gone. Batalha, 
 the Wejlminjler of Portugal, with its glorious memories of 
 Aljubarrota; Alcoba^a, the finejl Cijlerican houje Jbuth of the
 
 494 Studies of the Weftern Church., 1 8 1 5 1 8 6 1 . 
 
 Pyrenees it is marvellous how one wicked man's will could, 
 in the teeth of a nation's wijhes, prevail to their dejtruclion. 
 Hear what Lorvao is now. The defcription is from the pen of 
 the celebrated hijlorian Herculano, the firjl literary man in the 
 Portugal of to-day : 
 
 Imagine, meu amigo, uma noite, de inverno, no fundo defta efpecie do 
 po(jo perdido no meio da turba de montes que o rodeiam : imagine dezoito 
 ou vinte mulheres idofas mettidas entre quatro paredes humidas e regelladas, 
 fern agafalho, fem lume para fe aquecerem, fern pao para fe alimentarem, 
 fem energia na alma, e fem foixjas no corpo, comparando o paflado, fentindo 
 o prefente, antevendo o futuro. Imagine o vento que ruge, a chuva ou a 
 neve fuftigando as poucas vidra$as, que anida reftam no edificio : imagine 
 eflas orgias tempeftuofas da natureza que paflam por cima das lagrimas 
 filenciofas das pobres ciftercienfes : e as horas eternas que batem na torre. 
 Imagine tudo efle, e fentira accender-fe-lhe no animo uma indignacjao 
 reconcentrada e inflexivel. 
 
 It was only in 1841 that negotiations were again entered into 
 with the Holy See, and the Nuncio Capaccini came to Lijbon 
 to fettle a future concordat. In 1843 l ^ e PP e g ave new bulls 
 to the ecclefiajlics nominated to the Patriarchate of Lijbon, the 
 Archbijhopric of Braga, and the See of Leiria ; but the con- 
 cordat was not actually figned till after the acceJJIon of Dom 
 Pedro V. In 1856 the cholera, in 1857 ^ e yellow fever, 
 ravaged Lijbon, and the exertions of the French Sijlers of 
 Charity were ceafelefs and marvelloufly blejjed. For this the 
 " Liberal" party has never ceafed to perfecute them, and has 
 now at lajl forced them to leave the country. Our own Sijlers 
 of Sion Houfe, fettled at Lijbon for fo many years, have now 
 once more returned to England, where it will be the only con- 
 ventual ejlablijhment which has maintained itfelf from a period 
 antecedent to the Reformation, with the one exception of that 
 which till lately was at Spettijbury, but now is in Devon/hire : 
 the reprefentatives of S. Margaret at Dartford. 
 
 In connexion with the fubjeft of Portugal, we mujl fay a few 
 words on the fo-called Schlfm of Goa, and the famous direlto do 
 padroado. 
 
 In 1534, Paul III. by the bull flLquum reputamus erected Goa 
 into a fee, fuffragan to Funchal in Madeira. The Portuguefe, 
 as we all know, were at that time the only European power in 
 India, and to the King of Portugal was given the right of 
 patronage in nominating to the See. Paul IV. in 1557 raijed 
 it to a mctropolitical rank ; he erected the Sees of Cochin and 
 Malacca to be its fuffragans, and as before vejlcd the right of 
 patronage in the Crown of Portugal. In 1575, Gregory XIII. 
 founded the See of Macao, alfo fuffragan to Goa, and gave the
 
 Studies of the Weftern Church^ 1 8 1 5 1 8 6 1 . 495 
 
 patronage as before, but now for the firft time with an additional 
 Jtipulation ; namely, that the king jhould provide all the funds 
 necejfary for the well-being of thefe fees, and Jhould not permit 
 them to be vacant an unnecejfary time. By degrees there were 
 added as fuffragans, Funai, feparated from Mecao (1588), 
 Angomala (1600), Meliapor (1686), feparated from Cochin; 
 Pekin and Nankin (1690), feparated from Macao. All thefe 
 were in the patronage of the Crown of Portugal, fub conditions 
 dotationis et fundationis, and with the cautela of Gregory XIII. 
 That Crown prefently Jlretched its pretenfions further, and con- 
 fidered its confent necejfary before any mijjionary at all could 
 enter the Eajl. Clement VIII. fo far gave in to this ajfumption 
 as to forbid that any mijjionary Jhould enter Afia except by way 
 of Lifbon and Goa ; but Paul V, finding the great inconveni- 
 ences of the rejlriclion, annulled it. An almojl open war broke 
 out between the clergy of Goa and thofe who entered India by 
 other routes. They ftigmatifed them as propagandas, threw 
 every objlacle in their way, and treated them as open enemies. 
 That clergy, very rich and luxurious, was now fcandaloujly 
 inattentive to its duties. There were at one time three millions 
 of Roman Catholics in India, there is now only one million ; 
 whole villages, once Chrijlian, have relapfed into heathenifm, 
 and the refult is profejfedly owing to the fupinenefs of the Goan 
 priejls. 
 
 Innocent XII. found himfelf in a difficulty with regard to the 
 increafmg Church in China. The erection of Pekin and Nankin 
 into bijhoprics had not been at all pleafing to the Portuguefe 
 monarch, who, if he wijhed for the direito do padroado, had the 
 expenfe of the injlitution and maintenance of thefe fees, and he 
 now abfolutely refufed to erecl any more. The Pope met the 
 difficulty by fending out Vicars-ApoJlolic, and peremptorily 
 forbade the Diocefan Bifhops to exercife any authority within 
 the new vicariates ; a violent aggrejfion on epifcopal rights, 
 and an evafion of the original Jlipulation with the Portuguefe 
 monarch. The clergy of Goa, however, whatever were their 
 rights, were conducting themfelves in a way which made them 
 the fcandal of India. The Bijhop of Berytus in partibus, being 
 fent by the Supreme Pontiff to invejligate the caufes of the de- 
 cline of the Church there, was declared by the Inquifition a 
 rebel againft the authority of the Primate, and the faithful were 
 forbidden to hold any fpiritual intercourfe with him. This kind 
 of Jtruggle went on for fome years. The Primate, fupported 
 by all the authority of the Viceregal Court, was more than a 
 match for the dijlant power of Rome. Some of the Papal 
 mijfionaries fubmitted to the diocefan authority; fome of the
 
 496 Studies of the Weflern Church, 1815 1861. 
 
 Vicars-Apojlolic accepted a Jecond nomination from the Primate 
 as his own Vicars-General. Clement X. in 1673 prohibited 
 Juch acceptance in future ; and the brief was forthwith declared, 
 by the Archbijhop of Goa and his chapter, Jurreptitious and 
 apocryphal. 
 
 Meanwhile, the power of Portugal fell to pieces, but her kings 
 clung only the more fondly to the right of patronage, though the 
 Jees to which they prejented were no longer in their pojjejjion. 
 The JuppreJJion of the Jejuits, in 1773, was the death-blow to 
 the Jyjlem of Vicariates-Apojlolic, and from that period all the 
 power remained with the primate and his clergy. Mojl of the 
 latter were Indo-Portugueje, a clajs for whom the natives en- 
 tertained the greatejl horror. They united the evil qualities of 
 both races, /poke an unintelligible patois, Jcandaloujly Jbld the 
 offices of the Church, even baptijm, and contentedly /aw Chrijli- 
 anity die out in one village after another, and whole tracls of 
 country that once abounded with converts returning to the wor- 
 jhip of Vijhnu and Siva. In 17/8 the Indo-Portugueje clergy 
 were expelled from Bombay on account of their Jcandalous lives, 
 and the Englijh Government requejled the nearejl Vicar-ApoJlolic 
 to take on himjelf the charge of its Roman Catholic Jubjecls. 
 He obtained authorization from Rome to do Jo, but the Primate 
 of Goa never ceajed to claim jurisdiction at Bombay. In 1791, 
 the Eajl India Company gave notice to the Archbijhop that they 
 recognized no authority in him ; and he actually wrote to de- 
 mand from the Pope the expuljion of the Vicar-ApoJlolic. In 
 the meantime, the bijhoprics of Cranganor, Cochin, and Meliapor 
 remained vacant for half a century. 
 
 Gregory XVI. had been, previoujly to his elevation, Prefect 
 of the Propaganda, and in that capacity was intimately ac- 
 quainted with the condition of India. In 1832, Cardinal 
 Pedicini notified to the Portuguefe ambajfador that his majler 
 mujl either perform his duty by filling the vacant Jees, or defi- 
 nitely renounce the right of patronage. Dom Miguel promijed 
 attention to the requejl as Jbon as the civil war Jhould be at an 
 end. The revolution prevailed, and the Pope, finding that the 
 new Government was in almojl open revolt againjl Rome, at 
 length rejblved to aft. With the confent of the Englijh 
 Government, he creeled a Vicariate-ApoJlolic in Calcutta (April 
 18) and in Madras (April 25). The Goan clergy were furious 
 at what they termed the intrujkm of the " Turkijh Bijhops " 
 (they happened to have their titles from places in Turkey). 
 The Chapter menaced with excommunication all who Jhould 
 entertain any relation with them. Attempts were made to render 
 the Englijh Government Jujpicious of them. But Gregory was
 
 Studies of the Weftern Church,, 1815 1861. 497 
 
 not to be turned from his purpofe. He injlituted 'the Vicariate 
 of Ceylon, Dec. 23, 1836, and that of Madras, June 3, 1837, 
 and at the fame time despatched a few Jefuit miQionaries to 
 India. The Goanefe at this time charged for confejflions of 
 one year, two vintens ; of two years, a rupee ; of three years, 
 two rupees ; baptifms cojl three vintens. At length, India being 
 torn a/under by an open jchijm, Gregory XVI. by the brief 
 Mult a pr cedar e (April 24, 1838) abrogated the decrees of his 
 predecejjbrs, abolijhed the Sees of Cranganor, Cochin, and Meli- 
 apor, marked out the limits of the Vicariates, making them 
 dependent on the fee of Rome only, and abolijhing the metro- 
 political rights of Goa. It might have been a necejfary Jlep ; 
 but Jlill one cannot help feeing in it another injlance of the dip- 
 regard evinced by Rome to diocefan rights. 
 
 After the interrupted relations between Rome and Portugal 
 were rejlored, Jofe Maria da Silva Torres was nominated to the 
 Archbijhopric of Goa. In the Conjijlory of June 1 6, 1843, it 
 was refolved that the Bull of Injlitution Jhould be accompanied 
 by letters apoftolic, limiting the jurisdiction of the new Arch- 
 bijhop to Portugueje territory only, and that he Jhould fwear to 
 obferve them, as well as the brief Multa prtsclare. He did Jo, 
 and Jailed to India ; but on his arrival at Goa, he ratified all the 
 preceding afts of the Chapter ; declared publicly that the Pope 
 had no power to annul the conjlitutions of his predecejjors with- 
 out the formal confent of the Crown of Portugal ; and to 
 Jlrengthen his caufe, he ordained no fewer than 800 ecclefiajlics 
 of different degrees, men who had been hurriedly educated in 
 the epifcopal Jeminary, and who had little acquaintance with 
 any theological fubjeft except the jus patronatus. Thefe 
 men were Jent out into the vicariates, and gave conjiderable 
 fcandal. 
 
 The Archbijhop allied himfelf clofely with Antonio Teixeira, 
 an Augujlinian friar, who had been nominated by the Portugueje 
 Government to the Jee of Meliapor, but had not been able to 
 procure his bulls. He now vifited his diocefe, and the oppojing 
 parties in Jbme cafes came to blows. Gregory XVI. addrejjed 
 an admonition to the Archbijhop, but without effect, and at the 
 time of the death of that pontiff the adherents of Goa were 
 reckoned at 240,000. 
 
 Pius IX. endeavoured to procure the recall of the Primate. 
 It was agreed that he Jhould be transferred to an archiepifco- 
 pate in partibus, be made coadjutor of Braga (which boajls 
 itfelf, in oppofition to Toledo, the primatial See of All the 
 Spains), with the promife of fuccejfion : the aclual prelate was 
 nearly eighty ; befides which, he was to have the lucrative pojl 
 
 K K
 
 49 8 Studies of the Weftern Church, 1815 1 8 6 r . 
 
 of Commiflioner of the Eulla do Cruzado. The Primate cer- 
 tainly could not complain of the terms, and accordingly he 
 became Archbifhop of Palmyra, and returned to Portugal. In 
 his allocution to the Cardinals, of Feb. 17, 1851, before naming 
 Da Silva future JucceJJbr at Braga, the Pope commented in 
 Jevere terms on the " Jchifm of Goa ;" and a reply to that allo- 
 cution was printed at Lifbon, and reprinted in Goa. 
 
 On receiving official intelligence of the vacancy of the See, 
 the Chapter of Goa elected as Vicar-General the Bijhop- 
 dejignate of Cochin, and named one Antonio Mariano Scares 
 Archdeacon. This ecclejlajlic called himjelf Vicar-General of 
 Goa, in Bombay : five pari/hes in the city, and JIx in the ijland 
 of Saljette, recognized his authority. In Calcutta, Madras, and 
 Meliapor, the party was aljb Jlrong. But the abfence of an 
 Archbifhop, and the necejjity of applying for confirmation to the 
 Vicars-Apojlolic, weakened the national party, and the Chapter 
 Jummoned the Portuguese Bifhop of Macao, Jeronymo Joje da 
 Malta, to their aid. He landed at Bombay in the February of 
 1853. He celebrated pontifically, ordained jbme deacons and 
 Jubdeacons, and confirmed 150 perjbns, firjl preaching at Jbme 
 length on the jchijm. Thence he went to Cochin and other 
 places, performing epijcopal acls everywhere. Doctor Hart- 
 mann, Bijhop of Derbe in partibus^ was Vicar-ApoJlolic of 
 Bombay. He publijhed a protejl againjl the intrusion of the 
 Bijhop of Macao, fent a circular to the other vicars requeuing 
 their advice in this emergency, and dejpatched his private 
 fecretary with all Jpeed to Rome. The Bee, the organ of Goa, 
 continued to chronicle the Bijhop of Macao's proceedings in a 
 JucceJJion of ovations. He proceeded from Bombay to Goa, 
 where he ordained thirty-one priejls and eleven deacons. At 
 length an open rupture occurred in Mahim, a village near Bom- 
 bay. Doftor Hartmann was about to perform Jbme office in the 
 church, when its curate, of the oppojlte party, refujed to allow 
 him. The civil power was called in, and endeavoured to ejecl 
 the Vicar-ApoJtolic. The latter actually remained a prijbner 
 in the church for a whole month rather than yield poJjejOTion ; a 
 mojl unedifying Jpeftacle, and one which gave occajion to many 
 a leading article in the local prejs on the unity of the Roman 
 Church. It was not a little curious, however, to fee the Tele- 
 graph and Courier, and the Bombay Times, taking part with 
 Bijhop Hartmann on the mojl purely Erajlian grounds ; that the 
 Roman Church in Englijh territory owed obedience to the 
 Queen and her eccleJiajfUcal authorities ; and to hear Jlmilar 
 arguments adduced by the Ultramontane party. 
 
 In the meantime Bijhop Hartmann's circular was receiving
 
 Studies of the Weftern Church , 1815 1861. 499 
 
 anfwers. Bejldes the three vicariates Calcutta, Madras, and 
 Bombay of which we have fpoken, thirteen others had been 
 founded : in the whole jlxteen were 303 priejls and 670,000 faith- 
 ful. (The number of Anglican priejls, we may obferve, at that 
 time wa only 131.) The following Jigned an addrefs, prepared by 
 Bijhop Hartmann, requejling the condemnation of the Bijhop of 
 Macao, and the excommunication of thofe priejls who refufed 
 obedience to the vicariates : the Vicars- Apojlolic of Calcutta, 
 Carew; of Combatore, Brejjellac : of Colombo and his coad- 
 jutor ; of Dacca, Oliffe ; of Jaffna ; of Madura, Canoz (a 
 Jefuit) ; of Mangalore, Charronaux ; of Pondicheri, Bonnaud ; 
 of Imla and Verapoly ; of Vizagapatam, Neyret. The Vicar 
 of Agra was not ajked, // is faid, becaufe there were no 'fchif- 
 matics' in his diocefe ; he of Ava Pegu could not, on account 
 of war, be reached ; he of Hyderabad declined figning ; he of 
 Madras was Jilent ; he of Patna abjent. 
 
 In the meantime, Doclor Hartmann's fecretary had reached 
 Rome. It was eafy to forefee the confequence. A brief was 
 addrejfed to India, condemning in the Jlrongejl terms the Bijhop of 
 Macao, and threatening him, Antonio Mariano Scares, and three 
 other priejls with excommunication, if they did not fubmit in 
 two months after the publication of the injlrument. On receiv- 
 ing notice of it, the Bijhop-dejlgnate of Cochin, Vicar-General 
 of Goa, denounced the brief as detejlable and apocryphal ; for- 
 bade the clergy of the dioceje to pay any obedience to it ; the 
 Portugueje " Governor-General" rejected it " with contempt," 
 as an invajlon of the rights of the Crown ; and the Bee published 
 a feries of articles to Jhow that blind obedience to Rome was no 
 part of the duty of a Catholic. The Chambers at Lijbon pro- 
 tejled againjl the brief, which produced a counter protejl 
 from a large body of the clergy, the Bijhop of Guarda 
 taking the lead. In India, the pojfejfion of the churches was 
 fettled by a civil aclion in the court of Bombay Bijhop Canoz, 
 of Trichinopoly, on the one fide ; a priejl, with national fenti- 
 ments, named Arokkianader, on the other and the judgment was 
 in favour of the Goanefe clergy; a heavy blow to the Vicars- 
 Apojlolic. 
 
 We have already dwelt too long on this epifode, and will only 
 add that the fchifm ran on for fix years longer, and has only 
 recently been ended by a Concordat with Don Pedro. The 
 terms, while leaving the Vicars-ApoJlolic in pojjeflion of the 
 powers for which Rome contended throughout, are not unfavour- 
 able to the Crown of Portugal. 
 
 Let us now direct our attention to the Church in Bavaria. At 
 the clofe of the lajl century, free-thinking and Erajlianifm were
 
 5 oo Studies of the Weftern Church, 18151861. 
 
 rampant in that land. Maximilian Jofeph, who jucceeded in 
 1799, himjelf a man of no religion, found in the minijter Mont- 
 gelas an unfcrupulous agent in impoverishing the Church. 
 Seventy monajleries, Jbme of them on the mojl magnificent 
 Jcale, were JupprejQTed at one Jlroke. Great havoc was made in 
 the cathedral and parijh Jacrijlies, which up to that time had 
 been peculiarly rich in works of Chrijlian art. Cardinal della 
 Genga, afterwards Leo XII, had with great trouble almojl con- 
 cluded an arrangement in 1807, when Napoleon interpojed, and 
 the Church dragged on a Jlormy exijlence till 1817, when at 
 length the Concordat was Jigned. The oath enforced by the 
 new Conjlitution caujed many Jcruples among the clergy, which, 
 however, were allayed by the royal proclamation of Sept. 15, 
 1821 ; in point of facl, explaining it away. With the accejflion 
 of Louis, in 1825, happier times began, and Bavaria became 
 the Jeat of Church art ; pity only that, Jo far as the monarch 
 was concerned, the Reparation of cultivated tajle and pure mo- 
 rality was Jo complete ! A Society for the Propagation of Good 
 Books was vigoroujly Jupported and extenjively ujeful ; and 
 Gorres, Mohler, Dollinger, Reithmayr, and Klee are names 
 which will live in the memory of the Church. 
 
 Treves has during the prejent century achieved a high repu- 
 tation for the earnejlnejs and fuccejs of its Church-work. Three 
 Juch Jucceeding bijhops as Sailer, Wittmann, Schwaff are Jeldom 
 vouchsafed to one fee. Partly through their efforts, aided by 
 the, in that rejpecl, excellent dijpojition of the King, Jeveral 
 religious houjes have been founded or refounded, e/pecially of 
 Capuchins, Francijcans, and Carmelites; the Redemptorijl 
 Fathers and the Brothers of Mercy have been introduced ; 
 Sijlers of Charity and Si/lers of CompajQlon have numerous 
 convents ; while nowhere have the efforts of the Order of the 
 Good Shepherd, for the aid of fallen women, been more blejffed. 
 The Ludwigs-Verein, a Jbciety for mijfllons to North America 
 and AJla, has an increajing income and an extending work. Its 
 Jlatutes were publijhed in 1839. Under her prejent King, Maxi- 
 milian, Bavaria prejents to the eye one of the bright foots of 
 the Wejlern Church. 
 
 We naturally turn next to Pruflia. Till the year 1821, 
 though profejjedly tolerated, and regarded with a kind of con- 
 temptuous companion by fuccejfllve monarchs, the Church was 
 at a very low ebb. In that year the bull De falute animarum, 
 which concluded an agreement with the State, enabled the 
 almo/l quenched Jpirit of Catholic enterprije to break forth anew. 
 The episcopate was Jet on a different footing. Thoje curfes of 
 mediaeval Europe, the prince-bijhoprics and eleftor-primates of
 
 Studies of the Weftern Church^ 1815 1861. 501 
 
 Rhine-land, had been fwept away for ever, and now in their 
 Jlead rofe the modern Archbijhopric of Cologne, with his fuf- 
 fragans of Treves, Miinjler, and Paderborn ; the Archbijhopric 
 of Gnefen-Pofen, and the Bifhopric of Ermeland. Miinjler, 
 whofe prince-bifhop, only 200 years before the reader may re- 
 member Dryden's line, 
 
 Let Munfter's prelate ever be accurfed 
 
 had employed himfelf in battering down the houfes of his flock 
 about their ears, now became the home of a hard-working apof- 
 tolic bijhop, counting his revenue by kreutzers where his pre- 
 decejjbr numbered them by florins. In the meantime, the re- 
 fearches of Niebuhr and Bunfen, by calling out the intellectual 
 energies of the Church, gave her real ajjijlance ; in the fame 
 way that the Tercentenary of the Reformation in 1817 called 
 out Mohler's immortal "Symbolik." The efpecial Jludies of 
 the priejlhood were directed and furthered by the theological 
 faculty of the Univerjity of Bonn, and the Lyceum Hofianum 
 for the Diocefe of Ermeland and the Catholic Academy of 
 Miinjler. 
 
 But the mojl remarkable figure in the German ecclefiajlical 
 hijlory of the prefent century is undoubtedly Clement Augujlus 
 von Drojle, Archbijhop of Cologne. He had been Vicar-Ge- 
 neral of Miinjler, and while in that pofition maintained a 
 gallant conflict with the Prufllan Government on the fubjeft 
 of theological jludies. His predecejjbr, Ferdinand Spiegel, had 
 been a fupporter of Hermejianifm, that jemi-Pelagian, femi-ra- 
 tionalijlic fyjlem, which had been condemned by Gregory XVI, 
 in 1835. It had jlill, however, fpread amongft the younger 
 clergy, and Von Drojle, in every pojjible way, endeavoured to 
 Jlop its further progrefs. Among other means to this end, he 
 drew up eighteen thejes, principally directed againjl the new 
 herefy, which he required to be/igned by candidates for holyorders. 
 The PruJJlan Government immediately exclaimed that its rights 
 were injured, and peremptorily demanded the recall of the 
 thejes. Countlejs pamphlets appeared on both Jldes of the 
 quejlion : at the fame time alfo the quejlion of mixed marriages 
 opened another conflict. A convention had been drawn up 
 between the afterwards notorious Bunfen on the part of the 
 King, and Archbijhop von Spiegel on that of the Church ; by 
 which the latter agreed that the former difcipline on the fubjecl 
 of marriages Jhould be relaxed, fo as not to be inconjljlent with 
 the educational State-minute of 1825. But Bunfen only figned 
 fubjett to higher approval; Von Spiegel abfolutely. Pius VIII, 
 in his jhort pontificate, condemned the concejjion ; and Von
 
 502 Studies of the Weftern Church, 18151861. 
 
 Drojle declared himfelf unable to follow in his predecejjor's Jleps. 
 He would not, he faid, by ferving two majlers, bring himjelf to 
 the fame deathbed as that of one of his fufFragans it was the 
 Bijhop of Treves who then bitterly repented, and, as far as 
 he could, undid his unhappy compliance. On this the Go- 
 vernment had recourfe to the ultima ratio regum ; and on 
 Nov. 20, 1837, the brave-hearted prelate was Jeized, exiled, and 
 imprifoned at Nieuburg. Bunfen, the perpetual reviler of per- 
 fecutors in all Jhapes, preferred revenge to conjljlency. 
 
 There arofe a burjl of indignation from the Roman Catholic 
 world. In an allocution of Dec. 10, 1837, the Pope condemned 
 in the jlrongejl manner the acl of the Government, exhorted 
 his beloved brother to jland firm, and praifed him in the highejl 
 terms. Next Martin von Dunin, Archbijhop of Pofen and 
 Gnefen, who had already, independently of Cologne, been en- 
 gaged in the fame battle againjl the mini/try, ijjued a very 
 Jlrongly worded pajloral brief ; on which the Oberlandefgerichte, 
 at Pofen, pronounced him fufpended from office, and condemned 
 him to Jix months' confinement in a fortrefs. He was accord- 
 ingly imprifoned in that of Colberg. From that moment a Ca- 
 tholic reaction took place all over Germany. Addrejjes without 
 number poured in to the two Archbijhops ; the clergy of the 
 archdiocefe of Gnefen-Pofen, as was fitting, led the way. It 
 happened that a council was ajjembled at Baltimore when the 
 news of thefe proceedings reached America, and the archbijhop, 
 with twelve of his fuffragans, addrejQed a fraternal letter of 
 fympathy and encouragement to the two confejjors. All the 
 Bijhops of PruJJia were ranged on the fame fide, with the fmgle 
 exception of Sedlnitzky, Prince-BiJhop of Brejlau, and he foon 
 afterwards refigned his fee. 
 
 While matters Jlood thus, the King died, and was fucceeded 
 by Frederick William IV. (June, 1841). This monarch was 
 known to be, theoretically at leajl, an admirer of the Church ; 
 and his firjl aft ions did not difappoint his Catholic fubjecls. 
 The Archbijhop of Gnefen was, in lefs than two months, not- 
 withjlanding the general outcry of the Liberal papers, rejlored 
 to his flock. In two pajloral letters he Jlrongly forbade mixed 
 marriages for the future, but recommended that thofe who had 
 contracted them Jhould, in the confejfional and on the fickbed, 
 be treated with all tendernefs. The difficulties for the future 
 were thus folved, the State deprecating them as earnejlly as the 
 Bijhop ; for the pajl, it mujl be confejjed that the victory lay 
 with the Government. Archbijhop von Dunin, to the deep 
 forrow of all his flock, was taken from the world on S. 
 Stephen's Day, 1842. Before this, however, the King had
 
 Studies of the Weftern Church , 1815 1861. 5 03 
 
 granted the bijhops what had hitherto been denied them, a free 
 rejbrt to Rome. 
 
 In Cologne, too, Frederick William a&ed with conjiderable 
 noblenejs of Jpirit. The King of Bavaria permitted the Bijhop 
 of Spires, Van GeiJJel, to aft as coadjutor of the archdioceje ; 
 in order that negotiations might be Jet on foot with Rome. The 
 Prufllan monarch officially disavowed his predecejflbr's violence. 
 The Archbijhop, however, finding his health fail, and weary of 
 Jlrife, refigned his pojl in a beautiful pajloral, in which he told 
 his people that, if he jeemed to retire from the aftive battle of 
 his dioce/e, it was only that, like Mofes, he might be the better 
 able to lift up his hands for them to heaven. He died October 
 19, 1845 ; and to him, undoubtedly to his firmnejs and to his 
 JufFerings is to be afcribed the remarkable regeneration of the 
 Church in almojl all the great cities of the Northern Rhine ; 
 nowhere, however, more remarkable than at Coblentz. The 
 interejl which the King took in that noble work, the completion 
 of Cologne, Jhowed his friendly dijpojition at leajl to Catholic 
 art ; while perfecl freedom was guaranteed to the Roman 
 Church in PruJJla by the 1 5th organic article of Dec. 5, 1848. 
 
 Let us now glance at the ecclejiajlical condition of Rhine- 
 land, where the conquejls of Napoleon had obliterated all the 
 old landmarks, and his overthrow had dejlroyed the new regime. 
 Von Dalberg, Primate of Ratijbon,* the leading ecclejiajlic of 
 Germany during the troubles, died in February, 1817. Shortly 
 afterwards the Protejlant princes of Germany rejolved on a 
 general meeting, for the purpofe of an arrangement with Rome 
 regarding the change, or creation of diocejes, now abjblutely 
 necejjary, from the vajl alteration of territorial boundaries, and 
 the mediatization of Jo many little Jlates. There met at Frank- 
 fort-on-Main (March 24, i8i8),the ambaJOfadors of Baden, both 
 Hejjes, the four Hanjeatic towns, Mecklenburg, Najjau, Olden- 
 burg, Waldeck, and Wurtemberg ; thofe of Wurtemberg and 
 Baden taking, as was natural, the initiative in the delibera- 
 tions. To the epijcopal arrangements conjequent on this meeting 
 we have already alluded in the brief Jketch we gave of the pon- 
 tificate of Pius VII. But difficulties prejently aroje. One of 
 the bijhops-dejignate for the new fees, by name Wejjenberg, 
 had already been coadjutor to Von Dalberg at Conjlance, and 
 the Pope now refufed him his bulls. The reajbn ; the See 
 of Rome imagined theje prelates to have been engaged in 
 common to carry out the Jo-called Kircbenpragmatik, the organic 
 
 * Some of our readers will remember the rather (hiking effigy of this pre- 
 late, kneeling on a raifed pedeftal before a very lofty crofs, in the centre of 
 the nave of this cathedral.
 
 5 O4 Studies of the Weftern Church, 1815 1 8 6 1 . 
 
 articles propojed by the Protejtant jlates as a kind of concordat, 
 but disapproved by the Pontiff. Theje matters were finally 
 arranged by Leo XII. in his bull Ad Dom'inici gregis (April, 
 1827). In the Oclober of that year Bernard Boll was injlalled 
 in that lovely cathedral of Freiburg in Breijgau as firjt arch- 
 bijhop ; and the Vicariates-General came to an end. But frejh 
 troubles were at hand. The thirty-nine Paragraphs of January, 
 1830, created a deep Jenjation all over Germany. By theje 
 the offices of the Church were jubjecled to a Placet from the 
 police-office. The bijhops tamely yielded ; only one generous 
 defender of the liberty of Catholic rites was found to lift up his 
 voice the free Baron von Hornjlein. Pius VIII. in a brief to 
 the prelates of the Upper Rhine for this reproaches them with 
 having obeyed man rather than GOD. The troubles that fol- 
 lowed, and ejpecially the daily encroachments made by the civil 
 power on the rights of his Church, embittered and Jhortened 
 Archbijhop Boll's days ; he could not procure the removal of 
 one Reichlin-Meldegg, an almojt profejjed Socinian, from the 
 chair of Catholic Theology at Freiburg. 
 
 The Jland made by Van Drojle, in the neighbouring Prujjian 
 territories, quickened the exertions of the Church in Wurtem- 
 berg and Baden. The Bijhop of Rottenburg brought in a 
 Motion, in the fecond Chamber of the former State, which, 
 under that name, became the watchword of ecclejiajtical liberty ; 
 it contained nine main articles ; which, though rejected at the 
 time, were conjlantly kept in view by thoje who Jucceeded to 
 the jtrife. In Baden things were worje ; for here a jeclion of 
 Catholics were for a free German Church free, that is, from 
 Rome, but chained to the wheels of the State. At the head of 
 theje was Dominic Kuenzer, the pajlor of the Spital Kirche at 
 Conjlance, and he had a jlrong following at Carljrhue. But 
 Boll had JucceJJbrs of a different calibre to himjelf. Archbijhop 
 Demeter firjt, and then Von Vlcari, the prejent venerable Me- 
 tropolitan, with whom we have the honour to be Jlightly ac- 
 quainted, loved but to aft on the famous faying of S. Bernard's, 
 Nihil magh dlligit Deus in hoc mundo quam libertatem ecclefia 
 fute. It was hoped that the Baden troubles of 1848, which 
 Jhattered to pieces the old order of things, would have knapped 
 a/under the chains of the Church ; but the complete toleration 
 now given by the great Protejlant Jlate, PruJJia, was in theje 
 comparatively little kingdoms, on various pretences, dejlred. In 
 the February of 1853, the Metropolitan Von Vicari invited his 
 Juffragans of Rottenburg, Mainz, Lemburg, and Fulda, to a 
 conference at Freiburg. The rejult of this, and a later con- 
 ference, was a demand of theje four points : I. Free intercourse
 
 Studies of the Weftern Church, 1815 1861. 505 
 
 with priejls and laity ; 2. Catholic fchools ; 3. Permifllon of 
 religious houjes ; 4. The rights guaranteed to the Church by 
 the Peace of Wejlphalia. After innumerable difficulties, a 
 convention was drawn up between the King of Wurtemberg and 
 the Apojlolic See, in July, 1857, which has, we believe, proved to 
 work well ; and another between the Grand Duke of Baden and 
 the Jame Pontiff, in June, 1859, which gave rije to great troubles, 
 and was explained by a ducal manifejlo in the following Jpring. 
 Affairs in Baden Jlill remain, to a certain extent, unjettled; 
 though in this nation, the Catholics are two to one in Wurtem- 
 berg only one to two. Of all theje States we jay, in the old 
 rhyme, 
 
 Bayern und Pfalz, 
 
 Gott erhalt's ! 
 
 We have entered Jb fully, on former occajions, into the 
 Church hijlory of Holland and Belgium, that we may omit 
 thofe Jlates now, and proceed to Aujlria. 
 
 Aujlria came unprepared to the great Jlruggle, on account of 
 the pjeudo-philojbphical reforms of the Emperor Jojeph. Sup- 
 prejjed and impoverished monajleries, and pedantic routine 
 taking the place of Church education, had not only their ujual 
 reward, but actually lojl Belgium. The new regime, by incor- 
 porating the princely domains of the archbijhopn'c of Salzburg 
 into the imperial domain, Jb far did the Church good Jervice. 
 If any one wijhes to judge for himjelf how thoje half-Jecular, 
 half-religious principalities worked, let him read the Jecond 
 volume of the " Germania Sacra," of Hanjiz, that which con- 
 tains the archbijhopric of Salzburg. We would refer him ejpe- 
 cially to the Epijcopate of Francis, Count of Harrach, towards 
 the end of the Jeventeenth century. Hanjiz honours him with 
 an eulogy which, Jb far as words go, would Jeem rather extra- 
 vagant if applied to S. Augujline. Yet the facl comes out that, 
 becaufe Jbme poor wretch trejpajQfed on his rights of free warren, 
 this admirable prelate condemned him to the galleys for life. It is 
 only right to add that, Jbme years after, he procured the pri- 
 Jbner's liberation. 
 
 As Aujlria returned more nearly than did the other German 
 States to the old regime, there is the lefs to fay of her recent 
 Church hijlory. Notable names therein are Leopold Chlumc- 
 zanjky, firjl Bijhop of Leitmentz, and then Archbifhop of 
 Prague ; the Count von Firmain, Archbijhop, firjl of Salzburg, 
 then of Vienna ; and, above all, F. X. Salin, Bijhop of Grork. 
 The Jejuits re-entered in 1820; the Redemptorijls in 1816. 
 In September, 1822, the Archbijhop of Gran called together a 
 National Court of Hungary. That primacy is the richejl in
 
 506 Studies of the Weftern Churchy 1815 1 8 6 1 . 
 
 the world ; till 1848 it averaged 5O,ooo/. a-year; in that year 
 the Diet framed an aft which diminijhed it, proportionately 
 with the other fees, to about 34,0007. Surely it may be doubted 
 whether, in the prefent Jlate of things, fuch extravagant wealth 
 is good for the Church. The mojl important event of late is 
 the recent Concordat, the ceafelefs object of infult to Protejlant 
 papers. 
 
 We have jlill, to take a fair view of the ecclejiajlical hijlory 
 (in its widejl fenfe) of modern Europe, two more papers to write : 
 whether they Jhall appear or not mujl depend on the wijhes of 
 our readers. 
 
 The firjl would contain a jketch of the exclujively Protejlant 
 countries, Denmark, Sweden, Norway, Finmark, with the Pro- 
 tejlant and Reformed communities of Germany. 
 
 The fecond, the jlruggles of the Roman Church in the border 
 lands between herfelf and the Eajl ; Wallachia, Moldavia, 
 Dalmatia, Bulgaria, above all, Poland. 
 
 The reader will obferve, that, except Jo far as the Papal See 
 is concerned, we have made no mention of Italy. The faff is, 
 we dare not allow ourfelves to fpeak of the prefent contejl. We 
 are not fpeaking of the quejlion of the fupprejjion of the Pope's 
 temporal power, but of the facrilege and confiscation which have 
 followed in the rear of Sardinian aggrejjion and fuccefs. 
 
 That mere Protejlants jhould fee in every aggrejjion on Rome 
 a matter of thankfulnefs, is not furprifing. That mere An- 
 glicans jhould fee in the hankering of modern Chambers after 
 the wealth of the Church a difpofition to receive an " Italian 
 Reformation," is not an unparalleled blindnefs. But that the 
 general run of Church journals, here and in America, can fpeak 
 with fuch nonchalance of the awful, the wholefale facrilege the 
 dejlruffion and fupprejfion of monajleries that had jlood from 
 the feventh century, how can we account for it ? And 
 that Englijhmen, who have curfed the atrocities of the French 
 Revolution, can complacently view fuch diabolical butcheries 
 as the majfacre of Pontelandolfo, to which the Noyades of Nantes, 
 or the Fufillades of Lyons fcarcely from a parallel, proves the 
 maxim of the end fanciifying the means to be conveyed in 
 the prefent day. One quejlion only we will ajk. Can any one 
 deny, has any one attempted to deny, thefe faffs ? 
 
 The Sardinians and their allies have, on an average, killed 
 fifty pcrfons daily, thus making a total of about 10,000 of the 
 brigands and their friends. Setting afide the lojjes fuffered in 
 the fix months' campaign which followed the dejlruftion of 
 Gacta, the combats in the Abruzzi, and the many majjacres in 
 other places, the victims of Piedmont mujl amount, at leajl, to
 
 Studies of the Wejlern Church^ 1815 1 8 6 1 . 507 
 
 60,000. The families of 6,000 officers and 50,000 employes are 
 reduced to mijery. Skirmijhes of all kinds, dejlrudion of grain, 
 dearth of food, increaje of taxes, attacks on religion and the 
 clergy, JuppreJJIon and de/ecration of convents, add to the 
 miseries of the unhappy country. 
 
 And now we would refrejh our/elves and our readers by 
 looking away from the poor Jchijm-rent Church as Jhe is, to 
 that which Jhe was intended to be, to that which Jhe will be, as 
 we verily believe, on earth ; as we know, in Heaven ! 
 
 Jerufalem, quse aedificatur ut civitas : cujus participatio ejus in idipfum. 
 Illuc enim afcenderent tribus, tribus DOMINI: teftimonium Ifrael, ad 
 
 confitendum nomen DOMINI. 
 
 Quia illic federunt fedes in judicio : fedes fuper domum David. 
 Rogate qux ad pacem funt Jerufalem } et abundantia diligentibus te. 
 Fiat pax in virtute tua : et abundantia in turribus tuis !
 
 XVII. 
 
 CHURCH FESTIVALS AND THEIR 
 HOUSEHOLD WORDS. 
 
 T would be an inquiry, equally curious and 
 profitable, which Jhould invejligate that which 
 we may call the domejlic influence of the Me- 
 diaeval Church. How ecclejiajlical fejlivals 
 became Jeajbns of home enjoyment ; how holy 
 days were turned into holidays ; how the 
 Church's children learnt, in private life, to think and to Jpeak 
 in the Church's way ; how, ajcending higher, the powers of this 
 world, the governors of the Jlate, fell almojl unconjcioujly into 
 the times and the Jeajbns of her who is not of this world ; how, 
 for example, Jheriffs were pricked on the morrow of S. Martin ; 
 how lawyers reckoned by Hilary or Trinity term ; how every 
 clajs was jubjefl to the jame moulding influence ; how boys 
 went a Midlent'mg, and peajants hunted the wren on S. Stephen's 
 day, and kings held their Maundy. Merchants, over their 
 ledgers, jpoke the language, at leajl, of religion ; till very 
 lately, bills of lading always commenced with the words " /, A. 
 B. do fend greeting in the Lord God everlajling ;" nor are the 
 formula: quite objblete, " The (hip C. whereof D. E. under God 
 is majter ;" nor yet that, " To Jail with the iirjl fair wind that 
 God Jhall fend" Gems were invejled with a thoufand myjlical 
 Jignifkations in the eyes of the jeweller; the country jlmpler had 
 his Lent Lilies, his Herb Trinity, his Our Lord and Lady, his 
 Alleluia Flower, his Star of Bethlehem. Children began their 
 Alphabet with a Crifcrofs; countrymen faw in the ajs the token 
 of our LORD'S entry into Jerujalcm ; juicides were buried in a 
 crojs way. It was the fame influence always and everywhere 
 at work; jbmetimes beautifully, Jbmetimes amujlngly, jbme-
 
 Church Feftivals and their Household Words. 509 
 
 times extravagantly, but always mojl really. The Church, 
 whatever her language, was herjelf vernacular. 
 
 We propoje to give a few of the national and provincial 
 terms which have been imprejjed on Ecclefiajlical Holydays. It 
 may not be entirely ujelejs to dwell on them ; for we are not 
 yet perfectly rid of that JlifFneJs which led men, at the begin- 
 ning of the movement, to call Chrijlmas Eve the Vigil of the 
 Nativity, and to date letters on the Monday of Pentecojl. 
 That a Church Jhould really be national, her terms mujl be 
 household words, as they have always mojl been when a 
 national Church was mojl efficient. Without further preface, 
 we will begin with the commencement of the Ecclejiajlical 
 year. 
 
 It is curious that the Jeajbn of Advent Jhould have retained 
 its Latin name everywhere. The Sundays, indeed, were not 
 always reckoned in the Jame way, the more ufual method being 
 to count the firjl as the fourth, and that nearejl to Chrijlmas as 
 the firjl. The old rule for finding the firjl Sunday in Advent 
 ran thus : 
 
 Saint Andrew the King 
 
 Three weeks and three days before Chriftmas comes in : 
 
 Three days after, or three days before, 
 
 Advent Sunday knocks at the door. 
 
 The old Hijpanic Advent had Jlx weeks, the Sunday next 
 after Martinmas being the firjl ;* and this is aljb the caje in the 
 Ambrojlan rite. 
 
 Church Jaws fixed the commencement of winter to S. Cle- 
 ment's Day. The ujual lines which regulate the beginning of 
 the Jeajbns are : 
 
 Dat Clemens hyemem ; dat Petri ver Cathedratus : 
 ^Eftuat Urbanus ; autumnal Symphorianus. 
 
 We have read them thus in a Cambray Mijjal : 
 
 Cedit hyems retro cathedrato Simone Petro. 
 Ver fugat Urbanus ; aeftatem Symphorianus. 
 Feftum dementis caput eft hyemis venientis. 
 
 Or, if the reader wijhes a verjion : 
 
 Winter goes off, and fkies grow fair, 
 When Simon Peter fits in Chair: 
 Saint Urban bids the Spring be gone : 
 
 When the Dominical letter is A, there are, in faft, feven Sundays in 
 the Mozarabic Advent. But in that cafe the feventh falls on Chriftmas 
 Eve, and the office is of that day entirely.
 
 5 TO Church Feftivah and their Houfehold Words. 
 
 Symphorian calls the autumn on : 
 Saint Clement's day the wind and rain 
 And cold of winter brings again. 
 
 And a very fair divifion, too, if we add to the times fpecified 
 (February 22, May 25, Augujl 22, and November 21), the 
 eight or ten days that the correction of the Calendar, at the 
 date when thefe verfes were written, would have required. 
 
 The feafon of Advent has left few traces in natural names. 
 Advent-grafs hence receives its title ; and in Germany wild geefe 
 are called Advent-birds^ and Jbmetimes, as aljb with us, Ember- 
 
 The Englijh Calendar gives the old rule for the difcovery of 
 the Advent Ember-days ; the Wednesday, Friday, and Satur- 
 day, after S. Lucy's Day. 
 
 Fafting days and Emberings be 
 Lent, Whitfun, Holyrood, and Lucie j 
 
 faid the rhyme. The modern Roman ufe fixes the lajl to the 
 third week in Advent, which mujl always come to the fame 
 thing. 
 
 The crijlate verjes give them thus : 
 
 Dant Crux, Lucia, Cineres, Charifmata Dia, 
 Ut fit in angaria. quarta fequens feria. 
 
 The Latin name has remained in modern languages, though 
 the contrary is Jbmetimes affirmed, hiatuor Tempora^ the Four 
 Times. In French and Italian the term is the fame ; in 
 Spanijh and Portugueje they are fimply Temporas. The Ger- 
 man converts them into ^uatember^ and thence, by the eajy 
 corruption of dropping the firjl fyllable, a corruption which aljb 
 takes place in Jbme other words, we get the Englijh Ember. 
 Thus, there is no occafion to feek after an etymology in em- 
 bers; or with Neljbn, to extravagate Jlill further to the noun 
 ymbren, a recurrence, as if all holy feafons did not equally recur. 
 In Weljh, Ember-week is Wythnos y cydgorian, the Week of 
 the Procejfllons. In mediaeval Germany they were called Welh- 
 faften, Wiegfajlan, Wiegefajien, or the like, on the general 
 principle of their fanftity (we Jhall presently fee the meaning 
 of the word). We meet with the term Frohnfaften, frohne 
 being the then word for travail. Why they were named foidfaj} en 
 it is lefs eafy to fay. 
 
 Of the Saints Days that occur during Advent we have three 
 French proverbs : 
 
 Si ftiver etait outre la mer, 
 
 Si viendra il a Sant Nicolas parler.
 
 Church Feftivals and their Houfehold Words. 511 
 
 Of S. Lucy : 
 
 A la fete de Sante Luce 
 
 Le jour croit dufaut d'une puce. 
 
 Of S. Thomas : 
 
 A la fete de Sant Thomas, 
 Les jours gradiffent d"un pas. 
 
 All which maxims fpeak of the old Calendar. If they are, as 
 is likely, of the fifteenth century, S. Lucy's day falls on what 
 would now be the 22nd of December, S. Thomas's on the 
 30th. This mujl be kept in mind in the like Jayings. 
 
 We proceed to Chrijlmas. In mojl Celtic languages Chrijl- 
 mas Eve is called the Night of Mary. It is Jlill obferved with 
 great pomp in the IJle of Man, the peajants vying with each 
 other in bringing tapers to church, and in Jinging carols there. 
 The fejlival itjelf is varioujly named. Our own Chriftmas 
 comes nearejl to the German provincialijm, Chrijifejl. The 
 Romance languages merely retain the Latin name, the French 
 deviating from it mojl widely in Noel. This word became a 
 cry of joy; we find it Jung at Angers, during the eight days 
 preceding Chrijlmas, fifteen times at the conclujion of Lauds, 
 and it thus came to be ujed at other Jeajbns of rejoicing. So, 
 Monjlrelet frequently tells us of the cry of Noel that accom- 
 panied Jbme triumphant procejjion. The Weljh Nadolig is 
 from the Jame Jburce. The German Weiknachten has been 
 derived from Wein, as if exprej(}ing the fejlal character of the 
 day. But it is clearly from the injeparable compound Weih, 
 which denotes Janclity or holinejs, and occurs Jo often in 
 German ecclejiajlical words. Its compojition with the word 
 night, rather than day, is referable to the midnight majs with 
 which the Jblemnity Jo beautifully begins. In Portugal, Pafcoa, 
 as the proper term for Eajler, is by an eajy corruption applied aljb 
 to the two other great fejlivals. Chrijlmas is therefore Pafcoa 
 do Natal. 
 
 Here,aljb,we have the Scotch Yule, the mediaeval German Juel, 
 as they Jay, from julen, to be merry. But a more remarkable 
 appellation, Anklopfters-dag, from a cuflom of going round 
 with mallets or hammers, and beating at every door and Jhutter, 
 a Jymbolijm of the anxiety of " the Jpirits in prijbn" to be Jet 
 free by the birth of the New King. In Bajque, Chrijlmas is 
 Eguberi (/. e. New Day): " old things are pajfed away ; behold, 
 all things are become new." The Eajlern Church, as we 
 Jhall fee, gives (not lejs truly) this epithet to the Eajler Jeajbn. 
 In Irijli, Chrijlmas is called Notlaig ; Jimply from Natale. 
 S. Stephen's Day was in the Jbuth of France called Straw
 
 5 1 2 Church Feftivals and their Houfehold Words. 
 
 Day, from the benediction of the Jlraw, which Jbme rituals then 
 appointed. Hence, in Germany, it was Hafer-Weybe, with 
 the Jame meaning. In the north of England it is known as 
 Wrenning Day^ from the cujlom of Jloning a wren to death, a 
 cruel commemoration of S. Stephen's martyrdom. In the 
 Jbuth, the pigeon matches ufually there celebrated are a relic of 
 the old rite. In Denmark it was Jbmetimes called " Second 
 Chrijlmas Day." 
 
 The Holy Innocents had a peculiar appellation in England 
 and Germany only, Childermas Day, and Kindermeffe. In other 
 languages it is Jlmply Innocents' Day. The office of the day 
 throughout the Church was one of Jbrrow ; in many places 
 Gloria in Excel/is was not Jung : in Jbme not even the Gloria 
 Patri. The colour aljb was black. A trace of this remains in 
 Leigh- upon-Mendip, in Gloucejlerjhire, where, from time im- 
 memorial, a muffled peal has been rung on that fejlival. But, 
 till a very recent period, not only that day itfelf, but the Jame 
 day in every week of the Jucceeding year, was Childermas Day, 
 and was conjidered highly unlucky. So the Spectator tells us of 
 his Juperjlitious hojlejs : " As they began to talk of family 
 " affairs, a little boy at the lower end of the table told her, that 
 
 * he was to go into join-hand on Thurjday. * Thurjday !' 
 'Jays Jhe : ' no, child, if it pleaje GOD, you Jhall not begin 
 
 * upon Childermas Day : tell your writing-majler that Friday 
 
 * will be Jbon enough.' I was reflecting with myjelf at the odd- 
 ' nejs of her fancy, and wondering that anybody would ejlablijh 
 ' it as a rule to loje one day in every week." Addijbn gives 
 
 the day rightly, for in the preceding year (1710) Holy Inno- 
 cents fell on a Thurjday. 
 
 The election of a Boy Bijhop, which took place ufually on 
 S. John's Day, at night, Jbmetimes gave rije to Jcenes of a very 
 unedifying character, both on Holy Innocents' and on New 
 Year's Day. The latter was, in French, La Fete des Soudiacres, 
 or more frequently, The Fea/f of Fools. The former name was 
 intended as a kind of pun between fou-diacres, Jubdeacons and 
 fouls diacres, drunken deacons ; and both in the Eajl and the 
 Wejl the cujlom gave the Bijhops a good deal of trouble in 
 putting it down, or at leajl retraining it within due bounds. On 
 the contrary, in the Jbuth-eajl of Europe, the MiJ/a de idolis pro- 
 hibendis Jlamped quite a different character on the day, by 
 announcing the overthrow of the profane joy which formerly 
 welcomed in the New Year by an Idol Feajt. 
 
 In Germany, bejides the ordinary Jabrjlag, it was Jbmetimes 
 known as Eben-Weicktag, i. e. a fejlival equal in importance to 
 Chrijlmas.
 
 Church Feftivals and their Household Words. 513 
 
 The Epiphany, as it contains in itfelf three dijlinft fejlivals, 
 Jo it was to be expecled that we Jhould find it known by a 
 variety of dijlinft names. In the Spanifh Epifania, and the 
 Italian provincialijm, Befania^ the Greek name is Jimply re- 
 tained. In old Spanijh, however, we find it called Appa- 
 ricion^ derived from the Mozarabic ritual, which gives the 
 Apparitio Domini. So in the Abbey of Fontevraud, it was 
 U Apparition. Our common Englijh name, Twelfth Night, 
 marks it out as the conclufion of Chrijlmas-tide. For the 
 mojl part, however, national ujages conneff its title with 
 the worjhip of the Magi. So in German, it is Dreykonigjlag ; 
 in Danijh, Hellig Tre Kongers Dag; in French, Les Rois ; in 
 Portuguese, Dia das Reis. In England aljb, to jbme extent, 
 the fejlival was known as the Three Kings 1 Day, and the practice 
 of drawing for king is a relic of that uje. In Manx, it is 
 Lad'l Chybbyr-ujhtey^ the day of offering worjhip. Another 
 German name was Oberftag, or Der Oberfte. In Saxony, Great 
 New Year's Day, as being a fejlival of more importance than 
 the Circumcijlon. In Aujlria, Perchtag, that is, Bright Day, for 
 the Jame reajbn that we Jhall hear of in the Eajlern Church. In 
 the Eajl, the caje was different. Here, as every one knows, 
 the 6th of January was at firjl celebrated as the Feajl of the 
 Nativity, and Manifejlation to the Gentiles, both in one j and 
 the oppojite practice was introduced from the Roman Church. 
 The name Epiphany was Jlill, however, applied in many cajes 
 to Chrijlmas Day, and the universally received title for our 
 Epiphany was The Lights ; the Sundays before and after it aljb 
 deriving their name from that appellation. The title originally 
 bore reference to the illumination of Baptijm, injlituted, ac- 
 cording to the more probable opinion, on that day, and after- 
 wards to the candles with which, as Symbolical of that, the 
 churches of the Eajl blaze. There it is Jlill a fejlival of Jupe- 
 rior importance to Chrijlmas, and in many churches of mediaeval 
 France the cafe was the Jame ; as at Rouen, where it received 
 the name of the Star Feajl. Again, the Jblemn benediction of 
 the waters in the Eajl, has given a title, in Jbme countries, to 
 the day. Thus, in Illyria and Bulgaria it is known as the 
 VodocaerfEla^ the "Benediction of the Water;" in Ruflla, 
 Crejhtjhenie, the Slavonic term for Baptijm. In Weljh the 
 fejlival is Sometimes termed YJiwyll, gloom-expelling, Sometimes 
 Serenwyl, Star Fejlival. 
 
 The morrow of the Epiphany was popularly called S. Diftaff's 
 Day, from the goodwife reaJSuming her dijlaff after the Chrijl- 
 mas holyday : 
 
 L L
 
 514 Church Feftivals and their Houjehold Words. 
 
 Partly work, and partly play, 
 Ye muft on Saint DiftafFs Day. 
 
 But this, of courfe, was fimply a jocular appellation. Plough 
 Monday, on the contrary, had, in Jbme rituals, its own bene- 
 diclion. In Belgium, this is called Loft Monday, as given up en- 
 tirely to revelling. At Strajburg, it is Schwor Tag, becaufe 
 the city magijlrates are then annually fworn in. 
 
 The Sundays after Epiphany have been named jblely from 
 their numbers ; it being very rare, even in ancient Mijjals, to 
 find them called from their introits. In the north of Italy, how- 
 ever, the fecond is known as Marriage Sunday, from the mar- 
 riage of Cana, related in the gofpel for the day. 
 
 The Purification was, in one fenfe, to the Wejl, what the 
 Epiphany was to the Eajl, and has ufually received its name 
 from the multitude of tapers employed in the office, with refer- 
 ence, primarily, to the Light to lighten the Gentiles, which 
 was then manifejled by the mouth of Simeon. The French 
 Church calls it La Cbandeleure ; in Spain and Portugal it is the 
 Candelaria ; in Bafque, Ganderailu ; in Denmark, it is the 
 Kyndelmiffe ; in Germany, the Lichtmejfi ; in Suabia, Kerzweihe^ 
 or Kerzmejfi; in Belgium, the Kerf dag. In Welfh it is Gwyl 
 Vairy Canwyllau, the Fejlival of Mary of the Candles ; in 
 Manx, for a reajbn we cannot explain, it is Laa'l Motrrey my 
 Giangle, the Day of Mary's being tied or fecured. But, in the 
 Eajlern Church, it derives its name from the meeting of our LORD 
 by Simeon and Anna ; and is there termed Hypapante ; by the 
 Rujjian Church, with the fame meaning, Srietenle. And this 
 name was, as Jo often, transferred to the Latin Church, by which 
 it was written Hypapanti ; an eafy corruption reduced this to 
 Hypanti, which was the mojl frequent mediaeval name. In the 
 north of Italy it was often termed S. Simeon's Day ; in France 
 the name was, in many injlances, the fame as that in our Calen- 
 dar the Presentation. We alfo meet with that of Sufception 
 Day. The proverb had great vogue : 
 
 Si fol fplendefcat, Maria purificante, 
 
 Major erit glacies poft feftum quam fuit ante. 
 
 So, in France : 
 
 Scion que nos viellards ont dit, 
 Si le foleil fe montre et luit 
 A la Chandeleure, croyez 
 Qu'encor un hiver vous aurez. 
 
 There is this proverb alfo : 
 
 A la fete de la Chandeleure 
 
 Les jours croiflent de plus d'une heure, 
 
 Et le f roid pique avec douleur.
 
 Church Feftivals and their Houjehold Words. 515 
 
 S. Blaife's Day is, in Jbme parts of Germany, Kleine Kerz- 
 mejfe little Candlemas becaufe of the bonfires that it was 
 ufual (for an uncertain reajbn) to kindle on that night. One 
 thing is clear that the cujlom, not being peculiar to England, 
 could not have arifen in an abfurd pun on the faint's name, as 
 Jbme have affirmed. 
 
 The week before Septuagejima Sunday is, in the Eajlern 
 Church, called Exhortatory Week, becauje the faithful are 
 then exhorted to prepare themjelves manfully for the great fajl. 
 The Nejlorians term it the Ninevites' Week, on account of a 
 fajl which they obferve in commemoration of the repentance of 
 Nineveh. The Armenians, who do the fame, name it, from an 
 uncertain reajbn, the Artziburion. "At that time," Jays a 
 Greek divine, with bitternefs JufiScient, "the thrice accurfed 
 Armenians objerve their abominable fajl of Artziburion." The 
 Saturday of the week was known as Alleluia Saturday, becauje 
 Alleluia was then, according to the mojl ufual rule, dropped 
 till Eajler. Hence we have the beautiful hymn, Alleluia dulce 
 carmen, and the magnificent Alleluatlc fequence, appointed for 
 that day. 
 
 Septuagejima almojl everywhere retained its Latin name. In 
 the Eajlern Church it is the Sunday of the Prodigal Son, that 
 being the Gojpel for the day. The week that fucceeds is, in 
 the Eajl, Apocreos, becauje from Septuagejima Sunday meat is 
 forbidden. 
 
 Sexagefima had aljb only its Latin title. In the Eajl it is 
 the Sunday of Apocreos ; the weeks, at that time of the year, 
 preceding, and not following their Sunday. The enfuing week 
 is, in the Eajl, Cheefe Week ; in RuJJia, Butter Week; becauje, 
 till the cloje of the following Sunday, cheefe and butter are 
 allowed. The Friday of Sexagefima was, in the north of Ger- 
 many, the Kind-fejt, or Kind-tag, being, b}^ a peculiar rite, the 
 Fejlival of the Invention of the Child in the Temple. In the 
 Tyrol, the Thurfday before Quinquagejima was called Mad 
 Thurfday, becauje kept as an efpecial Carnival ; alfo, Rinne Don- 
 nerjlag, from an uncertain reajbn. 
 
 ghiinquagefima, or Ejlo mihi. In Germany this is, in many 
 places, called Pfaffen-FaJlnacht (Priejl's Fajling Night): many 
 mediaeval councils having ordered ecclejiajlics to abjlain from 
 meat from that day forward. It was aljb very widely known as Ejlo 
 mihi Sunday, from the commencement of the introit, Efto mihi in 
 Deum Protettorem. In the patois of Navarre it is Dimenge cabee, 
 a corruption of Dominica in Capite Jejunii. In Denmark it is 
 Fajtelavns Sondag, Sunday of the Preparation for the Fajl. In 
 the Tyrol Rinne Sontag, probably (like the preceding Thurfday)
 
 5 1 6 Church Feftivals and their Houfehold Words. 
 
 in the Jenfe of Run-about Sunday. In the Eajl, for the reafon 
 given above, it is Butter or Cheefe Sunday. 
 
 The following Monday is, in England, Collop Monday ; be- 
 cauje, on that day, the lajl meat, and that in Jmall quantities, 
 was Juppofed to be cooked. In Vienne, and the adjacent parts 
 of France, it was (and Jlill is) Fat Monday (Lundi grai), for the 
 following reajbn : Some provincial Councils endeavoured to 
 commence the fajl, as in the Eajl, on this day, injlead of on the 
 Wednefday ; the people compromised the matter by beginning 
 it on Tuefday, and hence this title for the lajl flejh-day. So in 
 Switzerland, it is Felfte Dag. 
 
 Shrove Tuefday. Here, as Jo often, the Englijh name is, 
 beyond all dijpute, the mojl beautiful and appropriate of any ; 
 exprejfing the penitence with which Lent Jhould be welcomed 
 in. In Southern Europe it takes its name from the exacl 
 reverfe, namely, from the Carnival. In Italy, it is Martedl 
 grajjb^ as in France Mardi gras ; aljb Martedi di Carnovale. 
 The Spanijh Church terms it Maries de carneftolendas ; the Por- 
 tugueje, Dla do Entrudo ; or, more commonly, Entrudo alone; 
 from the old word entrudar, to feajl. Again, in France, we have 
 Careme entrant; or, in the old mediaeval form, Carementram- 
 nus. In Walloon patois, Madlcamentran. In Danjk, on 
 the Jame principle as Quinquagejima Sunday, it is, Fajie- 
 lavnjiirjlag ; in Germany it is ujually known as Fajlendienftag, 
 Fajl Tuejday. In Weljh Shrovetide is Ynyd, which is probably 
 derived from Inltlum Quadragejrmae, the beginning of Lent, and 
 thus aljb the Manx, Oie-innyd. 
 
 Ajh Wednefday has, in mojl Churches, its name from the bene- 
 diction and the wearing of ajhes on that day. Thus, in Ger- 
 man, it is Afc her Mittwoche ; in Danjk, Ajke Onfdag; in Illyrian, 
 Cijta Srljda ; French, Le jour de Cendres ; in Spanijh, Mler- 
 coles de Cenlza; in Portuguefe, Quarta feira de cinza. But, 
 from aljb being Wednesday in Capite Jejunii, it is, in Navarre, 
 Mercre cabee, like Quinquagejima Sunday. In Germany it was 
 Jbmetimes Efcbtag, Jbmetimes Schiirtag, from fchuren (now 
 fcheuren,} to purify. 
 
 Lent itjelf has three clajjes of appellations. In the firjl place, 
 thoje derived from the Jeajbn of the year, as our own Lent, 
 akin to the German Lenz, and identical with the Dutch and the 
 Flemijh Lente, the Jeajbn of Jpring. Next, thoje which have 
 their origin from the idea of the fajl. So in Rujs it is Velekie 
 Po/I, the Great Fajl ; or Jlmply Pojl, the Fajl. In Danjk, 
 Fajletid; in German, Faftenzeit. So, in the Eajlern Church, 
 it is Jlmply the MtyaXij Nwreia. Thirdly, thoje derived from 
 the number of days It lajls ; Quadragefima in Latin, Careme
 
 Church Feftivals and their Houjehold Words. 517 
 
 in French. And this is the cafe in all the Romance languages, 
 and Jo aljb in Weljh, when Lent is Caraways ; in Manx, Kar- 
 gys ; in Irifh, Corghas. Its weeks, when numerically reckoned, 
 are forwarder by one in the Eajl than in the Wejl. The firjl 
 week in Lent is, according to the rite of Conjlantinople, that 
 which follows Quinquagejima : according to the uje of Rome it 
 is that which follows the firfl Sunday in Lent. 
 
 The day after AJh Wednesday is named, in fome parts of 
 England, Embering Thurfday. 
 
 The fir/I Sunday in Lent. Good old Durandus labours to 
 
 explain why this Jhould be called ghtadragefima, when, in point 
 
 of facl, it is not the fortieth, but the two-and-fortieth, day from 
 
 Eajler. His myjtical reajbns, if not convincing, are at leajl 
 
 beautiful : " Becauje Lent reacheth not Jave to Maunday 
 
 "Thursday, which is the day of absolution ; for by means of 
 
 " Lent well obferved, and by true penitence, man Jpiritually 
 
 ' cometh to the Supper of the LAMB ; as it is written : * Blejjed 
 
 'are they that are called to the marriage Jupper of the LAMB.' 
 
 * Again, becauje the children of Ijrael, being fed with manna in 
 ' the dejert by the Jpace of forty years, came, through forty 
 
 * encampments, to the Land of Promije. By whoje pattern we 
 
 * aljb, abjlaining forty days from the lujls of the body, are 
 
 * refrejhed by the word of life, and give ourfelves up to prayer, 
 " that Jo we may enter by JESUS CHRIST into the land of the 
 " living ; even as they by JESUS Nave, that is, Jojhua, into the 
 " Land of Promije." The more common name, however, was 
 from the introit, the Sunday Invocavit. So we often read : 
 " The emperor arrived at Metz on the TueJUay after Invo- 
 cavit." "The Council was begun on the Wednesday of the 
 week called Invocavit." It was Jbmetimes termed Quintana, 
 becauje five Sundays intervened between it and Eajler. Our old 
 vernacular name was Shrove Sunday. Injbme parts of Germany 
 it was Alte Fajtnacht, Old Fajl Night, a relic of the ancient 
 commencement of Lent on the following day, before the addi- 
 tional four days were added to complete the forty. In the 
 Eajl it is Orthodoxy Sunday^ a fejlival injlituted primarily to 
 commemorate the final defeat of the Iconoclajls, but extended to 
 a general commemoration of all triumphs of the Faith. 
 
 The firjl week in Lent was called by the Anglo-Saxons Cyj- 
 wuka^ that is, Chajte Week. 
 
 The jecond Sunday in Lent is aljb, from the introit, the 
 Sunday Reminifcere. In France it was Jbmetimes called Tranf- 
 fguration Sunday^ becauje that event, according to the uje of 
 Paris, formed the Gojpel of the day. 
 
 The third Sunday, or the Sunday Oculi^ has not, to our
 
 5 1 8 Church Feftivals and their Houfehold Words. 
 
 knowledge, any vernacular name in the Wejl, but in the Eajl it is 
 ffrauffwrpxrxwnffljjitK, from the Adoration of the Crofs on that day. 
 
 The fourth, or L&tare Sunday, is called both by the Eajl 
 and Wejl, Midlent Sunday. In Germany, by an odd tranjlation of 
 the introit, Frohlechen Sonntag. In the Wejl it is aljb termed Re- 
 fecJion Sunday, partly becaufe the Go/pel for the day relates the 
 feeding of the five thoufand, partly becaufe it was obferved as a 
 little carnival between the two halves of Lent ; as now, the Mi- 
 Careme in Paris is an occajlon of great gaiety and fplendour. In 
 Rome, it is the Sunday of the Golden Rofe, from the benediction 
 of that token of the Pontiffs approbation. It was frequently 
 termed in Spain the Sunday Mediante, becaufe it exactly halved 
 the old Spanijh Lent, and becauje the Gofpel commences with 
 that word. 
 
 Thursday of the Midlent Week is, in the Eajlern Church, 
 Thurfday of the Great Canon, becaufe the hymn of S. Andrew 
 of Crete, known by that name, is then fung. 
 
 The fifth Sunday is PaJJlon Sunday, becaufe then the WeJ- 
 tern Church begins her more folemn commemoration of the 
 Pajffion. Then the two glorious hymns of Venuntius Fortu- 
 natus, Vexilla Regis prodeunt, and Pange lingua gloriofi pr&lium 
 certaminis, begin to be faid. It was alfo fometimes called 
 Midlent Sunday, becaufe it follows the Midlent week ; there 
 being many injlances in the Wejl, where the Eajlern example 
 of confidering Sunday as the lajl day of the week may be 
 traced. More properly it was called Midlent Oflave. In 
 Germany we find it named Black Sunday, with reference to the 
 veiling of the crojjes in black, which takes place at that pajfage 
 of the Gofpel, "JESUS hid Himfelf, and went out of the 
 temple." 
 
 The Saturday of PaJJion Week, or, as the Eajlern Church 
 calls it, Palm Week, was named in the South of Europe, Alms 
 Saturday, it being cujlomary to bejlow charity on the poor, in 
 remembrance of our LORD'S words fpoken on that day ; " Ye 
 have the poor always with you, and whcnfoever ye will, ye 
 may do them good." In the Eajl, it is appropriately named 
 S. Lazarus's Saturday, and often, both by Eajl and W T eJl, Palm 
 Saturday. 
 
 The fixth Sunday in Lent has a variety of names, mojl of 
 them beautiful and appropriate. In England, Holland, Ger- 
 many, and Denmark, it is Palm Sunday ; in Italy, Olive Sunday ; 
 in Spain, Portugal, and France, Branch Sunday; in Weljli, 
 Flower Sunday. In RuJJia, it is Verknie Vofcrefenie, Sallow 
 Sunday, from the necejjary employment of Jallows in the procef- 
 Jion. For a Jimilar reafon, it is in various parts of England
 
 Church Feftivah and their Houfehold Words. 5 1 9 
 
 Willow Sunday, or Tew Sunday. Again, it was named Tradition 
 Sunday, becaufe on that day the Creed was taught to the cate- 
 chumens who were to be baptized on Eajler Eve ; Indulgence 
 Sunday, from an uncertain reajbn ; Palm Eajler ; the Capiti- 
 laviurn, becaufe it was then ufual to wajh the heads of the chil- 
 dren who were about to be baptized ; Flower- Eajler; Eajler of 
 the Competent*) or Pafcha petitum, becauje of the tradition of 
 the Creed to thofe who were competent for baptifm ; Hofanna 
 Sunday, or merely Hofanna, in the South of Europe, as it is in 
 the Coptic Church. In Germany, Pluem Sonntag, Bloom Sun- 
 day. In the Greek Ritual it is jimply Palm Sunday, though jbme- 
 times called S. Lazarus 's Sunday. In Georgia, by a Jingular 
 reference to S. Mary Magdalene, it is Bzobifa Aghebifa, Projli- 
 tution Sunday. In Jeveral parts of England, and ejpecially in 
 Hertfordjhire, it is known as Fig Sunday : and in Hertford itjelf 
 and the Jurrounding towns, more figs are Jbld in the preceding 
 week, than in all the rejl of the year together. No doubt the 
 origin of this cujlom was our LORD'S dejiring to eat of thefig- 
 tree, on the Monday following that Sunday. Only it is curious 
 that the tradition Jhould have lajled on through the Middle 
 Ages, when preserved figs mujl have been at leajl as great a 
 rarity as natural figs are with us. 
 
 The Jlxth week in Lent is, in all the Romance languages, as 
 with us, Holy Week. The title Pajjion Week, Jo often bejtowed 
 improperly on it among ourjelves, is in Rujjia given to it by 
 right, Strajlnoe Nedevie. The Latin term, the Greater Week, 
 Hebdomada Major, does not Jeem to have come into vernacular 
 uje. In old French it was called, as it jbmetimes is jlill, La 
 Semaine Peneufe. So Hildebert begins a Jermon on the Pajjion: 
 " Septimana ijla, fratres cariflimi, ex re nomen habens, vocatur la- 
 borioja, vel, ut vulgoloquuntur, a.pcena,verboruftico,pcenofa." The 
 mojl beautiful term, however, as Jetting forth its abjlraclion from 
 worldly labours, and its holy quiet, is that by which it is known 
 in Germany and Denmark, the Still Week. In Germany it is 
 aljb the Marterwoche, and Car or Cbarwoche, Suffering Week. 
 In the Eajl it is the Great Week, and each day has the Jame 
 epithet, Great Monday, Great Tuesday, &c. Finally, in 
 many mediaeval writers, it is the Authentic Week ; in the Jenje, 
 we Juppoje, of the week, the week that is a week indeed ; and 
 Jo we have found it named in^a Mayence Mijjal of 1519. The 
 Weljh call it Wythnos y Grog, the Week of the Crofs. Tuefday 
 was in Germany, for an unknown reajbn, called Blue Tuefday; 
 Wednefday, Krumm Mittwoche, from the confufion (they fay) 
 of the Pharifees' Counjel. In Ireland, Spy Wednefday, with re- 
 ference to Judas's mijion.
 
 520 Church Fejlivals and their Houfehold Words. 
 
 We come now to Maundy Thurfday. It is rather Jingular 
 that this day jhould not have derived its vernacular name from 
 its great injtitution, the Blejfed Eucharijt. It had, indeed, in 
 mediaeval Latin, the name, The Birthday of the Chalice. So 
 Hildebert : 
 
 Hoc in Natali Calicis non eft celebratum, 
 
 Quando Pafcha novum vetus eft poft Pafchadicatum. 
 
 But, in modern languages, this did not obtain. In Danjk 
 we have the name of Skiertorfdag, as, in Jbme parts of England, 
 that of Sheer Thurfday ^ from the old root Skier^ fignifying pain 
 or affliction. In France it is fimply Jeudi Saint, a term likely 
 to be confounded with Afcenfion Day. In German it is Griine 
 Donnerftag, Green Thurfday ; the origin of the term is much 
 difputed. It is probable, however, that the epithet is here to be 
 taken in the fenfe of unripe, inafmuch as in Slavonia and Carin- 
 thia the day is called Raw Thurfday, with what reference we 
 are quite unable to explain. In Spain, as with us, it is Jueves 
 del Mandato, from the performance of the mandatum, the wajh- 
 ing of the feet. In Portugal it is htinta Feira de Endoen^as, 
 Sicknefs Thursday, on account of the consecration of the chrifm 
 for the unclion of the fick. In Weljh, with reference to the 
 mocking of our LORD it is lau y Cablyd^ Thurfday of Blaf- 
 phemy. In Brunfwick it was Good Thurfday^ and fo Boniface 
 IX. in a Bull, fpeaks of " Bonam quint am feriam in Caena Do- 
 mini" The Swifs call it High Thurfday. In fome parts of 
 Germany, and in France, White Thurfday, from the white 
 colour of that day only in Holy Week. In Aujlria, finally, it is 
 Antlatz- Tag, Remiflion Day, from the readmijjion of penitents 
 into the Church. 
 
 Good Friday is another example of an Englijh appellation that 
 furpajQTes in beauty the vernacular terms of other languages, 
 except the Flemijh, where it is alfo ufed. But that we are fo 
 completely ufed to it, we fhould probably feel what a touching 
 acknowledgment is the name of the work accomplijhed on that 
 day. In fome parts of England it is Char- Friday, that is, 
 PaJJion Friday ; a name alfo in ufe in Germany. There, how- 
 ever, it is ufually called Still Friday. Denmark has a far lefs 
 appropriate name, Long Friday. It is not a mark of very high 
 devotion, that the length of the office Jhould be that which has 
 given the title to the day. Black Friday, a name common over 
 Southern Germany, gives the popular view of the feafon, and 
 Holy Friday is the fomewhat common-place title adopted in 
 mo/l of the Romance languages. In Weljh, it is Gwener y 
 Corglith, Friday of the Leffbn of the Crofs.
 
 Church Feftivah and their Houfehold Words. 521 
 
 Rafter Eve has in few modern languages any more recondite 
 name than in our own. In Portugal, it is Sabbado de Alleluia, 
 from the triumphant resumption of the Alleluia in the firjl vej~- 
 pers of Eajler. In Jbme parts of Germany, it is yudas Saturday. 
 In the Eajl, in the jame way as the rejl of the week, it is Great 
 Saturday, except among the Armenians, who call it Burial 
 Saturday. 
 
 With re/peel to the Sundays in Lent, the rhyme well known 
 in the North of England may dejerve a little consideration : 
 
 Tid : mid : mifera : 
 
 Carlins : Pfalms : Pafte-egg-day. 
 
 Or, as it is in another verjion : 
 
 Tid : mid : merila : 
 
 Carl : Palm : and Good-pace-day. 
 
 Clearly there is Jbme reference to the various names of the 
 Sundays in Lent : but it is very difficult to fit in the order of the 
 rhyme with that of the Sundays. Mifera, is no doubt ajimple 
 corruption of Reminifcere^ the Jecond Sunday in Lent : in which 
 caje, Mid would be the firjl, and Tid, ^uinquagejima. But 
 there is nothing, either in the Introit, Collecl, Epijlle, or Gojpel, 
 which, by any pojjible chance, could be corrupted into Juch an 
 abbreviation. Pajle-egg-day no doubt ought to be Pafch-egg-day, 
 that is, with reference to the Eajler-eggs once dijlributed here, as 
 jlill in the Eajl. Carl: Carl Sunday, or Carling Sunday, or, by 
 a corruption, Caring Sunday, is in the Midland Counties a 
 name for Pajfion Sunday. Carlings are a particular kind of 
 beans, which, like haricot beans now, were eaten on that Sun- 
 day ; and, for quite as uncertain a reafon as that of their ufe on 
 S. Maurice's day in Switzerland. Palm (by corruption Pfalms) 
 explains itfelf. 
 
 We come now to the Queen of Fejiivals. And here the 
 Greek and Latin, in various corruptions, is almojl universal ; 
 appearing in the French Paque, in the Portugueje Pafcoa, in 
 the Illyrian Pajka, and (which is rather jlrange) in the Danifh 
 Paajke, the Weljh Pafg, the Irijh Caifc, theBafque Phazko. The 
 Englifh Eajler, and the German Ojiern, and Aujtrian Ajler-tag, 
 from the goddejs Eojlre, whofe feajl fell in April, afford a curious 
 injlance how the Church, when it Juits her, lays hold of a Pagan 
 word, and adapts it to her highejl and holiejl purposes. This 
 derivation, however, does not Jeem to have pleajed ritualifls. 
 So, for example, the piety of Honorius of Autun is more con- 
 Jpicuous than his etymology in the following Jentence: " Ofter 
 " is from the Eajl, becauje as there the Sun arijeth, who, as it
 
 522 Church Feftivals and their Houjehold Words. 
 
 " were, dies in his Jetting ; Jo here the Sun of Righteoufnejs, 
 "which is CHRIST, who, as itwere, Jets in His Death, rijes again." 
 Others will deduce from Urftand, the Rejurreftion. But theje 
 are vain attempts to get rid of an etymology, of which, after all, 
 there is nothing to be ajhamed. In Manx, it is Tn-ckaijht, "The 
 Holy." In the Eajl, the common title is Aa^Trpa, the Bright 
 Day. Thus a Cretan ballad, describing the celebration of the 
 principal feajls of the Church : 
 
 Tov Xfia-rouyimciv yia. mpt, 
 Kai TOV tSatov yta $aia' 
 
 Pi* TO "XpiiTTOJ ttVEiTT))." 
 
 At Chriftmas tapers kindle, 
 
 At Palmtide Palm-gifts bring ; 
 And then upon Bright Sunday 
 
 " The Lord is rifen," we fing. 
 
 The uje is the fame in the RuJJian Church, where Eajler 
 Day is the Svietloe Vofcrefenie. 
 
 In Illyrian, Eajler Week is, we know not why, Vodena nedielja, 
 Watery Week, unlejs it may refer to the Baptijm of the Cate- 
 chumens on Eajler Eve. 
 
 The Ociave of Eajler is, with us, Low Sunday ', probably from 
 the contrajl between the rapturous joy of Eajler, and the more 
 ordinary routine to which we now return. At the Jame time, 
 in every part of the Wejlern Church, it is a Sunday of the firjl 
 clajs. In the Latin Church, it is the Dominica in Albis^ that is, 
 in Albis depofitis, becaufe then the recently baptized laid ajide 
 their white robes. But the Germans, tranjlating exactly from 
 the Latin, call it der weijfe Sontag, for precisely the reajbn that 
 it is not white. It is as often called the Sunday )uafimodo, 
 from the introit. In the canton of Soleure, in Switzerland, it is 
 Bean Sunday, on account of a certain dijlribution of beans which 
 then takes place, and by which the tranjlation of Jbme of the 
 Martyrs of the Theban Legion is commemorated. In the Eajl, 
 it is New Sunday y with reference to the Renovation of all things 
 by our Lord's Rejurreftion. 
 
 Mundi renovatio 
 Nova parit gaudia : 
 R'efurgcnte Domino 
 ConreCurgunt omnia. 
 
 It is thus named alfo by the Armenians. The Greeks fre- 
 quently call it Antipafcha, and aljb S. Thomas's Sunday, in com- 
 memoration of his conversion on that day.
 
 Church Feftwals and their Houfehold Words. 523 
 
 While in Eajler-tide, we mujl not forget to mention the 
 Annotine Rafter. This was a commemoration of the preceding 
 Eajler, made on that day in the following year. There is a 
 Jequence for this fejlival, the only one with which we are ac- 
 quainted, beginning ; 
 
 Surgit Chriftus cum trophseo, 
 Jam ex Agno faftus Leo. 
 
 As, however, Annotine Eajler fell often in Lent, and Jbme- 
 times in PaJJion-tide, it was in mojl Churches transferred either 
 to the Sunday Quafimodo^ or to the fourth Sunday after Eajler, 
 or in Jbme cajes, to Saturday in the O6lave. The origin of its 
 institution Jeems to have been the natural wijh of thoje baptized 
 at Eajler, to celebrate the firjl anniversary of their jpiritual illu- 
 mination. 
 
 A French proverb about Eajlertide is: 
 
 Entre Paques et la Pentecoute 
 Le deflert n'eft que d'une croute. 
 
 The Second Sunday after Eajler. This, in the Eajlern Church, 
 is the Sunday of the Ointment-bearers (TOW pupotpofuv), from 
 the Go/pel. In the Armenian Calendar, it is Green Sunday, 
 becauje the Jpring is now, at latejl, burjling forth. 
 
 The Third Sunday after Eajler. This, for a Jimilar reajbn 
 to that mentioned above, is, in the Eajl, the Sunday of the 
 Paralytic. Why the Armenian Church calls it Beautiful Sun- 
 day^ we know not. 
 
 The Fourth Sunday after Eajler is, with the Greeks Mid- 
 Pentecojl, from dividing the time between Eajler and Whit- 
 Sunday. Aljb, from the Gojpel, it is the Sunday of the Sama- 
 ritan. 
 
 The fifth is Rogation Sunday^ with the three Rogation Days 
 following. In Germany this is the Betfontag^ with the Jame 
 meaning : in other languages the Latin term Jeems almojl inva- 
 riably followed. The Week is in Germany the Betwoche ; in 
 Anglo-Saxon, Gangwuca. The Oriental Church, retaining the 
 old rule of admitting no fajl between Eajler and Pentecojl, has 
 no Juch Jeajbn, and therefore no Juch name. The Gotho-HiJ"- 
 panic Church, wijhing to objerve the Rogations, and yet unwil- 
 ling to break the canon, transferred them either to the Thursday, 
 Friday, and Saturday in the week of Pentecojl, or elje to the 
 Ides or to the Kalends of December. In the Eajl, Rogation 
 Sunday is the Sunday of the Blind Man, from the Gojpel. 
 
 Afcenfion Day has not many vernacular names. In Germany, 
 it is ufually Uffarts-tagi Jbmetimes Non-Tag, becauje Nones
 
 524 Church Feftfoals and their Household Words. 
 
 were kept with Jingular Jplendour, in conjequence of the tradition 
 that, at this hour, our LORD ajcended into Heaven. In Jbme 
 parts of the Jbuth of France it was termed Bread Thurfday^ 
 from a dijlribution of bread which then was made to the poor ; 
 probably with reference to that verje of the PJalm, " Thou art 
 gone up on high : Thou hajl led captivity captive, and received 
 gifts for men." In England it has been known as Bounds 
 Thursday ; from beating the bounds of the parijh, transferred, 
 by a corruption of Rogation procejjions, to this day. In Manx, 
 it is Jafdyl, which they derive from Jas, GOD, and theill^ the 
 world, becaufe GOD on that day went up to Heaven from the 
 world. In Rujfjia, they uje an ejpecial term for this day, injlead 
 of the more ordinary word for Afcenfion : calling it Voznefenle, 
 and not Vofchojdenie. The Eajlern Church knows of no ejpecial 
 title for the fejlival, except that, in Cappadocia, from an un- 
 certain reajbn, it was the Epifozomene. 
 
 The Sunday after Afcenfion is Jo called all over the Wejl. 
 But In the Eajl it is termed the Sunday of the Three Hundred 
 and Eighteen, from the commemoration which then takes place 
 of the Fathers of Nicaea. 
 
 Whit Sunday. It is curious that this name Jhould be Jo mij~- 
 taken. It is neither White Sunday (for, in truth, the colour is 
 red) nor Huit Sunday, as the eighth after Eajier ; butjlmply by 
 the various corruptions of the German Pfingsten, theDanifh Pintfe, 
 the various patois, Pingsten, Whingsten, &c., derived from Pen- 
 tecojl. The corruption is eajy and plain enough : if more proof 
 were wanted, note 
 
 1. That as it is not Eajler Sunday, but Eajler Day, Jo it is 
 not Whit Sunday, but Whitjun Day. 
 
 2. Although the barbarous corruptions of Whit Monday and 
 Whit Tuejtiay,. are now in vogue (they do not occur in the 
 Prayer-book), yet no one ventures to Jpeak of Whit Week or 
 Whit-tide, or Whit-holidays, but Whitjun Week (\ ujt as Pfingsten 
 Woche in German), &c. If the derivations were from White, was 
 it utterly impojflible that the unmeaning Jyllable Jhould here 
 have got in ? Who ever heard of EaJler-Jun Week, or Eajler- 
 Jun holidays? 
 
 The Romance languages have, for the mojl part, vernacular- 
 ized the Latin name. But in Spain the day is ujually called 
 the Fie/fa del Efpirito Santo; and in Portugal, by the uje of 
 the word Pajcha we already noticed, Pafcoa do Efpirito Santo. 
 In Italy it is Pafqua Rofata, becaufe the rofes are now in full 
 flower. The German name will fuggejl to jome of our readers 
 Goethe's beautiful imitation of Reynard the Fox :
 
 Church Feftivals and their Houfehold Words. 525 
 
 Pfingften, das liebliche Fed, war gekommen : es griinnten und bltithen 
 Feld und Wald : auf Hiigeln und Hohn, in Biifchen und Hecken, 
 Uebten ein frohliches Lied die neuermunterten Vogel, &c. 
 
 From the Jeafon, German every-day Jpeech names a number 
 of common objects : thus, green geeje are Pentecojl geefe ; 
 the peony is the Pentecojl rofe ; broom is PentecoJl-bloJJ'o m. In 
 Rujs it is Troitzie Den, Trinity Day ; probably as filling up 
 the commemoration of the blejjed Trinity. In the Eajl it is, of 
 courje, Pentecojl. 
 
 Ember Wednefday in Whitfun Week is called High Wed- 
 nefday in Germany ; Good Wednefday in the Holjlein, becauje, 
 though a Fajl, it has jb many attributes of a feajl. 
 
 The Friday in the Oclave is, among the Nejlorians, named 
 Golden Friday. For that day of the week being a high com- 
 memoration throughout the year, this, in its mojl Jacred Jeajbn, 
 is Juppojed to bear the palm from the others ; and hence its 
 title. 
 
 It was not to be expected that Trinity Sunday, as a day of 
 Juch late injlitution, jhould have left much trace in modern lan- 
 guages. In old French it was popularly called the King of Sun- 
 days ; alfo Bleffed Sunday. In the Eajlern Church it is All 
 Saints' Sunday, that commemoration being fixed for this day. 
 The office itjelf was long unsettled in the Wejlern Church. 
 The original collecl for the Firjl Sunday after Pentecojl was 
 that which begins, "O GOD, the Jlrength of all them that put 
 their trujl in Thee," and it is Jlill retained in the Roman MiJJal 
 as an adjunct to the fejlival of the Trinity. The German Church 
 was very tenacious of the old rite. Some celebrated the new 
 fejlival on the Jecond Sunday after Pentecojl, Jb as to leave the 
 oSave clear; large numbers transferred it to the Sunday next 
 before Advent : and this was, we believe, retained in Jbme parts 
 of Rhineland to the lajl century, if, indeed, there be not even 
 now a double commemoration. So it was at Orleans till the 
 Jixteenth century. 
 
 Corpus Cbrijli alfo, as a late fejlival, comes under the Jame 
 head as the lajl. That, in England, as abroad, it was called 
 from the Body of GOD, the vulgar oath Jlill remains to tell. 
 The French Church has abbreviated it Jlill further, into the Fete 
 Dieu. 
 
 The Sundays following Trinity are, in the Roman Calendar, 
 as every one knows, called from Pentecojl. But in the Sarum, 
 and in mojl German Mijjals, they are named, as we name them, 
 from Trinity. 
 
 We may obferve that in the north of England, and ejpecially 
 in Yorkjhire, the Sunday within the O6lave of the Patron, or
 
 526 Church Feftivals and their Household Words. 
 
 Wake Saint, is called after his name. Thus, at Ripon, Wilfrid 
 Sunday is a very great holiday. 
 
 It merely remains to notice the other holidays which have 
 received an Englijh vernacular name. 
 
 Of theje Lady Day jhall be the firjl. That this term was 
 fixed to the Annunciation and not to the Ajfumption, jhows 
 how, in the earlier times of England, the prefent rejpeclive 
 importance of the fejlivals was reverjed. In Danjk it is the 
 jame, Vor Fruedag ; but in other European tongues it is Jimply 
 the Annunciation. In Weljh it is Gwyl Valr y Cyhydedd, the 
 Fejlival of Mary of the Equinox ; in Manx, prettily enough, 
 Laa'l-Moirrey-my-SanJh, the Day of Mary's being whijpered to. 
 
 Lammas Day, the Feajl of S. Peter ad Vincula. It would 
 be mojl natural to derive this from Loaf-mas, that is, the bene- 
 diclion of the new bread. But when we find the firjl of Augujl 
 termed in Weljh Dydd degwm wyn, Lamb-tithing day, it is clear 
 that the eajier derivative, Lamb-mas Day, is aljb the true one. 
 The Manx name has in all likelihood the jame origin ; it is 
 Laa'l Lhuanys. Lbuan is any creature, more ejpecially a lamb 
 or calf, which comes out of due jeajbn. It was probably the 
 ab/ence of an oclave, as compared with the great fejlival of S. 
 Peter, that led to the proverbial idiom, At latter Lammas ; that 
 is, never; or, as the Danes jay, on the 3Oth of February. In 
 Germany, the day is Kettenfeier, the Feajl of the Chains, a 
 literal tranjlation of the Latin. 
 
 The jame feeling which J~uggejled the Englijh benediction 
 jhowed itjelf in all the wine countries on the jixth of Augujl. 
 This was the benediclion of the new grapes ; and the rite was 
 often performed, as at S. Martin of Tours, byjqueezing a grape 
 into the chalice after conjecration. So we have Le jour des 
 raifins ; in Germany, Traubentag; in the Mojelle dijlricls, Lieb- 
 frauenmilchtag, the Day of the Milk of our Dear Lady (from 
 the celebrated wine jb called). The Benediction of the Grapes 
 took place on the jame day in the Eajl. 
 
 An injlance is within our knowledge of the endowment of a 
 Pojl-Reformation Sermon, " to be preached on Lady Day in 
 harvejl," /'. e. on the AJJumption. 
 
 Saint Monday is, properly jpeaking, the Monday after S. 
 Crijpin : a great holiday. In Danjk it is Frimandag, Holiday 
 Monday : why the Germans call it Blue Monday we know not. 
 
 Hallowmas, or All Hallows, or All Holland, has jcarcely any 
 peculiar name eljewhere than among ourjelves. In Germany it 
 is Jimply Allerheiligen ; and in the Romance languages, a pure 
 tranjlation of Fejlum Omnium Santtorum. 
 
 All Souls. This, in Weljh, is Gwyly meirw, the Fejlival of
 
 Church Feftivals and their Houfehold Words. 527 
 
 the Dead, and Jbmetimes, more poetically, Gwyl cenad y meirw, 
 the Fejlival of the Embajjy of the Dead. In Spanijh it is El 
 dia de las animas; in Portuguese, more curioujly, it is the Dta 
 dos finados, from finado, a dead body. In Italy it is the Giorno 
 de' morti. In Germany, precijely as with us. 
 
 S. Thomas's Eve is, in Manx, Oie'I-fingan, the Eve of Cliffs ; 
 becauje men then went out on the cliffs to Jhoot venijbn for the 
 approaching Chrijlmas Fejtival. 
 
 The lift, might, undoubtedly, with great rejearch, and wider 
 opportunity, be well-nigh indefinitely extended. In Jhort, wher- 
 ever the Church was early planted, there her influence over 
 domejlic language will appear very jlrongly ; where Jhe was 
 not ejlablijhed till a late period, there Juch vernacularijrns are 
 Jcarcely, or not at all, perceptible. This, we believe, is true to 
 a great extent in Bohemia, more Jo in Poland, and Jlill more 
 Jo in Lithuania. But the examples which have been produced 
 will not have been given in vain, if they lead any one to con- 
 Jider how completely the Church Jhould mingle herjelf with 
 the houjehold words of her children, and Jhould, even in this 
 Jenje, become all things to all men. 
 
 FINIS. 
 
 CHISWICK PRESS: PRINTED BY WHITTINGHAM AND WILKINS, 
 TOOKS COURT, CHANCERY LANE.
 
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