[Footnote 104: In many churches the crucifix used to be solemnly placed in the sepulchre after the Vespers. See the Sarum and other missals, ap. Martene t. 3, p. 139.]

[Footnote 105: So jealously are these relics kept, that even sovereigns cannot go up where they are preserved, without being first appointed Canons of the Basilica. The Emperor Frederic III, and afterwards Ladislaus son of the king of Poland, and Cosimo III grand-duke of Tuscany went up dressed as Canons of St. Peter's.]

[Footnote 106: The learned professor Sholz after his return from Palestine defended in a dissertation the genuineness of this tomb against Dr. Clark's objections: if it be within the walls of the modern city of Jerusalem, it was certainly outside the ancient walls.]

[Footnote 107: The lance preserved at Nuremberg resembles in form that of St. Peter's, but is made of common iron, united with a part of one of the nails of the cross.]

[Footnote 108: These relics are shewn to the people on holy-Wednesday after the matins of Tenebrae; on Thursday and Friday several times in the day: on holy Saturday morning after mass: on Easter Sunday after the Pontifical mass: on Easter Monday, and a few other festivals.]

[Footnote 109: The opinion of Roestell (Beschreibung der Stadt Rom, B. I, p. 400) that these phials contained the blessed eucharist under the form of wine, if admitted, would form a new proof of the real and permanent presence of Christ's blood in the B. Sacrament; yet it is a novel, unsupported, and untenable conjecture. Some of the ancient Christian Fathers complain, it is true, of the abuse of burying the eucharist with the deceased under the form of bread; but the phials of blood have been found with so many bodies, that we cannot reasonably suppose the custom to have been an abuse: and who among the ancients mentions that the eucharist was ever buried with them under the form of wine? That the palm-branch or crown accompanied by these phials of blood are authentic signs of martyrdom, see Raoul-Rochette's Memoires sur les pierre sepulcrales, t. XIII des Mem. de l'Academie, p. 210, 217. On one of the phials mentioned by Roestell was found the inscription Sanguis Saturnini.]

[Footnote 110: In the Vatican Library is a small relic-case, marked with the monogram, of great simplicity and consequent antiquity. There is another of ivory, adorned with bas-reliefs of the resuscitation of Lazarus, Christ's apprehension etc. Plainer, Bescher. der Stadt Rom. B. 2. See also Rock's Hierurgia Vol. 2, cap 6.]



CHAP. VI.

ON THE CEREMONIES OF HOLY-SATURDAY

CONTENTS.

Service of Easter-eve—Ceremonies of holy-saturday-morning—Sixtine chapel. 1. Blessing of the fire and incense-procession; Paschal candle—the deacon sings the Exultet—triple candle—2. Baptism administered on this day: communion of children in former times—prophecies—3. The litany: invocation of Saints—change from mourning to rejoicing—High mass: sacred pictures etc.—Alleluja—Vespers—end of the mass: mass of Pope Marcellus—Ceremonies at S. John Laterans. Blessing of the font: baptistery—baptism of adults—litanies and confirmation—mass and ordination—Armenian catholics—their liturgy; and high mass on Easter-eve—reflections—Conclusion.

"But now Christ is risen from the dead, the first-fruits of them that sleep". 1 Cor. XV, 20.

[Sidenote: Service of Easter-eve.]

I remarked in the last chapter, that anciently mass was not said either on good-friday, or holy-saturday, and I quoted Pope Innocent I, who assigns as a reason the example of the Apostles, who spent those days in mourning for their Master. It was formerly customary to celebrate mass on the night of Easter-eve or holy Saturday. Hence when Tertullian, the oldest Latin Christian writer, endeavoured to dissuade his wife from ever marrying a pagan, in case of his own death, among other arguments he used the following; "Who will tranquilly wait for you, when you are spending the night at the paschal solemnities?" S. Jerome also (in cap. 25 Matt.) says, that according to apostolic tradition, the people did not leave the church on Easter-eve before midnight. This custom continued for many ages; but Hugh of S. Victor in the twelfth century says, that in his time, in order to avoid weakness arising from long fasting, the hour anciently observed was anticipated. The service, which is now performed before noon on holy Saturday, was formerly assigned to the night of Easter-eve: and this anticipation accounts for the occasional mention of night, which it contains, as well as for the early celebration of Christ's resurrection.

[Sidenote: Ceremonies of holy saturday.]

The ceremonies of holy saturday-morning may be arranged under three heads: 1st. the blessing of the fire and of the paschal candle: 2nd. the preparation for, and ceremonies of, baptism: 3rd. the litany and mass. All three allude, as we shall see, to the resurrection of Christ, which is the great object of our devotion on this day. In Rome two sanctuaries are the great centres of attraction in the morning, viz. S. John Lateran's on account of the baptism of adults, and the Sixtine chapel, where the service is always beautiful, and particularly on this day. We shall first give an account of the ceremonies observed in the latter, and shall then describe the additional interesting rites of S. John Lateran's.

[Sidenote: Sixtine chapel: 1. Blessing of fire and incense.]

1. As the missal prescribes, the altar is covered at a convenient hour, and the candles of the altar are not lighted till the beginning of the mass. A light, from which the charcoal for the incense is enkindled, is struck from a flint in the sacristy; where also M. Sagrista privately blesses water. The cardinals enter the Sixtine chapel vested in their purple cappe: the maces are reversed, as on friday. Meantime in the sacristy the Card. Celebrant wearing a purple cope and mitre, and assisted by the sacred ministers, blesses (as usually with holy water and incense) the fire and the five grains of incense, which are to be fixed in the paschal candle[111].

[Sidenote: Procession: Paschal candle.]

The Cardinal afterwards changes his cope for a chasuble, which is purple as well as that of the subdeacon; but the deacon, as he is going to bless the Paschal candle[112], wears a white dalmatic. They then enter the Sixtine chapel; where, having put incense into the thurible, the Cardinal remains: but the deacon, the subdeacon who carries the cross, and the other ministers go to the Pauline chapel, whence a procession returns in the following order. After two mace bearers comes an acolythe with the five grains of incense, and another with the thurible; then the subdeacon carrying the cross; and the deacon with a reed, at the top of which are 3 candles united together. At his left hand is a Master of ceremonies with a small candle lighted from the blessed fire, and he is followed by two other acolythes. When the deacon arrives near the door of the cancellata, one of the three candles is lighted, and all genuflect, except the subdeacon: the deacon then sings, Lumen Christi, the light of Christ, and the choir answers, Thanks be to God. The other two candles are lighted in turn, as the Deacon approaches nearer to the altar; singing the same words each time, but gradually in a higher tone. He then gives the reed to an acolythe; and before he sings the exultet or blessing of the Paschal candle, he receives the benediction of the Card. Celebrant, who once more puts incense into the thurible.

[Sidenote: Deacon sings the Exultet:]

[Sidenote: triple candle]

The deacon[113] goes to the book, and has the subdeacon on his right hand, and on his left the thurifer and two acolythes, one of whom holds the reed, and the other the plate containing the five grains of incense. All stand, as at the gospel: he incenses the book, and then sings the Exultet[114]. After the words curvat imperia, he fixes in the candle the five grains of incense in the form of a cross[115]. At the words "ignis accendit" he lights the paschal candle with one of the three lights[116]. When the blessing, as it is called, is ended, the paschal candle is left lighted near the pulpit and the seats of the Card. deacons, and the triple candle is placed near the altar on the gospel-side[117]. The deacon then takes off his white vestments, puts on others of a purple colour, and joins the Card, celebrant, who accompanied by the ministers takes his seat on Faldistorio near the altar on the epistle-side, to hear the prophecies recited.

[Sidenote: 2. Baptism administered.]

[Sidenote: communion of children.]

2. The administration of the Sacrament of Baptism forms an important feature in the ceremonies of this day: indeed anciently it was customary to confer it only on holy-saturday, and the eve of Whit-sunday, except in case of necessity[118]. On these two days those Catechumens who were sufficiently instructed, and also children, used to be baptised[119] by the bishop, and by the bishop of Rome as well as others[120]; and after they had been baptised, they all received Confirmation and the holy Eucharist[121].

[Sidenote: Prophecies.]

The twelve lessons or prophecies read on this day were intended for the instruction of the catechumens; and they are well selected for that purpose, as they contain an account of the creating, the flood, the obedience of Abraham, the deliverance of God's people from their enemies at the red sea, the precept concerning the paschal lamb, the conversion of Ninive, the refusal of the three children to adore Nabuchodonosor's statue, etc. they are twelve in the ancient Gelasian Ordo. They are sung in the Sixtine chapel by members of the papal choir, and are read by the Card. celebrant. After each prophecy the Cardinal standing up sings a prayer: the deacon chants Flectamus genua and the subdeacon Levate before each, except the last, when the knee is not bent, in order to shew abhorence of the idolatry exacted by Nabuchodonosor for his statue. After the 4th, 8th, and 11th prophecies an appropriate Tract is sung by the choir. Formerly some or all of these prophecies were said in Greek as well as in Latin. (See Cancellieri, Funz. d. Set. S. Sec. 4, Martene T. 3. p. 148.). These lesson are recited even where there is no baptismal font, as at the Sixtine chapel. After them follow in S. John Lateran's and other churches the blessing of the font, and in some of them administration of baptism.

[Sidenote: 3. The litany: invocation of Saints.]

[Sidenote: Change from mourning to rejoicing.]

3. In the papal chapel, immediately after the prophecies, the Celebrant takes off his chasuble, and prostrates himself with the sacred ministers before the altar; all the others also kneel, and two tenor voices from the choir chant in the middle of the chapel the greater litanies, called those of the saints, each petition of which is repeated in the same words by the choir[122]. Before the verse "Peccatores te rogamus audi nos" the assistant priest and ministers go to the sacristy, and put on white vestments. Then returning to the chapel they assist the Card. Celebrant to put on his white vestments at his faldistorio. The candles are now lighted (at the Agnus Dei of the litany, as the Sacramentary of S. Gregory and the Ordo Romanus prescribe); the purple veil which covered the throne and the purple paliotto or facing of the altar are removed; and both appear decked in white. The Cardinals assisted by theirs caudatarii take off their purple cappe, and put on others of scarlet brought in by their respective camerieri. The reason of this sudden change from mourning to rejoicing we have already seen: the celebration of Christ's resurrection from the dead is celebrated by anticipation.

[Sidenote: High mass.]

At the end of the litanies, the Pope (if His Holiness were not present at the preceding ceremonies) enters the chapel, wearing a white cope and a mitre; at the foot of the altar he repeals as usual the beginning of the mass with the Card. Celebrant at His left hand: in the meantime the choir sings solemnly the Kyrie eleison etc. (as there is no Introit of the Mass, because the people were assembled in the church previously): the Pope goes to His throne, and receives the usual ubbidienza; and the other customary ceremonies of high mass in the papal chapel take place (see p. 19 and foll.) with such exceptions as we shall now mention. As soon as the Celebrant commences the Gloria in excelsis, the veil is removed from the tapestry over the altar; which represents Christ rising from the dead[123], the cannons of S. Angelo are discharged, the arms are no longer reversed and the bells of the city are tolled, to announce to its faithful inhabitants the resurrection of their Divine Lord.

[Sidenote: Alleluja.]

After the epistle, sung as usual by the subdeacon, another subdeacon (Uditore di Rota) wearing a white tonacella or tunic announces at the foot of the throne the joyful tidings to His Holiness[124] by chanting aloud; "Pater sancte, annuntio vobis gaudium magnum, quod est, Alleluja": having then kissed the Pope's foot he returns into the sacristy. This word of joy[125] Alleluja, (praise God) which had not been once uttered during the long season of mourning which preceded this solemnity, is now sung thrice by the Celebrant, gradually raising his voice to a higher tone. The choir reechoes it each time, singing it in contrapunto, and then chants the verse Confitemini, and the tract, which is ordinarily recited in penitential times. Throughout the mass the joy of the church is incomplete; for though Christ has risen from the dead, He has not yet appeared to His disciples, and the light of faith is still overclouded, as Alcuin remarks: hence lights are not carried at the gospel; the Creed, offertory, motetto and Agnus Dei are omitted, and the kiss of peace is not given[126]. Merati adds to the cause already assigned the wish to abridge service; particularly on account of the newly-baptised children, who communicated at this mass; and the unusual shortness of the Vespers confirms this opinion.

[Sidenote: End of the mass.]

After the Celebrant has communicated, Vespers are sung by the choir, in place of the communion and postcommunion. They consist of the anthem Alleluja repeated three times before and after the short psalm Laudate Dominion omnes gentes etc.; of the anthem Vesper autem sabbati, which the Celebrant commences and the choir continues; of the Magnificat[127] and in fine of the prayer which is chanted by the Card. Celebrant. While the anthem before the Magnificat is sung, the Pope puts incense into the thurible; the celebrant incenses the crucifix and the altar, and is incensed by the deacon, and the incensing continues as after the offertory at high-mass (See p. 21) At the Gloria Patri the deacon, having incensed the Card, priests, bows his head in the middle of the chapel, and then proceeds to incense the Card, deacons. After the prayer; Ite Missa est, Alleluja, Alleluja, is sung; and the choir answers, Deo gratias Alleluja, Alleluja: the Pope gives the usual blessing, the Celebrant publishes the indulgence of thirty years and this beautiful service terminates. In the sacristy His Holiness puts on a mozzetta of white (instead of red) damask, and wears it during the whole of Easter week: His shoes also are white. The Cardinals put on red mantellette and mozzette over their purple cassocks; these they afterwards change for others of scarlet.

[Sidenote: Mass of Pope Marcellus.]

The mass sung on this day is that of Pierluigi da Palestrina, called the mass of Pope Marcellus; not because it was composed during his pontificate; but because, according to Baini, Pierluigi had intended to dedicate a work to that Pope, to whom he was grateful and attached, but was disappointed by His Holiness' premature death; and therefore he persuaded Card. Vitellozzi to give it that name in honour of his former patron. This is the celebrated mass, which rescued ecclesiastical music from the dangers which surrounded it in the Pontificate of Pius IV (as we have related in The Papal Chapel, Rome, 1839), and not of Marcellus II, as Baini has proved. It is said, that when it was first sung in the papal chapel, the Card. dean Francesco Pisani was so enraptured with it, that he exclaimed with Dante, Paradise, Canto X.

Render e questo voce a voce in tempra Ed in dolcezza, ch' esser non puo nota Se non cola dove il gioir s'insempra.

to whom, with all the readiness of the bucolic shepherds, whom this classic soil even now produces, Card. Sorbelloni, the Pope's cousin, replied:

Risponda dunque; O beata sorte! Risponda alla divina cantilena Da tutte parti la beata Corte, Si ch' ogni vista ne sia pia serena.

Baini Mem. Stor. T. 1.

[Sidenote: Ceremonies at S. John Lateran's.]

The ceremonies of holy-week are performed at S. John Lateran's[128] by the chapter of that protobasilica, and resemble for the most part those which we have already described. On holy-saturday however, in addition to the rites before mentioned, the font of the baptistery is blessed by the Card. Vicar, baptism is solemnly administered there to adults, the newly-baptised are confirmed in the church, ordination is conferred during mass upon candidates, for the priesthood. We shall treat briefly of these various ceremonies.

[Sidenote: Blessing of the fonti: baptistery.]

After the twelve prophecies have been recited, the Card. Vicar, (as the representative of the Bishop of Rome) wearing a purple cope and a mitre, goes in procession from the tribune of the basilica to the baptistery[129]. He is preceded by acolythes bearing the paschal candle[130], and the cross and usual lights, as well as by the candidates for baptism and orders, and the chapter of the basilica. In the mean time the beautiful tract, As the stag thirsts for the fountains of water, etc. is sung[131]. His Em. then chants the prayers appointed for the benediction of the font; he divides the water with his hand in the form of a cross, exorcises it, touches it, signs it three times with the sign of our redemption, and pours some of it towards the four parts of the world, in allusion to the command of Christ: "Go teach all nations, baptising them" (Matt. XXVIII). He then dips the paschal candle three times into the water, singing, and each time raising his voice to a higher pitch than before: "May the power of the Holy Ghost descend upon the fulness of this font"; as when He descended, says Gavant, "in the form of a dove at the baptism of Christ represented by this candle plunged into the water". Then breathing three times on the water nearly in the form of a cross "that he may unite the Trinity with the cross" (as the same author observes) he continues the chant, and raises the candle from the water, alluding in the prayer to "the effect of baptism, which confers grace, raising the soul from sin to glory". (Gavant). The blessed water is then sprinkled upon the people, and some of it is reserved to be sprinkled in houses, etc. In order to sanctify the water still more, the Cardinal now pours into it, in the form of a cross, oil of catechumens and chrism; and mixes them with the water of the font, in the name of the Father, Son, and Holy Ghost. This last ceremony is intended to signify, according to mystical interpreters, such as Amalarius, Honorius, Durandus, etc. "the union of Christ by baptism with the members of the church" (Gavant). The prayers of this benediction, most of which are sung in the tone of the preface at ferial mass, contain beautiful allusions to the mention of water in the Old and New Testaments, as for instance: "O God, whose Spirit at the very beginning of the world was borne upon the waters, that the nature of water might even then conceive the power of sanctification; O God, who washing with waters the crimes of a guilty world, didst sign the figure of regeneration in the very out-pouring of the deluge; may this font receive of the Holy Ghost the grace of thy only begotten Son"[132].

[Sidenote: Baptism of adults.]

The Caeremoniale Episcoporum prescribes that infants, except in danger of death, should not be baptised during the eight preceding days, that they may be reserved for holy-Saturday. The beginning of the baptismal service and the exorcisms are performed privately in the sacristy by the parish-priest, while the prophecies are read in church[133]. After the font has been blessed, the catechumens wearing a long white dress, and accompanied by their respective godfathers and godmothers, approach the font, and in turn ascend. In answer to the questions of the Cardinal (who is now vested in a white, and not a purple, cope,) having renounced Satan and all his works and pomps, they profess their belief in the articles of Christian faith, and their desire of baptism[134]: then assisted by their sponsors they are baptised by infusion in the name of the Father, Son, and Holy Ghost; they are anointed with chrism, receive a white garment, with a charge to bear it unspotted before the tribunal of Christ, and in fine a lighted taper, that "when the Lord shall come to the nuptials, they may meet him in the heavenly court unto life everlasting".

[Sidenote: Litanies and confirmation.]

The litanies are sung, while the procession returns to the church, where the newly-baptised are confirmed in a side-chapel, and exhorted to perseverance in virtue, by the Cardinal[135]; the litanies are then continued, but cease while all kneeling venerate the heads of SS. Peter and Paul shewn from above the high altar; the procession afterwards returns to the tribune, where the mass of the day is sung, and orders are conferred by the Cardinal-Vicar.

[Sidenote: Mass and ordination.]

The orders of priests and deacons are often mentioned in the N. Testament: and the church, as S. Thomas observes, instituted the inferior orders. Subdeacons are mentioned by Pope Cornelius and S. Cyprian in the 3rd century, as well as acolythes, exorcists, and lectors. S. Augustine and S. Gregory Nazianzen speak of ostiarii; and the clerical tonsure is mentioned by S. Isidore at the beginning of the 5th century, as a rite established before his time. Orders are conferred by the laying on of hands and prayer, as the scripture teaches, and also by the delivery of the instruments belonging to each order: appropriate exhortations addressed to the candidates for the different orders are interspersed with the prayers prescribed in the pontifical. (On their antiquity the reader may consult Morinus de Ordinationibus, Martene de Antiquis Eccl. Ritibus, T. 2. etc.) The tonsure is given after the Kyrie eleison of the mass, the 4 minor orders after the Gloria in excelsis; subdeacons are ordained before the epistle, which one of them repeats; deacons after the epistle and finally priests after the first part of the tract. These last, after the imposition of hands, receive their peculiar vestments, viz. the stole hanging down in front, and the chasuble: their hands are anointed with oil of catechumens, and they receive a chalice containing wine and water, a paten with a host, and power to say mass. (Luke XXII, 19). After offerings of candle have been made to the ordaining Bishop, the new priests join him in saying mass[136]: and after the newly-ordained and baptised have communicated, the priests profess their faith by reciting the apostles' creed; they receive power to forgive and retain sins (John XX, 22, 23), they promise reverence and obedience to their ecclesiastical superior, and receive the bishops blessing, who then directs that masses and prayers be said by those whom he has ordained, and recommends himself to their prayers. In other respects the mass is similar to that of the Papal chapel[137]. Morcelli in his calendar in summing up the ceremonies of this day, having mentioned the station at S. John Lateran's, the baptism of Jews and Turks, and mass in the papal chapel, says that at the Gloria, tonitrus tormentorum ab Arce fiunt, AEra templorum ac Turium sonant.

[Sidenote: Armenian Catholics:]

Having spoken of the ceremonies of the Vatican and S. John Lateran's, we might consider our task as completed[138]. Yet one more funzione attracts our countrymen on this day; and we are therefore unwilling to bid them farewell, before it is ended. Come then to S. Biagio or to S. Gregorio Illuminatore, to assist at the Armenian mass; and on the road we may talk of the venerable and amiable Fathers who perform that solemn service, and of the nature of their liturgy.

SS. Bartholomew and Thaddaeus were the first apostles of Armenia: but it was not till the beginning of the 4th century, that the whole country became Christian in consequence of the divine blessing, which attended the zealous exertions of S. Gregory surnamed the Illuminator. In the 6th century great numbers of the Armenians were infected with the heresy of Eutyches, who denied that there were two natures in Christ: and to this error they afterwards added some others. In the pontificate of John XXII, about the year 328, a zealous Dominican bishop, called Bartholomew of Bologna, went as a missionary among them; and many of the Eutychians or Monophysites returned to the bosom of the Catholic church. In the 16th century the Catholics were so furiously persecuted by Zachary, a schismatical patriarch, that they fled and took refuge in other countries. They have at present two establishments at Rome, one of the Antonian monks at the church of S. Gregory Illuminator, behind the colonnade of S. Peter's; and a national ospizio at S. Biagio in strada Giulia.

[Sidenote: their liturgy.]

"The Armenians," says Palmer "have only one liturgy, which is written in the ancient Armenian language, and has been used by them from time immemorial. The whole groundwork and order of the Armenian liturgy coincides with the Caesarean, as used in the time of Basil. This liturgy has, like most others, received many additions in the course of ages. There are several prayers extracted from the liturgy of Chrysostom, and actually ascribed to him" Vol. 1, Liturgy of Armenia. "The liturgy of Basil can be traced with tolerable certainty to the 4th century. Striking as are some of the features, in which it differs from that of Antioch, it is nevertheless evidently a superstructure raised on that basis: the composition of both is the same, i.e. the parts, which they have in common, follow in the same order. The same may be said of the Constantinopolitan liturgy, commonly attributed to S. Chrysostom, of that of the Armenian church, and of the florid and verbose composition in use among the Nestorians of Mesopotamia. So that the liturgy of Antioch, commonly attributed to S. James, appears to be the basis of all the oriental liturgies". Tracts for the Times, N. 63. The author then proceeds to state the grounds of the belief that the liturgies of Antioch, Alexandria, Rome and Gaul were of Apostolic origin; concluding thus "It may perhaps be said without exaggeration, that next to the holy scriptures they possess the greatest claims on our veneration and study". Padre Avedichian observes in his preface to the Armenian liturgy, that it was probably compiled by John Mandagunense, an Armenian patriarch of the fifth century.

[Sidenote: Armenian high-mass.]

We shall now give a brief account of their high mass, which we do the more readily, because Mr. Palmer represents it in a very mutilated form. The celebrant, whether priest or bishop, is vested in the sacristy: the vestments bear some resemblance to those of the Greeks. The beginning of the mass is the only part probably taken from the Roman liturgy, but it contains an invocation of the B. Virgin and of the saint of the day. When the celebrant goes up to the altar, the veil is drawn: he uncovers the chalice, blesses the host, which is like ours of unleavened bread; pours wine and water into the chalice, and recites the beautiful prayer of S. John Chrysostom: "O Lord our God, who hast sent our Lord Jesus Christ the celestial bread, the nourishment of the whole world; do thou bless this proposition etc." The veil is then drawn back, and the offerings, the altar, and the people are incensed. The Celebrant recites the prayer of the festival, followed by other prayers composed by S. John Chrysostom: the Trisagion is sung, and the gospel is carried in procession, and is kissed by one of the congregation. Then follow the epistle, gospel, and creed. After two prayers, and two benedictions imparted to the people; the offerings are carried in procession to the altar, the celebrant offers them up to God, and prays that Jesus Christ will make him worthy to consecrate, and receive his "holy and immaculate body and precious blood; for thou, O Christ our God, art he who offers and is offered". After he has washed his hands, he says "O Lord God of armies, let this victim become "the true body and blood of thy only begotten Son". He then blesses the people, says prayers which correspond to our preface and Sanctus, and pronounces the words of consecration. After he has said other prayers, and made the sign of the cross several times over the host and chalice, he invokes the holy Ghost, begging also that the body and blood of Christ may produce "the salvation of our souls and the remission of our sins". He then prays, through the merits of the holy sacrifice, for the whole world, the church and state, all conditions of men and for all the faithful departed: he invokes the intercession of the B. Virgin and all the Saints: he prays for the Pope and all present; and after other similar supplications, he says the Pater noster. The elevation takes place at this part of the mass, and also the blessing of the people with the consecrated host and chalice, accompanied by appropriate prayers. After the curtains have been drawn, the priest breaks the host, and puts a particle of it into the chalice: he then receives communion, blesses the people with the chalice and particle, and distributes communion; before its distribution the curtains are drawn back. When the ablutions and prayers after the celebrant's communion are ended, turning towards the people, he recites a prayer of S. John Chrisostom, which is followed by the last gospel. Then invoking the holy cross he blesses the people, who unite in praising God. He finally blesses them again, and distributes blessed bread (not consecrated) among them. At S. Gregorio Illuminatore Vespers are added and said in circolo: the clergy carry tapers; and the gospel is held up by the Celebrant to implore blessings on the people.

[Sidenote: Reflections.]

These ceremonies may appear singular to us, who are of a different clime and different customs; their music in particular is little in accordance with our taste, or notions of melody and harmony. Yet the remark of Montfaucon (Diario Italico) "aera Dodonaea dixisses", alluding to the brass kettles of the oracle (Potter Arch. Graec. B. 2, Sec. 8) is an exaggeration. Their flabelli are of metal, of a round form, surrounded with little bells, which are sounded at the seraphic hymn, to express, if we might believe Cancellieri, "by the trembling of the hands, that of the blessed spirits, who assist at the throne of the Divine Majesty with fear and trembling". (Tre Pontific. Not. VI). Their mass is anticipated, but not at so early an hour as that of the Latin. (Even in the Latin church, permissions to say mass in the afternoon of this day have been granted by some Popes; they may be seen in Cancellieri. Funz. d. Sett. S. p. 183, 184). Amid the numerous differences between their rite and our own, the attentive spectator will not fail to remark the similarity of the substance and order of their liturgy, and of that of the Roman church; although, with the solitary exception of the beginning of the mass, both have existed independently of one another during the last 1400 years. This is a powerful argument in favour of the great antiquity, nay of the apostolic origin of their most important ceremonies, which may be traced through different channels to the primitive liturgies of Rome and Antioch. It is also one of those striking illustrations, which Rome presents, of the unity and catholicity of the church; and at the same time of the adaptation of her immutable doctrines and sacred practices to the feelings and customs of widely-separated nations who, having little in common but human nature, yet all acknowledge "one Lord, one faith, and one baptism". (Ephes. IV. 5); and all belong to "one fold and one shepherd". John X, 16.

[Sidenote: Conclusion.]

Having now considered in detail the various ceremonies of Holy Week at Rome, a philosophic mind will take a general review of them: and this question will very naturally suggest itself: What judgment ought I to form concerning them? am I to consider them as mummery, or superstition, or idolatry, as many most confidently pronounce, who are unacquainted with their nature, their origin, and their meaning; and at the same time are little accustomed from early infancy to any language or gesticulations save those of the tongue? or am I not rather to regard them as a solemn, and sacred, and pathetic, and most ancient expression of Christian faith and Christian feeling; which, united as it is with the noblest productions of divine inspiration and of Christian art may haply not only instruct and elevate the mind, but also enkindle in the soul flames of that pure and practical devotion, which this holy season demands from every follower of Christ? Let the reader decide for himself; but for our part, we envy not the mind or heart of him, who can prefer the former of these views. We shall ever bless God, that we have learnt in another school not to condemn the customs and manners of other countries and other people, merely because they differ from our own; and that we are disposed to attribute to signs the meaning attached to them by those who adopt them, and not that of our own fancies. Men of warmer climates than our own convey to others their sentiments and feelings by action as easily as by the tongue. Italians, as well as Greeks and Orientals, have inherited from their fathers a language of gesture more powerful and expressive than that of words. The Hebrew prophets, Isaiah, Ezechiel, and others, nay Christ himself, spoke by action as well by the tongue. God appointed in the old law innumerable ceremonies: Christ in the new law of spirit and truth instituted sacred rites, or sanctified those which previously existed: the early church imitated His blessed example: and they have been faithfully preserved as a precious inheritance till the present time. The very objection, that some of them were borrowed from Jews or Pagans, is a proof of their primitive antiquity: Christ or the church removed from them all profaneness or superstition, and then adopted and sanctified them. (See Wiseman's Letters to Poynder). If all parties unite in approbation of the illumination of the cupola of S. Peter's, and of the fireworks of S. Angelo, considered as outward demonstrations of the exultation of the church at the resurrection of her Divine Spouse; we shall ever admire also the expressions of christian feeling exhibited in the interior of her temples, whether they consist in ceremonies or words; and on this day emulating the transports of joy of the fervent and eloquent pilgrim to Jerusalem and Mount Sinai, when shall unite our voices with those of the angelic spirits in singing, Alleluja; "because Jesus Christ, our Lord, who was delivered up for our sins, rose again for our justification". Rome. IV, 24, 25.[139]

[Footnote 111: Anciently in some churches, as Thomassin has shewn (de dierum Festorum celebratione lib. 2. c. 14), fire used to be struck from a flint to light the church-lamps etc. every day and particularly on Saturday, and the new fire was blessed; on holy Saturday however this ceremony was performed with great solemnity; and in the 11th century it was restricted to that day alone. At Rome in holy week this practice was not originally confined to holy Saturday, but was observed on the three days before caster: for the first Ordo Romanus directs, that on holy thursday fire should be struck from a flint outside the church, and blessed. Amalarius also (4e Ordine Antiph.) testifies that on good friday "new fire was enkindled and reserved till the nocturnal office". Leo IV however (A.D. 847) appears to have first ordered that on Easter Eve "the old fire should be put out, and new fire blessed and distributed among the people" (Homil. de cura Pastorali). For Pope Zachary, about the year 731. in answer to the enquiries of Boniface, bishop of Mayence, states that "on holy thursday, when the sacred chrism is consecrated, three lamps of a large size filled with oil collected from the different lamps of the church, and placed in a secret part of the said church, should burn there constantly, so that the oil may suffice till the third day, that is saturday. Then let the fire of the lamps which is used for the sacred font be renewed. But concerning the fire taken ex cristallis, as you have asserted, we have no tradition". Pouget (Inst. Cathol. l. 1) observes that the new fire is blessed with great solemnity on this day, "because the fire struck from a flint appears to be a type of Christ arising from the dead". Formerly not only the lights of the church, but all the fires of the city were enkindled from the blessed fire (as we learn from a MS. Sancti Victoris (ap. Martene, De ant. Eccl. Ritibus lib. IV, c. XXIV). "After the Ite Missa est" says the Ordinarium of Luke archbishop of Cosenza "the bishop gives his blessing, and immediately the deacon commands the people, saying "Receive the new fire from the holy candle, and having put out the old, light it in your houses in the name of Christ; then rejoicing they depart with the light". This custom is mentioned also in Leo IVth's homily above quoted.]

[Footnote 112: As for the Paschal candle, Anastasius says that Zosimus, who was elected pope in 417, gave leave that candles should be blessed in the churches. Bened. XIV, Merati and Gretser understand by these words, that that Pontiff only extended to the parish churches a custom already practised in the greater churches: however this may be, the blessing of this candle is at least as old as the time of Pope Zosimus. It is inserted in the ancient sacramentary of Pope Gelasius (A.D. 495). S. Augustine (lib. 15 de Civ. Dei) mentions some verses written by himself in praise of the paschal candle. S. Jerome also speaks of it in his epistles; and Ennodius bishop of Pavia in 519 wrote two formulas, according to which it might be blessed. Cancellieri, at the end of his Funzioni della Settimana Santa, describes two blessings of the paschal candle contained in manuscripts of the 12th century. Du Vert as usual rejects every mystical meaning of the candle: but why then should it be lighted on this night, and not on christmas and other nights? The 4th Council of Toledo, held in 633, states that the paschal candle is blessed, in order that we may receive the mystery of Christ's resurrection; and hence the abbot Rupert says, that the candle when lighted represents Christ's resurrection from the dead. That such is its meaning appears from the five holes made in it in the form of a cross, to represent the five wounds of Christ: in them the five grains of incense are fixed by the Deacon, in order to represent, according to Rupert, the spices applied to Christ's body by Joseph of Arimathea. In confirmation of this explanation, we may observe that this candle is not removed from the church till the gospel has been sung on Ascension-day when Christ departed from among men: and it is lighted at solemn mass before the gospel and at vespers before the Magnificat on the Sundays and holidays which occur between holy saturday and the ascension. To the same symbolical meaning of this candle we must attribute the ancient custom of affixing to it (as a symbol of Christ) a tablet on which the current year of our Lord and its indiction were marked: sometimes these, if not other chronological dates, were inscribed on the candle itself by the deacon, before he sang the Exultet, as Ven. Bede testifies, The same idea was preserved in the practice of forming the Agnus Dei with the wax of the paschal candle. "On this day" (holy saturday) says Durandus "the acolythes of the Roman church make lambs of newly blessed wax, or of the wax of the paschal candle of the preceding year mixed with chrism: on Saturday in Albis they are distributed by the Lord Pope to the people in the churches". Amalarius likewise mentions this custom. It appears also from the two benedictions of Ennodius mentioned above, that the faithful used particles of the pascal candle as a preservative against storms: the good effects hoped for in this and similar cases are attributed to the prayers of the church, which God in His goodness has promised to hear. The paschal candle is painted according to an ancient custom.

"Ast alii pictis accendant lumina ceris".

S. Paulinus Nat. VI. S Felicis

Pierin del Vaga, whom Vasari considered as the most distinguished of Raffaello's assistants, was originally nothing more than a candlepainter. His creation of Eve at S. Marcello at Rome, and his frescoes in the Doria place at Genoa, are well-known; at the Vatican he assisted Giovanni d'Udine in his arabesques, Polidoro in his antique chiaroscuri, and executed some of the most beautiful historical paintings of the loggie di Raffaello. Hence may we judge of the versatility of his talents.]

[Footnote 113: Why does a deacon perform this ceremony? since other benedictions are reserved to bishops and priests. Rupert assigns as a reason, that Christ's body was wrapped in spices by his disciples, and not by the apostles whose successors are bishops and priests: besides, the hymn sung by the deacon is the praeconium Paschale, or announcement of the Resurrection, which was first made by inferiors to their superiors, by the women to the apostles. We may add that both the fire and the 5 grains of incense are previously blessed by the priest, and in the praeconium itself there is not any form of blessing, strictly speaking. In the church of Ravenna however the bishop used to bless this candle (S. Gregory ep. 28, lib. 9). In the Roman church, according to cardinal Gaetani, the last of the Cardinal priests usually blessed the fire, and the last Card. deacon lighted the lumen Christi, or triple candle, and the Paschal candle. The deacon used to bless the latter either at the steps of the presbytery, or from the ambo; and hence we find a marble column, intended to support it, fixed to the ambo in S. Clement's S. Laurence's, and S. Pancras' churches at Rome. See another marble column destined for the same use ap. Ciampini, Vet. mon. cap. 2.]

[Footnote 114: Martene (De antiquis Eccl. rit. lib. 4, c. 24) maintains that this hymn was composed by S. Augustine, and this opinion is adopted also by Baillet and Benedict XIV, and confirmed by a MS. pontifical of the church of Pavia of the 9th century, and other documents cited by Martene, ibid: it was corrected by S. Jerome, if we may believe an ancient Pontifical of Poitiers (quoted ibid.) The chant of this beautiful hymn is very ancient. "I have seen," says Baini "in many manuscripts both anterior and posterior to the 11th century the melodies of the preface, of the Pater noster, of the Exultet, and of the Gloria precisely such as the modern" (T. 2, p. 92). In a splendid roll of the Minerva (signed D. 1. 2) of the 9th century, are contained the Exultet, the solemn benediction of the baptismal font, and the administration of all the ecclesiastical orders. Nor is this the only roll containing the chant precisely similar to the modern. D'Agincourt left another to the Vatican library. See also MS. no. 333 of the Barberini library, of the year 1503.]

[Footnote 115: Prudentius speaks of the "guttas olentes" or odoriferous drops of the candle, and S. Paulinus of Nola of "odora lumina": hence P. Arevalo conjectures that the grains of incense were fixed in the paschal candle even at the time of Prudentius in the 4th century.]

[Footnote 116: In churches, at the words Apis mater eduxit, the lamps also are lighted. With regard to the triple candle, we may observe that on an ancient marble column preserved in the Piazza before the cathedral of Capua is a bas-relief representing the lighting of the paschal candle by means of a reed surmounted by 3 small candles, as the Canonico Natali testifies in a letter printed at Naples in 1776. The triple candle is mentioned in the Ordo Romanus of Card. Gaetano, in that of Amelius, and in a MS. Pontifical of the church of Apamea, ap. Martene. As Thomassin observes, "we light a candle divided into three in honour of the Trinity, considering that enlightened by Christ we know that recondite mystery". Gavant also gives the same explanation. In the Greek service the bishop gives his blessing, as often as he sings mass, with a triple candle. In the Latin church it is used only on holy Saturday.]

[Footnote 117: See Appendix.]

[Footnote 118: This custom is proved from the letter of Siricius Pope in the 4th century to Himmerius, from letters of S. Leo and Pope Gelasius, as well as other ancient documents (ap. Bened. XIV, Institut. prima ed lat.); and vestiges of it are preserved in the liturgy of the weeks of Easter and Pentecost. Ordinations were generally conferred before Christmas, as is evident from the lives of the early Popes. Baptism was administered before the great festivals of Easter and Pentecost, that the newly-baptised might be prepared to celebrate them worthily, and receive the graces therein commemorated. Perhaps another reason for selecting the eve of Easter may be found in the parallel drawn by S. Paul between baptism and Christ's death and resurrection (Rom. VI, 5 and foll.): "we who are baptised in Christ Jesus are baptised in his death. For we are buried together with him by baptism unto death: that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life" etc.]

[Footnote 119: See on such subjects Del Signore's Institut. Hist. Eccles. with notes by Prof. Tizzani Cap. V. Sec. 19 seq.]

[Footnote 120: See Comm. ad Ord. Rom. Mabillonii tom. 2, Mus. Ital. p. 95.]

[Footnote 121: According to the Ordo Romanus, children after baptism on this day were to take no food or milk before Communion "and on all days of Easter-week let them go to Mass, and let their parents offer for them, and let all communicate". As Cabassutius proves in his notitia Ecclesiastica saeculi primi, they used to receive the B. Sacrament under the form of wine alone. The bishop dipped his finger into the sacred blood, and then put it into the mouth of the child a practice observed in modern times in some parts of the East, according to the learned Maronite Abraham Ecchellensis; afterwards a little milk and honey was put into their mouths, as an emblem (according to John the deacon) of the promised land, to which they were called. This custom of giving communion to children was not of necessity for salvation, as Cardinal Noris proves in Vindiciis Augustinianis Sec. 4, and the Council of Trent observes. In some places an abuse crept in of putting the milk and honey into the consecrated chalice, but it was prohibited by an African Council.]

[Footnote 122: In the 4th century, S. Basil writing to the clergy of Neocesarea observes, that the litanies, which they then used, were introduced after the time of S. Gregory Thaumaturgus (Epist. 63). In Gaul about the year 452, S. Mamertus bishop of Vienne appointed solemn litanies to be recited on the three rogation days. "At Rome," say Palmer, "no doubt litanies were in use at an early period, since we find that in the time of Gregory the great (A.D. 590), the appellation of litany had been so long given to processional supplications, that it was then familiarly applied to those persons who formed the procession". Vol. 1, p. 271. That holy Pontiff gave the following directions; "Let the litany of the clergy set out from the church of S. John the Baptist, the litany of the men from the church of the holy martyr Marcellus, the litany of the monks from the church of SS John and Paul: the litany of the handmaids of God from the church of the blessed martyrs Cosmas and Damian, the litany of the married women from the church of the blessed protomartyr Stephen; the litany of the widows from the church of the blessed martyr Vitalis, the litany of the poor and children from the church of the blessed martyr Cecilia". Vita S. Gregorii a Joanne Diacono, lib. 1, c. 42. That the litanies were recited on holy-saturday appears from several ancient rites quoted by Marlene (De Ant. Eccl. Ritibus, lib. 4, c. XXV, and lib. 1, c. I, art. 18). Palmer, wishing to defend the liturgy of the church of England, maintains the antiquity of litanies, but pretends that the invocations of saints were not originally contained in them, but were added to them in the west about the eighth century (vol. I, p. 289). From a passage in Walafridus Strabo he is led to admit that at his time (the ninth century) "these invocations must have been for some time in use, and accordingly manuscript litanies containing invocations have been discovered by learned men, which appear from internal evidence to be as old as the eighth century". He attempts however by negative arguments to shew, that these invocations are not more ancient than that period; although at the same time he confesses that "we have no distinct account of the nature of the service which was used on occasions of peculiar supplication during the earliest ages". p. 272. To his arguments we may oppose the positive testimony of Walafridus Strabo, who says "The litany of the holy names is believed to have come into use after Jerome, following Eusebius of Cesarea, had composed the martyrology". A long time, about three centuries, elapsed before the canon of the scriptures was determined; and it is not therefore surprising if the canon of saints, (if such it may be called), who died at considerable intervals, required some time for its formation. Invocations of the saints in ancient litanies may be seen ap. Martene (lib. 4f c. 27 and lib. 1, c. 1, art. 18). One would conceive from Palmer's account of the Ambrosian litany that it did not contain invocations of the saints, p. 276; yet in the Ambrosian processional, to which he alludes, we read as follows "Afterwards they go to the altar, were the litanies are recited on bended knees, in reciting which the names of the saints without Intercede pro nobis are sung aloud by the provost and clergy of the first collegiate church; and by the other clergy with Intercede pro nobis and this rite of singing the litanies and antiphons is observed in every other stational church". ap. Martene lib. 4, c. 28. In the Ordo Romanus also De Benedictione Ecclesiae these invocations are found. The question however concerning their antiquity in the litanies is of minor importance. Even Palmer admits, that "Catholic fathers in the 4th century invoked the saints" p. 292, though he gravely assures his readers, that "they were too well instructed in the Christian faith to believe positively that the saints heard our prayers". He mentions the learned work of Serrarius called "Litaneutici seu de Litaniis etc." as an instance of the writings, in which "innumerable passages have been cited from ancient writers to prove, that the invocation of saints is more ancient than the eighth century. But most of those passages do not refer to the invocation of saints, but to prayers made to God for the intercession of saints". Palmer, vol. I, p. 278. We consider that there is little difference in principle between these two things: we shall however, to satisfy him, quote only one passage from an ancient Oriental liturgy. "Mother of our Lord Jesus Christ, pray for me to the only begotten Son, who was born of thee, that he may forgive me my offences and sins, and may receive from my feeble and sinful hands this sacrifice, which in my weakness I offer on this altar, through thy intercession for me, O holy Mother". (From the ancient liturgy used by the Nestorians called the liturgy of the holy apostles. Renaudot, t. II. See bishop Poynter's Christianity, Note E: and ancient inscriptions in Rock's Hierurgia, p. 347 and foll.) Though we have the innumerable ancient passages above-mentioned in favour of the Catholic doctrine, yet shall we call Mr. Palmer's attention to the following passage of his own work. Speaking of secrecy, he says: "this primitive discipline is sufficient to account for the fact, that very few allusions to the liturgy or eucharistic service are found in the writings of the Fathers". I, p. 14. His fears of heresy and blasphemy arising from the invocation of Saints may be calmed by the simple perusal of the doctrine of the church taught by the Council of Trent, sess. 25. "The holy synod commands all bishops and other teachers—diligently to instruct the faithful, teaching them that the Saints reigning with Christ offer to God their prayers for men; that it is good and useful to invoke them with supplication, and to have recourse to their prayers, help, and assistance, in order to obtain benefits from God through his Son Jesus Christ our Lord, who alone is our Redeemer and Saviour". Accordingly we say in the litany "Lord, have mercy on us: holy Mary pray for us" etc.]

[Footnote 123: We shall say nothing of sculptured figures taken from the catacombs, such as the statues of the good shepherd and S. Hippolitus now in the Vatican, or the numerous bas reliefs on Christian sarcophagi (on which see Raoul-Rochette, Tableau des Catacombes, c. IV. Beschreibung der Stadt Rom. B. 2, in the description of the Christian Museum in the Vatican Library). On another class of Christian representations the reader may consult Buonarruoti's Osservazioni sopra alcuni frammenti di vetro, ornati di figure. We shall rather call the attention of the Christian antiquarian to the numerous frescoes painted in the chapels of the catacombs, and illustrated by Bosio, Bottari, d'Agincourt etc., the latter of whom attributes some of them to the second century on account of the similarity of their style to that of frescoes in the tomb of the Nasones, which is situated on the Flaminian way at a short distance from Rome; his opinion is confirmed by the fact that some of them have been broken through, with the view of preparing a place of burial for the bodies of martyrs slain in subsequent persecutions. A list of their subjects which are generally taken from the old and new Testaments may be seen in Raoul-Rochette (c. 3, p. 157 foll. ed. de Brusselles). Of these we may briefly notice in particular some of the representations of Christ, of the B. Virgin, of the apostles and martyrs. In them Christ sometimes appears as an infant on the lap of His holy mother, Who ever pure and modest is always veiled; and this lovely group is found not only on these paintings, but also on bas-reliefs and glass-vessels generally anterior to the 4th century, and consequently to the general council of Ephesus held in 431; although it is pretended that such figures were first designed after that period. (Instances are enumerated by Raoul-Rochette c. VI). Constantina, daughter of Constantine, whose tomb is still preserved at Rome, begged of Eusebius bishop of Cesarea a likeness of our Divine Saviour (Concil. Labbe. t. VII, 493 seq): we must have recourse to the catacombs for His most ancient portraits. See one resembling the ordinary type of His sacred head and taken from the cemetery of Calixtus, at the end of Raoul-Rochette's work. This type, repeated again and again on Christian monuments during the last sixteen hundred years or more, may suggest the hope that some traces of our Divine Saviour's features are still preserved among us, notwithstanding the diversity of His portraits, of which S. Augustine complained, De Triniti l. 8, c, 4 5. Raoul-Rochette's opinion, that this likeness and the portraits of the apostles were of Gnostic origin, is altogether unsupported, as the Belgian editors of his work justly observe. Christ is frequently represented also as seated amid His apostles, of whom SS. Peter and Paul were favourite subjects of the old artists: see Raoul-Rochette c. VI, where he mentions, after the older antiquaries, the ancient representations of S. Ciriaca, S Priscilla, SS. Stephen, Cyprian, Laurence, Agnes, and other martyrs. During Diocletian's persecution, the provincial council of Eliberis in Spain decreed, that there should be no paintings on the walls of churches: its 36th canon was evidently intended to save sacred pictures from the profanations perpetrated by the pagans. The faithful however, fertile in expedients to gratify their devotion, now began to use those portable representations of pious subjects called diptychs, because they generally consisted of two tablets which could at pleasure be folded together. They were formed of ivory or wood, and resembled the presents of that name formerly sent by the consuls on the day of their entrance into office: on these were usually inscribed the names and the portraits of the new magistrates. (Symmachus lib. 2, ep. 80, all 71). The sacred diptychs, of which many are preserved in the Vatican Library, were easily saved from the fury of the Iconoclasts. Their folding form without their portability is preserved in many of the ancient altar-pieces of Italian and other churches and from them the modern altar-pieces are derived: they did not however supersede the use of frescoes, or mosaics, as is evident from innumerable ancient and modern ecclesiastical monuments of this city. In the preceding chapter we laid before our readers the doctrine of the catholic church concerning respect paid to images, p. 80.]

[Footnote 124: "He is risen; he is not here. But go, tell his disciples and Peter, that he goeth before you into Galilee". Mark XV, 6 7.]

[Footnote 125: This Hebrew word, which frequently occurs in psalms of praise, CIV, 34, CV, 45, CVI, 1, etc. has been preserved, as well as Amen, and Sabaoth, in its original form in most liturgies. According to S. Gregory (Ep. 64, ind. 2). who appeals to S. Jerome's authority, it was introduced into the Roman liturgy in the time of Pope Damasus. S. Gregory forbade it to be sung at funerals, (as it had been at that of Fabiola: S. Jerome in Epitaphio Fabiolae;) or during Lent.]

[Footnote 126: Gavant and others, following Walafridus Strabo and the abbot Berno, think that the Offertory and Agnus Dei are not said, in order to signify the silence of the holy women returning from the sepulchre (Mark XVI, 8). Others attribute some of these omissions to the circumstance, that there is no communion; on this day, and therefore neither offertory or postcommunion; anciently however communion was given on this occasion, as is evident from the Gelasian sacramentary (See Bened. XIV, De Festis c. VIII). The kiss of peace, as Grancolas observes, is not given, because formerly at the dawn of easter-sunday, soon after the mass of easter-eve, the faithful used to assemble in the church "and kissing one another with mutual charity to say, Surrexit Dominus "; (the Lord is risen) Ordo Rom. ab Hittorpio ed. p. 55. Merati says, that the Agnus Dei is omitted because it is of recent origin, having been first introduced into the liturgy by Pope Sergius A.D. 688 (lib. Pont.), whereas the Mass of the day is of greater antiquity.]

[Footnote 127: Cancellieri says that the music of this Magnificat was composed by Luca Marenzio. Among the compositions prior to Palestrina, and still sung in the papal chapel, Baini reckons the Magnificats of Carpentrasso and Morales, as well as the Te Deum and Lumen ad revelutionem gentium of Costanzo Festa.]

[Footnote 128: This basilic, which is the cathedral of the bishop of Rome, was first erected by Constantine, whose statue taken from his baths adorns the portico. It was in great part destroyed by fire in 1308; but it was restored by the munificence of the Popes and the piety of the faithful, emulated in these days, in which we deplore the burning of S. Paul's. In the gothic tabernacle over the high altar are preserved the heads of SS. Peter and Paul. The mosaics of the tribune were made by order of Nicholas IV (A.D. 1278-1292).]

[Footnote 129: This baptistery, as well as the basilica, is attributed to the time of Constantine; it was reduced to its present state by Urban VIII; On an ancient and interesting Christian sarcophagus taken from the Vatican cemetery is represented a basilica with its apsis, and near it a circular building evidently meant for the baptistery: this is covered with a cupola surmounted by the monogram of Christ; and over the gate are curtains drawn up on each side, See Raoul-Rochette-Tableau des Catacombs, p. 332. The font is an ancient urn of basalt the paintings above it, between the second order of columns, representing, the life of S. John Baptist, are by Carlo Maratta.]

[Footnote 130: In a missal of Pavia it is called a figure of the column which preceded the Israelites going out of Egypt.]

[Footnote 131: The stag was a favourite subject of the early Christian artists, who often represented it in their paintings, and afterwards on their mosaics. The text above quoted explains its signification.]

[Footnote 132: "In most of the old rituals we find that the font was hallowed with various ceremonies besides prayer. It was customary to make the sign of the cross, as we learn from the testimony of Chrysostom, Augustine, and Pseudo-Dionysius". Palmer vol. 2, p. 195. Martene observes that the rite of pouring chrism into the water is mentioned in all the ancient Gallican, Ambrosian, and Mozarabic liturgies. The blessing of baptismal water is reckoned by S. Basil, in the 4th century, among apostolical traditions. (De Spiritu. S. c. 27).]

[Footnote 133: "Some form of admission to the class of catechumens was used in all churches at an early period, and it seems most commonly to have consisted of imposition of hands with prayers for the person. To this in many places were added various rites, such as, signing the forehead of the candidate with the cross, the consecration and giving of salt, which was entitled the sacrament of catechumens, repeated exorcisms, or prayers and adjurations to cast out the power of Satan, anointing with oil, and other mystical and figurative rites. In the course of many ages, when the Christian church had overspread the face of the world, and infidelity had become in most places extinct, the form of admission to the class of catechumens was from a veneration for old customs in many places conjoined to the office of baptism, and administered at the same time with it to the candidates for that sacrament whether they were infants or not". Palmer, vol. 2, c. 5, sect. 1.]

[Footnote 134: "It has been customary in the Christian church from the most remote period, for the candidates for baptism to renounce the devil and all his works, before they were admitted to that sacrament. This renunciation was always followed by a profession of faith in Christ, as it is now in the English liturgy. The last interrogation and answer "Vis baptizari, Volo" have long been used in the west. (Martene de Antiq. Eccl. rit. tom. I, p. 180, 192). According to the ancient custom of the Roman church, represented in the Sacramentary of Gregory, the profession of faith occurs between the hallowing of the water and the administration of the sacrament. This custom has long been used in the Roman church; since the Sacramentary of Gelasius (A.D. 494) appointed the confession of faith to be made immediately before baptism, though the renunciations were made some hours before. In primitive times the sign of the cross was not only made on the forehead of the elect at the time of baptism, but was used very often in other ways: this act is probably not more recent than the apostolical age; and this sign was made in some part of almost every Christian office. The administration of baptism was succeeded by various rites in the primitive church; among other the newly-baptised were clothed in white garments. Formerly also confirmation followed immediately after baptism". I have extracted the preceding passages from different sections of Palmer's 5th chapter, vol. 2: coming from a clergyman of the church of England, they are important admissions, and they dispense with the necessity of my proving the antiquity of these various baptismal riles. The reader may see proofs of them collected in Palmer (loc. cit.) Martene T. 1: cap. 2, etc.]

[Footnote 135: Palmer says, that in confirmation, to the rites of prayer and imposition, of hands was added "that of anointing with an unguent or chrism, made of oil and balsam, and hallowed by the prayers of the bishop.—We learn from the writings of Tertullian and Origen, that it was already customary both in the east and the west at the end of the 2nd or beginning of the 3rd century. This chrism was intended to signify the grace of the Holy Spirit then conferred". Palmer, Or. Lit. vol. 2, p. 199. If this unction had not been of apostolic origin, it would not have been customary in all churches at so early a period.]

[Footnote 136: At S. John Lateran's, when the Agnus Dei is said, the ancient custom is preserved, which was originally established by Pope Sergius, of saying Miserere nobis three times, and not Dona nobis pacem, which words were introduced into the liturgy, (according to Innocent III, De Myst Missae) about the 10th century, in time of schism.]

[Footnote 137: Orders are generally conferred on the saturday of each ember-week, besides the saturday before passion and easter sundays. A minute detail of the numerous ceremonies of ordination can not be expected in a work on the ceremonies of holy-week. The reader may find them all enumerated in the Pontifical, and on their antiquity he may consult Morinus, De Ordinationibus; Martene, De Ant. Eccl. Rit. t. 2. etc. On the service of holy saturday see the MS. Pontifical of the Apamean church and various Ordines ap. Martene, lib. IV, c. 24. Formerly after the mass there was general communion; and at Rome no Vespers were said (Alcuin), and 7 altars were consecrated.]

[Footnote 138: In the afternoon the parish-priests bless with prayers and holy water the houses and paschal food of their parishioners. In the Ordo Romanus, besides the blessing of milk and honey, there is a formula of benediction of a lamb and other food. Durandus also (lib. 6 Ration.) mentions the blessing of the lamb, a custom which is preserved at Rome till the present time. The shops of the pizzicaroli are illuminated and gaily decorated, probably because they have peculiar reasons to rejoice at the conclusion of the austerities of lent.]

[Footnote 139: For the ceremonies of Easter-sunday see The Pontifical Mass sung at S. Peter's on Easter-sunday etc. By C.M. Baggs. D.D. Rome 1840.]



APPENDIX

PECULIAR CEREMONIES OF HOLY-WEEK AT JERUSALEM

Having spoken of the blessing of the paschal candle at Rome, we may for a few moments turn our thoughts towards a city still more ancient, and trodden by holier and more exalted beings than even the apostles and martyrs of the eternal city. The justly-celebrated traveller John Thevenot in his Voyage du Levant describes the ceremonies of holyweek performed at Jerusalem; the distribution of palms, the washing of the feet on Maunday-Thursday at the door of the holy Sepulchre; and the procession to the holy places or stations performed by the Catholic Christians. Concerning this the eloquent Pere Abbe de Geramb, in his interesting Pelerinage at Jerusalem in 1832, informs us that "by means of a figure in relief of the natural size, whose head, arms, and feet are flexible, the religious represent the crucifixion, the descent from the cross, and the burial of Jesus Christ, in such manner as to render all the principal circumstances apparent to the senses and striking".

Both these distinguished writers of different periods agree in testifying, that all the devotions of the Catholics were and are still conducted with so much order that they are admired both by Christians and Turks, whereas those of the schismatical Christians took place with much confusion, and with such a noise, that the Janissaries, who had to preserve order, were obliged to strike the persons engaged in them as well as the spectators. This statement is confirmed by the account, which they and other travellers give, of the holy fire of the Greeks and other schismatics. Benedict XIV observes that no mention is made of the supposed miracle of the holy fire by early Christian writers who lived at Jerusalem; as Eusebius, S. Jerome, S. Epiphanius, or S. Cyril bishop of Jerusalem. It is however spoken of by Bernard a Frank monk of the ninth century, and in a Pontifical of the church of Poictiers of about the tenth century: by Hugo Flaviniacensis in Chronico Virdunensi, in the discourse of Urban II in the council of Claremont, and in other documents of the middle ages mentioned by Martene (lib. IV, c. XXIV). Lupi (tom. 4, Conc. gen. etc.) thinks it probable, that the custom of burning lights and the paschal candle on this day was instituted, in order to return thanks to God for a miracle (which may of old have happened at Jerusalem) and to announce it to all nations.

I shall now extract a brief account of the scene of confusion enacted in modern times at Jerusalem on such occasions from Thevenot, in whose work is a print representing it. "After our Catholic office was ended" says he, "we prepared to enjoy the sight of the holy fire of the Greeks, Armenians and Copts, whose priests make their people believe, that on holy Saturday fire descends from heaven into the holy Sepulchre, and on that account make each of their pilgrims, who are very numerous, pay some money. This solemnity appears rather a comedy or a farce than a church-ceremony, and is very unbecoming in a place so sacred as the holy Sepulchre. After we had finished our service, which was about eight in the morning, they, extinguished all their lamps and those of the holy Sepulchre, and then they commenced their folly, running round the holy Sepulchre, like mad people, crying, howling, et faisans un bruit de diables; it was charming to see them running one after another, kicking and striking one another with cords; many of them together held men in their arms, and going round the holy Sepulchre, let them fall, and then raised horrible shouts of laughter, while they who had fallen ran after the others to avenge themselves: it seemed that both old and young were downright mad. From time to time they raised their eyes, and stretched their hands, full of taper, to heaven, crying all together eleison, as if they were wearied at the delay of the holy fire. This scene continued till towards three in the evening, when two Greek archbishops and two bishops habited as patriarchs, for the patriarch was not then at Jerusalem, left their choir with all their clergy, and began the procession round the holy Sepulchre: they were joined by the Armenians, four of whom wore mitres: then came a Coptic bishop, with all his clergy and people. After they had walked three times round the holy Sepulchre, a Greek priest came out of the chapel of the Angel, which is close to that of the holy Sepulchre, and gave notice to him who represented the Patriarch, that the holy fire had descended from heaven: the latter then entered into the holy Sepulchre, followed by the representatives of the Armenian patriarch and of the Coptic bishop. After they had remained there a short time, we saw the Greek archbishop in an amusing posture, bending down his head, and bearing in each hand a quantity of lighted tapers. No sooner had he appeared, than all rushed one upon another to light their tapers from those of the archbishop; as that is considered the best fire, which is first lighted. The Janissaries however, who were stationed near the door of the chapel of the Angel, did not stand with their arms folded, but made the calpacs and turbans of the Greeks fly from one end of the church to the other, striking around on all sides with their sticks, to make way for the poor archbishop, who also as we may suppose did all in his power to save himself. He then mounted in haste a stone-altar opposite the entrance of the holy Sepulchre, where he was immediately surrounded by the people: those also who had lighted their tapers endeavouring to save themselves were overwhelmed by the others: the confusion was horrible, and blows were not unfrequent. After the Greek archbishop has come out, the Armenian appears, and saves himself from the crowd in the church of the Armenians, and the Copt in that of the Copts. Every one was in such a hurry to get some of the holy fire, that in a moment more than 2000 bundles of candles flamed in the church: and the people, crying out like persons possessed began greater follies than before. A man carrying a drum on his back began to run with all his might round the holy Sepulchre, and another running in the same manner struck it with two sticks; and when he was tired, another immediately took his place. "Il semble qu' on soit dans un enfer, et que ce soient tout autant de diables dechaines."—But enough of this unedifying scene, of which the Abbe Geramb gives a similar account. If we contrast with it the majestic and edifying ceremonies of the Roman church, we shall feel grateful to God for having preserved us from such disorders. I shall merely add from Thevenot, that the Christians are called to office at the holy Sepulchre by boards struck with iron, as we are for two days in holy-week: but drums and other instruments are also played there, which make, he (adds), "une musique enragee".

The distinguished missionary and pilgrim D. Casto Gonzalez recounts other disorders of the Greeks during Holy Week, and profanations of the most holy sanctuaries of Palestine. In the year 1833 he exposed, but not without great risk, the fraud of the "holy fire". On the holy-Saturday of the Greeks the officiating Bishop accompanied by an Armenian and a Coptic Bishop and their respective clergy had already walked thrice round the holy Sepulchre, when the missionary ignited a match with phosphorus, and holding it up exclaimed "Look, the heavenly fire has fallen into my hands": he then extinguished it and lighted it again several times to the great astonishment of the assembled multitude. He was protected by the Turks from the dangers which surrounded him. So manifest was the fraud of the pretended "holy fire" that even the schismatical Armenian patriarch issued a circular letter forbidding his spiritual subjects to be present at the disgraceful exhibition.

The Pere Abbe de Geramb gives a glowing account of the Catholic service and mass on holy saturday; and we most warmly recommend to our readers the perusal of the 34th Lettre of his Pelerinage, in which he describes all the ceremonies of holy week at Jerusalem, where they are invested with the peculiar charm arising from spots so sacred, where Christ suffered, and died, and rose again. Though in other respects the Roman ceremonies are of a more exalted nature, yet here must we be contented to transport ourselves in imagination to those beloved sanctuaries, and to see the representation of the holy Sepulchre at S. Maria Egiziaca. We shall conclude with the words of the distinguished writer: "Jamais douleur n'affecta plus vivement mon ame, que celle qui s'en empara au moment ou je m'arrachai pour jamais de l'eglise du saint Sepulcre. Taut que je vivrai elle sera aussi presente a mon esprit que profondement gravee dans mon coeur; toujours souvenir me fera tressaillir, parce que toujours, et plus qu' aucun autre souvenir, il me rappellera Jesus, crucifie pour mon salut, pour la salut du genre humain, a l'amour duquel nous devons repondre par le plus vif, le plus tendre, le plus absolu de tous les amours; ce Jesus auquel je dois l'ineffable bonheur de comprendre, de sentir cette grande verite, que je voudrais faire comprendre et sentir a l'univers entier, que lui seul est tout, que tout ce qui n'est pas lui, n'est rien, n'est que neant". Pelerinage a Jerusalem, Lett. 36.

THE END