Then follows, if there be one appointed for the day, the Antiphona ad confractionem panis: for example, on the second Sunday in Lent: Let Thy merciful kindness, O Lord, be upon us, like as we have put our trust in Thee.' And the Priest, having saluted the people, proceeds: The faith which we believe with the heart, let us say it with the mouth.' And then, and not till then, according to the old rite, he elevates the Host; because then, and not till then,-not till after the Post Pridie, was it a legitima eucharistia, according to the GothoHispanic belief. Now, there are two elevations; one here, and one according to the Roman Use. Having broken the Host into nine parts, the celebrant arranges them thus, in honour of these mysteries:

The glory and the kingdom being properly no part of the Cross. And it is to this custom, in all probability, that the Canon of the Council of Tours refers: Ut Corpus Domini in altari non imaginario ordine, sed sub crucis titulo componatur.' That is, that the particles were not to be disposed in any way which the Priest might fancy, but in the appointed Cross.

The Nicene Creed, which is said while the priest is so arranging the particles, has nothing otherwise remarkable than that it is phrased in the plural.

The Priest' proceeds to the Collect before the Lord's Prayer, the last of the seven prayers of S. Isidore. The following, for the sixth Sunday after Easter, may serve as an example :

Raise us up before Thy presence, Almighty GOD, in whom we live. To whom we are dedicated. To whom we owe our salvation. Whose gift is

1 Here, in the present rite, occurs the memento for the living; as afterwards, just before the Priest receives, the memento for the dead: but these are Ximenian alterations; both the one and the other being commemorated in the Gotho-Hispanic Use before the Oratio post nomina.

our festivity. Whose reward is the life of them that believe. Whose redemption is the Resurrection of the dead. Be present to the sacrifices, which Thou hast taught. Be present to the joys which Thou hast given; Thou who hast sealed the hope of Resurrection. Preserve in us through all things this Thy gift, that celebrating this day of the LORD's Resurrection with worthy hymns, we may merit to say to Thee from earth,-Our FATHER, &c.

The Gallican Office varied in the same way. Here is an example from Mone's Sixth Mass:

We are indeed unworthy of the name of sons, Almighty GOD: but Thou being our Helper, trembling, yet obeying our LORD JESUS CHRIST, with humble mind we pray, and say, Our FATHER, &c.

6

The Lord's Prayer follows. The people answer Amen to every clause, 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 Ambrosian and Roman form. The Gallican has a varying collect 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 suffer not them, 'Almighty, to be taken by the enemy, who desire to be possessed 'by Thee. Who livest,' &c. This is followed by the Embolismus, a prayer against temptation, never varying: as is also the case in the Eastern Liturgies. After the Embolismus in Easter-tide, the Priest exclaims thrice, The Lion of the tribe of Judah, the Root of David, hath conquered, Alleluia:' and at each time the people reply, Thou that sittest upon the Cherubim, Root of David, Alleluia:' the Priest holding the particle called the Kingdom, over the chalice. At other times he proceeds immediately to the Sancta Sanctis; in which the Mozarabic agrees with the Eastern Liturgies. Every one knows that in the latter, this exclamation is followed by a confession of faith in the Trinity, or of our Lord's Divinity. As, for example, in S. Chrysostom: '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, followed the Trecanum, the same confession; it is now not to be found in the Mozarabic Rite, though undoubtedly it once existed there. The Sancta Sanctis in the Gotho-Hispanic Office runs thus:—

Holy Things for Holy Persons: 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 vouchsafed to the departed faithful for rest. Amen.

This fact is a sufficient answer to the Chevalier Bunsen's wild dreams about the derivation of all Liturgies from the LORD's Prayer, considered as the original form of Consecration.

2 Another corruption of the present Mozarabic Office here is, that the Sancta Sanctis is said in a loud voice, instead of as a proclamation.

And he puts the particle called the Kingdom into the chalice. A relic of the ancient rite was in use in the mediæval Missal of Angers, where the commixture of our LORD's Body and Blood was accompanied with these words: Sanctum cum sanctis: hæc sacrosancta commixtio,' &c.

After the exclamation, Bow down yourselves for the benediction,' the Priest pronounces one that varies with the day, and is almost always contained in three different clauses; very rarely in four or five. For example, on Easter-day :—

The LORD JESUS CHRIST, who, dying for the salvation of the whole world, rose again to-day from the dead, He by His resurrection mortify you from crime. R. Amen. And He that by the Cross destroyed the empire of death, bestow on you a participation in the blessed life. R Amen. That you who in the present world celebrate the day of His resurrection with joy, may merit the companionship of the Saints in the heavenly land. R. Amen. Which He vouchsafe to grant through Thy mercy, O our God, who art blessed, and livest, and governest all things for ever and ever. R. Amen. For the first Sunday in Lent:

CHRIST, the Only-begotten Son of GOD, who vouchsafed to thirst for the faith of the woman of Samaria, He kindle in you the thirst of His love. R. Amen. The same 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 disciples precepts of praying, He vouchsafe to hear you in whatever place ye call upon Him. R. Amen. Through Thy mercy, &c.

On the Feast of SS. Peter and Paul :—

The Almighty GoD, who giveth to the miserable every remedy of mercy, grant to you to be cleansed with the tears of Peter from all foolishness of crime. R. Amen. Vouchsafe to you to receive the wisdom of the word by the teaching of Paul. R. Amen. That the one by prudence, the other by doctrine, may cause you to attain to everlasting life. R. Amen. He granting and helping, who, in perfect unity, liveth and reigneth one GoD for ever and ever. R. Amen.

The Gallican Use was the same. Mone's Masses contain no Benedictions. There are several in those published by Thomasius. The triple form, however, is not so constantly observed. The following is for S. Andrew's-day :—

Almighty LORD GOD, who, sitting in Thy glory above the stars, hast left to us a propitious star, the blessed Apostles, whose fair cohort, powerful in blessed splendour, Thou didst first preelect in merit, that Thou mightest predestinate them in the kingdom. R. Amen. Grant of Thy mercy to the surrounding congregation to be fortified by the sign of the Cross, that it may overcome every assault of adverse power. R. Amen. Pour into their senses the Apostolic doctrines, that they may contemplate Thee with unclouded minds. R. Amen. That in the tremendous hour of judgment they may be defended by the protection of those whose precepts they followed. R. Amen. Which Thyself vouchsafe to grant, who with the FATHER and the HOLY GHOST, &c.

After the Benediction, the Choir, in the Mozarabic Rite, says the Antiphona ad accedentes. This answers to the Roman Com

munio, and to the Greek Kowvwvikóv. In the Spanish Office, however, there are but a few of these Antiphons. That in usual employment is :

O taste and see how gracious the LORD is. All. All. All. V. I will bless the LORD at all times: His praise shall ever be in my mouth. All. All. All. V. The LORD shall redeem the souls of His servants, and He shall not forsake any that put their trust in Him. All. All. All. V. Glory and honour, &c. All. All. All.

Each Sunday in Lent has its proper Antiphona: so has Maundy Thursday. From Easter-eve till Pentecost, it is this:

Rejoice, O people, and be glad: an Angel sat on the stone of the LORD: he himself gave you the glad tidings. CHRIST hath arisen from the dead, the SAVIOUR of the world: and hath filled all with sweetness: rejoice, O people, and be glad. V. Now his face was as the lightning, and his gar ments as snow: and he said: P. Christ hath arisen from the dead. V. And the women went quickly from the sepulchre with fear and great joy, and did run to tell His disciples that He had arisen. P. CHRIST hath, &c. V. Glory and honour, &c. P. Rejoice, O people, and be glad, &c.

The use would seem to have been the same in the Gallican Missal. A remarkable metrical example, of the seventh or eighth century, has been preserved, commencing, Sancti venite, corpus Christi sumite.

Draw nigh, and take the Body of the Lord,
And drink the Holy Blood for you outpour'd.
Saved by that Body, hallow'd by that Blood,
Whereby refresh'd, we render thanks to God.
Salvation's Giver, Christ the Only Son,
By that His Cross and Blood the victory won.
Offer'd was He for greatest and for least:
Himself the Victim, and Himself the Priest.

Victims were offer'd by the Law of old,
That, in a type, celestial mysteries told.

He, Ransomer from death, and Light from shade,
Giveth His holy grace His saints to aid.

Approach ye, then, with faithful hearts sincere,
And take the safeguard of salvation here.

He that in this world rules His saints, and shields,

To all believers Life Eternal yields :

With Heavenly Bread makes them that hunger whole,

Gives Living Waters to the thirsty soul.

Alpha and Omega, to whom shall bow

All nations at the Doom, is with us now.

1 The Apost. Constitutions order the 34th Psalm to be said during Communion (viii. 13); the Catechesis of S. Cyril seems to imply that only the Gustate et videte was said by the Church of Jerusalem in his time; and so does S. Ambrose Unde et Ecclesia videns tantam gratiam, hortatur-Gustate et videte, &c.'

The prayers said by the Priest after and before reception, call for no particular notice; and the rite is modernised. The Choir at the conclusion sings the Communio, which is briefly this, and is invariable, except in Lent; and therefore does not answer to the Roman Communio:- Refecti Christi Corpore et Sanguine, te laudamus, Domine, All. All. All.' In Lent: 'Repletum est gaudio os nostrum, et lingua nostra in exultatione.'

The Gallican Rite had two varying prayers, the Post Eucharistiam and the final Collectio, which are not found in the Mozarabic. The original conclusion of the Spanish Office was thus the Priest standing at the Gospel side of the altar :

:

The Body of our LORD JESUS CHRIST, which we have received, and His holy Blood, which we have drunk, adhere to us, eternal Almighty GOD, that it may not be to us to judgment, nor to condemnation, but may profit to our salvation, and to the remedy of our souls for eternal life. R. Amen. Priest. Through Thy mercy, O our GOD, who art blessed, and livest, and governest all things for ages of ages. R. Amen. Priest. The LORD be ever with you. R. And with thy spirit. Priest. Our solemnity is accomplished in the name of our LORD JESUS CHRIST let our prayer be received with peace. R. Amen.

2

Thus, as fully as our space allowed, we have endeavoured to go through the Gotho-Hispanic Rite: the richest, the fullest, the most varied of all known Liturgies. We have shown that it could not be derived from the Roman Liturgy, differing from it as it does in the Prophecy, in the position of the Kiss of Peace, and in the Invocation,-while, though bearing a closer affinity to the Eastern Rites, neither can it be deduced from them, because of its varying Prefaces, its varying Collects, and the position of its Creed. Its perfected structure we owe to such saints as S. Leander, S. Isidore, S. Ildefonso; its explanation and intelligibility to scholars like Alexander Leslie, Faustinus Arevalus, and Lorenzana: but its existence as a living rite is due to one man only, and is but a part of the debt that the Western Church owes to Francis Ximenes de Cisneros, Archbishop of Toledo.

1 A strange medley of eight collects, to be said by the Priest, now follows this. 2 We have not taken any notice of the Chevalier Bunsen's lucubrations on the Gallican Liturgy, as neither sufficiently important to interest scholars, nor sufficiently amusing to engage the attention of the common reader.