latter is now always Mozarabic. The foundation at S. Mary Magdalene, at Valladolid, is extinct. That at Salamanca at

present remains, but no provision is made for its continuance in the Concordat. Pope Julius III. in 1553, regulated the question of mixed marriages between Roman and Mozarabic Christians. The children belong to the rite of the father; but there is an exception in favour of the eldest daughter of a Mozarabic family. Though she marry a Roman Christian, she and her husband are at liberty, at their marriage, to choose the rite to which she and her children will belong,-and becoming a widow, she is again permitted to make her choice.

Even in the middle of the sixteenth century, the price of a Missal had amounted to thirty doubloons; and Paul III. actually sent 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 so remained till Alexander Leslie published at Rome, in 1755, his valuable and laborious edition. The manner in which he speaks of the Mozarabic Office shows 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 Missal appeared at Rome, after the death of that prelate, but at his expense; Faustinus Arevalus was the editor. And this is not only the most procurable, but the most valuable edition, and that to which we shall refer.2

We will now examine the structure of the Office itself, and compare it with the Gallican and African Uses as we go along. But as we have just considered the various editions of the Mozarabic Office, it will be well to particularize what has been done for the Gallican Liturgy. Cardinal Thomasius edited, at Rome, in 1680, three Missals of that rite, which had belonged to the monastery of Florence, and when that was sacked by the Huguenots in 1562, found their way to the Vatican. Mabillon, in 1685, re-edited these, together with a Gallican Lectionary, which he discovered in the monastery of Luxieu. He afterwards discovered a Gallican Missal in the monastery of Bobio,3 and published it in his Museum Italicum.' Still later, Martene and Durand printed, in their Thesaurus Novus,' a MS. from the monastery of S. Martin, at Autun, containing two epistles on the subject of the Gallican rite, which they attributed

Lorenzana had, while Archbishop of Mexico, reprinted the Ordinary of the Liturgy, and the French Office, at Puebla de los Angeles, in 1760.

2 The Ordinary has been reprinted by Dr. Daniel, in his 'Codex Liturgicus Eccl. Catholicæ,' and by Mr. Neale, in his Tetralogia Liturgica.' By the latter it is translated in his 'Introduction to the History of the Eastern Church.'

3 The MS. Bobiense is not strictly Gallican, but rather an amalgamation of that with the Roman Use.

-whether correctly or not-to S. Germanus, of Paris. But one of the most important Liturgical discoveries of modern times is contained in the work which stands first on our list. M. Mone, who is Librarian at Karlsruhe, is engaged in collecting the original writers of the History of Baden. In the library there exists a Commentary of S. Jerome on S. Matthew, the first leaves being of the seventh, the rest 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 Johanni Episcopo et congregationi nostra. This points out John II. Bishop of Constance, and Abbot 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 Austrasia. But the MS. is clearly palimpsest. M. Mone, anxious to examine it for his Historical Collection, ascertained that the old ink only was metallic, and by the application of suitable chemical agents, he was thus enabled to restore the first MS. without destroying the second. He then discovered fragments of eleven Gallican Masses, written on forty-five leaves, but sadly cut about to suit the formation of the new work. The variable parts only of the Mass are given, and M. Mone devotes a learned dissertation to the discovery of their age. He proves incontestably that the Mass, No. 5, is at least as old as A.D. 305. He renders it highly probable that it is contemporary with the persecution at Lyons, A.D. 177. We shall use these, as well as Mabillon's Masses, in illustrating the Mozarabic.

Passing by the Præparatio Missæ, in which it is almost impossible to distinguish what may have been of ancient use, what received from the medieval Church of Toledo, and what the additions of Cardinal Ximenes, we will commence with the OMNIUM OFFERENTIUM, or Lesser Missal; that is, the common of every Mass. It has received this name, either from its being necessarily used by all priests that offered that sacrifice; or because the oblation of the chalice concluded with the words, et omnium offerentium, et eorum, pro quibus offertur, peccata indulge. The Confession having been made in the Roman manner, the genuine office commences with the Ad Missam Officium, which answers to the Roman Introit, the Ambrosian Ingressa, the Gallican Antiphona, or the Antiphona ad prælegendum. The name Officium is just as usual in medieval Missals, as the better known Introit. The original Gregorian form of the Introit, and the modern Roman Use, will be best shown in parallel columns. We give that for the first Sunday in Advent:—

GREGORIAN.

Antiphona ad Introitum. To Thee, O LORD, have I lift up my soul: my GoD, I have put my trust in Thee: O let me not be confounded: neither let mine enemies triumph over me. For all they that trust in Thee shall not be confounded.

To Thee, O LORD, have I lift up, &c.
Psalm xxiv. Shew me Thy ways, O
LORD; teach me Thy paths.

To Thee, O LORD, have I lift up, &c.
Glory be to the FATHER, &c.

To Thee, O LORD, have I lift up, &c.

Vers. ad repetendum. Lead me forth in Thy truth and learn me: for Thou art the GoD of my salvation in Thee hath been my hope all the day.

The triple repetition of the Antiphon seems to have been abolished at Rome about 1480, but is retained in our own printed Sarum books.

The Mozarabic Officium for the same 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 feasts, Alleluia: and pay unto the LORD thy vows. Alleluia.

V. The LORD gave the word: great was the company of the preachers. Psalm. And pay unto the LORD thy vows. Alleluia.

V. Glory and honour be to the FATHER, and to the SON, and to the HOLY GHOST, unto ages of ages. Amen. Psalm. And pay unto the LORD thy vows. Priest. Always, unto all ages of ages. R. Amen.

Alleluia.

The Officium, however, is not always from the Psalms, nor always even from Scripture. That on the Epiphany is exceedingly remarkable, as proving the great age of the Mass. It runs thus:

Ye that have been baptized in CHRIST have put on CHRIST; Alleluia. V. Ye are the blessed of the LORD, who hath made heaven and earth.

Now these words clearly refer to the custom of a public baptism of Catechumens at the Epiphany, as on Easter and Whitsun-eve; but this was complained of as an abuse by S. Himerius of Tarragona, to S. Damasus, about 380, and abolished by S. Siricius; and therefore we cannot conceive the statement 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 Spanish use, sanctioned under pain of anathema by the fourth (sixth) Council of Toledo, and grounded on the ascriptions of praise by David, and in the Apocalypse.

1 This word, in Mozarabic MSS., is always written p. Arevalus decides that it means Psalmus, and we follow him because of his unrivalled experience; else we should have been disposed, with others, to interpret the contraction Presbyter,

The Gloria in Excelsis follows, which is so beautifully mentioned by the Fathers of the same Council, as having been begun in heaven and ended on earth; and at its conclusion the Priest repeats the words, Always, for all ages of ages. Amen. According to the ancient Use of the Gotho-Hispanic Church, the Gloria in Excelsis was said daily; as we learn from Etherius and Beatus; it is now omitted, after the Roman Use, 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 shall see, the same thing. This answers to the Ambrosian Oratio super Populum, though that precedes the Gloria in Excelsis, and to the Gallican Collectio post Prophetiam. The Mozarabic prayer in this place is not, strictly speaking, proper to the day. For example:-the same Oratio here occurs throughout Advent; the same through Easter-tide; the same, for the most part, as the festivals of Martyrs. We give that for Easter: the commencement without Oremus, and the double ending, is common to all the Mozarabic Collects:

To Thee we ascribe praise, O LORD our GOD: and we beseech Thy power that, as Thou didst vouchsafe to die for us sinners, and didst again, after the third day, appear illustriously in the glory of Resurrection: so we, absolved by Thee, may merit to have in Thee perpetual joy : in like manner as Thou hast given us an example of true Resurrection.

R. Amen.

Priest. Through Thy mercy, O our GOD, Who art blessed, and livest, and governest all things unto ages of ages.

R. Amen.

This prayer having been ended, the Priest continues: The LORD be ever with you. R. And with thy spirit.' And then follows the Prophecy. More of that presently. We will first parallelize the Mozarabic with the Gallican form, for the sake of making our remarks clearer :

Now, it was formerly thought, and Mabillon' and Ruinart 2 expressly say, that the Collectio of the Gallican Office followed the reading of the Lection from the Old Testament. The reason is, that it is usually named in the Gallican Missals Collectio post Prophetiam, or simply Post Prophetiam; and as the Old 1 Liturg. Gall. i. 5. 4.

2 In Appendice ad S. Gregor. Turon. Opp. p. 1357.

Testament Lection was generally called the Prophecy, it seemed to ensue that the Collectio followed that Lection. The mistake was natural and almost necessary in those two great scholars, to speak slightingly of whom could prove nothing but the speaker's own folly. But when Martene and Durand published the Thesaurus Novus, the sermons of S. Germanus proved clearly enough that the Prophetia meant the Benedictus, which was sung antiphonally after the Præfatio; and that the Collectio post Prophetiam followed that, but preceded the Lection from the Old Testament. This was plainly seen by Vezzosi,' and, therefore, there is the less excuse for Daniel and Mone, who have fallen back into the old error. The Collectio of the Fourth Mass of Thomasius clearly refers to the Benedictus:

Ortus es nobis verus Sol justitiæ, Jesu Christe, venisti de cœlo humani generis Redemptor. Erexisti nobis cornu salutis, et celsi Genitoris Proles perpetua, genitus in domo David propter priscorum oracula vatum.

The reference is not less manifest in Mone's Fourth Mass:

Dum profetica dicta nostræ devotionis comitamur obsequiis, et benedictionem reddimus gratias, et vicissitudinem pro visitatione desolvemus, et quia Omnipotens plebi suæ fecit in domo David cornu erectionis, et gaudio assignans, post spacia temporum, vaticinia profetarum gressusque nostros et [sed potius in] via pacis dirigens et salutis p. d. nm. Jhm. Xpm.

Benedictus, however, formed no part of the Mozarabic Rite; which proceeded after the Oratio to the Lection of the Old Testament, prefaced by the Priest with, The Lord be ever with you. R. And with thy spirit.' The use of the Prophecy was shared by the Mozarabic in common with the African, Gallican, and Ambrosian Offices. The references in S. Augustine clearly prove the Use of Africa. The sermons of S. Germanus, and the allusions of S. Gregory of Tours, make it manifest as regards Gaul. The Ambrosian Rite had formerly a Prophecy in every Mass; that Lection is now confined to Lent, and to a few festivals. The Roman Church only adopted' the Prophecy on certain occasions, as the Ember seasons; and here is the first great difference that we find between that Ritual and the Mozarabic. The Prophecies of the latter call for no particular remark. In Easter week the Epistles to the

1 Thomas. Opp. tom. vi. p. 234, note (2).

2 The present Roman Use on the Ember days, is this:- On the Wednesday, Prophecy, Epistle, and Gospel; on the Friday, Epistle and Gospel; on the Saturday, five Prophecies, Epistle and Gospel. It has been asked why the Friday has no Prophecy? We doubt if any better reason can be given than that of Berno: 'In quarta feria duæ lectiones leguntur, ut hi, qui in Sabbato sunt consecrandi, admoneantur ut notitiam legis et prophetarum habeant, quæ maxime in quarta ætate vigebat. [And so V. Bede: Hebrea gens Davidico Regno refulsit inclyta Etate pandens actuum Quarta jubar sublimium.] Sexta feria una tantum legitur, quia Lex et Prophetia in uno Evangelio recapitulantur, quod nunc in sexta mundi ætate prædicatur ac legitur.'