Explanation of the construction, furniture and ornaments of a church, of the vestments of the clergy, and of the nature and ceremonies of the Mass

GUBLPH RESIDENCE. ft :

S.

COLL

EXPLANATION

OF THE

CONSTRUCTION,
FURNITURE AND ORNAMENTS

OF A CHURCH,

OF THE VESTMENTS OF THE CLERGY,

AND OF

THE NATURE AND CEREMONIES

THE MASS.

BY THE RT. REV. JOHN ENGLAND, D. D.

Bishop of Charleston, U. S. A. Honorary Member of the Rom. Pont.

Academy of Archaeology, &c. &c.

BALTIMORE:
PUBLISHED I)Y F. LUCAS, JR.

138 Market street.

BOTCHED according to the Act of Congress, in the year 1834,
by FIELDING LUCAS, Jr. in the Clerk's Office of the District
Court of Maryland.

BIKTBD BY J. LUCAi AlfO ». K. DKATCK.

TO HIS EMINENCE

CARDINAL WELD, &,c. &c

MY LORD CARDINAL,

Had I written a book worth dedicating to your
Eminence, I should be gratified by your permission
to inscribe it to you. These few sheets are yours by
a better title ; and when I offer them, I can only ex
press my regret at their unavoidable imperfection.

Your Eminence felt very properly the great in-
conrenience to individuals, and the serious injury to
our holy religion, that continually arose from the
want of any sufficient mode by which those numer
ous and respectable strangers, whose most familiar
language was English, could be made acquainted
with the nature and object of that ceremonial which
they had perpetually before them in this city.

The weighty, numerous, and important avocations
that engrossed your attention, prevented your Emi
nence from executing a task that you were desirous
of performing; the other clergymen in this city who
were qualified for such an undertaking, were too
much occupied by their ordinary duties ; and the bu
siness which I had at the Holy See not appearing

IT

then to be in so forward a state as to require my im
mediate and continued attention, you suggested to
me the utility of preparing such an explanation as
would be of service for the holy week that was ap
proaching, and might form the basis for a more per
fect work.

Entering fully into the views of your Eminence I
undertook the task ; and during the last three or four
weeks, have, at such intervals as I could devote to
it, compiled this explanation of the Mass.

From the manner in which it has been composed,
and drawn, as it were, from my pen to the press, with
scarcely a moment for reading what had been writ
ten, it must necessarily have great imperfection of
style : but I feel confident that it is accurate in its
statement of facts, and reference to authorities, as I
was most scrupulous in having the very passage of
every author to whom I refer, before me whilst I
wrote.

As probably the greater number of those for whose
use it is designed, are unfortunately separated from
our communion ; and as I have generally found at
both sides of the Atlantic, that however well educa
ted and extensively informed such persons might be
upon other subjects, they had the most incorrect
notions of our doctrine, very little knowledge of its
distinct separation from our discipline, and scarcely
any idea of the history of the latter; it became ne
cessary for me to enter into expositions somewhat
more in detail than I otherwise should have done :
for it would be folly to expect that the ceremonial
could be intelligible to persons who had not some in
formation upon those points. I was the more encour
aged to this, from the spirit of candor and desire for

information that I have, in most instances, found
amongst the better educated and more polished clas
ses of our separated brethern. Hence explanations
will be found upon several of our controverted ten
ets ; but neither the nature of the compilation nor the
circumstances under which I was placed, gave any
opportunity for exhibiting the proofs by which our
doctrine is sustained. These elucidations therefore
are divested of any semblance of polemical discussion.
I trust they will be read in a spirit corresponding to
that in which they were written ; that of respect for
the feelings and understandings of those from whom
we differ, but with an unshaken conviction on our
part, that We hold to the original doctrine and divine
institutions, from which so lamentable a departure
has been made.

Having prepared in the first instance the explana
tion of the Mass, because in nearly all the other cere
monials, continual reference must be made either to
some of its parts, or to some of the doctrines whose
exposition it has drawn forth, I am now about to
commence upon the peculiar observances of the Holy
Week, though much more closely pressed by my
other business, than I had expected. However, I
trust I shall experience from the very eminent,
venerable and amiable Cardinal Pedicini, prefect
of the Congregation of the Propaganda, a con
tinuation of that indulgence I have already met
with at his hands, so as to be permitted to finish
this little work. And as your Eminence is so useful
a member of that congregation, I must also take this
opportunity of testifying, that not only in regard to
the business of ordinary duty that brought me in coil-
Diction with them, but likewise with respect to what-
1*

VI

ever might benefit me, and especially the help neces
sary for what I have thus undertaken, I have received
the kindest attentions from every officer of that valu
able establishment; and in a way which I can never
repay, and cannot revert to, but with most grateful
recollection, the marked friendship of its zealous,
laborious, useful and enlightened secretary, Monsig-
nor Castracane.

Permit me, my Lord Cardinal, to add, that few cir
cumstances in life have afforded me so much satisfac
tion as those which placed me in the hands of your
Eminence, as the instrument for at least commenc
ing a little work, which some one with more leisure
and better abilities, would perhaps at a future day,
bring to a more valuable and useful form. Though
many years have elapsed since I first heard from one
of the brightest ornaments of the English missions,
the learned Bishop Milner, and one of the most il
lustrious members of the Irish Hierarchy, the vener
able Bishop Moylan, the eulogium which you then
deserved ; it is only a short time since 1 have enjoy
ed the opportunity of being, by observation, convin
ced that neither they nor the late venerable Pontiff,
who placed you in the station your Eminence now
fills with so much credit to yourself and benefit to the
church, over estimated your merit. One other cir
cumstance adds much to the gratification which I
have thus experienced; that in the Cardinal who to
day labors for the progress of religion in the United
States, I recognize the Acolyth, who nearly fortj
three years ago, in the chapel of his family castle,
bore the censer at the consecration of the first pre
late of the American Hierarchy. Yes, my Lord Car
dinal ; it is to me a great consolation, as an Ameri-

Vll

can Bishop, to have been thus employed by a mem
ber of the August Senate of our Church, who, emu
lating even as a youth the fidelity of ancestors that
through a desolating persecution of centuries had
preserved their faith uncontaminated, himself officia
ted at the consecration of John Carroll, the patriot,
the missionary, the prelate, the metropolitan, the
sage, and I trust the saint. Precious indeed to an
American Catholic is every circumstance connect
ed with the memory of that great and holy man,
who in the almost boundless land of his nativity, first
cultivated with success, under the auspices of Pius
VI. that grain of mustard seed, which rapidly grow
ing to a mighty tree, and protected by Gregory XVI.
is now extending its branches not only above an en
lightened community reposing in peace under its
shadow, but even to those unhappy children of the
desert, who have long been exposed to the scorchings
of infidelity and suffered from parching thirst after
the living stream of the Gospel.

I have the honor to be, My Lord Cardinal,

Your Eminence's most devoted,
respectful and obedient servant,
-f- JOHN, Bishop of Charleston.

Irish College, Rome, 5 March, 1833.

EXPLANATION

CEREMONIES OF THE MASS, &c.

THE Mass is believed by Catholics to be an un
bloody sacrifice in which by the power of God, the
institution of Christ, and the ministry of the priest,
the body and blood of onr blessed Saviour are pro
duced upon the altar, under the appearances of bread
and wine; and are there offered to the Almighty, not
only as a propitiation for the sins of mankind, but
also in testimony of the adoration or homage which
is his due; in thanksgiving for benefits received, in
which view it is cucharistic; and to beseech future
favours, whereby it is impetratory.

It is not therefore a mere prayer in which a pub
lic minister leads a congregation; but it is the per
formance of a solemn act of religion, the nature of
which is fully understood and appreciated by those
who assist, even though they should not hear a word
that is spoken, or if hearing, should not understand
the exact meaning of the language that is used. By
the divine institution of old, it was in some instances
regulated, that the priest who ministered on behalf
of the people, was not only not heard by them, when
he prayed, but not seen by them when he offered in-

10 EXPLANATION OF THE

cense. Yet though several, who for want of oppor
tunity, are not aware of the grounds-for using, gen
erally, the Latin language on this solemn liturgical
occasion, are apt hastily to condemn the practice;
it is believed that if they knew these reasons they
would deem them sufficient: a few of the principal
shall therefore be briefly mentioned.

First. The Catholic church had its origin at a pe
riod when this language was generally used through
the civilized world : the great doctrines of our holy
religion were therefore not only conveyed to several
nations in this tongue, but in this they were at an
early period recorded: and those records, whether
they be inspired writings or others which though not
so precious yet are highly valuable, will be rendered
most useful by having the liturgy in the same lan
guage.

Next. Some of the most ancient liturgies were
compiled in Latin. And as it is now a dead and an
unchanging tongue, not only shall we have the most
perfect evidence of the authenticity of these compi
lations, but also the certainty of our belief corres
ponding with that of their compilers, by preserving
their ideas through the use of their own language.

Again. Though scattered through so many various
nations, from the rising to the setting of the sun, and
from one pole to the other, Catholics not only have
the same faith, the same ecclesiastical government,
and the same sacraments, but also the same sacri
fice : it is, therefore, exceedingly convenient that
they should, in regard to these great and important
subjects, as far as may be, have only one language :
BO that however separated, by rivers, by mountains,
by seas, by climate, by customs, by modes of govern-

CEREMONIES OP THE MASS. ]J

ment, and all the other circumstances which create
go much diversity upon the face of the earth, they
might find themselves united by this great bond of
communion at the holy altar, in the house of their
common father, before the throne of their one God, in
hopes of mercy through their only Redeemer. Thus
be their vernacular tongue what it may be, their co
lour dark or fair; whether they first breathed upon
the banks of the Ganges or the Tiber, of the Missis
sippi or the Danube, whether migrating from Siberia
or Peru; the common language of their common
faith, is that of the ministers of the Church which of
fering this clean and holy oblation from the rising of
the sun to the going down thereof, collects her chil
dren from all tribes and tongues and nations, into
one fold under one Shepherd. The priest by this re
gulation can officiate at every altar, the faithful find
themselves every where at home: notwithstanding
all other varieties, the sameness of the language and
the sameness of the ceremonial prevent their being
strangers in religion.

The language of Peter, of Mark, of Cyprian, of
Augustin, of Ambrose, of Jerome, of Gregory and of
BO many others, who in the early days of the church,
extended her faith and exhibited her perfection, is
that which is preserved by her to day: by it each
prelate is the judge and the witness of the unchang
ed doctrine of his fellow labourers ; by it the head
communicates with the members: and from its pre
servation many other benefits not here adverted to
arise. One inconvenience only, that of its suppos
ed unintelligibility can for a moment be urged ; but
when weighed against so many advantages this is
exceedingly light: besides, it is generally removed by

]CJ EXPLANATION OF THE

the fact that translations of the liturgy maybe had
in almost every living language, and the considera
tion, that as the mass is not a common prayer there
is no need of knowing the precise meaning of the
words, when the nature of the action itself is fully
understood. Neither is the Latin so unintelligible
to Catholics, as their separated brethren imagine. A
liturgy in a vernacular tongue is indeed intelligible
to that nation, in which that tongue is used, but its
benefit is confined within the limits which circum
scribe that people. It might suit a national es
tablishment, but is not adapted to the service of that
church which is Catholic, that is universal; a church
which has existed in every age and which is found
in every nation.

Ceremony is of two kinds.; that which is of divine
institution ; and that which is of ecclesiastical ori
gin. Of the first some it so essential that it can
not be either omitted or seriously changed without
altogether defeating the great object of the institu
tion itself. Other ceremonies though highly venera
ble because of their origin, and their object, yet can
by no means be placed on a level with the former.
The remarks that follow are to be considered as re
stricted to the latter.

The objects of ceremony are public decency, dis
tinction of officers, instruction arid edification. The
power of modifying it according to time, place, and
other circumstances, exists of course in the proper
legislative tribunal of the church, and it would be
well to observe that the exercise of this authority is
perfectly compatible with the unchangeable nature of
doctrine, as also that its existence in the proper tri-

CEREMONIES OF THE MASS.

bunal docs not warrant its assumption by subordinate
bodies, much less by unauthorised individuals.

Amongst ceremonial regulations one of the first
regards the official dress. This is not peculiar to ec
clesiastics; similar regulations exist in halls of jus
tice, in the army, in the navy, in a variety of other
institutions. Though during the first ages, in many
instances, the policy of the church, because of the
danger of persecution, was rather the concealment
than the exhibition of her officers, yet under those
circumstances which afforded the opportunity, we
find that her prelates and her priests were distin
guished, as were also her minor clergy, from the great
body of the faithful, even by their vesture. The prin
ciple had not only been approved but introduced and
established by the Lord God himself, when he regu
lated the splendid ceremonial of the Judaic rite.
Nor are we to infer from the rejection of its trans
ient and figurative special observances at a period
when their object had been fully attained, that this
principle was condemned. Yet is the peculiar cos
tume of the clergy far from being one of the essen
tials of religion; though thereby beauty is given to
the house of the Lord, the several orders and their
attendants are easily and properly distinguished, and
to the instructed observer, deep lessons of pure reli
gion and practical piety, are easily, rapidly and im
pressively communicated.

In the sacred vesture, the antiquarian will discover
the greater portion to consist of the ancient Roman
robes of state, somewhat changed in form, and with
some few additions either for convenience or orna
ment. This ancient costume consisted principally
of the toga and trabea. These observations are con-
2

J4 EXPLANATION OF THE

fined to the vesture used at the celebration of Mass;
the garments worn on ordinary occasions are to be
considered rather matter of private or social regula
tion : they differ not only in different countries, but
according as the clergy belong to different religious
associations : even in the same city they vary ex
ceedingly; some priests, for instance, follow a rule of
life written by St. Augustin, others a rule compiled
by St. Benedict, some a rule formed by St. Francis,
others the rule of St. Dominic, others that of St. Ig
natius, some devote themselves to labor for the re
demption of Christain captives, others to foreign mis
sions, some to the education of youth, others to the
service of parishes, and some to the care and cere
monial of Churches: more than one hundred socie
ties seek as many modes to sustain religion. This
great variety of priests of the same faith, and the
same order, striving however to promote a common
object, the service of God and the salvation of
souls, in so many different ways, all under the sanc
tion of their common mother, the catholic church,
and with the approbation of their common father,
the Pope, presents to the stranger an inexplicable
diversity : but to him who understands their insti
tute, their various costumes exhibit not only their
respective occupations, but also frequently furnish
very curious information respecting the customs and
habits of the ages and nations in which the several
orders had their origin.

Before we proceed to examine the dress, let us be
come acquainted with the edifice. We shall now
consider a Catholic church as a Christian temple,
erected for the purpose of having the holy sacrifice
of the Mass offered therein. This sacrifice is made

CEREMONIES OF THE MASS. |5

upon an altar, which is a table sufficiently large to
sustain the offerings, the book, and other necessaries.
Though there might be several altars in a church we
shall confine ourselves to one : this is generally more
conspicuous than the others, and is called the princi
pal or high altar. Formerly the holy sacrifice was
offered in the catacombs, upon the tombs of the
martyrs. And frequently since that period, when
splendid temples were erected, their bodies or re
mains have been removed from those obscure resting
places, and enshrined in rich sarcophagi, over which
the table of the altar was placed. The relics of
other saints have been also, in several instances, thus
entombed. The altar indeed is erected only to the
adoration of God, but it is also under the invocatioti of
the saint; and though that happy being, formerly our
fellow mortal on earth, but now through the merits
of the Redeemer, glorified in heaven, is invoked to
unite his suffrages with those of his fellow servants
in this vale of tears, whilst they surround this table,
yet it is to God alone this sacrifice is offered, to
him only adoration is paid. Some of the best and
most* ancient interpreters of the sacred volume in
form us that the splendid description of the Apoca
lyptic visions given by St. John in the fourth and. fol
lowing chapters of the book of Revelations, corres
ponds so exactly to the mode in which the holy sa
crifice was offered solemnly in the eastern church
about the period when the Evangelist was confined in
the island of Patmos, that it is very probable, the vi
sion was nearly its exact counterpart, and that what
the opened heavens exhibited in superior splendor,
only more gloriously showed forth what the fervent
Christians practised here below. Like Him who wag

16 EXPLANATION OP TflE

seated upon the throne in the midst of the four and
twenty elders, and the four living things, the bishop
presided in the midst of his clergy with burning lights
before his seat, whilst from the evangelical narratives^
unceasing praises were given to the Holy One of
heaven, eternal, and supreme. In the midst of this
chaunting assembly was the Lamb of God who takes
away the sins of the world ; He was exhibited as if
slain yet living: before this Redeemer who saved
the nations by His blood, those whom He made priests
poured fourth from their golden phials, in aromatic
odours, the fragrant prayers of the saints, whilst their
melodious voices and sweet instruments, in rich har
mony, rendered to the co-equal Victim the same ho
mage that was given to Him that was pre-eminent
above all.

The rapt Evangelist beheld under the heavenly al
tar, where stood the immolated lamb, the souls of
those slain for the word of God. Glorious in their
blood, they reposed in celestial bliss until their expect
ed companions should arrive ; whilst under the altars
upon the earth, their bodies rested honorably enshrin
ed in those places where the lamb was produced as
slain, and offered in the midst of the holy choirs be
low. But they were to remain a while separated
from their souls, and their vindications, as it were,
delayed until the number of their brethren should be
filled up : then would those bodies that had been
sanctified by the waters of baptism, enriched with
the christmatic unction, fed with the body of the
Lord, bodies which had been the very tabernacles of
the Holy Ghost, and the instruments of so many
works of virtue and of power, spring at the Arch
angel's summons from their lowly beds, gloriously

CEREMONIES OF THE MASS. J7

ascend to their expecting souls, and in their restored
flesh see God their Saviour. Until that awful but glo
rious day, it is a pious custom to preserve in vene
ration here below, those relics, which for eternity
shall be placed by the Almighty in the splendid man
sions of his heavenly court. Thus they are not only
kept within the altar, but also in other parts of the
church.

Frequently too the edifice is decorated with paint
ings and statuary, the subjects are naturally connect
ed with religion, representing persons or actions de
scribed in the sacred volume, or those of a period
more recent than that at which its narrative closes.
It is asserted that miracles have been wrought by the
Almighty through the instrumentality of 'some few
of those. That it was in his power to perform the
miracle, and that he might have used these as in
struments upon the occasion, are truths so plain as
to be obviously unquestionable ; but it would be
equally a departure from the common principles of
prudence to admit, or to reject every such statement
without any examination of the grounds upon which
it rested. The principle of true religion is indeed
the principle of common sense, and by this we are
informed that our faith does not demand our belief
in the truth of any particular miracle not recorded
in the holy scriptures, though undoubtedly several
others have been wrought. Without, however, cast
ing unbecoming reflections upon statements, of
whose truth we are not. fully satisfied, we may in
dulge our piety where our understandings are con
vinced, and also pay to the intellect and dispo
sition of those who believe more than we do, and
who act accordingly, that homage which we expect
2*

18 EXPLANATION OF THE

for .ourselves; full liberty of thought and action,
where they have not been restrained by the divine
law, together with the courtesy due from one rational
and religious being to his fellow.

The crucifix or image of the Saviour in his state
of bloody immolation, is very appropriately placed
upon the centre of the altar where that commemo
rative immolation is to be made. On each side can
dles are lighted, not only as a token of joy, but also
as by their blaze they mystically exhibit the descent
of the Holy Ghost in the form of tongues of fire for
the purpose of endowing the apostles, the first min
isters of the Catholic church, with power from on
high, to perform the stupendous works for which they
were commissioned by an incarnate God. For it is
not by human power, but by the operating influence
of that sacred Spirit that the mighty change is to be
effected upon that holy table. St. Jerome informs
us that more than fourteen centuries ago, they were
accustomed as an ancient usage in the east, to have
burning torches even under a blazing sun, when the
gospel was proclaimed ; thus exhibiting not merely
their gladness at hearing the enlightening truths, but
by the very glare shewing how this emanation from the
orient on high shed its cheering and invigorating in
fluence upon those who sat in darkness, and in the
shadow of death.

How often has the well informed catholic, whilst
his soul was absorbed in these instructive recollec
tions, been drawn aside from his devotional feeling
and induced to pity some self sufficient stranger,
who, without a single idea of the nature of the ob
jects by which he was surrounded, passed his irreve
rent and indiscriminate censure upon all that was

CEREMONIES OF THE MASS. ]9

venerable for its antiquity, useful for its instruction,
and calculated to cherish piety, by arresting the at
tention and fixing it upon the most important truths
of redemption? How often too alas! has the care
less catholic been himself an unmoved and an indif
ferent spectator of a scene, with which he has, per
haps, been too familiar, and which by reason of his
negligence, has ceased to produce upon him those
effects for which it was originally intended, and to
produce which'it is so admirably calculated !

The altar is a consecrated stone. This has been
the case during upwards of fifteen hundred years,
previously to which period, no law prescribed any par
ticular material. The table upon which the Holy Eu
charist was first consecrated by the Saviour of the
world, and of course upon which the divine oblation
was first made, was of wood. And there is every rea
son to believe, that it is the same which is still pre
served and shewn at the church of St. John of Lateran.
Those which were used by the apostles were proba
bly also of wood. Two of those used by St. Peter
are shewn in Rome, one of which is preserved in the
high altar of the same church of St. John, upon which
only the Pope celebrates: the other, that is in the
church of St. Pudentiana, is believed to be that upon
which this apostle offered the holy sacrifice in the
house of the senator Pudens. But the mystic rea
son for the law which requires at present a different
material is, that the altar itself should represent
Christ, who is the rock of salvation, upon which are
raised the members of that spiritual edifice which
constitutes his church. It is coVered with linen
cloths to denote the purity, as various additional or
naments exhibit the richness of the other virtues ex-

i>0 EXPLANATION OF THE

pected in all who approach to so holy a place. The
church also, by the very color of the front of the altar,
and of the vestments, teaches her children the nature
of the solemnity which she celebrates. Thus for in
stance, white is used upon the great festivals of the
Trinity, of the Saviour, of his blessed Mother, of An
gels, of Saints, who without shedding their blood gave
their testimony by the practice of exalted virtues, and
on some other occasions. Red is used on the feast
of Pentecost, when the Holy Ghost descended in the
form of tongues of fire, on the festivals of martyrs
and the like. In times of penance violet is used,
green on days when there is no special solem
nity, and black on Good Friday, and on occasion of
offices for the deceased.

The bishop or priest who is to celebrate mass, must
be fasting from the previous midnight: for one of the
most ancient laws of discipline, testified as existing
in every age, and believed to have been first introdu
ced by St. Paul at Corinth, requires that not the
smallest particle of food, solid or liquid, shall have
been swallowed before the Holy Eucharist. The ob
ject of this discipline was, in the first place, to re
move altogether the great scandals of which the
apostle complains : and secondly, to excite the high
est veneration for the Sacrament, and to cause the
most perfect preparation to be made for receiving,
which of course must necessarily be done by the ce
lebrant. Frequently when a bishop celebrates so
lemnly, he reads several psalms selected for that pur
pose, together with certain prayers, near the altar,
before his attendants bring him the vestments; on
other occasions he reads them privately as the priests
do, before coming to the sacred robes.

CEREMONIES OF THE MASS. 21

Whatever may have been the original use of the
several vestments, the church has attached to each
of them mystical or figurative significations; to some
of which allusion is made by the celebrant, in a prayer
which he recites when he clothes himself therewith.
It has been previously remarked that they consist of
the toga and trabea, with some few additions. The
first vestment is one of those additions now generally
called an amict; this is a large piece of linen, not
unlike an open kerchief or shawl. It is first placed
on the head, next on the shoulders, and then brought
round the throat: and for the more convenient fast
ening of it, ribbons or strings are attached to the
upper corners, by means of which, after having been
adjusted, it is kept in its place.

The general remarks explanatory of this portion of
the vesture will apply equally to all others. We are
led to seek for the period of its introduction, for its
natural utility or convenience, for the mystical or in
structive meaning as referring to the Saviour, and for
the same as regards the person who is clothed there
with.

Previously to the introduction of neckcloths by the
Croats, after the ninth or tenth century, the throat
was quite uncovered ; nor was there any usual head
dress, save hoods, or helmets; hence in the earlier
ages, the head and neck of the clergyman, without
some precaution, would have been exposed to the
cold and damp air of the churches, at hours when its
effects were exceedingly dangerous, especially to
those who after loud reading or chaunting were obli
ged to remain under its influence. To guard against
this inconvenience, therefore, a large linen cloth
was thown over the head and hung down upon the

22 EXPLANATION OF THE

shoulders ; but when the wearer was about to offici
ate at the altar, he respectfully uncovered his head,
and enveloped his throat. It was introduced for this
purpose at a very early period, and indeed a similar
custom seems to have existed in some places, even
before Christianity. Without, however, entering into
a disquisition respecting the precise date of its adop
tion, it is sufficient to remark that we find the amict
used in the very early ages of the church, and
are not able to point out the places or time when it
was first made an ecclesiastical vesture. By many
it is said, and with great probability, to correspond
to the ephod of Judea.

As the sufferings of the Redeemer became the great
subject of the Christian's meditation, the church avail
ed herself of every object presented to the observa
tion of her children, especially in the temples, to as
sist their recollection. She therefore gave to every
thing used in the sacred edifice a mysterious signifi
cation. She told the observers that when they be
held the clergyman, with the amict on his head, it
should be to them the occasion of recollecting how,
for the salvation of the human race, He, who for us
became the outcast of his nation, was blindfolded,
and buffetted, and covered with spittle; hence they
should learn of Him to be meek and humble of heart.
To the clergyman himself in giving this clothing on
the day of ordination, she communicated also the ad
monition in the words of the bishop, that the amict
should remind him of the prudence and caution to
be observed in his speech by abstaining from idle con
versation, and reserving his voice for chaunting the
praises, or proclaiming the glories of his God. The
prayer used by the clergyman while clothing himself

CEREMONIES OF THE MASS. 23

therewith, reminds him of the necessity of heavenly
protection against the enemies of his soul, for he be
seeches the Lord to guard him against the assaults
of the devil, by the helmet of salvation. Some cler
gymen still wear the amict on the head during the
first part of the Mass.

The alb and cincture, though now separate, were
united in the ancient toga. The alb, as its name de
notes, is a white garment, and is put on after the
amict; it was the state dress of the gentry and of
several public officers of Rome. On the occasion
of festivals the toga was white : when the wearer
was unoccupied it flowed loosely about his per
son : when he was engaged in business he was ac-
cinctus, that is, his toga was girt up and fastened
about him. The alb was so generally used, that we
have scarcely an instance of its omission in any of
our descriptions of a Christian ceremonial. In sub
sequent times, indeed, the surplice and rochet which
are smaller white dresses, came into use for the cler
gy who were not attending in the performance of any
of the more solemn functions, but the alb and cinc
ture were always retained by those who were occupi
ed in the principal duties. The beholders saw in the
alb, the Saviour clothed in the white garb, and sent
back by Herod to Pilate, despised as a fool ; and
hence they learned, not to be ashamed at sometimes
finding that the worldly wise, misled by their own
self-sufficiency, derided and mocked the sacred insti
tutions of the Saviour, or the solemn observances of
the church. The same vesture admonished its wear
er of the purity of mind and body, which should in
the sight of heaven decorate him who professing to
put off the old man with his works of darkness, ap-

24 EXPLANATION OF THE

peared as a son of light in the splendor of his rai
ment, near that Lamb upon which he undertook to at
tend. The cincture reminded the faithful of the cord
which bound their Victim, when He was dragged by
a tumultuous rabble from tribunal to tribunal; whilst
he who girt himself therewith for the duties of the
ministry, prayed upon the principle and in the spirit
of the Saviour's own monition that he might obtain
grace to restrain his unruly desires, and be thus en
abled to afford the brightness of holy example.

The priest is also commissioned to aid in announc
ing the gospel; he is a herald of heavenly tidings; he
is an instructor of the people ; to preach is a part
of his office. Formerly the public orator wore a
long roll or piece of folded linen thrown over his
shoulders, and depending on either side in front of
his person, thus having somewhat the appearance
of the border of a Persian stole: it was generally
used for the purposes to which public speakers now
apply handkerchiefs, hence it was by some called
Sudarium or towel; by other writers it was called
the orarium, for which various explanations may be
found, but latterly it is known as the stole. In pro
cess of time it became decorated: the principal of
its ornaments was the cross whieh generally, in one
way or other became the discriminating token of the
several pieces of ecclesiastical furniture. The priest
retained the stole as emblematic and instructive,
though upwards of twelve centuries have elapsed
since its primitive use was discontinued. He now
crosses it on his breast when he is about to celebrate
Mass and binds it in its place with the cincture.

The faithful are told, that it should remind them of
the manner in which the Saviour was bound to the

CEREMONIES OF THE MASS. 25

cross when he was slain for our offences ; and as it
forms a sort of yoke laid on the shoulders, the wear
er, as well in the admonition which he received,
when first vested therewith at his ordination, as in
the prayer which he recites when he is about to put
it on, is referred to that of the blessed Jesus, who
can so enable him to bear the burthen of his duties,
as to find them a light labor of love, and so to per
severe, under the yoke of the divine law, as to find
it sweet here and conducive to happiness hereafter.

When the destination of the stole was changed, the
maniple supplied its place. This was a handkerchief,
thrown over the left arm, and deriving its name from
the Latin word manus, a hand, either because it
was carried on the hand, or as some will have
it, because it was a handful. Others say it was so
called by change from mappula, an handkerchief: it
soon became ornamented, and is now retained only
for a similar purpose as the stole. It reminds the
congregation of the cord by which the lamb of God

O 3

was bound to the pillar, when he was scourged for
our sins ; as it is a sort of oppressive weight upon
the aim, it teaches the wearer that if he performs
with fidelity his portion of the irksome labor in the
Christian field, he will be brought with gladness to
the recompense. The prayer is, to obtain from hea
ven the grace necessary for this purpose.

The ancient trabea was a robe of state generally
of embroidered silk, or other fine and rich texture.
It was very ample ; in the midst of it was an aper
ture for the head; when- put on, it rested on the
shoulders of the wearer, and, except when gathered
into folds in any part, hung down on every side flow
ing even to the ground. Being gathered occasion-
3

26 EXPLANATION OF THE

ally at either side to give liberty for using the hands,
when the plaits were drawn up to the shoulders and
fastened on them by loops or cords, this vesture had
to the front and back the appearance of deep and rich
festoons, whilst at the sides it was open. Such was
the origin of the ordinary chasuble or priest's vestment
for the celebration of Mass, and for some other very
solemn occasions. In going to the altar his attend
ants raised it, but gradually the custom was intro
duced of making incisions at the sides, until several
centuries since, it assumed its present appearence
of festoons depending from the front and back, the
sides remaining perfectly open. The decoration is
not in every country the same: in some churches
there is a representation on the front, by two strips
of lace, of a pillar representing the church, which is
the pillar and foundation of truth, upon which the
clergyman rests for support : and on the back, is the
cross to shew how the Saviour bore that bed of sor
rows to Calvary, when he went to the sacrifice. In
other churches the cross is not only on the back, but
also on the front; whilst in some churches it is only
on the front, and in others on neither part. The ori
gin of this decoration is generally supposed to be
the latus clams of the Roman Senators, which was
a wide purple stripe on the front and back of this
vestment; and the representation of its edges being
retained even after the distinction of color ceased,
it would thus exhibit the appearance of columns on
the front and the back. In several places the Chris
tian clergy added to these on either or both sides,
those transverse pieces or that embroidery which
changed the columns into crosses. This vestment
repr esents the seamless garment of Christ, for which

CEREMONIES OF THE MASS. 27

the soldiers cast lots, and it is emblematic of the
charity which should not only prevent schisms, but
pven unkindly feelings in the ministry. Others will
haVe it for the body of the faithful, the emblem of
the purple garment flung upon the shoulders of Jesus
after his scourging, and when he was exhibited in
the mockery of regal dignity : whilst its decorations
imply in him who bears it the exhibition of the vir
tues, with which he should be surrounded.

The deacon is the first minister attending upon
the priest who celebrates this holy office. His vest
ure consists of the amict, alb, cincture, maniple,
stole, and dalmatic ; but his stole, as a token of the
inferiority of his order, is not placed on both shoul
ders. As one who might be commissioned to preach
he is entitled to use this ornament, especially on
those occasions when he is to announce the gospel ;
but its being only on his left shoulder, and gathered
so as to meet under his right arm, to prevent its flow
ing in a loose or uncomely manner, exhibits his
ministerial subordination. At the sacred table he is
also but an attendant, not a principal. His first
predecessors, amongst other objects were ordained
to serve not only at the table of the eucharistic ban
quet, but also to superintend the tables, at which the
first Christians gave their refection to those members
whose wants required a shar.e of the daily alms.
From the earliest period such attendants found it
convenient to carry slung over the left shoulder, a
large napkin, to serve the various purposes of their
ministry: thus both as a public speaker, and an atten
dant at the altar, the deacon preserves his stole ;
which however has now like that of his superior,
become ornamented, and is useful only for distinc-

28

EXPLANATION OF THE

tion, for mystic instruction, and evidence of ancient
usage.

The people of Dalmatia did not use the trabea ;
their robe of state did not reach so low, it was opeii-
ed at the sides which terminated in angles, it had
wide sleeves moderately long, and frequently two or
three large and rich tassels hung from behind the
shoulders of the wearer. This dress, generally
known, because of the country in which it was chief
ly used, as the dalmatic, was for distinction assigned
to the first attendant at the altar. The deacon's outer
vestment, was decorated in front with two narrow
stripes angusticlavi, which were the appropriate or
naments of the robe of state worn by Roman knights,
or the equestrian order; these were also continued
on the back. Latterly in most instances the differ
ence of color has vanished, and only the embroidery
is retained ; in many places also the original appear
ance of the clam even in the embroidery has been
lost. The duty of the deacon is to proclaim the
gospel, to prepare the offerings, to assist at the sa
crifice, and to aid at giving the Communion.

The subdeacon is the next assistant; it is his duty
to chaunt the epistle, to aid the deacon in preparing
the sacred vessels for the sacrifice, to minister to
him the wine and water, and assist in such other way
as may be necessary. He is not entitled to wear a
stole, and his outer vestment is a tunic ; this was
generally made of an inferior silk, it was narrower
than the Dalmatic, the sleeves were also some
what shorter and straighter, nor had it any clams
or embroidery ; but within some centuries the two
vestments have gradually become so much assimilated

CEREMONIES OF THE MASS. 29

that very little, if any difference can at present be
perceived between the tunic and the dalmatic.

The other attendants are ; a clergyman in a sur
plice, who is styled, master of ceremonies; his duty
is to see that every thing be performed with decency,
to suggest, if necessary to any other officer, what
should be done, and to keep generally, in a situation
sufficiently convenient to the celebrant, to aid by a
suggestion, and to procure what may be wanting.

Two acolyths, or attendants of a lower order, are
also in surplices, and carry lights before the celebrant,
when he proceeds to the sanctuary, and before the
deacon when he goes to announce the gospel. Anoth
er acolyth is thurifer or incense bearer ; he lias charge
of the censer in which is the lighted charcoal, and
generally of a box shaped like an ancient boat, in
which the incense is kept, together with a spoon to
convey it to the censer.

The sacristan who has charge of the vestments,
vessels and other appurtenances of the sanctuary,
also atten-Js in a surplice : his place is near a small
table called the credence, which is not distant from
the altar at the light hand side, or that which in
ecclesiastical language would be called at present,
the epistle side, or south side. Upon this table the
chalice stands, upon the mouth of which is a small
linen cloth called a purifier, because it is used in
cleansing and drying this vessel ; over this is the
patten or small plate containing the bread for conse
cration. This bread is unleavened, because it is
believed, that such was that used by the Saviour at
the institution, which occurred at the Paschal time
when it was unlawful to have leavened bread, or to
keep leaven in the dwelling. Yet though the great
3*

3Q EXPLANATION OF THE

majority of the catholic world follow this discipline,
which they have preserved from the most ancient
times, they do not condemn the few churches in their
communion, which also following the very early
practice of their ancestors, use leavened bread for
the same purpose. A small .card covered with cloth,
or the cloth itself made very stiff, is placed over the
bread, and the whole is covered with a rich silken
veil. Upon the same table are the cruets which
contain the wine and water, the books of the epistles
and gospels, an ewer, basin and water for the wash
ing of the fingers, and frequently a crucifix, with a
pair of candles, also a burse or silk case, generally
embroidered, which contains the corporal or cloth
that is placed over the ordinary coverings of the altar,
and upon which the chalice and Host rest. The
name of this cloth is derived from the word corpus
which signifies a body, for upon it reposes the body
of the Lord, after the consecration.

When a bishop or other prelate entitled to use the
pontifical dress officiates, he wears not only the vest
ments of a priest, but also the tunic and the dalmatic;
to shew that he possesses the orders and powers of
the subdeacon and deacon, and that theirs are deri
ved from him as their source. Besides, it was usual
for those who wore the trabea in the days of the em
perors, to wear on state occasions a tunic, and fre
quently a dalmatic under it. The bishop does not
bring the stole across his breast, because he wears
a golden cross depending in front, the hollow of
which is filled with relics : for he is one of the Pa
trician order of the church, and this ornament is sub
stituted by him for the Bulla worn by the nobles of
ancient Rome, which was a golden ball in which it

CEREMONIES OF THE MASS. 3 [

is said by some, they kept family memorials depend
ing from their necks. The Christians, especially the
clergy, were from the earliest period, attached to the
cross and fond of wearing it. If we adopt the ex
planation here given, we shall see that the glory of
this Christian nobility is the perfection of their virtue,
the dignity of their divine institution, being placed
by the Holy Ghost bishops to govern, according to
his sacred ordinance, that church which the Saviour
Jesus Christ purchased with his blood, and the lofty
nature of their important commission, by which they
are ministerially associated to himself by the Son of
God in the reconciliation of a fallen world to a mer
ciful Creator. Their family is the household of the
faith, and they preserve with pious veneration the
relics of the Apostles, the Martyrs, the Confessors,
the Virgins, and other sanctified beings whose reli
gious achievements fill the brilliant pages of its
history.

Whilst the Bishop reads the preparatory psalms,
sandals corresponding with the vesture of the day
are put upon his feet by the attendants ; after which
divesting himself of his usual outer mantle or cappa,
he is robed in the vesture for the holy Sacrifice ;
previously however to which, he washes his fingers.
not only that they may be free from any soil, but
chiefly to remind him of the purity required for the
occasion. He entreats the Lord to bestow upon him
the aid necessary for this purpose ; he wears gloves,
at the putting on of which he prays that his iniquities
may be hidden from the face of the Lord by the
merits of the Saviour; so that like another Jacob,
having his hands covered with the skins of kids, he
may, in the person of this first born, receive in the

32 EXPLANATION OF THE

covenant of grace, by his father's benediction, an
everlasting inheritance. His mitre which is clearly
from its shape and name, of eastern origin, has de
pending from its back two fillets by which formerly
it was secured on the head, .they being for this pur
pose brought round and tied under the chin. Being
open and pointed at the top, it has been usually con
sidered emblematic of the intellectual decoration of
the prelate's head, the rich knowledge of the pages
of both testaments, in which so many precious ex
amples of varied virtue blend their lustre with the
tissue of the sacred history. It is not only a protec
tion to him who is thus decorated, but also renders
him a formidable adversary to the enemies of truth.
The ring with a precious gem, which he wears on
the third finger of his right hand, is the token of the
fealty which he owes to the chaste Spouse of Christ,
and of the obligation by which he has engaged to
protect the purity of her doctrine and the perfection
of her morality, with a holy jealousy, and an unceas
ing vigilance. Should he officiate within his own
district, his cross is exposed and he carries his cro
sier, which is not. merely a staff to exhibit the divine
aid upon which he relies for support, but it is also a
shepherd's crook to testify that he is the pastor to
whose care are confided those sheep which he is to
feed with the pastures of heavenly doctrine and sac
ramental institutions on earth; that so prepared they
maybe brought above into the fold* of the Great
Shepherd, whose humble representative he is here
below.

A priest, wearing a cope over the surplice, assists
also when the bishop officiates solemnly. This cope
is peculiar to no order; it is a large mantle, gener-

CEREMONIES OF THE MASS. 33

ally of silk, having a deep cape behind ; this part is
usually trimmed with a heavy fringe ; the cope is
fastened on the breast with clasps, and is sometimes
embroidered on the front of the edges afler the man
ner of the laticlavus of the ancient Romans. If the
celebration be in a cathedral or in a collegiate church,
the canons, or other members of the communities
attached thereto, attend in their proper places, and
appropriate dresses, which vary in different countries.
However they are in most places accustomed to wear
furs of some description in winter, which they lay*
aside in summer.

It will immediately suggest itself to the reader of
this brief outline, that nothing can be more unfound
ed than the strange notions sometimes entertained
respecting the vesture of the catholic clergy, by those
who knowing absolutely nothing of its origin or
object, censure it, as having been irrationally and
capriciously introduced by folly or despotism for the
purposes of superstition or of fraud. When such
writers as Mr. Addison, so egregiously exhibit their
total want of information upon topics of which they
venture to treat with even magisterial authority, we
cannot but regret the absurdities into which they have
been led. It has been the misfortune of many such
men, that they were too proud to learn, and too
poorly informed to understand our ceremonial ; they
were too self sufficient to suspect their want of
knowledge, and too well convinced that the great
bulk of their readers had no opportunity of detecting
their errors. The spirit of their country, in their age
was that of arrogance and contempt in regard to
every observance of the ancient church of Christen
dom : no matter what was its origin, what its vene-

34 EXPLANATION OF THE

rable antiquity, what its classic illustration, what its
religious instruction, what the lessons of piety that
the practice or the vesture inculcated, or the devo
tional feeling it was calculated to excite, it was to be
decried, and depreciated. Every one knows, that ridi
cule costs less trouble than does critical or antiquarian
research and literary refutation ; besides, it is equally
powerful against truth as against error, and produces
its effects more generally and more rapidly upon the
minds of the thoughtless and the uninformed. Thus
it was an easier task for the enemies of our church
to cast obloquy upon our ceremonial, than to disprove
its claim to veneration. And to day we can, by sim
ply observing the conduct of those who may touch
upon the subject, easily distinguish the instructed
and the religious, from the untaught, the rude and
the profane.

It will also be perceived, that however wide the
distinction that at present exists between the sacrefl
vesture and the ordiriary popular dress, the difference
was not originally worth observing. That used in
the churches, by the ministers of religion was indeed
of a finer texture, of a more splendid tissue, and de
corated with becoming ornament. The incursions
of barbarian hordes, the varying fashions of capri
cious taste, together with a variety of other circum
stances, wrought hundreds of changes, through hun
dreds of years, in the garments of worldly guise ;
whilst amidst this fluctuation of modes, the church
desirous, as far as may be, in all things to assimilate
the sameness of her customs to the unchangeable-
ness of her doctrine, retained around her altars, her
clergy in their scarcely changed costume. Thus in
her ancient temples which have existed for a thou-

CEREMONIES OP THE MASS. 35

sand years, the eye of the observer will detect the
most striking resemblance between the representa
tions of her ancient hierarchy, in the mosaics and
frescoes which decorate their domes and walls, and the
garb of their successors who occupy those seats
once filled by them. In those choirs which resound
ed to their voices so many centuries ago, the same
praises are now heard, in the same language to the
eternal God, consonant to the unaltered faith which
has been thus transmitted changeless itself through
so many changing generations. At this intermedi
ate point our great forefathers in religion might have
stood, viewing the companions of the Apostles as
we regard themselves ; and contemplating the litur
gies received from them, be consoled as we are, by
the evidence with which they are replete. With
them and with the great Apostle of nations, we could
indulo-e ourselves in the rich consolations afforded

O

by the reflection, that Jesus Christ, is yesterday, to
day, and always the same. The doctrines of God
are not like the opinions of man that they should
change; his institutions arc not like the devices of
men that they should need amendment; the preser
vation of the ancient ways is the avoiding of those
novelties, against which the great teacher gave
such emphatic caution. The founders of our church
raised its superstructure upon the basis of the Gos
pel, and though an angel from Heaven were to of
fer us any other, we should reject the proposal.

Previously to entering upon a view of the cere
monial of the Mass, a few remarks on the structure
of the church will be useful, as without an exact
idea of its several parts, it would be somewhat diffi-

36 EXPLANATION OF THE

cult to understand the terms occasionally used in the
explanation.

The present structure differs from the ancient. —
The church of St. Clement will give, perhaps, the
best notion that can be obtained from any edifice
now existing, of the figure of the ancient basilics or
cathedrals.

The church was formerly, (and is now, where it
can be done without great inconvenience) construct
ed so as to have its grand sanctuary at the eastern
extremity : thus the worshippers prayed with their
faces to that quarter where after the darkness of
night the sun arose in splendor; by which they ex
hibited the belief and hope which they cherished of
a glorious resurrection from the shades of death ;
thus too, the Christians of the West turned towards
the land of Judea, marked by the footsteps and mir
acles of the Saviour; towards Bethlehem, where an
gels chaunted the praises of the new born Emanuel,
to shepherds rapt in adoration ; towards that Jor
dan on whose banks the last and the greatest of the
prophetic train, pointed out to astonished multi
tudes, that Lamb who came to take away the sins of
the world, whilst the Almighty Father proclaimed his
eternal generation, as the mystic dove overshadowed
that head yet reeking from the consecrated stream ;
towards Thabor, where the Son of man beaming
forth those rays which he emitted before the day-star
was created, shed upon the meek son of Aram and
the hoary Thesbite, angelic effulgence, whilst the
favored apostles entreated permission to remain upon
the sacred spot ; towards Jerusalem itself, that city
of so many affecting recollections, that scene of Na
ture's convulsion at the Saviour's death, that place of

CEREMONIES OF THE MASS. 37

His triumphant resurrection, where the veil of the
temple was rent, and where the vast foundations of
the mighty edifice of our institutions were laid; to
wards Olivet whose clouds seem to the lingering pil
grim transparent veils before the gates of Heaven ;
towards that region where tongues of celestial fire
gave to the Apostolic band that glowing eloquence
which enlightened a world and enkindled in so many
hearts the flame of ardent charity. Thus in what
would seem to the thoughtless a trifle ; in that which
the philosophist would affect to despise; or which
might be even the subject of his jest for a buffoon ;
the wise fathers of the church equally intimate with
the great truths of religion, as with the avenues to
the human heart, sought to establish lasting means
for deeply imprinting upon the rnind the knowledge
of important facts, and of exciting the affections to
a correct and enlightened, a warm and a pure devo
tion.

The eastern end of the middle aisle was semi
circular, and the floor of its sanctuary was con
siderably elevated. In the centre, at the extremity,
was the bishop's chair somewhat raised above the
benches, which on either side continued around the
curve ; upon these at his right and left sat the priests.
Immediately before him, but at some distance from
the prelate, upon a platform raised two or three steps
over the level of the sanctuary, and under a canopy
supported by four pillars, was the altar; its front was
towards the episcopal arid presbyterial seats, its back
towards the nave of the church. At the side of this
altar, within the sanctuary, stood the deacons. The
elevated platform, which extended from the eastern
extremity to the range of the altar's back was sepa-
4

39 EXPLANATION OF THE

rated from the other part of the church by cancellae
or rails, and was hence called the chancel, but more
usually the sanctuary. From this on either side of
the altar was a descent by three or four steps to the
passage which intervened between it and the choir.
This latter was an oblong parallelogram behind the
altar, extending to a considerable distance into the
nave, and elevated two or three steps above its level ;
it was by some called the ambo, though more cor
rectly this was the name of its pulpit ; it was enclo
sed by a low division, around which on the inside
were benches for the sub-deacons and minor clergy ;
within it, generally at the side, were two or more pul
pits, from which the epistles and gospels were chaunt-
ed, the lessons were read, and instructions were given.
The entrance from the church to this choir was in
the centre, at its western extremity ; it was kept by
a sub-deacon who admitted none but clergymen :
at its eastern extremity was a corresponding door
which opened on the passage to the sanctuary. On
the south or right hand side, the men who were ad
mitted to communion occupied the space between
the choir and the wall, those most venerable for age
or station being in front; the females were on the
northern side similarly arranged. The sacristy was
on the side occupied by the men. The porters, who
are the lowest order amongst the clergy, preserved
regularity on this side; whilst the deaconesses perform
ed the same duty amongst the women. This separation
of the sexes continued throughout the entire church.
The faithful who were not admitted to communion,
the more advanced catechumens, and strangers oc
cupied the western extremity of the building, and
the two latter were always required to withdraw at

CEREMONIES OF THE MASS. 39

the end of the sermon, before the mass of the faith
ful commenced. In the porch outside the church,
the penitents who were excluded for their miscon
duct, begged the prayers of those who were permit
ted to attend at the celebration of the mysteries.

During several centuries, the churches have in
general gradually assumed a different aspect, and the
strictness of their internal discipline has been con
siderably relaxed. The principal altar has been re
moved in most instances to where the prelate's chair
was anciently placed ; and this seat is on the north
ern side of the sanctuary ; the vestry room or sa
cristy communicates immediately with the sanctuary
on its southern side ; the sanctuary itself has been
enlarged, and the outer choir has disappeared; the
front of the altar faces the congregation ; of course
the celebrant stands with his back towards the peo
ple ; and not only is the separation between the
faithful and strangers discontinued, but also that be
tween the sexes. Yet, however, in many churches
some vestiges of the ancient customs are found; a
few of the high altars are built upon the old plan ;
the choir is in some places retained ; and in others
a different side of the church is occupied by men
from that in which the women assemble.

In treating of the Mass we shall suppose ourselves
in a church arranged according to the modern disci
pline; and the celebrant to be a priest attended by a
deacon, a subdeacon, 2 acolyths carrying large candle-
stands, an incense bearer, a clergyman who is master
of ceremonies, and another a sacristan : we shall also
suppose the Mass to be solemnly celebrated, or what
is usual called a High Mass ; to distinguish it from
the same office, celebrated by a priest, attended mere-

40 EXPLANATION OF THE

ly by a clerk, and with less solemnity; generally with
out any music either vocal or instrumental.

Previously to the Mass, it is usual in many places
to bless water and to sprinkle it round the altar and
upon the congregation; in other places it is blessed
in the sacristy or vestry room, and placed near the
entrance of the churches for the faithful to sprinkle
upon themselves. The object of this, ceremony is
two-fold ; first to obtain through the merits of Christ
and the public ministry of the church, the protection
of God upon the place and the people ; next, to ex
cite in the faithful becoming dispositions by emble
matic instruction ; that they may be rendered there
by more acceptable through the merits of their de
voted and merciful Victim.

Some authors inform us that it was a custom in the
east, previously to entering into the churches, to pu
rify the hands and feet, and frequently the head, at
large fountains which were constructed for this pur
pose in the front of the buildings ; and that as the
body was thus freed from its impurities, they were ad
monished to reflect upon the necessity of having the
soul also cleansed by the grace of God from all that
could defile it, if they would enter in a becoming
manner into his holy temple. In the whole of its
extent, this statement is probably quite correct ; it
is not however a sufficient explanation. The pray
ers and the ancient testimonies lead us much further,
and the custom of using holy water is found in the
earliest days of Christianity, not only in the east but
also in the west, where they made no such ablutions.
St. Paul teaches us in chapter viii. of his Epistle to
the Romans, that not only the children of Adam fell,
but every creature doomed for their service was made

CEREMONIES OF THE MASS. 41

subject, against its will, to vanity; because that devil
whom St. Peter describes (I. v.) as a ro.iring lion
seeking for our destruction, as also his associates,
strives to pervert all created things and make them for
us occasions of sin, or of injury. We also learn
from the doctor of the Gentiles (Ephes. i.) that not
only has the Saviour procured for us by his blood the
remission of our sins, but that he has moreover willed,
through his merits, to renew in himself and to rescue
and restore what had thus been, in the lower heavens
and on earth, subjected to those wicked spirits; and
further, he shews us (I. Tim. iv.) that those creatures
over which they had obtained dominion are sanctifi
ed by the word of God and by prayer. Hence, in
order to exhibit the source of this renovation and
sanctification to be the blessing of God through the
merits of our blessed Redeemer, nothing was more
common amongst the first Christains, as our earliest
writers inform us, than when using any thing, to pray
for its sanctification through Christ, making at the
same time for this purpose the sign of the cross.

The Church, desirous of turning to spiritual ac
count some of these same creatures, has from the
very time of the Apostles, directed her public minis
ters to pray for their special sanctification, and to use
them when thus blessed, as occasions to excite devo
tion and to procure the divine aid. Amongst these
one of the principal was water. Tcrtullian, St. Cy
prian, St. Ambrose, St. Basil, St. Cyril of Jerusalem,
and many other eminent authors of the best and pu
rest ages of the church give us abundant evidence
on these points. Nor was this a novelty introduced
under the Christian dispensation; God himself had
4*

42 EXPLANATION OF THE

informer times established the principle. (Num. xix,
and Lev. xiv.) etc.

Water cleanses from filth, and salt preserves from
corruption : desirous of using those creatures for the
sanctification of her people, of their temples, and of
their dwellings, the church first sanctified the objects
themselves by prayer and the word of God. Exor
cism is an authoritative adjuration. Having placed
the water and salt before the ordained minister of
the sanctuary, she prescribed to him the form of ex
orcism by which in the name of Christ, and by the
power of God, he was with authority to command
the wicked spirits no more to have influence or pow
er over those creatures ; nor when we read the nine
teenth chapter of the acts of the Apostles and many
other passages of the New Testament, can we doubt
the efficacy of this exorcism. A prayer was added
beseeching the special influence of God for the sanc
tification of what had thus been exorcised. The salt
was then thrice mingled with the water, each time
in the form of a cross, under the invocation succes
sively of the Persons of the Holy Trinity; to raise
the mind to confidence that all which was sought for
would be obtained from this Triune God through the
merits of the Victim of Calvary. As Eliseus healed
the waters of Jericho by casting salt into them, so
that he was able to promise in the name of the Lord
that they should no more cause sterility or death,
but would bring life and fruit ; the clergyman prays,
that released from the influence of every evil spirit,
and blessed by the powerful hand of God, this water
may now sanctify the persons and places to which
it shall be applied, bestowing upon them the life of
grace, and causing them to bring forth the fruits of

CEREMONIES OF THE MASS. 43

virtue, so that being cleansed from iniquity, and pre
served from all corruption of sin, they may be saved
through Christ.

He then sprinkles the holy water round the altar
and upon the people, using the antiphon. "Thou
shalt sprinkle me, 0 Lord, with hyssop and I shall
be cleansed: thou shalt wash me and I shall be made
whiter than snow." The first verse of the fiftieth
Psalm, "Have mercy on mo, 0 Lord," &c. is then
sung: the entire psalm is repeated by those present
in a low voice, or its sentiments of true repentance,
without which no sin can be remitted, are mentally
dwelt upon: after which the antiphon is repeated.
Reasonable confidence is entertained that persons
attending with such dispositions, profit greatly by-
using this holy water, because they are in a state
which fits them to partake of the blessings to obtain
which the prayers have been offered.

During the Easter time, the antiphon refers to the
effects of baptismal writer which had been blessed
on the Saturday before Easter day, and the congre
gation is excited to recollect the blessing conferred
in the sacrament of baptism, to rejoice at having
been made partakers thereof, and to be careful to
preserve its fruits.

Under the old law the blood of the victim was, by
the direction of the Almighty, sometimes sprinkled
upon the altar and the people, as it was at the mak
ing of the covenant, upon the book of the law and
upon the congregation of Israel, to signify their union
and holy alliance ; so now in the Christian church
does the sprinkling of the altar and of the flock ex
hibit the new alliance between the Saviour and those
who look for redemption by his blood.

44 EXPLANATION OF THE

When persons sprinkle themselves at going into
the church, they should entertain the sentiments
which befit this ceremony, and recollect that they
ought to be cleansed from iniquity and freed from
the distractions of the world. It is one of the great
est misfortunes, when the faithful are found in the
temple of the living God, at the solemn ordinan
ces of religion, without a due conviction that where
they stand is holy ground, that it is the palace
of the king, tha-t it is a terrible place, the gate of
Heaven, made awful and sacred by the special pre
sence of the Lord of hosts. Alas ! They know it not.
They thoughtlessly run through the ceremonial with
out cherishing the spirit of the Church of Jesus Christ.
They yield a full assent, it is true, to the lessons
which are taught; but they are unmoved amidst so
many occasions of solemn admonition by which they
are surrounded. Not only are they devoid of all
fruit, but they are frequently rocks of scandal equally
destructive to others, as they are barren in them
selves.

Incense is used, not as a sacrifice, nor generally
by way of adoration of God, in the ceremonies of the
new law. It is offered as a token of respect, and
is emblematically instructive and calculated to excite
devotion. Our writers are not agreed as to the time
of its introduction for those purposes: some contend
that it was not brought into our assemblies during the
first three centuries ; whilst others, and with perhaps,
better reasons, assure us that it was always more or
less generally used in the Christian church. In the
old law it was prescribed by God himself and for the
purpose of his worship; so it was amongst the gifts
offered by the wise men to the Saviour at Bethlehem ;

CEREMONIES OF THE MASS. 45

and we have exceedingly respectable testimony of
its having been burned in the churches and at the
altars of the Christians at a very early period. The
ancient writers mention this practice not as one of
recent institution, or unusual ; but seem to treat of
it as a custom well known arid long established. Nor
is there the least semblance of evidence for the asser
tion that its introduction was rendered necessary by
the damp and unwholesome vapours of the close or
subterraneous places where the Christians offered their
sacrifice during the prevalence of persecution. The
facts of which we have evidence are altogether at
variance with this notion.

The offerings, the altar, the relics, the prelates, the
priests, the other clergy, and the faithful, are objects
of veneration and respect, and these feelings are ex
pressed by the use of incense. It is also emblemati
cally instructive; for it teaches us how our prayers
should ascend before the throne of grace with accep
table fragrance to the Most High and Most Merciful
Lord ; but for this purpose they must proceed from
hearts rich and pure in which the fire of divine love is
enkindled, a fire which wholly consumes every earthly
attachment that could separate us from the God of
our affections. It teaches us also how we should
unite our aspirations with those of the saints men
tioned by St. John in the Apocalypse, (viii.) prayers
which an angel offered as a rich odour from his cen
ser before the throne of The Eternal.

We now come to the Mass itself, which is com
posed of two distinct parts, viz. That of the Cate
chumens and that of the faithful. In order to have
an accurate idea of this distinction, it is fit to know
exactly who were catechumens'. In the first ages of

46 EXPLANATION OF THE

the church those who desirous of knowing the Chris
tian doctrine, or of being admitted into the Christian
society, attended to hear instruction, were called Cat
echumens or hearers ; they had to undergo a long
and not unfrequently a severe trial previous to being
entrusted with the secrets, or having the confidence of
the faithful. They had to rise from class to class
through four stations, in each of which they must
have been approved, before they were admitted to
baptism. When they received this sacrament, they
for the first time were instructed in the nature of the
Eucharist and the meaning and efficacy of the Mass.
Up to this period it was unlawful for them to be pre
sent at the Holy Sacrifice ; nor was any one of the
faithful permitted to converse with them upon the
subject. They were not even taught the creed nor
the Lord's prayer until the very eve of their baptism.
In the first and a part of the second century there
were very few churches in which they were per
mitted to be present at any portion of the liturgy;
but gradually they were allowed to assist at the first
prayers, and at the instruction : but as soon as pre
paration was made for the offering, they were obliged
to retire ; then the deacons were placed in charge of
the doors ; the faithful were warned to recognize
each other and to be careful that no stranger attended.
Sub-deacons soon became the sentinels at one of the
doors, and gradually the persons entrusted with this
post, were of lower orders till the porter had the of
fice ; and when, about the beginning of the eighth
century, there were few if any unbaptised adults on
that part of the continent of Europe where churches
were built, this discipline fell into disuse, and there
was no longer a distinct place for those who were

CEREMONIES OF THE MASS. 47

merely hearers, because there were no Catechumens;
all had been baptized, and were therefore entitled to
enter, and to remain for the Sacrifice unless they
were excommunicated.

The mass of the Catechumens then comprises,
the preparation at the foot of the altar, the introit
and the succeeding parts, as far as the offertory.
The Mass of the faithful commences by the offertory
and continues to the end.

As the present explanation is not a critical disqui
sition, but a mere exposition to render our ceremonial
intelligible to strangers ;• it is thought proper to omit
the precise historical account of the introduction of
the several portions of the Mass, the names of the
pontiffs who regulated them, and the peculiar process
by which they have acquired their present form.
Yet a few general notions must be given upon some
of these and similar points.

The Mass of the Catechumens, properly speaking,
is only a preparation for the sacrifice. Formerly
that portion of it which was said at the foot of the
platform, before ascending to the altar, was left in a
great measure to the discretion of the celebrant; for
after having vested himself in the sacristy, upon a
signal given to the choir that he was ready, they com
menced singing the introit or psalm at his entrance.
During the chaunting of this, he came into the church,
and there prayed, together with his attendants, at first
in whatsoever manner his devotion suggested, but
subsequently the several churches adopted such forms
as to each seemed best; some using one psalm and
some another; but all having a like object, and each
adopting also some form of confession. In these
several forms there ia found a very striking similarity,

4Q EXPLANATION OP THE

but the greater number of the western churches have
long since conformed in this respect to the usage of
Rome ; yet some of very ancient standing have with
due permission, retained their old forms, and some
of the religious orders, that were founded in those
churches, have also preserved their peculiar customs.

Bowing down at the foot of the platform, with his
attendants ranged on either side, the priest is filled
with an ardent desire of ascending to the altar of his
God, there to perform his solemn duty, but deterred
by a sense of his own unworthiness, by reason of
his manifold offences, he dreads to approach ; he
confesses his criminality to God, to the heavenly
host, and to his surrounding brethren, and beseeches
that the angels, the saints and his brethren would
intercede for him with their merciful Creator, relying
upon whose grace he will venture to perform the
work of the ministry.

He therefore commences in the name of the Holy
and Undivided Trinity, making the sign of the Cross
by putting his right hand to his forehead, then to his
breast, then to his left and right shoulders, to show
according to ancient usage that all his expecta
tions are founded upon the merits of Him who died
for us upon the cross. He then with his attendants
recites an antiphon taken from the Psalm (xiii.) Jud-
ica me Deus, together with a portion of the psalm
itself. Antiphon means opposed voices. At a very
early period the custom was introduced into the as
semblies of the faithful of dividing the attendants
into two parts, and by alternate or opposed voices,
chaunting or reciting psalrns and hymns ; a particular
verse or passage which had special reference to the
solemnity of the day was selected to be sung before

CEREMONIES OP THE MASS.

and after the psalm, so as to keep the mind more
fully occupied therewith; and by degrees this selection
obtained, by way of pre-eminence the name of anti-
phon. This psalm now used at the foot of the plat
form, was written by David when he was absent from
his country to avoid the wrath of Saul ; it breathes
the fervent longings of the exile for an opportunity
of worshipping at the altar of his God, in the midst
of the solemnities of his people. It is therefore
peculiarly appropriate for expressing the sentiments
of the priest who goes to offer the eucharistic sacri
fice. The Antiphon is; 4<I will go up to the altar of
God ; to God who bestows joy upon my youth.''
This only is now recited, though formerly several
were sometimes read by the celebrant ; like all others,
it is concluded with the doxology of "Glory be to
the Father," Sec. which there is reason to believe
was received from the Apostles. After the doxology,
the Antiphon is repeated, and the priest bowing
down still lower confesses himself to be a sinner,
striking his breast as did so many of the penitents
mentioned in the scriptures; he then intreats the
intercession of the Church triumphant and militant
in his behalf; his attendants beseech God to have
mercy upon him; he then stands erect whilst they
bowing down in the attitude of humility and suppli
cation, confess in turn their criminality, and request
the like intercession, as also his1 prayers on their be
half. He having besought in like manner for them,
as they did for him, the mercy of God, they now
stand erect and sign themselves again with the cross,
to show the source of their hope of mercy, whilst he
prays for perfect pardon and remission of their sins.
He next expresses in scriptural extracts, the joy

50 EXPLANATION OF THE

and consolation which is expected from that mer
cy which the Lord has promised ; and now ascends
to the altar praying that God would take away
their iniquities so that they may go up with pure
minds to the holy place. When he has conclu
ded the confession, if he be a bishop, the mani
ple is put upon his left hand. The custom is pre
served as a testimony of ancient usage ; for until
he -was to ascend to the altar, the trabea or chasuble
previously to its assuming the present form, covered
him on every side, coming over his arms and hands :
but after the confession, it was raised at the sides,
to afford him greater liberty, and then the mappula
or maniple was attached to his left arm. When he
is going up, the deacon and sub-deacon also hold the
edges of his vestment at the sides, this being the re
lic of the ancient custom of keeping it raised pre
viously to its being cut into the shape it now bears.

The psalm Judica is one calculated to banish sor
row and grief, and to excite joy ; it is therefore omit
ted in Masses for the dead, when mourning is united
to supplication, and in the Masses of the time which
intervenes between the eve of Passion Sunday, a
fortnight before Easter, and the Saturday before Easter
day, because of the affliction which should overwhelm
the faithful children of the Church at this period,
when she leads them to contemplate the sufferings
of her beloved Spouse. But it is recited in the
Masses of any festivals that might be celebrated
even within that time. Having arrived at the altar
the celebrant kisses it through respect ; if he be a
bishop, he kisses the book of gospels: on other
occasions throughout the Mass, he kisses the altar
in the same manner as is customary for a priest

CEREMONIES OF THE MASS. 51

The prayer for either is the same ; the deacon and
sub-deacon bend their knees as they attend him on
either side during this salutation.

His prayer is to intreat God that in regard to the
merits of those saints whose relics are there contained,
as also of his other saints, he would vouchsafe to
extend his mercy to lessen the temporal punishment
that might yet remain due to the sins of him who
ventures to approach. These prayers are said in an
under tone of voice ; because, in the first place,
they regard principally the individual himself, and
also because they are repeated whilst the choir sings
the introit, and of course it would be useless for him
to raise his voice. Previously to his ascent he had
also, as it were, taken leave of the people by the
salutation from the sacred scriptures of Dominus vo-
biscum, or "The Lord be with you," to which the
answer was given, upon the principle of St. Paul
(II. Tim. vi. 22,) and as received from the days of
the Apostles. El cum spiritii tuo. ''And with thy
spirit."

Perhaps it will not be considered here amiss, to
explain very briefly the doctrine of the church re
specting the extensive knowledge, the intercession
and the merits of the saints ; as it is more than pro
bable that several who may read this little compilation
have exceedingly inaccurate notions upon the sub
ject ; and although they may not be induced to
change their opinions respecting the correctness
of our belief and practice, still it is desirable that
they should distinctly know what they too often cen
sure without examination.

The doctrine is expressed in this simple phraseol
ogy, "I believe that the saints, reigning together with

52 EXPLANATION OF THE

Christ, maybe honored and invoked, and that they
offer prayers to God for us • and that their relics are
to be respected."

As the Church does not announce to us any dis
tinct proposition expressing the manner in which
these disembodied spirits become acquainted with
the wants or wishes of their fellow worshippers on
earth, we may form our own conjectures as we please
upon that subject; she only testifies, at the very ut
most, first, that they may be invoked ; and secondly,
that they offer prayers to God for us ; from which
premises it is reasonable to conclude that they be
come acquainted with our invocation. It is objected
that for this purpose they should possess the attri
bute of ubiquity, or that of omniscience, or both ;
and that this would at once make them equal to God.
The answer is exceedingly simple. First: that to
be present upon this earth and in heaven is not to be
every where present ; supposing therefore this for
mer restricted presence required^ however absolutely
extensive it might be, it would be an extravagant en
largement of phraseology to style it ubiquity. Again,
it would be equally ridiculous, to call a knowledge
of what is sought for by a limited number of those
who dwell upon this circumscribed spot in the midst
of the vast universe, omniscience. Hence, upon the
supposition that the saints have a natural power of
knowing -who invoke them, and also what is sought
for by each, it would be grossly absurd to assert that
they are therefore gifted with ubiquity or with om
niscience. But if we believe that it is in the pow
er of God to make known to them, who are their
suppliants, and also the nature of the requests made;
we surely do not by that belief of this divine m.ani*

CEREMONIES OF THE MASS. 53

fcstation derogate from the Almighty, nor too greatly
raise the prerogatives of a creature, whom he has
bountifully saved, through the merits of Christ, and
whom he has mercifully admitted to enjoy that beati
fic vision which St. Paul describes : (I. Cor. xiii. 12.)
''But then I shall know even as I am known." A-
nother objection is indeed a wretched semblance of
natural philosophy : by which it is asserted that the
saints are too far removed to hear us. The principle
which is here assumed is a palpable mistake, viz. that
the laws by which disembodied spirits become ac
quainted with the wishes of others, are the same as
those to which they were subject while they were
united to their bodies ; whereas, having left those
bodies in the grave, they no longer see through the
eye, nor hear through the ear : but are equal to the
angels. (Luke xx. 26.) To argue therefore an im
possibility of hearing by reason of distance is indeed
a despicable sophism. A great many passages of
the sacred volume exhibit to us the knowledge which
angels have of the children of Adam, and shew how
it reaches even to the heart itself; the Saviour in
forms us (Luke xv. 7, 10.) of the joy that is in heaven
and before the angels, upon a sinner's conversion.
If the saints be equal to the angels, they have of
course, this knowledge.

The doctrine, as has been remarked, does not re
quire for its support that we should be able to explain
the mode by which our supplications become known,
nor even to prove in fact that they do become known
to the saint. It would be sufficient that this, our fel
low servant, now secured in glory through the re
demption of Christ our only Saviour, should offer
prayers to God, generally, on behalf of all those who
5*

54 EXPLANATION OF THE

implored his intercession. The questions of a pro
per and becoming honor to this friend of God, and
to his relics, being left out of view, our doctrine is
then, reduced to two propositions. First, that we
may lawfully call upon the saints reigning together
with Christ to pray to God on our behalf; that is, to
intercede for us. Secondly; that they do offer pray
ers to God for us. Respecting the first; it is often
thoughtlessly asserted that by invoking them we place
them upon a level with God, and are therefore guilty
of idolatry. Catholics will indeed, be justly liable to
that charge when they shall have placed the saints
upon a level with God ; but, in order to do so, they
must address both in the same language, having the
same meaning. They ask the saints to pray for them
to God; but they have never, even by their most dis
honest opponent, been charged with asking God to
pray for them to a saint. They ask of God as the
giver of every good gift, for mercy, because it is His
prerogative to condemn or to acquit by His own right,
without deriving His commission from another; and
to grant mercy or to withhold it, because not only
there is no one more high, but it would be blasphemy
to assert that He had an equal. They call upon the
saints, as creatures far, immeasurably far, below Him
who created, who redeemed, and who made them
holy, to pay to Him the homage of their prayer, by
uniting their petitions to ours whilst they intercede
on our behalf.

It is said that by making the saints mediators be
tween God and us, we destroy the distinction between
Jesus Christ and those creatures ; that we make them
equal to Him whom the sacred scriptures exhibit
clearly to be our only mediator, our only intercessor.

CEREMONIES OF THE MASS. 55

Upon so serious and important a subject, a mere play
upon words would be unpardonable sophistry; we
avow the full force of the scriptural expressions,
when we profess that Jesus Christ the only Son of
God is our only Saviour, our only Redeemer, the only
Mediator who, by His death, paid the ransom for our
offences, the only Intercessor who pleads for us by
claiming, as His own right, that mercy which He pur
chased by His bloody sacrifice, and promised to ex
tend to the true penitent. If then we mention other
intercessors, we do not intend the word to have the
same meaning when used in their regard, as it has
when applied to Him ; in like manner as when we
speak of God our benefactor, \ve clearly do not intend
to bring Him down to a level with our earthly bene
factors, or to raise them to an equality with Him.
St. Paul besought the prayers and intercession of
those servants of God with whom he conversed, as
also those to whom he wrote ; nor did he thereby
undervalue the efficacy of the Saviour's intercession,
but he felt the truth which St. James recorded (v. 10,
&c.) "that the continual prayer of a just man availeth
much." This intercession of the just by prayer
through the merits of the Redeemer is one of the ef-

CT

fects of their charity, for even when faith and hope
are lost, after death, in the fruition of happiness,
charity not only remains, but is made perfect, so that
the prayers of those saints who are decorated there
with, are indeed sweet odours and incense accepta
ble in heaven. (Apoc. v.8. viii. 3,4.) &,c. &c. Jesus
Christ is the only mediator who reconciled His Father
to the guilty world ; He is the only intercessor who
in His own name pleads on our behalf. Others ask in

56 EXPLANATION OF THE

His name, and only through the efficacy of His
atonement.

Still a greater apparent difficulty is to be encoun
tered in some other expressions; such as making the
request through the merits of the saints. Had words
but one precise meaning without any latitude, this
would, indeed, be an expression highly censurable
and grossly offensive to pure religion. The fact is,
however, quite otherwise ; the poverty of language
is such, that most words have great extension, and
the above phrase has quite a different meaning when
used respecting Jesus Christ, from what it has when
used in regard to any saint, even His blessed Virgin
Mother. Merit signifies desert, or claim to recom
pense. Probably the doctrine of the Church will be
more easily explained by similitude. We shall suppose
some mighty work to be performed, and that only
one individual exists who has the means and the
power necessary for its execution. As its achieve
ment would be exceedingly beneficial, a great recom
pense is offered by a benevolent being in return for
the performance. He who alone is capable effects
it, and he alone can therefore claim the recompense;
yet though the merit is solely and exclusively his, he
can if he thinks proper, admit others to its participa
tion, either gratuitously or by assigning them certain
tasks, for the performance of which he conveys to
them a right to claim and to receive in his name and
on his account, a portion of the great reward to
which he alone is entitled. They have thus a claim
derived from him ; they have no proper original in
dependent merit of their own, but they clearly have
a dependent, or derivative merit, and through his
kindness their claim has become indefeasible. Thus

CEREMONIES OF THE MASS. 57

the Saviour, having by His great atonement taken
away the handwriting of sin and death that stood
against us, and established claims for our eternal
salvation, made us partakers of His merits by His own
benevolence and mercy, and places in our power
greater benefits, upon the condition of our doing
what He requires. Were all to be merely saved from
hell and placed upon an equality of glory and happi
ness, there would be no ground for our doctrine of
derived merit beyond that of being saved ; but the
Saviour Himself informs us that in His father's house
there are many mansions ; (John xiv. 2.) and St.
Paul tells us that in the resurrection there will be a
variety of degrees of glory. (I. ,Cor. xv. 41) &c.
Not only is this founded upon the common principle
of distributive justice, but the Saviour Himself exhi
bits to us the basis upon which it rests, (Matt. x. 41,
42.) where He describes a diversity of rewards of
works, and shows that not even the least merit will
be overlooked, not even that of giving a cup of cold
water to a little one in the name of a disciple; and
therefore He declares (Matt. xvi. 27.) that at the day
of judgment He will render to every man according
to his works.

The church then does not teach that any saint has
original underived merit. This is to be found only
in the Saviour who justified them ; calling them by
His grace to faith and to repentance, aiding them,
when they answered this invitation, to bring forth
worthy fruits of penance, applying to them the mer
its of His atonement by means of His sacramental
and other institutions, and then when through his
grace they were justified, He enabled them to do
works pleasing to His Father, and deserving a recom-

58 EXPLANATION OF THE

pense through the claims of their Redeemer, and by
the merciful regulation of their bountiful God, who
crowns in His saints, those works which He gave them
power to perform, and to the performance of which
He was pleased to attach a recompense. These are
then, in our view, the merits of the saints : far dif
ferent indeed from those of Jesus Christ not only in
their origin, but in their mode of performance and in
their value. Yet however poor they may be in com
parison with those of the Son of God : in our regard
they are great and valuable. These servants of God
are now his favorite children, he regards them with
complacency, he willingly hears them and has respect
to the virtues which through Jesus Christ they prac
tised, as he had respect formerly to the entreaties of
Moses, (Exod. xxxii. 10, 13, 14,) where the interces
sor for Israel himself referred to the merits of the de
ceased Patriarchs. When therefore the prayer of our
liturgy mentions the merits of the saints, the phrase
is to be understood in the sense here explained as
distinguishing them from the merits of Christ.

Another doctrine has also been alluded to in the
foregoing exposition upon which it may be well to
make an observation-. The expression was "to les
sen the temporal punishment that might remain due
to the sins, &c." The doctrine of the Catholic Church
is, that no sin ever was or can be forgiven, except by
the power of God, through the merits of Christ, and
upon the condition of repentance in a person having
the use of reason. Besides this, she teaches that the
Almighty might require any conditions he thought
proper, to be fulfilled on the part of the penitent, for
repentance creates no claim of strict justice upon
the benevolence of the Creator. We must therefore

CEREMONIES OF THE MASS. 59

seek in the positive institutions of the Saviour, and
not in our own speculative conjectures for the condi
tions which have been established. The Saviour did
not change the great principle of God's providence
which existed from the beginning, when in regard to
the penitent he abrogated the sacrifices for sin that
were required under the Mosaic dispensation, and
instituted the sacramental observances of the new
law in their stead.

At all times the Lord reserved to himself the right
of either bestowing a full remission of the punish
ment due to the delinquent when he blotted out his
guilt upon his doing penance ; or of substituting a
temporal affliction for that which was in its nature
eternal, and which St. Paul declares to be the wages
of sin ; (Rom. v.) and we find a vast number of in
stances in the sacred volume which exhibit him actu
ally remitting- the eternal punishment, whilst through
the merits of the Saviour he removed the guilt, yet
inflicting at the same time a temporal penalty. One
explanatory instance will suffice, though very many
might be adduced. In the second book of Kings, or
as it is sometimes called of Samuel, we have an affect
ing example in the twelfth chapter. David had for
sometime remained negligent in his criminality ; had
he died in this state he must necessarily have been
condemned forever : but the Lord who regarded him
in mercy, sent Nathan to address him in that beauti
ful parable which so roused the indignation of the
monarch against that man whose cruelty and injustice
were described, that he declared "As the Lord liveth,
the man that hath done this is a child of death."
The prophet then announced to him "Thou art the
man." "Thou hast killed Urias the Hittite with the

g0 EXPLANATION OF THE

sword of the children of Ammon," and "thou hast
taken his wife to be thy wife!" Struck with remorse,
and aided by divine grace, the king of Israel repent
ed ; and confessing he said to Nathan, "I have sin
ned." The remission of his guilt followed, for the
messenger of heaven announced to him, "the Lord
also hath taken away thy sin," and of course, with
the removal of the stain of guilt, the eternal punish
ment was remitted, "Thou shalt not die." But a
temporal affliction was substituted. "Nevertheless,
because thou hast given occasion to the enemies of
the Lord to blaspheme, for this thing, the child that
is born to thee shall surely die." This is by no
means a singular instance ; the sacred volume, both
in the old and new Testament exhibits it to us as
the ordinary proceeding of the Lord. Yet, from the
same source, we also learn that he is exceedingly
merciful, and that, upon entreaty and supplication,
upon the performance of works of voluntary morti
fication in a penitent spirit, he will often, having re
gard to the superabundant merits of the Redeemer,
greatly diminish or altogether remit this temporal
penalty. Thus David who knew his providential
course "besought the Lord for the child," he kept a
fast, and going in by himself lay upon the ground.
In strains of sorrow he bewailed his crime. "0 Lord
rebuke me not in thine indignation, by casting me off
for ever from thy mercy, nor chastise me in thy
wrath, by the severe though transient punishment
which thou dost impose, even when thou hast ad
mitted the sinner to pardon. Have mercy on me,
O Lord, for I am weak, heal me, for my bones are
troubled, I have labored in my groanings, every
night I will wash my bed, I will water my couch

CEREMONIES OP THE MASS.

with tears." (Ps. vi.) <'For day and night thy hand
was heavy upon me, I am turned in my anguish whilst
the thorn is fastened in me. I have acknowledged
my sin to thee, and my injustice I have not conceal
ed. I said, I will confess against myself my injus
tice to the Lord ; and thou hast forgiven the wick
edness of my sin." (Ps. xxxi.) "Wash me yet more
from my iniquity, and cleanse me from my sin, for I
know my iniquity and my sin is always before me."
(Ps. vi.) Yet on this occasion, the Lord did not
relax the penalty ; and the resigned penitent when
he learned the death of the child, bowed in submis
sion to his will ; he had also to endure much more
as a penance for the same crime, though its wuilt
and the eternal punishment had been taken away.
Several instances might be pointed out in which the
Lord, besought by prayer, remitted the entire or a
part of this penalty, thus in Exod. xxxii. 14. after
Moses had intreated him and also brought to his
view the merits of Abraham, of Isaac, and of Israel.
"The Lord was appeased from doing the evil which
he had spoken against his people." In Numbers
xii. 13, 14. Upon the prayer of Moses, Mary had
the suffering to which she was subjected, reduced to
the duration of only seven days. In the same book
(ch. xiv.) when the Lord had sentenced the people to
be consumed by a pestilence, (12) Moses besought
him and (20) the Lord forgave, but yet (23) upon
condition that they should never enter the land o
promise. And in chap. xv. of Jeremias, to shew
the hopelessness of the people's doom, the prophet
records, "and the Lord said to me : if Moses and
Samuel shall stand before me, my soul is not towards
this people : cast them out from my sight, and let
6

EXPLANATION OF THE

them go forth." From the examples here referred
to, the doctrine of the church respecting the merits
of the saints, their intercession and its efficacy may
be easily understood ; as also her doctrine respecting
the remission of the temporal penalty which some
times remains due to sin after the removal of the
guilt and the remission of eternal punishment. The
dimunition, or total remission of this temporal pe
nalty, through the authoritative application of the
superabundant merits of the Saviour and that of the
saints in the manner above exhibited, is called an in
dulgence, either partial or plenary. The reader may
thus at once perceive the gross injustice of the charge
so often made against the church, that by granting
indulgences, she gives a license to commit sin.

Let us return to the Mass. After the salutation of
the altar, the deacon gives incense to the celebrant,
kissing, through respect, the spoon and the hand
which receives it : after casting the incense upon
the fire in the censer and returning the spoon, the
celebrant makes the sign of the cross over the smo
king perfume, praying thus, "mayest thou be blest by
him in whose honor thou art burned ;" then taking
the censer from the deacon, he perfumes the cross
and the altar ; at the conclusion of which ceremony
the deacon receiving back the thurible exibits his re
spect for the celebrant by incensing him. Having
returned the censer to the Acolyth who has it -in
charge, the deacon followed by the sub-deacon goes
up to attend the priest whilst he reads the introit,
which the choir has sung at his entrance. The book
is placed for this purpose at the epistle side of the
altar ; that is on the left hand of the crucifix, which

CEREMONIES OF THE MASS. 63

in a regularly built church, is on the south side or
that of the sacristy.

The introit is generally a psalm appropriate to the
solemnity, but sometimes, it is taken from some other
portion of the Old Testament, for now this side of
the altar may be considered as the place in which the
prophetic declarations, the aspirations of the Patri
archs, and the other testimonies of the great fathers
who preceded the incarnation are proclaimed. At
reading the antiphon, the celebrant and his attendants
make The sign of the cross upon themselves, but in
Masses for the dead it is made rather towards the book
as emblematic of their desire to have the merits of
Him who was crucified, applied to remove any tem
poral punishment, that may still remain against the
deceased, if he be so happy as to have the guilt and
the eternal punishment of his sins remitted. Instead
of the doxology, the usual prayer for the dead, which
in this Mass is the antiphon, is repeated, "Eternal
rest grant them 0 Lord. And let perpetual light
shine unto them." When this praise of the Trinity
is repeated, the clergy bow their heads toward the
crucifix upon the middle of the altar.

The name ad Introitum or at the entrance is appro
priately given to this, because it was originally chaunt-
ed at the entrance of the people and the clergy, and
was continued until they were all in their proper pla

ces.

The celebrant in the ancient monastery of Bee in
Normandy retained for a long time the custom of
not taking the maniple until the conclusion of this
part of the ofiice ; from what has been written the
reader will easily perceive the reason.

£4 EXPLANATION OF THE

The mystic writers give us two accomodations of
this portion: first, that it represents the entrance of
the Saviour into the world by his incarnation. Again,
that it should remind us of his entrance into the gar
den of Gethsemani to begin his sufferings. The pi
ous attendant at the Holy Sacrifice may with advan
tage indulge both reflections.

After the intriot, the choir chaunts the Kyrie elei-
son, thrice in honor of the Eternal Father ; Christe
eleison, thrice to the honor of his Eternal Son ; and
Kyrie eleison, thrice in honor of the Holy Ghost.
The celebrant and his attendants repeat the phrases
of the invocation alternately at the corner of the al
tar, in a low voice. This is a Greek supplication for
mercy. Lord have mercy on us, Christ have mercy
on us. It is of very ancient standing. As the
church consisted of various nations Having different
languages and rites, of which next to Latin, Greek
and Hebrew were the most extensively used, the
western church as a token of perfect communion in
faith and government, used some of their phrases in
her liturgy : of the Hebrew she had, Amen, Alleluia,
Hosanna, &c. besides these and others of the Greek ;
and St. Augustin (Epis. 178,) informs us that in his
day, about the year 420, the Romans frequently used
the Gothic phrase sihora armen, which means Lord
have mercy on us.

This custom was not established by any law, but
gradually spread itself through the Church. Neither
was the time for repeating the Kyrie eleison nor the
number of repetitions, every where, or always the
same. The present form has been during centuries
in use, and is well calculated to express the longing
desire of those who felt the evil consequences of our

CEREMONIES OF THE MASS. (J5

first parents' transgression and of their own weak
ness, for the arrival of him who alone could release
them from their thraldom. This is supposed to have
been originally introduced for the catechumens, and
retained by the faithful through devotion.

On festivals the angelical hymn of (Gloria in excel-
sis, Glory be to God in the highest, &,c. is chaunted:
the celebrant leading, and the whole choir following
by immediately taking up the sacred strain. But it
is omiffed on Sundays in times of penance, on ferial
days except in Easter time, and in masses for the dead.
It was formerly usual in many Churches for the deacon
to repeat several forms of prayer for public necessities
on the days of penance, in place of this hymn. The
antiquarians and rubricians arc by no means agreed
as to the author of the additions made to what the
Anrrrls suncr on the night of our Lord's Nativity.
(Luke ii. 14.) All however arc agreed that though
not introduced generally into the Mass, it was used
as a form of praise and prayer from the most remote
period of the Christian era. Pope Telesphorus who
presided over the church about the year 150 is thought
to have been the first who ordered it to be sung at
the Mass of Christmas day. The Greeks seem to
have been greatly attached to it. Pope Symmachus
about 350 years after Telesphorus, it said to have
extended its use in the liturgy. But St. Gregory the
great, a century later, directed that it should be said
in Mass by the priests only on the great festival of
Easter; but by bishops on all Sundays and festivals.
However, after the tenth century it was also said by
the priests on those days when it was said by bishops.
In the church of Tours there was an ancient custom
of chaunting it on the festival of Christmas, at the
6*

(3ft EXPLANATION OF THE

first Mass in Greek, and at the second Mass in Latin,
It is given also as a reason by some for the celebrant
commencing, and the choir then joining, that it is
mentioned in the second chapter of St. Luke (v. 9.)
that one angel only first appeared to the shepherds,
and when he had communicated the joyful tidings.
(v. 13,) suddenly there was with him a multitude of
the heavenly host, praising God and saying glory be
to God in the highest, &c.

Formerly the celebrant read this hymn at the epis
tle side, after he had there chaunted the first notes.
Now he goes to the middle of the altar as a more
convenient place ; he again at the conclusion makes
the sign of the cross, and generally goes with his at
tendants to sit during the time that the choir sings
what he has read.

If a bishop celebrates pontifically in his own church
he reads the Mass of the Catechumens at his proper
seat ; or if in the church of another bishop, at a seat
prepared for him at the epistle side, below the plat
form of the altar. At the conclusion of the hymn
also, turning towards the congregation, the bishop
salutes them in the words Pax vobis. "Peace be with
you." This was the salutation of the Saviour, whose
messenger and minister, he is to his Apostles, (John.
xx. 19, 21, &/c.) and is very appropriately made after
that solemn canticle by which in the very words o-f
Angels, peace is proclaimed, through the celestial
messenger, to men of good will. This was pecu
liarly fit for the bishop, who as we have seen was the
only one that in the western church, except on the
feast of Easter, recited this hymn in the Mass, until
after the tenth century. Thus, whenever he repeats
the hymn he uses this mode of salutation, but on

CEREMONIES OF THE MASS. 67

other days, and at all other times in the Mass his
salutation is similar to that of the priest, Dominus
Vobiscum. The Lord be with you. Some western
bishops were in the habit of substituting this Pax
Vobis, for the Dominus Vobiscum upon all occasions,
until the irregularity was checked by the council of
Braga in the year 561. St. John Chrysostom, St. Cyril
of Jerusalem and other ancient writers, however, testi
fy that the usual salutation of the Greek clergy was
from the beginning, that which they still retain, "Peace
be to all."

The priest kisses the altar, that he may receive the
salute of affection from Christ whom it represents,
and then turning to the people, he communicates it
to them. Their answer to the bishop or priest is the
same, El cum spiritu tuo, which has been previously
explained.

Should the altar be built in the old fashion ; as the
celebrant has his face towards the congregation, the
altar being between them, he does not turn, but mere
ly expands his hands.

The Gloria in excelsis having been omitted during
Advent and Lent; when it is resumed at Christmas
and Easter, it is in many places usual to ring the bells
during its repetition, on the first and second day, as
a token of joy.

After the salutation, the celebrant at the book, calls
the people to attention, by inviting them to pray, in
the phrase, Orcmus, "Let us pray" bowing to the cru
cifix as he gives the invitation ; he then with expanded
hands chaunts the prayers called collects, which are
appropriate to the solemnity of the occasion, and are
one or more as the occasion requires.

(>g EXPLANATION OF THE

The origin of the name collect is most ancient,
but its derivation is not so clear; some of those given
are, first, because il was a prayer for the collected
assembly; again, because it was a prayer in which
the faithful with collected desires united together ;
then, because it was a prayer which collected their
necessities and presented them before the throne of
God, &c. In offering it, the celebrant according to
the direction of St. Paul (I. Tim. ii. 8,) lifts up his
hands trusting that they are pure. This mode of
holding the hands in public prayer was equally com
mon under the old law, (Ps. xxvii. 2; Ps. cxxxiii. 2,
&c.) as it was in the first days of Christianity: though
we find several very ancient evidences to shew that
the Christians were in many instances accustomed to
pray with their hands extended in the form of across,
us some religious orders yet practice.

Several of those collects have come from the time
of the apostles ; there was at one period a license to
the celebrant of making the prayer occasionally, ac
cording to his judgment and devotion : but this was
sometimes so greatly abused that it was considerably
restricted at an early period: and the third council of
Carthage, and the council of Milevi in 416 abrogated
it altogether, forbidding any collects to be used unless
such as had been approved by the bishop or by a
council. Pope Gregory the great completed what
Gelasius had begun: some have been added by suc
ceeding Pontiffs.

On days of penance after the celebrant invited the
flock to prayer, the deacon proclaimed, let us kneel.
Flectamus genua, and after some pause in secret
prayer, he added, Levate, rise, after which the cele
brant recited the collect : at present the subdeacon

CEREMONIES OF THE MASS. 69

immediately says Levate, merely giving time for bend
ing the knee : and at the end of the prayer the choir
answers Amen, which is an aspiration of consent in
the petition.

In the church of St. John of Lateral), it was for a
long time customary to have no collect, but in its
stead to repeat the Lord's prayer: whilst in other pla
ces it was usual to have five or seven collects; and
in some churches, on special occasions, to add what
they call Lauds, or prayers for the Pope, the Empe
ror and others in authority, after the whole number
of collects had been gone through. After these
prayers, the epistle is chaunted by the sub-deacon,
whilst the celebrant reads it in a low voice. The
chaunt is the old style of solemnly reading public
documents of importance. The variety upon this
head also, was very great. At first the prophecies of
the old law, especially those which referred to the
solemnities of the day, were in some places read by
the ordained reader, next followed a portion of the
Mosaic law or sacred history, after which an extract
from the epistles of St. Paul, or one of the other ca
nonical epistles, and not unfrequently some epistles
which were never in the canon, as for instance that
of St. Clement. At the conclusion of the last les
son a psalm or hymn was sung. As the council of
Laodicea (Can. 59) forbade any lesson to be read, ex
cept from the inspired writings, and as those for the
Sundays were selected from the epistles of St. Paul
and the other other apostle?, this portion was long
known by the name of Apostolus, and is so called by
several ancient writers. As early as the time of St.
Ambrose the order of these lessons were settled in
Italy. Gradually after this period, the sub-deacons

70 EXPLANATION OF THE

began to take the place of the mere readers, and for
a long time it has become the duty of this officer to
chaunt the epistle, after which he goes to the cele
brant with the book, and kneels to receive his bles
sing; he then rises and gives the book either to the
deacon or to the master of ceremonies, and the dea
con places the book of the gospels on the altar: for
now the same book contains the gospels and epis
tles.

The affection of the faithful and their veneration
for the sacred scriptures have always been exceed
ingly great; and the conduct of the church arising
from these sentiments has been greatly misunderstood
by several who do not examine. At the present day
the spouse of Christ regards this sacred volume, as
one of the most precious deposites entrusted to her
guardianship. She feels it to be her duty to preserve
the context pure, entire, and unaltered — not only to
preserve the words, but to testify their meaning — in
discharge of the high commission of the Saviour. This
is done not by novel arbitrary interpretations, but by
declaring what was always the sense in which the
passages of the Holy Writ were understood by the
Christian world. Hence she forbids her children to
receive or to use any copies which have not been ex
amined by competent authority, and, thus through the
lapse of ages, and the convulsions of human institu
tions, notwithstanding the efforts of her adversaries,
she has kept these venerable pages free from human
corruption. She requires also of her children, that
they shall conform their minds to that meaning, which
was received in the beginning with the books them
selves, from their inspired compilers ; and that they
shall never interpret them otherwise, than according
to the unanimous consent of those fathers, who in

CEREMONIES OF TIIE MASS. 71

every age have given to us the uninterrupted testi
mony of this original signification. She knows of
of no principle of common sense, or of religion, up
on which any individual could, after the lapse of cen
turies, assume to himself the prerogative of discover
ing the true meaning of any passage of the Bible to
be different from that which is thus testified by the
unanimous declaration of the great bulk of Christen
dom.

For this would in fact be a new revelation. If the
vast majority of Christendom has been unanimous,
and yet involved in continued error, upon what
principle will a divided and discordant minority claim
to be correct? If there be no certain and plain mode
of knowing the meaning of the passages of the word
of God, of what value is their possession? She can
not consent to place the great book of divine revela
tion upon a par with the riddles or enigmas of hea
then oracles.

In her assemblies she proclaims the sacred writings
in a dead and unchanging language, in which du
ring ages they have been preserved, but she also al
lows exact translations in the vernacular tongues;
she requires that they be frequently collated with this
standard, and that they be explained by her commis
sioned expositors. Her pastors are not permitted to
introduce opinions of their own, but they are bound
before many witnesses to declare openly, what had
been openly placed in their keeping. The Persian, the
Chinese, the Italian, the German, the American and the
Spaniard must agree in doctrine with the Numidian
and the Moor, because the revelation of a God of truth,
must every where be consistent with itself. She calls
the license to introduce new and discordant inter-

72 EXPLANATION OF THE

pretations a sanction to disseminate error, and the
propagation of error she looks upon to be the worst
abuse of liberty.

When these lessons were read in her assemblies,
their interpretation was also frequently given, but al
ways under the control of the presiding bishop or
priest, who was careful to prevent profane novelty of
opinion.

The hymns or psalms which followed the epistle
are generally called the "gradual," because the sing
ers stood or sat upon the gradtis, or steps of the
pulpit. In times of penance the chaunt was slow
and drawn out, and was therefore called tractus, or
"tract." Others inform us that the original meaning
of the word tract was not that here given, but, that
what was sung by only one person was so called;
and that as it was considered more solemn and bet
ter befitting times of penance to have the chaunt by
a single voice, what was selected on those occasions
got this name. But when at other times the singer
was occasionally interrupted by the choir, the parts he
chaunted were called versicles, and the bursts of the
chorus or choir were called responsories. In Easter
times the responsories were generally, "Alleluia;"
and sometimes frequently repeated. It was usual
also amongst the Jews, to chaunt this exclamation
at their festivals of the Passover.

When the heart is full of joy, for the expression of
which it cannot find words, an effort is frequently
made to indulge the .feelings by a sort of voluntary
melodious repetition of notes. The Greeks call this
tfvsufAa, pneuma, or "breathing; " and upon this prin
ciple the notes of the Alleluia and some other short
expressions are prolonged with harmonious variety.

CEREMONIES OP THE MASS. 73

in times of great festivity. The name of sequence
or following became peculiar to this.

About the year 880, Notker a monk of St. Gall in
Switzerland, composed what is called a "prose," which
was an expression in loose measure, yetsuch as might
be sung, of the principal circumstances of the festival
or solemnity, to be added to the pneuma, or adapted
occasionally to its notes. He said that he found one
in an antiphonary, brought by a priest from the Bene
dictine abbey of Jumges, about fifteen leagues from
Rome, and which had been burned by the Normans
in 811, and was then in ruins, though it was rebuilt
in 917. These proses became exceedingly numerous,
and in some places even ridiculous, so that the coun
cils of Cologne in 1536, and of Rheims in 1564,
directed their examination and retrenchment: only
five are retained in the Roman Missal, one for Easter,
one for Whitsuntide, the Lauda Sion written by St.
Thomas of Aquin for Corpus Christi, the Stabat ma
ter dolorosa, and the greatly admired Dies irae in
Masses for the dead.

The book was now removed to the gospel side,
that is the side to the north or right hand of the cru
cifix, which is the left of the congregation, to shew
(he translation of the law and authority from the
Aaronitic to the apostolic priesthood ; the celebrant
bowing in the middle of the altar prays to the Lord
to cleanse his lips and heart that he may worthily
announce the sacred gospel, after which he proceeds
to read it, in a low tone of voice, whilst the choir
continue their chaunt. At the conclusion he again
puts incense into the thurible ; the deacon repeats
on his knees the Munda cor meum, or prayer prepa
ratory to the gospel, and going to the altar which
7

74 EXPLANATION OF THE

represents Christ, he takes thence the book of the
gospels, to shew whence this divine law had its origin:
kneeling to the celebrant he requests his blessing,
after having received which, he proceeds to chaunt
the portion selected for the occasion. For as St. Paul
writes in his Epistle to the Romans (chap. x. v. 14,
15.) "How then shall they call on Him, in whom they
have not believed ? or how shall they believe Him of
whom they have not heard ? and how shall they hear
without a preacher ? and how shall they preach unless
they be sent ? As it is written. How beautiful are the
feet of them that preach the gospel of peace, of them
that bring glad tidings of good things."

The deacon having thus received his mission from
superior and lawful power, proceeds to make the
solemn promulgation of the divine law. He is pre
ceded by the incense to shew the sweet odour of the
word of God, which renders the world virtuous and
acceptable ; lights follow to exhibit how it illumines
the understanding, chasing the vapours of passion,
and banishing the darkness of ignorance : the sub-
deacon assists in holding the book, to which the dea
con exhibits his respect by perfuming it with incense.
He greets the people with the usual salutation : after
being answered he proclaims, Sequentia sancti evan-
gelii secundum Mattheum, "The following of the
gospel according to Matthew," or whichever Evan
gelist it maybe ; marking the sign of the cross upon
his forehead, his mouth and his breast, to shew that
he will profess the faith of his crucified Redeemer,
by open exhibition, by words, and in his heart. He
had previously marked the same sign upon the book,
where the gospel begins, to shew the source, whence
that faith is derived. The people answer whilst they

CEREMONIES OF THE MASS. 75

also mark themselves, "Glory be to thee, 0 Lord."
He then ch aunts the selection for the day, in the so
lemn tone in which the ancient heralds of the east
proclaimed the laws to the people. At the termina
tion he points it out to the sub-deacon with the remark,
•'These are the words of Christ," or "the holy words.''
The sub-deacon immediately proceeds to point them
out to the celebrant with the same observation ; upon
which the celebrant kisses the gospel itself as a token
of his affection, declaring at the same time Credo ct
Confiteor, "I believe and acknowledge." In many
places the gospel is also given in like manner, to such
dignitaries as may be present. After the kissing of
the book the deacon incenses the celebrant.

On several of the old copies of the sacred volume,
the cross was impressed, or embossed, or painted on
the cover, or on the cloth in which the volume was
folded; the clergy kissed the open book, and the
laity kissed either the cover or the envelope, upon
the figure of the cross or whatsoever other device was
substituted therefor. And from this practice came
the usual mode of swearing ; where the clergyman
called upon God, who revealed the contents of the
gospel, to witness, or adjured him to punish orreward,
as he would violate or observe, the oath which he
made, by laying his hands upon the open book, whilst
the layman did the same by kissing the book either
closed or enveloped. And in several places the copy
used for swearing, either has the figure of a cross
marked on its cover ; or is tied in such a way that
the strings present that appearance.

During the chaunting of the gospel, the people as
well as the clergy stand. Formerly those who had
staves, laid them down as a token of their submission ;

*^ EXPLANATION OF THE

and in the year 965, Miecislausthe first Christian king
of Poland introduced a custom, which was long fol
lowed by the Teutonic knights and several other
religious military orders, as well as private knights,
of either laying their hands on the hilts, or holding
their swords drawn, in token of their devotion to the
gospel.

The celebrant at the altar stands with his hands
joined, turned reverendly towards the deacon who
announces the sacred word ; if the officiating clergy
man be a bishop, he stands uncovered, and in most
churches holding his crosier. From the beginning,
it was usual to hear the gospel with this peculiar rev
erence. Nicephorus Callistus censured the custom
in the church of Alexandria of the'bishop remaining
seated during the gospel, which he said was a singular
instance. However Theophilus, as is related by
Philostorgius, states that such also had been a custom
in some churches of the East Indies several centuries
since ; but, that it had been corrected. In order to
guard against irreverence of sitting during the gospel,
which began to introduce itself into some churches,
Pope Anastasius directed that it should be corrected
as an abuse.

Originally the readers proclaimed the gospel as
well as the epistle, but at a very early period it be
came through respect for the sacred writings, the
prerogative of a deacon, if not of a priest to chaunt
it. In the church of Alexandria it was the duty of
the archdeacon : such is also the case at Narbonne
when the archbishop officiates. In some places a
procession of several sub-deacons and deacons, be
sides acolyths, go before the deacon of the gospel ;
and in Constantinople on Easter day the bishop him-

CEREMONIES OF THE MASS. 77

self was the chauntcr: such is also the case in some
other places on peculiar occasions. The rites vary,
but the object is every where the same, viz : to ex
hibit the great veneration which should be paid to the
sacred volume.

The custom of laying the book on the altar and
taking it thence, though now retained for its mystic
instruction, was originally introduced from the high
respect in which the gospels were held by the first
Christians. These portions of the scriptures were
not made up in the same volume with the epistles.
the psalms and the collects, but were kept separate,
and brought with great ceremony from the sacristy to
be laid upon the altar, before the liturgy began.
When the proper time for proclaiming the gospel
came, the deacon then went to bring them to the
pulpit or ambo. The ancient custom was, that du
ring the recital, he turned towards the south where
the men were assembled ; as it was considered more
decorous for him to address them than the females ;
to whom it was expected their husbands, fathers, or
brothers would communicate at home in familiar con
versation what had been thus published, if they
should happen not to hear it distinctly. This mode
of turning towards the south, has during several cen
turies been changed ; and now in most churches the
deacon faces the north ; in some few, the west. We
shall see the reasons of convenience and mysterious
instruction, that produced and confirmed this altera
tion.

Towards the conclusion of the Mass of the cate
chumens, the attendants at the foot of the altar be
gan their preparation for the Mass of the faithful,
the commencement of which was the oblation. In
7*

78 EXPLANATION OF THE

order to have the part of the altar on the celebrant's
right hand unencumbered, and thus to make full
space for the offerings, the book was removed to the
side upon his left hand. This was done after the
epistle had been read, and whilst the choir chaunted
the gradual. When the position of the altar was
changed, so that the celebrant stood with his face to
the east ; the book thus removed for the gospel was
on the north side ; and the sacristy, having its door
of communication on the south or epistle side, made
it also much more convenient for the attendants to
prepare all that was necessary for the oblation.
When the celebrant read the gospel, he turned rather
towards the side than towards the back of the altar;
for the purpose of addressing what he read, in some
measure to those who attended near him. and being
more easily heard. The deacon soon followed the
example of his superior, in his mode of turning to
read: and piety, soon discovered a mystic reason
for continuing the practice. The gospel was the
mighty power of the Lord for the destruction of that
great adversary of man, Lucifer, who so gloriously
arose amidst the children of light, in the morning of
his existence, (Isaias xiv. 12,) but who, falling to the
earth, wounded the nations. In the pride of his
heart, he sought to ascend into heaven and exalt his
throne above the host of intelligences, that like the
stars of God, decorated the firmament upon which
the Eternal was elevated. He chose for his station
"the sides of the north." To the north then, against
this adversary, the power of the gospel was joyfully
directed by the children of men ; that he who sought
to be like the Most High should be brought down
into the piu They who turned towards the west,

CEREMONIES OF THE MASS. 79

chose this position, as the most convenient to address
the people.

In several churches there were many Greeks and
Latins; and in most of those, the gospel and epistle
were chaunted in each language. In Rome particu
larly, in the early days of the church, this was the
case, and the custom is still preserved when the Pope
celebrates solemnly, on the great festivals of Christ
mas and Easter. This also exhibits to the faithful,
the perfect union of those who observe both rites, in
their common faith, government and sacraments.

This concluded the Mass of the catechumens.
After which, there was usually a discourse by the
bishop or some one appointed by him.

After this sermon the deacon warned the catechu
mens and strangers to retire ; previously however to
the departure of the former, the bishop read some
prayers for their improvement in virtue, and perse
verance in the holy desire of being received into the
church. He concluded with his blessing. The only
rite that is now recollected as corresponding to this,
is that which for centuries has existed in the Pope's
chapel ; where, after the sermon is concluded, the
deacon bows before his Holiness and chaunts the
confession, after which the Pope gives the usual form
ot general absolution, to which, by his authority, the
preacher adds the publication of an indulgence, for
those who have attended with true sorrow for their
sins, and been reconciled to God, through Christ, by
repentance. This rite was formerly not peculiar to
Rome ; the pontificals of other diocesses mention
it; and it is generally believed to have been substi
tuted for the blessing given to the catechumens,

gQ. EXPLANATION OF THE

when that order ceased to be numerous in the
church.

In explaining the Mass of the catechumens, it
was necessary to dwell at some length upon a variety
of topics, which, having been thus exhibited to the
reader, shall be very slightly adverted to when they
occur in the Mass of the faithful. Besides, although
there be some diversity in the ceremonial of different
churches even in this part of the liturgy, yet it is,
especially in the canon, so comparatively small, that
little, if any thing, need be written upon it in a work
like the present, which has no pretension to a literary
or a critical character : and the chief part of this Mass
is in substance so ancient, that little, save plain ex
position, will be required.

The creed, though the first part, is the latest per
haps that has been introduced, and indeed can scarce
ly be called with justice a portion of the Mass, as
that correctly speaking begins only with the obla
tion, Nor is this profession of faith always made.

In the early days of the church, as has been pre
viously remarked, the creed was never committed to
writing, neither were the forms of consecrating the
sacraments; nor were the catechumens initiated into
the mysteries until the time of their baptism.

A symbol is a sign by which two or more persons
upon comparison recognize each other, and by which
also a person is distinguished from others. For
Christians, the creed was the principal symbol. After
the catechumens and strangers had retired, the dea
con in some churches warned those present, to ex
amine each other, so as to be certain of the absence
of intruders. This however was not the cause of
having the creed recited at the Mass, though it might

CEREMON[ES OF THE MASS. Qj

have been occasionally the test in this examination,
even in the earliest days.

The first evidences that we find of its introduction
are from the east. Timothy, bishop of Constantino
ple appears to have been the first, who in the year
510 gave any order for its repetition, in this part of
the liturgy. He did so, in order to show the detes
tation in which the faithful held the heresies then ex
isting, especially that against the Holy Ghost. Some
authors attribute its introduction to Peter of Antioch
in 471. Be that as it may, the custom soon spread
from Constantinople to the neighboring churches.
The third council of Toledo in 589, ordered it to be
said in the churches of the Spanish provinces: the
French and Germans adopted the custom during the
reign of Charlemagne. In the year 1014, the em
peror Henry induced Pope Benedict VIII. lo direct
it to be sung in the Mass at Rome. Berno, who was
present relates the:answer made by the Roman cler
gy to the commissioners of the emperor, when they
expressed their surprise, that Rome had not yet be
gun to sing the creed in the Mass. They said, "that
it was quite unnecessary ; because Rome had never
been contaminated by heresy." Still there are wri
ters who assert, that this only regarded the chaunt-
ing, not the mere recitation, for they say that Mark,
the immediate successor of Sylvester, and the 34th
Pope ; who came to the chair in 33(5, had at that period
directed its recital.

St. Thomas of Aquin gives the reason for the se
lection of the days on which it is now used, viz : on
the Sundays, and those festivals in honor of any
facts or persons of whom mention is made in the
venerable document itself, on the feasts of the apos-

82 EXPLANATION OF THE

ties who delivered its contents, and those of the doc
tors of the church who explained them.

The celebrant begins alone to show that the doc
trine was delivered to the faithful by those heralds
who were invested with the Saviour's commission :
and the choir follows it up, to exhibit the alacrity
with which the people make open profession of be
lieving what they have thus learned ; for as St. Paul
says "with the heart we believe unto justice, but
with the mouth confession is made unto salvation."
(Rorn. x. 10.) At mentioning the name of Jesus,
reverence is made by bowing the head ; but at that
passage which states his humiliation to become man
for our sakes, we bend the knee ; and on the two
festivals of the Annunciation and Nativity of our
blessed Redeemer, when we more especially com
memorate this important event, the celebrant and his
assistants kneel whilst the passage relating to it is
sung by the choir. Whilst the latter part of the sym
bol is chaunted, the deacon, receiving the burse, from
the master of ceremonies or the sacristan, pays due
respect to the celebrant, and proceeds to spread upon
the altar, the corporal or cloth which is to be under
the offerings. When the creed is finished, the cele
brant, before the offertory, salutes the people again
with the address of Dominus vobiscum : to which of
course he receives the usual answer. This might be
looked upon as the proper commencement of the
Mass of the faithful ; for as the council of Valence
stated in the year 374, the reading of the Gospels
and all that preceded the oblation, was to be consid
ered only as a prelude for the catechumens, and St.
Ambrose mentions that it was after he had dismissed
the catechumens, he began Mass. (Ep. ad Marcel-

CEREMONIES OF THE MASS. gg

iam Soror.) We may also consider the whole office
from this to the preface under the general name of
the offertory. At present it consists in the offering
the bread and wine by the celebrant, when they have
been prepared for him ; the incensing of the oblation,
of the altar, and of the attendants; the washing of
the fingers; the subsequent prayer; the invitation
given to the people to pray ; and the secret prayer.

Originally it was usual for the faithful to bring to the
church the provisions, which they contributed to the
support of the clergy, and the necessaries for the
sacrifice and for the use of the temple : they offered
them at this period, and the deacons selected what
was proper for the altar; the remainder was sent
to the bishop's residence, whence under his direction
the clergy were supplied. This contribution was
called an oblation or offering, and even sometimes a
sacrifice made by the people. It is quite unnecessary
here to enter into the history of the various customs
and changes of different churches in respect to this
offering. Some few vestiges of the practice remain ;
but the faithful are now generally accustomed, when
they desire to have special commemoration made in
the Mass for themselves or their friends, not to bring
the contribution as it was originally made, to the
church, and in kind, but to call previously upon the
clergyman, and give him a very moderate offering in
money.

The candles, however, given at ordinations, and
the bread and wine at the consecration of a Bishop,
are remnants of this ancient practice. In some few
places, offerings in money are made once or oftener
in the year, at the altar, for the support of the clergy.

§4 EXPLANATION OF THE

During the four first centuries this was done in si
lence, or at least without any continuation of the sa
cred office whilst the offering was made. But about
the year 400, a custom began at Carthage, as St.
Augustin informs us, founded upon the practice of
the Jewish church, and of which St. Augustin not
only[approved, but which he defended against the as
saults of a tribune named Hilary. This was, that a
hymn or psalm should be sung, during the offering :
and this chaunt continued until the choir was ad
monished by the prelate that they might conclude,
which admonition was given by inviting them to pray,
Orate. St. Isidore in his book on church offices,
(vi. 1.) also assimilates this, to what is written re
specting Simon in Eccles. 1. "When he went up to
the holy altar, he honored the vesture of holiness:
and when he took the portion out of the hands of
the priests, he himself stood by the altar, and about
him was the ring of his brethren: and as the cedar
planted on Mount Libanus, and as the branches of
palm trees, stood round about him, and all the sons
of Aaron in their glory: and the oblation of the
Lord was in their hands, before all the congregation
of Israel: and finishing his service on the altar, to
honor the offering of the most high King, he stretch
ed forth his hand to make a libation, and offered of
the blood of the grape. He poured forth at the foot
of the altar a divine odour to the most high Prince.
Then the sons of Aaron shouted, they sounded with
beaten trumpets and made a great noise, to be heard
for a remembrance before God, (xxx.) and the singers
lifted up their voices, and in the great house the sound
of melody was increased."

CEREMONIES OF THE MASS. £5

From Carthage the custom spread to other church
es: some writers assert that psalms for this purpose
were regulated in the Roman order by Pope Celes-
tine as early as 430, whilst others would lead us back
to the time of St. Eutychian about 120 years before
the transaction at Carthage, and assure us that even
then this offertory was either read or sung. At all
events, the greater portion of the selections now
used, are found in the antiphonary of Gregory the
great, about the year 600.

Before reading this passage, now called the offer
tory, the celebrant invites the congregation by Ore-
mus, to pray. Having read the appropriate selections,
he is now ready to commence the oblation, whilst
the choir continues the chaunt. If a bishop cele
brates pontifically, he now goes to the altar, having
taken off his gloves and washed his fingers, that he
may the more conveniently perform his duty.

The sub-deacon has at this time, generally, a large
silk scarf placed upon his shoulders, and going to
the credence table, he takes the chalice, over which
an attendant brings the end of the scarf, and he thus
carries the offerings up to the deacon who is at the
right hand of the celebrant. The deacon receives
the chalice, and taking off the paten or small plate
with the bread, he delivers it to the celebrant, kissing
as usual the object given, and the hand which re
ceives it. The celebrant lifting the paten with both
hands, presents to the Lord the bread that is to be
consecrated; looking forward to what is about to be
produced upon the altar under its appearance, he
prays that it may be acceptable. Making the sign
of the cross with it over the altar, he places the bread
upon the corporal. Meantime the deacon has cleans-
8

EXPLANATION OF THE

ed the chalice with the purifier, and poured wine
into it for the purpose of consecration; one of the
acolyths having brought up the cruets containing
wine and water from the credence table: the sub-
deacon holding the cruet with water requests the cele
brant to bless it. In some places, if a bishop or pre
late be present within his own jurisdiction, it is car-
ried to him for the purpose, as is also the incense.
The water is blessed by the appropriate prayer and
sign of the cross, and an extremely small quantity of
ills mixed with the wine in the chalice ; after which
the celebrant, receiving it from the deacon, offers it
in like manner as he has done the bread, and then
laying the chalice on the corporal, he covers its mouth
with the pall. The sub-deacon receives the paten,
which he holds enveloped in the scarf and retires to
his place behind the celebrant.

The object of introducing the bread and wine is
so well known as to require no explanation. The
mixing a small quantity of water with the wine has
been practised from the beginning, and there exists
the most "conclusive proofs of the Saviour having
used the wine mingled when he instituted the sacri
fice. The mystic lessons taught are from the most
venerable antiquity: first, the offer of the eternal
Father of the people, who because of the weakness
of their nature are represented by water, together
with Christ who is represented by wine, that, as the
prayer expresses, since he vouchsafed to become by
the incarnation, partaker of our nature, we might,
in the resurrection, be made associates of his glory.
The quantity of water is extremely small, and is alto
gether lost in the wine, to show how imperfect is that
human nature which he assumed, and how complete-

CEREMONIES OF THE MASS. £7

)y we should subject ourseltcs to the divine will, so
that we may live to God, with Christ nailed to the
cross; and so live in the fulfilment of His precepts,
that we could say with the Apostle, (Gal. ii. 20.) "I
live, not now I, but Christ liveth in me." Another
mystical lesson is that of the perfect union of the
two distinct natures, divine and human, in the one
person of Jesus Christ: we are also reminded by it
of the water mingled with blood, that came forth
from his side, when it was opened with a spear. For
merly the water was poured upon the wine in form
of a cross.

In masses for the dead, the sign of the cross is
not made over the water, for the same reason that no
blessing is given at that sacrifice, because it is offer
ed on behalf of those, who though still capable of
profiting by our prayers, are riot so subjected to the
authority of the celebrant as to be blessed by him.
The wine has no cross nor prayer over it, as it repre
sents the divine nature, upon which no blessing can
be conferred.

The prayers said at the offering of the host and
chalice, are not of the most ancient, though yet of
highly respectable standing : they only more distinct
ly and accurately express what was always substan
tially prayed for, in a low voice by the celebrant.

This mystic lesson is also taught by some liturgi
cal writers. That during the celebration of the of
fertory, the people might beneficially occupy their
minds, with reflecting upon the manner of the entry
of Jesus into Jerusalem ; whilst he was going as a
lamb to the slaughter, the multitude met him with
the loud acclaim of "Hosannah to the son of Da
vid," though they were in the course of a few days

gg EXPLANATION OP THE

to cry out "Crucify him/' Thus now we can con
template the approach of that victim, whom we cru
cify by our sins. This will more fully apply to the
termination of other prefaces.

The original usage was to consecrate the euchar-
ist upon the paten, which was very large ; and was
kept upon the altar not only to contain what served
for the communion of the priest, but also for that of
the people. However, about twelve hundred years
have passed away since the custom has been intro
duced of consecrating upon the corporal, and then
the paten was removed from the altar, and held en
veloped in a scarf by one of the attendants, until it
was required after the Lord's prayer, for the purpose
of breaking the host upon it. Various customs pre
vailed regarding the person who was to keep it, and
the manner in which it was to be held ; for some cen
turies it was given to an acolyth, who not being in
holy orders, was not permitted to touch the sacred
vessels; but like the sons of Caath, (Num. iv. 15.)
held it enveloped; subsequently the duty was given
to a sub-deacon, who, though in holy orders, yet
continues to wear the scarf for the purpose of keep
ing this sacred vessel clean by having it rolled in this
veil.

The prayer which the celebrant recites, bowing
down, after having covered the chalice, has been ex
tracted probably from the Mozarabic Missal, and is
founded upon Daniel iii. 39, 40. Then raising him
self to invoke the Lord, and looking to Heaven,
whilst he invites the descent of the sanctifying Spi
rit, the Holy Ghost, he makes the sign of the cross
over the oblation : for though the great work that is
to be performed, derives its effect from the institution

CEREMONIES OP THE MASS. Q9

of Him who died upon the cross, yet the uniform tes
timony of antiquity assures us, that it is the Holy
Ghost, who sanctifies and changes what is placed
upon the holy table; and the apostle St. Paul in
forms us, that it was by the Holy Ghost, Christ offered
himself unspotted to God, to cleanse us from dead
works. (Hcb. ix. 14.)

The incense is now put into the censer and bles-
.sed : the offerings, the altar, and those present arc
perfumed in due order; to exhibit to each, proper
respect, and to teach us how we should now send up
our prayers before the throne of the Eternal. This
mutual homage between the several members, is also
not only a tribute of respect and an exhortation to
prayer, but moreover, a token of communion.

The celebrant next washes his fingers at the cor
ner of the epistle, not merely to remove any impuri
ty that might have been contracted from the censer,
but as an admonition to him, how necessary it is to
have the utmost purity of soul, for the solemn ser
vice in which he is to be engaged. St. Cyril of Je
rusalem, writing about fifteen hundred years ago,
for the instruction of his neophitc?, or newly bapti
sed, upon this subject, thus addresses them, (Catch.
Mystagog. v.) "You have seen water brought by the
deacon, with which the officiating priest, and the
other priests who stood round the altar, washed their
hands. Do you think that was done for the sake of bo
dily cleanliness? No indeed, for we are accustomed
to enter the church purified ; so that we have no filth,
but are clean and pure ; but this washing of the hands
should exhibit to us, that we ought to be free from all
sin ; for as our deeds are represented by our hands,
it has the signification, when we wash our hands,
8*

9Q EXPLANATION OF THE

we cleanse our deeds." He then refers to the prayer
from the psalms as given below : the same is taught
by the author of the work on the ecclesiastical hier
archy, attributed to Denis the Areopagite. (Cap. 73.)
The celebrant repeats during this ablution the follow
ing seven verses of the Ps. xxv. "I will wash my
hands amongst the innocent ; and will compass thine
altar, 0 Lord : that I may hear the voice of thy praise,
and tell of all thy wondrous works. I have loved, 0
Lord, the beauty of thy house : and the place where
thy glory dwelleth. Take not away my soul, O God,
with the wicked: nor my life with bloody men: in
whose hands are iniquities : their right hand is filled
with gifts. But as for me I have walked in mine in
nocence : redeem me and have mercy on me. My
foot has stood in the direct way: in the churches I
will bless thee. 0 Lord." To this he adds the Dox-
ology of, Glory be to the Father, &c.

Going then to the middle of the altar, the celebrant
bowing down, with hands joined in supplication,
prays to the Holy Trinity to accept the sacrifice,
which is about to be offered, that it may be to God
the testimony of adoration, that it may redound to
the honor of the Saints, who are with Him in Hea
ven, and conduce to the salvation of those who are
present, and of all the church. He also now be
seeches the intercession of the Saints ; then kissing
the altar, he turns round to request the congregation
of his brethren, to pray in like manner, that this sa
crifice may prove acceptable to Heaven, and advan
tageous to those present : Orate Fratres, fyc. They
answer by the expression of their sincere desire, that
it may be received by the Almighty, to the honor and
praise of his own holy name, and not only to their

CEREMONIES OF THE MASS. 91

benefit, but to that of all His holy church. The
prayer which follows is called "the secret," because
it is said in a low voice. The mystic writers tell us,
the object is to exhibit, that what is about to take
place is to be performed by that divine power, which
exceeds the understanding of man. The tenor of
the prayer corresponds to that of the collect, and
at its termination, the words, per omnia scecula s&cu-
lorum, are chaunted ; to give the people notice that
the prayer has been concluded, and to afford them
an opportunity of answering, Amen.

The celebrant then commences the preface, or
invitation to praise God, which precedes the canon
or principal part of the liturgy. This invitation is
chaunted. It is preceded by the usual salutation of
Dominus vobiscum ; but now having the offerings,
which he is to consecrate, before him upon the altar,
the priest does not turn round : after the choir an
swers, he invites the congregation by sursum corda,
to lift up their hearts : they answer habemus ad Domi-
num, "We have them to the Lord." He continues to
lead them, Gratias agamus Domino Deo nostro. "Let
us give thanks to the Lord our God." He had pre
viously lifted his hands, and now he bows his head :
they answer dignum etjustum est. "It is fit and just."
He then continues to chaunt the preface, commenc
ing with the declaration, that it is truly fit and just,
becoming and useful, always and in all places to give
thanks to God, for his blessings, but especially on
the occasion for which we are assembled : he then
describes the nature of the festival, and the disposi
tions which are appropriate. Wherefore he calls
upon them to render their praises, through Jesus
Christ our Lord, uniting their voices in humble strains

92 EXPLANATION OF THE

with the angelic host, who sing, holy, holy, holy, Lord
God of hosts, the heavens and the earth are full of
thy glory ! Hosanna in the highest! Blessed is he,
who comes in the name of the Lord, Hosanna in the
highest !

The celebrant ceases his chaunt, when he arrives
at the trisagion or thrice holy, and the choir continues
the thrilling strain, which the enraptured prophet and
the beloved evangelist heard, in the heavenly court;
a small bell by its tinkling gives notice in some
churches, to the assembly, that the most solemn canon
is about to commence, so that they may redouble
their attention. This indeed, is the moment also,
to reflect upon the arrival of the great victim of re
conciliation in Jerusalem, when the multitude took
branches of palm trees, and went forth to meet him
and cried, Hosanna, blessed is he that cometh in the
name of the Lord. (John, xii.) The deacon who
stood behind the celebrant during the hymn, now
goes up to remain at his side and to assist him.

That portion of the liturgy which succeeds is called
at present the "canon:" the meaning of this word
is, "a rule," and it is applicable to these prayers, be
cause however the others might vary, this scarcely
differed in the several churches, and few changes
have been made in it from the earliest epoch of our
religion. Those made previous to the time of St.
Gregory the great, were comparatively trifling, and
since his day it has continued during upwards of
twelve hundred years, altogether unchanged. Pope
Vigilius about the year 540, called it the "canonical
prayer." Innocent I. about 140 years earlier, gives
it the same name that St. Augustin used when men
tioning it about the year 430, and which Cyprian gave

CEREMONIES OF THE MASS. 93

it about 250, viz. "the prayer," by excellence. In
a capitulary of Charlemagne in 789, it is denomina
ted the "Missal." A council at York in the ponti
ficate of Celestine III. about 1195, styles it, "the
secret of the mass." And one at Oxford in the
pontificate of Honorius III. about 1222, gives it the
name of the "canon of the mass :" several very
ancient writers call it the prayer at or "during the
action." References to the phraseology, as we now
have it, are found in several very early authors,
amongst whom are St. Ambrose, St. Optatus of Mi-
levi and others who wrote in the fourth century.
A number of irrefragable critical internal evidences
carry back the proof of composition to a much ear
lier period. Thus the council of Trent was fully
within bounds, when it informed us that it was a
compilation of the words of the Saviour, the tradi
tions of the apostles, and the institutions of some
holy pontiffs.

The discipline in the first ages of the church re
garding the secret, prevented its being reduced to
writing; but a most remarkable similarity prevails in
the liturgies of the several early rites, which evinces
that they must have been derived from a common
source.

The custom which still prevails of reciting the
canon in a low voice, so as not to be heard by the
people, thus giving to understand that the change
which is effected in the bread and wine is the effect
of the invisible and imperceptible operation of the
Holy Ghost, has been derived from very ancient
times. This reason has been given by several au
thors during succeeding centuries.

The priest lifts up his hands and eyes to heaven at

94 EXPLANATION OF THE

the commencement, when he invokes the most cle»
ment Father to receive the gifts about to be offered ;
then bowing down he makes his supplication, and
kisses the altar, previously to making thrice the sign
of the cross over the offerings. He then entreats
that these may be received for the whole church, es
pecially for her visible head the pope, then for the
bishop of the diocess, in some places, for the tempo
ral rulers, and all adherents to the orthodox and apos
tolic faith. He then begs of the Almighty in a spe
cial manner to regard some living persons whom he
particularly recommends ; amongst them are his
immediate benefactors : he concludes by the recom
mendation of all present, according to the measure
of their devotion, of which the Lord alone can judge ;
for he only can search the reins and the heart. Call
ing then to mind the saints, who, released from their
bodies, are in celestial glory with the Lord, he brings
before the divine view, that we not only communicate
with them in the doctrine to which they adhered, but
that we hold their names, their virtues and their me
morials or relics in veneration, and trust much to the
aid which we expect from their prayers and merits,
through Christ, their Lord and ours.

From the beginning it was usual to have in the
church dyptics ; that is, parchments or tablets with
two folds, so as to make three columns ; and the
names of three classes of persons were inscribed
upon these tablets. First, the apostles and martyrs,
of whom the church, under the conviction that no
one could exhibit greater love than to lay down his
life for his friend, (John. xv. 13.) believed they died
in that charity, which secured to them an immediate
passage to the realms of bliss. These names were

CEREMONIES OF THE MASS. 95

read in the assemblies of the faithful, when they con
gregated round the holy altar, not to pray for those
named ; for as St. Augustin writes, (in tract. 74, in
Joannem,) "Thus at the table of the Lord we do not
commemorate the martyrs, as we do others that rest
in peace, so that we might pray for them ; but rather
that they might pray for us, that we should follow in
their footsteps.'' These saints were brought under
the divine observation, upon the same principle as
the Israelites so frequently brought their deceased
patriarchs before the Lord, that he might be induced
to act towards the Christian Hock, as he did towards
Jerusalem when it was threatened by Sennecharib,
(IV. Kings xix. 3-1.) "And I will protect this city and
will save it for my own sake, and for David my ser
vant's sake."

Upon another column were inscribed the names
of those who had died in the peace or communion of
the church, leaving indeed hope, but not assurance,
of their being acceptable : but yet, as they might be
liable to temporal punishment, though released from
the guilt of sin and freed from the danger of eternal
pain, or by reason of lesser sins not fully repented of,
being members of the church they shared in her com
munion, and might be aided by her prayers ; so that
through the merits of the Saviour, and the suffrages
of their brethren, their afflictions might be diminish
ed either as to its intensity, or duration, or perhaps
both; in that state of purgation in which they were
detained until their penalty was fully paid, or the di
vine mercy was extended. The doctrine of the peo
ple of Israel, and of all true believers from the be
ginning, on this point, was that which the Catholic
Church has always held ; and she has followed in

96 EXPLANATION OF THE

this respect the discipline which came from her
founders, and which is similar to what the children of
Abraham derived from their great progenitors.

The Jewish people continue, even at this day, the
habit of observing peculiar solemnity of prayer for
their brethren on the day of their decease, or that of
their interment, on the third day, on the seventh, on
the thirtieth, and on the anniversary. This people
clearly did not borrow from Catholics, (who it is as
serted made this "fond invention" in the darkness of
the middle ages,) the religious customs which they
thus observe. They trace back this belief and prac
tice, to the revelations made even before the Lord
called their fathers from Egypt, to give them his new
institutions upon Sinai. They find examples in
Genesis i. 10, where the children of Jacob celebrated
the exequies of seven days, not with the mere grief
of the uninstructed, for they were not sorrowful even
as others who had no hope ; (I Thess. iv. 12.) so the
observance of the thirty days was exhibited in Numb.
xx. 30. This nation has always observed the anni
versaries by prayer; and still though its sacrifices
have ceased, and it is no longer in their power to
have them offered, as the valiant Judas procured,
(II Macchab. xii. 43.) yet they preserve the practice
as far as they are able, and therefore they have, on
their yearly day of expiation, offerings and prayers
for the dead. All the Christian liturgies had from the
beginning prayers for those thus deceased, for as St.
John Chrysostom observes, (Horn. 69, ad pop. An-
tioch,) "It was not vainly regulated by the apostles
that the tremendous mysteries, commemoration should
be made of the dead." And St. Augustin informs us in
book 9, of his confessions, that his mother when she

CEREMONIES OF THE MASS.

found herself dying near Ostia, requested that she
should be remembered at the holy altar, and in many
passages of his works this great doctor of the church
informs us as he does in Sermon 32, de verb, apost.
"The whole Church observes this, which has come
down from our fathers, that for those who have died
in the communion of the body and blood of Christ,
prayers should be offered when commemoration
is made of them at their proper place during the sa
crifice, and also that commemoration should be other
wise offered on their behalf." Thus the saints were
prayed to, the others were prayed for. The only dif
ference that is found in this respect between the
churches, is that upon some dyptics the same names
are found upon different columns. This however, is
easily explained, as is also that of the names in dif
ferent churches not being always the same.

The third column contained the names of the liv
ing. Amongst these that of the Pope was first, then
that of the immediate Bishop, some of the other pre
lates in the same province occasionally, frequently
that of the Emperor or King, and those of remarka
ble benefactors.

During the first eight or ten centuries, it was usual
for the deacon to read those names at the proper
time; and if any of the living had been excommu
nicated, his name was omitted : this was called stri
king him out of the dyptics. At this part of the ca
non which has been observed upon, and which is
called the first memento, the list of the living was
read first ; that of the saints was read in the prayer
afterwards. The first person who struck the name
of the Pope from the list, according to Nicephorus;
was Acacius of Constantinople, who expunged the

gg EXPLANATION OF THE

name of Pope Felix II. Dioscorus of Alexandria,
who was the great promoter of the Eutychian heresy,
struck the name of Leo the great from the dyptics of
his church, as did the several oriental bishops who
persecuted Athanasius, and embracing the Arian
heresy left the communion of Pope Julius. These
were predecessors of Felix, so that we must suppose
Nicephorus in stating that it was first done by Aca-
cius, intended to confine his meaning to Constanti
nople. The Pope's name was, however, subsequent
ly restored in that church. The Emperor Constan-
tine Pogonatus wrote to the holy father at the time
of the sixth general council, that he strenuously op
posed an effort that was there made to erase the name
of the Roman pontiff. It was however expunged
when Photius made his great separation, in which,
unfortunately the larger portion of the Greeks joined
their schismatical leaders.

The names of the saints retained at present in the
canon, are only a few of the principal and most an
cient, to which is added the general expression of,
all thy saints "by whose prayers and merits, we beg
thee to grant, that in all things we may be strength
ened by thine aid through the same Christ our Lord.
Amen."

Then spreading his hands over the oblation in like
manner as it was usual to do in regard to the victim,
(Levit. c. iv. c. viii.) and looking forward to what is
soon to be upon the altar, the celebrant prays that re
ceiving the victim, with which, by this rite, he iden
tifies himself and the congregation, on whose behalf
he makes the offering, the Almighty would accept it
for an atonement, that he would dispose our days in
peace, save us from damnation, and place us amongst

CEREMONIES OF THE MASS. 99

his elect. Venerable Bede informs us in his history
of England (lib. ii. c. i.) that it was Gregory the
great who added the words of these three last peti
tions.

It would perhaps be well here to explain briefly for
those who are not fully acquainted with it, our doc
trine regarding the Eucharistic sacrifice, otherwise it
will be impossible for them to form a correct notion
of the ceremonial itself. One of our chief misfor
tunes in this and similar cases, is that the great bo
dy of our separated brethren form very strange ideas
of our belief: they in most cases attribute to us what
we either condemn as untrue, or reject as absurd. It
is indeed difficult for many of them to procure accu
rate information ; and it has been frequently found
that they who were most in error, were those who
imagined themselves best acquainted with our tenets.
In the doctrinal explanations scattered through this
little compilation, there is neither opportunity nor
room for spreading out the evidence by which they
are sustained. The reader must not therefore ima
gine them to be vindications, for they scarcely even
deserve the name of brief and imperfect expositions
of the doctrine of the Catholic Church.

Respecting the articles under consideration: In
the first place, Catholics believe in the real presence
by virtue of transubstantiation : and secondly, they
believe that the body and blood of Christ thus made
present, are truly offered in sacrifice, on our behalf.

Upon the first point: they deny that the body of
Christ is present in its natural mode of existence,
though they believe it to be really, truly and substan
tially present. To make this distinction clear, we
shall have recourse to St. Paul. (I Cor. xv. 35, and

COLL. CHRI8T1 REGIS S.J.

Bio. if AJOfi
lOfiONIO

100 EXPLANATION OF THE

the following verses.) Here the apostle treats of the
resurrection from death. It is a tenet of the Chris
tian church learned from God by revelation, (for no
reasoning could lead to the discovery,) that all men
should rise in the same identical bodies which were
theirs during their mortal pilgrimage; the bodies in
which they shall arise will be truly, really,, and sub
stantially the same which they had before death.
Yet shall they be changed in their mode of existence;
"it is sown a natural body, it shall rise a spiritual bo
dy." (v. 44.) That is, though its indentity will con
tinue, its manner of subsisting shall be changed : its
attributes and qualities will not be such as they were
during its natural and mortal state, but shall resemble
those of spirit. Consonant to this is the testimony
of the Saviour himself. (Matt. xxii. 30. Mark xii. 25.
Luke xx. 36.) uln the resurrection they shall be as
the angels of God in Heaven." They shall be no
longer subject to the laws, that regard bodies in their
natural mode of existence, but shall be governed by
those peculiar to the spiritualized state to which they
shall have passed. To argue respecting bodies in
this new state, as subject to the natural laws made
for their previous circumstances, would resemble the
absurdity of him who should undertake to bind an
angel with a cord, or lock up a seraph in a dungeon.
Catholics know that Christ arose form the dead ;
they of course believe that his body is no longer in
its natural, but is now in this spiritualized mode of
existence : they know of no absurdity more ridiculous,
than to argue respecting this, as if it were subject to
the laws which govern those bodies that are merely
in their natural state. They observe facts recorded
in the sacred volume, which prove beyond all ques-

CEREMONIES OF THE MASS. 10 1

i

tion, the folly of any efibrt to apply those principles
to the glorified body of the Saviour. One of these
is recorded in John. xx. 19, where he entered the
chamber in which the disciples were, though the
passage to it was closed, and he must therefore have
carried his body, which was previously outside of the
material which enclosed the room, through the same
substance to the interior apartment where the bre
thren were assembled. A similar fact isj related in
v.26, of the same chapter.

Catholics also believe, that though the Almighty has
established general laws by which bodies produce
upon our senses, impressions which we call their
appearances ; and for wise purposes has ordained,
that similar bodies shall have similar appearances ;
and generally speaking, that the same body shall
have the same appearance, still these laws are not so
uniform and constant, as not to admit of some ex
ceptions. But supposing no ordinary exception ;
they believe that the Creator who made those laws,
has power, when he thinks proper, by a special in
terference, to except one or more bodies from their
operation ; still they think it proper and reasonable
to consider the laws in full force, until they shall have
unquestionable evidence of the existence of an ex
ception. However, if such evidence be adduced,
they believe it would be then as unreasonable to
assert that the excepted case was under the influence
of the law, as it would be, previously to having this
evidence, to deny the operation of the law itself.
Thus they know that when we have the testimony of
our senses for the appearance of a living man, it is
proper upon the general principle to suppose that a
man is present, and therefore Abraham reasonably
9*

102 EXPLANATION OF THE

concluded (Gen. xviii. 2.) that he met human beings
to whom he extended his hospitality. Lot and the
men of Sodom reasonably believed (Gen. xix. 1, 5,
10.) that they had human beings in their city, and
Josue (v. 13.) reasonably supposed that he saw and
spoke with a man : yet in those, and many similar
instances, the angelic substance, in exception to the
general law, really had by the exertion of supernatu
ral power, the appearance of a human body, and
Abraham, Lot and Josue would have acted against
every principle of reason, had they, when they re
ceived evidence that these cases were exceptions,
still insisted, that, because the appearance was that
of man, men and not angels were present. But had
they the testimony of God himself for the fact, that
he placed the angelic substance under the human
appearance, and notwithstanding this, had they obsti
nately insisted that such could not be the case, for
that the substance must always correspond with the
appearance ; their unbelief and opposition would
deserve to be called by a name more strong than
mere folly or absurdity.

Catholics believe that Jesus Christ could, even
before the resurrection, give to his body those qualities
which it exhibited after he arose from the dead ; and
not only do they rest this belief upon his attribute of
omnipotence, but they have it, sustained by the evi
dence of his transfiguration, related in Matt, xviii.
Mark ix. Luke ix. 28. They also believe that by
means of this body he could produce upon the senses
of the beholder, such impressions as he might judge
proper ; and that his simple word would be sufficient
evidence to shew an exception to the general opera
tion of any law. They can therefore perceive no

CEREMONIES OF THE MASS. J03

difficulty in believing, that he could give his spiritu
alized body the appearence of bread : but they do
not consider it would be reasonable to believe that
he did so, until they should have unquestionable
evidence of the fact. His simple declaration would
however be sufficient to establish its truth.

Substances are said to be fully changed, when one
with its proper appearance, comes in place of another,
so that neither substance nor appearance remains the
same. Appearances are changed when the substance
remaining unaltered produces a different impression
upon the senses of the observer, from what it previ
ously did. Transubstantiation is when the substance
is wholly changed, but the impressions upon the
senses of the observer are exactly the same as they
had been, previously to the alteration. Thus we
believe, that before the consecration the bread and
wine are really present under their proper appear
ances upon the altar : but that at the consecration,
by the power of God, by the institution of Christ,
through the operation of the Holy Ghost, by the
ministry of the celebrant, the substances of the bread
and wine are altogether changed, and the substances
of the body and blood of Jesus Christ produced in
their place, and these last excite upon the senses
of the observer, exactly the same impressions which
would have been produced by the former substances,
had they still continued, and for the same length of
time and in the same manner. Transubstantiation
is therefore, a change of substance without any
change of appearance.

Though it would seem to be inconsistent with our
principles of natural philosophy to assert that any
body could, at one and the same moment, be whole

1Q4 EXPLANATION OF THE

and entire at several points of space ; yet it is be
lieved that, even supposing the full truth of those
principles, no difficulty can arise therefrom in the
present instance: because, in the first place, they
apply only to bodies in their natural state of exis
tence ; which is not the case of the body of Christ
in the Eucharist: because also, this body is now
endowed with the qualities of spirit, of whose rela
tion to space, if any, we are totally ignorant, save
that we know One Spirit who is whole and entire at
every imaginable point. He fills all space by His
immensity, and yet He leaves room for all creatures;
He is every where, and yet, though simple and im
mense, He is as it were multiplied by his entire per
fection in every spot of the universe. We also know
that created spirits manifest their correspondence to
certain points of space, without being circumscribed
as bodies are in this mortal state, so as not to be
found without those points. And St. Augustin says
of the human soul, that not only is it whole and en
tire throughout the body, but it is whole and entire
through each and every part thereof. And in the
third place, we have manifest scriptural evidence of
the fact, that the Saviour after his resurrection was in
at least two distinct places at the same moment.
Our separated brethren have objected to us that it
was impossible Christ should be present in the Eu
charist, because St.. Peter declared (Acts. iii. 21.) that
he must remain in heaven "until the time of the resti
tution of all things." We freely assent to the cor
rectness of the exposition so far as it declares that
Jesus Christ in his resuscitated flesh remains in
heaven, forever sitting at the right hand of God.
(Heb. x. 12.) But we are also informed in the same

CEREMONIES OF THE MASS. 105

book of the Acts of the Apostles (cli. ix.) that he
appeared to St. Paul on this earth on the road between
Jerusalem and Damascus, whilst he was also in heaven,
(v. 17. ch. xxvi. 16.) The apostle shews that it was
not a mere spiritual vision, for he founds upon this
bodily exhibition, the argument of the truth and re
ality of the Saviour's resurrection. (I. Cor. xv. 8.)

The only question now remaining regards the fact
of Christ's declaration that His body would be real
ly present in the Eucharist. Upon this point the
evidence that might be adduced is to the greatest
extent, and it is of the most conclusive description.
But this is not the place for its display. One or two
observations however may be permitted. In the
first place, it is admitted by all that he declared (John
vi. 52.) "The bread which I will give, is my flesh
for the life of the world, and that (v. 53.) the Jews
therefore strove amongst themselves, saying, How-
can this man give us his flesh to eat? Then Jesus
said to them, amen, amen, I say unto you. Except
you eat of the flesh of the Son of man, and drink
his blood you shall not have life in you. He that
eateth my flesh, and drinketh my blood hath ever
lasting life, and I will raise him up at the last day,
for my flesh is meat indeed, and my blood is drink
indeed.'' A number of his disciples who certainly
could sec no difficulty in his giving them bread to
eat and wine to drink, and calling these, emblems of
his body and blood, would not believe that he could
perform what he promised, and left him : others ima
gined that they were to eat His flesh in its natural
state of existence, and their mistake was corrected,
(63 and 64,) for the dead flesh of His mangled body
was not what he was to give ; but that body in its

106 EXPLANATION OF THE

spiritualized state, united with His soul and divinity,
such as he would bear at the time of His ascension,
to that heaven where he was before. It is also
universally admitted that on the night that he was
betrayed, He in fulfilment of His promise sat down
with his apostles; (Matt. xxvi. 26.) "whilst they
were at supper Jesus took bread and blessed, and
broke and gave to His disciples, and said : Take ye
and eat: this is my body. And taking the chalice
he gave thanks, and gave to them saying : Drink ye
all of this : for this is my blood of the new testament
which shall be shed for many unto remission of sins."
The obvious meaning of these passages and of seve
ral similar to them is, that under the appearances of
bread and wine He gave his body and blood to his
apostles. It is also clear and unquestioned that he
gave to them power to do what he had done. Of
course the entire question will be resolved by ascer
taining what he did. The only difficulty against ad
mitting the Catholic doctrine, is found in its alleged
impossibility. Taking the divine power into account,
from what we have before seen, this difficulty vanish
es : and all the evidence is in favor of the doctrine,
for certainly the Saviour wrould not on the most im
portant and solemn occasion, use words calculated
to mislead, when he foresaw that out of respect to
his authority, the great mass of Christians would con
strue those expressions in their plain and obvious
meaning. But if we could ascertain the fact, of what
the first Christians believed to be the nature of the
eucharist, all doubts respecting the meaning of his
words would be at an end ; because they who lived
with the apostles, must have learned from them
exactly, what they were taught by Christ. The fol-

CEREMONIES OF THE MASS. 107

lowing is suggested as a simple and easy mode of
resolving this inquiry.

At the period of the unfortunate religious divisions
which occurred in Europe in the sixteenth century,
all the churches of Christendom professed the doc
trine of transubstantiation. No person can seriously
question this fact. This must then have been the
doctrine of the first Christians, or else it must have
been substituted for a different and prior doctrine.
Before asserting with any justice that such a substi
tution was made, it is requisite to shew not only
what the previous doctrine was, but also to exhibit
when, and how the substitution occurred. An effort
has been made to do so by exhibiting a decree of a
council held in the church of St. John of Lateran in
the year 1215, by which it is pretended the doctrine of
transubstantiation was established. In the first place,
no decree or canon of that council bears upon the
question. And not only did all the members of the
Latin ehurch previously hold the doctrine, but it was
also held by the Greeks ; not only by those in com
munion with Rome, but by those who had been sepa
rated from her, and virulently opposed to her during
upwards of four hundred years before that council
was held. They did not receive it from the Latins,
but as they asserted, it came to them from their fa
thers, who informed them also, that it was the doc
trine of the Chrysostoms, the Basils, the Gregorys,
and all their other great witnesses in the preceding
ages, and that through them it had been derived from
the apostles. Thus it was clear that it was the gene
ral doctrine of the church in the ninth century, when
this unfortunate Greek separation occurred.

100 EXPLANATION OF THE

Another effort was made to fix the period of its
introduction in the eighth century, about the time of
second council of Nice, when the Greeks and Latins
being united, the error might have insinuated itself
into both churches from a common contaminated
source. But at this epoch the millions of Eutychians
who abounded in the east, had been separated from
the parent church, and bitterly opposed thereto since
the middle of the fifth century, and they always held
the doctrine of transubstantiation, and declared that
at the period of their condemnation at Chalcedon
in 451, it was the only one known amongst Christians
as having come from the apostles. Twenty years
before this council of Chalcedon, Nestorius and his
adherents were condemned at Ephesus, and the an
tipathy and hatred which they bore to the Eutychians,
was equalled only by the animosity of the latter
against them : yet the Nestorians united with the
Eutychians and the Greeks, in testifying that during
the four ages that preceded their separation from the
church, no other doctrine on this subject was heard
of, but that in which all were united. Of course it
is evident that it could not have been a novelty in-*
troduced in the eighth century, for it at least, was
the universal belief in the fifth age. The Macedo
nians who were condemned fifty years before the
Nestorian heresy, and the Allans who were sepa
rated from the church about sixty years before the
censure of Macedonius in the council of Constanti
nople, united in the same testimony. All these
various sects indeed proclaimed that the church in
communion with the Pope erred ; but they each con
demned the peculiar errors of the others ; yet all
united in declaring that our doctrine of transubstan-

CEREMONIES OF THE MASS.

tiation was held by the first Christians, received bj
them from the apostles, delivered to them by Christ,
and contained in the scriptures. We may extend
the principle to a number of preceding separatists,
who bore similar testimony, and thus arrive at the
very days of the apostles. But let us ask the reason
of such unanimity respecting the doctrine of the
eucharist, at this time, so soon after the death of the
beloved Evangelist? It was clearly because no effort
had been made to change what all had received from
the apostles, and what was uniformly believed in all
the churches from Britam to the Ganges, from Scythia
to Ethiopia. Had any such effort been made, we
should have been informed thereof, and of its conse
quences, by the historians who have transmitted to
us the particulars of so many petty disputes, of so
many obscure sect-makers. We have the enumera
tion of heresies by St. Epiphanius, and he gives us
no statement of any change of ancient doctrine upon
this head. We have indeed the testimony of one
ancient writer, who exhibits to us the Phantasmatics
• as denying, consequentially, the reality of Christ's
presence. We are told that they did not admit
either the eucharist or oblations, because they denied
that the body of Christ could be there, for they as
serted that he had no real body, but a Phantasmatic
appearance. Were there any other aberration, we
should also have the testimony. But none is to be
seen. Catholics are taught that their belief must be
founded upon reasonable and *olid grounds ; and not
having the evidence of any substitution of other ten
ets for the pure doctrine of the Saviour upon this
point, they cannot reasonably believe that any change
has taken place. We have a mighty mass of cvi-
10

,„

EXPLANATION OF THE

dencc not only in the writings of the fathers who
decorated the splendid ages of the church, but in the
monuments of her early discipline, as well as in her
liturgies, to show that the faith of the Christian world
from the beginning has been what it is to-day.

Laying aside all these considerations, two others
shall be just touched upon. The question is one of
fact, not of opinion. Fact is to be ascertained by
testimony ; the onjy testimony we can now have,
regards what has been handed down in all the
churches that exist, as the original doctrine of their
founders. Let them be marshalled, and it will be
seen that the churches which testify this original doc
trine to have been that of transubstantiation, are at
least four times as numerous as their opponents.
But let us apply another test. Let us exclude the
Catholics, and assemble all those from the east and
the west, who have departed from Catholic commu
nion. Let all this multitude be brought to vote,
either as individuals or as churches, and the vast ma
jority of our opponents themselves will declare, that
upon this point the original doctrine was transub-
stantiation. Surely then the separatist, however
highly he may value his own opinion, will not ven
ture to pronounce as unworthy of his respect, the
testimony of more than one hundred and fifty mil
lions of Catholics, and upwards of fifty millions of
Greeks, Armenians, Nestorians, Eutychians, Copts,
and so many others, who though separated from our
church, yet believe that transubstantiation was the
doctrine taught by Christ to the apostles, the doctrine
which of course is contained in the holy scriptures !
But we must desist.

CEREMONIES OF THE MASS. ] 1 1

Upon the second point, Catholics knowing that
the same victim who once offered himself in a bloody
manner upon Calvary, is now produced upon the
altar, and there in the hands of the priest offers himself
to his Father on behalf of sinners, believe that it is
a true, proper, and propitiatory sacrifice, and yet not
a different one from that of the cross, for it is the
same victim offered by the same great high priest. And
the identity of the priest and of the victim consti
tutes the identity of the sacrifice. The difference
consists of this, that on Calvary he was first immo
lated in blood, to take away the hand writing of sin
and death that stood against us: upon the altar, the
immolated victim is produced under the sacramental
appearance, and mystically slain by shewing forth his
death, in the apparent separation of his body from
his blood ; and the lamb thus placed as slain, is of
fered to beseech the application of his merits special
ly to those who make the oblation, or on whose be
half it is made.

The prayer which now follows is that which from
the commencement has been used for producing the
divine victim, and it is therefore called the prayer of
consecration. The celebrant making several times
the sign of the cross over the offerings, intreats the
Almighty that not only would he receive the oblation
that is about to be made, but also that he in his mer
cy would make it beneficial to us.

He knows that it will become the body and blood
of Christ, but he begs that for us it may be made so;
that is, that we may obtain the fruits of redemption
by its means. This is besought through Christ
himself.

1 12 EXPLANATION OF THE

The deacon now kneels at the right hand of the
celebrant, torch bearers frequently surround the holy
place ; the incense bearer is prepared; the last notes
of the angelic anthem of the Sanctus have died upon
the ear; all are in the attitude of homage and devo
tion, whilst the celebrant recites the history of the
institution; and at the recital of the Saviour's words,
in the Saviour's person, by his frail representative,
He vouchsafes Himself to fulfil His promise ; for
though the heavens and earth should pass away, his
word will not fail. He is then on the altar under the
symbolic emblems ! In some places a small bell tinkles
to give notice ; the celebrant adores, he lifts the
Host. He kneels, he rises, consecrates the chalice,
he adores, he elevates, the bell continues, the people
are prostrate in adoration. The ancient fathers are
extatic in their descriptions of that awful and myste
rious moment! In the Greek church, the custom was
to have the sanctuary enclosed with a curtain, which
was drawn aside some time after the consecration,
but previously to the communion, and the holy vic
tim was exhibited for the adoration of the people. St.
John Chrysostom tells the people in his fifth homily
upon the epistle to the Ephesians, that they should
look upon the sanctuary as if the heavens themselves
were unfolded to their view, that they might behold
Christ and the bands of angels that attend upon him.
Angels indeed assist there, as he says (in Horn. 16,
to the people of Antioch,) for their King is present,
whom they surround as his guards accompany the
emperor; and when we see the clouds of incense
ascend, we should waft our aspirations upon the
breathing perfume, that angels might present them
to Hirn who was for us elevated upon a cross, that

CEREMONIES OF THE MASS. \\q

we might be exalted in His glory. Here indeed says
Simon of Thessalonica, (de tempi, et Miss) as Paul
foretold, in the name of Jesus every knee bends, and
every tongue "confesses that our Lord Jesus Christ is
in the glory of God his Father. St. Ambrose (Lib.
iii. c. 12, de Spir. sanct.) describes what is produced
as the flesh of Christ, which in his day the faithful
adored in the mystery, and which the apostles adored
in the Lord Jesus himself. And St. Angustin (in
Psalm xcviii.) describes it as that flesh of which no
one partakes previous to adoring it. This adoration
continues during the canon.

The custom of elevating the host and chalice
immediately after their consecration, was not intro
duced until after the heresy of Berengarius, arch
deacon of Angers in France, who about the middle
of the eleventh century began to raise doubts of the
real presence : then the piety of tho faithful intro
duced this custom as a testimony against his errors.
The ancient usa^e was what is now called the second

O

elevation, at the conclusion of the canon; and this
agrees with the usages of the Armenians and Abys-
sinians, and in some measure with that of the Greeks.
This custom of the elevation did not immediately
extend to every church. It originated in France,
and in some places the host alone was lifted, in
others both the host and chalice, and as the custom
extended, the diversity also became manifest, until
gradually, after a couple of centuries, greater unifor
mity was established.

The custom of ringing the small bell was intro
duced soon after that of the first elevation. The
English church appears, if it did not originate the
practice, to have been one of the first to adopt it, as
10*

1 14 EXPLANATION OF THE

some of the earliest regulations upon the subject, are
found in her records. We have an epistle of Yvo
bishop of Chartres before 1114, in which he expresses
his gratitude to Maud queen of England, for fine
bells which she had given to the church of our Lady
at Chartres, and by the ringing of which at the ele
vation, he says, her memory will be usefully preserved.
This custom has not yet found its way into the papal
chapel, nor into others in Rome, though it has for
centuries pervaded the western portion of the church.
The apostle St. Paul informs us (I. Cor. xi. 26,)
that one of the principal objects of this divine insti
tution was to shew forth the death of the Lord until
his second coming ; thus whilst the priests of the
new law did, according to the precept of the Lord,
what he himself performed at the divine institution,
that is, placed his body and blood under the appear
ances of bread and wine ; they did so for a commem
oration of him. His death was shewn forth by the
exhibition, as it were of blood drawn from the body.
Whilst the victim thus mystically slain by the sword
of the word, which caused that separation, lies upon
the altar, now that the salutations of the choir unite
with the gratulations of the blessed spirits that sur
round the throne of this monarch of our affections,
the officiating clergyman expands his hands ; he will
not, except for the purpose of again taking it, disjoin
those fingers that have touched the Holy Sacrament,
until he shall have washed them after the commu
nion. The deacon assists at the book whilst contem
plating the sacred symbols; the celebrant in his prayer
3alls to mind the passion, resurrection and ascension
of the Saviour. If he makes the sign of the cross
:>ver the Victim it is not to bless or to consecrate the

CEREMONIES OF THE MASS. ] |5

source of blessing and the author of sanctity, but to
exhibit his conviction, that He who died upon the
cross, is present, and that every blessing which we
can expect must be derived from His merits. He
therefore, by the five figures of the cross which he
makes, being reminded of the five wounds inflicted
upon the hands, the feet, and the side of his Saviour,
presents, in the name of the people, to the Eternnl
Father, this great Mediator of the New Testament,
who entering into the holy heavens, behind that veil
which during ages separated them from this earth,
did, on that great day when it was rent as he con
summated his offering, in the midst of the aspirations
of the hoary patriarchs, the venerable sages, the en
raptured prophets, his afflicted mother and astounded
disciples, with the fragrance of his own merits, carry
the smoking blood of expiation, into the midst of the
adoring angels, to be poured as a rich libation before
his Father's throne, so that being invested with an
eternal priesthood, he might come forth to bless a
world made penitent and redeemed.

In this prayer, the figures of ancient days pass
before his view. Through the long vista, the ap
proving token of herven is seen upon the sacrifice
of the just Abel, who lies bathed in his blood, upon
that of Melchisedec the king of Salem and of justice
who stands with his singular offering by the side of
Abraham, glorious in victory, more glorious for the
fidelity which he exhibited upon that mountain where
he gave his son at the pile as a sacrifice. The cele
brant beholds all these prophetic figures fulfilled in
what lies before him. There indeed is the first born
amongst many brethren, formerly slain for the iniqui
ties of his people, by his own nation, but innocent

HQ EXPLANATION OF THE

and acceptable to heaven, his sacrifice is benignaritly
received. Like another Isaac he bore to the moun
tain the wood upon which he was to be immolated ;
having manifested his obedience, he lives after the
sacrifice, and is made the father of a mighty multi
tude ; because he laid down his life for sin, he sees
a long lived seed and the will of the Lord is prosper
ous in his hand. (Isaias iii.) Though he makes but
one offering of his body and blood, by which he for
ever perfects those that are sanctified, (Heb. x. 14.)
yet he hath an everlasting priesthood, by which he
continues the oblation under the appearances of bread
and wine, thus being a high priest forever, according
to the order of Melchisedec. (Heb. viii. 24, and v.
10, II.) Ours is therefore a holy sacrifice, ours is
indeed an unspotted victim.

Bowing down in a posture of humility the priest
earnestly supplicates that Jesus Christ, whom he
styles the holy angel, would present this offering on
high, especially on behalf of those who are to -p-
proach the holy communion. After this, with his
hands joined before his face whilst he stands erect,
he prays in spirit for those deceased members whom
he desires to commemorate. The names are public
ly read in many churches at this time from the dyp-
tics, whence in several very ancient missals, the pray
er of Memento is styled super dypticha. About the
fourteenth century, this custom of reading the names
began to get into disuse : however, in some church
es the piety of the faithful continues the recital, and
prayers are publicly requested for the deceased, as
also for the sick, either after the gospel or after the
communion. After the private recital, or reflection
upon the names, at this part of the Mass, a general

CEREMONIES OF THE MASS. J |7

petition is offered, upon the principle of that true
Christian charity, in which Si. Augustin in his book
"on the care for the dead," gives so many instances.
The following extract will, however, shew the princi
ple. "Supplications for the spirits of the deceased
must not be omitted; the making of which, the church
undertakes for the departed in every Christian Catho
lic assembly: even without mentioning the names of
all, she does it by a general commemoration, so that
they who have left no parents, or children, or rela
tions, or friends, to do this kindness for then),
should have it performed by this their mother, when
she supplicates for them together with the others."

To the dyptics succeeded the mortuary books kept
in several monasteries and churches, from which the
names of their benefactors were read on the anniver
saries of their death.

Slightly elevating his voice, the celebrant, niter
praying for the dead, strikes his breast saying JVobis
quoquc peccatoribus, by which he also asks mercy for
himself and other sinners. Venerable Bede, who
wrote about the year 700, remarks upon this eleva
tion of voice, which is made to exhibit that the pray
er for the dead is concluded, and that the sacrifice
also is about to bo brought to its termination The
prayer entreats that he may be admitted to the fellow
ship of the saints, some of whose names are therefore
mentioned, and the favor is asked through Christ our
Lord.

If new fruits were to be blessed, (hoy were for
merly presented at this time ; and at present the oil
for the sacrament of Extreme Unction is blessed on
Maundy Thursday at this part of the Mass. The
prayer, therefore, refers occasionally to those ble*-

1|Q EXPLANATION OF THE

sings, but always to that better gift, the great le
gacy of his body and blood, bequeathed to us by the
Saviour in that testament which he confirmed by
his death. St. Thomas of Aquin explains the three
crosses now made with the host over the chalice as
emblematic not only of the three hours during which
the Saviour was exposed upon the cross, but chiefly
of the three great acts performed by him, immedi
ately before the consummation of his sacrifice. First
his prayer for his enemies. "Father forgive them, for
they know not what they do." The second his ex
clamation, "My God, My God, why hast thou forsa
ken me;" and the third, when he resigned himself to
the last agony with the expression, "Father, into thy
hands I commend my spirit." The celebrant then
raises the host and chalice together, for the second el
evation, but not as high as was formerly used, before
the time of Berencrarius. And the conclusion of
this ceremony with its appropriate prayer, terminates
the Canon.

After the termination of this most solemn service,
the preparation for communion followed. Frequent
ly there were in the church public penitents who had
been tried and found worthy of reconciliation; this
was then the time for performing that rite in their re
gard: but previously thereto, the celebrant (who at
solemn Masses during the first ages was the bishop)
turned to the altar and expressing his unworthiness
and apprehensions, but still encouraged by the pre
cept of the Saviour, presumed to address God as uour
father," and recited the Lord's prayer. The deacon
now stood behind him, until his ministry was neces
sary at the altar ; and therefore when the prayer is
near its termination, he goes up to his right hand

CEREMONIES OF THE MASS. 1 |Q

side to assist in preparing the holy Eucharist for
communion. The sub-deacon goes up to the same
side to deliver the paten which he hud hitherto in
charge, and having given it to the deacon, the scarf
is withdrawn from his shoulders and he retires to his
place.

In the Greek church the whole congregation uni
ted in the Lord's prayer; but in the Latin church the
celebrant chaunts it, so that the people may hear,
and they unite in it by taking up the last petition.
"But deliver us from evil." During the first centu
ries, when the discipline of the secret was in force,
this prayer was never recited in the hearing of the
strangers or of catechumens. Hence on other oc
casions when they were present, the celebrant only
notified that it was to be said, by repeating the two
first words Pater nosier, and it was said secretly with
out coming to the knowledge of the uninitiated ; but
now, none except the faithful being supposed pre
sent, it is openly said or cliaunted.

Several eminent writers remark that its petition
"forgive us our trespasses, as we forgive those that
trespass against us," ivS an excellent admonition to
charity before communion.

In many places also, an old custom is retained by
the deacon of holding up the paten to be seen by the
people, after he receives it from the sub-deacon : the
origin of this, was to notify to the congregation that
the preparation for communion was about to com
mence. The celebrant now animated with the sen
timents of the prayer just recited, beseeches God to
deliver those who assist, from past evils which are
sins, from present evils which are temptations and
disasters, and from future evils which are the eternal

1 OQ EXPLANATION OF THE

or temporal punishment for crimes. He also beo-g
the intercession of the blessed Virgin and a few
other saints to procure from God, peace in this life,
and remission of sins for the other; through the
merits of our Lord Jesus Christ.

During this prayer he holds the paten in his right
hand, and makes the sign of the cross with it upon
his person ; after which he kisses it, because it is an
instrument of peace, upon which He who is meek
and peaceful, He who can give to us a peace that
can never be procured from the world, a peace to
which the criminal, the proud, arid the ambitious are
strangers, is about to be placed. The celebrant then
puts the paten under the sacred host, and uncover
ing the chalice, he adores ; after which, rising he
breaks the host into three pnrts, whilst he concludes
the prayer, in a loud voice, to afford the people an
opportunity of giving their assent by the Amen. He
then puts one particle of it into the chalice, saying,
pax Domini sit semper vobiscum; "may the peace of
the Lord be always with you," to which the people
answer ; ct cum spiritu tuo. Covering the chalice
previously to the repetition of his homage, he prays
that this mixing and, consecration or putting the two
sacred things, the body and blood of Jesus Christ to
gether, may be the means of bringing eternal life to
those who are about to receive the communion.

St. Augustin informs us in his Epist. 59, to Paulin,
explaining some things in the Mass, that almost
every church concludes the whole petition by the
Lord's prayer. St. Cyril of Jerusalem in his Catech.
Myst. c. 5, states that it was recited after the com
memoration of the dead, and indeed it is clearly car
ried back to the days of the apostles. The fourth

CEREMONIES OP THE MASS.

council of Toledo reprehends the conduct of some
Spanish priests, who recited it only in the Mass on
Sunday, omitting it on other days of the week, and
orders the correction of this abuse.

Considerable variety is found in the customs and
forms of prayer in various churches respecting the
preparation for communion. We shall confine our
attention to those only, which will tend to explain
the present Roman rite. Gregory III. about the
year 735, directed a peculiar form of confession to be
recited after the Lord's prayer, and before the cele
brant gave the blessing, which during several centu
ries was bestowed at the termination of the canon.
In the council of Saltzburg in 1281, an order was
made for reciting, about this part of the office, a
number of psalms and prayers to obtain from God
peace for the church at that time troubled and afflict
ed. John XXII. about forty years afterwards fol
lowed up this order, by a direction given at Avignon
on the xi. kal. of July, 1328, to have certain prayers
which he prescribed, said immediately after the Lord's
prayer. Clement VI. between whom and John there
only intervened Benedict XII. confirmed and renew
ed the direction of his predecessor. These prayers
were omitted subsequently when peace was restored;
but the Libera or form now said after the Lord's pray
er, which contains an aspiration for peace, was con
tinued. This form is much more ancient, though
the exact date of its introduction cannot be pointed
out ; because the prayers preparatory to communion
were left for a long time, in a great measure to the
devotion of the celebrant. It certainly existed in
the eighth century. It was customary also at this
part of the office to publish the fasts, the festivals
11

122 EXPLANATION OF THE

and other notices. Then the bishop, by his blessing
and a form of absolution which, though different in
several churches, yet had a great similarity in all, ad
mitted the public penitents to reconciliation. He
also gave his blessing to the people, concluding it
with the words, Pax Domini sit semper vobiscum.
Which salutation is still retained; though the bless
ing is now deferred to the termination of the li
turgy.

The rite of breaking the host is coeval with the
divine institution of Mass, and hence the sacrifice
itself was known amongst the first faithful, by the
name of the breaking of bread. (Luke xxiv. 35.
Acts ii. 46. Acts xx. 7. 1 Cor. x. 16.) From what
has been previously stated, it is manifest that the
body of Christ, which is impassible, is not hurt or
broken by this division of the sacrament, and that
He is whole and entire under the appearance of each
particle, as St. Augustin says (lib. vi. de Trinit. e. 6.)
of the human soul. "It is entire through the whole
body, and it is entire in each part of that body."
This rite of breaking the host has continued unin
terruptedly in the church through every age, with
this difference, that in some places and at some times,
the number of particles were more numerous than at
other places or epochs. At present amongst the
Latins, it is broken into three parts, one of which is
put into the chalice, as had always been practiced.
One of the other portions used, at some periods, to
be kept for the communion of the sick ; during se
veral centuries however, it has been the custom, in
stead thereof, to consecrate a sufficient quantity to
serve for the communion of the faithful, whether in
health or sickness, and to keep what has been thus

CEREMONIES OF THE MASS. 123

consecrated in a vessel called a pix or ciborium.
The other portion served for the communion of the
celebrant and of his attendants. Now in general,
the priest takes the whole for his own communion.

The mystic writers are copious in their reflections
upon the ceremony of this breaking of the bread, as
is their usual custom. In general, they inform us
that it exhibits the death of the Saviour upon the
cross, when bowing down his head, after he had de
clared that all was consummated, he gave up the
ghost. As the apparent separation of the blood from
the body exhibited the lamb as slain, so now would
the union of the bread to the wine, shew to us his
revivification after he had slept in death ; and the
sign of the cross made thrice over the mouth of the
chalice with the particle, whilst the peace was be
sought for the people,, expressed the three days that
he lay entombed, having procured for us peace and
reconciliation by his death. The union of the body
and blood exhibits the mode in which Jesus Christ,
re-uniting his soul to that body which he made per
fect by the resumption of all that properly belonged
thereto, now lives to die no more.

Another custom existed in Rome in the first ages,
as is manifest from the constitutions of Pope Mel-
chiades in 312, and of Pope Siricius towards the
close of the same century, viz : that the Pope sent
one of the particles which he had consecrated on
Sunday, to each of the titular priests of the churches
of the city, as a token of communion ; and the per
sons who received these particles, put them into their
chalices at Mass before their communion. Nor was
this custom peculiar to the Pope and his cardinal
priests: it existed in many other places, as we have

124

EXPLANATION OF THE

ample evidence. It was even usual for bishops thus
to interchange the token of their communion and
affection. Nor was this merely a symbol of such
communion, it was moreover, an evidence of the
unity of their priesthood and of the unity of their
sacrifice.

Pope Sergius I. who ascended to the chair in 687,
directed that during the breaking of the host, the
choir and people should sing the Agnus Dei. "Lamb
of God who takest away the sins of the world. Have
mercy on us!" This was sung thrice and a custom
came in, that each time they who repeated it struck
their breasts. The priest then repeated it in those
masses where there was no chaunt, and afterwards
even with the singers, so that the practice became
nearly universal.

In masses for the dead, the petition to the Lamb
of God was to give rest to the deceased. About the
year 1100, when the peace of the church was in
some places disturbed, the last petition was changed
from "have mercy on us" to "give us peace." But
in the church of St. John of Lateran the ancient
mode is still preserved, of saying thrice, "have mer
cy on us."

The celebrant now, bowing down before the altar,
recites a prayer, beseeching from the Lord Jesus
that peace which conduces so much to the charity
of this life, the sanctification of souls, and the salva
tion of the elect. This prayer regards also the unity
of the church, and the mutual affection of its mem
bers. It was not generally introduced before the
tenth century. Whilst the celebrant recites it, the
deacon kneels at his right side, and at the conclusion,
rises and kisses the altar, whilst the celebrant kisses

CEREMONIES OF THE MASS. 125

it at the same time to receive that peace which he is
about to give to others, and then embraces the dea
con, saying, "Peace be to you," to which the an
swer is, "and with thy spirit." After which, paying
his homage to the Holy Sacrament, the deacon de
scends and gives the salutation of peace to the sub-
deacon, and if the custom so be, he gives it to the
rest of the clergy, or to the first of each order, if
many be present, and so it is communicated from
these first persons to their brethren. Meantime the
deacon and sub-deacon go to the altar, where the
celebrant has begun to recite two prayers before the
communion.

In masses for the dead, this prayer and the saluta
tion of peace are omitted, because at those masses
the attention is occupied with suffrages for the de
ceased. Be sides, these were not considered public
masses, and it was only at such, this ceremony was
performed.

This salutation was, in all nations, and at all times
considered a token of affection. But in the Chris
tian religion men were made brethren in Jesus, and
in the days of their early fervor, the converts were
most anxious to let nil men know by their mutual
charity, that they were his disciples; (John xiii. 35.)
though the believers were a multitude, they had but
one heart and one soul. (Acts iv. 32.) The custom
in their assemblies, was to have not only one euchar-
istic banquet, but also many other symbols of their
unity and several bonds of attachment. They had
their agapae, a remnant of which may still be seen
in many of our churches, where the custom prevails
of distributing blessed bread through the congrega
tion, even during the time of the sacrifice ; they also
11*

126 EXPLANATION OF THE

saluted by an holy kiss. (Rom. xvi. 16. I Cor. xvi.
20. II Cor. xiii. 12. I Thess. v. 26. I Pet. v. 14.)

In the Christian assemblies, as has been previously
remarked, there was a separation of the sexes ; and
from the earliest times, not only the clergy but the
laity gave this token of spiritual attachment. We
have in the works of some of the most ancient and
esteemed fathers many allusions to the custom, and
edifying exhortations to charity, founded upon the
observance: About the twelfth century, in some
churches, this separation of the males and females
began to be neglected. The ancient salute was then
discontinued, as inconvenient and unbecoming. And
in England we find some of the earliest descriptions
of a new mode, which was consequently introduced,
of kissing a picture of the crucifixion or some other
little instrument, which was sent about. Thus in the
synodical constitutions of Walter Gray, archbishop of
York, in 1250 or 1252, we find amongst the furniture
of the church, an Osculatorium. The same is found
in the statutes of Canterbury, 1281. In a council of
Oxford in 1287, it is called asser ad pacem. And at
the council of Merton, about 1300, the name was
tabular pads. Gradually this new fashion pervaded
France, Germany, Italy and Spain, and still subsists
in some churches : though in general, the giving of
the peace has altogether fallen into disuse amongst
the laity, and in several places amongst the clergy,
with the exception of those immediately engaged
about the altar.

The lesson taught by it, is as obvious as it is im
portant, However the necessities of society and
our own convenience may demand the distinctions
of rank during our mortal career, and good order, the

CEREMONIES OF THE MASS. ]Oy

public peace and general welfare require their preser
vation and protection, we should all be deeply impres
sed with our equality of origin, not only from a com
mon parentage, but from the same material of clay, and
by the hand of the same Creator. All temporal dis
crimination will therefore cease in that common dust
to which we must so speedily return ; we are, besides,
called by a common Redeemer in the hope of one
salvation, through the same merits and the same in
stitution to a common heavenly abode. We should
then each bear with the failings of our brother as
we expect to have our own tolerated or overlooked,
and we should try to exhibit ourselves animated with
that charity for each other which was manifested for
us all, by Him who, for our sakcs, when we were His
enemies, gave Himself as the ransom for our iniqui
ties.

The two succeeding prayers have within the last
eight hundred years, been generally selected from
many that the private devotion of the clergy formerly
used as a preparation for communion ; and to create
uniformity, custom, now having the force of law, has
restricted the celebrant to those only. The moment
for communion has at length arrived, and taking the
sacred body in his hand, the priest says, "I will re
ceive this heavenly bread, and I will call upon the
name of the Lord!" But then recollecting his own
unworthiness, he thrice strikes his breast adding.
"Lord I am not worthy that thou shouldst enter un
der my roof; say but the word, and my soul shall be
healed." Then making the sign of the cross with
the Sacrament, he says, "May the body of our Lord
Jesus Christ preserve my soul to eternal life. Amen:"
after which he receives the Sacred Host. Then

129 EXPLANATION OF THE

meditating for a moment, he prepares to take the
chalice. The deacon uncovers it, and the celebrant
carefully gathers from the corporal any particles
which may be upon it, and conveys them to the
chalice, saying, "what shall I give Jo the Lord for
all that he hath given to me ? t will take the chalice
of salvation, and I will call upon the name of the
Lord. Praising will I call upon the name of the
Lord, and I shall be saved from my enemies." (Ps.
cxv.) Then making the sign of the cross with the
chalice, he says ! "May the blood of our Lord Jesus
Christ preserve my soul to eternal life. Amen !"
And holding the paten under the chalice and his
chin, he reverentially receives the contents of the
sacred vessel.

The expressions of the prayers are calculated to
excite the most perfect devotion ; the acknowledg
ment of un worthiness, blended with the expression
of humble confidence, is taken from the gospel of
St. Matthew (viii. 8,) and with very little change in
the expression of the centurion. We have reason
to believe that it was, at a very early period, used
upon this occasion, in the assemblies of the faithful.
St. John Chrysostom, in his homily upon St. Thomas,
the apostle, exhorting the faithful to go with proper
dispositions to communion, has the following pas
sage, "Let us say to the Redeemer: Lord I am not
worthy, that thou shouldst enter under my roof; yet
as thou wiliest be received by us, relying upon thy
indulgence we approach to thee." And in the early
part of the third century, Origen in his Homily 5,
upon some topics of the gospel thus expresses him
self. " When thou takest that holy food, that uncor-
rupted banquet, when thou enjoyest the bread and

CEREMONIES OF THE MASS.

cup of life, thou eatest and drinkest the body and
blood of the Lord, then the Lord entereth under thy
roof; and do thou therefore, humbling thyself, imitate
the centurion, and say : "Lord, I am not worthy, that
thou shouldst enter under my roof."

If communion is to be given, which however is
not usual at high Masses, the general form of confes
sion is said, and the celebrant prays for the pardon
of the penitents, in the accustomed manner; then
kneeling to adore the Holy Sacrament, which is now
uncovered upon the altar, he rises, holds the vessel
that contains it in his left hand, and taking a particle
of the sacrament between the fore finger and the
thumb of the right, he exhibits it to the people, say
ing. "Behold the Lamb of God; Behold him who
takes away the sins of the world ; Lord I am riot
worthy, &c.'" Then going to where the commu
nicants are ranged, he puts the holy sacrament upon
the tongue of each of them ; the communicant
holding a cloth under his chin, for the purpose of
keeping upon it any particle of the sacrament that
might fall at the administration. During this giving
of the communion, the celebrant is sometimes as
sisted by the deacon, who holds the paten also under
the sacrament for the like purpose. We are not
certain whether in the first days of Christianity, during
its administration, the faithful were silent. It is
probable they were. However, the custom of sing
ing a psalm or hymn during the whole period that
intervened between giving the kiss of peace, and the
thanksgiving by the celebrant after his own and the
people's communion, is so general amongst the
Greeks, the Armenians, the Abyssinians and the
Latins, and the evidences extend so far back, that it

130 EXPLANATION OF THE

must be considered at least one of the earliest usages
of the church. This psalm has since got the name
of "the communion." After the participation and
distribution of the sacrament, the officiating clergy
man has wine poured into the chalice, which being
used to purify it, he subsequently drinks, and also
some wine and water which are poured upon those
fingers with which he had touched the sacred host.
After this his attendants cleanse the chalice, wiping
it with the purifier.

The principal difficulty which our separated bre
thren make respecting this part of the office is the
"withholding the cup from the laity," as they call,
giving communion only under the appearance of
bread. They are under the impression that this is,
on our part, a palpable violation of the divine com
mand, and a gross infraction of the Savidur's institu
tion. Perhaps they who read this exposition will not
object to consider a few suggestions, which may lead
them to suspect that their impression is erroneous.

There are several facts upon the subject, in regard
to which we are agreed. During the first eleven
centuries, it was almost the common practice of the
church to give communion under both appearances.
Next: it is still the general practice of the Greeks
and other orientals, not only the sects separated
from our church, but also of the portions in our com
munion who, however, lawfully follow a peculiar dis
cipline. Again : decrees have been made by the
Popes in the fifth century directing, that they who
refused to receive under the appearance of wine,
should be altogether denied communion. And we
also admit, that by the divine institution the person
who consecrates the eucharist, that is, who celebrates

CEREMONIES OF THE MASS. J3J

Mass, is bound to receive under both kinds as well
as to consecrate them. Upon all these points we
make the most full concession. But neither of these
touches the question upon which we differ, viz :
whether it be contrary to the divine institution, and
the nature of the sacrament, to give communion in
one kind only. Let us now consider some other
facts.

Nothing is more clear from church history, than
that in private communion the most usual mode at
all times, was to receive only under the appearance
of bread ; sometimes indeed under the appearance
of wine only ; and it was always considered that
such communions were good and sufficient, and by
no means contrary to the divine institution. It ge
nerally occurred when hermits took the holy eucha-
rist with them to the places of their retirement ; when
travellers took it with them to sea, or on long jour
neys into infidel countries ; when during the time of
persecution the faithful were permitted to take it
home, that they might have the opportunity of commu
nion, if they should be deprived of their clergy, or
if they should themselves be in danger. To these
and other similar instances, we might add the abste
mious who could not bear the taste or smell of wine ;
and who were frequently known and admitted
amongst the communicants : all these received only
under the appearance of bread. The sick generally
received under this form only. Children received
communion only under the form of wine. Yet in
every age of the church, these were also considered
to have fully partaken of the body and blood of
Christ ; for his is now a living body from which the
blood is inseparable. " Christ rising again from the

132 EXPLANATION OF THE

dead dieth now no more," (Rom. vi. 9,) though by
the words of consecration the lamb is upon the altar
"as it were slain;" (Apoc. v. 6,) the body appears as
if separated from the blood ; still when the body is
made present, the blood accompanies it of necessity ;
and when the blood is made present, the body neces
sarily accompanies it also, so that under either kind,
Christ whole and entire, a true sacrament, is re
ceived.

Nor did the Saviour give any precept for those who
communicated, to receive under both kinds. The
expression so frequently quoted to make it appear
that he did, viz. "Drink ye all of this," (Matt. xxvi.
27,) was only addressed to those to whom he gave
the power of consecrating, because they alone were
then with him : and St. Mark informs us that "they
all drank of it," (xiv. 23,) so that the extension of
the term used by the one evangelist is precisely de
fined by the other. It is indeed true that the Saviour
did say (John vi. 64,) "Except you eat the flesh of
the Son of man, and drink his blood you shall not
have life in you." But surely the Saviour did not
contradict himself: and he also said (John vi. 52,)
"If any man eat of this bread, he shall live forever."
If he says, (v. 55,) "He that eateth my flesh and
drinketh my blood hath everlasting life," he also in
forms us, (v. 52,) "The bread which I will give is my
flesh for the life of the world." And though he as
sures us, (v. 57,) "He that eateth my flesh and drink
eth my blood abideth in me and I in him," yet he
promises also, (v. 59,) "He that eateth this bread
shall live forever." The entire difficulty is removed,
and the passages made consistent arid not contradic
tory, by the consideration, that under either appear-

CEREMONIES OF THE MASS.

ance there is really flesh and blood. Hence J-t.
Augustine, (lib. iii. de consens, evangel, c. 25,) in-
forms us that the Saviour himself gave communion
under one kind only, to the disciples at Emmaus.
(Luke xxiv. 30, 35.) where it is distinctly stated that
he vanished after giving them the bread.

The Acts (c. ii. 42,) and St. Paul (I.Cor. xi. 27,)
state that "whosoever shall eat this bread, or drink
this chalice of the Lord unworthily, shall be guilty of
the body and blood of the Lord." It is true an ef
fort has been made within the last three centuries to
change this and many other texts ; but from the be
ginning the true reading has been given, as it is here.
The whole text however might be easily spared.
There are several other topics of consideration of
which one or two shall be submitted.

The Manicheans believed that wine was created
by the evil principle, and that it was criminal to use
it for any purpose : several of them came to Rome
at the commencement of the fifth age, and concealed
themselves amongst the Catholics at communion.
These persons never touched wine; it is therefore
manifest, that unless it had been a matter of frequent
occurrence for Catholics to receive the Holy Sacra
ment under the appearance of bread only, this con
cealment would have been impossible, for the novelty
of declining the chalice could not escape detection.
When this discovery was made, then, for the first
time, Pope Leo the great, about the year 450, ordered
that the faithful shonld all receive under both kinds,
so that the Manicheans might be detected ; and
Pope Gelasius at the close of that century, directed
for the same purpose that no one who refused the
chalice should be admitted to communion. The law
12

134 EXPLANATION OP THE

continued in force until its object was attained and
became obsolete.

The eastern churches pour the consecrated wine
upon the particles which had been consecrated, and
give the communion with a long spoon. But so far
are they from believing that a divine precept or the
nature of the sacrament requires communion under
both kinds, that they continually give the eucharist
under the appearance of bread alone, to great num
bers who cannot go to the churches ; such as shep
herds, agriculturalists, and others who reside at a dis
tance, females whose family duties or other circum
stances do not permit their leaving home, &c. And
in the Greek church, Mass is said during Lent, only
on Saturdays and Sundays ; communion in both kinds
is given only at Mass ; and on the other days very
many of the clergy and laity receive the Holy Sacra
ment which had been previously consecrated for that
purpose, under the appearance of bread alone. Many
other topics might easily be cited amongst which are
the canons and acts of several of the protestant
churches which direct communion to be given in one
kind only in several cases.

From all these reasons the conclusion is manifest,
that the mode of giving communion has always been
considered in the universal church, a matter of dis
cipline, left by Christ to the regulation of the legisla
tive tribunal, provided always that it secured that his
body and blood should be given ; that this discipline
has been and is various; and that in the Latin church,
for very sufficient reasons, it has been long establish
ed, that to those who do not actually celebrate,
whether they be clergy or laity, communion is given
only under the appearance of bread. Would to God

CEREMONIKS OF THE MASS. J35

there were no other difference between us and our
brethren respecting the nature of this most venerable
sacrament !

The council of Trent made no rule upon this dis
cipline, leaving it altogether to be regulated by the
wisdom and prudence of the Holy See. Pius IV.
was prevailed upon by the entreaties of the emperor
Ferdinand in l')G4, to use the authority with which
he was invested, and by the advice of the cardinals,
permitted the bishops of Germany to use their own
discretion as to administering under one or both
kinds. But a very short experience proved that the
inconveniencies preponderated so greatly over the
very questionable benefits that were expected to re
sult, that with very general approbation Pius V. re
voked the permission within two years after it had
been conceded. Mr. Eustace who appears to have
had much more taste than erudition, was probably
not aware of this or of many similar facts, when he
thoughtlessly penned his paragraphs respecting the
church of St. Peter, in clip. v. vol. 2. p. 178, of his
classical tour ; in which amongst some just remarks,
he introduces others of an entirely different descrip
tion. The Greeks who are separated from the Cath
olic church, have during centuries been indefatigable
in discovering every topic upon which they could
charge the Latins with any aberration in doctrine or
discipline : they even objected to their departure
from the apostolic example by shaving their beards.
Yet upon the subject of communion in one kind, they
could find no ground for cavil, though they follow a
different discipline themselves.

The confession of Pope Gregory III. mentioned
above was probably only a substitution for sonve pre-

136 EXPLANATION OF THE

vious form, as that now in use, and which is said be
fore communion, has been adopted instead of the
one compiled by this pontiff.

After the Latin church had discontinued the dis
cipline of giving public communion in both kinds,
a custom was adopted in several places of dipping
the sacrament in unconsecrated wine; and though
for a time occasionally tolerated, it was condemned
and abrogated by many local councils, and has long
since altogether disappeared in the west. One of
the reasons generally alleged for the abrogation was,
lest it might have the semblance of deceit, by lead
ing the people to suppose that it was a substitute for
the sacramental wine : or lest it might lead them to
imagine that Christ was not present, whole and en
tire, body, blood, soul and divinity, under the appear
ance of the bread alone. The true reason however
for the original practice was founded in the fact, that
the particles consecrated for communion being much
thicker than they, are at present, rendered this usage
convenient for the more easily swallowing the sacra
ment ; but a more appropriate remedy was found in re
ducing the bread to its present tenuity. Previously to
altogether discontinuing the administration in both
kinds, another custom existed in some churches near
ly similar to that which at present prevails in the east,
of dipping the particles for communion into the con
tents of the chalice after its consecration, and thus
distributing them. It was extensively adopted in
England, and strenuously defended by Ornulf, bish
op of Rochester : it was however prohibited by ca
non xv. of a council held in 1175, under Richard,
archbishop of Canterbury.

CEREMONIES OF THE MASS. 137

In several of the eastern churches that have not re
duced the bulk of the particles, when commuion is
given only under the appearance of bread, the old
custom is followed of dipping the particle in uncon-
secrated wine, which is the more usual, or in water
as in the well known case of old Serapion, mention
ed by Eusebius the historian, (lib. vi. cap. 34.)

The celebrant after the purification of the chalice
reads the passage of the sacred scripture sung at the
communion, which is also called by that name. That
and the post-communion, or thanksgiving for benefits
received, are read and chauntcd at the epistle side,
to which place the book has been removed, as there
is now no impediment there, and it is the more con
venient situation. He salutes the people before the
post-communion, to give them notice of the thanks
giving, and after it to lake his leave. The deacon
then turning to the congregation sings the Ite missa
est to tell them that the office being terminated, they
are at liberty to depart. But as in penitential times
other offices followed; Benedicamus Domino, "Let
us praise the Lord,'' is substituted therefor : the an
swer to each is Deo gratias, "Thanks be to God."
In Masses for the dead he sings Requiescant in pace.
"May they rest in peace," which is answered by
"Amen." But on the two last occasions he turns
to the altar and not to the people, as in the first case
the office was to continue, and in the other the ob
sequies were to follow.

The officiating clergyman bowing down before the
altar, prays that God would vouchsafe to make the
sacrifice that has been offered useful to him and those
on whose behalf it was presented, and then turning
to the congregation and making the sign of the cross
12*

138 EXPLANATION OF THE

over them, he prays that the Almighty God, Father,
Son, and Holy Ghost would vouchsafe to bless them.
This blessing has been added at the request of the
people, who also through devotion for the gospel of
St. John, requested that its commencement should
be read after the blessing, which is therefore done at
the gospel side, unless some other lesson is required
by the occurrence of two solemnities upon the same
day.

Frequently if a prelate be present within his own
jurisdiction and be not the celebrant, he gives this
last blessing. And when he celebrates and is at
tended by an assistant priest in a- cope, this latter
does much of what would otherwise be performed
by the deacon. His form of blessing differs from
that of a priest. He commences by the versicle "Sit
nomen Domini benedictum." May the name of the
Lord be blessed. Answer, Ex hoc nunc et usque in
saeculum: "From henceforth and forever." Vrs.
Adjutorium nostrum in nomine Domini, "Our help is
in the name of the Lord." "Qui fecit coelum et ter-
ram," "Who made the heavens and the earth:"
then he makes the sign of the cross thrice, once at
the name of each Person of the Holy Trinity, and
towards the several directions in which the people
surround the altar, whilst he entreats that they may
be blessed by the Father, the Son, and the Holy
Ghost.

If other bishops are present they bow, but all oth
ers kneel.

EXPLANATION

OK THE

CEREMONIES

OF THE HOLY WEEK

IN THE CHAPELS OF THE VATICAN,

AND OF THOSE OF

EASTER SUNDAY,

IN THE

CHURCH OF ST. PETER.

BY THE RT. REV. JOHN ENGLAND, D. D.

Bishop of Charleston, U. S. A. Honorary Member of the Rom. Pont.

Academy of Archaeology, &c. &c.

BALTIMORE:
PUBLISHED BY F. LUCAS, JR

138 Market street.

TO HENRY ENGLEFIELD, ESQ.

MY DEAR SIR:

THREE weeks have elapsed since the first part of
this compilation was finished. These few sheets,
though seemingly upon a different subject, are in fact
but an extension of the former : so that without a
perfect acquaintance with the explanations given in
what preceded, the present will be, in many places,
altogether unintelligible.

In giving publicity to the former explanation, I
felt it my duty to express, though feebly, to the ex
alted and venerable personage at whose bidding and
under whose patronage I undertook this task, the
sentiments which I entertained towards him. On
the present occasion, I cannot consent to omit men
tioning what is due to you. Independently of the
zeal that you have otherwise manifested in contribut
ing to make this city and the rites of our church inte-
resting to those who are estranged from our faith; I
am indebted to you for the greater portion that I
have learned of peculiar customs, and special prac
tices which had never come under my observation;
and which I could not have sufficiently understood
from mere description, without other aid. I have on
this head also to make my acknowledgments to the

IV

respectable vice-rector of the English college, by
whose kind information I was led to consult you.
Monsignor Brocard, one of the masters of ceremony
of the Papal chapel, to whom you introduced me,
has been good enough to prevent some mistakes
which I should have otherwise made ; and shewed
his readiness to give me every information ; and Fa
ther Giannotti, who has charge of the Sacristy as as
sistant to Monsignor Augustoni, upon our present
ing the letter of Cardinal Weld, not only gave us a
full opportunity of examining all the vestments and
vessels, but expressed his anxiety to give such further
aid as was in his power.

I have, as far as the time would allow, consulted
the works of Benedict XIV. Cardinal Bona, Martine,
Le Brun, Azevedo, Zaccharia, Georgi, and Cancel-
lieri, as well as the Missals and other liturgical books,
and have given no explanation, and made no asser
tion that I have not found sustained by more than
one of these.

To the zealous and laborious co-operation of our
amiable and talented friend Rev. Doctor Cullen,
Rector of the Irish College, I owe more than I can
express. He not only furnished me with the mate
rials, and corrected some mistakes, but, what was
most important, superintended the press, which is
indeed a laborious task, when the compositors do
not know the language in which they set up the type.

As an American prelate, I feel particularly gratifi
ed in the hope that this effort of one of their adopt
ed brethren will prove as acceptable to those of my
fellow citizens who visit the holy city, as you believe
it is likely to be to the large aud respectable portion
of British subjects, that from time to time sojourn

within its precincts. This feeling is considerably
enhanced by the reflection, that in the venerable suc
cessor of St. Peter, who at present so usefully pre
sides over the church, and who, of course, has the
principal share in those sacred duties which I have
endeavored to describe, I behold the former active,
zealous and enlightened prefect of the Propaganda;
whose deep interest and laborious exertions in the
concerns of the Church of the United States, have
been so beneficial. Through his hands were the
proceedings of our provincial council submitted to
his predecessor of cherished memory ; through his
ministry as prefect did our hierarchy receive the
approbation of its labors from that See to which be
cause of its better presidency it is necessary that
every other church should have recourse; and to
himself, when called from that station by the venera
ble and eminent Senate of the Christian world, to oc
cupy the vacant chair, have we dedicated the publi
cation of our first legislative acts. If the obligations
by which an humble individual is bound, could with
propriety be mentioned as additional motives, kind
protection more than once extended, and the con
ferring of favors equally unexpected as unsought,
might well be added. But these minor considera
tions should be all merged, in viewing the calm dig
nity and apostolic firmness, with which his holiness
has met the intrigues and efforts of that combination
of infidels, which has in Europe profaned the name
of liberty, and under the pretext of extending its bles
sings, sought to inflict a deep wound upon religion,
by stripping the Holy See of its temporal indepen
dence ; thus renewing those scenes of affliction which
blur the pages of former history. Yes, they shew us
times, when religion wept over the ruin and scandals

VI

which ambition and faction and tyranny produced in
this city. It was under such circumstances that the
Pontiffs were first driven from their basilics to cele
brate the sacred mysteries in private chapels: and it
was when by reason of their poverty, caused by con
tentions and plunder, those basilics themselves fre
quently were so dilapidated, as to be unfit for the cele
bration of the rites with becoming dignity, that by a
sort of prescriptive usage, this custom, of leaving the
large church for the private chapel, became fully es
tablished. The example of the presiding Pontiff, on
the occasion of these ceremonials, is indeed edify
ing. Even strangers to our faith have expressed their
admiration. No one can see his figure at the divine
offices without being deeply impressed by his silence,
his recollection, and the air of devotion that breathes
around him. He truly shews by his manner, the life
and energy of that faith, which lives within. In him
indeed, the performance of the ceremony is but the
genuine expression of a devoted soul; and whilst he
thereby converses in spirit with his God, he leads
others to similar conversation. He feels, like the Pa
triarch upon the mountain, that the place is awful,
because God is there.

That God may long preserve the venerable father
of our church to edify his children by his example,
whilst he guards the sacred deposit by his firmness
and prudence, is a prayer in which I am convinced
I shall be joined fervently by you.

I have the honor to remain,

My dear sir, with sincere regard,

Your most obed't humble servant,

+ JOHN, Bishop of Charleston.

Irish College, Rome, 26 March, 1833.

EXPLANATION

CEREMONIES OF THE HOLY WEEK.

From the earliest period of Christianity, the obser
vance of Lent preceded the festival of Easter, and
the last week of this holy time has been one of pe
culiar solemnity, not only because of the special
preparation that was to be made for the Easter com
munion, but also because of the important facts which
are then commemorated ; hence its ceremonial is one
specially interesting.

The object of our church ceremony is not mere
idle show ; such exhibitions would, in religion, be
worse than a waste of time, and might even become
mischievous, for persons might be thereby led to ima
gine that the mere observance of the outward forms,
was the service of that God who seeks true adorers
to worship him in spirit and in truth ; and who can
therefore never be pleased by any homage which is
not internal and spiritual : or the observance might
degenerate into superstition ; an expectation being
cherished of deriving from mere external actions,
effects neither belonging to their nature nor promised
by God.
13

g EXPLANATION OP THE

As an impression frequently exists in the minds of
some well disposed persons, that the multitude of
ceremonies during this week is little consonant to
the spirit of religion, and really is superstition ; it
may not be amiss to premise a few general observa
tions before entering upon the special explanation of
the several parts.

The legitimate objects of external rites in religion,
as far as they are of human institution, are the in
struction of the mind and the amelioration of the
heart ; in other words the promotion of enlightened
piety. Whatever does not tend to this, is at least
useless ; probably mischievous. The Catholic Church
is desirous of having all her observances tested by
this principle ; but unfortunately, several who admit
its correctness will frequently take no pains to ascer
tain how the facts they observe are brought under its
influence ; and they pass judgment without sufficient
examination.

The mind is enlightened not only by conveying
new information to the understanding ; but also by
recalling to the memory what was passing into oblivion,
and by deeply imprinting upon it, those traces that
were becoming indistinct or faint. The heart is
ameliorated when its affections are excited to the
condemnation of vice, to sorrow for sin, to gratitude
for mercies, to desire of God's glory, to resolutions
of fidelity in His service, love of His law, benevo
lence towards our fellow creatures, and exertions for
their benefit ; especially if the great motive which
impels to these be the love of our Redeemer.

The lessons calculated to produce so much benefit,
might be conveyed not only by the voice of the
preacher, but by the exhibition of the printed page :

CEREMONIES OF THE HOLY WEEK. 9

i

words whether spoken or written, are merely conven
tional signs for the purpose of exciting ideas, and the
ear or the eye might be equally well impressed by
other means, as by the sermon or the book. Music
can affect the soul through the one, as painting can,
through the other. How often has he to whom the
most eloquent orator addressed himself in vain, been
vanquished by the charms of melodious sound ? How
often has the painter or the sculptor rivetted the at
tention of him, who has read description after de
scription with complete indifference ? To how many
generations has Laocoori proclaimed his anguish ?
Can you count the multitudes that have hung round
The Transfiguration ? Who will describe the sensa
tions produced by the Miserere ? He who would
endeavour by an abstract semblance of philosophy,
to argue against what is thus testified by nature
through the voices of myriads, may well be expected
soon to bid you hold fire in your hand, and think of
Caucasus. Yet have men written polished sentences,
they have constructed rounded periods, and called
them by the name of religious philosophy, and phi
losophical religion and rational devotion, merely to
deprive Religion herself of those natural aids, which
under the auspices of heaven, and frequently by the
express command of God himself, were used for the
promotion of his service amongst his people. Either
of these taken separately is useful and powerful, but
when the combination of all is applied to bring the
mind to any particular frame, the effect is almost
irresistible. When music, scenery, action and poe
try unite, to call up the remembrance of ancient
worthies, of cities buried under the ruins of ages, of
transactions nearly obliterated by the hand of time,

|Q EXPLANATION OF THE

transactions in which the observers now have no
actual interest ; how is the imagination seized upon,
the memory excited, the affections interested and the
very heart itself engaged ? Yet this is only ceremo
ny.

And shall we be told that it is superstitious, to use
the most natural and efficacious mode, of so exhibit
ing to a redeemed race, the tragic occurences of the
very catastrophe by which that redemption was ef
fected, as to produce deep impressions for their reli
gious improvement ? This is the great object of the
church in the ceremonial of the Holy Week. This
is the great end she seeks to attain, by the observan
ces which she has established. And therefore she
must upon the plainest maxims be acquitted of the
charge of superstition: her judgment or her taste, or
both may be arraigned if you please, but her religion
is vindicated. If the multiplication of religious rites
be superstition, then is the God of Sinai its most
powerful abettor.

Without entering farther into the details of the
Lenten observance, it will be suffice to remark, that
on the fifth Sunday in Lent, which is exactly a fort-
'night before Easter, the commemoration of the pas
sion or sufferings of the Saviour commences. On
the eve of that day the ornaments are generally
removed from the churches or covered ; and the
crosses veiled with deep violet in token of mourning
and penance, so that during this fortnight, the ap
pearance of the churches indicates to the faithful
the sentiments which befit the solemnity. Formerly
the catechumens who had been found worthy, were
baptized on the eve of Easter, and the public peni
tents who had been in fasting, in prayer, and in other

CEREMONIES OF THE HOLY WEEK. JJ

religious exercises, seeking reconciliation through
Christ, expected also to be admitted to the sacra
ments. Now that the great week was about to com
mence, not only did the body of the faithful take a
deeper interest in the facts which were brought to
their view, but also these particular classes had their
special duties. The first day of this week therefore,
was called by a variety of names, by reason of the
several observances. The approved catechumens
were selected and declared "competent," hence it
was called " Dominica competentium." They had
abstained during Lent from the use of the bath, but
now preparing for the unction which followed bap
tism, they washed their heads, on which account it
obtained the name of "Capita lavantium" As the
council of Agde directed that the symbol should be
then explained to the "competents," the Gothic mis
sal styles the Mass of this day " Missa in symboli
traditione." The Popes also, in commemoration
of Magdalen's piety towards Jesus, (John xrt. 3,)
were accustomed on the previous day, to give larger
alms than usual ; that they might shew towards the
poor, who are the members of Christ, that charity
which she exhibited to their head. The day received
also a title from this custom. But the names of the
Sunday of palms, the Sunday of olives, the Sunday
of flowers, &/c. were the more general appellation.
Macri, as quoted by Jacob Goar, gives a curious and
interesting account of the customs of the Maronites
on this day, respecting the olive 'tree which they
bless and carry in procession. Grester also de
scribes the ceremonial at Jerusalem. The transaction
which is commemorated is related by St. Matthew
(c. xxi.)

13*

12 EXPLANATION OF THE

This occurred at the close of our Saviour's public
ministry, when having made every preparation for
the accomplishment of all that had been written con
cerning him by the prophets, he went up to Jerusa
lem for the consummation of his sacrifice.

We must, previously to considering the. cere
mony performed at the Papal Chapel, become ac
quainted with the stations, offices and duties of the
attendants.

The Pope is not only a bishop, but is visible head
of the church, and is therefore attended by a more
numerous and dignified body of clergy than twaits
upon any other prelate. He is also a temporal
sovereign, and has of course, the proper officers of
the state attached to his court. They also are to be
found in his chapel. This is not a public church in
which he officiates as the celebrant; it is his private
place of worship, where the offices are performed by
his clergy, but in which the proper respect is always
paid to his Holiness, both as the pontiff and the
sovereign; and he occasionally performs some few
of the ecclesiastical functions.

His throne is placed at the Gospel side of the
altar, having on each hand, a small stool for his two at
tendants. On Palm Sunday, he wears a large cope
of a bright purple color approaching to red ; over
the clasp which fastens it on his breast, is a silver
plate, called a formal, a considerable portion of
which is finely gilt: on this in beautiful relief, is the
figure of the venerable ancient of days, (Daniel vii.
9,) clouds are embossed wreathing about the figures
of attending cheribum, (Exod. xxv. 18,) and circles
of precious stones surround the whole : one larger
and more beautiful than the rest occupies the centre.

CEREMONIES OF THE HOLY WEEK. |3

(Exod. xxviii. 29.) On his head is a plain mitre of
silver cloth. This is his ordinary church vesture at
present, on days of penance or mourning.

Down to the time of Pius VI. from that of Cle
ment VIII. about the year 1GOO, the Popes had a
splendid formal of pure gold, with a rich olive branch
of fine enameled green of the same metal, surround
ing three large knobs of valuable oriential pearls.
But this was not the only property of which the
church was plundered during the pontificate of that
heroic and venerable successor of Peter.

The Cardinals are the high Senate of the church,
and the privy council of the sovereign. They are
selected by his Holiness, from amongst those
ecclesiastics most distinguished for their learning,
piety, and other estimable qualifications. In ordina
ry dress, in essential authority, and in general rank,
all the members of the sacred college are upon a
perfect equality. Though not always known by the
same appellation, nor always enjoying the same
privileges, their body is one of the most ancient in
the church, and they are the representatives of its

hierarchy.

Six of them are Cardinal Bishops, they are ordi
naries of what are called the suburban churches,
or those within the immediate district of the city of

Rome.

The Dean of the sacred college who is the senior,
is bishop of Ostia and Valetri ; the next is Bishop of
Porto, St. Rufinaand Civita Vecchia, and subdean of
the sacred College : the other four take rank according
to the date of their attaining a suburban Diocess ;
these are the sees of Sabina, Frascati, Albano and
Palestrina. They sit on a bench which extends from

14 EXPLANATION OF THE

the right of the platform on which the throne is
erected, towards the front entrance to the chapel,
the senior being nearer the throne. Next to them,
the senior Cardinal priest is seated upon the same
bench, and his brethren who represent the priests, sit
successively in the order of their appointment to the
sacred college. It is required that each should be
in the holy order that he represents ; but it generally
happens, that several of the Cardinal priests are in
fact bishops ; and some of the Cardinal deacons are
also in the order of bishop or priest : but it is also in
the power of the pontiff to dispense, for good rea
son, from time to time with the execution of the law,
which makes it obligatory upon a Cardinal to receive
the holy order befitting his rank, within, twelve
months from the date of his appointment; under pain
of rendering his nomination void. It sometimes has
happened that such a dispensation was granted, es
pecially to enable a man well qualified for the situa
tion, though not in holy orders to hold the office of
secretary of state.

The two senior Cardinal deacons assist on the
right and left of the papal throne : the others, accord
ing to their seniority occupy the bench opposite that
of the bishops and priests, the senior being the nearer
to the throne. But when the Pope solemnly offici
ates, the three junior cardinals of the order of priest,
sit at the side of the deacons on that part of the
bench, which is more remote from the throne : yet
so as that the junior Cardinal priest is nearest to the
junior Cardinal deacon. When there is a full at
tendance of the sacred college, the number of priests
on that side will frequently be more; and if only one
deacon should attend besides those who assist the

CEREMONIES OF THE HOLY WEEK. ]5

Pope, he will sit at the same side with the bishops
and priests.

The whole number of the sacred college is seven
ty, viz : six bishops, fifty priests and fourteen dea
cons. This number however is seldom full. At
present the bishops are five, the priests thirty-seven,
the deacons ten, making in all fifty-two, and leaving
eighteen vacancies. Of the present college, Pius
VII. created twenty, Leo. XII. eighteen, Pius VIII.
three, and the present Pope, Gregory XVI. eleven.
The Pope has also reserved three in petto; that is,
he has declared to the consistory or assembly of the
sacred college, that he has made the appointments,
but he has, for sufficient reasons, not as yet published
the names of those promoted. When he shall have
done so, they will take rank from the period of his
declaration and reservation of the names, and not
from that of their publication ; so that they will out
rank all of the same order, that shall have been cre
ated in the interval. But if the Pope should die
without publishing their names to the consistory, the
nomination is without effect. The present number
of Cardinals in the city is thirty-two. Upon the va
cancy of the Holy See, the sacred college have the
government of the church, and are invested with
authority to administer the States ; they are the elec
tors of the new Pope, whom they select from amongst
their own body. The Cardinal priests are the titulars
or rectors of the principal parish churches or stations
in Rome, and the Cardinal deacons have also their
titles from some of the ancient churches of the city;
it is also the privilege of the first Cardinal deacon, to
announce to the people the election of the Pope,
and to crown him. The first Cardinal priest has,

IQ EXPLANATION OF THE

except when the Pope solemnly celebrates, a seat on
the platform of the throne, in front of one of the
assistant Cardinal deacons, and it is his duty to offer
the incense, &>c. on the more solemn occasions this
duty devolves upon the first Cardinal bishop.

Each Cardinal has chaplains, one of whom always
attends his Eminence in the chapel, or at public
functions. On ordinary occasions this chaplain
wears a purple sutan and cincture, and sometimes a
cloak; he sits on the step before his Eminence, whose
berretta or square cap he holds ; he also either dis
plays, gathers up or carries the Cardinal's train, as
may be necessary, and on those occasions when his
Eminence wears the mitre, his chaplain wears a sur
plice and a scarf like a stole, with which he sustains
this ornament, when not actually worn by the Cardi
nal.

The usual dress of the Cardinals in the chapel is
a red sutan or cassock, with a cincture of the same
color, having tassels of gold, red stockings, a rochet
over which they usually wear a cappa or ample cloak,
with a large tippet of white ermine, which hangs
over the shoulders and chest: they take off the er
mine in summer: on their heads they wear small
red skull-caps, and sometimes square red caps. In
times of penance and mourning they change the red
robes to violet color, and on two or three particular
days, to rose color. On solemn occasions when the
Pope officiates, or when there is a grand procession,
they all wear red shoes, and mitres of white damask
silk, the Cardinal bishops wear copes, the Cardinal
priests, chasubles, and the Cardinal deacons, dal
matics of the color proper for the solemnity, but on
.days of penance, the deacons wear chasubles.

CEREMONIES OF THE HOLY WEEK. J-y

Under those vestments they have the cassock, cinc
ture, rochet and amict. During the vacancy of the
See, when giving their votes, they wear large purple
mantles called croceia, and on some less solemn oc
casions, they wear over the rochet a manteletta or
short cloak, through which they put their arms; and
over this a mozzetta or tippet, with a small hood,
on which occasions the Cardinal bishops exhibit over
this last the chain of the pectoral cross, but the cross
itself is not seen. This may be considered their
dress of state, when not engaged in sacred functions:
but when in full jurisdiction, that is, in the churches
of their titles, or during the vacancy of the Holy^See,
the manteletta is always laid aside. Cardinals pro
moted from any of the religious orders, preserve in
their robes the peculiarity of color belonging to that
association, and never use silk.

Next in rank to the Cardinals, and in the order in
which they are here printed, are the patriarchs of
Constantinople, Antioch, Alexandria and Jerusalem.
Their court dress is the same as that of a Cardinal
in sutan, cincture, rochet, manteletta, mozzetta and
cross, except that the color is purple. Next to them
rank, according to the date of their being inscribed
as assistants, the archbishop's assistant at the throne,
and then in like gradation the bishop's assistant at
the throne. In the papal chapel they all sit on the
bench to the left of the throne, and over their sutans
and rochets all these wear a purple serge cappa
gathered up and the fold brought under the left arm,
with a tippet of white ermine : the patriarchs wear
exactly a similar dress, and when the Pope solemnly
officiates, they all wear amicts over their rochets, and
copes of the proper color, with mitres of plain linen.

18 EXPLANATION OF THE

The first of the assistants holds the book, and the
second the lighted candle, for the holy father, when
he reads or sings. When the solemn service is per
formed by the Pope at his throne, these assistants sit
or stand on the steps at each side.

Amongst these are generally two of the domestic
prelates of his Holiness, viz: his almoner, who is
generally an archbishop in partibus infidelium, that
is, of some See in which there are few, if any chris-
tians, and which being under the dominion of the
infidels, renders it perfectly easy to have him permit
ted to reside in Rome, the law requiring the resi
dence of a bishop at his See, being in this instance
dispensed with; the other is the sacristan of his Ho
liness, who is since the time of Pope Nicholas IV.
about 1290, an Augustinian friar, generally bishop of
Porphyry in partibus. His duty is to keep all the
ornaments and church furniture, and to see every
thing properly prepared : a priest of his order is his
assistant. The sacristan wears a black cappa with
black fur. And here it is remarked once for all, that
when a member of one of the religious orders is
promoted to a prelacy, though he conforms to the
general fashion of the dress appropriate to the rank
to which he is promoted, he keeps the color of the
religious community from which he was taken. The
sacristan gives the holy water to the Pope, except
when it is administered by a Cardinal ; or vicar of
the Cardinal archpriest in his own basilic : he admin
isters the last sacraments to the Holy Father in his
illness, celebrates Mass, and says the prayers for the
Cardinals in conclave ; and is rector of the parish of
the papal family. The patriarchs of Venice, of the
Indies, of Lisbon, of Antioch of the Greek Melch-

CEREMONIES OF THE HOLY WEEK. jg

Ues, of Antioch of the Maronites, of Antioch of the
Syrians, of Babylon of the Chaldaic rite, and of Cili-
cia of the Armenian, can also have places in this
rank : they have precedence according to seniority
of appointment.

It would be natural for a stranger to imagine that
this place of assistant bishop was merely an ecclesi
astical rank. Such however is not the fact; for those
bishops have no additional jurisdiction therefrom, nor
does this distinction give them any precedence outside
the papal chapel. Besides, from the nature of one of
their privileges, viz : that they have such nobility as
if they were sons of counts, una nobilla come se da
genitori conti tratto avessero hi loro origine, it would
appear that like cardinals, they were attached to this
chapel, not merely in their ecclesiastical character,
but also as a sort of minor nobility in the court of
the sovereign. The four first patriarchs however
have in virtue of their patriarchal rank, an honorary
precedence above all other bishops not cardinals.

The next prelates whatever their ecclesiastical
order may be, take rank only from their civil offices.
The governor of Rome wears the ordinary dress
of an assistant bishop ; his seat is opposite the throne
in the papal chapel, to the right of all those who sit
on the back bench, but the prelate who celebrates
mass and his attendants, are of course farther in to
wards the altar ; and near the door in the extreme
angle, one of the noble guard stands as sentinel with
a drawn sword, at the entrance of the sanctuary.

The prince assistant at the throne stands upon the

platform near the first cardinal deacon, in his court

dress. This privilege belongs at present to their

excellencies, Aspreno prince Colonna, Domenico

14

20 EXPLANATION OF THE

prince Orsini, and Paluzzo prince Altieri, who is
senator of Rome. They take the place by alternation
or arrangement. The senator's court dress is red,
with a yellow cloak, the ordinary court dress in
black.

Next to the governor, and similarly habited is the
auditor of the apostolic chamber. His charge is
principally that of the administration of justice in law
and equity.

Similarly habited is the treasurer of the chamber,
who sits next to the auditor : his office is not only
that to which all accounts are rendered, and by whose
order all payments are made, but he is also a judge
of extensive jurisdiction, and president of the apos
tolic exchequer.

On his left is the prefect of the apostolic palace,
who is major-domo of his Holiness, and has consid
erable judicial and administrative power, not only in
the pontifical family, but also over other persons and
things.

When the bishops dress in their sacred vesture,
these prelates occupy a different seat ; they at such
times sit on the second bench, or that of the protho-
notaries apostolic.

The next is a rank merely ecclesiastical ; it consists
of the archbishops and bishops who claim no civil
rank, nor special privilege ; they are called non-as
sistants. In the papal chapel they sit on the back
bench opposite the throne next to the civil prelates
above described. The eastern archbishops take the
right. The Armenian prelate wears his beard, and
over a purple sutan he has, on ordinary occasions, a
purple cope, lined with green, trimmed with red and
white : on solemn occasions his vesture is an alb,

CEREMONIES OF THE HOLY WEEK. C>1

over which is an exceedingly rich cope, and other
.-jppropriate. ornaments ; his mitre is embroidered with
gold. The dress of the Greek prelates for ordinary
chapels, differs very little from that of the Armenians,
but on solemn occasions their rich vesture has a near
er resemblance to the ancient Dalmatic of a deacon,
but that the sleeves are longer, and they wear wrist
bands corresponding to the vestments, and crowns
instead of mitres. To their left, is the place for the
Latin bishops who wear similar dresses to those of
the assistant bishops, and take places according to
their date of consecration, except that archbishops
always have the precedence.

There is an intermediate bench in the Sistine chap
el, behind that of the cardinal deacons, which extends
from the pulpit towards the door ; upon this bench
the prothonotaries apostolic are seated, in the prela-
lic dress. In the chapel they rank next to the bish
ops. They carry back the institution of their college
to St. Clement the companion of the Apostles and
fourth Pope, who governed the church from the year
91 to 100. This pontiff appointed seven notaries,
one for each region of the city, to collect and register
the acts of the martyrs ; this notarial college was re
organized by St. Antherus the nineteenth Pope in
the year 253, and again by St. Julius the thirty-fifth
Pope about the year 540. The duties of this office
of record were extended, and the president of the
body was looked upon as one of the most important
officers of the holy See, and in the seventh and eighth
centuries, he as one of the commissioners of the See
during vacancy, subscribed documents together with
the first cardinal priest and first cardinal deacon, then
called arch-priest and arch-deacon of the Roman

22 EXPLANATION OF THE

church. Venerable Bede gives an instance of it in
640 immediately after the election of John IV. (Hist.
eccles. geri. Anglor. I. ii. c. 19.) Pope Martin I.
about the year 650, mentions as a known regulation,
that during the absence of the Pope, the administra
tion of the See was in the arch-deacon, and priest,
and primicerius, which was the title of the chief no
tary. Pope Sixtus V. about the year 1590 made
some regulations for this college of prelates; amongst
others he fixed the ordinary number or partecipcmt i
at twelve, besides a number of supernumeraries, and
assigned their places in the chapel. Benedict XIV.
about eighty years since made other regulations for
this college : amongst the privileges of the parted-
panti is that of conferring the degree of doctor, the
appointment of notaries, &c. The dean, as their
president is now styled, by reason of their original
occupation of collecting the acts of the martyrs, has
a place in the proceedings for the canonization of
saints, and the members are the officers employed for
drawing letters apostolic regarding patriarchal, metro-
political, and cathedral churches.

The Pope's chamberlain, maestro di camera, who
is generally of one of the most illustrious Italian
families, if he be not in the order of bishops, is enti
tled to a place upon this bench.

The Pope's auditor is always a lawyer of the
highest standing, as he has to advise his holiness re
specting appeals, and a variety of legal difficulties
which are brought up. He generally hears those
applications standing by a chair on which the Pope
is supposed to be present, as the king of England is
supposed to preside in his court of king's bench
his place is also on this prelatic bench*

CEREMONIES OF THE HOLY WEEK. gjj

The archimandrite of Messina ranks next, if he
has no higher place by another title ; then the Com-
mendatore, or president of the great hospital of Santo
Spirito.

The abbots generals of the several monastic orders,
nine in number, who are entitled to wear mitres, have
their seat to the left of the non-assistant bishops ;
viz. Benedictines of mount Cassino, Basilians, can
on's Regular of St. John of Lateran, monks of Cam-
aldoli, Vallumbrosians, Cistercians, Olivetans, Syl-
vestrinians, and Jeromites. Next to them on the
left, are the generals and vicars general of the men
dicant orders : viz. Dominicans, Minor observantins,
Minor conventuals, Augustinians. Carmelites, Ser-
vites, Minims of St. Francis of Paula, Redemption -
ers, Capuchins, Trinitarians, and bare footed Carme
lites.

The conservators of Rome who represent its civic
council, and the prior of the Caporioni or magis
trates of its wards or divisions stand on the steps of
the throne, on the right hand side below the assistant
prince.

The master of the sacred hospital or dwelling,
Maestro del sagro Ospizio, formerly held the author
ity of the Major-domo and chamberlain, but his place
is now merely honorary. It was hereditary in the
noble family of Conti. It is now vacant: he wears
a court dress, and stays near the entrance of the
choir as guardian of the chapel.

The auditors of the Rota sit on the steps of the
throne, and on those of the altar. They succeed to
the ecclesiastical functions of the apostolic sub-dea
cons, suppressed for their irregularities by Alexander
VII. on the 25th October, 165(5. Those sub-deacons
14*

24 EXPLANATION OF THE

were established to the number of seven, by pope
Fabian about the year 240, and were subsequently
increased to twenty one, which was their number in
1057. They became afterwards more numerous, and
held considerable authority. But the auditors of
Rota, which is a judicial tribunal, however ancient
their origin, do not appear to have been brought into
much notice before the time of Pope John XXIII.
who in Apostolic letters dated at Bologna viii. kaL
Junii, 1450, styles the auditors of causes of the sacred
palace, which was their title, apostolic chaplains.
Sixtus IV. about seventy years afterwards, reduced
their number to twelve, of whom one was to be a
Frenchman, one a German, two Spaniards, one a
Tuscan, three Romans, and the other four, one from
each legation of the Papal territory. This court has
cognizance of a large share of ecclesiastical, as well
as of civil causes, and its decisions are always ac
companied by a statement of the grounds on which
they are made, and are highly respected. On ordi
nary occasions, they wear the prelatic dress ; but on
solemn occasions they wear a surplice over the ro
chet. The Dean of this college holds the Pope's
mitre when his Holiness performs solemn functions ;
the college furnishes the officiating sub-deacon on
such occasions ; two others bear his train ; one of
them accompanies the nobleman who pours water on
the hands of his Holiness, one of them incenses the
cardinal deacon, and the nincenses the non-assistant
bishops, one of them also gives the peace occasion
ally, and one carries the cross. Several of them also
have seats in various congregations.

The master of the sacred palace is a Dominican
friar, his dress is that of his order, white with a black

CEREMONIES OF THE HOLY WEEK. 35

overcloak. Pope Honorius III. who governed the
church from 1216 to 1227, gave the office to that or
der. This officer is the Pope's theologian, and ranks
amongst the auditors of the Rota, after whom he
sits. He has the inspection of the discourses for the
papal chapel, also the power of licensing publications,
none of which can appear in Rome without his per
mission. He enjoys many other privileges.

The clerks of the chamber sit near the auditors of
the Rota, their number is twelve, several of them
preside over various tribunals, such as regard provi
sions, currency, roads, streets, waters. And the
whole body forms a court of appeal from the deci
sions not only of these tribunals, but also from the
decisions of the treasurer's court. The appeals are
heard by the direction either of their own President,
or that of a court of revision, called voters of the
signature. Two of these prelates acccompany the
lay-gentlemen, who pour water on the hands of the
Pope after the offertory, when he officiates solemn
ly. One of them has charge of a cloth laid upon
the vestments, and at Christmas, one of them bears
the swords which the Pope blesses. When the Pope
dies, they accompany the Cardinal Camerlengo, clo
thed in black, wearing rochets, for the purpose of
recognizing the body; they then receive from the
pro-datary and the secretaries, the seals which they
bring in presence of the congregation of cardinals,
and there break.

The voters of the signature had their number fix-
at twelve,. by Alexander the VII. and were formed in
to a college to replace the apostolic acolyths dissolv
ed and suppressed by that Pontiff, at the same time
that he suppressed the apostolic sub-deacons. This

26 EXPLANATION OF THE

body is one of judicial revision, which has the power
of sending to the court of appeals, cases from those
tribunals, the correctness of whose decision is sus
pected. Formerly they were chosen from a body
called the apostolic referendaries. As supplying the
place of acolyths in the ecclesiastical functions, they
furnish persons to carry the incense, the lights, and
the cruets ; one of them also has charge of the Pon
tiffs gloves and ring. Their dress and place are sim
ilar to those of clerks of the chamber.

The regent of the chancery who examines, corn-
pares and authenticates bulls, and administers the
oaths of ecclesiastical dignitaries : the abbreviators
of the Park, who have also places in the chancery,
and the auditor of contradictions have their places
amongst the prelates.

The masters of ceremony wear purple cassocks,
and surplices and see the proper order preserved :
on festivals their cassocks are red.

The whole pontifical family, ecclesiastical and lay,
have places in this chapel, viz: the private cham
berlains, who are clergymen to wait in the anti-cham
bers, and regulate the entry of those who seek audi
ence. They wear a purple cassock over which is a
mantellone or long purple cloak with hanging sleeves
from the shoulders; but in the chapel, the mantel-
lone is laid aside, and in its place they wear a red
serge cappa or cloak with a hood of white ermine in
winter, instead of which, in summer, this hood which
always hangs round the breast, shoulders, and back,
is of red silk: with them, properly habited, are trie
Pope's chaplains, the secretary of briefs to princes,
the secretary of Latin letters, the under secretary of
state, the sub-datary, the master of the wardrobe, the

CEREMONIES OF THE HOLY WEEK. 37

cup-bearer, the secretary of messages, and sometimes
the physician. Besides the regular officers, there
are a considerable number of supernumeraries and ho
norary chamberlains, honorary chaplains, &c. Such
of this family as have no other places, sit in the cha
pel, on benches in front of the governor, and the
prelates who are to his left. In the church, when
the Pope celebrates solemnly, they sit on the side
steps of the altar.

There are also private chamberlains of the sword
and cloak, di spada, c cappa, who generally wear the
black court dress, called Spanish, their number is
unlimited, they are always laymen, four of whom are
the ordinary or partecipanti, viz : the master of the
sacred dwelling, the grand herald or forerunner, Fo~
riere, the grand esquire, and the superintendant of
the post office. The supernumerary and honorary, as
well as the ordinary, when not otherwise engaged,
do the service of the anti-chambers conjointly with
the ecclesiastical chamberlains; they accompany his
Holiness on journeys and in processions, and fre
quently attend in the chapel. They are of the no
bility.

The consistorial advocates are a very respectable
body of lawyers, who furnish always gratuitous service
for the poor, the imprisoned, and especially those
under capital conviction. The promoter of the faith,
the fiscal advocate, the advocate of the famous Ro
man people at the capitol, and a number of other
respectable officers are members of this body. They
always furnish the orator for public consistories, and
in private consistories make the demand of the Pal
lium for newly appropriated Patriarchs, and arch
bishops, and have several other dignified charges. —

28 EXPLANATION OF THE

Over a black dress they wear a cloak not unlike a
eappa, either black or purple, with a crimson hood.
Their place is at the lower step at the right side of the
throne.

On the back bench opposite the throne, next to
the vicars general of the mendicant orders, are the
procurators general : the next place is occupied by
a capuchin friar, who is the preacher for the Papal fa
mily. Before the time of Benedict XIV. this preach
ing was the duty of a Dominican : the companion
of the master of the sacred palace. A Servite who
is the confessor of the family, sits next to him, and
is the last ecclesiastical officer on that bench. Be
low him are two proctors of the college: they be
long to a body of eminent lawyers of excellent cha
racter, who plead the most important causes, especi
ally those of the poor, in presence of his Holiness.

A number of other officers and servants assist on
the occasions of greatest solemnity.

The guard of nobles has existed since 1801, when
a number of spirited young men of some of the best
families offered their services to Pope Pius VII. to
form a guard for his person ; the offer was accepted ;
they were formed into two companies, and a section
attends at the chapel, and forms at the entrance of
the choir.

In the outer division of the Sistine chapel, there
is on the left hand side as you enter, an elevated
platform with seats for such members of foreign roy
al houses, as might attend, the benches for ambassa
dors are in front of this, but much lower: and the
front benches at the opposite side, which is appro
priated to ladies, are for the families of the corps di
plomatique. But no lady is allowed to enter this,

CEREMONIES OF THE HOLY WEEK. 09

without a veil ; neither are gentlemen permitted to
attend the chapel, unless they be in dress and with
out canes or switches.

In the sacred functions of the altar when the Pope
assists without officiating, the three patriarchal ba-
silics furnish their officers who are selected by his
Holiness from a number of names presented by the
chapter of each, in which selection he always pre
fers a nobleman, if his other qualifications be equal
to those of his associates.

The assistant priest is furnished by St. John of
Lateran.

The Deacon, by the church of St. Peter.

The Sub-deacon by St. Mary Majors.

On solemn occasions, the priests penitentiaries of
that basilic at which the chapel is held, attend in
chasubles, next the mitred abbots. These are priests
who speak the several languages, for the convenience
of foreign penitents.

PALM SUNDAY.

About nine o'clock on this morning, the Pope,
comes into the chapel, all the cardinals and other at
tendants being in their places. The custom for se
veral centuries has been, for the cardinals to pay their
homage to his holiness, as soon as he takes his seat
upon the throne. This is performed by each going
in successiDn, according to their orders, and the
precedence of each in that order, to the foot of the
throne, and bowing ; then ascending to kiss the bor
der of the cope which covers the Pope's right hand :
again bowing, descending by the right side, and go
ing to his place.

30 EXPLANATION OF THE

When this ceremony is concluded to-day, the car*
dinals, having been disrobed of their cappas or cloaks,
are vested in the costume befitting the order of each,
whether it be a cope or chasuble open or folded, the
color is violet, for it is a time of penance. The
cardinals of religious orders not wearing rochets,
put on surplices, before they take the amict and out
er vestment.

The object of the ceremony is to enter this morn
ing upon the recollection of the important and inte
resting fact of the Saviour's triumphal entry into Je
rusalem when he was received by the multitude with
palms, the emblem of victory, and with olives which
have been the type of peace, since the day that the
returning dove brought this token of heavenly re
conciliation to those prisoners who in the ark waited
impatiently for the subsiding of the flood.

A quantity of branches of these or of other ever
greens are placed at the gospel side of the altar, un
der charge of two of the sacristan's attendants: sev
en pieces are placed upon the altar, three of which
are smaller than the others.

The church wishes, as has been frequently ex
plained, to sanctify every thing which her children
use, especially for the purposes of religion, by pray
er and the word of God. The prayers read on this
occasion, and all other days during the week, may
be found in Latin and Italian, in a work called Uffi-
zio della settimana santa, con versione Italiana di Mon-
sig. Martini which is for sale at most of the book
sellers.

The choir commences with the Hosanna as it was
proclaimed by the children. In the next prayer
which succeeds, the grace of God is besought to bring

CEREMONIES OP THE HOLY WEEK. 3J

us to the glory of Christ's resurrection. The sub-
deacon then chaunts from the book of Exodus,
(chap. xv. and xvi.) the history of the murmurs of
the children of Israel, after they had left the palm
trees and fountains of Elim, their regrets for having
quitted the flesh pots of Egypt, where they were in
slavery , and the promise which the Lord gave them
of manna. Thus marking how in the midst of these
mortifications that we must meet, after occasional re
freshments in our pilgrimage through life, we are too
often disheartened by transient difficulties, and pre
fer returning to indulge our passions under the sla
very of Satan : but God himself encourages us, not
only by that better bread which came from Heaven,
but by the prospect of seeing the glory of the Lord
in his holy mountain, after we shall have triumphed
over sin.

The gradual however which follows this lesson,
reverts to the conspiracy against Jesus, and his pray
er in the garden of olives. The deacon with the
usual ceremonies, which have been explained in the
exposition of the Mass, (p. 79) sings the gospel,
(Matt. xxi. from v. 1 to 11.)

After the Gospel, the second master of ceremonies
gives the smaller branches to the sacristan, the dea
con and sub-deacon, who presenting themselves at
the foot of the throne, and bending their knees upon
one of the lower steps, the sacristan being in the
centre, remain holding the branches whilst The Pon
tiff reads the prayer of blessing.

In this, the church entreats of God to increase the

light of faith for the greater triumph of religion, and

brings before his view the blessings of increase

which he bestowed upon Noe at his going out from

lo

32 EXPLANATION OF THE

the ark, and upon Moses at his coming forth from
Egypt ; she regards in this, as well the catechu
mens who are preparing for the illumination of bap
tism, as the body of the faithful who are looking to
the eucharist: and she desires that all bearing those
branches, might meet Christ in the true spirit of their
vocation, so that triumphing over sin, they may be
enabled to bear the palm of victory, and secure for
themselves reconciliation through the merits of the
Saviour, by which they may obtain the olive of peace ;
and thus enter into the heavenly Jerusalem to live for
ever. The choir chaunts the praises of the Eternal, in
the Trisagion or thrice holy. The blessing is then re
sumed by the Pontiff, in beautiful allusions to the
peaceful dove returning with the olive to the ark, and
to the people who bore the palms to meet Jesus, upon
his approach to Jerusalem. Whilst the sign of the
cross is made over the branches, an entreaty is pour
ed forth that God will bless all those, who with pious
sentiments, shall carry them: and that this blessing
may be extended to every place into which they shall
be borne. The next prayer beautifully dwells upon
the mystic lessons taught by the observance; and a
short petition made in the true spirit of the church,
beseeches that the lessons of spiritual religion which
the emblematic ceremony was intended to teach, may
be deeply impressed upon the minds of the behold
ers.

The incense and the holy water have been ex
plained in the exposition of the Mass, (p. p. 38, 44,)
the latter is here used to produce and to show the
purifying influence of Gods's grace, the former to
signify the good odour of virtue, and to urge us to

CEREMONIES OP THE HOLY WEEK. 33

send up our aspirations to that heaven towards which
its fragrant smoke ascends.

The custom of blessing and distributing the palms
is a very ancient observance of the church, though
not originally universal. P. Merati has produced
documents of the fourth or early in the fifth century,
which shew that the practice was then well known
in Italy. The documents of the east shew it to have
been in use there at an earlier period. We can find
no document of the English church mentioning the
custom previous to the eighth century. The man
ner of its celebration though having a general simi
larity in all places, yet differed in many lesser cir
cumstances.

It was long usual in many churches, and is so still
in several, to have a procession with solemn prayers
and hymns, on every Sunday previous to the cele
bration of Mass. In almost every place, a proces
sion was formed on Palm Sunday, after the branches
were blessed, for the purpose of representing the tri
umphal entry of the Saviour into Jerusalem, that by
this observance a stronger impression might be made
upon the faithful, and their curiosity being excited,
that they should seek and obtain information respect
ing facts that were for them deeply interesting. This
principle is the same that God himself taught to the
Hebrew people. (Deut. vi. 20, &c.) " And when
thy son shall ask thee to-morrow, saying : what mean
these testimonies, and ceremonies, and judgments,
which the Lord God hath commanded us ? thou shalt
say to him : we were bondsmen of Pharao in Egypt,
and the Lord God brought us out of Egypt with a
strong hand ; and he wrought signs and wonders,
great and very grievous in Egypt against Pharao and

34 EXPLANATION OF THE

all his house in our sight, and he brought us out from
thence, that he might bring us in and give us the
land concerning which he sware to our fathers : and
the Lord commanded that we should do all these
ordinances, and should fear the Lord our God, &c."

Upon this same principle the Jewish church insti
tuted several festivals and solemnities, by the authori
ty conferred upon her by God himself: and in like
manner, by virtue of a similar power, given by the
Saviour to the Christian church, (Matt. xvi. 19, xxviii.
8, John xx. 21, &>c.) she has instituted several cere
monial solemnities for the purpose of impressing her
children with a sense of the divine favors, and exci
ting them to proper dispositions of piety. Whilst this
procession brought to their minds the occurrences at
Jerusalem, it led them to contemplate in spirit, the
triumphant march of the elect through time to eter
nity: but if they would have victory and peace, they
must walk after the Saviour, in the road where he
leads : fais host must be marshalled under the standard
of his cross, if it would seek to enter the heavenly
Jerusalem. But alas ! by the prevarication of our
first parents, as well as by our own crimes, the gates
of the celestial city are closed to prevent our ingress,
until by the atonement of the cross, they are opened,
so that we can enter only through the blessed Jesus,
by virtue of his merits, and by walking in that way
which he has marked for our passage.

The Lord himself had prescribed (Lev. xxiii. 40,)
the very ceremonial with which the Saviour was re
ceived, though for a different object : the Prophet
Zachary (ix. 9,) describes the manner of this entry.
Profane authors as well as sacred, inform us that the
strewing of the garments was a testimony of extra-

CEREMONIES OF THE HOLY WEEK. 35

ordinary homage. Plutarch mentions it in his life of
Cato of Utica, and in the IV. Kings, (ix. J3,) it is
mentioned as a token of royal dignity. The crowd
from Jerusalem therefore received thus their Christ,
because they hoped it was he that should have re
deemed Israel. (Luke xxiv. 21.) And indeed it was
for the very purpose of that redemption he came,
though they as yet did not understand what is now
manifest to us ; that he ought to have suffered and so
enter into his glory.

In some places, the palms were blessed outside
the city, and the procession was stopped at its en
trance, by finding the gates closed, until they were
opened, after having been struck by the cross. Such
used to be the case in Paris. In other churches, the
Holy Eucharist, which contained Christ himself, was
carried ; such was the case at the famous abbey of
Bee iu Normandy, as Lanfranc archbishop of Can
terbury "informs us ; this was observed in several others
also : Matthew Paris, in his life of Abbot Simon,
tells us the s.ame rite was followed at St. Albans in
England. The like was observed at Salisbury.

In other churches the Bible was carried: this
was the case in most of the German churches: and
generally in the Greek church. The antiquarian
would find abundant documents to interest him on
this subject. Formerly, the procession in Rome was
not confined to the precincts of a hall or a palace :
and at several stations the cross itself, as emblematic
of the Saviour was solemnly saluted.

We now return to the ceremony in the chapel.
The blessing having been concluded, and the two
voters of the signature who had charge of the Holy
water, and thurible having retired, the governor pre-
15*

36 EXPLANATION OP THE

sents the branches which were held by the deacor*
and sub-deacon, and that held by the sacristan to the
senior cardinal bishop, who gives them to the Pope,
by whom they are consigned through the assistant
cardinal deacon to his cup-bearer. The master of
ceremonies then gives one of them to the assistant
prince, who holds it during the entire ceremony. A
richly embroidered veil, is now placed by a master of
ceremonies on the knees of his Holiness.

The cardinals then go in succession to the throne,
to receive from the pontiff the palm ; each pays the
proper homage by kissing the hand from which he
receives the branch, the palm itself and the right
knee of the Holy Father. When they have all been
served, they are succeeded by the patriarchs, arch
bishops, and bishops assisting at the throne wearing
their mitres, who kneeling, receive the palm, which
they kiss, and then the right knee of the Pope : the
archbishops and bishops not assistant follow next in
order, similarly habited, and observe the same cere
mony. The mitred abbots are next: instead of kiss
ing the knee, they kiss the Pontiff's foot, as do all
those who succeed them: the Penitentiaries in their
chasubles follow. The other members of the chap
el come in the following order, viz : the Gover
nor and the Prince assistant, the Auditor of the apos
tolic chamber, the Major-domo, the Treasurer, the
Prothonotaries apostolic, the Regent of the Chancery,
the Auditor of contradictions, the Generals of the re
ligious orders, the three Conservators, and the Prior
of the Caporioni, the Master of the sacred dwelling,
the Auditors of the Rota, the Master of the sacred
palace, the Clerks of the Chamber, the Voters of the
Signature, the Abbreviators, the priest assistant to the

CEREMONIES OF THE HOLY WEEK. 37

celebrant, the deacon and sub-deacon, the masters of
ceremony, the assistant chamberlains, the private
chamberlains, the consistorial advocates, the private
chaplains, the ordinary chaplains, the extra chamber
lains, the procurators general of religious orders, the
esquires, the chaunters, the assistant sacristan, the
clerks and acolyths of the chapel, the chaplains of
the cardinals, the porters, called DC Virga Rubca.
These are persons whose duty it was formerly to
prepare the place upon which the Pope's vestments
were laid, and to stand at the door as porters: at
present they are two persons who attend to guard
the papal cross; they are clothed in purple cassocks,
with cinctures and purple serge cloaks ; they used
to carry in their hands, as emblems of their office,
staves about three feet long, covered with crimson
velvet, tipped with silver, having also silver hoops
round the middle ; whence they are called of the
red rod. The next are the mace bearers who over a
plain black dress, wear a purple cloak having edg
ings of black velvet, and cross trimmings of black
lace ; bearing silver maces in their hands. They
form a sort of guard for the pontiff, and trace their
origin to a guard of twenty-five men, assigned by the
emperor Constantino to Pope Sylvester. The stu
dents of the German college, in their last year of
their theological course follow, wearing red cassocks;
after whom are such foreigners of distinction, if any,
as have had their names inscribed on the list of the
major-domo. Each makes the proper reverence to
the altar, and to his Holiness. The cardinal deacon
to the left of the throne assists in the distribution.

Towards the close of this ceremony, six of the
guard of nobles enter the choir, accompanied by the

38 EXPLANATION OF THE

commander and other superior officers, and drawing
up in front of the throne, they form into line, facing
forwards to the chapel, having the mace-bearers on
their left in oblique continuation.

During this distribution, the choir performs the
proper anthems in plain chaunt. In some places
children sang the exclamations, which at the entrance
of the Saviour, were repeated by the youth of Judea.
The assistant prince, attended by an auditor of the
Rota, two clerks of the chamber, and two mace bear
ers, presents the water, and the cardinal dean holds
the towel, whilst the Pope washes his hands. His
Holiness then says the proper prayer, after which he
casts incense, given to him by the senior cardinal
priest, into the censer, which is held by the senior
voter of the signature ; the junior auditor of the
Rota, in the vesture of a sub-deacon, meantime takes
the cross, and goes to the foot of the throne ; the
senior caidinal deacon then turning to the people
chaunts, '-'Proctdamus in pace" "Let us go forward
in peace." To which is given the answer, "In
nomine Christi, Amen." "In the name of Christ,
Amen." The procession begins to move. The
cross is veiled, to exhibit the mourning of the church
in the passion time.

The esquires are first, then the proctors of the col
lege, next the procurators general of religious orders,
chaplains, consistorial advocates, ecclesiastical cham
berlains, choristers or chaunters, abbreviators, voters
of the signature, clerks of the chamber, auditors of
the Rota, the thurifer, the sub-deacon with the veiled
cross, upon the right transverse of which is an olive
branch with a cross of palm : he has an acolyth with
a lighted candle at each side of him, he is followed

CEREMONIES OF THE HOLY WEEK. 39

by the penitentiaries, mitred abbots, bishops and car
dinals. Then the lay-chamberlains, the herald, the
master of the horse, the commissioned officers of the
Swiss Guards, the commissioned officers of the guard
of nobles, the master of the dwelling, conservators,
constable, and governor. The Pope is borne on a
seat carried by twelve supporters, under a canopy
sustained by eight referendaries of the signature, clad
in prelatic dress.

After him comes the dean of the Rota between
two chamberlains ; then the auditor of the Apostolic
chamber, the treasurer, the Major-domo, the prolho-
notaries apostolic: the generals of the religious or
ders close the procession.

As they advance, the choir sings the passages taken
from the Gospels, describing the occurrence which is
commemorated. The Sala Rcgia is lined with the
city militia, through whose ranks the procession
moves, and as soon as the Pope enters this hall, the
guard of nobles surround his seat, and two of the
choristers go back to the chapel, the gates of which
are closed. The procession turning to the right,
continues round the hall, until having made the cir
cuit, it again reaches the gate of the Sistine chapel.
The beautiful hymn, Gloria, laus et honor is sung in
alternate verses by the chaunters, who remain inside,
and the choir continues in the procession. Tins
hymn is thought to have been composed by Theo-
dulph a French abbot about the year 835, when he
was confined in Angers for having conspired with
the sons of the Emperor Louis the pious against
their father; having been set at liberty he was subse
quently bishop of Orleans. Some however attribute-
it to Rinald bishop of Langros. A curious story is

40 EXPLANATION OF THE

related of Theodulph's having obtained his release,
by having sung this hymn as the emperor passed by
the prison, in the procession of Palm Sunday.

The sub-deacon strikes with the staff of the cross,
the door which has been closed, for the mystic reason
previously given ; it is then opened, and the proces
sion enters, singing the verse c'When the Lord en
tered into the holy city," &c.

This ceremony having been terminated, the cardi
nals, bishops, abbots and penitentiaries, who had
worn sacred vestments ; lay them aside, and take
their ordinary dress of the chapel ; then a cardinal
priest celebrates mass.

The portion of the gospel selected for this mass is
the history of the passion of our Lord, as it is related
by St. Matthew in the chapters xxvi. xxvii. ; but the
mode in which it is chaunted diifers very much from
the ordinary manner. Three deacons divide the
history between them. The lessons which the spouse
of the Saviour desires to teach, are : that the author
of blessing was slain for our iniquities : therefore the
benediction is not asked as usual ; no lights are borne
before the book, for Christ the true light, which en-
lighteneth every man coming into this world, was for
a time extinguished. No smoke of incense ascends,
because the very piety and faith of the Apostles was
wavering, for when the shepherd was stricken, the
fold was scattered ; no Dominus vobiscum is sung,
because it was by a salute, the traitor delivered Jesus
into the hands of his enemies : nor is Gloria tibi
Domine said, because the grief at beholding the Re
deemer stripped of his glory, fills the hearts of the
faithful.

CEREMONIES OF THE HOLY WEEK. £\

The ancient mode of reciting tragedy was by one,
and subsequently by two or more persons, who related
the history in solemn chaunt. The way in which the
Passion is sung to-day, is a remnant of this ancient
solemnity. The historical recital is by a tenor voice;
that which was said by some of those concerned, and
which is called Ancilla because a portion of it consists
of what was said by the servant maid to Peter, is by
a voice in contralto ; and those expressions used by
the Saviour are in bass ; the choir sings the words
spoken by the crowd : and though the history is one
of woe, still the palms are held during the recital, to
shew that it was by the suffering of Him by whose
bruises we were healed, that the victory over death
and hell has been achieved. But when the fact of
his bowing down the head to give up the ghost, is
related, all kneel, and in some churches they lie pros
trate for some moments in deep humiliation and so
lemn adoration of Him, who thus for our sakes was
overwhelmed with the sorrows of death : in other
churches they kiss the ground. The last five verses
are sung by the deacon in the usual gospel tone, after
having received the blessing and incensed the book,
but without having lights borne with the incense, for
it is a. joyless recital.

After the gospel, the cardinals standing in the
centre of the chapel, recite the Nicene creed, their
branches of palm are laid aside. The assistant prince
alone retains his, with the exception of the cup bear
er who has that of the holy father.

The beautiful hymn Stabat Mater is generally sung
at the offertory of this Mass. Formerly the history
of the passion was chaunted in Greek as well as in
Latin, on this day.

42 EXPLANATION OP THE

The faithful looking with confidence to the divine
protection, which has been implored by the church,
in favor of those who will bear these palms with pro
per dispositions, as also for the places into which
they shall be carried ; and revering besides, even
those inanimate objects upon which the blessing of
heaven has been specially invoked, and which are
used to aid the practice of religion, keep those
branches with much respect, not only as memorials
of the great event which has caused their introduc
tion, but also as occasions of blessing. They bear
them upon their persons, and place them in their
dwellings.

In the afternoon of this day, the cardinal grand
penitentiary goes in state to the church of St. John
of Lateran, and is received by the canons in form ;
after which he goes to his confessional, and sits to
receive any penitent that might present himself.
This is at present merely a ceremony, continued as a
testimony of ancient usage from the time when the
discipline of the church was more severe, and the
public sinners and others were subjected to a severe
course of public penance: an opportunity was af
forded them at the approach of Easter for such a
reconciliation as would enable them to receive the
holy Eucharist.

WEDNESDAY.

The office of this afternoon properly belongs to
Thursday; hence in the book which has been pre
viously mentioned, it is under the head of Giovedi
Santo.

CEREMONIES OF THE HOLY WEEK. 43

From the days of the Apostles, the church pre
scribed for her clergy a divine office ; that is, a duty
of attendance upon the Lord. This duty was one of
prayer.

Amongst the ancients, the night was divided into
four watches, and the day into four stations ; so that
the military who were appointed to the guard duty,
relieved each other at the termination of each watch
or station. In several of the Christian churches, the
soldiers of the Lord emulated those of the emperors,
in the assiduity of their service, and the court of the
heavenly monarch was never without adorers. The
fervent men who were our predecessors in the faith,
looked upon themselves, indeed as merely passen
gers upon earth, they regarded heaven as their true
country, and already they aspired by their psalms and
their hymns, to unite with those choirs of the bless
ed, amongst whom they expected to dwell for eternity.
The royal psalmist declares (Ps. cxviii. 62.) that he
rose at midnight to give praise to the Lord. Pliny
the younger, Lucian and Ammianus Marcellinus
mention the custom of the Christians to sing and
watch at night. Lactantius tells us that they did so
to prepare for the arrival of their king and God. But
St. John Chrysostom tells us, that the people were
not called to these night offices except on Sundays,
and other solemn occasions. However in the mon
asteries and amongst the clergy, the course, which was
its appellation, was regularly performed ; and as the
canons regulated the time and manner of the perfor
mance, the hours and subsequently the office came to
be known by the appellation of the "canonical
hours."
16

44 EXPLANATION OF THE

The discipline on this head was not every where
exactly the same, but there was a striking similarity.
The hours of the night were called Nocturns. On
ordinary occasions there was only one nocturn or
night watch ; but on very solemn occasions there
were three. At this assembly, a number of psalms
were chaunted, after which some scriptural or other
sacred lessons were read, and a prayer sometimes
offered. When there were several nocturns, this
same custom was observed at each. The office of
the night on solemn occasions, latterly consisted of
three nocturns, at the first of which three psalms
were chaunted, and three lessons of the old testa
ment were read ; after each of which lessons an ap
propriate responsory or answer was sung. At the
second nocturn three other psalms were chaunted,
and three lessons were read from the writings of some
pious and learned prelate, or from the history of the
martyrdom and virtues of those whose festival was
celebrated. At the third nocturn, they sung three
other psalms, and read some lessons of the New Tes
tament. On Sunday, the number of psalms for the
first nocturn was sometimes nine, and sometimes even
more.

The ancients had given the name of Matuta to a
fictitious deity, whom the Greeks called Leucothea or
the "white Goddess." In the latter time of the Ro
man republic, she was called Aurora. Hence the
period of morning was called ad Matutinum tempus.
The Christians began just before day-break, their
praises in the performance of four psalms and a can
ticle : this office was called Laudes ad Matutinum, or
the praises for the morning. A variety of reasons
conspired to introduce subsequently, the practice of

CEREMONIES OF THE HOLY WEEK. 45

assembling just before dawn to perform the offices of
night and day-break, instead of continuing the vigils
or night-watches, and all this portion of the office
came therefore, to be known as that of Matins and
Lauds. But in some monasteries of strict observance,
they preserve the ancient custom of rising to matins,
with some occasional relaxation at midnight ; in oth
ers they postpone the hour.

Previously to the introduction of bells, the faithful
were invited to these offices principally by the clap
ping of boards. Some new portions were from time
to time added to the mere psalrns and lessons. Thus
antiphons or passages fit to express the peculiar ob
ject of the solemnity were chaunted before and after
each psalm. At the end of the lesser doxology
"Glory be to the father," &c. was added : a short
passage consonant to the sentiments befitting the
festival was sung in a more lively strain, and it was
called a verside, because during its performance they
turned to the altar, versus altare, and the response or
answer was in the same tone. The president repeated
the Lord's prayer, and also a short deprecatory form
called the absolution, because it absolved or finished
the psalms of that nocturn ; and each reader besought
a blessing before he commenced his lesson. Besides,
the president at the commencement entreated the
Lord to open his lips, that his mouth might announce
the Creator's praise. He also invited the special aid
of God ; a joyful invitatory psalm with appropriate
versicles and responsories was sung to excite the fer
vour of the assembly ; and a hymn, generally in lyric
measure, and with varied modulations, preceded
the first nocturn. The Te Deum followed the last
lesson: and a little chapter of festivity with a suitable

46 EXPLANATION OF THE

hymn before the canticle and its prayer, terminated
the Lauds.

A proper office was also celebrated at the first,
third, sixth, and ninth hours of the day; as also at
vespers or sunset; and complin, or the filling up of
the entire duty, formed the conclusion of the service,
before retiring to repose.

For a long period after ;he vigils were generally
discontinued, the faithful used to assemble at mid
night for the nocturns of Thursday, Friday, and Sat
urday of the Holy week : but for some centuries, the
office has been always celebrated in the afternoon of
the preceding day. Thus in an ancient Roman Ordo
we read: On Wednesday afternoon, the Lord Pope
comes at a proper hour to the office of mattins in a cloak
of scarlet, with a hood over his forehead, not folded
back, and without a mitre.

On these days the church rejects from her office all
that has been introduced to express joy. The first
invocations are omitted, no invitatory is made, no
hymn is sung, the nocturn commences by the anti-
phon of the first psalm: the versicle and responsory
end the choral chaunt, for no absolution is said; the
lessons are also said without blessing asked or re
ceived ; no chapter at Lauds, but the Miserere follows
the canticle, arid precedes the prayer, which is said
without any salutation of the people by the Dominus
vobiscum, even without the usual notice of Oremus.
The celebrant also lowers his voice towards the ter
mination of the petition itself; thus the Amen is not
said by the people, as on other occasions, nor is the
doxology found in any part of the service.

This office is called tenebrae or darkness. Au
thors are not agreed as to the reason. Some inform

CEREMONIES OF THE HOLY WEEK. 47

us that the appellation was given, because formerly
it was celebrated in the darkness of midnight; oth
ers say that the name is derived from the obscurity
in which the church is left at the conclusion of the
office, when the lights are extinguished. The only
doubt which suggests itself regarding the correctness
of this latter derivation, arises from the fact, that
Theodore the archdeacon of the holy Roman chureh
informed Amalarius who wrote about the year 840,
that the lights were not extinguished in his time in
the church of St. John of Latcran on holy Thurs
day ; but the context does not make it so clear that
the answer regarded this office of mattins and lauds,
or if it did, the church of St. John then followed a
different practice from that used by most others, and
by Rome itself for many ages since.

The office of Wednesday evening then is the
mattins and lauds of Thursday morning in their most
simple and ancient style, stripped of every circum
stance which could excite to joy, or draw the mind
from contemplating the grief of the Man of sorrows.
At the epistle side of the sanctuary however an unu
sual object presents itself to our view. It is a large
candlestick, upon whose summit a triangle is placed ;
on the side ascending to the apex of this figure, are
fourteen yellow candles, and one on the point itself.
Before giving the £xplanation generally received,
respecting the object of present introduction, we
shall mention what has been said by some others.
These lights and those upon the altar are extinguish
ed during the office. All are agreed that one great
object of this extinction is to testify grief and mourn
ing. Some writers, who appear desirous of making
all our ceremonial find its origin in mere natural
16*

4g EXPLANATION OF THE

causes, tell us that it is but the preservation of the
old fashioned light which was used in former times
when this office was celebrated at night, and that the
present gradual extinction of its candles, one after
the other, is also derived from the original habit of
putting out the lights successively, as the morning
began to grow more clear, until the brightness of full
day enabled the readers to dispense altogether with
any artificial aid. These gentlemen however have
been rather unfortunate in causing all this to occur
in the catacombs, into which the rays of the eastern
sun could not easily find their way, at. least with such
power as to supersede the use of lights. They give
us no explanation of the difference of color in the
candles which existed, and still exists, in many pla
ces, the upper one being white and the others yel
low, nor of the form of this triangle. Besides, in
some churches all the candles were extinguished at
once, in several by a hand made of wax, to represent
that of Judas ; in others they were all quenched by a
moist spunge passed over them, to shew the death
of Christ, and on the next day, fire was struck from
a flint by which they were again kindled to shew his
resurrection. Some of the writers inform us that all
the lower lights were emblematic of the apostles and
other disciples of the Saviour, who at the period that
his sufferings grew to their crisis, became terrified by
his arrest, his humiliations, his condemnation, and
crucifixion, as well as by the supernatural exhibitions
upon Calvary and in Jerusalem ; and that the extinc
tion shews the terror and doubts by which they were
overwhelmed ; but that the Blessed Virgin who is
represented by the candle upon the summit, and
which was not extinguished, alone retained all her

CEREMO.N'IES OF THE HOLY WEEK. 49

confidence unshaken, and with a clear and perfect
expectation of his resurrection, yet plunged in grief,
beheld the appalling spectres that came, as from ano
ther world, to bear testimony of a deicide in this.

The number of lights was by no means every
where the same. In some, there was a candle cor
responding to eacli psalm and to each lesson of the
office. Thus in some we read of twenty-four wax
lights, and a number of lamps ; in others of thirty ;
in some twelve, in some nine, in some only seven ;
whilst in other churches, every person had leave to
bring as many as he thought proper, and in some
churches they were extinguished at once, in others
at two, three, or more intervals. In the church of
Canterbury, according to the statutes of Lanfranc,
the number was twenty-five, but since the twelfth
century, the custom has become pretty general of
having1 fifteen upon the triangle, and six upon the
altar. In the Sixline chapel, there are also six upon
the ballustrade, which however are extinguished by a
beadle, at the same time that those upon the altar are
put out by the master of ceremonies : nor is the can
dle upon the point of the triangle, in this chapel, of
a different color from the others : the usual custom
of the church has been, to use unpurified wax for
her lights on days of mourning and penance.

The explanation which appears to us most instruc
tive is that which informs us, that the candles which
are ranged along the sides of this triangle represent
the patriarchs and prophets, who under the law of
nature and the written law, gave the world the light
of that imperfect revelation which they received, but
all tending towards one point, which was Christ the
Messias, He that was promised ; as not only the one

50 EXPLANATION OF THE

in whom all nations should be blessed, but who as
the orient on high, was to shed the beams of know
ledge upon those minds that had been so long envel
oped in darkness. As these lights are extinguished
one at the end of each psalm, so were these chosen
ones, after having proclaimed the praises of the Re
deemer, consigned to death, many of them by the
people whom they instructed. Towards the termi
nation of the office, the lights upon the altar are also
put out, whilst the choir recites the last verses of
the canticle of Zacharias the father of John the Bap
tist ; a canticle in which that priest first proclaimed
the praises of the Lord, the glories of the Saviour, and
the office of his own son, when his dumbness was
terminated upon the circumcision and naming of the
child that was to be the precursor.

This John was the last of the prophetic band, but
his light was more resplendent than that of any of
of his predecessors, because, upon the banks of the
Jordan he pointed out the Lamb of God, that came
to take away the sins of the world, and because he
sent his disciples from his prison to receive from Je
sus himself, the testimony of those miraculous works,
by the performance of which, the prophecies regard
ing him were made manifest. Thus was he more

o

than a prophet by his demonstration of the Christ.
John then was also consigned to the grave by He
rod, and Jesus remained with the eyes of all Judea
fixed upon him, now that he was clearly established
in the full and unrivalled possession of the character
of Him who was to be sent, of Him who was expect
ed, of Him whose day Abraham longed to see, and
beholding it rejoiced, for he had done works which
no other had done, and there was no excuse for the

CEREMONIES OF THE HOLY WEEK. 5}

unbelievers. The conspiracy is successful ; the trai
tor delivers him, the ceremony corresponds to this ;
for now the remaining candle is concealed under the
altar at the epistle side, the prayer is in silence, the
psalm beseeching mercy is sung, the last petition is
made, and a sudden noise reminds us of the convul
sions of nature, at the Saviour's death, when crying
out with a loud voice, he gave up the Ghost; whilst
the affrighted sun drew back, the moon was cov
ered with dark clouds, the veil of the temple by its
rent opened the way for this eternal High Priest to
bear his own blood into that sanctuary, which it had
hitherto concealed ; and the very rocks afforded by
their new chasms an egress for those who had been
long entombed, to come forth and exhibit themselves
in the agitated city. But this light has not been ex
tinguished, it has only been covered for a time; it
will be produced still burning and shedding its light
around. Yes ! the third day will see the Saviour re
suscitated and beaming his effulgence on the world.

With these explanations it is trusted that the cere
mony of this afternoon will be intelligible and in
structive, especially to those who providing them
selves with office books, can enter into the spirit of
the psalms and lessons, as well as of the ceremonial
itself.

The Pope wears a reddish purple cope of satin,
and mitre of silver cloth, or, a red serge cappa, the
hood of which he throws over his head, if he should
lay aside his mitre. The cardinals are in violet cas
socks and cappas : the other attendants in their
usual dress.

The antiphon of the first psalm is intoned in so
prano, which the choir takes up ; the psalms are

52 EXPLANATION OF THE

scarcely chaunted ; they are rather said in a subdued
note ; after the versicle, the Pater noster is said in a
low voice. The first lesson is taken from the lamen
tations of the prophet Jeremias, in which, under the
name of the daughter of Sion, he bewails the deso
lation of that Jerusalem over which Jesus Christ
wept. Four voices sing this in parts ; the second
and third lessons are from the same book ; they are
performed in plain chaunt. At the conclusion of
each lesson, the choir, in the name of the church
calls pathetically, and with emphasis, upon the Jew
ish synagogue, and generally upon all sinners, to be
converted; the invitation is, "Jerusalem! Jerusalem!
0 turn to the Lord thy God ! " The responsories to
each lesson are sung by some of the choristers. The
lessons of the second nocturn are a portion of the
homily of St. Augustin on the fifty-fourth psalm, and
those of the third nocturn are that portion of the
first epistle of St. Paul to the Corinthians which re
lates to the institution of the blessed eucharist by
the Saviour, on the night that he was betrayed.

After these lessons and their proper responsories,
the office of lauds commences. The proper anti-
phon, "Thou wilt be justified, 0 Lord! in thy words,
and shalt overcome when thou art judged," precedes
the psalm Miserere. When the other psalms and
the canticle of Moses after the passage of the red
sea, have been concluded, and all the candles on the
stand have been extinguished save the one on the
summit of the triangle : the versicle is sung : the an-
tiphon to the canticle of Zachary, "The traitor gave
them a sign, saying, whomsoever I shall kiss is he,
hold ye him," is performed : the canticle itself, call
ed from its first word Benedictus is next sung, then

CEREMONIES OF THE HOLY WEEK. 53

the antiphon is repealed. When the lights upon the
altar, and those upon the balustrade have been ex
tinguished, the holy father comes down from his
throne, and whilst two treble voices sing the versicle
which follows : " Christ was made for us obedient
even unto death," he kneels, the Lord's prayer is se
cretly said, after which four voices sing the Miserere
of Allegri in alternate verses, but they all join in the
last passage, with other voices, which dying away
seem about to be lost, until they again rise upon the
concluding notes. The Pontiff now reads the clos
ing prayer, the last words of which are scarcely audi
ble, and a noise succeeds, like that which we are in
formed was made in the Jewish assemblies when in
reading the book of Esther the name of Amau was
mentioned. It is significant of that confusion of
nature, which occurred at the Redeemer's death,
when the Centurion, and they who were with him re
turned into the city, declaring that indeed he was the
Son of God ; many striking their breasts, bewailed
their offences, and were truly converted. Such are
the sentiments in which the church desires her chil
dren should depart from this office.

On this evening at about half after four o'clock,
the cardinal Grand Penitentiary goes in state, to the
residence of the Dominican Penitentiaries attached
to the Basilic of St. Mary Major's; accompanied by
them, he proceeds to the church itself, where he is
formally received by four of the canons ; after using
the holy water, he is accompanied to the confession
al. This, as was remarked respecting a similar form
on Sunday afternoon, is now a mere ceremony. In
most churches, the public penitents were formerly
brought before the bishop, after mattins on holy

54 EXPLANATION OF THE

Thursday, and after the seven penitential psalms, the
litanies of the saints and other prayers had been said,
or sung, they received what was called the first abso
lution. In many places they received the second ab
solution after the third, or ninth hour, and dined with
the bishop in the evening. In the church of Salis
bury in England, the reconciliation was after the
ninth hour. The arch-deacon prayed the bishop in
the name of the penitents at the church door, to ad
mit them to favor, and the ceremony was interesting
and edifying.

On the afternoon of this and the two following
days, it is usual at the hospital della Trinita, for ma
ny respectable persons, among whom will frequently
be found cardinals and prelates, to wait at table upon
pilgrims who are received to hospitality in this estab
lishment, for some days whilst they perform their re
ligious duties. The same acts of humility and chari
ty are performed by some of the most respectable and
religious ladies of Rome, in a separate apartment for
the female pilgrims, who at this solemn time come to
indulge their devotion in the holy city. The senti
ments which in this season befit all classes, are in
deed, those of penitence, humility, charity, conde
scension, kindness, mutual respect, and affability.

THURSDAY.

' • •

It is called Maunday Thursday, from the mandatum
or command given by the Saviour for washing the
feet. It was usual in many places formerly to cele
brate three masses on this day : at the first, the pub
lic penitents were reconciled; at the second, the oils
were consecrated ; and at the third, there was a more

CEREMONIES OP THE HOLY WEEK. 55

solemn celebration than usual, to honor the anniver
sary of that day on which our Saviour instituted the
holy sacrifice of the Mass, and the blessed eucharist.
Now in general, only one Mass is celebrated in each
church, and if it be a cathedral, the oils are usually
blessed, and the clergy go to communion, on which
occasion they receive, of course, only under the ap
pearance of bread.

St. Augustine mentions the custom in his time, of
having two masses on this day ; one was celebrated
in the morning, by a priest who as usual, was fasting,
and another in the evening by a priest who was not
fasting ; at which latter, persons who had eaten went
to communion. The holy doctor neither censures
nor approves the custom. The third council of Car
thage in its thirty-ninth canon permits the celebra
tion of Mass, only on this day, by a priest who had
eaten; as did also the council of Constantinople, (in
Trullo) for that part only of Africa, in which the cus
tom had been long established. The rite of this day
differed very greatly not only in several churches, but
in the same church at several periods ; thus we find,
by the pontifical of Egbert bishop of York, by that
of Turpin archbishop of Rheims, and by the Ordo of
Pope Gelasius, that one of the masses of this day
had no collect. However, these varieties belong not
to our present purpose.

This being the anniversary of the eucharistic in
stitution, and of the Saviour's washing his disciples'
feet, we shall hastily advert to the facts that occurred.
The passover or paschal time, was the anniversary of
the liberation of the people of Israel from Egypt, and
they, every year, by a divine ordinance eat the pas
chal supper, to commemorate this deliverance, which
17

5(3 EXPLANATION OF THE

occured after their fathers had eaten the flesh of a
lamb, sacrificed in the perfection of his age ; this
victim was a figure of Jesus, the true lamb who takes
away the sins of the world, and who was slain to
wards evening without breaking a bone in his body,
and whose blood is sprinkled, not upon the material
door-posts, but upon the souls of those whom he de
sires to save from the destroying angel, and to whom
he gave the command that they should eat the flesh
of that very lamb by whose blood they are redeemed.
This Jewish ceremony was then, not only a com
memoration of the deliverance of their fathers, but
also a figure of the Saviour's death, and of the insti
tution of the holy sacrifice, and of the blessed sacra
ment of the eucharist. The Saviour went up to Je
rusalem to accomplish the redemption, whilst he also,
in so doing fulfilled the ancient figures. The evan
gelists relate to us, how he sent his disciples to pre
pare this paschal supper. (Matt. xxvi. 18, &,c.) At
this celebration he told them how he had desired to
eat this passover with them before he suffered, be
cause he was not to have any other celebration until
he would establish in its stead, the new ordinance in
the kingdom of God, that is the Christian institution
in which the figure should be fulfilled. (Luke xxii.
15, 16.) After concluding this legal, ritual supper, he
gave them, as was thereat usual, wine to divide
amongst them, declaring that he would not drink of
the fruit of this vine, until the kingdom of God, that
is, the new institution for the Christian law should
arrive. (Luxe xxii. 17, 18.) An ordinary repast, as
was customary, followed this Israelitic celebration ;
and whilst they were eating this meal, he published
how one of. them was about to betray him, (Matt

CEREMONIES OP THE HOLY WEEK. 57

xxvi. 21, &c.) and gave to John the private intima
tion, shewing who would be the traitor. (John xiii.
23, 24, 25, 26.) And when he had done this supper,
(John xiii. 2,) he got up from the table, and laying
aside his outer garments, he girded himself with a
towel, and pouiing water into a basin, he washed the
feet of his disciples ; desiring then that his grace
should make them wholly and perfectly free from
crime, that they might receive with benefit, what he
was about to bestow in the holy sacrament, though
unfortunately, they would not all profit by his grace.
(John xiii. 10, 11.) They had not risen, but were
yet at the supper table, (Matt. xxvi. 26,) and some
of them might have been still eating, (Mark xv.22.)
but the Saviour had supped, (I Cor. xi. 25,) when he
took the bread and wine, which he blessed and chang
ed, and offered to his Father, giving thanks, and dis
tributed to them, declaring, that under these appear
ances was that body which was given for them, (Luke
xxii. 19,) and that blood which should be shed for
many for the remission of sins, (Matt. xxvi. 28,) and
then he gave them power to do what he had done,
for the purpose of a commemoration of him, or of
shewing forth his death until his second coming,
(I Cor. xi. 21, 25, 26.)

The ceremonies of this day regard altogether the
facts here related. The church even in the midst of
her grief, allows on this day, some joy and gratitude
for the mighty boon conferred on her children in this
divine institution. Upon entering the chapel there
fore, its symptoms will at once be seen. Though her
ornaments are veiled, yet they are covered with white,
a»id the altar is somewhat ornamented ; the candles

58 EXPLANATION OF THE

are also of white wax. The cardinal dean generally
celebrates Mass.

As the peculiar ceremonies of the chapel where
the Pope assists at Mass, have not been previously
described, they shall be noticed in the account that
is here given of that which is celebrated to-day.

THE MASS.

The cardinals, as they arrive, take their purple
cappas, or cloaks with ermine, in the Sala regia, or
royal hall ; each is assisted by his chaplains, and
when habited, a mace-bearer precedes his Eminence
as far as the balustrade, he is met by a master of cere
monies at the entrance of the choir ; after going into
which, he makes a short prayer, then rising, he pays
his respects to his brethren on each side, who also
rise to return his salute ; after which he goes to his
proper seat.

Shortly before the time for the arrival of his holi
ness, the prelate who is to celebrate the Mass, pro
perly habited and attended, comes from the sacristy,
by the door beyond the altar. After making the pro
per reverence to the altar, and to the cardinals, who
make a suitable return, he goes to his seat near the
credence table, there to await the arrival of the holy
father.

The chamberlains and other attendants precede
the Pope, who immediately follows his cross. On
this day he wears a white cope, and a mitre of cloth
of gold. Two cardinal deacons as usual attend him,
and he is followed by the assistant prince, the patri
archs, archbishops and bishops assistant at the throne,
with the dean of the Rota, and two chamberlains*

CEREMONIES OP THE HOLY WEEK. 59

Turning to his left hand as he passes the celebrant,
he gives him his benediction, and advances to the
choir, then turning to the right and left, he gives his
blessing to the cardinals and others who are in the
chapel. The cardinal deacon takes off the Pope's
mitre, which he gives to the dean of the Rota ; his
Holiness kneels before the altar at a place prepared
for that purpose ; after making a short private prayer
he rises, and having the celebrant on his left hand,
makes the sign of the cross, and begins the prepara
tory antiphorrand psalm Judica which is resumed this
day : being answered by the celebrant, his Holiness
recites the form of confession, and after the celebrant
answers and confesses, the holy father continues to
lead in the prayers, until the conclusion of this pre
paratory form at the foot of the altar, when having
resumed his mitre, and blessed the cardinals, he goes
to sit upon his throne. When he is seated towards
the cHse of the introit, the cardinals come down from
their sweats to the centre of the chapel, and go to pay
the pontiff the usual homage. When the first cardi
nal priest has performed it, he with the usual ceremo
nies, gives his Holiness the incense to bless and to
cast into thejcenser, after which the thurible is taken
to the attending deacon, who gives it to the celebrant
for the purpose of perftjming the altar. The two
cardinal deacons, who assist at the throne, have their
cappas rolled up, so as to be more at liberty to serve.
As soon as the homage is paid, the first cardinal
priest, having received the thurible, kneels at the foot
of the throne and incenses the Pontiff. The book
is now held for the Pope by one of the assistant pa
triarchs or bishops, and another holds the candle
whilst the holy father reads.
17*

60 EXPLANATION OF THE

On this day too, the Gloria in excelsis is sung
though in more ancient statutes, such as those of
Lanfranc for the church of Canterbury ; this hymn
was not to be sung except at the mass when the oils
were blessed. It is not usual to ring the bell at the
Sixtine Chapel, but in other places, it is rung this
day during the repetition of the Gloria in excelsis,
which has not been previously said in the masses of
the time of penance, that is since before Septuagesi-
ma Sunday, nor is the bell now rung from this mo
ment until the repetition of this hymn on Saturday,
with the exception of the moment of the papal bene
diction. All the bells in Rome, even those of the
clocks, are silent during that time, as symbolic of grief
and affliction ; and boards are clapped, in the old
fashion, to invite persons to the religious offices.
Some writers go so far as to say, that the bells repre
sent the preachers, who are silent now that the au
thor of their mission is himself, led like a lamb to the
slaughter, without opening his mouth to complain.
The fact however would not sustain this symbolic
interpretation, because though the bells are dumb the
preachers speak.

The college of cardinals also surround the holy
father, whilst with him they repeat the hymn of an
gelic praise.

The reverence which would be paid by the sub-
deacon after singing the epistle, is paid to his Holi
ness ; to him also the deacon applies for the blessing
before the gospel, to him the sub-deacon carries the
book to be kissed after that gospel has been sung,
and at its termination the senior cardinal priest in
censes the Pontiff. When there is a sermon, the
preacher attended by a master of ceremonies goes at

CEREMONIES OF THE HOLY WEEK. fi\

this time, to ask for the papal benediction ; at the end
of the discourse, the door of the chancel, which had
been closed at its commencement is opened, and the
deacon chaunts the Confiteor for the indulgence;
there is seldom, however a sermon on this day in the
chapel.

When the celebrant intones the creed, the cardi
nals and other attendants in the chapel, recite it as
they do the first psalm, the Kyrie eleison, the Gloria
in excelsis. &,c. by pairs, those next to each other,
turning, each a little towards his companion: at the
creed also they surround the holy father.

After the offertory he blesses the incense, which is
then carried to the celebrant to be used at the altar;
this being done, his deacon incenses the prelate who
celebrates Mass. The censer is carried to the first
cardinal priest who incenses the Pope kneeling, if he
be seated, and standing if the Pope rises, not merely
as a testimony of his supremacy in the church, but
also of his sovereignty in the state. The same usage
existed at Milan, whilst the archbishop of that See
was also sovereign of the state. The deacon having
received the thurible, incenses the cardinals, bishops,
&,c. in the proper order of their precedence.

At the end of the preface, the cardinals again meet
in the middle of the chapel to repeat the Trisagion
cpitfayiov after which they receive the Pope's bene
diction, and go to kneel in their proper places; the
holy father comes down to kneel before the altar;
twelve esquires in red, come out from the sacristy
with lighted torches, and kneel on both sides of the
sanctuary during the consecration; on other occa
sions four at most attend : after the consecration, the
holy father, taking his mitre, returns to the platform

62 EXPLANATION OF THE

of his throne, where he remains standing unmitred,
until after the communion. When the celebrant
sings the Pater nosier, the cardinals again coming to
the centre of the floor, remain until they say the A gnus
Dei ; but this day the kiss of peace is not given,
because it was by a kiss that Judas betrayed his Lord,
and indeed, independently of this, the great solem
nity is one of joy, yet a weight of sorrow presses
upon the mind throughout the offices; and no kiss of
peace was given formerly on days of grief and mourn
ing.

Soon after the consecration, the masters of cere
mony begin the distribution of the candles for the
procession peculiar to the day, and several of the
prelates leave the chapel during the Pater Noster, in
order to put off their cloaks and take surplices.

The celebrant consecrates on this day, two particles
of the sacred host, one to be consumed as usual at
the Mass, the other to be carried in procession to the
Pauline chapel and kept until next day, when it is
brought back and consumed at the office of Good
Friday. The procession which now is in a state of
preparation is for this accompaniment. In some ve
ry ancient documents we find that the particle thus
reserved, was not carried away as now is the custom,
but was placed with the greatest reverence behind
the altar. In the old formularies of the Cistercians
we read that it was placed in a ciborium, which was
suspended according to the very ancient usage over
the altar. The Carthusians in their regulations pre
scribe, that there shall be no such splendid monu
ments in their churches as are used by the seculars
for keeping the sacrament on this occasion, as they
say, that splendor befits not their solitude. But that

CEREMONIES OF THE HOLY WEEK. Q%

the eucharist shall be kept at the altar in the usual
manner. Lanfranc of Canterbury in his statutes, di
rects that it shall be kept in a place prepared care
fully, in the most becoming manner, and to which it
shall be borne by a procession with .lights, that it
shall be incensed before and after, and the lights kept
continually burning at the place.

THE PROCESSION.

This being the anniversary of the institution, the
devotion of the faithful to the Holy Sacrament, natu
rally exhibits itself in the affectionate and respectful
gratitude which they feel towards Him, who about to
close His mortal career, left us in this divine institu
tion the pledge and token of His most tender affec
tion. On this day, they commemorate His humilia
tions, and reflect upon their own manifold transgres
sions of His law and offences of His person ; they
therefore desire to give some expression of their
anxiety to do Him homage and to aid their own feel
ings of devotion. It is for this purpose that they
have for so many centuries continued to marshal this
procession, to prepare a repository where this Holy
Sacrament might receive from them the tokens of
their homage, and where they might approach to
their hidden God to render Him that adoration which
angels joyously pay.

The cardinals and bishops at the conclusion of
the Mass also change their vesture, and the proces
sion is then formed in the same order that it was on
Palm Sunday.

The cross is covered with a purple veil, the sub-
deacon who bears it goes outside the chancel to the

64 EXPLANATION OF THE

hall of the chapel, and the choir commences the beau
tiful hymn Pange Lingua; the holy father having paid
his reverence to the sacrament, receives the vessel
which contains it, enveloped himself with the veil
in which he folds it. Bare headed and with incense
burning before him he proceeds towards the sola re-
gia, following the bishops and cardinals who as
well as the others, bear lights ; all who are not in the
procession, as the Pope passes, kneel. Whatever
their private opinions might be, none should insult
by their irreverent or indecorous conduct, those, who
in their own house, follow the institutions of their
fathers, in paying homage to their God. No differ
ence of opinion, no notions of superior wisdom or
of clearer light, can warrant an intrusion of stran
gers for the purposes of gratifying curiosity at the ex
pense of their feelings, whose chapel is thus inva
ded. The admission is a concession of courtesy,
which every well educated, every correctly informed
mind will know how to appreciate. A decorous ex
ternal conformity is expected, as the least tribute
which justice can accept, and it is one which every
person having the ordinary feelings of delicacy, will
gladly pay. They who cannot afford so much, must
be poor indeed. They would do well not to intrude.
The readers of this are presumed generally to be
persons of liberal education; to them it is sufficient
to intimate, that nothing is more offensive to Catho
lics than a transgression of the principle here allud
ed to.

The Sala regia is lighted up with twelve cornuco-
piae of wax candles, the procession moves to the
Pauline chapel which is at the termination of this
hall, on the right hand as you leave the Sixtine. The

CEREMONIES OF THE HOLY WEEK. (55

icpository for the Holy Sacrament is prepared in this
chapel, which is illuminated with nearly six hundred
wax candles, and appropriately ornamented. As
soon as the Pope enters it, the choir begins with the
Strophe of Vcrbum caro: and when the Pontiff ar
rives at the altar, the cardinal deacon kneeling, re
ceives from him the chalice which contains the Ho
ly Sacrament, and accompanied by the proper at
tendants, carries it to the place prepared for it, where
the sacristan fixes it in the vessel prepared for that
purpose. The deacon having returned, the cardinal
priest serves the incense, with which the Pope per
fumes the Holy Sacrament, and the sacristan closes
the door of the repository which he locks, giving the
key to the cardinal grand Penitentiary, who is to
celebrate the next day. The Tantum Ergo is sung
during this ceremony; and all rise from their knees
at its conclusion.

This chapel is called the Pauline, from having
been built by Pope Paul III. about the year 1540, as
the Sixtine has its name from Pope Sixtus IV. by
whom it was built in 1773. Previous to the erection
of the Pauline chapel, the ceremony was not so sol
emn, as it has been since that period.

The name of sepulchre has been generally given
by the faithful to the repository in which the Sacra
ment is kept, and they generally visit this in remem
brance of the body of Christ having reposed in the
tomb of Joseph of Arimathea. Piety it is true might
be thus indulged, but it is an inversion of order; for
the church has not yet commemorated the crucifix
ion. The sacrament is removed in order that the
faithful might have an opportunity of indulging their
devotion towards the holy Eucharist in a place where

(J$ EXPLANATION OP THE

it reposes in state, on the anniversary of its institu
tion ; whilst the principal altar is thus left free, and
again stripped of its decoration at vespers; so as to
exhibit the desolation of the Passion.

THE PAPAL BENEDICTION

is given from the gallery at the front of St. Peter's.
Strangers who wish to see the ceremony of the wash
ing of feet, had better omit altogether going to see
this benediction, as they will have another opportu
nity on Sunday, of seeing one similar, without any
interference with other ceremonies.

When the holy father has concluded the ceremony
in the Pauline chapel, the procession goes in the
same order, through the door at the angle, on the
right of that chapel as you come out, to the loggia
or gallery in front of the church of St. Peter's, which
is hung with damask, and otherwise decorated. The
Pope is carried in his chair upon the platform borne
by supporters, under a canopy supported by eight
prelates referendaries: he wears his mitre, and two
of his attendants carry the flabelli or large fans of
feathers. When the holy father is brought forward to
the gallery, the troops of the city are drawn up in
order of grand parade, cavalry and infantry; and an
immense crowd fill the space before this splendid edi
fice. The pontiff that now appears before them, is
the successor of him, to whom eighteen centuries
ago, the eternal Son of God declared, (Matt. xvi. 17,
18, 19.) "Thou art Peter, and upon this rock I will
build my church and the gates of hell shall not prevail
against it. And I will give to thee the .keys of the
kingdom of heaven : and whatsoever thou shalt bind

CEREMONIES OF THE HOLY WEEK. QJ

on earth, it shall also be bound in heaven; and what
soever thou. shall loose on earth, it shall also be loosed
in heaven. This is the successor of him to whom
the same Jesus said on the night when he was be
trayed, (Luke xxii. 31, 32.) "Simon, Simon, behold
Satan hath desired to have thee, that he might sift
thee as wheat ; but I have prayed for thee, that thy
faith fail not; and thou being once converted, con
firm thy brethren." This is the successor of him
whom after his resurrection, the same Saviour com
missioned (John xxi. 15, 16, 17.) to feed, not only
his lambs, but the very sheep, from whom, they receive
the milk of heavenly doctrine. Frail and imperfect
as every mortal necessarily is, yet must we, (I. Cor.
iv.) account him as "the minister of Christ, the dis
penser of the mysteries of God." Viewing him in
this light, the multitude desire his blessing on this
memorable day, as Abraham desired the blessing of
Melchisedec.

The Pontiff, feeling that though vested with power
to bless, yet prayer will also be beneficial, seeks to
obtain aid, through the powerful intercession of the
blessed spirits, that surround the throne of God, be
fore he rises to perform this act of his sacred autho
rity. The following is a translation of the form of
prayer, which he uses.

"May the holy Apostles Peter and Paul, in whose
power and authority we place confidence, intercede
for us with the Lord. Amen."

"We ask through the prayers, and merits of the

blessed Mary ever virgin, of the blessed John the

Baptist, of the blessed Apostles Peter and Paul, and

all the saints, that the Almighty God may have mercy

18

CQ EXPLANATION OF THE

Do

upon you, and that all your sins being forgiven, Jesus
Christ would bring you to eternal life. Amen."

"May the Almighty and Merciful Lord bestow upon
you, indulgence, absolution, and remission of all your
sins, opportunity of true and fruitful penitence, hearts
always contrite penitent, and amendment of life, grace
and consolation of the Holy Ghost, and final perse
verance in good works. Amen."

Then rising and thrice making the sign of the
cross over the multitude, at the mention of the per
sons of the sacred Trinity, and turning towards the
front and each side, he prays.

"And may the blessing of Almighty God, Father,
-f Son,+ and Holy Ghost, -f- descend upon you and
remain forever. Amen."

One of the cardinal deacons then reads in Latin,
and the other in Italian the notice signifying that to
all those who have attended with proper dispositions
of true repentance, and are in the state of friendship
with God, the Pope grants a plenary indulgence.
Printed notices to this effect are also cast down to
the crowd. The amen is four times sung. The mi
litary bands strike up their responsive salutation, the
bells of St. Peter's proclaim the blessing to the sur
rounding city, and the artillery of the castle of St.
Angelo send the tidings in reverberating echoes to
the Sabine hills.

The attendants now change their dresses, laying
aside those they had taken for the procession and re
suming the ordinary costume of the chapel, and his
immediate attendants accompany the Pope to the
apartment, whither he is borne for the purpose of pre
paring for the next ceremony.

CEREMONIES OF THE HOLY WEEK. Q$

For a long period previous to the year 1740, the
bull generally called In Coena Domini, used to be
published in Latin and Italian on this occasion from
the gallery. This bull contained amongst other claus
es, the announcement of that excommunication to
which all that departed from ihe unity of the church,
unfortunately subjected themselves. Like many other
customs this has been often grossly misrepresented.
It is stated by writers, of otherwise respectable char
acters, to be an imprecation of the vengeance of
heaven upon persons who conscientiously reject
what they are pleased to call the errors of the church
of Rome. The spirit of malediction is not that of
the spouse of Jesus Christ. He did not, nor does
she imprecate the wrath of God upon those whose
departure she lamented, over whose aberrations she
wept, for whose conversion she laboured and she
prayed, and whose return she would hail with that
tender rapture which St. Luke so pathetically de
scribes, (xv. 20.) She however warned them in the
spirit of candour and sincerity of the evils by which
they were surrounded, and in the ceremony of extin
guishing the lights which on that occasion were flung
to the ground, she desired to manifest to them, how
their faith had been destroyed by that separation
which she so earnestly desired to terminate; be
cause she desired to inculcate the lesson in the spirit
which God himself infused into Jeiemias when he
broke the potter's vessel in the valley of Ennon ;
conscious that she had preserved with fidelity the
deposit entrusted to her care, she could not desert
her faith to embrace their opinions: and even would
reason dictate and should she so determine ; a task
of no small difficulty would remain : one that in-

70 EXPLANATION OF THE

stantly creates an embarrassment from which they
can afford no principle of extrication would perplex
her, that is, to find one amongst their conflicting as
sociations which can assure us that in all things it
teaches the doctrine of Jesus Christ. Which of them
claims an exemption from error? Yet the doctrines
of God, the faith of Jesus Christ cannot be contra
dictory, cannot be erroneous. The form is not now
gone through, but unfortunately, the breach is not
narrowed !

Many of the writers who have used this topic to
excite the prejudices of Protestants against Catholics
have asserted, that this bull was altogether a denun
ciation of them, followed by horrible imprecations and
maledictions. This assertion is in both respects un
founded ; because in the first place, they who fix the
origin of this custom at the latest date, attribute it to
Martin V. in 14&0, which is a full century before the
date of protestantism : but there is evidence of its
existence previous to 1294, when Boniface VIII. be
came Pontiff. It was a solemn warning not only to
those who erred in faith and destroyed the unity of
the church, but also an admonition to those who
troubled the public peace of nations or repose of so
ciety, that unless they repented and were reconciled
to God they could have no hope of his blessing in
this, life, no participation in the sacramental institu
tions, nor any reasonable prospect of salvation in
the next. This admonition which was certainly no
imprecation or malediction, was published in those
middle ages of the church, not only once, but three
or four times in the year. The object sought to be
obtained, was not the wrath of heaven upon the sin
ner; but that he should be converted and live.

CEREMONIES OF THE HOLY WEEK. 7}

Another serious mistake is frequently made by seve
ral of our separated brethren who accuse our peo
ple of belidving that the indulgence is obtained, not
upon the condition of being reconciled to God, but
by getting possession of one of those little printed no
tices, to obtain which the same anxiety exists, that
will be every where found amongst the body of the
people when papers are flung to them on public oc
casions. That there is a pious attachment to the
very form itself, is an argument of the affection of
the people for their faith ; and if strangers who have
not always the most perfect knowledge of their lan
guage, their religion or habits, will endeavor from
the expressions of these, to sustain their own pre
conceived opinions in contradiction to our testimony
of our own doctrine, and the nature of our practices;
we submit that it is not the best mode of obtaining
accurate information ; and that publications made
under such impressions are not those which deserve
the highest estimation. Persons in humble stations
of life and of limited education can well understand
doctrines and practices, though they cannot explain
them with the accuracy of theologians.

THE WASHING OF THE FEET.

The cardinals having changed their vestments and
returned from the gallery, a few precede the Pope to
the hall prepared for the ceremony of washing the
feet. The holy father is carried in his chair in the
same manner as he was taken to the gallery.

The custom of performing this ceremony is ex
ceedingly ancient, and we can fix upon no period
since the days of the apostles, for its introduction.
18*

fCJ EXPLANATION OP THE

It was as widely spread through the church, as al
most any other practice with which we are acquaint
ed, and the special rites were as various as the na
tions in which they were performed ; but all agree in
the selection of twelve, thirteen, or sometimes a
greater number of persons whose feet were washed,
by a prelate, a prince, or a monarch ; and some alms
were also given to those persons.

Before the introduction of stockings, the feet of
travellers and others were generally soiled, and one
of the first acts of kindness which was shown to a
stranger or a guest, was the washing of his feet ; if
this was performed by his host, it was the greatest
evidence of attention and respect, arid the higher the
dignity of him who performed it, the greater was the
testimony of condescension on his part and of hon
or to the stranger. The Saviour desiring to teach
those whom he told to learn of him, because he was
meek and humble of heart, (Matt, xi, 29,) performed
this office for his apostles, telling them that they
ought by doing so, to imitate his example. It is true
that what he seeks is not the mere outward action,
but the interior disposition ; however, our nature is
such, that we are in general greatly impressed with
the performance of the ceremony, and the Great Au
thor of our being was well aware of this, when He
not merely sanctioned the use of the rite, but taught
it. Hence St. Paul in his first epistle to Timothy,
enumerating the qualities required in a widow to be
consecrated to the service of the church mentions,
(v. 10,) amongst others, "if she have washed the
aairits' feet." St. Augustine, as early as the begin
ning of the fifth age, in his epistle to Januarius, tells
us that the custom had been laid aside by several

CEREiMONlES OF THE HOLY WEEK. 7.3

churches, because it had given rise to an error, that
it was a sort of baptism. This however was a par
tial and transient mistake, and the usage was re
sumed, especially on this anniversary day. The fa
thers of the seventeenth council of Toledo in the
seventeenth century, complain greatly of its neglect
and enact a penalty against such of the clergy as
should omit it. Pope Zachary about the year 74*2,
having been consulted by St. Boniface bishop of
Mayence regarding the propriety of its performance
in convents of females ; answered that the nuns
might certainly continue to perform this office for
each other, as the admonition of Christ extended to
women equally as it did to inon.

Various abuses occasionally crept into this disci
pline as well as into others, and amongst them was
that of an unbecoming luxury at feasts that were made
at some monasteries : these however found their
remedies in due time.

In Rome the custom was at one period to have
two washings, one immediately after Mass, when the
feet of twelve sub-deacons were washed, and one
after dinner, when thirteen poor persons were simi
larly attended : both were performed by the Pope.
But for a long time it has been usual to have only
one ablution, viz: that of thirteen priests. The se
lection of one of these was made by each of the fol
lowing personages, viz: by the ambassadors of Aus
tria, of France, of Spain, of Portugal, of Venice,
by three cardinals, viz: the protector of Poland, the
Secretary of State and the Camerlcngo : by the Ma
jor-domo and by the captain of the Swiss guard ; the
cardinal prefect of Propaganda names two, and an
Armenian priest is selected by the cardinal protector

74 EXPLANATION OF THE

of that nation. Antiquarians and rubricians have
been perplexed to find why the number is thirteen.
We shall give their conjectures, without venturing
any opinion, as to which should be preferred. In
John xii. 3, mention is made of Mary's having anoint
ed the feet of the Saviour. The first washing the
feet of the twelve sub -deacons was said to be in
commemoration of this : the second washing of thir
teen poor persons after dinner, was said to have
been a representation of that described in John xii.
4, &/c. The present ceremony represents both : one
person for the act of Mary, and twelve for the apos
tles. Others tell us that the thirteenth was intro
duced to commemorate the miraculous appearance
of an angel, amongst twelve poor persons, whom St.
Gregory the great daily fed at his residence, now the
church on the Monte Celio, in a chapel near which a
picture is seen describing the occurrence, with the
following distich.

Bissenos hie Gregorius pascebat egtnos
Angelas et decimus terlius accubuit.

Whence a custom certainly originated of having
daily thirteen poor persons to dine at the Pope's
palace, amongst whom are generally some priests sent
from the hospital of the Trinity. Others say that
the thirteenth represents St. Paul, others that he is
for Matthias: whilst some will have him to represent
the host at whose house Christ celebrated the festi
val with the apostles, and who they say had his feet
also washed on that occasion by the Saviour. The
object of the ceremony then is two-fold: first, to
preserve the recollection of interesting facts, by con-

CEREMONIES OF THE HOLY WEEK. 7£

tinuing ancient usages : arid secondly to give the
Pontiff this opportunity of learning and practising
a lesson of humility taught by his Divine Master.

The hall where this ceremony takes place is rich
ly decorated; the Sala Ducale opposite the Sistine
chapel was the chamber formerly used; latterly the
sala Clementina as being much larger, is preferred.

The Papal throne is fixed upon a platform at one
end of the hall, and on each side is a stool for the
assisting cardinal deacon, near these the flabelli lie
against the arras, which hangs on the wall.

To the right of the throne is the place for the
prince assistant and the magistrates : such of the
cardinal bishops and priests as remain, are also on
this side, and near them is the treasurer.

On the same side, but apart, are persons who hold
basins of flowers, towels and pitchers.

On the lower steps are three auditors of the Rota,
two of whom are to bear the Pope's train, the third
has a towel for wiping his hands : with them are
two clerks of the chamber to assist in that washing.

To the left of the throne are two assistant bishops
to serve with the book and candle, attended by two
clerks of the chapel who hold these when not wanted.
At this side also are the cardinal deacons and such
cardinal priests as could not conveniently find places
on the other side.

Upon the lower step is the cardinal deacon, who
sings the gospel, wearing a dalmatic, and having on
his left an auditor of the Rota in a Tunic. The cross
bearei and acolyths are also near them, as also the
attendants of the cardinal deacon, with the book,
and stand, &c.

7(5 EXPLANATION OF THE

The thurifer and incense bearer are on the lower
step also, and any prelates who might attend take
places as conveniently as they can upon the floor.

The priests whose feet are to be washed are seated
on elevated benches wearing white habits, and hav
ing on their heads high caps : hoods also come over
their shoulders and round their necks. The stocking
on the right foot of each, is cut to be easily opened
and exhibit the foot bare.

When the holy father has left the gallery of the
benediction he changes his vestments, taking a pur
ple stole, a cope of dark red satin, with a silver gilt
formal or breast plate and mitre of silver cloth. Be
ing thus vested he comes to the place prepared for
him in the hall, and sitting he casts incense into the
thurible, and gives the blessing to the cardinal dea
con who is to sing the gospel. The deacon chaunts
it from the xxi. of John ; the book is kissed and the
Pope incensed as usual : then the choir sings the ver-
sicle : Mandatum novum do vobis, fyc.

The holy father rises, and the cope being removed
by the assis-tant deacon, a towel of fine cloth trimmed
with lace, is tied on him, and attended by his master
of ceremonies and deacons, he proceeds to the wash
ing. A sub-deacon in a white tunic without a mani
ple attends on the pontiff's right hand, and raises the
bared foot of each priest. The pontiff kneels and
rubs the foot with water poured by an esquire into a
silver gilt basin ; after drying which the holy father
kisses it: a towel and nosegay are then handed by-
one of the deacons to each priest. The treasurer
follows with a purse of crimson velvet fringed with
gold, and gives to each a medal of gold and also one
of silver.

CEREMONIES OF THE HOLY WEEK. 77

This ceremony exhibits to those who declaim
against the holy father for permitting the faithful to
manifest their respect for the commission of the Sa
viour with which he is invested, by sometimes kissing
his foot, that he is equally disposed to pay the same
respect to that same commission, though existing in
an inferior degree in others: and not only to those who
are thus honored, but also to all others of his breth
ren, the fallen children of Adam, covered with those
imperfections and weaknesses, which are equally the
lot of him that wears the tiara, and of him who is
the lowest amongst his brethren, in the most humble
monastery of the church. Would to God that our
friends would calmly and fully examine the spirit of
our customs ! It would be seen that it is by no means
that of domination or pride ; and we might perhaps
be again, one fold under one shepherd ! (John x.16.)

His Holiness having returned to his seat, the tow
el is removed, and the assistant prince, kneeling,
pours water on his hands ; the first cardinal priest
presents the towel to dry them; the holy father re
sumes the cope, intones the Paternoster, and recites
the concluding prayer, beseeching the Almighty not
to despise or overlook the fallen race of men, which
is yet the work of his own hands.

Should the Pope not be able to perform this cere
mony, he requests of one of the senior cardinals to
do it in his name, and with a very few changes the
same form is gone through.

THE DINNER.

It is usual for the Pope to have dinner prepared on
this day in one of the halls of the palace for th«

y8 EXPLANATION OP THE

Apostoli, as these priests whose feet have been wash*
ed are called. His Holiness if his strength permits,
attends to bless the table ; and having an apron put
on, pours water on their hands; serves them one or
two dishes which are handed to him from the side
board by prelates, who kneel on presenting them;
then having given each to drink, he bestows his bles
sing and retires. Should the holy father not be able
to attend, his place on this occasion is rilled by the
Major-domo.

THE CARDINALS' DINNER.

It has been generally customary to invite the sa
cred college on this day, to dine in another hall of
the palace, the tables in which are splendidly deco
rated ; the prince assistant at the throne as represen
tative of the Roman nobility, is also invited with
their eminences. This dinner was given for the
convenience of those who resided at a distance ; and
another object was to bind this venerable body togeth
er on this day, in every way, in the closest affection
and friendship. After the dinner it was usual to have
a sermon delivered by one of the best orators who
had preached in the city during Lent.

THE TENEBRAE.

The mattins and lauds for Friday are recited in the
Papal Chapel ; the altar exhibits the desolation of
the Saviour's passion ; the throne is uncovered, the
benches despoiled of their tapestry, no canopy is over
the altar piece, which is covered with violet, and the
candles are all of yellow wax. The Miserere is by
Bal

CEREMONIES OF THE HOLY WEEK. 79

The cardinal grand penitentiary goes this evening
in state to St. Peter's, where he is formally received
by four cardinals, and goes to his confessional.

ST. PETER'S.

Similar offices to those of the papal chapel are also
performed in their choral chapel by the chapter of
this basilic, where the Lamentations and Miserere are
also deeply affecting. But they have a peculiar cere
mony which is

The washing of the Altar.

Various conjectures have been given by different
writers, respecting the origin and object of this cere
mony, which is by no means so common as the others
that have been described. Some Dominican and
Carmelite friars in their conventual sanctuaries, and
some cathedral and other churches have occasionally
practised the same rite.

When the canons have sung the Benedictus in lauds,
small brushes formed of box or yew, but more gener
ally of bloodwort are distributed to all the members
of this chapel. After this, the six most ancient
priests, change their vesture, taking surplices and
black stoles, the President wears besides these, a
black cope : preceded by the veiled cross having on
each side an acolyth, with a candle extinguished
as a token of mourning, they go to the main altar;
and kneeling, there they make a short secret prayer.
The president after this, intones the antiphon, "they
divided my garments amongst them, and upon my
vesture they cast lots." He then goes with his as-
19

QO EXPLANATION OF THE

sistants to the altar and strips it of the cloth, as the
SaviourVas stripped of his garments; whilst the pre
sident and those who assist him are occupied in this
ceremony, the choir sings the psalm xxi. "0 God, my
God look upon me; why hast thou forsaken me?"
Which is so beautifully prophetic of the passion.
After the altar has been stripped, wine and water are
poured upon it, as emblematic of the blood in which
the Saviour was bathed not only in the garden, in his
sweat, but at the pillar and upon Calvary ; as also of
the blood and water that flowed from his side, when
aftej his death it was pierced with the spear. The
clergy and their assistants, succesively wash the altar
with their brushes, gather up the liquid then with
sponges, and dry it with towels prepared for the oc
casion ; to all which, several writers extend their
mystical explanation, as, for instance ; that we should
recollect how his body was cleansed, embalmed and
wrapped up in linen cloths to be laid in the sepulchre.

The antiphon is repeated, after which the Lord's
prayer and the ordinary prayer of the office of these
days are added. Some of the relics connected with
the Passion are then exposed to the veneration of the
faithful.

Formerly a large illuminated cross was let down
from the cupola on this and the following evenings :
but Pope Leo XII. in consequence of the irreverence
and irregularities which took place in the church, or
dered the discontinuance of this exhibition.

GOOD FRIDAY

Has been particularly marked from the earliest pe
riod of Christianity as a day of mourning, and of

CEREMONIES OF THE HOLY WEEK. Q\

solemn ritual observances : but these ceremonies
were not always the same. Down to the third or
fourth century, it was usually called the Pasch, the
name by which Tertullian calls it, because then Christ
our pasch was slain. Eusebius in his history (lib. ii.
c. 17.) informs us that the Essenians or Ascetics of
Egypt, gave this time to watchings, sacred reading,
fasts, &/c.

Gregory of Tours states that the watchings in that
place were kept in darkness, until the third hour of
the night, when a small light appeared before the altar,
(lib/ 1. chap. 5, de gloria martyrum.) In an old anti-
phonary of Tours, we are told that the hours were
reeited by the canons of St. Martin, not sitting in the
stalls, but standing round a marble tomb. In other
churches the altars were not washed until this day :
at Chartres the one that had been thus cleansed, was
then rubbed with fragrant herbs : this took place be
fore the consuming of the sacrament: in Autun and
other churches, it was after the consumption. In some
places, as at Salisbury in England, they constructed
a sepulchre, to which the crucifix was carried in
procession, and the figure of the Saviour was laid,
as in a state of repose in the tomb ; together with it
they placed the ciborium with the Holy Eucharist.
In Roitiers they placed the Holy Sacrament in a cor
poral, which being carefully folded, was enclosed
between two patens, and a golden cross was laid on
them : the whole was then carefully rolled up in clean
linen, and laid in a sepulchre, together with holy wa
ter and incense : the door of this repository was
locked, and five persons were left in charge of this
deposit and of the multitude of lights with which it
was surrounded. The fourth council of Toledo, at

Q2 EXPLANATION OF THE

the beginning of the seventh century, notices a great
negligence of several Spanish churches, which were
closed altogether on this and the following day. The
sixteenth council of Toledo mentions that no priest
was permitted to celebrate mass on either of those
days. And the Gothic missal gives no office save
that of the distribution of the Passion through all the
hours. Pope Innocent I. in his epistle toDecentius
about the year 410, states that there was no celebra
tion of the Eucharistic Sacrifice on this day, nor upon
the next, not only through grief for the Saviour's
death, but in remembrance of the terror of the Apos
tles who concealed themselves. The reason of these
several rites -is easily understood.

On this day, the Papal Chapel presents to the be
holder lessons of grief and penance. The altar is
stripped, the platform without a carpet, the benches
uncovered, the throne naked ; the candles are yellow.
The cardinals come in purple stockings, collars and
stiff cappas: they wear no rings, the attendants have
their maces reversed ; no salute is paid either by the
cardinal who enters the choir to those who have pre
viously arrived, nor by his brethren when they see
him enter. The bishops and other prelates lay aside
their purple collars and stockings, and wear black,
nor have they rings. The cardinal grand peniten
tiary, or whoever takes his place as celebrant, enters
in black vestments, with his deacon and sub-deacon
also in black. These latter wear chasubles folded in
the front. This is a peculiarity belonging to times of
penance and also a remnant of ancient usage ; when
in the most remote antiquity, previous to the intro
duction of the dalmatic and tunics as the proper
vesture of the deacon and sub-deacon, they wore

CEREMONIES OF THE HOLY WEEK. Q3

the trabea, but rolled up at front to have their hands
free and unencumbered. Neither lights nor incense
are brought.

THE LESSONS AND PASSION.

The Pope enters similarly habited as he was at the
Tencbrae, save thai he also has laid aside his ring.
He gives no blessing, but goes to kneel in front of
the altar. The celebrant kneels at his left. They
pray in secret. Two masters of ceremony spread a
single cloth upon the altar, the pontiff ascends his
chair, where he sits to read, the celebrant goes to the
altar which he kisses ; then to his seat where he
reads. A chaunter sings a lesson from the prophecy
of Osee, in which the Lord invites his people to re
pentance and mercy, and promises to receive them
to mercy, when they come uith becoming disposi
tions. In it there is also an insinuation of the man
ner in which the Mosaic rites and sacrifices were
valueless, except so far as they were connected with
that of Christ. The counter trebles intone the tract,
which is followed up by the choir. It relates also to
the passion. The prayer follows, after the old mode
of invitation by the deacon, Flectamus genua : the
sub-deacon then chaunts a lesson from the book of
Exodus, describing the institution of the passover,
which was a strikingly prophetic figure of the death
of the Redeemer. Previous to reading it, the sub-
deacon lays aside his chasuble according to the an
cient custom, but resumes it when he has concluded.
The tract is composed of several passages prophetic
of the passion. Three chaunters then come habited
as deacons, but without dalmatics, to sing the histo-
19*

84 EXPLANATION OF THE

ry of the sufferings of the Saviour, as recorded in the
gospel of St. John, who was the only evangelist that
was present at the awful transactions, and therefore
gave testimony of what he saw. Besides this, the
histories given by the other three evangelists had
been published on Sunday, Tuesday and Wednes
day. This passion is chaunted as that of St. Mat
thew was on Sunday, but that at the conclusion the
deacon sings without having asked a blessing, and
without having lights or incense.

Previously to singing, he lays aside his chasuble,
and takes a large overstole, which represents the
manner in which formerly the chasuble, in times of
penance, was worn by his predecessors in office.
The book is not kissed at the conclusion, by either
the pope or the celebrant.

SERMON.

A Latin sermon is then preached by a minor con
ventual, who publishes the indulgence at its conclu
sion, as no confession is made by the deacon, nor
does the holy father give a blessing.

Prayers for all classes and persons.

This being the anniversary of the great day of ex
piation, when Christ laid down his life for all man
kind, the church commands her ministers at her altars
to beseech that he would be merciful to all. The
form recited is exceedingly ancient. Intercession is
made for all orders and degrees, for the whole church,
for the holy father as its visible head, for all bishops,
priests, deacons, and other clergymen, for confessors,
virgins, widows, and all other congregated portions

CEREMONIES OF THE HOLY WEEK. 95

of the faithful, for temporal sovereigns, for catechu
mens ; also, to beseech the removal of error, of dis
ease, and famine, to intreat the liberation of captives,
safe return of travellers, health of the sick, and se
cure arrival at their proper harbours to those who
are tossed upon the ocean. In tones of supplica
tion, the church prays for the grace of conversion and
mercy to those who unfortunately stray in the laby
rinths of heresy and schism, that no longer deceived
by the wiles of seduction, they may return to that
tender mother from whom they have been so long es
tranged : for the Jew also, she presents her petition,
that on this day of mercy, that blood which his fa
thers desired might be upon them and their children,
might indeed come upon the descendants in streams
of expiation, and not in rills of burning. But, as in
mockery his fathers bent their knee before the Sa
viour, whom they derided as the shadow of a king,
when the prayer is this day made, on his behalf, the
deacon does not invite the assistants to kneel, nor
does the like form of genuflection accompany this,
as was joined to the other prayers. Extending her
view to the poor pagans who sit in darkness and in
the shadow of death, she anxiously supplicates, that
leaving their idols, they too may be brought to serve
in spirit and in truth, the only true and living God,
Jesus Christ, who on this day offered himself to be
an oblation foe their sins.

Grateful affection for the Saviour.

These prayers being concluded, the moment has
arrived for entering into the full contemplation of the
catastrophe of Calvary. Made less than the angels,

gg EXPLANATION OF THE

we are not pure spirits. Dwelling in houses of clay,
our souls are principally affected through the organs
of sense, liable to distraction ; we need some sensi
ble exhibition to make deep impression on the mind.
Paulinus in ep. 31, ad Severum, informs us that on
this day in Jerusalem, the bishop produced to the as
sembled multitude, the cross on which the blessed
Saviour died : upon that spot, with the very tree on
which redemption was effected before them, what
must have been the sensations of the race that was
redeemed ? When the relics of a family are display
ed, how do hearts feel ? How do tears flow ? This is
the token of affection given by one who sleeps upon
a foreign shore! Here is the emblem of friendship
left by another whose eye is closed in death! whose
ear is filled with dust! Description would only pro
fane the sacred feelings which are on such occasions
cherished and indulged by every human breast. The
God who formed us, implanted those feelings when
he enlightened us with reason ; properly regulated,
they are not only congenial to that true philosophy
which indeed loves wisdom and truth, but they ad
mirably sustain it! And on what occasion could they
be more properly and rationally indulged, than when,
on this day, the church exhibits to us a commemora
tive emblem, to absorb our minds in the contempla
tion of the affectionate sacrifice made by the Son of
God for miserable sinners! Can it be, that when we
are penetrated with the vast importance to ourselves
individually of this atonement, we shall be restrained,
by the mockery of reason in the coldness of calcula
tion, from approaching with sorrow and gratitude
blending into adoration, to the very foot of that em
blem itself, there to lift the mind to that heaven which

CEREMONIES OF THE HOLY WEEK. gf

contains Him, whilst here we kiss the symbol of that
cross upon which He bled ! Forbid it every gen
erous feeling ! Forbid it every sentiment of pure
religion ! Can the adoration of the bleeding God
be called idolatry? Can the ardent, the affection
ate, the contrite, the penitent recollection of the
mysteries of Calvary be irreligion ? Can the mani
festation of the feelings of our hearts, towards the
emblem, where the great original, the beloved Jesus
Himself is removed beyond our reach, be supersti
tion ? But why dwell on such a topic ? Nature and
religion will be there our best vindication, to the
calm, to the reflecting, to the unbiassed, and to the
candid. Others may be permitted the exhibition
which they too often make in a manner which is
equally unkind to the feelings of their brethren, as
it is discreditable to their own.

Adoration of Christ Crucified, Veneration of the

Cross.

The celebrant, laying aside his chasuble, goes to
the epistle side of the altar, towards its back, where
he receives from the deacon a crucifix covered with
a black veil, and disclosing a portion of its summit,
he chaunts, ecce lignum Crucis. Behold the wood
of the cross! two tenor voices continue, in quo salus
mundi pcpendit, upon which the salvation of the world
hung. The choir answers, venite adorcmus, come
let us adore ; and all bend their knees : coming to the
angle, in the front part of the same side, the cele
brant uncovers the right arm, and in somewhat of a
higher strain, the same passages are sung, and the
same answer is repeated. Then going to the mid
dle of the platform, in the front of the altar, the cele-

88 EXPLANATION OF THE

brant exhibits the extire figure, and in a higher tone
repeats the phrases above mentioned, whilst he ex
poses the symbol of him, who Wc.s in Judea gradual
ly exhibited as the Redeemer, but lifted upon Calva
ry, was made manifest to the whole world as the vic
tim of propitiation, by whose bruises we are healed.
The celebrant then descends and places the crucifix
upon a veil for veneration.

Formerly the clergy of most churches came with
bare feet to the celebration of the offices of this day;
and not only they, but most of the laity paid this tri
bute of homage to him, who was for them stripped of
every garment, and after multiplied injuries, was led
through deriding crowds, to an infamous death. Wil
liam of Chartres writes of St. Louis, kingof France, that
bare footed, and covered with rough garments, his head
and neck exposed, this monarch went from his seat on
his knees, followed by his children, to the veneration
of the cross, and the adoration of Him who suffered
upon it. But previously to his coming into the church,
the king had made a painful round : for about sun
rise, in poor raiment, accompanied only by a few se
lect attendants, he went bare footed through the pa
ved and muddy streets of the city, to the several
churches therein to pray, and giving considerable
alms to the poor whom he met. St. Elizabeth daugh
ter to the king of Hungary, went in like manner,
poorly habited and bare footed to the several churches
of the city on this day, giving some offerings at the
various altars and large alms to the poor. A great
many other similar instances of dignified penitents
might be quoted. In the east the custom was near
ly universal: all who went in the procession were
bare footed : a very imperfect remnant of the custom

CEREMONIES OF THE HOLY WEEK. gg

still remains in the habit of laying aside the shoes at
going to the salutation of the cross. The perform
ance of this ceremony is called the adoration: in
which, though the tokens of affectionate respect are
given to the symbol, the homage of adoration is paid
only to Christ the incarnate and eternal Son of God.
The Pope having risen from the third genuflection
at the uncovering of the cross, sits until his shoes
are taken off, and if he wishes, as he generally does,
the cope also is laid aside. Coming down from his
throne to the entrance of the choir, his mitre is there
taken off, and he kneels to pay his homages, rising
he advances to the middle of the choir, where he re-
peats this token of respect, and again rising, goes to
the foot of the cross, where he bows most profound
ly, and an attendant knight, who holds his offering
in a purse of red damask silk trimmed with gold,
casts it into a silver basin which is on the steps.
The choir meantime performs the passages of re
proach, in which the mercies of God to the Jewish
people, and their return of ingratitude in repaying
the Saviour with so many ignominies is enumerated,
and at the end of each reproach the r^irfa^iov is sung
in Latin and in Greek. Holy God! Holy Strong One!
Holy Immortal ! have mercy on us! ! ! The cardinals
two and two, follow the example of the holy father;
they are followed by the bishops, and with the ex
ception of the generals of religious orders, no others
besides these take off their shoes. The other mem
bers of the chapel go the veneration of the cross in
the same order they went to receive the palm on Sun
day : formerly this rite was performed in silence, but
the custom of singing has been for a considerable
time in use ; though indeed this usage may be con-

90

EXPLANATION OF THE

sidered modern, as not being yet ^five hundred years
old.

Procession to and from the Pauline Chapel.

The ceremony of the adoration having terminated,
the chaunters go into the Sala Regia, and take their
places near the gate of the Pauline Chapel. The
esquires lead the procession, which goes in silence
from the Sistine, they are followed by the procurators
general, the private chaplains, the consistorial advo
cates, the private chamberlains, the voters of the sig
nature, the clerks of the chamber and the auditors of
the Rota. The sub-deacon follows with the cross
uncovered, between two acolyths with lighted can
dles : after them come the cardinals, followed by the
celebrant; the Pope comes next; the prelates of
the Jiocchetti, that is, the governor, the auditor of the
camera, the Major-domo and the Treasurer. The
Prothonotaries precede the Generals of the religious
orders who close this array.

Being arrived at the Pauline chapel, the esquires
have their torches lighted. The Pope kneels to
adore the Holy Sacrament. The sacristan receives
the key which, on the preceding day, he had given
to the cardinal Grand Penitentiary, and ascending to
where the sacrament is kept, unlocks and opens the
door. Meantime the holy father having cast incense
into the thurible, perfumes the Host. The Sacristan
takes the Sacrament, and gives it to the cardinal,
who coming down, presents it to the Sovereign Pon
tiff, upon whose shoulders a rich veil is placed, the
extremities of which are brought over the sacred ves
sel which he holds ; and the procession begins tore-
turn, the choirs singing in alternate verses the hymn

CEREMONIES OF THE HOLY WEEK. 9^

Vexilla regis prodeunt. The assistant bishops meet
the Pope at the gate and sustain a canopy under
which His Holiness proceeds. Upon entering the
Sistine chapel, the choir retire on either side of the
chancel, until after the holy Father has passed; as he
enters the chapel, they take up the verse, O Cruxave
spes unica. Every person kneels as he passes with
the Holy Sacrament. Upon his arriving at the plat
form, he gives the vessel which contains it, to the
celebrant, who places it on the altar; the deacon
removes the veil from the shoulders of his Holi
ness: having put incense into the thurible and per
fumed the Sacred Host, the Pope returns to his seat,
where he again blesses incense for the use of the
celebrant, and stands uncovered.

Mass of the pre-sanctified.

The church as has been previously observed, does
not consecrate the eucharist on this day: but in or
der to show forth, in some manner, the death of the
Lord upon the great anniversary of his atonement,
a Host consecrated on the previous day, and which
had been reserved, is now brought to the altar to be
there consumed. It has been consecrated previous
ly, or pre-sanctified, hence the ceremony which now
takes place, has its name.

The sacrament having been taken from the cha
lice, is laid upon the altar, the deacon puts wine into
the vessel, and the sub-deacon mingles water with it,
not for the purpose of consecration, but of ablution :
after having been covered with the pall, the celebrant
incenses the offerings and the altar, in the usual
manner; but at every time that he passes before the
20

92 EXPLANATION OP THE

Holy Sacrament or arrives where it is, he bends his
knee, and when he washes his hands before the altar
he faces rather towards the middle than the front, to
avoid turning his back upon the Holy Eucharist. Af
ter a short prayer of humility, which he says bowing
down before the altar, he turns to ask the prayers of
his brethren by the Orate fratres : he then chaunts
the Lord's prayer and its sequel, as in the ordinary
Mass: at the termination of the prayers, he makes
the proper reverence to the Holy Sacrament, then
holding it over the paten, elevates it with one hand,
during which the Pope and attendants kneel : after
this, he divides it in the usual manner, putting one
particle in the chalice ; and makes his preparation
by saying the last of the usual prayers before com
munion : then striking his breast and repeating the
Domine non sum dignus, he takes the Holy Sacrament,
afterwards the chalice with its contents. All rise
from their knees, the lights are extinguished : the
Holy Father being mitred, returns to his seat, and
he and the attendants sit. The celebrant takes an
ablution from the chalice, which is then purified, he
washes his fingers at the corner of the Epistle, says
a short prayer of thanksgiving and departs.

Vespers.

The vespers are said in choir : they consist of five
Psalms and their antiphons : the canticle Magnificat,
of the blessed Virgin, as in St. Luke from c. i. v. 46
to v. 56, with its antiphon the psalm 1. Miserere, and
the usual prayer.

CEREMONIES OF THE HOLY WEEK. 93

The Dinner.

When the cardinals dine at the Papa) palace on
this day, the preparation and fare are far more sim
ple than those for Thursday; and the preacher who
delivers the sermon does not declaim from the pul
pit, but seated on an ordinary chair on the floor.

The Tenebrae.

The matins and lauds for Saturday are said in the
evenino-. The third lesson of the first nocturn is

O

the prayer of the prophet Jeremias, those of the se
cond nocturn are a portion of the commentary of
St. Augustin on the Psalm Ixiii. those of the third
nocturn are the admirable passages of the Epistle to
the Hebrews, commencing at ix. 11, and continuing
to the end of verse 22. The antiphons, responsories,
and indeed the whole office, now regard the burial
and repose of the Saviour. The sentiments which
the church wishes to inspire, are those of hope min
gled with the grief and contrition which, she trusts,
have been previously excited.

The Relics.

Among the relics kept in the church of St. Peter,
are three very remarkable objects. The venera
tion in which they should be held would be question
ed by few, if their authenticity were sufficiently es
tablished. The conclusion to which each individual
will arrive after a calm and deliberate examination,
is to be for him, the rule to guide his devotion in
each especial case of this description. Some eccle-

94 EXPLANATION OF THE

siastical tribunals have been, from time to time es
tablished and remodelled for the purpose of examin
ing the testimony, reporting their opinions, and giv
ing to the holy father the best aid that jealous scruti
ny, and scientific research could afford, so that he
might be enabled to give to his children some rules
of enlightened piety in regard to special relics. It
has been fashionable to decry indiscriminately every
devotional practice of this description, and to cast
ridicule upon the several observances of the church
respecting relics. It has been often loudly proclaim
ed that the acts of the clergy were but combinations
of fraud and folly, and frequently strangers, who
never examined the grounds of our practice, were
the first to condemn and the most unsparing in their
vituperation. Is this rational ?

Far be it from any Catholic to insinuate that the
testimony of even the sovereign pontiff, respecting
the authenticity of relics, is of equal authority with
the records of the gospel ; or that devotion to any
special object of this description, is a necessary part
of religion ! But notwithstanding all that has been
said and written upon the subject, by the enemies of
this devotion, we must say, that in almost every in
stance, which came under our view, there was a sad
mistake regarding principle, and gross error respect
ing facts. It must be admitted that occasionally,
some few instances of superstition might possibly
occur ; but what good custom can be found without
its accompanying abuse ? Men have profaned the
sacraments, and have turned the most venerable and
simple acts of religion to the very worst purposes :
and every well regulated mind instantly admits, that
in the whole category of sophisms, a more despica-

CEREMONIES OF THE HOLY WEEK. 95

ble one cannot be found, than that which could con
clude against use. because of abuse. Our principle
regarding sacred relics, is, that in religion they are
to be held in a veneration, corresponding to that in
which tokens of affection, and memorials of endear
ment, are preserved in well regulated and virtu
ous families. How often is some delicious feeling
indulged apart from the intrusion of the stranger, re
garding that which to him would appear a trifle ? A
ring, a book, even a lock, from that head which in
life was so dear, but now lies in death! No! Words
cannot express what the soul indulges! Had you the
garment which the Saviour wore ! Had you the seat
on which he rested, when fatigued from his journey,
he conversed with the woman of Samaria !*How ma
ny persons have during centuries, gone to visit those
spots endeared by so many scriptural recollections,
by so many divine associations ! " How many " said
St. John Chrysostom fourteen hundred years ago,
"how many persons say, I should wish to see his
face, his clothes, his figure. I should wish to touch
him." The same voice of nature speaks this day to
the soul of the European in its soft and secret whis
pers, that then did to the spirit of the Asiatic. Yes!
these very inanimate objects, these sensible associa
tions bind us by some powerful but inexplicable spell
to their great original. Intrinsically, in themselves,
they are valueless; but because of this association
and its effects, they are to us of inestimable value !
Reason assents to the testimony of experience. Our
feelings lead, whilst they elevate us. Our reason is
useful to check aberrations ; but it is quite as unable
to penetrate to the source of this inestimable influ
ence, as it is to discover the principle of our sensa-
20*

90 EXPLANATION OF THE

tions themselves. This sentimental piety properly
regulated, is genuine devotion. And surely, devo
tion which at all times becomes a Christian, is pecu
liarly appropriate on the anniversary of his redemp
tion.

It is not required that the mind shall give the same
full and unhesitating assent to the authenticity of re
lics, as to an article of faith. In this latter case,
God has clearly revealed, and man is consequently
bound to believe : in the former, there is no similar
evidence, no similar obligation, though there might
be even some occasional supernal manifestation, or
most respectable evidence of human testimony. But
even when only high probability exists, devotion
might be _jhereby created, and all the great religious
advantages which are sought, will then arise.

On this evening, the Pope and cardinals, laying
aside cope and cappa, come in procession from the
Sistine chapel to St. Peter's, and several canons, ex
hibit from the balcony over the image of St. Veroni
ca three remarkable relics, which are in like manner
exposed several times during these days.

They are believed to be, a portion of the cross on
which the Saviour died, the blade of the lance with
which his side was opened, and the figure of his face,
impressed upon a cloth applied to it for the purpose
of pious attention, by one of the daughters of Sion,
when he labored on his painful way to Calvary.

The examination of the critic might be fairly ap
plied, in discussing the evidence upon which their
authenticity rests. Neither the nature of this work
nor the opportunities of its compiler, nor his occu
pations permit him now to develope it to the reader.
He will merely say, that no tribunal that he ever

CEREMONIES OF THE HOLY WEEK. 97

knew, is more careful in the silting of testimony,
more scrupulous in the admission of documents,
more rigid in their close construction, and more cau
tious in confining all its conclusions strictly within
their premises, than that which has examined re
specting these relics, and permits their exposition :
yet it does not positively assert the absolute authen
ticity of each. Respecting two of them, that of the
cross and of the lance, scarcely the shadow of a
doubt can exist. In regard to the other, there cer
tainly is most unquestionable evidence to show, that
during upwards of eleven hundred years it has been
so carefully preserved, that no reasonable question
can be entertained but that it is identically the same,
which at the remote period of the year 707, was then,
lor a time undefined, but believed to be from the
days of the apostles, held in veneration as what it is
still described to be. Should these relics exist any
where, it is most natural to expect, that whatever
other region might in the first instance possess them,
they would in the process of time be brought to the
capital of the Christian world. And if it be suspect
ed that on one side there exists a predisposition to
admit the authenticity ; there can be no doubt, but
that on the other side, there is too often found a de
termination to reject and to condemn every proof,
that the Christian has preserved any memorial of his
fathers in the faith, or any relic of the great Founder
of his religion. Is it not strange that this disposition
manifests itself strongly, in the very persons who will
hang with delight over the remnant of a bath, and
undergo a pilgrimage to view the prison of a con
spirator, to contemplate a robber's den, or stand upon
some spot where, centuries before the Saviour lay in

98 EXPLANATION OP THE

the crib of Bethlehem, a warrior fought or an orator
declaimed? And if the rust of ages have.not con
sumed the metals which, buried in the earth, are
every day dug up, with the evidence of their anti
quity, if coins, and medals, and implements of an
era more remote than the origin of our religion, are
admitted and preserved as genuine ; why shall not
the same principle equally apply to the relics of that
religion itself? No reasonable ground can be admit
ted, for making any distinction where the evidence
is similar.

The portions of the cross which form the relic
thus exhibited, had previously to the year 1620, been
kept for a long period in Rome, at the churches of
St. Anastasia, and that of the holy cross of Jerusa
lem. In this year they were by Pope Urban VIII.
enclosed in a rich silver reliquary finely ornamented
with lapis lazuli aud christal, and placed in the
keeping of the canons of St. Peter's. Some of the
pieces had then been in this city, during thirteen cen
turies. The history of the discovery of the cross it
self at Jerusalem by St. Helena the mother of the
emperor Constantine, a British lady, together with
the various circumstances attending that discovery,
may be seen in the works of St. Ambrose, Rufinus,
Socrates, Sozomen, Theodoret, St. Paulinus of Nola,
Sulpicius, Severus, St. Cyril of Jerusalem, and others.

It is true that Basnage, Spanheim and some such
gentlemen who lived twelve or thirteen centuries later
than the above writers, undertake to assure us that it
was all a fabrication or a mistake.

A considerable piece of the cross thus found, was
sent to the holy See, but the principal part was placed
in a massy silver case, and kept in Jerusalem. No

CEREMONIES OF THE HOLY WEEK. 99

doubt can possibly be raised respecting the carrying
away of that portion from Jerusalem, in the same
case in which it was placed by St. Helena after its
discovery. It was taken by Chosroas king of Persia,
when ravaging Palestine in his war against Phocas
and his successor Heraclius, when Jerusalem was
sacked in the year 624, and was borne to Ctesiphon,
a city on the river Tigris. Zachary the patriarch
was also with many others made a captive. Herac
lius, having pushed the war with vigour, became
conqueror in turn, and amongst the conditions upon
which he gave peace to Siroes the son and successor
of Chosroas, one stipulated for the restoration of the
cross, and the liberation of Zachary, by whom the
cross itself was brought to Jerusalem, upon his return
in 6-28. The history of the vain efforts of Heraclius
to carry it through the gate that led to Calvary, until
he changed his vesture is well known. Subsequently
this portion was taken to Constantinople, and placed
in the great church of St. Sophia where it was ex
posed to public veneration in the holy week. On
Thursday, the Emperor, the senate, the magistracy,
and the men paid their devotions; on Friday, the
empress, the widows, the Virgins and the other fe
males : and on Saturday, the bishops, the priests and
the clergy of other orders. At various times, but
especially during the crusades, portions of it were
brought to the west, and some of the most remarka
ble pieces which had been preserved in this sacred
city, were also exhibited to the faithful ; a large por
tion which had been brought or sent by St. Helena
herself immediately after the discovery, was kept in
the church of the holy cross of Jerusalem near the
palace of the Lateran ; and about the year 690, Pope

100 EXPLANATION OF THE

Sergius I. had a large piece of it which had been kept
in a silver case at the church of St. Peter, exhibited
yearly in the church of St. John of Lateran, on the
feast of the exaltation of the holy cross.

St. Helena also found the lance at Jerusalem where
it was kept with great care and respect. Amongst
others who mention this in after times, are Venerable
Bede and Gregory of Tours. Towards the close of
the sixth century it was carried to Constantinople as
is related in the Alexandrian Chronicle, and also
proved by Du Cange in his notes upon Anna Comne-
na. At first it was kept in the church of St. Sophia,
but subsequently it was divided ; the top of the blade
was taken to the imperial palace and the shaft and
remainder of the blade placed in the church of St.
John of the rock. This statement is sustained by a
great number of documents. Anna Comnena shews
that in the eleventh and twelfth centuries this relic
was, with others, held in great esteem in that city.
In the thirteenth century the Frank emperors who
held Constantinople, being in great want of money,
borrowed a considerable sum from the Venetians, and
amongst other pledges given for repayment, was the
point of the lance and other relics which were kept
in the palace. Baldwin II. having passed his rights
of recovery to St. Louis of France ; this latter (as
many public documents and credible writers, amongst
whom are Du Cange, Matthew Paris, William of
Nanges, Du Chesne, inform us) repaid the Venetians
and took the relics to Paris. The remaining iron of
the lance was still kept in the monastic church of St.
John de Petra in Constantinople in 1422 ; as several
writers shew, some of whom as Bondelmont, had
seen it.

CEREMONIES OP THE HOLY WEEK. JQJ

About thirty-five years afterwards, Constantinople
fell into the hands of the Turks, and Mahomet II.
carefully preserved all the Christian relics. In 1489,
one of his sons who had been defeated by his brother
Bajazet, took refuge in Rome. In 1492, Bajazet
desirous to conciliate the pontiff, sent to him an am-
bassador with that portion of the lance which had
been kept in Constantinople. Innocent VIII. depu
ted two bishops to receive the relic, at Ancona ; they
were met upon their return at Narni by two cardinals,
who delivered the lance to his holiness in the church
of St. Mary del popolo at the Flaminian Gate, on the
31st of May in that year; thence it was conveyed
in procession to the Vatican.

The ambassador upon the delivery of the relic to
his holiness, declared that this was the spear, the re
maining portion of which was in possession of the
king of France ; and in the middle of the last centu
ry, Lambertini then a canon of St. Peter, afterwards
Pope Benedict XIV. procured an exact model of the
piece in France, which he declares in his work (de
Canoniz, lib. iv. p. ii. ch. xxxi. n. 14) upon compa
rison with that received by Innocent VIII. and kept
in St. Peter's, was found exactly to suit it.

The third relic is the figure of the Saviour's face
on the towel. The evidence in this case should of
course be more extensive than in either of the former,
because it is not only necessary to prove the identity
of the relic, but also the truth of the transaction,
whereas the facts of the crucifixion, and of the open
ing of the side with the spear, are on all hands ad
mitted to be notorious. The history in this case
seems to be complete, and to some of the best critics
the truth of the occurrence and the identity of the

|Q2 EXPLANATION OF THE

towel appear to have been unquestionably established,
and are generally admitted.

In the church of St. Praxedes, at this time a co
lumn is also shewn, which is said to be that at which
the Saviour was scourged. The column itself was
well known in Jerusalem, and is mentioned by St.
Jerome in the beginning of the fifth century. Ep. 108.
That which is now in the church, whether the entire
or only a portion of that which St. Jerome mentions,
is uncertain, was brought from Jerusalem in the year
1223, by John Cardinal Colonna in the time of Pope
Honorius III. and its identity appears to be fully sus
tained.

SATURDAY BEFORE EASTER.

The ceremonies of this day are less solemn in the
papal chapel than those in the church of St. John of
Lateran ; because in the latter besides the usual rite,
the sacrament of baptism is administered and an or
dination takes place. But as it was quite impossible
within the short time that circumstances allowed for
this compilation, to treat of those subjects as they
deserve ; and as the bulk of the work would be so
greatly increased that it could not be printed in suffi
cient time, it was thought better to confine the expla
nation for this day, to what takes place in the Sixtine
chapel, which as far as it goes, will also answer for
other places.

Blessing of the Fire and Incense.

The ancient custom was, to spend the morning of
this day in the last examination of the catechumens,

CEREMONIES OP THE HOLY WEEK. J().J

who were preparing for baptism ; and those found
competent received the final instructions, at intervals
before evening. Towards sunset preparations were
made for then beginning the oilice, which lasted un
til midnight; previously to its termination, baptism
and confirmation were administered; then mass was
celebrated, communion was given, and the faithful
either remained through the night, or returned home
to take some refection and rest, and to prepare for
coming back at an early hour in the morning. Hence
all the offices refer to night, and terminate with evi
dences of the resurrection which took place at a very
eaily hour, towards day-light of Sunday. The custom
of having the offices early in the day, is but a depart
ure within six or seven hundred years, from the an
cient and more strict discipline.

The lights having been all extinguished, it became
necessary to procure the means of again illuminating
the place, which had been thus left in desolation.
The mode of procuring it was not every where the
same. In some churches where they had not extin
guished the upper candle, this was kept for the pur
pose of renewing the other lights, in others they
kept three large lamps concealed, as emblematic of
the three days that the Saviour's body lay in the se
pulchre, and they renewed the others from these, as
significant of the resurrection. Where all the lights
had been extinguished, they in a few places had re
course to ordinary fire, but in others they either pro
duced it by means of a burning glass, from the sun,
or struck it from a flint ; as signifying in the first
place, the orient on high; in the second the rock,
according to that of St. Paul. (I. Cor. x. 4.) Where
this extinction took place on each evening, they gen-
21

EXPLANATION OP THE

erally produced this new fire on each succeeding day,
and as it was usual to sanctify every creature by the
word of God, and by prayer, a blessing was pro
nounced over it. In Florence the fire is struck from
flints brought from the holy sepulchre at Jerusalem,
in the time of the crusades.

The Roman church was one of the last to adopt
this ceremony of a special blessing for Saturday. In
750, Pope Zachary writing to Boniface bishop of
Ma'yence mentions the custom in Rome of having
the three lamps, but assures him that the Romans
knew nothing of the practice which elsewhere exist
ed of using burning glasses: but in the first Roman
order the custom of striking the fire from flint is
mentioned for Thursday, when there was a blessing
for the fire. There are however abundant evidences
of the ceremony having been in use, long previous to
this on Saturday in other churches. Leo IV. a cen
tury later mentions the custom then established in
Rome, of producing fire from a flint on Saturday and
blessing it. Then all the old fires were extinguished,
and new ones were kindled from this to signify the
resurrection of Christ from the grave, and to exhibit
the progress through the world, of that fire which he
came to cast on the earth. (Matt. xii. 49.) At pre
sent in the papal chapel, this is done in the vestry
room at an early hour: in most other churches, it is
done in the porch. Five grains of incense are also
blessed for the purpose of being put into the paschal
candle. The acolyth then takes some coals of the
fire that has been blessed, and puts them into the
censer, upon which holy water is sprinkled, and the
celebrant casts incense upon the coals with the usual
blessing.

CEREMONIES OF THE HOLY WEEK- 1Q5

The new light.

The remaining part of the ceremony takes place
in the chapel whither the cardinals come in cappas
of purple silk, but the attendant who precedes them
has his mace reversed. During the previous bene
dictions the celebrant wore a purple cope. He pre
pares for the ceremony in the chapel by laying that
aside and wearing violet vestments for mass. The
deacon who is to bless the paschal candle, wears a
white stole, with a maniple and dalmatic of the same
colour: the sub-deacon however continues to wear
his violet chasuble folded in front.

The cardinal celebrant comes thus attended to his
usual seat in the chapel, then puts incense into the
censer, and blesses it in the ordinary way; after which
his attendants go to the Pauline chapel to bring the
light, incense, &-c. On their return two mace bear
ers precede : they are followed by an acolyth, with
the five grains of blessed incense on a plate or salver;
on his left is another with the censer ; then the sub-
deacon with the cross: the deacon follows with a
long rod, on the top of which are three tapers part
ing from a common stock: on his left is a master of
ceremonies with a candle lighted at the new fire ; after
these are two other acolyths.

Though it is impossible by any sensible exhibition to
express mere insensible objects, yet those means might
be well used as helps to bring us rather to the contem
plation, than to the knowledge of spiritual things.
The great body of mankind, for whose instruction the
ceremonials of religion should be chiefly fitted, have
more need of these aids, than have the well informed

1Q(J EXPLANATION OF THE

"and the contemplative. The impression made by a
sensible exhibition remains doubly permanent, by rea
son of the hold which it takes upon the imagination as
well as the memory, and the lesson which it is calcu
lated to teach cannot be easily lost, when it has been
once acquired. This is the great object of the church
in her ritual services. She now desires to inform us
that the light which the revelation of the Saviour
gave to the world, has made us more fully and more
clearly acquainted with the great mystery of the Tri
une God, than were the patriarchs or even generally
the prophets who existed before that period, when
after having triumphed over death, he during forty
days conversed with his apostles concerning the
church which they were to establish ; (Acts i. 3.)
and enabled them to understand many things that
before they could not bear. (John xxvi. 12.) The
nature of the Godhead is but one, yet it is whole and
entire in each Person of the Blessed Trinity ; and
this was then clearly taught to them by the blessed
Jesus.

Being arrived at the door of the railing, the master
of ceremonies lights one of the tapers, upon eleva
ting which the deacon sings, lumen Christi, the light
of Christ. All except the sub-deacon who carries
the cross, bend their knees at the sacred name, to
pay homage to him who reigns over the heavens,
and the earth. The choir answers Deo gratias,
^Thanks be to God." At a second station more ad
vanced, the second taper is lighted, as was the above,
and, at the foot of the throne, the third is lighted,
and with the like ceremony ; but f.t each time the
deacon sings upon a higher key. The third being
lighted, he gives the rod to an acolyth, and taking the

CEREMONIES OF THE HOLY WEEK. |Q7

book which contains the proper canticle, he prepares
for the

Blessing of the Paschal Candle.

This candle is very large, and formed of wax. The
ceremony of its introduction is most ancient. Pope
Zosimus who came to the papal chair in 417, extend
ed to all the parish churches the faculty of performing,
in this instance, the ceremony that had been pre
viously confined to the basilics ; subsequently it has
been extended to other churches. The appearance
of this candle, is that of a large pillar, which by
mystic writers is first assimilated to the cloud, but
when lighted to the pillar of fire that guided the He
brew people in the desert on their journey to the land
of promise. It represents the true leader of the
Christian host through this land of their pilgrimage,
to that country which the Lord promised as the re
compense for their faithful observance of his law.
It also is an exceedingly appropriate emblem of the
manner in which the catechumens coming out of the
land of darkness, and from under the thraldom of
sin are thereby led through the waters of Baptism to
that place, where during their journey to the heavenly
regions which they seek, they shall be fed with the
sacramental manna of the Eucharist. It as yet ex
hibits Him as extinguished in the tomb, but it will
speedily show Him forth as returned to life, and en
lightening with knowledge those in whom He kindles
hope, and whom He warms into the ardour of devo
tion.

The deacon having received the blessing which he
besought from the celebrant, after having had the
incense blessed, goes to a desk where he places the

109 EXPLANATION OF THE

book, which he thrice incenses. On his right are the
sub-deacon with the cross, and an acolyth with the
thurible.; on his left are two acolyths one of whom holds
the rod with the lighted taper, the other has the bless
ed grains of incense. All now rise whilst the deacon
sings the beautiful canticle of exultct, generally sup
posed to have been written by St. Augustin : some
however attribute it to St. Ambrose, some to St. Leo,
and others to Peter the deacon. The fourth council
of Toledo informs us (chap, viii.) that this ceremony
is now a symbol of the re-animation of the body of
Jesus, and five holes made in the candle, in the figure
of a cross, represent the five principal wounds in
flicted on our Victim.

The blessings of the church are usually performed
by a priest or a bishop ; but this is one of the few
which is given by a deacon; but for a sufficient rea
son. He is vested in white as the angel announcing
the resurrection, whilst the others by their violet still
shew the grief and dread of the apostles and disci
ples. St. Augustine reminds us (Sermon 232, alias
144 de tempore,) of the fact, that the resurrection was
announced by an angel to the pious women, who
conveyed the tidings to the apostles : that as by a
female the human race fell, so through the Virgin,
redemption came ; and as by females the resurrection
was made known, thus it is a lower minister of the
church, who takes the place of these personages, by
announcing the fact to the superior orders of the
hierarchy, in the blessing of this candle. And as it
was not the apostles, but the disciples, that embalmed
the body, (John xix. 40.) so this lesser minister as
their representative, places the five grains of incense
as an embalming in the holes which represent the

CEREMONIES OF THE HOLY WEEK. ]Q9

wounds. At the proper time during the canticle, he
lights the candle, which thus burns at the principal
public offices, until the festival of the ascension; to
shew, how Christ remained conversing with his apos
tles and disciples, extending their knowledge whilst
he cheered them with his countenance, until on that
day on which the gospel proclaims his ascent, it is
extinguished. Soon after the lighting of the candle,
the lamps of the chuich are also kindled.

There was an old custom in some churches, of
which Bede among others informs us, of inscribing
on this waxen column, the date of the year from the
resurrection, which he says, (de tcmporum ralione c.
45.) some of his brethren saw in Rome at Christmas
the year t)CLXVIII. to which adding the Saviour's
age of 33, would give us the year 701. Martene
furnishes several of those inscriptions, which exhibit
a perfect calendar of the moveable feasts and other
dates. Afterwards, a long label on which they were
inscribed was attached to the candle, and when print
ing was introduced, our directories, or church alma
nacks were substituted therefor.

The prophecies, fyc.

Formerly, when several catechumens were to be
baptized on this day, the clergy having examined
them, spent the time that was riot otherwise occu
pied, in giving them instruction : and not only after,
but before lighting the paschal candle, many portions
of the scriptures were read for this purpose. Prayers,
having generally special reference to the catechumens,
were said from time to time also, throughout the day;
but when the number to be baptized was reduced to

] 10 EXPLANATION OF THE

a very few. and the time for performing the office
was changed to the morning; the custom began in
Rome of having ordinations on this day. The num
ber of lessons, which are called prophecies, because
they are chiefly taken from the prophetic books was
fixed at twelve, and were all postponed, until after
the paschal candle was blessed : the prayers were
retained with the usual form of flectamus genua, ex
cept before the last, and tracts were sung after the
fourth, the eighth and the eleventh. In some places,
the number of lessons was greater, in others, there
were not so many.

The deacon lays aside his white vestment, and
takes violet, and being seated, he reads the prophe
cies, whilst they are chaunted by choristers succeed
ing each other in the middle of the chapel; at the
termination of each, the celebrant rising, and turning
to the altar, sings Oremus ; the deacon Flectamus ge
nua ; and the sub-deacon, Levate, after which, he
sings the prayer. The Tracts are also sung at the
proper times. Formerly the lessons were sung in
Greek as well as in Latin. This custom had been
long discontinued, until the time of Benedict XIII.
better than a century since : however, his successors
have not followed up the practice.

In churches where there are baptismal founts, they
immediately after the prophecies had been read, pro
ceeded to bless the water for the great regenerating
Sacrament; after which such persons as were in
readiness, whether adults or infants, were baptized.
This is of course omitted in the papal chapel, and
the litanies of the saints, which in the other churches
are said after the baptism, are immediately sung.

CEREMONIES OF THE HOLY WEEK. H\

The Litanies and Changts.

Taking off his chasuble, the celebrant and his as
sistants prostrate themselves before the altar, whilst
an invocation to the^aints, and appeals to the Al
mighty God for his mercy, are made. At the petition
Peccatores te rogamus audi nos : "We sinners do
beseech thee to hear us:" the deacon and sub-deacon
retire with the assistant priest. They return to the
chapel in while vestments, and the celebrant rising
goes to the place where his corresponding robes lie,
he puts off the violet and takes those befitting the
paschal time.

The candles upon the altar, and upon the balus
trade are now lighted. The Pope's chair is stripped
of its penitential drapery ; the violet is removed from
the front of the altar. The cardinals too, put off
their violet cappas and take the red ; for now the
church begins to commemorate the resurrection. If
Neophites were present, their candles also would be
lighted at this time.

The Mass.

The Pope who seldom makes his appearance in
the chapel until this moment, now ent?rs wearing a
white cope and mitre; proceeding to the foot of
the altar, he makes the usual commencement of the
mass. But there is no introit, because all have
been for a long period present, and as the old
usage was to sing this piece at the entrance, it is of
course omitted ; since this night, no entrance was at
this time made. The Pope being again mitred as
cends to his throne, and the celebrant goes to the

JJ2 EXPLANATION OFMTHE

altar, whilst the choir performs the Kyrie eleison.
The cardinals pay their homage to his Holiness. As
soon as the first cardinal priest has done so he has
the incense blessed, which is then taken to the cele
brant, and the usual incensing i^ gone through. As
soon as the Kyrie eleison is finished, the celebrant
intones the Gloria in excelsis. The veil is now re
moved from before the altar piece, which represents
the resurrection ; the trumpets in the hall salute, the
bells are again heard, and the guns of the castle of St.
Angelo proclaim the festival.

After the epistle has been sung, another sub-deacon
accompanied by a master of ceremonies, kneels at
the foot of the throne, and rising addresses the Pope,
Pater sancte, annuntio vobis guadium magnum^ quod
est, alleluja. "Holy father, I announce to you great
joy, that is, Alleluja." After which he retires. The
tract however is blended with the gradual, because
though Christ has arisen, he has not yet manifested
himself; for the same reason, no lights are carried at
the singing of the gospel ; nor is the Creed said be
cause the rite of this day is more ancient than the pe
riod of its introduction ; and also to shew that the
faith was not yet fully established.

On this night, the offerings were made before the
baptism, and of course long before the Mass com
menced, and on that account, as well as because of
the antiquity of the special ceremonial, no offering
is said or sung. Another reason has been added, viz.
to signify the silence of the holy women going to the
sepulchre. The trumpets again sound at the conse
cration ; but no Agnus Dei, fyc. is said. This appeal
to the Lamb of God was introduced by Pope Sergius
about the year 700, and the form of this special lit-

CEREMONIES OF THE HOLY WEEK. J |3

urgy is much more .incient; the same mystic reason,
viz. to signify the silence of the holy women, is also
given for this, by some writers. No pax or kiss of
peace is given, because Christ had not as yet appeared
to his disciples, giving them the salutation of peace,
(John xx. 19.) Another reason is also given, viz.
that this mass being celebrated at night, as it were to
conclude the baptismal rite, and to have the holy
communion given to those, who had been after their
initiation, confirmed, the great celebration of the
festival was postponed until morning, when coming
early to the church, the faithful kissed each other,
with a new salutation, Christ has arisen.

Vespers.

After the celebrant has communicated, and taken
the ablutions, vespers are chaunted in a very short
formulary. The psalm cxvi. with the doxology and
the antiphon of three alleluias ; after which the Mag
nificat with its proper antiphon is sung, whilst the
altar is incensed, as are also those who assist. The
celebrant after the usual salutation, sings the prayer,
after which he repeats the Dominus vobiscum, and the
deacon adds two alleluias to his Ite missaest. The
Pontiff gives the usual blessing, the celebrant pub
lishes the usual indulgence, and the cardinals and
others retire.

EASTER- SUN DAY.

The Pope celebrates high mass this day, with great
solemnity, in the church of St. Peter. There are
only three festivals through the year on which this is
performed, viz. Easter Sunday, the festival of SS.
Peter and Paul, and Christmas day. Strangers who
desire to understand what is done, should endeavor
to become well acquainted with the nature and ob
jects of the ceremonials belonging to the usual high
mass, as explained in the first part of this little com
pilation; otherwise the remarks which follow will be
of very little use, as they are intended merely to sup
ply what is special in this day's celebration. It will
also be necessary for them'to review the description,
given in the beginning of this part, of the several at
tendants, their duties, offices and places, if they
would understand the procession and attendance.

The cardinals and prelates as well as the other
members of the chapel are accustomed to assemble
on this morning at half past eight o'clock in the sala
ducale and sala regia, there to form the procession
which accompanies his Holiness to the church. The
line of its movement is from the royal hall or sala
regia down thejoyal staircase, sala regia; from the
statue of the emperor Constantine it turns to the right,
into the porch of the church : upon entering the porch
of St. Peter's, or if the holy father only comes from

EASTEE SUNDAY. J 15

the chapel of the Pieta, upon entering the church, the
entire chapter ranged in two lines, receives this pro
cession, which passes through their centre. On the
right hand, are the cardinal arch priest, with his
vicar and all the canons; on the left are the benefi
ciaries, the Innocentine chaplains and beneficed
clerks all in their choral robes. As soon as the
Pope appears, the choristers intone Tu es Petrus et
super hanc petram aedificabo ecclcsiam meam, fyc.
Thou art Peter, and upon this rock I will build my
church, and the gates of Hell shall not prevail against
it, &-c. The large bells add their chime to the
scriptural salutation, and the military bands stationed
in the portico swell the notes of gratulation to the
two hundred and fifty seventh successor of that
Apostle, to whom the Saviour of the world first made
this declaration! Eighteen centuries have passed
away since the supreme apostolic commission was
bestowed ; that commision shall continue in full force,
until the world itself shall be destroyed. The events
of the days gone by, are the exhibition of what may
be expected in the days to come. In the midst of
convulsions and ruin; in the palace, or in the prison,
amidst the wreck and renovation of human institu
tions, every thing around changing, yet itself un
changed, this rock placed by the eternal hand shall
continue, as the foundation of the Christian edifice.

In the church the grenadiers, the national troops
and capitoline guards are drawn up in opposed files,
between which the entire array proceeds towards the
altar.

When the holy father arrives opposite the chapel
of the Holy Sacrament, the cortege halts, he descends
from his chair, and the second cardinal deacon takes

Ug EASTER StrNDAV.

off his tiara: his holiness kneels at a stool covered
with crimson velvet and gold, to adore the Sacred
Host which is exposed: the cardinals also kneel at
benches covered with tapestry. After a short prayer
the Pope goes to his chair, the first cardinal deacon
puts the tiara on his head, and he is borne to the foot
of the altar, where he again comes down, and kneels
to pray for a moment, before he goes to the throne
that is placed on the epistle side of the choir: there
he receives the homage of the cardinals, patriarchs,
archbishops, bishops, mitred abbots and penitenti
aries.

Before proceeding farther; it may be well to give
in this place a few explanations respecting objects
and circumstances that for the first time come fully
under our view.

THE TIARA or triple crown is not, properly speak
ing, so much an ecclesiastical as it is a royal orna
ment; it is supposed to have been first worn only
with a single coronet, by Pope Sylvester in the time
of the emperor Constantino. Innocent III. about
the year 1200, writes, that the church gave to him
self a crown for the temporal dominion and a mitre
for the priesthood. It is generally thought that Bon
iface VIII. about the year 1300, was the first who
added a second coronet to shew the spiritual su
premacy and the temporal power united; and about
twenty years afterwards John XXII. or according to
others Urban V. more than sixty years later, placed
the third coronet upon it, thus making a tiara to ex
hibit the pontifical, the imperial and the royal au
thority combined. To the wearer and to the behold
er instructive lessons are taught, the one and the

EASTER SUNDAY. 117

other arc admonished that the head upon which it is
borne is supposed to be endowed W4th proper science
as it certainly possesses power of government, and
spiritual jurisdiction ; and the variety of its knowledge
should emulate the beauty of that decoration which
is externally shewn.

THE LARGE FANS or jlabelli, are now preserved not
merely for ornament; but as memorials of ancient
usage, and they have also their mystic meaning. The
apostolic canon xix. directs that at mass, a deacon at
each side of the altar shall use a fan, or brush of pea
cocks feathers, to keep the place free from insects.
Hildebert, bishop of Tours, when he sent one to a
friend, remarks upon its mystic meaning (in ep. 7.
alias 8.)where he advises, that as the annoyance of
these insects was thereby prevented, so he that used
it, should endeavor to banish the distractions of idle
thoughts from the mind of him who approached to
offer the holy sacrifice. The eyes in the peacock's
feathers of which it is formed, admonish the pontiff that
a general observation is fixed upon him, and shew the
necessity of circumspection in his own conduct. The
Greeks call it pi-rritSjov, and gave it to the deacon with a
suitable admonition at his ordination. It is also men
tioned in the liturgies of St. Basil, of St. John Chry-
sostom, and in several other Greek and Syriac docu
ments. In the West we find it noticed in the con
stitutions of Cluny as well as in several ceremonials.
In the life of St. Nicetas in Surius we find St. Atha-
nasius, whilst he was a deacon employed in using
it. In the East, they formed the fans in many places
like the winged seraphim, and used to add several
other mystic lessons to those here touched upon,

HQ EASTER SUNDAY.

THE CROSS was in ancient times carried before the
Pope, when he went to the stations of the city, to
celebrate at the several churches : that now carried
is called the vexillum. As the I alarum was carried
before the emperor, so is this carried before the pontiff,
who should glory only in the cross, and always have
Christ crucified before his eyes ; for this purpose, the
figure is turned towards him ; as also to signify that
the same Saviour who promised that the gates of hell
should never prevail against that church, which He
should build upon Peter, regards him in His provi
dence, and will keep His promise ; for though a
woman should forget her infant, so as not to have
pity upon the son of her womb, yet will He not for
get that church, which by the very nails upon the
cross, was graven in His hands. (Isaias xix. 15, 16.)
Heaven and earth shall pass away, but his word shall
not fail. (Matt. xxiv. 35.)

THE CHAIR on which the holy father is borne has
been awarded to his predecessors and to him by the
affection of their flock ; it has not been called for by
their ambition. In 751 the Roman people bore Ste
phen II. upon their shoulders to the basilic of St.
John of Lateran after his election. In 1831 the Ro
man people took Gregory XVI. in triumph through
their city. In the long interval of nearly 1100 years
how many instances does the Papal history furnish
to us, of similar manifestations of affectionate attach
ment! However the disaffection of a few, and the
bad principles of others might create transient diffi
culties in the administration of the state ; no people
under heaven enjoy a more mild and paternal gov
ernment than do the subjects of the holy father's tem
poral dominion. Their industry is free, their taxes

EASTER SUNDAY. J 19

are light; they have not, as has happened to others,
been mocked with the semblance of a constitution,
which only shields the oppressor whilst he scourges
them at home, and calumniates them abroad. No,
the mild and affectionate sway of the Holy See may
indeed appear somewhat deficient in energy, but it
is never even unkind. If then the people desire to
shew the estimation in which they hold their sovereign,
when on three or four solemn occasions, he is borne
in this chair, they do only that which is habitual
ly done by the people of the British Empire, for
their representatives in parliament, and in several in
stances, occasionally, for some of their magistrates,
and other popular favorites. They do only, what
the children of this spiritual father through the world
would unite with them in performing, with feelings
of well deserved affection for their apostolic head.
The warriors of old raised their generals upon their
shields, and bore them thus aloft, as a token of es
teem and attachment. And if the people of the Ro
man states desire lo manifest their affection for their
paternal ruler, and the Christian world is anxious thus
to elevate their bishop of bishops; these are strong
evidences of the papal deserts, but not of papal am
bition.

The procession from the very earliest period, that
the cessation, or even the mitigation of persecution
allowed it, was the usual mode in which the bishop
was conveyed in every church to celebrate the solemn
Mass. Turtullian who lived in 250, adverts to it in
his work Ad uxorem lib. II. c. 4. and in that de prae-
cript. 94. St. Ambrose in the year 368. St. Augus
tine in his book de civ.Dti I. xxii. S. St. Leo and many
other very early writers, who al^lescribe its great so-
22*

120 EASTER SUNDAY.

lemnity, and many of them its splendour. The pre
sent rite in this grand procession, has been very
little changed since the fourteenth century. For
merly two acolyths carried the Holy Sacrament before
the Pope, to the altar; now this is not done, but the
holy father stops at the chapel where it is exposed,
to pay his adoration.

The testing used to take place in the sacristy j
where the pontiff laying aside his outer cloak put on
the sacred decoration ; now the Pope robes at a
throne which is placed at the Epistle side, as a sub
stitute for the sacristy.

These vestments have all been enumerated, and
explained in the first part of this compilation, with
the exception of three, two of which are peculiar to
the holy father: these are: first the Fanon which is
a word of German origin, signifying a veil or banner.
This was by old writers called orale, though probably
it was not used by any pontiff before Innocent III.
about the year 1200, and is by some eminent litur
gical writers, believed to have been then substituted for
the amict, as they then began to wear this latter, inside
the alb, whereas formerly it was outside : the fanon
is of very thin silk striped of four colors, and edged
with 'gold lace: it is double, and the inner half being
put on like a tippet over the alb, the corresponding
duplicate is brought over the Pope's head, until after,
the chasuble is put on, when it is turned over the
entire of the other robes, thus coming round the
back, chest, and shoulders. The other ornament
which is peculiar to the Pope is called a succinclori-
um, and resembles a maniple, upon which there is
embroidered the figure of a lamb bearing a red
cross ; it hangs to tl^e left side, being fastened by a

' EASTER SUNDAY. JjjJ

cincture, and is a 'substitute according to some, for a
purse formerly carried for holding money to be dis
tributed as alms. According to others it was only a
resemblance of the ends of a ribbon, formerly worn
by most bishops, as a cincture over the alb, and which
was called baltcum pudicitiac, or "belt of modesty."

This is still worn in a few churches, but the suc-
cinctory is peculiar to the Pope. The bishops and
some other dignitaries in the East wear one, or two
cases, of a lozenge form, depending at the side, as
purses: they seem to have an affinity to this succinc-
torium. The other is the Pallium which is an ex
ceedingly ancient ornament: for many centuries it
has been made of wool shorn from the lambs that
are blessed on the festival of St. Agnes, and after
having been spun, wove, and formed, the ornament
itself, is blessed by the Pope, on the eve of the festi
val of SS. Peter and Paul: after which it is left upon
the tomb of the apostles at the confession of St. Pe
ter, whence one is sent upon his application, to an
archbishop, or other privileged bishop to be worn on
certain days within his own jurisdiction, as symbolic
of the greater fulness of apostolic authority. But
the Pope can wear it every day, and in every place.

It is a sort of torques or band of honor, on the
neck with pendants before and behind, to shew the
double cares of tl|p apostleship, through fidelity, in
which the true honor is to be obtained : the crosses
which now decorate it are black, formerly they were
red or purple, and pins are fixed in them to repre-
resent the nails by which our Saviour was fastened
to the cross ; but in more ancient times, it is reason
ably conjectured that they were used merely to fasten
this to the vestment.

J22 EASTER SUNDAY.

The Pope uses no crosier, unless he should be in
the Diocess of Treves : for it is said that St. Peter
gave his staff to St. Eucherius its first bishop, who
having laid it upon the body of St. Maternus, his
companion and successor, he was thereby restored to
life: as the sick were healed by the handkerchiefs
which had touched the body of St. Paul (Acts xix.
12.) and by the shadow of St. Peter, (Acts v. 15.)
Another reason is also given, viz: that the crosier
being bent at its summit shews a restricted jurisdic
tion, whereas that of the sovereign pontiff is unlimi
ted. There can be no question however, but that
the holy father formerly received on the occasion of
his inauguration a ferula which served the purposes
of a crosier, but whether it was originally bent or
not, is a question now not easily solved.

Commencement of the office.

After the homage the pontiff has his mitre taken
off, and standing, he repeats the Lord's prayer, and
the angelical salutation in a low voice; then making
the sign of the cross, he intones the Deus in adjuto-
rium, &<c. "0 God come to mine aid," which the
choir answers, and they continue the office for the
third hour, whilst the holy father reads a preparation
for Mass, during which the proper attendants put on
his sandals. Being divested of his cope, the sacris
tan who stands at the altar sends to him the vest
ments successively, by the hands of the voters of the
signature, and abbreviators of the park: and he is
vested by the cardinals who assist to the throne, after
which he concludes with the prayer of the hour,
and blesses the incense.

EASTER SUNDAY. 123

The officers of the altar now go forward to the
left, towards the large throne which terminates the
choir, and then turning to the right, they face to the
altar, and approach it in the following order, viz:

The Thurifer with incense,
The Cross bearer, Sub-deacon
with four Acolylhs on his right,

and three on his left.
Greek Sub-deacon ; Greek Deacon ,

The Latin Sub-deacon,

carrying the book of the gospel with

the Pope's maniple,

the CARDINAL DEACON of the gOSpel,

the CARDINAL BISHOP assistant,

two CARDINAL DEACONS' assistants,

two auditors of the Rota,

first master of ceremonies,

THE POPE,
two private chamberlains' assistants,

Auditor of the Rota
in charge of the mitre.

PATRIARCHS, ARCHBISHOPS, AND BISHOP'S

assistants at the throne.

His holiness having arrived near the altar, the
three junior cardinal priests who are on his left as he
approaches, advance successively to meet him, and
to embrace him, each does so in turn, after having
made a profound inclination. Formerly it was usual
at his approach to the altar, for the sovereign pon
tiff, and indeed for every bishop on solemn occasions>
to give the kiss of peace to his brethren, in fulfilment
of that of the Saviour. (Matt. v. 2-1.) The restriction
of the number to three curtailed the ceremony, and
mystically exhibited the homage paid by the three

1£4 EASTER SUNDAY.

wise men to the Saviour, (Matt. ii. 11,) and the salu
tation upon the cheek shewed their acknowledgment
of the human nature of the Redeemer which ap
peared manifest to all, and that upon the breast gave
token of their confession of the divine nature which
lay concealed.

The Mass.

Has some peculiarities which shall be noticed ;
but the explanation contained in the first part of this
compilation, is essential for those who desire to view
what occurs with any intelligence.

The epistle and gospel are sung, each, first in La
tin and then in Greek.

There are two credence tables, one with five can
dles, upon which the deacon's plate is laid ; another
with two candles, upon which the sacristan has what
he supplies. These are on the epistle side ; on the
gospel side is a third credence table, which is called
the Pope's. Towards the conclusion of chaunting
the creed, the sacristan and his attendants carry the
sacred vessels to this latter credence, where they are
washed, and the keeper of the cellar drinks some of
the wine and water which he furnishes for the wash
ing: the cruets are also supplied from what has been
thus proved, and are carried to the platform where
the cardinal deacon is preparing the bread. When
the holy father goes to the altar for the offertory, the
sacristan eats in his presence two particles pointed
out by the cardinal deacon, from three hosts which
he has sent for sacrifice, and also drinks some of the
wine and water. There is not any clue to discover
when this apparently unnecessary precaution to guard
against poison has been introduced.

EASTER SUNDAY. 125

Before the preface, the master of ceremonies calls
the two junior cardinal deacons, who go one to each
side of the altar, standing with their faces turned to
each other, as representing the angels who were at
the monument. (John xx. 12.) They remain until
the Pope leaves the altar for communion. This of
course is peculiar to Easter.

After the consecration, the tube through which
the Pope and the cardinal deacon receive the sa
crament, are purified with ceremonies similar to what
had been used respecting the chalice.

As had been remarked in the explanation of the
Mass, the canon concluded before the Lord's prayer:
that prayer being said, its sequel and the commu
nion form the remainder.

Communion of the Pope.

It was an ancient custom in the church of Rome,
for the holy father after the conclusion of the canon,
to leave the altar, and retiring to his place in the
midst of the bishops and priests who celebrated with
him, to wait until the attendants brought the conse
crated Host and chalice from the sacred table to his
seat; where having made his preparation, he had the
bread of life divided with his assistants, and taking
but a small portion from the chalice, he committed
to his deacon the dispensation of the rest. In per
haps every other church, this was done at the place
where the consecration itself was made; but the an
cient documents shew us, that from the earliest period
to which we can trace our ritual orders, the custom
of the holy See was that here described.

126 EASTER SUNDAY.

When communion was given under both kinds in
the Latin church, at an early period in several pla
ces, narrow tubes were introduced for the purpose
of drawing from the chalice a portion of the sacred
blood. We find them in existence about the sixth
and seventh centuries, and then they were not re
garded as a novel introduction. Several causes led
to the adoption of this expedient ; amongst which
that of guarding against spilling the contents was
not the least. Besides, it frequently happened that
some natural and insurmountable delicacy prevented
persons from applying their lips to a vessel from
which another had just drank. Instances of this
were by no means uncommon. But when the dis
cipline was changed, and those who assisted as min
isters with the pontiff, no longer communicated at his
Mass, the holy father remained, as others did, at the
altar, and the tube fell into disuse. But still it was
very properly determined, that some vestiges of an
cient usages should be preserved; and on grand pon
tifical festivals, the deacon and sub-deacon commu
nicate with his holiness under both kinds, and this
fistula or syphon again on those occasions appears ;
again also, on those days, the pontiff leaves the altar
after the Agnus Dei, having given the peace at the
usual time to the assistant bishop and two assistant
deacons: then having adored the Sacrament departs
for his throne.

The cardinal deacon of the gospel remains at the
altar, and when he observes the holy father in his
place, after paying his homage to the holy Eucharist,
he exhibits his bread upon the paten, under what is
called the golden star; turning on each side to pre
sent it for adoration, he then delivers it to be carried

EASTER SUNDAY. }Cft

by the sub-deacon to the throne: the deacon exhibits
the chalice in like manner, and carries it himself.
He stays with this vessel, on the right of the holy
father, the sub-deacon on his left. After having said
the usual preparatory prayers, the Pope breaks the Sa
cred Host, and takes one of the particles for his own
communion: soon afterwards he breaks the remain
der into two parts, for the purpose of administering
it to his deacon and sub-deacon. The deacon pre
sents the chalice, and the assistant bishop the tube,
through which the pontiff imbibes a portion of the
sacred blood.

The deacon stands near the holy father, and the
sub-deacon kneels : both receive from his hand, par
ticles of the host that he has broken, previous to
which, each of them kisses his hand, and after com
munion, he embraces each. They depart for the al
tar; the deacon carrying the chalice and syphon,
and the sub-deacon the paten which he purifies over
the chalice: the deacon takes a portion of the blood
through the tube, and leaves the chalice to the sub-
deacon, who drinks the remainder, and purifies the
vessel. Meantime tho holy father takes an ablution
from another chalice presented by the assistant car
dinal bishop.

Several mystic explanations of this ceremony are
given: the chief amongst them are founded upon the
principle that Christ was put to death, openly before
them ultitude upon Mount Calvary, as the holy father
is elevated upon this platform, and takes communion
openly before the body of the faithful. This is more
fully developed, when we consider that the Saviour
first instituted this holy sacrifice, and commenced
his mystic offering where He consecrated the Holy
23

128 EASTER SUNDAY.

Eucharist upon the table in the chamber, but he per*
fected and consummated.it upon the mount, where
He was put to death before the multitude; so his ve
nerable vicar consumes upon the floor of -the throne,
in presence of the assembly, that body and blood
which he had consecrated at the altar in presence of
his attendants.

Communion of the other Deacons, the Laity, fyo.

The deacon now coming to the foot of the throne
chaunts the confession, after which the Pope reciting
the usual form of prayer on behalf of those who are
to go to communion, administers the Eucharist, un
der the appearance of bread only, to the cardinal
deacons, and noble laity or magistrates, some of
whom make their Easter communion on this occa
sion. Afterwards, his fingers are purified; his hands
are washed after he has the mitre placed on his head,
and he goes to the altar and concludes the mass.

The holy father coming down from the altar, lays
aside the mitre andpallium, resumes the tiara and goes
to his portable chair, where he is approached by the
cardinal arch-priest of St. Peter's, accompanied by
two canons sacristans, and presented with a purse of
embroidered white velvet, which contains the usual
offering made to his holiness for singing mass in that
basilic. The offering is given in the name of the
chapter. The Pope receives it, and hands it to his
deacon, to whose train-bearer it is consigned as a
perquisite.

His holiness is then carried to a kneeling stool in
the midst of the church, but with only two of the
acolyths and unattended by the Latin sub-deacon, or

EASTER SUNDAY. 129

by the Greek deacon or sub-deacon: neither does
the incense bearer go, nor are the mitres carried. After
laying aside his tiara, and kneeling to venerate the
relics, which are again exhibited from the ends of the
balcony by one of the canons, attended by two of his
brethren, the holy father and his attendants rise: he
goes back to his chair and resumes his tiara ; the
cardinals and bishops wear their mitres, and the pro
cession advances to the gallery in front of the edi
fice, where the venerable father of the faithful calls
down blessings upon the assembled multitude, in the
same form by which he besought heaven to bestow
its benediction upon them on the preceding Thurs
day.

Whilst the cardinal dean in the name of the sacred
college felicitates the successor of Peter on the re
currence of the festival, the sounds of martial music
and the joyous roar of artillery scarcely permit the
emulative bells sometimes to make their gratulating
peals heard, as they mingle in celebrating the glori
ous resurrection.

PROCESSION

FOR EASTER SUNDAY.

Esquires
two and two, in red serge cappas with hoods over the shoulders, &e,

Proctors of the College
two and two, in black stuff cappas with silk hoods.

Procurators of religious orders,

two and two, in the habits of their respective orders.

Ecclesiastical chamberlains, outside the city,

two and two in red.

Chaplains in ordinary,

in red cappas with hoods of ermine; of which there are

first mitre bearer,
second mitre bearer,

third mitre bearer,
one bearer of the tiara.

Private Chaplains,
two and two, red cappas and hoods of ermine.

Consistorial Advocates,
two and two, in black or violet cassocks, and hoods.

Ecclesiastical Chamberlains
private and honorary, two and two, in red cassocks and hoods.

Choristers of the Chapel,

two and two, in violet silk cassocks, over which are surplices,
Abbreviators of the Park,

Clerks of the Chamber,
in surplices, over rochets, two and two.

Master of the sacred Palace,
in his habit of a Dominican friar,

Auditors of the Rota,
in surplices over rochets, two and two,

Incense bearer.

Three Acolyths Cross bearer Four Acolythj

in surplices over rochels in tunic in surplices over rochets

Two porters of the red rod

Oreek Sub-deacon Latin Sub-deacon Greek Deacon

in tunic

Penitentiaries of St. Peter's,
"2 two and two, in albs and chasubles, cp

Mitred Abbots,
of whom only a few are entitled to a place.

BIIHOl-S, ARCHBISHOPS AND PATRIARCHS C

5C two and two, the latins wearing copes and mitres,

the easterns, in their proper costumes.

PROCESSION FOR EASTER SUNDAY. jgj

CARDINAL, DEACONS

111 dalmatics and mitres, each accompanied by his chamberlain
carrying hid square cap, and followed by his train bearer,

in chasubles and mitres, similarly attended,

CARDINAL. BISHOPS

in copes and mitres, similarly attended.

General staff and officers of the guard of nobles.

Orund herald and grand esquire,

in court dresses.

Lay thambcrlains, «J

•g Conservators of Rome, and Prior of the magistratrs of Wards

in vestures ornamented with cloth of gold. £•£.

CO FR.NC. ASSISTANT AT THE THUOJCE, ftS =

|"S in a splendid court dress. cg'S.

•S«§ GOVERNOR Of BOME,

3 « ~ in rochet and cappa. c 3

UJ3 Two Auditors of the Rota, ^

to serve as train bearers.
^ Ttco principal masters of eercnwny.

CAttDl NAL DEACOJf C A R D I N A L, DE A CO If C A RD I !f At, DE A CO I*

2nd assistant at the throne, for the latin gospel and mass 1st assistant at the throne,

Fan borne by Fan borne by

a private chamberlain, THE POPE a private chamberlain,

wearing a white ccpo and tiara,

borne in his chair by twelve supporters in red damask, under a canopy
sustained by eight referendaries of the signature, in short violet mantles over rochets.
His holiness is surrounded by his household. Six of the Swiss guards, represent
ing the caiholic cantons, carry large drawn swords on their shoulders.
Private chamberlain, Dean of the Rota Private chamberlain,

in rochet and cappa.

MAJOn-DOHO AUDITOR OF THE APOSTOLIC CAMEUA TREASURER.

in rochets and cappas.
Prothonotarics apustolie

Regent of the chancery, and auditor of contradictions
all in rochets and cappas, two and two

Generals of religious orders,
two and two, in their proper habits.

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THE KEY OF PARADISE, opening the gate to eternal

salvation — bound, 75

GARDEN OF THE SOUL— 18mo. bound, 75

DAILY DEVOTION, or a profitable manner of hearing
Mass, embellished with 3G very neat illustrative en
gravings, 18mo. extra boards, 25
THE POOR MAN'S MANUAL, or Daily Companion—

18mo. bound. 75

The same with DAILY DEVOTION added, 1 00

2 Catalogue of Catholic Books

THE POCKET MANUAL, or devout vade mtcum— 32mo.

bound, 25

THE DAILY COMPANION, consisting of the ordinary
of the Mass; illustrated with 36 neat engravings,
32mo. bound, 25

THE DEVOUT COMMUNICANT— By the Rev. P. Ba
ker, 0. S. F. 32mo. neatly bound, 50

THE POCKET MISSAL, or companion to the Altar for
the Sundays and principal festivals throughout the
year, ISmo. bound, 75

THE ROMAN CATHOLIC MANUAL, or a collection of

Anthems, &c. 18mo. bound, 75

THE OFFICE OF THE HOLY WEEK, according to
the Roman Missal and Breviary, in Latin and English,
18mo. bound, 1 00

gJ^The above Bibles, Prayer Books, and Testaments, may

be had in a great variety of splendid bindings.

CHRISTIANITY; or the evidences and characters of the

Christian religion, by Bishop Poynter, V. A. L. 12mo. 75

FATHER ROWLAND, a North American tale, extra

boards, 50

THE INDIAN COTTAGE, a Unitarian Story, by the au
thor of Father Rowland, extra boards, 50

A COMPARATIVE VIEW of the grounds of the Catho
lic and Protestant Churches, by the Rev. John Fletch
er, D. D. 12mo. bound, 1 00

THE DIFFICULTIES OF PROTESTANTISM, by the

Rev. John Fletcher. D. D. 12mo. bound, 75

THE SPIRIT OF RELIGIOUS CONTROVERSY, by the

Rev. John Fletcher, D. D. 18mo. bound, ?5

THE MEMORIAL OF A CHRISTIAN LIFE— By the

Rev. F. Lewis De Granda, 1 vol. 12mo. bound. 75

THE SUNDAY MONITOR— By the Rev. P. Baker, O.S.F,

18 mo. bound, 75

THE LENTEN MONITOR, or moral reflections, and de
vout aspirations on the Gospel, by the Rev. P. Ba
ker, O. S. F. 18mo bound, 75

HISTORY OF THE REFORMATION IN ENGLAND
AND IRELAND, in a series of letters, by William
Cobbet, 2 vols. 12mp. bound, 1 25

Published by Fielding Lucas, Jr. 3

The second volume of the above work has been recently published:
the first and second may be had separate.
MRS. HERBERT AND THE VILLAGERS; or, familiar
conversations on the principal duties of Christiani
ty, 2vols. 12mo. cloth backs, 1 50

LINGARD'S HISTORY OF ENGLAND, 14 vols. boards,

10 50

The llth, 12th, 13th and 14th volumes furnished sepa
rately — each, 1 00

LINGARD'S TRACTS, 1 vol. 12mo. 1 00

THE INSTRUCTION OF YOUTH IN CHRISTIAN

PIETY, by Charles Gobinet, D. D. 12mo. bound, 1 00

VISITS TO THE BLESSED SACRAMENT AND TO
THE BLESSED VIRGIN, for every day in the
month, translated from the Italian of Liguori, 50

HOMILIES OF THE BOOK OF TOBIAS, or a familiar
explanation of the practical duties of domestic life,
by the Rev. Thomas Martyn, 12mo. 75

AN EXPOSITION OF THE DOCTRINE OF THE CA
THOLIC CHURCH, in matters of controversy— By
the Right Rev. James B. Bossuet, D. D. Bishop of
Maeux, a new edition, with copious notes, by the
Rev. John Fletcher, D. D.— 18mo. bound, 624

Another edition without notes, 32mo. bound, 25

A PAPIST Represented and Misrepresented, by the Rev.

John Gother. 18mo. bound, 374

THE SINCERE CHRISTIAN'S GUIDE, in the choice

of religion — By the JRev. John Gother, 18mo bound, 50

IMITATION OF THE BLESSED VIRGIN, ISmo. bound," 75

A CRITICAL AND HISTORICAL REVIEW OF FOX'S
BOOK OF MARTYRS— By W. E. Andrews, 2 vols.
8vo. bound, 4 00

THE SPIRITUAL COMBAT, 24mo. bound, 50

INSTRUCTIONS on the prayers and ceremonies of the
Holy Sacrifice of the Mass— By M. Cochin, 12mo. 1 00

THE POOR MAN'S CATECHISM— By John Mannock,

0. S. B. 12mo. bound, 75

THE POOR MAN'S CONTROVERSY— By John Man-
nock, 0. S. B. author of the Poor Man's Catechism,
18mo. bound, 50

4 Catalogue of Catholic Books

THE CATHOLIC CHRISTIAN INSTRUCTED— By the

Right Rev. Dr. Challoner, 12mo. bound, 75

THINK WELL ON'T— By the Right Rev. Dr. Challoner,

32mo. bound, 73 i

THE MEDITATIONS OF ST. AUGUSTIN, newly re
vised and corrected, 18mo. bound,

THE MANUAL OF ST. AUGUSTNI, 18mo. bound, 37 i

SOLILOQUIES OF ST. AUGUSTIN, 18mo. bound, 50

CONFESSIONS OF ST. AUGUSTIN, with a sketch of

his life, I8mo. bound, 50

AN AMICABLE DISCUSSION on the Church of England,
and on the reformation in general; 2 vols. 12mo.
cloth backs, 1 75

AN ANSWER to the Rev. G. S. Faber's Difficulties of

Romanism, 12mo. cloth backs, 75

THE END OF RELIGIOUS CONTROVERSY— By the

Right Rev. John Milner,D. D. 1 vol. octavo, bound, 1 25

THE HISTORY OF THE OLD & NEW TESTAMENT,

from the French, by J. Reeve, 1 vol. 8vo. 1 25

A COMPENDIOUS ABSTRACT of the History of the
Church of Christ— By the Rev. Wm. Gahan, 0. S. A.
12mo. bound, 1 00

BOURDALOUE'S SPIRITUAL RETREAT, for eight
successive days. Translated from the French, by
the Rev. Wm. Gahan, 0. S. A. 18mo. bound, 75

ENGLAND'S REFORMATION, a poem in four Cantos,

by Thomas Ward, 18mo. bound, 87 d

THE, LIFE OF ST. PATRICK, Apostle of Ireland, 12

mo. bound. 75

HORNIHOLD'S TWENTY DISCOURSES ON THE

SACRAMENTS, 12mo. bound, 1 00

HORNIHOLDS THIRTY-TWO DISCOURES ON THE

COMMANDMENTS, 12 mo. 1 00

PRACTICAL REFLECTIONS for every day throughout
the year, by the Rev. Robt. Lane, enlarged and edit
ed by the Rev. Edw. Peach. 12mo. cloth backs, 1 00
A MODEL FOR YOUNG MEN, displayed in the edify
ing life of Claude le Peletier de Sousi — translated
by the Rev. Edw. Peach. 18mo. extra boards, 37i

Published by Fielding Luca8y Jr. 5

PIETY EXEMPLIFIED; with appropriate illustrations,
adapted to the capacity of youth, by the Rev. R. Ray-
ment. 2 vols. 18 mo. bound, 1 25

THE PORTRAITURE OF TRUE DEVOTION, from
the French of the Abbe Grou. A new translation
and arrangement by the late Rev. M. F. Wheeler.
32mo. bound. 37i

MANNING'S MORAL ENTERTAINMENTS, on the
practical truths of the Christian Religion. 2 vols.
12mo. bound. 1 75

FIFTY REASONS why the Roman Catholic Apostolical
Religion ought to preferred to all the sects at this
day in Christendom. 18mo. bound. 37i

THE FOLLOWING OF CHRIST in four books.— By
Thomas A. Kempis, with reflections at the conclusion
of each chapter, by the Abbe F. De la Menias, trans
lated from the French for this edition, 18mo. bound. 75
Another edition without the reflections. 32mo. bound. 50
A SHORT CATECHISM; price 6-t cents, or per dozen, 50
Another Catechism, by Bishop England, price the same.
CATECHISME ET PRIERES, ISmo. bound. 75

LA DEVOTION DES CONFRERIES, 18mo. bound. 75
INTRODUCTION TO A DEVOUT LIFE, from the

French of St. Francis of Sales, 18mo. bound. 75

THE TRIUMPH OF RELIGION, or a choice selection

of edifying narratives, 18mo. extra boards, 50

STATIONS, or the way of the Cross, 12i

A NEW DICTIONARY OF ALL RELIGIONS, or the
wanderings of the human intellect — by the Rev.
John Bell, 8vo. bound, 1 25

AN ABRIDGMENT OF THE CHRISTIAN DOC
TRINE— by the RjghtRev. Bishop Hay. I8mo. half
bound, 25

GROUNDS OF THE CATHOLIC DOCTRINE, 32mo.

bound, .25

NOTES ON A PROTESTANT CATECHISM, 6*

NET FOR THE FISHERS OF MEN, 6*

6 Catalogue of Catholic Books*

A HISTORY OF THE CHURCH, from its establish
ment to the Reformation, by the Rev. C. C. Pise,
5 vols. 8vo. cloth backs. 7 50

DEVOTIONS TO THE SACRED HEART OF OUR

LORD JESUS CHRIST. 18mo. bound, 50

CONFIDENCE IN THE MERCY OF GOD. 1 vol. 18mo. 50
THE CATECHISM of the Council of Trent. 8vo. bound. 1 50
INSTRUCTIONS FOR FIRST COMMUNION.— 18mo.

bound. 50

F. LUCAS, JR.

Has now in press a portable edition, in octavo, of the

MISSALE ROMANUM,

EX DECRETO
SACROSANCTI CONCILTI TRIDENTINI RESTITUTUM,

PII V. PONT-MAX. JUSSU EDITUM.

ET CLEMENTIS VIII. PRIMUM, NUNC DENUO

URBANI PAPJE VIII. AUCTORITATE RECOGAITUM,

ET If OVUM FESTORUM, MISSIS HUCUSQUE CONCESSIS

AUCTUM.

It will contain about 650 pages, paper and printing of the
best quality, and be neatly bound in calf, with canon ribbons,
the price of which will be, for single copies, six dollars.

As the expense of publishing this edition will be very con
siderable, and the extent of sale be very limited, it is hoped
that the Reverend bishops and clergy throughout the United
States will encourage the publisher by sending in their subscrip
tions for such number of copies as they may require, as early
as practicable, as the printing will be completed with as much
despatch as the nature of the work will permit.

THE ORDO, For 1835, is in press, and will be ready in Oc
tober.

THE CATHOLIC CALENDAR, and Laity's Directory for
1835, is in preparation, and will be speedily published.

$35- Orders for the above will be thankfully received, and
promptly attended to.