Chapter III: Part 1: Introductory. Breviary--Divine office, its (1)

origin--performed by the early Christians--ancient and modern
editions of the breviary. PART 2. _Descriptive_. Office of
Tenebrae--Matins and Lauds--extinction of the lights--meaning
of this ceremony--chant, lamentations--conclusions of the
office--_Miserere_, its music--Card. Penitentiary at S. Mary
Major's. _Trinita dei Pellegrini_.

"_I will bless the Lord at all times_: _his praise shall
always be in my mouth_". Ps. XXXIII, 2.

"_He humbled himself, becoming obedient unto death, even the
death of the cross_". Phil. II, 8.

[Sidenote: P. I. Breviary.]

We shall not hesitate to borrow the following account of the church office contained in the Roman Breviary from a Protestant divine (Tracts of the Times no. 75). "The word _Breviarum_ first occurs in the work of an author of the eleventh century (Micrologus) and it is used to denote a compendium or systematic arrangement of the devotional offices of the church. Till that time they were contained in several independent volumes, according to the nature of each. Such, for instance, were the _Psalteria_, _Homilaria_, _Hymnaria_, and the like, to be used in the service in due course. But at his memorable era, and under the auspices of the Pontiff who makes it memorable, Gregory VII, an Order was drawn up, for the use of the Roman church, containing in one all these different collections, introducing the separate members of each in its proper place, and harmonising them together by the use of rubrics.

[Sidenote: Divine office, its origin.]

"Gregory VII did but restore and harmonise these offices; which seem to have existed more or less the same in constituent parts, though not in order and system, from Apostolic times. In their present shape they are appointed for seven distinct seasons in the twenty four hours, and consist of prayers, praises and thanksgivings of various forms; and, as regards both contents and hours, are the continuation of a system of worship observed by the Apostles and their converts. As to _contents_, the Breviary service consists of the Psalms; of Hymns and Canticles; of Lessons and Texts from inspired and Ecclesiastical authors; of Antiphons, Verses and Responses, and Sentences; and of Collects. And analogous to this seems to have been the usage of the Corinthian Christians, whom St. Paul blames for refusing to agree in some common order of worship, when they came together, _every one of them_ having a Psalm, or a doctrine, a tongue, a revelation, an interpretation (1 Cor. XIV, 26). On the other hand, the catholic _seasons_ of devotion are certainly derived from apostolic usage. The Jewish observance of the third, sixth and ninth hours for prayer, was continued by the inspired founders of the Christian church. What Daniel had practised, even when the decree was signed forbidding it, "_kneeling on his knees three times a day, and praying and giving thanks unto his God_", S. Peter and the other Apostles were solicitous in preserving. It was when "_they were all with one accord in one place_", at "the _third_ hour of the day", that the Holy Ghost came down upon them at Pentecost. It was at the _sixth_ hour, that St. Peter "went up upon the house-top to pray" and saw the vision revealing to him the admission of the gentiles into church. And it was at the _ninth_ hour that "Peter and John went up together into the temple", being "the hour of prayer". But though these were the more remarkable seasons of devotion, there certainly were others besides them in the first age of the church. After our Saviour's departure, the Apostles, we are informed, "all _continued_ with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren": and with this accords the repealed exhortation to pray together without ceasing, which occurs in St. Paul's epistles. It will be observed that he insists in one passage on prayer to the abridgment of sleep (Eph. VI, 18); and one recorded passage of his life exemplifies his precept: "And at midnight Paul and Silas prayed, and sang praises unto God, and the prisoners heard them".

In subsequent times the Hours of prayer were gradually developed from the three, or (with midnight) the four seasons above enumerated, to seven, viz. by the addition of Prime (the first hour), Vespers (the evening), and Compline (bedtime); according to the words of the Psalm, "Seven times a day do I praise Thee, because of Thy righteous judgment. Other pious and instructive reasons existed, or have since been perceived for this number".[46] Thus far our Protestant author, with whose remarks we are too well pleased to go out of our way to dispute with him the truth of some other portions of his tract, which are objectionable.

[Sidenote: Performed by the early Christians.]

That the early Christians continued after the time of the apostles to observe the hours of prayer above enumerated is proved by Martene (De Ant. Eccl. Rit. T. 3) who has collected many decisive passages from the Greek and Latin Fathers. We shall content ourselves with one taken from a work on prayer by S. Cyprian, bishop of Carthage in the third century. Having mentioned Daniel's practice of praying three times a day, he observes, that it is manifest that there was something mysterious or symbolical in the ancient practice. "For the holy Ghost descended on the disciples at the third hour; at the sixth hour Peter going to the house-top was instructed by God to admit all to the grace of salvation; and the Lord, who was crucified at the sixth hour, washed away our sins with his blood at the ninth hour, and completed the victory by his passion. For us however, besides the hours anciently observed, the times and also the symbols of prayer have increased. For we must pray in the morning, to celebrate the resurrection of the Lord; also when the sun recedes and the day ceases; for Christ is the true sun and the true day, and when we pray that the light of Christ may again come upon us, we pray that his coming may impart to us the grace of eternal light: and let us who are always in Christ, that is, in the light, not cease from prayer at night". See also Dr. Cave's Primitive Christianity Part. 1, c. 9.

[Sidenote: Editions of the breviary.]

"The old Roman breviary" says the author of Tract 75 above quoted "had long before Gregory VII's time been received in various parts of Europe; and in England since the time of Gregory the great who after the pattern of Leo and Gelasius before him had been a reformer of it". The people used anciently to join with the clergy in offering this, constant tribute of praise to God; but the duty of daily reciting it is obligatory only upon the Catholic clergy, and religious orders. S. Benedict shortened it considerably, (as Grancolas observes, Com. Hist. in Brev. Rom.) New editions and emendations of it were published successively by the authority of St. Gregory VII, Nicholas III, and Clement VII, and finally the Roman Breviary at present used was restored by order of the Council of Trent, published by Pope Pius V, and revised by Clement VIII, and Urban VIII. It follows closely, as Merati observes, that first adopted by the regular-clerks in the 16th century, and resembles the edition published by Haymo, general of the Franciscans, and authorised by Nicholas III (A.D. 1278). Hence it is called by the author of Tract 75 the _Franciscan_ Breviary. It is however founded upon the old Roman Breviary, which the Franciscans by the direction of their holy founder had adopted: for according to Rodolfo, dean of Tongres Cap. XXII, when the Popes dwelt at the Lateran, the _office of the Papal chapel_ was much shorter than that of the other churches of Rome; it was composed by Innocent III, and was adopted by the Franciscans instituted at his time. Nicolas III ordered that all the Roman churches should use the Franciscan Breviary as reformed by Haymo, in 1241. "Our own daily service", says the above-mentioned minister of the church of England is confessedly formed upon the Breviary".

[Sidenote: P. II. Office of Tenebrae.]

Having premised thus much on the office in general, we may now return to holy-week. Besides palm-sunday, three other days in the week are particularly devoted to the commemoration of the history of our redemption; holy-thursday, because on it our Lord instituted the blessed Eucharist, and his passion began; good-friday, on which He was crucified and died; and holy saturday, on which His sacred body remained in the tomb. The church commences her solemn service of each of these days with that part of the divine office called matins and lauds, and at this time Tenebrae from the _darkness_ with which it concludes. It used of old to be celebrated at night, as it still is by some religious communities[47]; but it now takes place on the afternoon preceding each of those three days. Nor is this unusual: for "the ecclesiastical day is considered to begin with the evening or Vesper service, according to the Jewish reckoning, as alluded to in the text. "In the evening and morning and at noon day will I pray, and that instantly". (Tracts of the Times, No. 75).

[Sidenote: Matins and Lauds.]

The office of Matin so called from Matuta or Aurora consists at Tenebrae of three _nocturns_. Each of these is composed of three appropriate psalms with their anthems, followed by three lessons taken from scripture or the fathers. Immediately after matins, Lauds or the praises of God are sung: they consist of five psalms besides the _Benedictus_ or canticle of Zachary, to which succeeds the _Miserere_ or 50th psalm. Some of the short prayers usually said are omitted: for the church during this season of mourning strips her liturgy as well as her altars of their usual ornaments[48].

[Sidenote: Extinction of the lights.]

A triangular candlestick, upon which are placed fifteen candles, corresponding to the number of psalms recited before the _Miserere_, is peculiar to this solemn office, and is placed at the epistle-side of the altar. After each psalm one of the candles is extinguished by a Master of ceremonies, and after the _Benedictus_ the candle placed on the top of the triangular candlestick is not extinguished, but is concealed behind the altar and brought out at the end of the service; while that canticle is sung, the six candles on the altar also are extinguished, as well as those above the _cancellata_ or rails[49].

[Sidenote: Meaning of this ceremony.]

Lamps and candelabra were presented to the sanctuary by the faithful during the first ages of persecution; and in more tranquil times to the basilicas by Constantine and others who erected or dedicated them. They were lighted, as S. Jerome observes, in the day time "not to drive away darkness, but as a sign of joy": and therefore the custom of gradually extinguishing them at the office of Tenebrae we may justly consider with Amalarius as a sign of mourning, or of the sympathy of the church with her divine and suffering Spouse. The precise number of lights is determined by that of the psalms, which is the same as at ordinary matins of three nocturns.

The custom of concealing behind the altar during the last part of the office the last and most elevated candle, and of bringing it forward burning at the end of the service, is a manifest allusion to the death and resurrection of Christ, whose light, as Micrologus observes, is represented by our burning tapers. "I am the light of the world". John VIII. 12[50]. In the same manner the other candles extinguished one after another may represent the prophets successively put to death before their divine Lord: and if we consider that the psalms of the _old Testament_ are recited at the time, this explanation may appear more satisfactory than others, which would refer them to the blessed Virgin, the apostles and disciples of Christ[51]. In the triangular form of the candlestick is contained an evident allusion to the B. Trinity. This candlestick is mentioned in a MS. Ordo of the 7th century published by Mabillon.

[Sidenote: Chant, lamentations.]

The anthems and psalms, with the exception of the _Miserere_ which is the last psalm at Lauds, most of the lessons and other parts of the office, are sung in plain chant. From the middle of the 15th century the three lamentations or first three lessons of each day used to be sung in _canto figurato_ in the papal chapel: but by order of Sixtus V, only the first lamentation of each day is thus sung, and even it is much shortened, as Clement XII directed: the two others are sung in _canto piano_ according to Guidetti's method. The first lamentation both of the first and second day is by the celebrated Pierluigi da Palestrina: that of the third day by Allegri. Baini observes, that the first lamentation of the second day is considered the finest: Palestrina composed it for four voices, besides a bass, which entering at the pathetic apostrophe 'Jerusalem, Jerusalem, be converted to the Lord' "every year makes all the hearers and singers, who have a soul, change colour". Bayni, Mem. Stor. T. 1. The lamentations of Jeremiah have the form of an acrostic, that is, the verses begin with the letters of the Hebrew alphabet in regular order, the first with Aleph, the second with Beth, and so in succession. It was difficult to observe a similar order in the Latin Vulgate: but to preserve some vestige of it, the name of the Hebrew letter, with which each verse begins in the original, is sung before the same verse in the translation.

[Sidenote: Conclusion of the office.]

When the _Benedictus_ or canticle of Zachary and its anthem are finished, the choir sings the verse "Christ was made for us obedient even unto death": on the second night they add "even unto the death of the cross": and on the third, "for which reason God hath exalted him, and hath given him a name, which is above all names". The heart of the christian is melted to devotion by these words, sung on so solemn an occasion: he kneels before his crucified Redeemer, and recites that prayer of love, that prayer of a child to his Father which He that man of sorrows dictated to His beloved disciples; and then remembering those sins, by which he offended that dear and agonising parent, and touched with sorrow and repentance, yet more and more excited by the music, I might almost call it celestial, his heart calls loudly for that mercy to obtain which Jesus died. He joins with God's minister in fervently repeating the prayer imploring God's blessing on those for whom Christ suffered and died: the noise which follows it recals to his mind the confusion of nature at the death of her creator; the lighted candle once more appearing reminds him that His death was only temporary: and he departs in silence impressed with pious sentiments, and inflamed with devout affections.

[Sidenote: Miserere, its music.]

They who have assisted at the office of Tenebrae will not be surprised at the saying of a philosopher, that for the advantage of his soul he would wish, that when he was about to render it up to God, he might hear sung the _Miserere_ of the Pope's chapel. In no other place has this celebrated music succeeded. Baini the director of the Pontifical choir, in a note to his life of Palestrina, observes that Paride de Grassi, Master of ceremonies to Leo X, mentions that on holy wednesday (A.D. 1519), the singers chanted the _Miserere_ in a _new_ and _unaccustomed_ manner, alternately singing the verses in symphony. This seems to be the origin of the far-famed _Miserere_. Various authors, whom Baini enumerates, afterwards composed _Miserere_[52]; but the celebrated composition of Gregorio Allegri a Roman, who entered the Papal college of singers in 1629, was the most successful, and was for some time sung on all the three days of Tenebrae. Then one composed by Alessandro Scarlatti, or that of Felice Anerio, used to be sung on holy thursday: but these were eclipsed by the _Miserere_, composed in 1214 by Tommase Bai a Bolognese, director of the choir of S. Peter's. From that time only Allegri's and Bai's were sung in the Pope's chapel; till Pius VII directed the celebrated Baini to compose a new _Miserere_, which has received well-merited applause. Since the year 1821 all three, viz. Baini's, Bai's, and Allegri's _Misereres_ are sung on the three successive days, and generally in the order in which we have mentioned them: the two latter are sometimes blended together. The first verse is sung in harmony, the second in plain chant, and so successively till the last verse, which alone is sung in harmony by both the choirs, into which the singers are divided; only one choir sings the other verses[53].

[Sidenote: Cardinal penitentiary]

[Sidenote: Trinita dei Pellegrini]

On Wednesday-afternoon, the Cardinal great Penitentiary goes in state to S. Mary Major's, where the minor Penitentiaries are Dominicans. For an account of this custom see the preceding chapter. On Wednesday, Thursday and Friday evenings, Christians may be edified at the Trinita dei Pellegrini[54] by the sight of Cardinals, princes, prelates and others, washing in good earnest, and afterwards kissing the feet of poor pilgrims, while they recite with them the Our Father, Hail Mary, Glory be to the Father, and other beautiful prayers, such as;

_Gesu, Giuseppe, Maria,_
_Vi dono il cuore e l' anima mia._
_Gesu, Giuseppe, Maria,_
_Assisteleci nell' ultima agonia, etc._

They afterwards wait on them at table, and accompany them to their beds, reciting other devout prayers. In another part of that establishment, princesses and other ladies practise the same offices of charity towards the female pilgrims. Here might we fancy that the primitive christians were before us, those men of charity, simplicity, and lowliness: and when in the same place, a few years ago, that devout Pontiff Leo XII on his knees washed and kissed the feet of pilgrims, who had journeyed from afar; who that saw him did not call to mind with tears the lowliness and charity of his predecessor Peter, and of a greater than Peter, who "washed the feet of his disciples, and who wiped them with the towel wherewith he was girded".

Marius mourned over the ruins of Carthage; but his was the sorrow of disappointed, selfish ambition. Jeremiah lamented the fall and desolation of Jerusalem: and his plaintive accents were inspired by genuine patriotism and religion. Observe his venerable figure in the Sixtine chapel; there he sits pensive and disconsolate, with his legs crossed, his wearied head resting upon his hand, and his eyes rivetted on the ground, as if nothing could engage his attention but the woes of the daughter of Sion[55]. Then listen to the lamentations of this inspired and afflicted prophet: they are full of deepest pathos, and uttered in notes sweet as the warblings of philomel. Turn now, O Christian soul, to a more sublime and mournful spectacle. Jesus in the garden of Gethsemani and on mount Calvary mourned not for a single city or nation: he sorrowed over the ruins of a world, not as of old Noah may have done, when secure from danger he looked down upon the waters which overspread the earth; but "He was wounded for our iniquities, and he was bruised for our sins: and the Lord hath laid on him the iniquities of us all", He suffered and died for us. The moral ruins of the world, our sins and their awful consequences, caused all the pangs and sorrows of Jesus. Come then let us cast ourselves at the foot of that cross, and cry aloud for mercy with a contrite and humble heart, which He will never despise. To _Thee_ alone, shall we say, have we sinned, and have done evil before thee; yet have mercy on us, O God, according to thy great mercy. And thou, O blessed Virgin and Mother, who standest in silent anguish beneath the cross of thy agonising Son[56], would that we could feel love and sorrow like unto thine.

_Eja mater fons amoris_
_Me sentire vim doloris_
_Fac, ut tecum lugeam._
_Fac, ut ardeat cor meum_
_In amando Christum Deum,_
_Ut sibi complaceam. Amen._

[Footnote 46: See also Palmer's Origines Liturgicae, Vol. 1 Antiq. of the English ritual c. 1, p. 1. Both writers do not hesitate to admit that the breviary is the great source of the Church of England's Morning and Evening prayer.]

[Footnote 47: Our divine Lord sometimes passed the night in prayer; and the early Christians, as Pliny informs his master Trajan, used to assemble before the light to sing a hymn to Christ. Lucian as well as Ammianus Marcellinus complained of their spending the night in singing hymns. S. Jerome in fine writes to Eustoch. (Ep. 22) that besides the daily hours of prayers we should rise _twice and thrice at night_.]

[Footnote 48: In the mass and office for the dead several prayers and ceremonies otherwise prescribed are omitted: so on this occasion, says Benedict XIV, "the church forgetting all things else thinks only of bewailing the sins of mankind, and condoling with Christ our Redeemer in His sufferings". As for the antiquity of this service, Martene remarks (lib. IV, c. 22) that the order of the _nocturnal_ and diurnal offices of holy-thursday is found, such as we now observe it, in the ancient Antiphonarium of the Roman church, and in that of S. Gregory published by B. Tommasi, so that there has been scarcely any variation during the last thirteen hundred years.]

[Footnote 49: When the Pope officiates, the eight candles over the _cancellata_ are lighted: six are lighted for a Cardinal, and four for a Bishop. Amalarius priest of Metz in the ninth century (De ordine antiphonarii), mentions the extinction of the lights in the office of these three days. It would seem however, that it was not then customary at Rome, for Theodore, archdeacon of the Roman church, in answer to his enquiries had said to him "I am usually with the Apostolic Lord at the Lateran, when the office of Coena Domini (Holy Thursday) is celebrated, and it is not customary to extinguish the lights. On Good Friday there is no light of lamps or tapers in the church in Jerusalem (Santa Croce) as long as the Apostolic Lord offers up solemn prayers there, or when the cross is saluted". This latter custom is still continued.]

[Footnote 50: In confirmation of this explanation we may observe, that the candle is placed behind the altar after the _Benedictus_ during the anthem alluding to Christ's passion, and remains there while the verse 'Christ became obedient unto death' the psalm _Miserere_, and the prayer which mentions the crucifixion, are sung.]

[Footnote 51: See such opinions ap. Benedict. XIV, De festis Lib. 1, c. 5. The system of Du Vert, who would reject all mystical and symbolical significations attributed to the church-ceremonies, has been satisfactorily confuted by Langlet, Le Brun, Tournely and other divines.]

[Footnote 52: Tartini's and Pisari's lasted only one year each.]

[Footnote 53: Persons, who go immediately after the service in the Sixtine chapel to S. Peter's, are generally in time for part if not the whole of the _Miserere_ sung in that Basilic. The compositions of Fioravanti the late, Basili the present, master, and Zingarelli, are sung there.]

[Footnote 54: See Reminiscences of Rome. Letter 4th. London, 1838 On pilgrimages and pilgrims see Mores Catholici Book 4th, ch. 5th. S. Philip Neri founded the Confraternity of Trinita dei Pellegrini.]

[Footnote 55: ... lia fatto alla guancia
Della sua palma sospirando letto. Dante Pur. VII.

Sed frons laeta parum et dejecto lumina vultu. Virg. AEu. VI, 863. See the learned canon. De Jorio's Munica degli antichi, art. Dolore, Mestizia. We may add that conquered provinces are often represented in a similar attitude as statues, on bas-reliefs, and on medals. See for instance, Judaea Capta, a reverse of Vespasian, ap. Addison, Dialogues on ancient medals.]

[Footnote 56: "Now there stood by the cross of Jesus his mother". John XIX, 25.]

CHAP. IV.

ON THE CEREMONIES OF HOLY THURSDAY

_CONTENTS._

General character of the liturgy of holy thursday--its ancient
form--blessing of the oils at S. Peter's, communion under
one kind--origin and explanation of the blessing and
salutation of the oils--High mass in the Sixtine chapel,
_troccole_--procession of the B. Sacrament to the Pauline
chapel--antiquity of processions--reservation of the B.
Sacrament--Papal benediction from S. Peter's, _flabelli_--bull
in Coena Domini--washing of the feet--dinner of the
_apostles_--antiquity and meaning of this custom of
washing feet--customs of other churches: Leonardo da Vinci,
Michelangelo, Dante--Cardinals' public dinner etc.--Tenebrae:
Card. Penitentiary--recapitulation of the principal ceremonies
of the day--S. Peter's on holy thursday-evening: washing of
the high-altar--antiquity and meaning of the stripping and
washing of the altars--conclusion.

"_Before the festival day of the pasch, Jesus knowing that
his hour was come, that he should pass out of this world to
the Father, having loved his own who were in the world, he
loved them to the end_". John XIII, 1.

[Sidenote: Liturgy of holy-thursday]

During the last three days of holy-week the church celebrates the funeral obsequies of her Divine Spouse: and hence there are numerous signs of mourning in her temples, in her liturgy, and in the dress of her ministers. On thursday however, a passing gleam of heavenly light irradiates the solemn gloom in which she is enveloped: for on this day Jesus Christ, having loved his own even unto the end, instituted the holy sacrament, the staff of our pilgrimage, our solace in affliction, our strength in temptation, the source of all virtue, and the pledge of everlasting life. Accordingly the liturgy of holy-thursday bears the impress both of sorrow and of gladness: it is not unlike a fitful day of April in our northern climes, when the sun now bursts from the clouds which had concealed his brilliancy, and now once more the sky is shrouded in murky gloom--an apt emblem this of the over-changing state of man, who at one moment quaffs the inebriating cup of earthly joys, and yet a little, and it is dashed from his grasp; and sickness, sorrow and death are his portion.

[Sidenote: its ancient form.]

Anciently three masses used to be celebrated at Rome[57] on this day, as is evident from the sacramentary of pope Gelasius; and at all the three the Pope himself officiated. At the first the public penitents were absolved:[58] at the second the oils were blessed; the last (ad vespertinum officium) was intended to commemorate the institution of the blessed Sacrament. Public penance gradually declined in the western church after the seventh century; and the three masses are now reduced to one. That of the Sixtine chapel, at which the Pope assists, differs very little from ordinary Masses celebrated there, and the concourse of persons is generally very great.

[Sidenote: Blessing of the oils at S. Peter's]

[Sidenote: Communion under one kind.]

The oils are blessed in S. Peter's during mass, by the Card. archpriest, or a Bishop in his stead. They are three, viz. 1 the oil of catechumens, used in blessing baptism, in consecrating churches and altars, in ordaining priests, and in blessing and crowning sovereigns: 2 the oil of the sick used in administering extreme unction and in blessing bells: 3 sacred chrism, composed of oil, and balm of Gilead or of the west Indies[59]: it is used in conferring baptism and confirmation, in the consecration of bishops, of patens and chalices, and in the blessing of bells. The Roman Pontifical prescribes, that besides the bishop and the usual ministers, there should be present twelve priests, seven deacons, and seven subdeacons, all habited in white vestments. After the elevation at those words of the canon, _Per quem haec omnia etc._ a little before the _Pater noster_, the Bishop sits down before a table facing the altar, and exorcises and blesses the oil for the sick, which is brought in by a subdeacon. He then proceeds with the mass, and gives communion to the ministers and the rest of the under the form of bread alone[60]. Having received the ablutions, he returns to the table above mentioned, and awaits the coming of the procession of the priests, deacons, subdeacons etc. In it, the balsam is carried by a subdeacon, etc. the oil for the chrism and that for the catechumens by two deacons: and meantime the choir sings appropriate verses. The bishop blesses the balsam, and mixes it with some oil; he then breathes three times in the form of a cross over the vessel of chrism, as do the twelve priests also. Next follows the blessing, and then the salutation, of the chrism: the latter is made 3 times by the bishop and each of the twelve priests in succession, saying, Hail holy chrism, after which they kiss the vessel which contains it. The oil of catechumens is blessed and saluted in like manner: and the procession returns to the sacristy; in the mean time the bishop concludes the mass; and thus this solemn rite terminates.

[Sidenote: Origin of the blessing of the oils.]

The oil of the sick is mentioned in the well-known passage of St. James V, 14 "Is any man sick among you; let him bring in the priests of the church, and let them pray over him, anointing him with oil in the name of the Lord etc." At the beginning of the fifth century also, Pope Innocent I observes that it is the office of the bishop to make or prepare (_conficere_) this "holy of chrism" or unction: and in the Sacramentary of Pope Gregory the great the rite; by which this oil was blessed and administered to the sick, is described. Chrism and the oil of catechumens also are mentioned by many ancient Fathers. (See Turnely T. 7 de Sacram. Bapt. et Confirm, etc.)[61] St. Basil in the 4th century attributes the origin of the custom of blessing the oils to tradition. "We bless the water of baptism and the _oil of unction_, as well as the person who receives baptism. By what scriptures? Is it not from silent and secret tradition?" (De Spir. S. c. 27). It is mentioned also in the second and third councils of Carthage, by S. Cyprian, who says "The eucharist, and the oil, with which the baptised are anointed, are sanctified at the altar". Ep. 70.

It would appear however from the 20th canon of the first council of Toledo that anciently chrism could be blessed _at any time_; and hence Benedict XIV is of opinion, that the custom of blessing it only on holy Thursday began about the seventh century; for it is mentioned in the Sacramentary of S. Gregory, in the old Ordo Romanus, and in other works written after that period. This day has been with reason chosen for this ceremony, as St. Thomas observes, in order that the chrism may be prepared for the solemn baptism administered on Easter Eve; and because on it the Eucharistic sacrament, for which the other sacraments are as it were preparatory, was instituted. S. Isidore however assigns a different reason, viz. that two days before the pasch Mary _anointed_ the head and feet of the Lord". De Divi Off. lib. 2, c. 28.

[Sidenote: Meaning of the ceremonies already described.]

Pouget (Institut. Cath. t. 2, c. 8) proves that the blessing of the oils originates in apostolic tradition, as St. Basil cited above observes. He proves also that since the fifth and sixth centuries the bishop and priests used to breathe three times over the chrism and oil of catechumens, and to salute them with the words "Ave sanctum chrisma: ave sanctum oleum". Our Saviour breathed on His apostles, when He said 'Receive ye the holy Ghost': and hence his ministers breathe over the chrism, by which the Holy Ghost is conferred in confirmation, and over the oil of catechumens, which is used in other sacred rites. Respect is paid to them, because they are employed in God's service, and hence it is a relative respect directed to Him. An ardent soul will never hesitate to address inanimate objects; in fact some of the finest passages of ancient and modern oratory are apostrophes of this nature[62]. S. Andrew is said to have saluted the cross, on which he suffered, S. Paula the birth-place of our divine Lord; and theirs were words of love of God, and not of idolatry.

[Sidenote: High mass in the Sixtine chapel.]

In the Sixtine chapel the crucifix and tapestry over the altar are covered with a white and not a purple veil; the throne also is white, and the Pope is vested in a white cope. On the rich facing of the altar is represented Christ dead, His descent into limbo, and His resurrection. The cardinal dean generally celebrates the high mass, after the _Gloria in excelsis_ of which no bells are allowed to be tolled in Rome (except at the papal benediction) but in their stead are used _troccole_ or boards struck with iron: this practice is observed until the _Gloria in excelsis_ is sung in the papal chapel on the following saturday-morning[63].

After the offertory of the mass Palestrina's motet _Fratres ego enim_ is sung; of which Baini says that he "does not hesitate to affirm that it resembles as closely as possible the music of heaven". Two hosts are consecrated, one of which is received by the celebrant, and the other destined for the following day is put into a chalice, which the deacon covers with a paten and _palla_ or linen cloth, as the dead body of Christ was wrapped in "fine linen"[64]. Mark XV, 46. At the beginning of the canon twelve lighted torches are brought in by _bussolanti_; and after the elevation two masters of ceremonies distribute among the cardinals and others candles carried by clerks of the chapel, in preparation for the procession. The usual kiss of peace is not given, from detestation of the treacherous kiss given this day by Judas to his divine master, as Alcuin remarks[65].

[Sidenote: Antiquity of processions]

Immediately after mass the cardinal celebrant with his ministers leaves the chapel; the other cardinals, bishops and mitred abbots, put on their respective sacred vestments, and the _Uditori di Rota_, the _Cherici di Camera, Votanti_, and _Abbreviatiori_, their surplices: the other prelates wear their usual _cappe_. They all now accompany the B. Sacrament to the Pauline chapel[66] in solemn procession, which is regulated like that of palm-Sunday. The singers go to the _sala regia_, illuminated with large cornucopia, and there begin to sing the _Pange lingua_ (a hymn in honour of the holy Sacrament) as soon as the cross covered with a purple veil appears: the last verses of it are sung in the Pauline chapel, which is splendidly illuminated. The cardinals bearing their mitres and torches precede two by two the Holy Father, who bare-headed and on foot carries the blessed Sacrament under a canopy supported by eight assistant bishops or protonotaries[67]. When the Pope reaches the altar, the first cardinal deacon receives from His hands the B. Sacrament, and preceded by torches carries it to the upper part of the _macchina_; M. Sagrista places it within the urn commonly called the sepulchre, where it is incensed by the Pope; in the mean time the conclusion of the hymn is sung. M. Sagrista then shuts the sepulchre, and delivers the key to thy Card. Penitentiary, who is to officiate on the following day.

[Sidenote: Reservation of the B. Sacrament.]

Two objects are obtained by this custom; 1st. the blessed sacrament is solemnly preserved for the adoration of the faithful on this anniversary of its institution, as well as for the priest's communion on good friday[68]; 2nd. the burial of our divine Saviour is represented: this is anticipated, in order that the principal altar may be striped, in sign of mourning, and as He was stripped before His crucifixion.

[Sidenote: Papal benediction: _flabelli_.]

[Sidenote: Bulla in Coena Domina.]

The procession, of which we have already spoken, afterwards proceeds from the Pauline chapel to the _loggia_ in front of S. Peter's: but the Pope, as he no longer carries the B. Sacrament, wears his mitre, and is seated in his _sedia gestatoria_ under a canopy carried by eight Referendarii[69]; and the _flabelli_[70] are carried at each side of Him. He now gives his solemn benediction to the multitude assembled before St. Peter's. This however is repeated with even greater splendour on Easter-Sunday, as well as on the Ascension and Assumption; and we shall therefore reserve a description of it to another occasion, especially since generally speaking, persons who are anxious to witness the _lavanda_ or washing of the feet will find it difficult to be present also at the Benediction[71].

[Sidenote: Washing of the feet.]

After the benediction, the cardinals and others take off their sacred vestments, and resume their _cappe_, which they wear during the _lavanda_ or washing of the feet. This now takes place in S. Peters, in a side-chapel adorned with two _arazzi_; one representing Leonardo Da Vinci's last supper is placed behind the benches prepared for the priests whose feet are to be washed by the Pope: and the other, which represents Providence seated on the globe between Justice and Charity, above two lions holding banners of the church, is placed over the throne. The Pope is habited in a red cope, and wears a mitre. Seated on His throne, and surrounded by cardinals, prelates, and other dignitaries of His court, He puts incense into the thurible, being assisted as usual by the first Cardinal priest. He then gives the blessing, usual before the gospel is sung, to the Cardinal-deacon habited in his sacred vestments, who sings that beautiful passage of the gospel of S. John, which explains the origin of this ceremony: "Jesus knowing that his hour was come, that he should pass out of this world to the Father, having loved his own who were in the world, he loved them to the end. Knowing that the Father had given him all things into his hands, he began to wash the feet of his disciples, and wipe them with the towel wherewith he was girded, and he said to them; If I being Lord and Master have washed your feet, you also ought to wash one another's feet; for I have given you an example, that as I have done to you, so you do also". At the end of the gospel, the Pope kisses the book, the Cardinal Deacon incenses Him as usual, and the choir begins to sing beautiful anthems allusive to the affecting ceremony, and recommending charity, the distinctive virtue of Christians, more precious than even faith and hope. The Pope's cope is then taken off, and a towel is fastened to his girdle by the assisting Card. deacons; and then, in imitation of his Divine Master, he washes and kisses the right foot[72] of 13 priests, called the _apostles_, dressed in _cappe_ of white cloth, and wearing high cap, which in form resemble those on the bas-reliefs of Persepolis: each of them receives from Him a towel, and a nosegay, besides a gold and silver medal presented by the Treasurer[73]. The Pope then returns to his throne, washes his hands[74] is vested once more in the cope, and recites the Our Father and the concluding prayers.

[Sidenote: Dinner of the _apostles_.]

His Holiness afterwards waits on the 13 _apostles_ at table, in a hall in the Vatican palace, (at present in the hall above the portico of S. Peter's), giving them water to wash their hands, helping them to soup, one or more dishes, and pouring out wine and water for them once or twice. The plates are handed to Him by prelates of _mantelletta_, and during the ceremony one of His chaplains reads a spiritual book. He then gives them his blessing, washes His hands, and departs. "Which is greater" says our Saviour, "he that sitteth at table or he that serveth? Is not he that sitteth at table? but I am in the midst of you as he that serveth?"

[Sidenote: Antiquity and meaning of the _lavanda_.]

From the most remote antiquity, it was customary among the Hebrews and other nations, that the feet of strangers and guests should be washed before they reclined at table, as they had often travelled on foot. Thus the angels entertained by Abraham and Lot (Gen. XVIII, XIX), were supplied with water to wash their feet: Abraham's servants in the house of Laban, and the brothers of Joseph, when received by him, washed their feet. (Gen. XLIII, 24)[75]. In these cases however the guest washed his own feet; and hence the condescension of our Divine Lord was an act not of hospitality or charity alone, but also of profound humility; and accordingly he put on a towel or apron, like an ordinary slave, as Ferrari observes (De Re Vestiaria par. 1). Most interpreters are of opinion, that Christ washed the feet of His disciples towards the close of the ordinary supper, and shortly before He instituted the holy Sacrament; in order to signify the purity with which it should be received. His example was imitated by His disciples, and accordingly S. Paul (1 Tim. V, 10) speaks of widows who "have washed the saints' feet," as Magdalen had washed those of our Lord.

In the Roman church, as in that of Bologna, it has been for many ages customary for the Bishop to wash feet on this day. In the _Ordo Romanus_ of Cencius Camerarius it is mentioned, that the Roman Pontiff after mass washed the feet of twelve subdeacons, and after dinner of 13 poor persons, or according to the Ordines Romani published by Mabillon, of 12 deacons. The _Ceremoniale_, attributed to Marcellus archbishop of Corcyra, prescribes that the Pope should wash the feet of thirteen poor men. Various causes are assigned by different authors to explain, why the number is thirteen, and not twelve as was that of the apostles. (See Benedict XIV, De Festis, lib. I, c. VI, Sec.Sec. 57, 58). The most probable account, we think, is that the thirteenth _apostle_ was added in memory of the angel, who is believed to have appeared among the 12 poor guests of S. Gregory the great, while he was exercising united charity and humility. A painting of this event may be seen in one of the chapels near his church on the Caelian mount, in which is preserved the table, at which he daily fed twelve poor persons. (See the passage of John the deacon cited above in the note). The two customs of washing the feet first of 12, and then of 13, have been reduced to one, and in it the number 13 is preserved[76].

[Sidenote: Cardinals' public dinner.]

Till within the last few years the Cardinals used to dine in public at the Vatican on holy Thursday and good Friday, that they might be spared the trouble of returning to their respective palaces before Tenebrae; and anciently the Pope used to dine with them at the Lateran palace, in the hall called the Triclinium Leonianum[77]. The Pontiff wore on such occasions his cope and mitre, and the Cardinals were habited in sacred vestments with mitres. After dinner a sermon was preached before the Cardinals. _Mons. Maggiordomo_ used to invite on these days prelates, officers, and others engaged in the _cappella_ or palace, to a dinner at which he presided.

[Sidenote: Tenebrae etc.]

[Sidenote: Recapitulation.]

In the afternoon, at the office of Tenebrae, among other signs of mourning, the cross is veiled in black, and the candles are of yellow wax: the Pope's throne is stripped of its usual ornaments, and is without a canopy: the cardinals' and prelates' benches also are without carpets. The Cardinal Penitentiary goes to S. Peter's, where the minor Penitentiaries are Conventuals of S. Francis. We have spoken on these subjects in the preceding chapters. We may here recapitulate the principal ceremonies of the day, as Morcelli has done in his Calendar. The oils are blessed in S. Peter's; the Pope assists at mass in the Sixtine chapel, carries the B. Sacrament to the Pauline chapel, gives His solemn benediction from S. Peter's, washes the feet of thirteen priests and serves them at table. In the afternoon Tenebrae in the Sixtine chapel; and the Cardinal great Penitentiary goes to S Peter's.

[Sidenote: S. Peter's on holy thursday-evening.]

In this basilic the B. Sacrament is preserved amid many lights in the _Sepulchre_ in a side-chapel[78], and several confraternities come in procession to venerate the relics, of which we shall speak in the next chapter. It is much to be regretted that the cross, which used on holy-Thursday and good-Friday to glow with 628 lights[79], and to produce a splendid effect by the _chiaroscuro_ which resulted from it in this vast and magnificent fabric, is no longer suspended before the Confession, in consequence of irreverent conduct on preceding occasions.

[Sidenote: Washing of the altar.]

There still remains another remarkable ceremony customary in S. Peter's on holy-Thursday. After the office of Tenebrae, the chapter of that basilica proceeds in procession from the chapel of the choir to the high altar. The black stoles which six of the canons wear, and the yellow and extinguished tapers of the acolythes, are signs of mourning for the sufferings of Christ. They all carry elegant _aspergilli_[80] of box or other wood, and having prayed for a short time in silence, they chant the anthem "They divided my garments etc." and the psalm "O God, my God, why hast thou abandoned me?" A fine cloth, which covered the altar, is then removed from it, and the Cardinal-priest of the church and the six canons pour whine upon the altar, and wash it with their _aspergilli_ or brushes. After the other canons, beneficed clergymen, etc. have in turn washed it in like manner: the Cardinal and the six canons begin to dry it with sponges and towels: all then kneel down, and the ceremony concludes with the verse "Christ became obedient unto death etc." the Our Father, and the prayer of the day "Look down, we beseech thee etc."[81] The chapter then venerates the relics shewn as usual from the gallery above S. Veronica's statue.

[Sidenote: Antiquity and meaning of these ceremonies.]

The _stripping_ of the altars, which is practised on this day throughout the western church, is mentioned in the most ancient _Ordo Romanus_: indeed anciently the altars used to be stripped every day, as Du Vert (Ceremon. de l'Eglise T. IV.) and Cancellieri (De Secretariis T. IV.) have shewn. The custom of _washing_ the altar is observed in the Latin church in those of the Dominicans and Carmelites; and also according to Benedict XIV "in many churches of France, Germany and other remote countries" among which Cancellieri reckons Spain. It is mentioned by S. Isidore (lib. de Eccles. Offic. c. 18) by Alcuin (de divinis offic.) and in the Sarum, Parisian and many other missals quoted by Martene. What however is its meaning? While Monsignor Battelli, in his dissertation on the subject, maintains that this custom was instituted for the sake of cleanliness, rather than from a wish to denote any mystery, and that this day was selected as the most convenient, because the altars were already stripped; the abbot Rupert and Belet discover mystical meanings in the sponges, towels, wine, water, and even _aspergilli_. We prefer a middle course, and while we are willing to admit with Durandus and others an allusion in the wine and water to the blood and water which flowed from our Saviour on the cross, we maintain with the learned S. Isidore, S. Eligius, Benedict XIV and others, that we wash the altar, the symbol of Christ, from motives of respect to Him, who on this day washed the feet of His disciples.

Two great virtues are embodied in the ceremonies of this day, and impart to them their life and loveliness: they are the essential and characteristic virtues of Christians, by the practice of which they imitate their divine Master and model, and come at last to be united to Him in heaven. Christ was moved by charity to institute the Holy Sacrament, and by humility to wash His disciples feet. Let us then learn of him because He was meek and humble of heart, and let us love one another, because Christ hath first loved us, and commands us to love one another.

[Footnote 57: In Africa two were customary, one in the morning, and the other after supper. S. August. ep. 54 ad Januarium.]

[Footnote 58: For an account of this ancient ceremony the reader may see Fleury, Moeurs des Chretiens; _Funz. della Settimana Santa._ Martene, lib. IV, 22. etc.]

[Footnote 59: "Balsam is produced in the vineyards of Engaddi, and in preparing chrism it is mixed with oil and consecrated by the pontifical benediction, that all the faithful may be signed with this unction at confirmation". Ven. Bede, in canlic. cap. I. The Greeks bless the chrism on the same day as the Latins, having prepared it a few days previously. See their Euchelogium, Ordo VIII entitled, On the composition of the great ointment in the Costantinop. church ap. Martene, loc. cit.]

[Footnote 60: Only one priest says mass in each on this day and the other priests communicate, as on it Christ alone said mass, and distributed the Holy communion to the apostles. Although for many centuries both kinds were ordinarily received, yet the custom of communicating under the form of bread alone is very ancient. Thus in time of persecution the faithful used to carry to their houses the holy communion under the form of bread alone, the hermits also preserved it in the deserts, the sick received it as their viaticum, the ministers of God kept it in the churches, for their spiritual support, and the bishops used to send it to their clergy in token of their union in charity. These were all instances of communion under one kind, which are enumerated and proved by many Catholic divines, as for instance by Dr. Rock in his Hierurgia. They demonstrate the constant belief of the church, that the whole sacrament is received under one kind only; and Christ himself in the scriptures attributes its admirable effects to the act of _eating_ only as well as to that of _eating and drinking_. "He that eateth this bread shall live for ever" etc. In fact since His resurrection "He dieth now no more": His body and blood and soul and Divinity are united together for evermore, and consequently the communicant receives under the form of bread alone Christ himself whole and entire. The Latin church prescribed the general reception of communion under one kind, in order to obviate accidents which frequently arose from the indiscriminate use of the chalice, and in opposition to the error of the Hussites: Thus Paul II took occasion from the presence of Frederic III at Rome, to give a public and illustrious proof of the condemnation of this new heresy by the church, by giving communion under one kind only to the Emperor, and also to the deacon and subdeacon, who generally communicate under both kinds when the Pope sings mass. In the Greek and other oriental churches communion is administered under one kind to the sick and others who are prevented by distance from communicating in the churches. The general communion customary on holy-thursday is prescribed by the English bishop Walter in the 10th century, in the capitulary of Theodulph of Orleans, and by all ancient pontificals and missals, according to Martene T. 3, p. 98. It is practised also by the Greeks, as Leo Allatius testifies. De consensu utriusque Ecclesiae lib. 3. Palmer (Vol. 2. p. 76) says "It is not essential to the validity of the Sacrament, that the bread should be whole and entire before consecration, and broken afterwards: but the Universal practice of the Christian church, derived from the apostles and from Jesus Christ himself ought not to be infringed in this matter". Yet even Bp. Middleton whom he quotes in the same page, says "When there were many communicants, _in primitive times, there were several cakes or loaves_, in proportion to the number: and it took some time after the consecration was finished, to break and divide them for distribution". Each person communicated from his own offering: hence S. Augustine says "Erubescere debet homo idoneus si de aliena oblatione communicaverit" Serm. 215 de Temp, any longer justification of the general practice of the Roman church would therefore be superfluous.]

[Footnote 61: "From the frequent mention of _oil_ in scripture as the emblem of spiritual gifts it was actually used in the primitive church in the ceremonies of admitting catechumens, and in baptising". Tracts of the Times, Vol. 1, no. 34.]

[Footnote 62: Our ardent love of this classic soil tempts us to insert the following noble instance from Cicero (pro Milone XXXI) "Vos enim jam _Albani_ tumuli atque luci vos, inquam, imploro alque tester vosque Albanorum obrutae arae, sacrorum populi Romani sociae et aequales, quas ille praeceps amentia caesis prostratisque sanctissimi lucis substructionum insanis molibus oppresserat: vestrae tum arae, vestrae religiones viguerunt, vestra vis valuit, quam ille (Clodius) omni scelere polluarat: tuque ex tuo edito monte, Latiaris sancte Jupiter, cujus ille lacus, nemora, finesque saepe omni nefario stupro et scelere macularat, aliquaudo ad eum puniendum oculos aperuisti: vobis illae, vobis vestro in conspecta serae sed justae tamen et debitae paenae solutae sunt".]