Chapter V: Part 1: Introductory. Breviary--Divine office, its (3)

[Footnote 92: "The greatest glory" says Baini "was deservedly obtained by _Pierluigi_ on account of the _improperii_, and the hymn _Crux fidelis_ which he set to music for 8 voices divided into two choirs, and which were sung for the first time by the choir of the Lateran basilica on good Friday in the year 1560: by them _fece sbalordire arte e natura_. Pius IV demanded them for the use of the apostolic chapel, and, after he had heard them, declared that Palestrina had surpassed his expectations. These _improperii_ are still sung and will ever be sung in the apostolic chapel" Baini, Mem. storic. di Giovanni Pierluigi da Palestrina 1. p. 64.]

[Footnote 93: This hymn is frequently sung in the Greek and Oriental church. Renaudot T. I, p. 70. According in the Menologium Graecum and S. John Damascen it was first used in the reign of Theodosius, when public supplications were offered to heaven during a terrible earthquake at Costantinople. This Palmer admits, I, 64. It is still said in Greek, in which it was originally composed, as well as in Latin, in the Roman church. See Goar in notis ad Rituale Graec.]

[Footnote 94: In the Ordo Romanus XII, Ap. 1, de Presbyterio, it is prescribed that "according to ancient custom whatever is offered upon the cross ought to belong to the _schola_ (or company)" of the cross: in the Ordo XIV, that it belongs to the _Sagrista_. The sum collected is at present the perquisite of M. Sagrista and the two principal Masters of ceremonies. These offerings were customary also in other churches, and in particular at Paris.]

[Footnote 95: Baini observes, that the chant of this hymn is one of the few instances of _rhythmical_ chant preserved by uninterrupted _tradition_ in the papal chapel and adorned with the ancient ornaments. (See his Saggio sopra l'indentita dei ritmi musicale e poetico. Firenze, 1820). "The chant of that hymn" says Eximano (quoted by Baini, Mem. Stor.) is a true plain chant, that is, a chant of unison, such as it is found in all choral books: but the mode of singing it in the pontifical chapel makes it appear different from what is sung in other churches--Above all, the distribution of the notes, which are sung (not of those which are written) adapted to express the length and shortness of the syllables which compose the rhythm of the hymn, ought to be studied. "Se si da quell'inno ad un maestro di cappella per metterlo in musica concertata ed in _battuta sensibile_, verra subito distrutto il _ritmo_, e se la cantilena della cappella pontif. si scrive in battuta, si vedranno cadere nel _battere_ alcune sillabe brevi, senza pregiudizio della loro quantita". Dubbio di D. Antonio Eximeno sopra il saggio fondamentale pratico di contrappunto del R.P.M. Martini. Roma, 1773.]

[Footnote 96: The corporal is a square piece of linen so called, because the Corpus or body of Christ is placed on it. S. Isidore of Pelusium in the beginning of the 5th century says, that the white linen cloth, which is spread under the divine gifts, is the clean linen cloth of Joseph of Arimathea: "for we, sacrificing the bread of proposition on the linen cloth, without doubt find like him the body of Christ": it was anciently much larger than it is at present. The purificator is a small towel, which serves to wipe the chalice and the hands and mouth of the priest, after he has received the B. Sacrament.]

[Footnote 97: The veil is used from reverence to the B. Sacrament: on an ancient mosaic on one of the arches of S. Prassede, a person is represented enveloped in it, holding a sacred vessel apparently intended to contain the B. Sacrament. Ciampini, Vet. mon. T. 2.]

[Footnote 98: According to the Gelasian Sacramentary, "the deacons go to the _sacrarium_ and walk in procession with the body and blood of the Lord, which remained from the preceding day": with it the most ancient Ordo Romanus ad usum monasteriorum agrees.]

[Footnote 99: In the fourth century Pope Innocent I in his epistle to Decentius assigns as a reason, why the holy sacrifice is not offered up on this day, the example of the apostles who, concealing themselves for fear of the Jews, spent this and the following day in fasting and mourning for the death of their master, and were thus debarred from the holy mysteries. During the whole of Lent the Greek church still celebrates, towards evening, only the mass of the presanctified, except on Saturdays and Sundays, and on the feast of the Annunciation, when the ordinary mass is offered up. This is one of the ancient instances of communion under one kind; for, as Leo Allatius observes, either it is received under the form of bread alone, or if some drops of the sacred blood were sprinkled on the host, all the species of wine have disappeared before communion. (De utriusque Ecclesiae consensione, p. 875). Neither in the Latin or the Greek church is the mass of the pre-sanctified a _Missa sicca_ or dry mass: in which not only the consecration, but also the communion, and all those prayers which are said over the holy Eucharist, used to be omitted. See Durandus in Rationali c. 1. This is the only day in the year on which mass is not offered up in the Latin church, and even on it the priest communicates: on holy Saturday mass is said, but the priest alone communicates: on all other days all the faithful may and many do communicate, either during mass or before or after it according to circumstances. Palmer having quoted a passage from Bona, in which the Cardinal regrets that communion, as well as other rites to which the mass is not essential, is often delayed till after the mass is ended, subjoins the following ejaculation. "Would that they who communicate with the Roman church were not too timid or too lukewarm to return to the practice of the primitive church in this and many other respects". Orig. Liturg. vol. 2, p. 154. Now in the primitive church the faithful, and even those in health, used to communicate not only during mass, but also at other times, as is evident from the office of the presanctified, at which, according to the Gelasian sacramentary, all present communicated, as well as from the numerous ancient instances of communion under one kind mentioned in the preceding chapter; for in these cases it was not received during the mass, and many of them are cases of "_persons in health_". In the same page Mr. Palmer observes that "_during all the primitive ages_ the whole body of the faithful communicated at each celebration of the liturgy". Now has the church of England preserved this "practice of the primitive church"? So far is this from being the case, that Palmer considers her _ordinary_ office as a "_Missa sicca_; or dry service" p. 164, in which there is neither consecration or communion, and the earliest notice of which occurs in the writings of Petrus Cantor (A.D. 1200), according to Palmer's own admission, ibid. Even on those few days in the year when she admits her children to communion, her ministers generally consider that they make an oblation only of bread and wine, and not of the body and blood of Christ, whereas, whatever Palmer or the Tracts for the Times may say to the contrary, we are prepared to prove from the _very liturgies_, which the former cites, that in the mass there is an oblation not merely of bread and wine but also of the body and blood of Christ; and accordingly even the author of Tract 81, vol. 4, admits, p. 61, that "the real point of difference between the primitive church and modern views is whether there be in this oblation a _mystery_ or no". It is truly lamentable that men of learning should falsely accuse the Roman church of departure from primitive discipline in a matter of so little comparative importance as the precise _time_ when communion is to be received, while they themselves must acknowledge, that they have _abolished communion_ itself as well as _consecration_ on _nearly_ all the days of the year, and that they have reduced the oblation of the mass from a '_mystery_' and a '_venerable, tremendous_ and unbloody sacrifice' (Palmer vol. 2, p. 84) to an offering of bread and wine. They have thus deprived their followers of the inestimable fruits of communion enumerated by Christ in the gospel--yet these forsooth are the men who charge Catholics with a departure from primitive practice. How many other _primitive practices_ mentioned in this work have been abolished by the church of England!]

[Footnote 100: This plate, which is of gold or silver-gilt, resembles _in form_ the patera used in the ancient sacrifices, and generally represented together with the _prefericulum_ on sepulchral monuments dedicated to the Manes.]

[Footnote 101: The wine is sanctified, but is not consecrated, either by the particle of the sacred host, or by the recital of the _Pater noster_, as has been shewn by Mabillon, (Museum Ital.) Bossuet, and other authors quoted by Benedict XIV. The wine and water represent the blood and water, which flowed on this day from Christ's body. See Act. Coer. p. 54. Whenever priests _say Mass_, they receive under both kinds, in compliance with the command of Christ "Drink ye all of this" which words as well as those others, "Do this in commemoration of me" were addressed to the apostles and their successors.]

[Footnote 102: According to the direction of the Gelasian sacramentary, the _Pax Domini etc_. is not said on this day.]

[Footnote 103: "As the communion," says Mabillon "is of the nature of a sacred banquet, it consists of food and drink; hence the other part of the banquet, viz. drink, was supplied by wine, mixed with water, but sanctified by a particle of the B. Sacrament" See for the service of this day a MS. Pontifical of the church of Apamea in Syria ap. Martene t. 3, p. 132. It is found with little variation also in the Gelasian Sacramentary, in a very ancient _Ordo Romanus_, and some MSS. cited by Martene. In the Roman church, as Amalarius was informed by the Roman archdeacon "at the station no one communicated". In many other churches there was general communion; this is prescribed by the church during this holy season.]

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

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

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

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

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

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

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

CHAP. VI.

ON THE CEREMONIES OF HOLY-SATURDAY

_CONTENTS._

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

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

[Sidenote: Service of Easter-eve.]

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

[Sidenote: Ceremonies of holy saturday.]

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

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

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

[Sidenote: Procession: Paschal candle.]

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

[Sidenote: Deacon sings the _Exultet_:]

[Sidenote: triple candle]

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

[Sidenote: 2. Baptism administered.]

[Sidenote: communion of children.]

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

[Sidenote: Prophecies.]

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

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

[Sidenote: Change from mourning to rejoicing.]

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

[Sidenote: High mass.]

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

[Sidenote: Alleluja.]

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

[Sidenote: End of the mass.]

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

[Sidenote: Mass of Pope Marcellus.]

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

_Render e questo voce a voce in tempra_
_Ed in dolcezza, ch' esser non puo nota_
_Se non cola dove il gioir s'insempra._

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

_Risponda dunque; O beata sorte!_
_Risponda alla divina cantilena_
_Da tutte parti la beata Corte,_
_Si ch' ogni vista ne sia pia serena._

Baini Mem. Stor. T. 1.

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

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

[Sidenote: Blessing of the fonti: baptistery.]

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

[Sidenote: Baptism of adults.]

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

[Sidenote: Litanies and confirmation.]

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

[Sidenote: Mass and ordination.]

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

[Sidenote: Armenian Catholics:]

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

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

[Sidenote: their liturgy.]

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

[Sidenote: Armenian high-mass.]

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

[Sidenote: Reflections.]

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

[Sidenote: Conclusion.]

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

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

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

"Ast alii _pictis_ accendant lumina _ceris_".

S. Paulinus Nat. VI. S Felicis

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