THE CEREMONIES [Sl 
 
Columliia Winibzv^itp 
 
 LIBRARY 
 
OF HOLY-WEEK 
 
 AT THE VATICAN 
 
 AND S. JOHN LATERAN'S 
 
 DESCRIBED 
 
 AND ILLUSTRATED FROM HISTORY AND ANTIQUITIES; 
 
 WITH AN ACCOUNT OF THE ARMENIAN MASS AT ROME 
 
 ON HOLY-SATURDAY 
 
 AND THE CEREMONIES OF HOLY-WEEK AT JERUSALEM 
 
 BY 
 
 CAMERIERE d'oNORE TO HIS HOLINESS. 
 
 /, if I be lifted up from the earthy 
 will draiv all things to mjself». 
 John XII, 32. 
 
 ROME 
 
 PRINTED BY MONALDI 
 
 AND SOLD r.T UIM, BY MONALDIMI , PIAZZA DI SPACNAj 
 AND BOURLlfi, STAMFERIA DI FROPAGAnUA FIDE. 
 
 
NIHIL OBSTAT 
 
 D, Paulus Cullen Cens. Theol. Deput. 
 
 IMPIIIMATUR 
 
 Fr. Dominicus Biittaoni O. P. S. P. A. Mag= 
 
 IMPRIMATUR 
 
 A. Piatti Patriarch. Antioch. Vicesg, 
 
 53S 
 
TO THE RIGHT HONOURABLE 
 OF CIIUDLEIGII* 
 
 ,y(6y Jjuiia, 
 
 It is not without pecuHar reasons that I have 
 requested permission to dedicate this work to 
 you. In obedience to the wishes of your late 
 revered and lamented father-in-law, His Emi- 
 nence Card. Weld, I first delivered in hfs pa- 
 lace lectures on the Ceremonies of Holy-Week. 
 Though I have lately altered considera}3ly both 
 their substance and form, yet the original idea 
 was his, and I have only endeavoured to exe- 
 cute his design of conveying interesting and im- 
 portant information to our fellow-countrymen. 
 To the favour and approbation therefore of one, 
 who was connected with His Eminence by so 
 many ties of intimacy as your Lordship, these 
 pages have a special claims and if I might be 
 allowed in presenting them to make a request, it 
 
would be 5 that your Lordship would consider 
 this ray humble production as a memorial of my 
 admiration of his virtues and Christian perfec- 
 tion. The pyramids and statues and columns 
 and other gorgeous monuments of the pagans 
 generally record their worldly and transitory 
 greatness: while the more humble inscriptions 
 and emblems on the tombs of Christian wor- 
 thies in die catacoml)s attest their merits , and 
 speak to us of their eternal bliss in terms of af- 
 fecting simplicity, such as these: bene merenti 
 IN PACE. On their tombs were often designed the 
 instruments of their profession ; and in like 
 manner, do I pray your Lordship to regard these 
 pages as a memento of the constant labours of 
 His Eminence Cardinal Weld in the cause of 
 truth and Christian charity; and not solely as a 
 token of the esteem and attachment, with which 
 I have the honour to be , 
 
 Your Lordship's 
 
 English College, Rome. 
 March 16th, 1839. 
 
 obedient Humble Serv, 
 C. M. BAGGS. 
 
P R E F AGE. 
 
 The ceremonies of lioly-Avcck at Rome have been 
 described by several writers. We shall not notice 
 caricatures of them inserted in the pid)Iications of 
 certain potiilant travellers, -who <(])lasj)home Avhatso- 
 cvcr things they know not;" or the productions of 
 some Avell-mcanin^ authors, who, undertaking to de- 
 scribe them, may «havc a zeal of God, but not ac- 
 cording to knowledge". Nor shall we speak of dis- 
 sertations which find a place in the vohnninous works 
 of liturgical writers. Our attention shall be directed 
 only to popular works of approved merit. CanccUie- 
 ri's excellence consisted in his vast erudition rather 
 than in his powers of selection. Moreover his Setti- 
 mana S., even in the edition of 1818, is in some of 
 its details out of date; and it presupposes an acquaint- 
 ance with many subjects, to which British travellers 
 have seldom been introduced. Bishop England's work, 
 on the contrary, was written expressly for their use: 
 and if to t!ie general accuracy of detail which it 
 presents had been united historical research , which 
 places those sacred subjects in a more interesting and 
 more important light, the present publication would 
 have been superfluous. Dr. Wiseman's object in his 
 Four Lectures is to shew the connection of tluvsc cere- 
 monies with art and religious history, and not to de- 
 scribe and illustrate them in succession. The author of 
 the following pages adheres in them to the plan laid 
 
down in his Preface !o Tlic Papal Cliapt;!, a little 
 work which may serve as an introduction to this and 
 similar publications. He quotes, as occasion presents 
 itself, the principal authors whom he has consulted : 
 and he Avould here express his thanks for the kindness 
 with which Pontifical Masters of Ceremonies and 
 members of the chapter of S, John's, as well as a 
 distinguished Antonian monk of the Armenian rite, 
 have answered his queries concerning some details of 
 the ceremonies, in which they are respectively en- 
 gaged ; when neither his own observations or the 
 writings of others could fully satisfy him. He has en- 
 deavoured to render these rites intelligible to Chris- 
 tians of every denomination ; and has constantly kept 
 in view the present state of liturgical science in Eng- 
 land. The work is divided into chapters enumerated 
 in the index at the end: to each of them its contents 
 are prefixed ; and the subject of the various para- 
 graphs and notes is indicated in the margin, so that 
 the reader may easily find the description and expla- 
 nation of each ceremony. Hlustrations are placed in 
 the notes , whenever they might have interrupted 
 the descriptions contained in the text. Brief directions 
 are prefixed, which may be useful to those, who desire 
 to witness the ceremonies. And now, gentle reader; 
 Vive^ vale ^ si quid novisti rectiiis istis, 
 Candidas imperii: si norii his utere mecum. 
 Horat. Ep. 7. 1. 1. 
 
DIRECTIONS 
 
 FOR SEEING THE CEUEMOJNIES. 
 
 Provide yourself with a Holy- Week-Look , or 
 Uffizio della Settimana Santa. Take care that your 
 dress is according to rule. For many of the c(!rcmonies 
 ladies require tickets sii^ne<l hy M. Ma^i^ior<lomo. 
 
 On palni-Suiid(i)- tnorning the Pontiiical cere- 
 monies begin at S. Peter's (this year), at ahout 
 o'clock: no stranger can receive a palm without a 
 permission signed by AI. Maggiordomo. In the after- 
 noon the Card. Penitentiary goes at about 4 or half 
 past 4 to S. John Lateran's, -where the Station of the 
 day is held. 
 
 On the afternoons of IFednesdaj and TJmrs- 
 daj^ (between 4 and half past 4) and oi Friday (half 
 an hour sooner) the office of Tenebrae begins at the 
 Sixtine chapel. After it is over, you may go to S. Pe- 
 ter's to hear the conclusion of a similar service: where 
 on Thursday evening the high-altar is washed by the 
 Card, priest and chapter; on Friday the Pope, Cardi- 
 nals etc. go thither to venerate the relics, after Te- 
 nebrffi in the Sixtine chapel; and on the afternoons 
 of both days, the Card. Penitentiary goes thither in 
 state. In the evening of these three days the feet of 
 pilgrims are washed, and they are served at table, 
 by Cardinals etc. at the Trinita del Pellegrini. 
 
 On Thursday morning you can see the oils 
 blessed at S. Peter's : this ceremony begins earJj. 
 There is little difference between the mass(at about half 
 past 9 or 10 i in the Sixtine chapel on this day, and on 
 ordinary days, and there is generally a great crowd: 
 
the procession after mass is repeated on the following 
 morning; and ihe papal benediction on Easter Sun- 
 day .your best plan therefore will be to go at a con- 
 venient hour to see the blessing of the oils, and after- 
 wards the washini> of the feet, at S. Peter's: and then 
 go to see the dinner of the apostles near the balcony 
 (this year) from which the Pope gives his benediction. 
 
 On Friday morning the service of the Sixtine 
 chapol begins at about or half past 9. (Devotion of 
 3 hours' agony from about half past 12 to half past 3 
 at the Gesii, SS. Lorenzo e Damaso etc.; and after the 
 j4^e Man a the Fia C rue is at Caravita, devotion of 
 the dolotu's of the E. Virgin at S. Marcello, etc. An 
 hour afler the ^\'e Maria poetical compositions are 
 recited at the Serbatojo dell' Arcadia). 
 
 On Saturday morning service begins at S. John 
 Lateran's at about half past 7. As soon you have seen 
 the baptism at the baptistery, you had better drive 
 to the Vatican, to attend at the beautiful mass of the 
 Sixtine chapel. 
 
 On Saturday afternoon you may go to the Ar- 
 menian mass at S. Biagio or S. Gregorio Illuminatorei 
 it bi3gins towards 4 o clock. On Easter-Sunday the 
 Pop3 sings solemn mass at S. Peter's, at about 9 o'clock. 
 He afterwards venerates the relics, and gives His so- 
 lemn benediction. In the afternoon, besides Vespers 
 there is a procession at S. Peter's called that of the 3 
 Maries. At night the cupola is illuminated, and on the 
 following night there are fireworks or girandola at 
 S. Angelo. On Monday, Tuesday, and Saturday there 
 is cappella pnpale at the Vatican , but it differs little 
 from the ordinary cappelle. 
 
 The time and place of the ceremonies sometimes 
 vary a little: the above directions are made for the 
 present year 1839. 
 
C II A V I. 
 
 ON THE CEIIEMONILS OF THE MASS. 
 
 CON TEATS. 
 
 Origin of tlic word ceremony - object of ceremo- 
 nies - institution of tlie mass - its earliest ceremonies - 
 discipline of secrecy - liturgy of the Roman cliurcli - 
 general review of the principal ceremonies of the 
 mass - mass of the catechumens, amboncs - mass of 
 the faithful , blessed water, secrecy, prayers for the 
 dead - Latin the language of the Roman liturgy, 
 and why - usual ceremonies of high-mass in the papal 
 chapel - sentiments of S. John Qhrysostom. 
 
 « It was chiefly ^ if not only ^ in the mystical li- 
 turgy oftlie eucharist^tJiat the primitive church spoke 
 ■without reserve of all the sublimities of Christian 
 faith ». Palmer, Origines Liturg. vol. I, p. 13. 
 
 From Rome our Saxon forefathers received Chri- ^^'S'" of 
 
 • • 1 p 1 111 *^^ word 
 
 stianity; and from the same source we have derived ceremony. 
 several Latin words denoting christian rites. Thus the 
 words religion^ sacrament^ sacrifice ., communion^ and 
 others are Latin, with the exception of the termina- 
 tion. The word ceremony also is Latin, and owes its 
 origin to an interesting fact in ancient Roman history. 
 When the Capitol was besieged by the Gauls 
 (A. U. 36 5) most of the inhabitants of Rome pro- 
 vided for their own safety by flight: but the Flamen 
 Quirlnalis or priest of Romulus, and the Vestal vir- 
 gins loaded themselves with the sacred things , that 
 
 1 
 
they might secure those hallowed treasures from pro- 
 fanation. « They were proceeding » (says Livy lib. V, 
 c. XXII) « along the way which passes over the Subli- 
 cian bridge , when they were met on the declivity by 
 L.Albinus a plebeian, who was fleeing with his wife 
 and children in a plaustrum or cart : he and his 
 family immediately a!i;2,hted : then placing in the cart 
 the virgins and sacred things, he accompanied them 
 to Caere where they were received with hospitality 
 and respect)). Hence (says Valerius Maximus lib. I, 
 c. 1) « sacred things were called ceremonies, because 
 the inhabitants of Ccere revered them when the Re- 
 public was broken, as readily as when it flourished ». 
 Thus is the word ceremony associated at once with 
 the devotion of Albinus, with the Gaulish invasion of 
 the Capitol, and with Care, one of the twelve cities 
 of Etruria, now called Cervelri or Ca^re vetus (1). The 
 Pagan Romans derived their religious rites from 
 Etruria, and in particular from Caire on account of its 
 proximity to Rome: this may be another reason for 
 the adoption of the term ceremony , which was after- 
 wards applied to the rites of all religions (2). 
 
 (1) It is situated near the road leading from Rome to Civita- 
 ■veccliia at tlie distance of about 27 miles from the former city. Its 
 necropolis has lately enriched the new Gregorian museum with some 
 of its most precious treasures , consisting in gold ornaments of the 
 person, in silver and painted vases etc. of very ancient and admirable 
 execution. See Nibby , Analisi storico-topografica etc. voc. C?ere. The 
 Etruscan and Egyptian museums entitle Ills present Holiness Gre- 
 gory XVI to be ranked with many of His predecessors among the 
 greatest and most munificent patrons and collectors of ancient mo- 
 numents. 
 
 (2) If we compare with this term others of similar tennlnallon, 
 such as sanctimonia from sanctus^vre shall find in them a confirmation 
 
3 
 
 Lnt wlial, it may I)C nskrd, is tlu^ uso of corn- oi.irci of 
 monies? I shall aiisucr in lli<' wonis of ll.c council ^f '^"•^^'""""^^ 
 Trent. « Since the nature of man is sucli, that lie 
 cannot easily without exterior helps be raised to the 
 medilation of divine things, the ciiurch as a pious 
 mother has instituted certain riles, namely, that some 
 thini;s in tlic mass shouldbepronounced in a low voice 
 and others aloud; she has also used ceremonies, as 
 mystical l)enedictions, lights, incense, vestments, and 
 many other things of that kind, from apostolical tra- 
 dition and discipline, in order that the majesty of so 
 great a sacrifice might be displayed, and the minds 
 of the faithful might be excited I)y these visible signs 
 of religion and piety to the contemplation of those 
 sublime things which arc concealed in this sacrifice ». 
 Session XXII, c. V. — These words lead us to treat 
 briefly of the mass, the principal act of divine wor- 
 ship during holy-week as at all other seasons of the 
 year. This we do now the more readily, that we may 
 not afterwards be obliged to interrupt our account of 
 the peculiar ceremonies of Holy week, which presup- 
 pose an accpiainlance with the mass. 
 
 Jesus Christ instituted the mass at his last sup- institution 
 per, when « he took bread and blessed and brake and °^^^^^ "'^"" 
 gave it to his disciples and said, Take ye and eat, this 
 is my body; and taking the chalice he gave thanks, 
 and gave to them saying, Drink ye all of this: For this 
 is my blood of the new testament, which shall he shed 
 for many for the remission of sins». Matt. XXVI, 26. 
 
 of the elymoloi^y given above: monia serves to form the substantive. 
 but does not otherwise alter the nieauing. 
 
ceremonies. 
 
 u 
 
 In this brief account are mentioned all the essential 
 parts of the mass. Christ commanded the apostles and 
 through them their successors to perform the same 
 holy rite « in commemoration » of him , and they 
 obeyed His commands, as we learn from the acts of 
 the apostles, and the first epistle to the Corinthians. 
 Gradually various prayers and ceremonies were 
 its earliest added to the sacred words pronounced by Christ, as 
 the Apology of St. Justin , the writings of St. Cyprian, 
 the catechetical discourses of St. Cyril of Jerusalem 
 and other early works prove. The Apostles themselves 
 had added the Lord's prayer (1). The liturgy however 
 during the first four centuries, as Le Brun maintains , 
 or, according to Muratori followed by Palmer, the first 
 three centuries, was not written, but was preserved 
 by oral tradition, according to the received practice 
 of the early church, which, unwilling to « give what 
 is holy to dogs, or to cast pearls before swine" con- 
 cealed from all persons, except the faithful, the my- 
 steries of faith (2). It would seem from St. Justin's 
 apology, that much was left to the particular devotion 
 of the bishop or priest who offered mass, and hence 
 Ave might expect not to find in the earliest liturgies 
 great uniformity , except in essentials and general out- 
 line. Yet Le Brun has endeavoured to restore, from 
 the early Christian writers, the liturgy used in the 
 four first centuries: and it contains the most impor- 
 tant prayers and ceremonies of the mass in its more 
 modern form. 
 
 (1) S. Greg. M. lib. VU, eplst. 64. 
 
 (2) See Le Brun , Explic Missre T. 2, dis. 1. 
 
5 
 
 Wo shrill so oftnn have to recur to the discipline ^^^^ 
 of secr(!cy alluded to above, that we consider it neces- 
 sary to speak of It briefly, before we proceed further. 
 The Pyllia-on-aus, (he Stoirs, Plato, the Kpieureans 
 and other ancient philosophers concealed th(;ir (hjc- 
 trines from the uninitiated: the mysteries also of Osi- 
 ris, Isis, Bacchns, Ceres, Cyl)ele etc. were carefully 
 kept secret. There was no novelty therefore for the 
 ancients in the discipline of secrecy, the institution 
 of which is attributed by many fathers to Christ him- 
 self, who directed that his disciples should not «give 
 what is holy to dogs, or east pearls before swine ». 
 Matt. VII, G. This injunction was observed by the 
 whole church from the apostolic age till the fifth cen- 
 tury in the east, and the sixth century in the west: 
 it extended to dogmas as well as rites, and in parti- 
 cular to those of the holy Trinity and the sacraments, 
 especially the blessed Eucharist. For « those things » 
 says St. Cyril of Alexandria «are generally derided, 
 which are not understood" adv. Julianum. The pa- 
 gans, at the instigation, it would appear, of the Jews 
 and early heretics , availed themselves of this secret 
 discipline to charge the Christians with the detestable 
 crimes of OEdipus and Thyestes, pretending that in 
 their secret assemblies they murdered an infant co- 
 vered with flour, and drank his blood. (Cecilius ap. 
 Minut. Fel.) It was solely with the view of refuting 
 these calumnies, that Justin Martyr explained, in his 
 apology addressed to Antoninus Pius, the catholic 
 doctrine of the eucharist. S. Blandina on the contrary 
 endured the most cruel torments rather than reveal it, 
 though its profession would have confuted the same 
 
6 
 odious calumnies; and S. Augustine observes a si- 
 milar reserve when answering the pagan Maximus 
 Madaurcnsis. 
 
 «Who» says the protcstant Casauhon «is so little 
 versed in the writings of the fathers, as to be ignorant 
 of the formulary used principally of the sacraments^ 
 'the initiated understand what is said': it occurs at 
 least fifty times in Clirysostom, and almost as fre- 
 quently in Augustine ». S. Fulgentius inserts in his 
 answer to the deacon Ferrandus the following words 
 of S. Augustine to the neophytes « This which you see 
 on the altar of God you saw last night: but what it 
 was, what it meant, and of what a great thing it 
 contains the sacrament , you have not yet heard. 
 What therefore you see is bread and the chalice. What 
 your faith demands is, that the bread is the body of 
 Christ, and the chalice contains the blood of Christ «. 
 S. Cyril of Jerusalem in his catechetical discourses 
 addressed to the newly baptised inculcates in the 
 strongest terms the doctrine of the real presence , but 
 charges them most strictly not to communicate to the 
 catechumens his instructions. In consequence of this 
 practice the early fathers often speak obscurely of the 
 B. Sacrament, and call it bread and wine and/<?r- 
 mentum after the consecration, though they clearly 
 teach the faithful the doctrine of the real presence (1). 
 
 Pope Innocent I, writing to Decentius at the 
 Litnr^iy of beginning of the fifth century , attributes the liturgy 
 
 the Roman o \ w i i o t^ t 
 
 church. ol the iioman church to St. Peter. It was hrst written 
 
 (1) See Schelstralius, De Disciplina Arcani, or Trevern's an- 
 swer to Faber's Diinciiliies of Romanism : also Bingham lib. X, c 5- 
 
7 
 in the fifth contury; and Pope Vigiliiis sendinj^ it 
 in 5158 to Proiiitunis derives it from Aposlolic tra- 
 dition. Th(* most ancient sacramentary or liturgical 
 work extant of the Roman church is that of Gehislus 
 who was Pope from /il)'2 to 4!)G (1). He collected 
 prayers composed by more ancient authors, and also 
 composed some himself: and this Geiasian comjiil ition 
 was reformed by Pope Gregory the Great and reduced 
 to one volume (2), which may be considered as the 
 prototype of our present liturgy. The canon or most 
 solemn part of the mass has been preserved inviolate 
 ever since, as appears from the Ordlnes Romani writ- 
 ten shortly after the time of S. Greii,ory,and also from 
 the explanations of it written by Florus and Amala- 
 
 (1) It wns first piiblishcrl hy B. Card. Tommasi from a very 
 ancient manuscript in the queen of Sweden's library. Cave, Mahillon, 
 Mnialori, Asscmani and other eminent critics admit its authenticity. 
 Tlicrc is however another sacramentary perhaps more ancient called 
 the LcoTiian, because it is attributed by the learned to Leo the great, 
 A. D. 450. If was first published by Rianchini in the 4th volume of 
 Anastasius the librarian from a Verona MS. written 1100 years ago. 
 
 (2) This new Gregorian sacramentary was carried to England 
 by St. Auguslin and the other missionaries. Mr. Palmer and after him 
 Mr.Froude (Remains , vol. 2nd, p. 587) give a similar account of the 
 Roman liturgy- They, like archbishop Wake, attribute the origin of 
 the Roman , Oriental , Ethiopic and Mozarabic liturgies to St. Peter, 
 St. James, St. Mark and St. John, and observe that all other liturgies 
 are copied from one or other of these. « In each of these four original 
 liturgies the eucharist is regarded as a mystery and as a sacrifice » 
 p. 595. They all agree in the principal ceremonies of the mass, and all 
 contain a prayer ' for the rest and peace of all those who have de- 
 parted this life in God's faith and f(>ar» p. 593. « Now it may reason- 
 ably be presumed » , says archbishop Wake « that those passages 
 wherein all these liturgies agree , in sense nt least , if not in words, 
 were first prescribed in the same or like terms by those apostles and 
 evangelists. Compare also the writings of the ancient fathers". See 
 Tracts for the times , no. G5. 
 
8 
 rius. This canon as Avell as tlie order of prayers are 
 the same as those of Gelasiiis,as Palmer ol)serves(Orig. 
 liturg. vol. 1, p. 117,')and are also nearly identical 
 with those of the Leoniafi sacramentary. The Ambro- 
 sian and African liturgies also were evidently derived 
 at a very remote period from that of Rome. From such 
 considerations as these Palmer proves the very ancient 
 or apostolical origin of the "main order", the substance 
 of the Roman liturgy. Origincs liturg. vol. 1 , sect. VI. 
 We shall not examine minutely all the prayers 
 Review of ai^(j cercmonies of the mass, or stop to enquire at 
 
 the ceiemo- . -i i i i r i /• 
 
 nies of the what time and by what pope each of them was first 
 '"^"' introduced, lest we should Aveary the patience of our 
 
 readers (1); but we shall content ourselves with a ge- 
 neral review of the mass, as it is now celebrated. We 
 may divide it, as the ancients did, into two parts, the 
 mass of the catechumens, and the mass of the faithful. 
 
 th^^Tuc- ^^^ ^^^^ P^^' ^'"'c^"^^^ ^^^^ preparation and confession 
 chnmeiis ; of sius at the foot of the altar, the introit or anthem 
 sermons. ' and part of a psalm sung at the entrance into church, 
 the Kjrie eleison or petition for mercy, the Gloria in 
 excelsis or hymn of praise (both of great antiquity, 
 as Palmer following our catholic divines has shewn) 
 the collect or collects so called from their being said 
 when the people are collected together , the epistle and 
 gospel, and also the verses, said or sung between them 
 both, called the gradual (2): if sung by one voice, 
 
 (1) They who wish for further details may consult Le Brun , 
 Card. Bona , Martene , Gavant , Rock's Hierurgia etc. 
 
 (2) Because anciently sung from the steps of the amho or pulpit, 
 according to Rahanus Maurus an author of the 9th century. In the 
 ancient churches there were generally in the chorus or choir two 
 
9 
 
 it Is called the Tract; if by the choir, the Rcsponso- 
 ry. Tlic collects and other prayers are said with the 
 arms extended in the same manner as many figures 
 are renrcsriited praying on old christian as well as 
 pagan monuments. After the gospel the sermon used 
 to be preached, as it generally is in our limes (1) and 
 after the sermon Pagans, Jews, heretics, schismatics, 
 
 nmboTics , one from which at solemn masses the lector and at a later 
 period the suhdeacon used to sini; the epistle ; the other from which 
 the dcncon used to sing the gospel , with his face usually turned to- 
 wards that side of the church , where the men were assembled. At 
 Bome this was generally the south side. At low masses the missal 
 was removed from the epistle side of the altar at the beginning of the 
 oflTertory , in order to leave room for the offerings, according to an 
 Ordinarium of Monte Casino of the year 1100. It has for a long time 
 been customary to remove it before the gospel , which the priest recites 
 turned towards the same direction as the deacon at high mass. Mystical 
 meanings were afterwards assigned for this removal of the book. 
 
 (1) It is astonishing how Mr. Palmer could assert that « Leo, 
 bishop of Rome in the fifth century, appears to have been the only 
 bishop who preached in the Roman church for many centuries ; and 
 it is said that none of his successors until the time of Pius the Fifth , 
 five hundred years afterwards, imitated his example*. Origin. Liturg. 
 vol. 11, p. 59. Bingham 1. IV, c. 4, §. 3. Mr. Palmer forgot all the 
 homilies of Gregory the great , as well as the chronology of the Popes. 
 The latter might find in the multiplicity and importance of their 
 other occupations abundant motives for abstaining from preaching, a 
 duty to which so many of their clergy dedicate themselves. That the 
 early Popes however preached there can be little doubt , although 
 most of tlieir homilies , if ever written , have not reached our time. 
 Not only the example of S. Peter who (whatever we may think of 
 the local tradition of Rocca S. Pielro above Palcstrina) used certainly 
 to preach , as the Acts of the Apostles prove 5 but also the gcneial 
 custom of other cities would induce the zealous Bishops of Rome to 
 exhort and encourage their flock , particularly in time of persecution : 
 and that at a later period they were not unaccustomed to preach is 
 evident from theOrdo Romanus of Card.Gaetano published byMabillon 
 and from a Vatican MS. no. 4231, p. VJ": both these documents are 
 quoted by CanccIIieri , Descriz, dclle CappcUc etc. p. 328. 
 
10 
 energumens, public penitents and catechumens were 
 dismissed hy the deacon; for the faithful alone were 
 allowed to be present at the celebration of the sacred 
 mysteries, in conformity to the discipline of secrecy. 
 That part of mass, which we have described was 
 called the mass of the catechumens, because these 
 were alloAved to be present at 't. 
 
 From the missio, missa, or dismissal announced 
 Mass of J)y the deacon to the people before and after the mass 
 
 the faithful. i , ^ ^ , .i-,T 
 
 blessed wa- of the faithful, the term missa or mass is derived. It 
 was in use in the early ages; for it is found not only 
 in the epistle to the bishop of Vienne attributed to 
 Pope Pius I, and in that of Pope Cornelius to Lupi- 
 cinus: but S. Ambrose also says «I continued my 
 duty, and began to celebrate mass» and in another 
 place he exhorts the people to «hear mass daily (1)'" 
 When the church had been cleared of all except 
 the faithful, the second part of our mass, or the mass 
 of the faithful began with the Nicene symbol or creed. 
 Then followed the offertory, or part of a psalm an- 
 ciently sung while the people made' their offerings to 
 the church, particularly of bread and wine (2). The 
 priest offers to God the bread, and wine mixed ac- 
 cording to apostolic tradition (3) with a little water, 
 which our Saviour is believed to have mixed with the 
 
 (1) S. Ambros. Ep. 15, serm. 34. 
 
 (2) Of the ancient olTcrings the following vestiges remain : 
 canrlles arc ofiered hy the clergy at their ordination , bread and wine 
 by bishops at their consecration, chalices and loiches by the Roman 
 senate on particular festivals, and in fine bread , wine, water, doves 
 and other birds at the canonization of the Saints. 
 
 (3) « This custom prevailed universally in the Christian church 
 from the earliest period*. Palmer, Orig. liturg. vol. 2, p. 75. 
 
11 
 
 w'mc at l\\c last supper: he implores God's blessing 
 on thrse oirnrinp;s, and waslies his hands in token of 
 the piu'ity of soul (I) wilh Avhich the sacred mysteries 
 should he approached, and at high mass for the sake 
 of outward cleanliness also, on account of the incense 
 which he has used. Having commemorated the pas- 
 sion , resurrection , and ascension of Christ, as he does 
 also after the consecration, he says another prayer or 
 prayers called the secret, because said in secret, and 
 then recites the preface to the canon, a prayer in 
 which he unites with the celestial spirits in praise and 
 thanksgiving : it concludes with the Tcrsanctus or Tri- 
 sagium «IIoly, Holy, Holy etc. » which, as Palmer 
 observes, has been probably used in the Christian li- 
 turgy of the east and west since the age of the apo- 
 stles. Vol. 2, p. 1 2G. The canon next follows, which as 
 well as many of the preceding and following prayers is 
 
 (1) As the ancient Roman Iiouses had an imphivium in the midst 
 of the atrium^ so in the atria annexed to the Christian churches was 
 one or more fountains ( Eus, Eccl. Hist. 1. X, c. 4) and sometimes a 
 well or cistern. In these the faithful used to wash ihcir hands (TertuU. 
 De Orat. §. De lavat. man.) Thus in tlie atrium of St. Paul's basilic 
 there was a cantharus , restored by Pope Leo I of which the saint 
 writes thus to Ennodlusj 
 
 Quisque suis merltis vcneranda sacraria Paul! 
 Ingrederls , supplex abluc fonte manus. 
 The cantharus is mentioned by Yiryil Eclog. Vl, 21. 
 
 Et gravis adtrita pendebat cantharus ansa. 
 A large vessel of this description may be seen in the cortili of S. Ce- 
 cilia and SS. Apostoli at Rome. It used to be blessed on the vigil or 
 festival of the Epiphany , as it is now in the Greek and even the 
 Roman church. When churches were built without atria, a vessel 
 of blessed water was placed inside the church : in some of the older 
 churches there is even a well. See Niijby , Dissert, siilla J'orvia etc. 
 delle antiche chiese. 
 
12 
 said in a low voice, according to the ancient custom 
 alluded to by Innocent I, S. Augustine, Origen, and 
 other Fathers (1). In it the priest prays for the church, 
 the Pope, the bishop of the place , the living and the 
 Prayers for dead (2) lie rcvcrcs the memory of tlie B. Virgin, the 
 
 the dead. ^ '^ . -^ O ' 
 
 Martyrs and other Saints (3) and having once more 
 implored the blessing of God, he pronounces over the 
 bread and wine the words of consecration accordina: 
 
 (1) See Lc Rnin torn. IV, diss. 15. Super usu recitandi silentio 
 missne partem etc. This custom was connected with the discipline of 
 secrecy. The scripture itself docs not mention what words Christ 
 used , when He .(gave thanl^s» , hefore lie pronounced the words of 
 consecration ; and the early church imitated this reserve. Anciently 
 curtains concealed the altar, during the most solemn part of mass, 
 as now in some Oriental churches. St. John Chrysoslom (Horn. 3, in 
 Ep. ad Ephes.) mentions this custom, and traces of it still remain at 
 St. Clement's church in Rome. 
 
 (2) See ancient inscriptions from the catacombs , containing 
 prayers for the dead in Rock's Hicrurgia (vol. 2, ch. 7), as also in the 
 well-known works on the catacombs. Bingham admits that the eu- 
 charistic sacrifice was offered for S. Augustine, S. IMonica , the em- 
 perors Conslantine and Valcntiuian at their funerals. « In the com- 
 munion service » says he « according to the custom of those times , a 
 solemn commemoration was made of the dead in general, and prayers 
 were offered to God for them ». Bingham , Antiq. 1. 25 , c. 3. « The 
 custom of praying and offering up sacrifice for the faithful departed 
 most evidently appears to have prevailed in the church even from the 
 time of the apostles*, says the Protestant bishop Milles, Opera S. Cy- 
 rilli p. 297. « In primitive times» says Palmer «these commemorations 
 (in the mass) were accompanied by prayers for the departed*. Origin. 
 Lilurg. vol. 2, p. 94. With these Protestant admissions before us , we 
 opine that the Rev. Mr. Brceks ought to be solicitous for his own 
 soul rather than for that of Mrs. Wolfrey, whose inscription was 
 dictated by the spirit of prin)ilive Christianity. 
 
 (3) Pope Vigilius (A.D.538) in his epistle to Profulurus, bishop 
 of Braga in Spain, says, thai the canon never varied, but that on par- 
 ticular festivals Kwe make commemoration of the holy solemnity, or 
 of those saints whose nativities we celebrate*. 
 
43 
 
 to the command of Christ, and adores and raises for 
 the a(h)ration of the people the hotly and blood of 
 our Divine Lord. It is in this consideration that the 
 sacrifice of the mass jwincipally consists; as by it the 
 victim is placed on tlie altar , and oflVred to God, viz, 
 Christ himself, represented as dead I)y the separate 
 consecralionof thebread and ^vlne, as if llisblood were 
 separated from his body. After some other prayers, in 
 which the priest offers to God the holy sacrifice, and 
 prays for mercy and salvation for all present heelevates 
 the host and chalice together; this was the ancient 
 elevation, as the more solemn one, which follows im- 
 mediately after the consecration, was introduced in 
 the beginning of the 12th century, in opposition to 
 the heresy of Berengarius. Then concluding the canon 
 the priest recites the Our Father, and breaks the host, 
 as Christ broke the bread, and as His body was "bro- 
 ken » for us (1);he puts a particle of the host into the 
 chalice (2); he implores mercy and peace from the 
 lamb of God, gives the kiss of peace at solemn masses 
 according to the injunction of scripture, and receives 
 the body and blood of Christ, having previously 
 acknowledged his own unworthiness. He then receives 
 the two ablutions of the chalice , one of wine , the 
 other of wine and water, lest any portion of the sacred 
 blood should remain in it: he recites the communion 
 
 (1) « The bread which we break is it uot the communion of 
 the body of Christ*. 1 Cor. X, 16. 
 
 (2) This custom we may consider wilh Pahncr as a memorial 
 of an ancient mode of communicating under both kinds united, which 
 is still observed in the oriental churches. Vol. 2, p. 146 j or with 
 Le Brun as a record of the practice of sending the particle put into 
 the chalice to the priests of titular churches. T. 4. 
 
iU 
 or anthem , which was originally sung while the holy 
 communion was distributed; he says the prayer or 
 prayers called postcommunion , dismisses and begs 
 God's blessing on the people, and in fine recites the 
 beginning of St. John's gospel or some other gospel 
 appropriate to the day. We shall on other occasions 
 recur to various ceremonies of the mass(1). 
 
 The language of our liturgy has descended to us as 
 Latin the a precious legacy from the time when Peter and Paul 
 
 language of , . 
 
 the liturgy, preached in Rome. It would be incongruous that our 
 ancient hierarchy robed in ancient vestments should 
 perform our ancient liturgy in a modern language. As 
 in all parts of the globe there are members of the Ca- 
 tholic church, she has wisely preserved in her liturgy a 
 language common to all countries, the language too of 
 majesty ,civilisation and science, as DeMaistre observes. 
 Like her Divine founder she is the same yesterday and 
 to-day: like the rock, on which she is built, she is 
 proof against the winds and waves;sheis unchanged 
 and unaffected by the wayward caprices of fashion. 
 Translations of her liturgy are published for those who 
 are unacquainted with Latin; so that they may either 
 join in reciting the prayers of the church, or say others 
 which their own devotion may suggest. 
 
 (1) « St. Paul calls the Eucharist 1 Cor. X, 16 the cup of 
 blessing which we bfess.'' This incidental information , vouchsafed to 
 us in scripture , should lead us to he very cautious hovr we put aside 
 other usages of the early church concerning this sacrament , which 
 do not happen to he clearly mentioned in scripture ». Tracts of the 
 Times , Vol. 1, no. 54. The «Masse» in Cranmer's Form of prayer 
 and administration of (he Sacraments , which was declared l)y act of 
 Parliament « agrcabie to the word of God and the primitive church* , 
 differs but little frou) the Roman mass above described. See Pugin's 
 Letter on the proposed Protestant Memorial. London 1859. 
 
15 
 
 Havini^ described the ceremonies of low-mass, Usnaicere- 
 wc sliall subjoin a I)ricf account of those customary hipii-mass 
 at liii;li-nia.ss ^vlicn c('l('])ratc(l in iIk; papal cliapcl : "'•'"• P"*- 
 
 ^ III j,al cliajiel. 
 
 WO sliall llnis avoi<l unnecessary reprlilions in the 
 course of tliis work. The be^^inuin^ of tlie mass is said 
 by all persons wiliiln the sanctuary; and the Pope 
 recites it before the altar with the celebrant. As IJis 
 Holiness is the ecclesiastical superior of the latter, and 
 is habited in his sacred vestments, many benedictions 
 are, according to a general rubric, reserved lolllm, 
 which are otherwise given by the person who sings 
 mass. Thus he blesses not only the incense, the water 
 at the offertory, the subdeacon and deacon ,thepreach- 
 er , when there is a sermon, and the people after the 
 sermon and at the end of mass, but also the Cardinals 
 on several occasions, and the celebrant himself before 
 be off(U's up mass. « For without contradiction (says 
 St. Paul) that which is less is blessed by the better ». 
 llebr. VII, 7. lie also, and not the celebrant, kisses the 
 book of the Gospel. The first cardinal priest present 
 hands to Him the incense, and also incenses him, 
 kneeling down if the Pope be seated at the time, and 
 standing if the Pope stand (1), and therefore he is 
 
 (1) Rlacri in his ITicrolcxicon says, that flic Caidinal kneels, to 
 incense the Pope when sealctl , from respect to his caltedra or chair, 
 which is tlie first sec in the christian church. Others say from respect 
 to his temporal sovereignty: the arthhishops of Milan are incensed 
 with the same formality. This custom is mentioned in the 15th ccntmy 
 by Card. Giacomo Gactano. Ordo Romanus §. 112. A certain love of 
 proportion may have had its share in the origin of this ceremony , by 
 which the same relative helglit is preserved between the Pope and 
 the Cardinal in all cases in whiih the former is Incensed. Thus also the 
 assistant Bishop, who holds the Missal for the Pope, kneels when lie is 
 seated , and stands when lie stands. We kneel to the Pope to receive 
 
46 
 seated near the Pope rliiring part of the Mass , that he 
 may be ready when his services are required. 
 
 Incense is used, as is customary at high masses, 
 before the introit, at the Gospel, after the offertory 
 and during the elevation. Before the introit the cru- 
 cifix, the altar (1), the celebrant and the Pope are 
 successively incensed. Before the deacon sings the 
 gospel he incenses the book , and after it the Pope is 
 once more incensed by the first cardinal priest. After 
 the offertory , besides the bread and wine, the crucifix, 
 the altar, the celebrant and the Pope, the Cardinals 
 and the first in rank among the prelates and other 
 personages are incensed by the deacon. At the ele- 
 vation the blessed Sacrament alone is incensed (2). 
 
 his blessing, as we do to bishops and even priests: we also kneel from 
 respect to his exalted dignity, not only as sovereign , but also as 
 head of the Catholic church. It is well known that the British pecx'S 
 kneel even to the empty throne of their sovereign. Kneeling is a 
 very ancient token of profound respect ; it was paid to Joseph in 
 Egypt , Gen. XLl, 43 ; to Elias , 4 Kings I, 13 etc. 
 
 (1) « that an angel » says St. Ambrose, « would appear to 
 us also , when incensing the altar , and offering sacrifice ». Expl. in 
 Luc.l. 1,c. 25, n. 9. 
 
 (2) Incense is , as we shall see in c. 2 , an emblem of prayer , 
 and in this sense it is offered to the B. Sacrament , to Clirist repre- 
 sented by the crucifix , and adored on the altar. The gospel is in- 
 censed to signify the sweet odour which it communicates to our 
 souls; and the ministers of God , to signify, according to St. Thomas, 
 that God maketh manifest the odour of his knowledge by us in every 
 place : « For we are unto God ihe good odour of Christ in them who 
 are saved , and in tliem wlio perish*. 2 Cor. II, 14, 15. In fine the 
 bread and wine offered to God are incensed to signify the spices with 
 which the body of Christ was embalmed in the tomb; such at least is 
 the explanation given in the Lilurgy of St. Chrysoslom; and it is 
 from the oriental churches that the Latin church has taken this last 
 practice. Incense is a token of respect in these and other cases. 
 
17 
 Wlmn the Popn icatls from tlic missal, tliis hook 
 is licld hy tlic first, and a taper by the second, patriarcli 
 or assisting bisliop ( I). The Kyrie eleisuii, tlic Gloria 
 in e.z'celsis, Credo, Sdiictus and J<^nus Dei are said 
 by all persons -vvithin the sanclnary: the cardinals 
 descend from their seats to say them, and form a circle 
 in the middle of the chapel; havini^ received the Pope's 
 blessing they return to their places. After the Sanctus, 
 the pone goes before the middle of the altar folloncd 
 by the assistant bishojjs and others of His train, and 
 all kneel till t!ic elevation is ended. After the ^i^nus 
 Dei, the first Card, priest goes up to the altar, kisses 
 it, and receives from the celebrant the kiss of peace: 
 this he gives to the Pope, from whom the two first 
 Card, deacons receive it. The Card, priest then returns 
 to his place, and gives the kiss of peace to the priest 
 who assists the celebrant, from whom the first of the 
 other cardinals and principal prelates receive it and 
 communicate it to their colleagues. The assistant priest 
 then gives it to the master of ceremonies, who has 
 accompanied him, from whom the other colleges of 
 prelates receive it, and in fine (if time permit) to the 
 deacon , from whom it passes to others who assist at 
 the altar. When the pope gives His blessing, the cross 
 is held before him by the last auditor of the rota, and 
 
 (1) A taper with a stand , called a biigia , is held at divine 
 service for persons in ecclesiastical dignity , as a sign of distinction , 
 and to throw addilional light on the book from which they read. The 
 taper held for the Pope has no stand , and is enkindled from a light 
 concealed within the desk, on which the assistant Bishop places the 
 missal. This is a memorial of an ancient monastic custom mentioned 
 by Martcne Lib. 1 , Dc Rit. Eccl. p. 277, 252. 
 
 2 
 
18 
 His vestment by the first protonary. Sucli are the 
 ceremonies generally observed at high mass in the 
 papal chapel, except at masses for the dead, when 
 some of lhein,and in particular those of incensing (ex- 
 cept at the oiiertory and elevation) and of the kiss of 
 peace, are omitted. 
 
 We shall conclude with the words of a holy and 
 
 Sentiments cloqucut bisliop of Constantinople of the 4th century. 
 
 Chrysostom. « When thou sccst thc Lord immolated and placed 
 there, and thc priest engaged in the sacrifice and 
 praying, and all present empurpled with that pre- 
 cious blood, dost thou think that thou art among men, 
 and art standing on the earth? and not rather that 
 thou art instantaneously transferred to heaven, where 
 casting out of thy soul every fleshly thought thou 
 lookest around on heavenly things. miracle! O the 
 love of God for man ! He , who sits above with the Fa- 
 ther, is at the same time held in the hands of all, and 
 gives himself to those who wish to receive and em- 
 brace him. Wishest thou to see the excellence of this 
 liolhiess from another miracle P Depict before thy eyes 
 Elias and an innumerable multitude surrounding him, 
 and the victim placed on the stones; all thc others in 
 profound silence, and the prophet alone praying; then 
 suddenly fire rushing from heaven on the sacrifice. 
 These things are astonishing and replete with won- 
 der. Then transfer thyself thence to the things now 
 eflectod, and thou wilh find them not only wonderful, 
 l>ul surpassing all astonishment. For here the priest 
 bears not fire, but the holy Ghost; he pours out long 
 supplications, not that Hvq desctuiding from above may 
 consume the ofl'crings, but that urace falling on the 
 
I!) 
 sacrific«? rnay lliroiigli it inflame tlio souls of all and 
 render flicin purer llian silver jmrided l)y fire. This 
 niosl dread v\tc then who, that is not altogether insane 
 and out of his mind , shall be ahle to eontemn ? Art 
 thou iiiiiorant that no human soul eould have sus- 
 tained this fire of the victim, but all would have to- 
 tally jMU'ishcd, unless the assistance of divine grace 
 had been abundant". S. John Chrysostom, Do Sacer- 
 dotio Lib. 3, c. IV. 
 
20 
 
 CHAP ii. 
 
 ON THE CEREMONIES OF PALM-SUNDAY. 
 
 CONTENTS. 
 
 Part 1 . Introductory. Mysteries and devotion of 
 holy-week -Palm-Sunday, entry of Christ into Je- 
 rusalem - of Julius 2nd into Rome - Sixtus V and 
 Captain Bresca - triumphant return of Pius Tth to 
 Rome , contrasted with ancient Roman triumphs. 
 Part 2. Descriptive, The papal chapel on palm-sun- 
 day - lights used at mass etc. - entrance of the Pope - 
 ceremony oi ahbidienza or homage-sacred vestments- 
 blessing of the palms, benedictions, holy water, in- 
 cense - distribution of the palms - order in which the 
 prelates and others receive them - solemn procession 
 with palms, sedia gestatoria - ceremonies peculiar to 
 this procession - its antiquity - High mass, its pecu- 
 liar ceremonies on palm-sunday - Passio - Cardinal 
 great Penitentiary at S. John Lateran's. 
 
 « Ilosanna to the son of David: blessed is he 
 that Cometh in the name of the Lord, Hosanna in the 
 highest ». Matt. XXI, 9. 
 
 The sufferings and death of Jesus Christ are the 
 P.I. mysteries which the catholic church commemorates 
 Holy-week, j^^.j^g j^^iy ^^ggj^, „ On these days » says S. John 
 Chrysostom (in Ps. CXCIV) « was the tyranny of the 
 devil overthrown , sin and its curse were taken away, 
 Heaven was opened and made accessible". It was then 
 becoming that christians should consecrate these days 
 
21 
 of mercy , oi' grace an<l saKalion to t-xcrciscs of pe- 
 nance, devotion , and tlianksi^ivlni;. The imposing; li- 
 turi;y of llie lloman cliurcli is at tliis season more llian 
 nsually solemn; and it is onr f:isk to <lesrril)(', and en- 
 deavour to trace to their orii;in its varied ceremonies. 
 
 Palm-snnday is so calh>d from the eommemo- ,^''";-^""- 
 ration of onr bh^ssed Saviour's entry into Jerusalem 7 entry into 
 
 Jerusalem. 
 
 when, according to St. John (XII, 13) '<a great midti- 
 tude took branches of palm-trees, and went forth to 
 meet him, and cried: «IIosanna, blessed is he that 
 cometh in the name of the Lord-. Thus when Simon 
 Maceal)ee subdued Jerusalem, he entered it « with 
 thanksgiving and branches of palm-trees, and harps, 
 and cymbals, and hymns and canticles, because the 
 great enemy was destroyed out of Israel ^.l Macc.XItl. 
 The entry of our divine Redeemer therefore was one 
 of triumph: but it was also the entry of a king into 
 his capital: for « many spread their garments in the 
 way» (Mark XI, 8), as when Jehu was elected king 
 (4 Kings IX, lo), the Israelites spread their garments 
 under his feet. Thus also, Plutarch relates of Cato 
 of Utica, that the soldiers regretting the expiration of 
 his authority, with many tears and embraces spread 
 their garments, where he passed on foot. 
 
 Julius the 2nd returning to Rome after the siege Julius ll. 
 of Mirandola distributed palms to the Roman court at 
 S. Maria del Popolo; and then rode in triumphal pro- 
 cession to the Vatican passing under seven arches 
 adorned with representations of his extraordinary 
 and heroic deeds (1). 
 
 (1) See Cancelllcri , Solenni Posxessi de'' Papi , p. 539. 
 
52 
 
 When Sixlus V undertook to erect in the Piazza 
 Sixtii? V (Ji San Pictro the ponderous egyptiaii obelisk (1), 
 Brcsca. which formerly adorned Nero's eirciis at the Vatican, 
 lie forbade on pain of death that any one should speak , 
 lest the attention of the workmen shovdd be taken off 
 from their arduous task. A naval officer of S. Re mo , 
 who happened to be present, foreseeing that the ropes 
 would take fire, cried out "-aqua alle funi». He was 
 immediately arrested by the Swiss guards , as we see 
 him represented in the small fresco in the Vatican 
 library, and was conducted before the Pontiff. Sixtus 
 shewed that his severity was based on justice; for 
 instead of punishing the transji;ressor of his orders, 
 he offered him the choice of his own reward. They 
 who have observed the great abundance of palms 
 which grow in the neighbourhood of S. Remo, on the 
 coast between Nice and Genoa, will not be surprised 
 to hear, that the first wish of the gallant captain was 
 to enjoy the privilege of supplying the pontifical 
 chapel with palms. The Pope granted him this exclu- 
 sive right, and it is still enjoyed by one of his family. 
 When the meek and benevolent Pius VII was 
 Reinrn of rctumiug toRouic froiu exile and caplivity,Dr. Bresca, 
 to Koii.c. •^^"^^ of the captain's descendants, contrived, though 
 not without great risk, to convey to Rome the choic- 
 est palms of S. Ilemo and Bordighera. At the house 
 of his friend Viaic half a mile outside the Porta del 
 
 (1) According to Champollion , it was originally erected in 
 Holiopolis by Riimcsses 7lh son of the great Ratnosses or Sesostris ; 
 Pliny says i)y Nmuoreus son of Sesostris. Caligula transported it to 
 Borne , and placed it in the circus afterwards called Nero's, wliore 
 it icmained standing till tlie time of Sixtus Y. 
 
23 
 Po]>olo, he as.scml)lo<l twenty five Orfciiiclli (In-sse*! 
 in llieir wliite cassocks , and forty-five Fer'^inellc. 
 Wlien the carriaf^e of llie beloved Pontiff approaclieil, 
 this (h)iil)h^ clioir of chilrh'en appeared, hearinii pahns 
 in (heir hands, and singing- joyons canlich^s of l)ene- 
 <lietion; hut I mnst describe this lovely scene in the 
 mehxlions langnaiic of the south. « Ciascuno di essi 
 (says Cancellicri) recava in mano una di queste palme 
 di color d'oro allissime e cadenti come tante vai!;his- 
 sime piume. Sei zitelle sostenevano de' 2;a1anti panieri 
 di freschissinii fiori pendcnti dal loro collo, con nastri 
 bianchi e gialli , relativi alio stendardo Pontificio. 
 Quindi tutti si schierarono in buon ordine sulle due 
 ale della strada; e mentre le ragnzze versavano gra- 
 ziosamente a mani picne da' loro caneslrelli la ver- 
 zura ed i fiori, quclla selva onde[»piante di palme 
 tributate al trionfo del S. Padre dal candore e dall'in- 
 nocenza, sorprese con la novita di nno spettacolo, che 
 non pote a meno d'inteuerire, c di muovcre tutti 
 gli astantia. 
 
 If we now look back for a moment to the 
 triumphs of the pai;an emperors, well may we bless 
 God for the change which the reliiiion of Christ has 
 wrought in this city. After they had let loose war, 
 and famine, and pestilence, to prey upon hapless na- 
 tions, they ascended the Capitol to offer incense with 
 polluted hands to their profane gods; and meantime 
 the groans of the flying and unpitied princes, Avhom 
 th(>y had reserved to decorate their triumph ascended 
 from the scala Gemonia to call down the vengeance 
 of heaven upon their oppressors. But while the pa- 
 cific and holy vicar of Christ returns in triumph to 
 
Ilis capital, the lips of babes and sucklings sing his 
 praise, as they did those of his Divine Master, and 
 he implores heaven to shower down benedictions on 
 his enemies as well as on his beloved children. 
 
 At about 9 o'clock on palm-sunday morning the 
 P'l- Cardinals assemble in the Sixtine chapel (1) dressed 
 
 r,i|)al . , _ I V / 
 
 clrapci on iu their cappe of purple silk. The crucifix and the 
 
 d"}'"'^"* pictured tapestry over the altar are veiled, in token of 
 
 the mourning of the church over her divine spouse's 
 
 lights used sufferings (2). Over the altar are six lighted candles 
 
 at mass, etc. ■■ , ,, ., i rr,i i 
 
 and over the cancellata or rads are others. The latter 
 vary in number, according to the dignity of the per- 
 son who olliciates: 8 are lighted for the Pope, G for 
 a cardinal, and 4 for a bishop. Other torches are 
 brought in after the Sanctns of the Mass, and held 
 till after the elevation, in honour of the B. Sacra- 
 ment, by four acoliti ceroferarii (2>). 
 
 (1) Should the Pontifical ceremonies of this or any other day 
 in holy-week take place in S. Peter's , they are the same as those of 
 the Sixline chapel , except that tliey commence and end with a pro- 
 cession arranged like that of palm-sunday described in the text. 
 
 (2) It was customary in Lent says St. Audoenus «to cover with 
 a linen veil the tomb of Eligius to conceal the brightness of the gold 
 and the splendour of the gems». Vita S. Eligii 1. 2, c. 40. Thus does 
 the church at this season put off her costly nuptial robes, and vest 
 herself in weeds of deepest mourning. The time for veiling the cru- 
 cifix and images has varied at different periods. The Saturday before 
 passlon-sunday is now the first, and holy Saturday the last day, of 
 this observance. 
 
 (3) S. Isidore (A..D. 600) observes, that acolythes arc called in 
 Latin Cerofcrarii «from their carrying wax-tapers when the gospel is 
 to be read or sacrifice is to be offered*. In the eleventh century Micro- 
 logus testifies «that Mass, according to the Ordo Boinanus, was never 
 celebrated without lights, even in the day time, as a type of the light 
 of Chrislo. To this custom wc shall recur in the following chapter. 
 
25 
 
 The Popo enters the cliapel preceded by prelates Entrance 
 o{ mantcUrtta and TJinntcUouc^ lialillod in purple and ° 
 scarlet cappc, by the cotiscn'atori and olhcr nohh; 
 ofticcrs of His court. 'J'he cross is carried before him 
 in (okon of his authority ( 1 ) by a prelate, and on these 
 occasions by the last auditor of the Piota. actiui^ as a 
 subdeacon; but never by a beadle as Mr. Eustace er- 
 roneously states. The Pope wears a mitre of cloth of 
 silver, a red cope (2) supported l)y the two assistant 
 Cardinal-deacons, and adorned with a large clasp, 
 called a formale ; and His lonp; white train or fahia is 
 supported by two apostolic protonotaries, (succeeded 
 during the service by two auditors of the Piota) and 
 by the prince assistant at the throne. He Is followed 
 by bishops assistant at the throne, the dean of the 
 Rota, whose duty it is to bear his mitre, and by two 
 camerieri segreti to bear his train. 
 
 After a short prayer before the altar (3) He goes 
 to llie throne , and there receives the uhhidienza or ubUdicnza. 
 homage of all the cardinals present, who in turn kiss 
 His right hand covered with the cope. This ceremony 
 which takes place at all solemn offices, except on good 
 
 (1) Pietro de Marca maintains, that this crucifix was substituted 
 in place of the Inharinn or standard carried before the emperors. That 
 of Constaiitine had the form of a cross , and was surmounted with XP 
 the first letters of Christ's name. Eus. In Yita Const. 1. 1. 
 
 (2) We shall have another and a better oppf>rtunity to give an 
 account of the ecclesiastical vestments. Red is a colour for mourning 
 in the Greek and Ambrosian churches. See Piazza , Iride Sac^ra. 
 
 (3) I shall not speak of some ancient ceremonies of holy week 
 which have fallen into disuse , such as the custom of carrying the 
 gospel or the B. Sacrament in triumphant procession on Palm-Sunday, 
 and others alluded toby Cancellieri and described by Martene, De 
 Autiq. Eccl. Kit. 
 
2G 
 friday, and at masses for the deafl i l)fiars somo rosctn- 
 blancc to tho old homage of feudal times (1"). 
 
 As the pope is now to l)less and distribute the 
 sncicdvest- palms, and a solemn procession is to take place, the 
 Cardmais put on their sacred vestments, viz, all of 
 them the amice, the cardinal bishops the surplice and 
 the cope, the priests the chasuble, and the deacons a 
 chasuble shorter in front than that of the priests. The 
 auditors of the Kota, C/ierici di Camera., V^otanti^ and 
 Ahbreviatori put on a cotta or surplice. The bishops 
 and mitred abbots wear the cope, and the Peniten- 
 zieri or confessors of St. Peter's the chasuble. The 
 copes of the cardinal bishops are ornamented with a 
 /or/^rt/e, adorned with three large bosses or projections 
 of pearls arranged in a perpendicular line, while the 
 Pope's are in a triangular order, evidently alluding to 
 the blessed Trinity. As this is a day of mourning, 
 the sacred vestments are purple. 
 blessins of Somc palms are arranged on the altar. The 
 
 the palms. Pope's chicf Sacristan, wdio is a bishop chosen from 
 
 (1) In limes of schism cause<3 by antipopes it was a practice of 
 the nfmost importance. Thus we read in Baronius' Annals A. D. 1160, 
 that when the antipope Cardinal Oclavianus, who assumed the name 
 of Victor, had been illegitimately elected , tlie chapter of St. Peter's 
 came immediately to the feel of the said Pope Victor , and obeyed 
 «obedivit», and the clergy and people paid due reverence to him, and 
 a great multilude in like manner ohered: «the rectors also came to 
 his feet , and paid ohedieDce and reverencen. Then follows a long list 
 of the clergy of various Roman churches, of all of whom it is said 
 thai they oheyed. Thus , 
 
 « The Lateran prior and his canons obeyed. The clergy of the 
 patriarchal church of S. Mary Major's obeyed etc, » 
 
 This obedience was evidently an external sign of their acknow- 
 ledging Victor as Pope in place of Alexander, the legitimate pontiff. 
 
27 
 
 the Aiignsf;ni;iu order boars one, and kncids on tlic 
 
 stops oftlu' throne belwoon tlio doaoon and snI)doacon, 
 
 Avho hoar two laruor palms. His Holiness reads the 
 
 nstial i)rav<M'S over the palms, sprinkles ihem Avilli l"'b ^^ ''cr. 
 I - ' ' iiiccDSe. 
 
 holy ^valor, and incenses them, three times f1). 
 
 (1"\ IMany foinis of hrncrlicfioii of persons and tilings tnkrn from 
 nnriciif Pontificals and rnaniisciipt rituals may be seen in IMartcne , 
 De antiqnis Ecclesim Rililnis. The chine li generally uses lioly-waler 
 and incense when blessing God's creatures, wbitb are « sanctified ijy 
 tlie word of God and prayer". 1 Tim. IV, 5. God liad apjioinfed water 
 of expiation to be used by the Jews. Numbers XIX. Lustral water 
 used to be sprinkled also by ibe Pagans; Tercjue sciicm flamma, ter 
 aqua, ter sulphure purgct. Ov. Met. 1. 7. Anaslasius says tliat Ale- 
 xander 1 , who was Pope in 108 ..appointed that water for sprinkling 
 should be blessed with salt in private liouscs».It is mentioned also in 
 the apostolic constitutions. Boldetti in his Cemeterit de^marliri notices 
 the short columns supporting small vases , in corners of the chapels 
 in the catacombs ; and Boltari has published and illustrated in his 
 Boma sotterranea an interesting fresco discovered in the catacombs 
 of S. Agnese , and representing five figures carrying vessels closely 
 resembling those still used for holy water; foui of those figures carry 
 bra))ches supposed to be of the palm-tree: the fifth holds an asper- 
 gillum with which holy water is still sprinkled. A copy of this fresco 
 may be seen also in Rock's Hierurgia , p. 668. Incense is a symbol of 
 prayer. «Lel my prayer, O Lord» we sav with the Psaluust "be directed 
 as incense in thy sight". God had appointed it to be used in the Jewish 
 worship, and St. John says, that an « angel came and stood before the 
 altar , having a golden censer , and there was given to him much 
 incense , that he should offer of the prayers of all the saints upon the 
 golden altar, which is before the throne of God : and the smoke of 
 the incense of the prayers of the saints ascended up before God , from 
 the hand of the angel". Apoc. YIll, 3, 5. Of the apostolic antiquity of 
 its use the Protestant bishop Beveridge adduces proofs iu his Vindi- 
 cation of the apostolical canons. The ancient liturgies of the east and 
 west agree in prescribing the use of incense, and in particular at the 
 beginning of mass, at the offertory etc. See Reuaudot , Assemani , 
 Le Brun etc. Constanline , according to Anaslasius in his life of S. Sil- 
 vester , gave two golden thuribles to the Lateran basilic, and a third 
 adorned with jewels to the Baptistery. See Card. Bona, Rerum Litur- 
 gicarum lib. 1, c. XXV, %. 9. 
 
28 
 
 When the palms haye hocn blessed, the Car- 
 Distribu- Jiijj^i Dean receives from the iiovernor of Rome and 
 
 tion of the '^ 
 
 palms. presents to the Pope those three palms, which were 
 borne by M. Sagrista, the deacon and subdeacon. 
 One of these is held during the service by the prince 
 assistant at the throne, the other two are delivered to 
 the care of M. Coppiere ^ one of the Camerieri se- 
 greti partecipanti. A richly embroidered apron is now 
 placed over the Pope's knees, and the cardinals in 
 turn receive palms from Him, kissine^ the palm, his 
 right hand and knee. The bishops present kiss the 
 palm which they receive and his right knee: and the 
 mitred abbots and Penitenzieri kiss the palm and his 
 foot (1) as do all who come after them in the follow- 
 ing order, which is observed also on good-friday at 
 the kissing of the cross, at it is also on candlemas-day 
 and ash-wednesday: 
 
 The Governor, the Senator, the Uditore delta 
 Camera^ the Treasurer, the Maggiordomo , the Apo- 
 stolic protonotaries, the Generals of Religious Orders, 
 the Conservatori and Prior of the Caporioni , the 
 Maestro del S. Ospizio , the Uditori di Rota , the 
 Maestro del S, Palazzo, the Cherici di Camera, the 
 f^otantidiSegnatura, the Ahbreviatori delParco mag- 
 
 (1 ) Of the antiquity of the custom of kissing the Pope's fool we 
 have proofs in Anastasius the lilirarian in the lives of Popes Con- 
 stantine and Leo IV. When Valentine was electcl Pope in 827, his 
 feet were kissed by the Roman senate and people at S. John Late- 
 ran's. Numerous instances also are on record of sovereigns who have 
 kissed the feet of the Popes , and Pouyard has written a dissertation 
 to shew, that this custom was anterior to that of marking the papal 
 shoes or sandals with a cross. This token of profound respect was 
 given also to the emperors of the east at Byzantium. 
 
•29 
 
 giurc^ iIjc nricst, dcacoii, and siiixlcacoii wlio assist 
 iho cardinal who is to celebrate mass, the Masters of 
 ceremonies, tlic Canierieri segrcti and (fonore , tlic 
 Gonsislorial advocates, llio Cappellnni segrcti ^ cTonore 
 <ind com/ifii^ the y^jutanti di camera^ l\ic h/issolan/i, 
 the Procurator/ generali of relii^ious orders, llic Pro- 
 curatori di Collegio ( I) , the singers, the clerks of the 
 papal chapel, the cardinals' caudnfarii, the ostiarii, 
 the mace-bearers, some students of the German col- 
 lege, and in fine such noblemen and gentlemen as 
 are admitted on this occasion to receive a palm from 
 His Holiness assisted as usual by two Card, deacons. 
 
 During the distribution of the palms, the an- 
 thems Pueri Hehrccorum etc. are sung by the choir; 
 and when it is finished, the Popo washes His hands, 
 and says the usual conchiding prayer: the prince sta- 
 tioned at the throne brings the water, and the Car- 
 dinal Dean presents the towel to His Holiness. 
 
 The Pope then puts incense into the thurible Solemn 
 for the procession, and the first Card. Deacon turning 
 towards the people says in the ancient formula 'Let 
 us proceed in peace': the choir answers *in the name of 
 Christ. Amen'. The procession, in which the blessed 
 palms are carried, moves round the salaregia{2)^\n the 
 following order, which is observed also for the most 
 part on holy thursday and good friday. The Procura- 
 
 (1 ) These are distinguished lawyers habited in hhick cappe. For 
 an account of the various oIFices above-mentioned and ot their origin 
 see The Pap d Chapel, Described etc. by C. i\I. liaggs. Rome, 185^. 
 
 (2) This splendid hall was built by Paul 3rd , and is adorned 
 with large Irescocs by Giorgio Vasari, the Zuccheriand other artists. 
 Their subjects are connected with the history , and generally with 
 the triumphs, of the papacy. See Chattard, Descriz. del Faticano. 
 
30 
 
 tori di Collegio.) Procurntori generally the Bussolanti, 
 the Jjutanti di Camera . Cappellani comuni and se- 
 greti, the Conslstorial a.lvocates, the Camerieri d'o- 
 nore and segreti, the singers, the Abbre^'iatori^ Ko~ 
 tanti di Segnatnra^ Cherici di Camera^ Uditori di 
 Rota, theThurifcr, [Votante di Segnatura)^ the Sub- 
 deacon ijjditoredi Rota) who carries tlie cross orna- 
 mented with a small palm , between two acolythes 
 {^f^otanti diSegnatura) carrying candles (1), the Peni- 
 tenzieri, the mitred abbots, bishops and the Cardinal- 
 deacons, priests and bishops all wearing their mitres. 
 The Pope is preceded by many officers of his guards 
 (who enter the chapel towards the end of the distri- 
 bution of palms) , the Maestro delS. Ospizio, the Cofi- 
 servatori^ Senator and Governor of Rome. His Holiness 
 is carried on his Sedia gestatoria (2) under a canopy 
 supported by 8 Referendarii (prelates of the tribunal 
 of Segnatura). He is followed by the Dean of the Rota 
 between the two Camerieri segreti , the XJditore di 
 Camera^ the Treasurer, Maggiordomo ^ Protonotarles 
 and Generals of religious orders. 
 
 (1) That crosses, candles and incense were anciently used in 
 processions appears from S. Gregory of Tours , de Vlt. Patruni , c. 15. 
 
 (2) The kings and chief magistrates of ancient Rome were en- 
 titled to a sella ciiruUs , or chair of state , which used to be placed 
 in their chariots. Gell. Ill, 18. They were seated on it also at their 
 tribunal on solemn occasions. Virgil makes old king Latinus say 
 
 Et seUam regni trabeamque insignia nostri. jEn. XI , 534. 
 The Romans had borrowed it from the Etruscans : it was richly 
 adorned, conspicuum sign is , according to Ovid, Pont. IV, 5, 18. 
 In the pope's carriage even now there is a chair of state , and to Him 
 alone is reserved the honour of a se lia gestatoria. Pope Stephen 2nd 
 in 751 was carried to the basilic of Constantine on the shoulders of 
 the Romans exulting at his election : and from this fact some derive 
 the custom of carrying the pope in His chair on solemti occasions. 
 
31 
 
 Diiriiii^ rho procession (he choir sinys in (h<! sdln 
 rcgiii (ho ;m(h(Mn, Cum apj)roj)'uuiiiaret etc. When 
 iho ciilirc procession is in the said rci^ia, two soprano 
 slniijCrs reenter (he Sixlinc cliapel , and shot tlie door: 
 I hen turnini» towards the door, they sinjj the first verse 
 of the liymn Gloria^ laiis ct Jionor []) and the other 
 verses alternately with the choir, which remains witli- 
 ont. The subdeacon knocks at tlic chapel-door with 
 the cross, and it is immediately opened; the proces- 
 sion returns into the chapel, and the choir sings the 
 conclndini;- anihems. 
 
 The solemn commemoration, which we have its anti- 
 described, of Christ's triumphant entry into Jerusalem 
 could never have taken place durini^; times of perse- 
 cution: nor did it originate immediately after Con- 
 stantine had ensured peace to the church. Martene (He 
 ant. Eccl. Rit. lib. IV, c. 20) could find no mention 
 of it before the 8th or 9th century, when Amalarius 
 says « In memory of this we are accustomed to carry 
 palm-branches, and cry Osanna». Mcrati however, in 
 his notes to Gavant, considers that he has found traces of 
 it in the Gregorian and Gelasian sacramentaries , and 
 in a Roman calendar of the beginning of the fifth cen- 
 
 (1) This hymn isatliihuted to the ahhot Theodulph afterwards 
 bishops of Orleans, who lived in the 9lh century. If it were true, 
 that he sang it as the emperor Louis Ic dehonnaire was passing by the 
 prison, in which he was confined, and that he was in consequence libe- 
 rated , we should have a historical reason for the shutting and opening 
 of the door, and for the hymn's being sung partly inside the church. 
 This account has however been called in question by IMenaid, Macri , 
 Martene and others j and hence Pouget , and after him Benedict XI V^ 
 and others are contented with a mystic reason for such ceremonies, 
 viz. that heaven was closed to man in consequence of sin , and was 
 opened to him by the cross of Christ. 
 
32 
 tury (1) nnd his opinion is adopted by Benedict XIV. 
 The ceremonies of the church of Jerusalem on this 
 day were a still closer imitation of tlie entry of Christ 
 into that city. 
 
 When the procession is ended, the cardinals, 
 bishops, and mitred abbots take off their sacred vest- 
 ments, and the prelates their surplices, and they all 
 resume their respective cappe-^ the Penitenzieri retire •, 
 and mass is celebrated by a cardinal of the order of 
 priests. Having already given an account not only 
 of low mass, but also of the additional ceremonies of 
 high mass, as celebrated in the papal chapel, Ave 
 shall here mention those only which are peculiar to 
 palm-sunday. 
 
 At those words of the epistle (which is sung as 
 High mass, usual by the subdeacon) , «in the name of Jesus let 
 every knee bow, the whole assembly kneels to adore 
 their divine Redeemer, who became obedient unto 
 death for our salvation. The aff'ecting account of His 
 sufferings and death is then sung by three priests (2) 
 belonging to the pontifical choir, and habited as dea- 
 cons in alb and stole. The history itself is sung by a 
 tenor voice, the words of our Saviour by a bass, and 
 those of any other single voice by a contralto ^ called 
 the ancilla, as he sings the words of the maid to S. Pe- 
 ter: the choir sings the words of the multitude (3). 
 
 (1) In these it is called Dominica ad Palmas , Dominica in Pal- 
 mas, and in the Gregorian Sacramentary mention is made , in the prayer 
 which precedes communion, of the faithful carrying palm-hranches. 
 
 (2) Anciently a cardinal deacon used to read it , and to sing only 
 the words « Eli, Eli, lamma sabachthani ». 
 
 (3) The author of this exquisite chant is unknown: Baini sup- 
 poses that he was a member of the pontifical choir : it has been sung 
 
33 
 
 The clnir()i, iiioiiniin- over tin- siifl'rrings ol' li(!r di- 
 vine Spouse, «I()('S not allow tlie Inconse, lights, or 
 the bcncdiclion and salutation usual ]>efore the gos- 
 pel; luit llii" palms are home to signify the triumphs 
 constMjurnt on His deatii. All stand up as usual from 
 respect to the holy gospel, hut kneel for a short time 
 at the words « Jesus erying with a loud voice yielded 
 up the ghosix, lo adore that God of love who died 
 for mankind. The latter part of the gospel is sung in 
 the usual ehant by the deacon, hut without the cus- 
 tomary lights (1). At the offertory is sung the first 
 part of the b(>autiful hymn Stahat Mater-, the music 
 is Palcstrina's, and is justly nnd highly panegyrised 
 hy Baini : it has been published ])y Dr. Burney. Both 
 the introit and communion are sung without, and 
 the offertory with, counterpoint: the Krrie eleison, 
 Gradual and tract, in plain chant. At the end of the 
 mass, as there has been no sermon, the Card, cele- 
 brant announces from tlie altar the Pope's usual grant 
 to all present of an indulgence (2) or remission of 'nd»'3e""s. 
 
 in the pnpal chapel since the iniddle of the 15lh century. In 1f).S5 it, 
 together with the rest of the service of holy week , was published by 
 Tommaso da Vittoria with the words of the people harmonised for 
 4 and 5 voices ; his method was adopted hy the papal choir , which 
 adorns it with many traditional graces , and in particular gives occa- 
 sionally , says Baini , to the words of the multitude «the irresistible 
 force of a most robust harmony ». The abbate Alfieri is now publish- 
 ing a new edition of the Passios. 
 
 (1) In Africa till the time of S. Augustine, the Passion used 
 to he read in holy week from the gospel of S. Matthew alone; but by 
 his direction , as he mentions in his 232nd discouise. it was read every 
 year from all the four evangelists; and this custom is still observed. 
 
 (2) That God , after He has pardoned sin and consequently re- 
 mitted its eternal punishment, often, if not generally, demands tem- 
 poral satisfaction from the sinner , is evident from many instances 
 
 3 
 
the temporal |)nnis!inu>nt due for past sins, wliose guilt 
 has Leon already lemilted. 
 
 When the mass is ended, the palms are carried 
 home Jjy those who have received them, and are pre- 
 served with respect. Two larger than the rest are kept 
 until the ascension, in the sacristy called the Letto 
 del ParamenH because anciently the aged Pontiffs 
 after their fatiguing walk to tlie stational churches used 
 to repose on a letto or bed prepared for them in the 
 sacristy. The paschal candle also, an emblem of Christ 
 'the true light', as we shall afterwards see is remov- 
 ed on the day of the ascension : this circumstance may 
 explain the above-mentioned custom. 
 
 In the afternoon of palm-sunday, the Cardinal 
 Cardinal ^pg^j Penitentiary iroes in state to S. John Lateran's. 
 
 penitentiary *=> -' ~ 
 
 at s. John He is met, before he enters their college, by the minor 
 
 Lateran's. . . . ■ • i i- n 
 
 penitentiaries, who at this basilic are rranciscans, mi- 
 nori osser^^anti. Having sprinkled those present with 
 
 in scripture , such as tliose of David (2 Sam. XII) of Moses (Deute- 
 lon. XXXIII compare Num. XIV) lo say nothing of Adam (Gen. Ill) 
 and all his posterity, w^lio endure the temporal punishment of ori- 
 t;inai sin , even when its stain has been washed away by baptism. 
 Now the church by virtue of the ample autliority with which Christ 
 has invested her (Matt. XVIU, John XX) and in particular her chief 
 pastor (Matt. XVI) has from the beginning exercised the power of re- 
 mitting the temporal punishment of actual sins. Thus S. Paul pardoned 
 the incestuous Corinthian (2 Cor. 11): in times of persecution the 
 bishops at the request of the martyrs remitted the penance imposed 
 on those who had fallen into idolatry (Tertul. lib. ad marlyres, Euseb. 
 Hist. Eccl. lib. V, c. 4. S. Cyprian. Epist. XUI etc.), to say nothing 
 of canons of the 4ih century which prescribe that indulgences should 
 be granted to fervent penitents 3 of ihe crusades , and of the indul- 
 gences granted to those who contributed money for the building of 
 S. Peter's, etc. IncUilgences presuppose repentance and confession, and 
 ihe performance of those good works which are prescribed as condi- 
 tions necessary for their ac(juisition , as communion , prayers , alms etc. 
 
35 
 holy water, lie f^oes up to their private oratory (1) In 
 the Lateral! palace, whitlier he is escorted by th(; pre- 
 lates and other ministers of the a\msto\\c Penilenzieria. 
 After a sliort prayer, he proceeds to the library, where 
 he holds the Segnatura or tribunal for sii^ning do- 
 cuments relating to his office, and afterwards enters 
 the basilic of St. John Lateran's, where he is received 
 by four canons. Here seated at his tribunal of pe- 
 nance, he touches with his rod the heads of the j)re- 
 lates, ministers and others who approach to him; 
 and for this act of humiliation they receive an indul- 
 gence, or remission of the canonical penance, of 100 
 days. He also hears the confessions of any persons who 
 may choose to present themselves: but the solution 
 of difficult cases and absolution from crimes reserved 
 to his jurisdiction may be obtained Avithout confessing 
 to his Eminence on so public an occasion (2). 
 
 (1) It was built by Calixliis II , and was for two centuries and 
 a Iialf the Vestry of the Roman Pontiffs. It was repaired and conse- 
 crated in 1747. 
 
 (2) In the third century, in the time of Pope Cornelius there 
 were priests appointed to absolve those who had falhn into idolatry; 
 and they were called Presbyteii pcEnitentiitm. S. IMarccllus also, ac- 
 cording to Anaslasius, after the persecution raised by Diocletian, ap- 
 pointed in Rome titular churches, in which penance as well as baptism 
 were administered by priests ; the former sacrament is conferred by 
 the minor penitentiaries. Pope Simplicius in fine, as we learn from 
 the same author , destined fixed weeks at S. Peter's , S. Paul's , and 
 S. Laurence's , to receive penitents and administer baptism. From the 
 usual custom of Rome in such matters , Zaccaria argues that the peni- 
 tentiaries had a superior: yet it must be confessed, that during the first 
 five or six centuries, according to the general custom proved by Tho- 
 massin , the great penitentiary was the bishop himself of the city in 
 which they resided. It is however certain , that in the 4th century from 
 the numerous priests of Constantinople one was selected called a peni- 
 tentiary, who took cognisance of crimes, to which public penance was 
 
30 
 
 The ceremonies, which we have described, are 
 designed to honour our divine Redeemer, whose ac- 
 tions and sufferings are thereby commemorated, and 
 at the same time to excite sentiments of devotion in 
 the hearts of His servants. Here ought the catholic to 
 exercise faith, hope, love, and contrition for his sins: 
 and rt//, of whatever country or creed they maybe, 
 who are admitted with hospitality and liberality to 
 witness the solemn and imposing service, if they do 
 not feel such noble sentiments, ought at least to ob- 
 serve that external decorum, which the season, the 
 place, the hierarchy, and above all the commemo- 
 ration of the sufferings of the God of charity will dic- 
 tate to every well-educated and well-principled mind. 
 It is to I)e lamented, tliat not only the devotion of 
 Catholics is disturbed, but their feelings also are oc- 
 casionally insulted in their own house of worship by 
 the unbecoming remarks of individuals - but enough, 
 -<you have not so learned Clirist: if yet you have heard 
 him, an<l have been taught in him, as the truth is 
 in Jesus ». Ephes. IV, 20, 21 . If on this day even the 
 inhabitants of Jerusalem received Him with triumph 
 and jubilee, let us His disciples and children offer 
 Him the best tribute in our power of love , praise 
 and adoration. 
 
 annexed by the canons. At Rome also there was a cardinal-penilen- 
 tcntiary long before the fourth council of Latoran , which in 1215 
 prescribed that bishops should appoint penitentiaries : for Berthed 
 priest of Constance relates in his chronicle, that in the year 1084 he 
 was promoted to the dignity of cardinal-priest and penitentiary of 
 the Rumaii church. 
 
37 
 C II A I' III. 
 
 ON TIIK DlVlNi: OFFICI-:, AND TlIK OFFICP. 
 
 OF TFNFnn.i-: in pauticxlar. 
 
 CnNTE^TS. 
 
 Part 1. Infrodncfory. Breviary- Divitu^ oHico, 
 its origin- performed hy tlic oarly Clirlslians- ancient 
 and modern editions oftlie breviary. Part 2. Descrip- 
 tU'C. OfTice of Tencbva? - Matins and Lands- extinc- 
 tion of the liglits-nieanini^ of this ceremony- chant, 
 lamentations - conchision of the oflice - Miserere^ its 
 music - Card. Penitentiary at S. Mary Major's. Ti'i- 
 nitii dei Pellegrini. 
 
 ^^1 will bless the Lord at all times; his praise 
 shall alivajs be in my montJi». Ps. XXXIIf , 2. 
 
 « lie humbled himself^ becoming obedient unto 
 deaths even tlie death of the cross ». Phil. II , 8. 
 
 We shall borrow the following account of the „ ^J- 
 
 ^ ^ Breviary. 
 
 church oflice contained in the Roman Breviary from a 
 Protestant Divine (Tracts of the Times no. 75). «The 
 word Breviarium 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 oflices 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^ Hjmnaria^ and the 
 like, to be used in the service in due course. But at 
 this memorable era , and under the auspices of the 
 
.IS 
 
 Pontiff who niikcs it memoiable, Gregory VII, an 
 Order was drawn up, for tlic use of the Roman church, 
 containing in one all these different collections, in- 
 troducing the separate members of each in its proper 
 place, and harmonising them together by the use of 
 rubrics. 
 
 « Gregory VII did but restore and harmonise 
 Divine of- thcse officcs; which seem to have existed more or less 
 eirigia; ' ' 'hc samc 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 Aj)oslles 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 com- 
 mon order of worship, when they came together, 
 everj one of them having a Psalm, or a doctrine, a 
 tongue, a revelation, an interpretation ( I 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 signtul forbidding it, « kneeling 
 on his knees three times a day^ and praying and gnnng 
 
f59 
 
 t/uinks unto Iiis Cod^^ S, Peter and tlie other Apostles 
 were soliciloiis in prescrvinii. It \vas when cthry were 
 all ivif/i one accord in one p/acr >', at "the fhird hour 
 of tlie <lav», that the Holy Cjliost came down npon 
 them at Pentecost. Tt was at the si.Tth liour, that 
 St. Peter "Avontnp npon the honse-top to pray-, and 
 saw the vision revealini; to him the admis'^'on of the 
 Gentiles into the ehur<h. And it was at the ninfh hojir 
 that "Peter and John went tip toi^ether into the tem- 
 ple", being- "the honr of prayer". But though these 
 ■were the more remarkable seasons of devotion , there 
 certainly were others besides them, in the first acje 
 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 Ilis bre- 
 thren": and \\\{\\ this accords the repeated exhortation 
 to pray toijether without ceasinj^ , which occurs in 
 St. Paul's epistles. Tt \\\\\ be observed that he insists in 
 one passai^e 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 pri- 
 soners heard thcm». 
 
 "Such w^as the apostolic worship as far as scrip- 
 ture happens to have preserved it; that it was as sys- 
 tematic, and as apportioned to particular times of 
 the day, as in the after-times of peace and prosperity, 
 is not to be supposed; yet it seems to have been as 
 ample and extended as then, under ordinary circum- 
 stances. If St. Paul thought a prison and a prison's 
 inmates no impediment to vocal prayer, we may be- 
 
40 
 
 Jieve it was no common tliillcuity, which ever kept 
 him from it». 
 
 In subsequent limes 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 (1). Other 
 pious and instructive reasons existed, or have since 
 been perceived for this number). Thus far our Pro- 
 testant author, Avith whose remarks we arc too well 
 pleased to go out of our Avay to dispute with him the 
 truth of some other portions of his tract, which are 
 objectionable. 
 
 That the early Christians continued after the 
 prrformed time of the apostlcs to observe the hours of prayer 
 
 by the early * , 
 
 Christians, abovc enumerated is proved by Martcne (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 hy 
 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 sometliing mysterious or symbolical in the ancient 
 practice. «For the holy Ghost descended on the disci- 
 ples at the third hour; at the sixth hour Peter going 
 to the house-top was instructed by God to admit all 
 
 (1) See also Palmer's Origines Liturgicsc, Vol. 1 . Aniiq. 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 pmycr. 
 
Ai 
 
 to the t;racc of salvation; and I lie Lonl , who was rni- 
 cICkmI at tlic sixlli Iioiu-, washed away onr sins wilh 
 his l)Io(»<l al ihc ninth Iiour, and romplclcd tlie victory 
 Ly his passion. For ns howrvcr, l)osIdcs the hours an- 
 ciently observed, the times and also lh(i synabols of 
 prayer have increased. For we ninst pray in the morn- 
 in:;, to celebrate the resurrection of the Lord; also 
 wlien the sun rece(l(\s and the day ceases: for Christ 
 is the true sun and the true day, and when we pray 
 that the b'ght of Christ may aa,ain come upon us, we 
 pray that Ids coniinj; may impart to us the 2,racc 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. I , c. 9. 
 
 « The old r»oman breviary » says the author of ^f™°'J» 
 Tract! 5 above quoted «had long before Gregory Tth's viary. 
 time been received in various parls of Europe; and 
 in England since the lime 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 tri- 
 bute 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 Gran col as observes. Com. Hist, in Brev. Bom.) 
 New editions and emendations of it were published 
 successively by the authority of St. Gregory VII, 
 Nicholas III, and Clement VII, and finally tlje Bo- 
 man Breviary at present used was restored by order 
 of the Council of Trent, published by Pope Pius 5th, 
 and revised by Clement 8th and Urban Sth. It follows 
 closely, as Merati observes, that first adopted by the 
 
42 
 rei^ular-c'erks in the IGth centurv, and reseniMes the 
 edition published by Haymo, {general of the Francis- 
 cans, and authorised by Nicholas 3rd (A. D. 1278). 
 Hence it is called by the author of Tract 75 the Fran- 
 ciscan Breviary. It is however founded upon the old 
 Roman Breviary, which the Franciscans by the di- 
 rection of their holy founder had adopted «Our own 
 daily service", says the above-mentioned minister of 
 the church of England «is confessedly formed upon 
 the Breviary ». 
 
 Having premised thus much on the oflice in ge- 
 Oflice of neral , we may now return to holy-week. Besides 
 palm-sunday, three other days in the week are par- 
 ticularly 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 <lays with that part of the 
 divine oflice called inallns 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 
 ])y some religious communities (1); but it now takes 
 place on the afternoon preceding each of those three 
 days. Nor is this unusual: for «the ecclesiastical day 
 
 (Vi Our divine Lord sometimes passed the nighl in prayer; and 
 the early Christians, as Pliny informs his master Trajan, used to as- 
 semble before the light to sing a hymn to Christ. Lnclan as well as 
 Amminnns iMarrellinus complained of their spending the night in sing- 
 ing hymns. S. Jerome in fine writes to Euslodi. (Ej). 22) llial besides 
 ihu daily liouri of praycis wc shonld rise twice ami thrice at night' 
 
A3 
 is considered to f)(*|^ii» vvitli ihc cvcninj^ or Vesper ser- 
 vice, accordiiii; to tlu^ Jenisli reckoning, as alluded 
 to in the text "In tlio evenini:, and morning and at 
 noonday will I pray, and that instantly-. (Tracts of 
 the Times, no. 75). 
 
 The oOice of Matins so called from Malnta or ^Uun% 
 
 rr< 1 r 1 1-1 and Laud*. 
 
 Aurora consists at Tenehra; of three jiocturris. Each 
 of these is composed of three appropriate psalms with 
 their anthems, followed hy 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 Benedictiis or canticle of Za- 
 chary, to which succeeds the Miserere or 50th psalm. 
 Some of the short prayers usually said are omitted; 
 for the clnu'ch during this season of mourning strips 
 her liturgy as well as her altars of their usual or- 
 naments (1). 
 
 A trianuular candlestick, upon which are ijlaced Extinction 
 
 ^ - ' 11 1 r of the lights. 
 
 fifteen candles, correspondmg to the number o1 
 psalms recited before the Miserere ^ is peculiar to tlrs 
 solemn oflice, and is piaced at the epistle-side of the 
 altar. After each psalm one of the candles is extin- 
 guished by a Master of ceremonies, and after the Be- 
 
 (1) In the mass and office for the dead several prayers and ce- 
 remonies otherwise prescribed are omitted: so on this occasion, says 
 Benedict the 14th, «tlie church foryellinj; all things else thinks only 
 of bevrailing the sins o f mankind , and condoling with Christ our Re- 
 deemer in His sufferings". As for the antiquity of this service, Martene 
 remarks (lib. IV, c. 22) that the order of the nocturnat and diurnal 
 oflices of holy-thursday is found, such as we now observe it, in the 
 ancient Antiphonarium of the Roman church, and in that of h. Gre- 
 gory published by B. Tommasi , so that there has been scaiccly any 
 variation during the last thirteen hundred years. 
 
44 
 nedictiis the candle placed on ilie lop of the triangular 
 candlestick is not extingiil.siied,l)iit 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 
 are also extinguished, as well as those above the carX' 
 cellata or rails (1). 
 
 Lamps and candelabra were presented to the 
 Meaning sanctuary by the faithful during- the first a2:cs of per- 
 
 of this ce- . . . . . , 
 
 remony. sccution; and in more trancpiil 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 joyw: and therefore the custom of gradually 
 extinguishing them at the office of Tenebra^ we may 
 justly consider with Amalarius as a sign of moiu-ning, 
 or of the sympathy of the church with her divine and 
 suffering Spouse. The precise number of lights is de- 
 termined 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 
 
 (1) Amalarius priest of Metz in the ninth century (De ordine 
 anliphonarii)!, mentions the extinction of the h'ghts in the office of 
 these three days. It would seem however , that it was not then cus- 
 tomary at Romej for Theodore, archdeacon of the Roman church in 
 answer to his enquiries had said to him «I am usually with the Apo- 
 stolic 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 Crocc) as long as the Apostolic Lord offers 
 up solemn prayers there, or wlien the cross is sajulcd". 
 
/,5 
 rcsnnTction of (llirisf, avIioso lii;lit, as Mlcroloji^iis ol)- 
 sorv(\s, is I'cni'csciilcil l)v our l)nniini; l.ipors. « I am the 
 li-ht of tlic woiI<l... Jol.n Vm, 1-2 (1). In Ihr same 
 manner tli(^ otIuM' cmikIIcs oxlingiiislicd one after an- 
 ollu'i" may represent llie prophets successively/?/^^ to 
 (ledtli before their divine Lord: and if wo consider 
 that the psalms of the old Testament are recited at 
 the time, this explanation may ajipear more satisfac- 
 tory than others, which wonld refer them to the 
 blessed Virgin , the apostles and disciples of Christ (2). 
 
 The anthems and psalms with tlio exception of Clmnt, la- 
 
 , ,,. 1 • 1 • I I 1 T 1 nicntalioni. 
 
 the JMiserere 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 loth century 
 the three lamentations or first three lessons of each 
 day used to bo sung in canfu pi^urato^ in the papal 
 chapel : but by order of Sixtus V, only the first lamen- 
 tation of each day is thus sung, and oven it is nnich 
 shortened, as Clement XII directed: the tAvo others 
 are sung in canto piano according;- to Guidctti's me- 
 thod. The first lamentation l)oth of the first and second 
 day is by the celebrated Pierluigi da Palestrina: that 
 of the third day by Allegri. Baini observes, that the 
 
 (1) In confiimation of this explanation \vc may observe, that the 
 candle is pla(ecl behind the altar after the Bcnedictus dining the an- 
 them alluding to Christ's passion, and remains there while the verse 
 'Christ became oI)edient unto death' the psalm Miserere .^ vviiich is a 
 supplication for mercy , aud the prayer which mentions the cruci- 
 fixion , are sung. 
 
 (2) See such opinions ap. Benedict XIV, De fcslis Lib. 1 , c. 5. 
 The system of Du "Vert, who would reject all mystical and symbolical 
 significations attributed to (he church-ceremonies, has been satisfacto- 
 rily confuted by Langlel, Le Brun, Tourndy aud other divines. 
 
45 
 first lamentation of the second day is considered the 
 finest: Palcstrina composed it for four voices, besides 
 a bass, which entering at the pathetic apostrophe 'Je- 
 rusalem, Jerusalem, be converted to the Lord' "every 
 year makes all the hearers and singers, who have a 
 soul, change colour-. Baini, Mem. Stor. T. 1. The la- 
 mentations of Jeremiah have ihe form of an acrostic, 
 that is, the verses begin wilh the letters of the Hebrew 
 alphabet in regular order, the first with Aleph, the 
 second Avith 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. 
 
 When the Benedictus or canticle of Zachary and 
 Conclusion its antlicm are finished, the choir sings the verse« Christ 
 
 of the office. \ c it. i i i 
 
 was made tor us obedient even unto death >< : on the 
 second night they add <<evcn 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 
 tho 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 children: 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 mi- 
 nister in fervently repeating the prayer imploring 
 
47 
 (iod's l)lc.ssiii^ on iIkiso for wlioiu Clirisl SMlVrrc*! and 
 (lied: llic noise wliidi lollops it, r('<Mls to his mind tlw* 
 confusion of naUne at ihv doalli of her creator; the 
 lii;hlcd candle once more appcarinj; remin<l.s him that 
 His deatli was only temporary: and he departs in si- 
 lence impressed with pious sentiments, and iidlamcd 
 with devout affeetions. 
 
 They who have assisted at the ofTicc of Tencbrse Mis«rrre, 
 will not l)c surprised at the saying ofa philosopher, 
 that for llie advantage of his soul he would wish, that 
 wh(Mi he was aliout to render it np to Ciod, he mi^lit 
 hear sung the Miserere of tlie Pope's chapel, in no 
 other place has this celebrated music succeded. Baini 
 the director of the Pontifical choir, In a note to his 
 life of Paleslrina,abserves thatPari<le dc Grassl, Master 
 of ceremonies to Leo X, mentions tliat on holy Aved- 
 ncsday (A.D. 1 519), the sin2;ers chanted the Miserere 
 in a new and unaccustomed manner, alternately sing- 
 ing the verses in symphony. This seems to be the ori- 
 gin of the far-famed iMiserere.Y?\v\o\\?, authors, whom 
 Baini enumerates, afterwards composed x)i/\je/e/Y? 5^(1); 
 but the celebrated composition of Gregorio A llegri a Ro- 
 man, who entered the Papal college of singers in 1 029, 
 was the most successful, and Avas for some time sung 
 on all the three days of Tenebra^. Then one (;omj)osed 
 by Alessandro Scarlatti, or that of Felice Anerio, used 
 to be sung on holy thursday : but these were eclipsed 
 I)y the yl/z^erere composed in 17 14 by Tomniaso Bai 
 a Bolognese, director of the choir of S. Peter's. From 
 that lime onlv Allegri's and Bai's were sung in the 
 
 {\) Tartini's ami Pisaii's lasted only one year each. 
 
48 
 Pope's clmpel; till Pius VII directed the celebrated 
 Baini to compose a new Miserere^ which has received 
 well-merited applause. Since the year I 821 all three, 
 viz. Baini's, Eai's, and Alioji,ri's, Misereres are suni^ 
 on the three successive days, and generally in tlie order 
 in which we have mentioned them. The first verse is 
 sung in harmony, the secon;! in plain chant, and so 
 successively till the last verse, which alone is sung in 
 harmony by both the choirs, into wdiich the singers 
 divide tliomselves: only one of these sings the others 
 verses ( I ). 
 
 On Wednesday-afternoon , the Cardinal great 
 Cardinal Penitentiary goes in state to S. Marj^ Major's, where 
 
 peniten- , . ^ . . • r\ • • t-i 
 
 tiary. t"G mmor Penitentiaries are Dominicans, ror an ac- 
 count of this custom see the preceding chapter. On 
 Wednesday, Thursday and Friday evenings, Chris- 
 Trinita tians may be edified at the Trinila dei Pellegrini (2) 
 
 dei Pelle- -i ^ • ^ c r-< a- \ • i ii 
 
 grini- by the sight ot 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^ A/aria, 
 Vi (lono il cuore e ranima mia. 
 Gesu, Giuseppe, Maria, 
 ^ssisteteci neW ultima agonia, etc. 
 
 ( 1) Persons, who go immediately after the service in the Sixtine 
 chajtcl to S. Peter's, are generally in time for part if not the whole 
 of llio J]fiserere sung in thai Basilic. Those of Fioravanti the late , 
 Basill (he present , master , and Zingarelli , are sung there. 
 
 (2j See Mr. Sheehy's Reminiscences of Rome. Letter 4lh. 
 London , 1838. 
 
40 
 They afffirwaivls \vail on tlicni at laMc, an<l accom- 
 pany tlicni to llirir l)C(ls, reciting; oilier devout pray- 
 ers. In another part of tliat cstablislimcnt/princesscs 
 and otiier ladies practise the same oflices of charity 
 towards the female pilgrims. Here might avc fancy 
 that the primitive christians were Ijc fore us, those men 
 of charity, simplicity, and lonlincss: and when in the 
 same place, a few years ago, that devout Pontiff Leo 
 the 12th on his knees washed and kissed the feet of 
 pilgrims, who had journeyed from afar; who that 
 saw him did not call to mind w itli 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. Je- 
 remiah lamented the fall and desolation of Jerusalem: 
 and his plaintive accents were inspired hy genuine 
 patriotism and religion. Observe his venerable figure 
 in the Sixtine chapel; there he sits pensive and dis- 
 consolate, with his legs crossed, his wearied head rest- 
 ing upon his hand, and his eyesrivetted on the ground, 
 as if nothing could engage his attention but the woes 
 of the daughter of Sion (1). Then listen to the lamen- 
 
 (1) ha fatto alia guaiicia 
 
 Delia sua palma sospirnndo letto. Dante Pur. VII. 
 Sed frons laeta parum et dejccto liimina vultu. Yirg.7En.Vl,863. 
 See the learned canon. De Jon'o's Mimica dcgli 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 , Juduca Capta , a reverse of Vespasian , ap. Addison , 
 Dialogues on ancient medals. 
 
 4 
 
50 
 tations of this inspired and afflicted prophet: they are 
 full of deepest pathos, and uttered in notes sweet as 
 the wat'blings 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 Avas bruised 
 for our sins : and the Lord hath laid on him the ini- 
 quities 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 standcst in silent anguish 
 beneath the cross of thy agonising Son (1), would 
 that we could feel love and sorrow like unto thine. 
 
 Eja mater fans amor is 
 
 Me sent ire vim dolor is 
 
 Fac^ ut tecum lugeam. 
 
 Fac ^ ut ardent cur meum 
 
 In amando Christum Deum^ 
 
 Ut sibi complaceam. Amen. 
 
 (1) « Now there stood by the cross of Jesus his mother 
 John XIX, 25. 
 
51 
 
 C II A P IV. 
 
 ON THE CEREiMOMKS OF HOLY THURSDAY. 
 
 CONTENTS. 
 
 General cliaraclcr of the liturgy of holy thurs- 
 day - its ancient form - blessing of the oils at S. Pe- 
 ter's, communion under one kind - orii!,in and expla- 
 nation of the blessina; and salutation of the oils - lli^h 
 mass in the Sixtinc chapel , troccole - procession of 
 the B. Sacrament to the Pauline chapel, antiquity of 
 processions - reservation of the 13. Sacrament - Papal 
 benediction from S. Peter s, flabe Hi - bull in Coena 
 Domini - washing of the feet - dinner of tlic apostles- 
 antiquity and meaning of this custom of washing feet- 
 customs of other churches: Leonardo da Vinci, Michel- 
 angelo, Dante -Cardinals' public diner ctc.-Tcnebra3: 
 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 festwal day of the pasch , Jesus 
 knowing that his hour ivas come ^ that he should pass 
 out of this world to the Father , having loved his own 
 who were in the ivorld, he loved them to the end^^. 
 John XIII, 1. 
 
 During the last three days of holy -week the Liturgy of 
 church celebrates the funeral obsequies of her Divine lj«'y-'hurs- 
 Spouse: and hence there are numerous signs of mourn- 
 
ing 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. Accord- 
 ingly 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 ever-chang- 
 ing state of man, who at one moment quaffs the ine- 
 briating cup of earthly joys, and yet a little, and it 
 is dashed from his grasp; and sickness, sorrow, and 
 death are his portion. 
 
 Anciently three masses used to be celebrated at 
 Its ancient ^{ome (1) on this day, as is evident from the sacra- 
 mentary of popeGelasius; and at all the three the Pope 
 himself officiated. At the first the public penitents were 
 absolved (2): at the second the oils were blessed; the 
 last (ad vcspertinum officium) was intended to com- 
 memorate the institution of the blessed Sacrament. 
 Public penance gradually declined in the western 
 church after the seventh century; and the three masses 
 
 (1) In Africa two were customary , one in the morning , and 
 the other after supper. S. August, ep. 54 ad Januarimn. 
 
 (2) For an account of ihisj ancient ceremony the reader may 
 sec Floury, fllocurs des Ciuetiens jCantuUieri , /^uhs. della Settimana 
 Sunla. Martenc , lib. IV, 22, etc 
 
aro now rodiicod to one. That of tlio Sixtinc chapel, at 
 which the Pope assists, (IlfTcrs very little from ordinary 
 Masses eelcJjrated there, and the concourse of persons 
 is generally very great. 
 
 The oils arc blessed in S. Peter's, during mass, BlossinRof 
 by the Card, archpriest, at rather an early hour. They s.'Wtcr's: 
 arc three, viz. 1 . the oil of catechumens, used in bless- 
 ing the baptismal font, in conferring 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(l): it is used 
 in conferring baptism and confirmation, in the con- 
 secration of bishops, of patens and chalices, and in 
 the blessing of bells. The Pioman 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 
 quern hcec omnia etc. a little before the Pater jioster, 
 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 communicates the ministers and the 
 
 (1) « Balsam is produced in the vineyards of Engaddi , and in 
 preparing chrism it is mixed with oil and consecrated by the ponti-^ 
 fical benediction , that all the failliful may be signed with this unction 
 at confirmation*. Yen. Bede , in Canticorum cap.l. The Greeks bless 
 the chrism on the same day as the Latins, having prepared it a few 
 days previously. See their Euchologium, Ordo VlII entitled. On the 
 Composition of the great ointment in the Constautinop. church «p* 
 Maatcne , loc. cit. 
 
54 
 commuuion rest of the clnrii;^y under the form of bread alone (1) 
 
 under one jj . • i i i i • i . , 
 
 kind. Havinj^ received the ablutions, he returns to the table 
 
 above-mentioned , and awaits the coming of the pro- 
 cession of the priests, deacons , subdeacons etc. In it, 
 
 (1) Only one priest says mass in each church on tin's 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 holh kinds were ordinarily received , vet the custom of 
 coinmunicatincr under the form of bread alone is very ancient. Thus, 
 m time of persecution the faithful used to carry to their houses the 
 holv 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 for their spiritual support in the churches , 
 and the bishops used to send it to their clergy in token of their union 
 in charity. Tliese were all instances of communion imder one kind, 
 which are enumerated and proved by many Catholic divines , as for 
 'nstance 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 Clu-ist himself in the scriptures attributes its admi- 
 rable etfects to the act of eatlns^ 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 dielh now no more». His body and blood, 
 and soul and Divinity arc united together for evermore, and conse- 
 quently 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 111 at Rome , to give a 
 public and illustrious proof of the condemnation of this new heresy 
 by the chui'ch , by giving communion under one kind only to the Em- 
 peror, and also to the deacon and subdeacon , who generally com- 
 municate 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 prevenleil by distance from 
 communicating in the churches. The general communion customary 
 on holy-thursday is prescribed by the English bishop Waller in the 
 lOlh century , in the capitulary of Theodulph of Orleans, and by all 
 ancient pontificals and missals , according to Marlene T. 5, p. 98. It 
 is practised also by the Greeks, as Leo Allatius testifies. De tunsensu 
 
:)5 
 the balsam is carried !>y a suhdcacon, the oil for tho 
 chrism an<I that for llic catcchumrns l)y two deacons: 
 and meantime the choir sings appropriate verses. The 
 hisliop Messes the ])al.sam , 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 follow 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 re- 
 turns to the sacristy: in the mean time the bishop con- 
 cludes the mass; and thus this solemn rite terminates. 
 
 The oil of the sick is mentioned in the well- , Or'S'" of 
 
 the blessing 
 
 known passage of St. James V, 14 «ts any man sick of the oils. 
 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 ])ishop to make or prepare {con- 
 ficere) this «holy oil of chrism., or unction: and in 
 the Sacramentary of Pope Gregory the great the rite, 
 
 utriusque Ecclesise lib. 3. Palmer (Vol. 2, p. 76) says «Il is not essen- 
 tial to the validity of the Sacrament, that the bread should be whole 
 and entire before consecration , and broken afterwards: but the uni- 
 versal 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 «VVhen there were many communicants, in primitive times ^ 
 there were several cakes or loaves , in proportion to the number j 
 and it look some time , after the consecration was finished , to break 
 and divide them for distribution*: any longer justification of the 
 general pi actice of the Roman church would therefore be superfluous- 
 
50 
 by which this o!l was-blcssed and administered to the 
 sick, is described. Chrism and the oil of catechumens 
 also are mentioned by many ancient Fathers. (See 
 Tournely T. 7 de Sacram. Bapt. et Confirm, etc.) (1). 
 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 tlic oil of unction , as 
 well as the person who receives baptism. By what 
 scriptures ? Is it not from silent and secret tradi- 
 tion?" (De Spir, S. c. 27). It is mentioned also in the 
 second and third councils of Carthage; by S. Optatus 
 of Milevi, and by S. Cyprian, who says «Tlie eu- 
 charist, 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 ^//we^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 Sacramcntary 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 h*^, wever assigns a different reason, viz. 
 
 (1) «Frotn the frequent mention oioil in scripture as the emblem 
 of spiritual gifts it was actually used in the primitive church in the 
 ceremonies of admilting catechumens, and in baptising*. Tracts of 
 'he Times, Vol. 1, no. 54. 
 
57 
 that two (lays hcforo the pascli « Mary anointed the 
 head and feel of the Lord-.. Dc Div. Off. lib. 2, c. 28. 
 
 Poiiirct (InstitiiL (^ilh. t. 2, c. 8) proves that MonninKof 
 thc blcssiiiL^ of the oils orii^inatcs in apostolic tradi- nicsair.idy 
 tion, as St. Basil cited above observes. He proves also 
 that since the fiflli 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 lie 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 cate- 
 chumens, 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 (incst passages 
 of ancient and modern oratory are apostrophes of this 
 nature (1 ). 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. 
 
 (1) Our love of this classic soil templs us to insert the follow- 
 ing noble instance from Cicero (pro Milone XXXI) «Vos enim jam 
 Albani tuinull atque luci, vos, inquam, imploro atque testor, vosque 
 Albanoruni obruta? arae , sacronim popnii Roniaiii socise el a^quales, 
 quas ille prajccps amentia caesis prostratisque sanctissiinis lucis sub- 
 structionum iusanis molibus opprcsserat : vestroe turn arffi, vestra; re- 
 ligiones viguerunt , vestra vis valuil , quam ille (Clodius) omni sce- 
 lere poUuerat: tuque ex tuo edito monte, Latiaris sancte Jupiter, cujus 
 ille lacus, ncmora, finesquc srcpe omni nefaiio stupro et scclcre macu- 
 larat, aliquando ad cum punienduni oculos apcruisli : vobis illw, vobis 
 veslro iu conspeclu sera;, sed juslae lamen el debilee, paena; solulaj sunt « • 
 
58 
 
 In the SIxtinc chapol fhc crucifix and tapestry 
 High mass over llic altar are covered with a -white and not a nnr- 
 
 m tlieSixti- -III 1 • 1 • 
 
 nechapel. pie veil; the throne afso is white, and the Pope is 
 vested in a white cope. 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 (6). 
 After the offertory of the mass Palestrina's mo- 
 tett Fratres ego enini 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 cele- 
 brant, and the other destined for the following day 
 is put into a chalice , which the deacon covers with 
 a paten and palla, as the dead body of Christ was 
 wrapped in «f3ne linen )>. Mark. XV, 46. At the be- 
 ginning of the canon 12 lighted torches are brought 
 in by bussolanti-^ and after the elevation two masters 
 
 (6) These troccole were formerly called by the hard names of 
 crepUacitla , ligna congreganfia , mallei excitatorii. The Greeks used 
 them anciently, as Martene proves from a lihcllus de miraculis Ana- 
 stasii presented to the second council of Nice , from S. John Chry- 
 soslom's life hy Melraphastes etc. etc. In modern times also they 
 continue to use them. Benedict XIV, observes that the practice of the 
 Latin church on these days is intended to preserve the memory of 
 the ancient custom. It is also evidently intended , like the reversed 
 arms of the soldiers , as a sign of mourning for the death of Christ. 
 This silence of the bells is proscribed in the ancient rituals : myslical 
 interpreters assign as a reason , that they signify Christ's preachers 
 and apostles , who Were silent during the sufferings of thcij Master. 
 
no 
 
 of ceremonies Hislribute amoiii^ tlie cardinals and 
 others candles carried by clerks of the (•ha])el, 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 Al- 
 cuin remarks (1). 
 
 Immediately after mass the cardinal celebrant Procession 
 
 .... .. , ,, , , ,. to tilt" P.IU- 
 
 with his mmisters leaves the chapel; the other cardi- iineciia|-ei. 
 nals , bishops and mitred abbots, put on their respe- 
 tive sacred vestments, and the Uditori di Hota, the 
 Chericidi Camera^ Votanti^ and Ahhreviatori^ their 
 surplices: the other prelates wear their usual cappc. 
 They all now accompany the 13. Sacrament to the Pau- 
 line chapel (2) in solemn procession, which is regulated 
 
 (1) This mass is found in tlie Antiphonary and Sacrnmentary 
 of Pope Gregory the great \ in all churches but the Roman , as Mar- 
 lene observes, vespers w^crc joined with the mass on this day, as they 
 are on holy Saturday throughout the Latin church. On holy-thursday 
 the Pope used generally to preach after the gospel , and in the mean 
 lime the Cardinals stripped the altar: after the sermon the Pope 
 blessed the people as usual , and then began the Credo \ according 
 to Benedict, Canon of S. Peter's. His Holiness drank on this day di- 
 rectly from the chalice , and did not use the golden reed or fsfola, 
 as on other occasions j this we learn from the Apamean Pontifical. 
 
 (2) This chapel was erected by Paul 111 according to the design 
 of Antonio Sangallo. Its two large frescoes are the last efforts of the 
 genius of I\lIchelangelo , then aged 75 years : they represent the cru- 
 cifixion of S. Peler and the conversion of S. Paul. The fall of Simon 
 IMagus, and the baptism conferred by S. Peter, painted on the righl- 
 band-wall are works of Federico Zuccheri : on the opposite side 
 S. Paul at Malta, and restoring the young mnn , who had fallen from 
 a window, are by Lorenzo Sabbatino da Bologna. The ceiling was 
 painted by Federico Zuccheri. The V>. Sncrainont is publicly and so- 
 lemnly exposed in this chapel for the adoration of the faithful on the 
 first Sunday of Advent as well as on holy-thursday. See Chattard J 
 Descriz. del raticann , Taja , Palazzo Vaticano. 
 
60 
 like that of palm-suntlay. The singers go to the sala 
 regia, illuminated with large corniicopiai , 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 il- 
 luminated. 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 
 antiquity o'' protonotaries ( 1 ). When the Pope reaches the altar, 
 of proces- f}^g |^j,g(. cardinal deacon receives from His hands the 
 
 SIOIIS. 
 
 B. Sacrament , and preceded by torches carries it to 
 
 (1) S. John Chrysostom established processions at Constanti- 
 nople ill opposition to those of the Arians ; and the empress Eudoxia 
 supplied the people with silver crosses and wax lights , to be carried 
 on such occasions. Socrat. Hist. Eccl. lib. VI, c.8. Sozomen lib.VlH, 
 c. 8. Piocessions were incompatible with the persecutions of the first 
 three centuries. During ihem , and even long after Constanline , in con- 
 sequence of the discipline of secrecy, there was neither public exposi- 
 tion or procession of the B. Sacrament. The faithful however adored it 
 privately, as, for instance, S. Gregory of Nazianzen relates of his sister 
 Gorgonia , that when seized by a fever «she fell down with faith 
 before the altar, and invoked with a loud cry Him who is honoured 
 thereupon ». (Discourse on her funeral). S. Cyril of Jerusalem also 
 exhorts the believer, that when he receives the chalice of the blood 
 of Christ, he should bow down profoundly and adore. (Catech. 5). 
 As holy-thursday is in great part devoted to the sufferings of Christ , 
 the festival of Corpus Christi with its procession was instituted about 
 the middle of the thirte(;nlh century by Urban IV at the petition of 
 B. Juliana of Mount Cornelione, and in consequence of the miracle of 
 Bolsena 5 well known as the subject of one of Raffaello's frescoes in 
 the Vatican. See Bened. XIV, De Festis, and the authors cited by 
 him. The miraculous corporal stained with blood is still preserved at 
 Orvieto, the celebrated cathedral of which owes its fouudalion lo 
 the miracle. 
 
01 
 ihe upper part of tho macchina; M. Sagrista places it 
 within the urn commonly callcti the sepulchre, where 
 it is incensed by the Pope. M. Sagrista then shuts the 
 sepulchre , anil delivers the key to the Card. Peniten- 
 tiary, who is to olliciatc on the following day. 
 
 Two objects are obtained l)y this custom: 1st. R«crv.i- 
 
 ' . -^ tion of the 
 
 the blessed sacrament is solemnly preserved for the B. Sacra- 
 adoration of tkc faithful on this anniversary of its "^^^^ * 
 institution, as well as for the priest's communion on 
 good friday (1) ; 2nd. the burial of our divine Saviour 
 is represented: this is anticipated, in order that the 
 principal altar may be stripped, in sign of mournmg, 
 and as He was stripped before His cruciBxion. 
 
 The procession, of which we have already spoken, p.,pai y,f,_ 
 afterwards proceeds from the Pauline chapel to the neriicfion: 
 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 car- 
 ried by eight Referendarii (2); and the flabelli (o) arc 
 
 (1) In the Greek church coinmimion is on this day reserved for 
 the sick of the ensuing year under the form of bread alone, according 
 lo Leo Allatius. (Dc utriusque Ecclcslcc consensionc). Pope Innocent I 
 in the beginning of the 5th century directs, that the eucharist be pre- 
 served on this day for the priest and the sick. This reservation is 
 mentioned also in the Gregorian sacrameulary, without any mention 
 of the sacred blood , lest it should be spill. It has been made in the 
 Pauline chapel ever since its erection by Paul 111. 
 
 (2) These prelates used to refer cases and petitions to the Popes, 
 as they now do the former to their tribunal, which according to 
 Gonzalez derive, its name of Scgnatiira from the signature of the so- 
 vereign affixed to its decrees. 
 
 (5) They are formed of peacocks' feathers , the eyes of which 
 according to Macri aud others signify the vij;i!ance and circumspection 
 of the Pontifls. They arc mentioned in the apostolic constitutions, in 
 which it is prescribed , that two deacons should hold them in order to 
 
62 
 
 carried at each side of Him. He now gives his solemn 
 benediction to the multitude assem])lcd before St. Pe- 
 ter's. This however is repeated with even greater splen- 
 dour on Easter-Sunday, as well as on the Ascension 
 and Assumption ; and we shall therefore reserve a 
 description of it to another occasion, especially as, 
 generally speaking, persons who are anxious to wit- 
 Bulla in j^ggg ji^g lavanda or washins^ of the feet will find it 
 
 ticena Uo- 
 
 mini. difficult to be present also at the Benediction (I). 
 
 After the benediction, the cardinals and others 
 
 Washing take off thcir sacrcd vestments, and resume their cap- 
 
 pe, whicii they wear during the lavanda or washing 
 
 of the feet. This now takes place in S. Peter's, in a 
 
 drive away flies, which might otherwise fall into the chalice. Accord- 
 ingly, at the ordination of the deacons in the Greek church , among 
 other instruments a Flabellum is given to them for their ministry at 
 the altar. This S. Athanasius is said to have used while a deacon. 
 Flabella are in the Latin church a mark of distinction, and are carried 
 for the Grand Prior of the knights of Malla, the bishop of Troja in 
 Apulia , and the archbishop of lAlessina , as well as for His Holiness. 
 
 (1) Since the time of Clement XIV, the custom of reading from 
 the loggia on this day the bull in Coena Domini has been abolished. 
 (On liiis bull see De Maistre du Pape liv. 2, c. 14). According to the 
 doctrine of S. Paul, the B. Sacrament is the bond as it is the symbol 
 of union or communion between the faithful «VVe being many are one 
 body , all who partake of one bread* 1 Cor. X, 17; and hence this 
 day of its institution was selected for the public excommunication 
 of those, who reject the doctrines of the church , or maliciously oppose 
 her ordinances. After (he bull had been read amany candles are 
 lighted , of which the Lord Pope himself holds some , and each car- 
 dinal and prelate one lighted , and he extinguishes and throws them 
 on the ground, saying, we o\communicafc all the aforesaid ; and then 
 the bolls are lung together without observing any order*. Ap. Gat- 
 ticum , Acta Cercm. 82. These ceremonies are interpreted to mean the 
 extinction of t/ie i^racc of the holy Ghost; and the dispersion of un- 
 believers, as on the contrary the regular and orderly ringing of bells 
 calls the faithful together. 
 
03 
 side-chapel adorned witli two aruzzr^ one representing 
 Leonardo Da Vinci's last snpper, is placed behind the 
 Lcnches prcpan^d for I he priests wliose feet are to be 
 washed by the Pope: and the other, which represents 
 Providence seated on the j^lobe betwen Justice and 
 Ciiarity , above two lions holding banners of the 
 church, is placed over the throne; near which are the 
 flahcUi restini:; on the wall, as at the public con- 
 sistories. 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 Car- 
 dinal-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 where- 
 with he was girded, and he said to them; if I being 
 Lord and Master bave 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 allu- 
 sive to the affecting ceremony, and recommending 
 charity, the distinctive virtue of christians, more pre- 
 
64 
 cious even than 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 imita- 
 tion of his Divine Master , he Avashcs and kisses the 
 right foot of 13 priests, called the apostles^ dressed in 
 white and wearing high caps: each of them receives 
 from Him a towel, and a nosegay, besides a gold and 
 silver medal presented by the Treasm'er (1). The Pope 
 then returns to his throne, washes his hands (2), is 
 vested once more in his cope , and recites the Our 
 Father and concluding prayers. 
 
 His Holiness afterwards waits on the 13 apostles 
 Dinner of at table, in a hall in the Vatican palace, giving them 
 °P°^ "' 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 and departs. « Which is great- 
 er" says our Saviour, «he that sitteth at table or he 
 
 (1) John the deacon, in his life of Gregory the great, mentions 
 the Saccellarius or Treasurer (see Thomassin lib. 2, c. 103, n. 11) , 
 whom that holy Pope commanded according to custom to invite the 
 twelve pilgrims to dinner. Besides the gifts mentioned above, the white 
 dress is given to these apostles , who are chosen by some Cardinals , 
 Ambassadors , the Maggiorclomo , and the captain of the Swiss guards. 
 
 (2) The water is brought to him by the Prince assisting at the 
 throne, and the towel is presented by the first Cardinal Priest. When 
 the Pope is prevented from performing this ceremony, the Cardinal 
 Dean supplies bis place in presence of the sacred college f Lunadoro); 
 in that case the gospel is sung, not by a cardinal, but by the prelate 
 who is deacon of the cnppcUa. Formerly , according to the MS. Pon- 
 tifical of the Apamean church written in 1214, Vespers were sung by 
 the Pope's chaplains, while he washed the feet of twelve subdeacons. 
 
r.5 
 
 thatscrvothP Is not he lliat sittctli at tabic? but I am 
 in tlir midst of you as lie that scrvcth?» 
 
 From iho most remote antiquity, it was cuslo- Anti.|i.iiy 
 
 . and inc.in- 
 
 mary amoni^ the IIcln'ows and other nations, that the i,,^ oi ii,c 
 feet of strangers and guests should be waslicd before 
 they reclined at to table, as they had often travelled on 
 foot. Thus the angels entertained l>y Abraham and 
 Lot (Gen. XVIII, XIX), were supplied with water to 
 wash their feet: Abraham^s servants in the house of 
 La])an , and the brothel's of Joseph, when received by 
 him, washed their feet. (Gen. XLIII, 2/() (1). 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 tow- 
 el or apron, like an ordinary slave, as Ferrari ob- 
 serves (De ReVcstiaria par. I). Most interpreters are 
 of opinion, that Ghrist washed the feet of His disciples 
 towards the close of the ordinary supper, and shortly 
 before lie instituted the holy Sacrament; in order to 
 signify the purity with which it should be received. 
 His example was imitated hy His disciples, and ac- 
 cordingly 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 
 
 (1) Chardin and other travellers testify, that this practice is 
 preserved in modern times. In Homer's Odyssey the custom of taking 
 a bath before a banquet is frequently mentioned, 111 , 467; IV, 49 , 
 VI, 2I65 Vlll, 449. 
 
 5 
 
no 
 
 Camerarins 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 
 Ordincs Romani published by Mabillon,of 12 dea- 
 cons. The Ceremoniale, attributed to Marcellus arch- 
 bishop of Corcyra, prescribes that the Pope should 
 wash the feet of thirteen poor men. Various causes 
 are assigned by diflferent 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, 
 §§. 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 Gaelian mount, in which is 
 preserved the table, at Avhich 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 llrst of 1 2 , and then of 1 3 , have been reduced 
 to one, and in it the number 13 is preserved (I). 
 
 (1 ) The emperors of Constanlinople used (according to Codinus, 
 De Officiis Aulaj Conslanlinop.) to wash the feet of twelve poor per- 
 sons: and Vespasiano Fiorcniino in ihe fifleeuth century, in his life 
 of Alfonso di Napoli quoted by Caocellieri,says that «llGiovedi Santo 
 lavava i piedi a tanii poveri, quant'egli avea anni , et lavavagli, come 
 
 si dehe ct a tulli dava una vesle bianca , el uno paio di calze, et 
 
 uno AHonsino, et uno fiorino, el uno carlino, et non so che altra mo- 
 
 neta. Dipoi il Gloved! medesimo faceva ordinare una cena, et la 
 
 Maesta del Re la pigllava , et meteva loro inanzi , et con il vino , et 
 quello avevano di bisogno con grandissiuia umilla». See also Martene, 
 De Ant. Ecci. Rit. lib. IV, c XXII, §. 8. Our readers will here call 
 to mind the good old custom still preserved of the maundy of our 
 
67 
 Till within tlic last (c.w years tlic Cardinals iisod Canimais' 
 to dine in j)iiblic at the Vatican on holy Thursday and tKr. 
 C^ood Friday, that (lioy mii;ht be spared the lroiil)le 
 of rcturniiii^ to their respective j)alaces before Tene- 
 bras; and anciently the Pope used to dine with them 
 at the Lateran palace, in the hall called by the clas- 
 sic name of Triclinium Leonianum (1). The Pontiff 
 
 British Sovereigns , so calleil from mandatum , tlie first worrl of llie 
 first anthem sung during the washing of tlie feet. In the Greek 
 church , according to Baillet, not only are the feet of twelve poor 
 persons vvaslied , hut the name of an Apostle is given to each of themj 
 as it may be supposed , nobody is anxious to have the name of Judas 
 Iscariot ; so lots are drawn to determine the person who is to repre- 
 sent that traitor. This may remind us of the threat of Leonardo da 
 Vinci to copy the head of Judns, in his celebrated last supper, from 
 the importunate Prior of S. Maria dclle Grazie of Milan. Poor Leonardo 
 despaired of finding a model for the head of our Saviour ; and for more 
 than a year was seeking among the rabble for a fit subjcci whom he 
 might represent as Judas: meantime the Prior was coulinually wor- 
 rying him to finish the fresco. "In ogni caso poi» said he to Lodovico 
 Sforza , «far() capirale del ritralto del P. Priore, che lo merita per la 
 sua importunita e per la sua poca discrezionc". The story of Leonardo 
 bears some resemblance to the manner in which Michelangelopunished 
 Biagio da Ccsena Pontifical Master of Ceremonies, who before Daniel 
 of Volterra had acquired his well-known nickname of hragfiettone 
 complained to the Pope, that the naked figures of the last judgment 
 were unworthy of a house of prayer. The artist introduced his censor 
 in his painting as Minos judge of tlie infernal regions, wilh long ears 
 like those of the other devils, and a serpent's tail. Paul 111 when ap- 
 pealed to is said to liave answered, that if his Cerimoniere had been 
 in Purgatory, he might have helped him out, but out of hell there 
 was no redemption. This Papal witticism Plainer could not find in 
 any writer earlier than Richardson (See Beschreibung der Stadt Rom) 
 but se non e vera , e ben trovalo. Dante was not more scrupulous 
 than Michelangelo about thrusting his opponents into his inferno: 
 Pictoribus atque poetis 
 Quidlibet audendi semper fuit requa potestas. 
 (1) The mosaics with which it was adorned by Pope Leo III 
 are preserved in the great niche adjoining the scala santa. 
 
r,8 
 
 \vorc on such occasions his cope and mitre, and the 
 Cardinals were habited in sacred vestments with mitres. 
 At present Mons. Afaggiordomo generally invites on 
 these days prelates, officers, and others engaged in the 
 cappella or palace, to a dinner at wh'ch he presides. 
 In the afternoon, at the office of Tcncbrae, among 
 Tcnebrrt, other sic:ns of mourninnr, the cross is veiled in black, 
 
 etc. ^ ^ ^ ' 
 
 and the candles are of yellow wax : the Pope's throne 
 is stripped of its usual ornaments , and both it and the 
 altar arc without a canopy: the cardinals' and pre- 
 lates' benches also are without carpets. The Cardinal 
 Penitentiary goes to S. Peter's, where the minor Pe- 
 nitentiaries are Conventuals of S. Francis. We have 
 spoken on these subjects in the preceding chapters. 
 Recapitu- 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 Tcnebr£e in the Sixtine chapel, 
 and the Cardinal great Penitentiary at S. Peter's. 
 
 In this basilic the B. Sacrament is preserved amid 
 
 S.Peter's many lights in the Sepulchre in a side-chapel (1), 
 
 thursda\- ^^^ many confraternities come in procession to ve- 
 
 evcning. ncrate 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 
 
 (1) The Porfiignese, Spanish and some other churches arc ge- 
 nerally distinguished on this day hy the hrilliancy of the illumination 
 of their sepiitchres. 
 
i,^low willi ()'2S lii^lits (1), and to produco a sploiulid 
 effocl hy tlic chiaroscuro wlilcli nisiiUcd from it in this 
 vast and maj;nificcnt fa])ric, is no longer suspended 
 before llic Confession , in consequence of irreverent 
 conduct on preceding occasions. 
 
 There slill remains another remarknlile cere- . . 
 
 tliC altar. 
 
 mony customary in S.Peter's on holy-Thursday. After 
 the oflice of Tenebrc'c, the chapter of that basilica pro- 
 ceeds in procession from the chapel of the choir to the 
 hiiih altar. The black stoles which six of the canons 
 wear, and the yellow and extinguished tapers of the 
 acolythes, are sii^ns of mourning for the sufferings of 
 Christ. They all carry elegant aspergilll (2) 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 «0 God, my God, why 
 hast thou abandoned me?" A fine cloth , which co- 
 vered the altar , is then removed from it , and the 
 Cardinal-priest of the church and the six canons pour 
 wine upon the altar, and wash it with their asper- 
 gilll or brushes. After the other canons, beneficed 
 clergymen , etc. have in turn washed it in like man- 
 ner, the Cardinal and the six canons begin to dry it 
 with spunges and towels; all then kneel down, and 
 the ceremony comcludes with the verse "Christ be- 
 
 (1) In the eighth century Pope Hadrian I , according to Ana- 
 stasius , suspended under the ])rincipal or triumphal arch, as it was 
 called, a silver cross with 15G5 or 1580 small lamps, which were 
 lighted at Easter and other great festivals. This was perhaps the ori- 
 gin of the cross which used to he suspended in S. Peter's at this season. 
 
 (2) We have already mentioned an ancient fresco in which an 
 aspergillum is represented. 
 
70 
 came obedient unto death etc.» tlio Our Father,and the 
 prayer of the day "Look down, we beseech thee etc."(1) 
 The chapter then venerates the relics shown as usual 
 from the gallery above S. Veronica's statue. 
 
 The stripping of the altars, which is practised 
 Antiquity on this day throughout the western church, is men- 
 
 and mean- . » . ■ • /^ rt • t t 
 
 ing of these tioned m the most ancient Ordo Romanusi indeed 
 ceremonies. jj,^(.ig,^t}y [[^g altars uscd to be Stripped every day, as 
 Du Vert (Geremon. de I'Eglise T.IV) and Cancellieri 
 (De Secretariis T. IV) have shewn. The custom of 
 washing the altar is observed in the churches of the 
 Greeks, and in the Latin church in those of the Domi- 
 nicans and Carmelites; and also according to Bene- 
 dict XIV «in many churches of France, Germany 
 and other remote countries" among which Cancel- 
 lieri reckons Spain. It is mentioned by S. Isidore 
 (lib. de Eccles. Ofiic. c. 28) by Alcuin (de divinis 
 oflic.) and in the Sarum, Parisian and many other 
 
 (1) Formerly, as Card. Borgia has proved (De Cruce Vaticana) 
 this ceremony was performed in S. Peter's on good Friday. In other 
 churches there were two distinct observances; 1 . that of stripping the 
 altars on holy Thursday, when Christ's passion began; and 2. that of 
 washing them with wine and water on good Friday, when blood and 
 water flowed from His side , as the Abbot Rupert observes. For the 
 ancient ceremonies of this day at Rome sec besides the Apamean Pon- 
 tifical above-cited, the Pontificals of Egbert archbishop of York and 
 of Tirpin archbishop of Rheims ap. Martene , loc. cit. In some places 
 the fast of Lent was not observed on tiiis day, as appears from S. Au- 
 gustine. Ep. 54 ad Januarium. Of old this was the day for shaving in 
 preparation for Easter-Sunday , and it was therefore called in old 
 English Shere-Thursday. Alhan Duller relates that an «cminent per- 
 son in England went half-shaved all-Sunday , because the hour of 
 None for three o'clock on Saturday) struck, when he was shaved only 
 on one side». A valuable hint this for our modern Puritans. Moveable 
 Feasts , Holy-wcck , chap. 4. 
 
71 
 missuls (iMoled hy Maitcm'. What l»o\vev<;r is its mcan- 
 ini^? Wliilc Monsii^nor liattclli, in his dissertation on 
 the snl)joct, maintains that this custom was instituted 
 for the sake of cleanliness, rather than from a wish 
 to denote any mystery, atid that this day was selected 
 as the most convenient, because the altars were already 
 stripped; the abbot Rupert and Belct discover mysti- 
 cal meanini^s in the spunges, towels, wine, water, 
 and even aspergilli. \Vc prefer a middle course , and 
 while we arc 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. I'.li^ius, Benedict XIV and others, that we wash 
 the altar , the symbol of Christ, from motives of res- 
 pect to Him, who on this day washed the feet of His 
 disciples. 
 
 Two great virtues are embodied in the ceremo- 
 nies 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 another. The fer- 
 vent and perscverant practice of these two virtues is 
 the fruit, which we ought to gather from the ceremo- 
 nies of holy-Thursday. 
 
72 
 
 C H A I* V. 
 
 ON THE CEREMONIES OF GOOD-FRIDAY. 
 
 CONTENTS. 
 
 Ancient ceremonies at Rome - Service in the 
 vSixtine chapel - Passio - Sermon and indulL^ence - 
 Prayers for all mankind - exposition of the cross; 
 ancient crucifixes and crosses - adoration of the cross; 
 its antiquity - Palestrina's improperii , Trisagion - 
 chant of the hymn Pange lingua gloriosi lauream etc. - 
 Procession of the B. Sacrament - Mass of the Pre- 
 sanctilicd, Vespers - Tcnebra; - Veneration of the 
 principal relics at S. Peter's - Grounds of belief in the 
 genuineness of relics - 1 . Relic of the cross - 2. of the 
 lance - 3. J^olto Santo - Reflections - Recapitulation. 
 
 « The principal object of the church in the ojfice 
 of this day is, that Jesus Christ crucified tnay he 
 placed before our eyes , that touched with contrition 
 at the sight, our souls may be so disposed, as to 
 obtain the fruit of redemptions^ . Bened.XlV,DeFestis 
 D. N. J. C. lib. 1, c. 7. 
 
 On good Friday the Pope used formerly to go 
 Ancient with the Cardinals and the other members of the 
 court to the Oratory of S. Lorenzo called Sancta San- 
 ctorum in the Lateran palace, Avhere they venerated 
 and kissed the relics of SS. Peter and Paul, as well 
 as two crosses preserved there. One of these was then 
 carried by a Cardinal Priest, and the Host consecrated 
 on the preceding day Avas borne by another Cardi- 
 
 cercinonies, 
 
73 
 
 nal of (ho same ordrr; tlm Pope, the Cardinals and 
 all the ollicrs were bare-footed, ;nid walked in pro- 
 cession rccilini; Psalms to S. John Lateran's, and 
 thence to S. Croce, where the station was ii(;Id and 
 the ceremonies of the day performed (1). 
 
 These take place at present in the Sixtinc chapel; Service in 
 
 ... 1 I. . r 1 11 1 . thcSixtine 
 
 in which the yellow colour ot the candles and torches, chapel. 
 the nakedness of the Pope's throne and of the seats 
 of the Cardinals and others, denote the desolation of 
 the church at the sufferings and death of her Divine 
 founder. The Cardinals do not wear their rini^s; their 
 dress is of purple, which is their mourning-colour, and 
 the maces as well as the soldier's arms arc reversed. 
 The Card, great Penitentiary with the sacred Mini- 
 sters are habited in black. There is no thurifer and 
 there are no lights; for the death of the Son of God 
 is going to be commemorated; and while lie was 
 hanging upon the cross and when he died, there was 
 darkness over the whole earth. The Pope is habited 
 in a red cope : he does not wear his ring nor give his 
 blessing : but if he be present at this part of the ser- 
 vice, His Holiness kneeling with the Card. Pen iten- 
 
 (1) Sec a IMS. Apamean Pontifical ap. Marfene T. 3, p. 152, 
 Benedict C;inon of S. Peter's in his Ordo Eonianus^ Maiangoni, Isto- 
 ria deWantichissimo Oratorio o CappeUa di S. Lorenzo net Patriar- 
 chio Lateraiiense. Roma 1747. S. Louis of France used to walk bare- 
 footed on this day to tlie chinches, praying and giving abundant 
 alms, as did also William , kin^ of the Romans. (Chronicon Erphor- 
 dense ad ann. 1252). S. Elisabeth of Hungary used to devote the day 
 to similar acts of piety, walking barefooted and in the dress of a poor 
 woman to the churches, and theic making her humble ofl'erings at the 
 altars, and distributing copious alms. On her practices of piety during 
 holy-week see her life by Le Cle de Montalembert c. 9. 
 
74 
 tiary at his left hand offers up prayers for a short 
 time before the altar. This, which was stripped on the 
 preceding day , is now covered with a linen cloth by 
 two Cerimonieri (1). The Pope then goes to His seat; 
 and the Card. Celebrant accompanied by the minis- 
 ters to the altar, and thence to his faldistorio or seat. 
 An appropriate passage from the prophecy of Osee 
 is sung by one of the choir, and the precept from 
 Exodus concerning the killing of the paschal-lamb, 
 a type of Christ, by the snbdeacon. The Pope and 
 Cardinal Celebrant also read both these lessons, after 
 each of which a tract is sung by the choir; and be- 
 tween them a prayer by the Celebrant. After the 
 prophecies , which are a powerful confirmation of 
 Passio. the truth of our holy religion , the account of the 
 sufferings and death of Jesus Christ, penned by an 
 eye-witness S. John, the disciple of love, is recited (2). 
 It is read in a low voice by the Card. Celebrant 
 and sung with the same impressive chant as on Palm- 
 Sunday by three cantors wearing the alb, a black 
 maniple and stole: they used formerly to recite it 
 bare-footed. At those words «And bowing down his 
 head he gave up the ghost » all kneel to adore their 
 Redeemer. It is related of a pious servant of God 
 of the name of Piccolomini , that he expired on good 
 Friday when those words were sung. The latter part 
 is chanted, but without the usual ceremonies, by the 
 
 (1) The Corporal, which was anciently much longer than at 
 present, was spread in this manner at all masses before the oCferlory. 
 See Cancellieri , De Secretariis T. 1, Fleuiy , Mceurs des Chretiens. 
 
 (2) The lessons, the prayer, and passion are found in the an- 
 cient ordo G elasianus for this day. 
 
75 
 tiracon, after he has taken off his fohled chasuble and 
 put on the larj^o band or stoh*. A short sermon is Srrmonand 
 then preached hy a coiivcnlual I'riar, who afterwards '"^'"'i^'-""- 
 according to custom publishes llie indulgence or re- 
 mission of temporal pnnishmcnt, granted by the Pope 
 to those who have confessed and sincerely repented of 
 their sins. See p. 33. 
 
 Christ, says S.Paul, died for all men, and when Prayers 
 suffering on the cross prayed even for his relentless mankind. 
 persecutors: on the anniversary then of his death it 
 is fit that his church should pray for all men , that 
 all may be saved by the application of His merits 
 to their souls. The Card. Celebrant commences the 
 beautiful, charitable, and ancient prayers of this day 
 "with the words, Let us pray, dearly beloved, for the 
 holy church of God etc. The deacon then kneeling 
 says (according to the ancient custom mentioned by 
 S. Cesarius of Aries in his 3Gth homily, and by S. Ba- 
 sil in his book on the Holy-Ghost c. XXVH) Let us 
 bend our knees , and the subdeacon answers. Stand 
 up, as it was customary to pray standing. This form 
 is repeated before each prayer, except that which is 
 offered for the Jews (1); for their soldiers, bowing 
 the knee before our Lord, mocked him saying in 
 derision, hail king of the Jews. Prayers follow for 
 the Pope, for all the clergy, and holy people of God 
 (formerly for the Emperor also) and catechumens who 
 are to receive baptism on the day following. Having 
 prayed for all members of the church , we then pray 
 
 (1) According to the Gclasian Sacianienlary all were to genu- 
 flect at the prayer lor the Jews, as well as at the other prayers ; not 
 so according to the Gregorian Sacianieulary. 
 
70 
 for heretics and scliism itic.s, that God may deign to 
 "deliver them from all errors, and brini; them back to 
 their holy Mother the catho'ic and Apostolic church »; 
 and these petitions are followed by others for the con- 
 version of Jews and Pagans (J). 
 
 When these prayers are ended (2) the officiating 
 ofthrcrosT: Cardinal takes off his chasuble , and going to the 
 ancient crn- epistie-slde of the altar receives from the deacon the 
 
 cilixes and *• 
 
 crosses. crucifix (3) covered with a black veil. Then turning 
 
 (1) ((God our Saviour.., snys S. Paul (1 Tim. II , 4) «wishes 
 all men to be saved, and to come to the knowledge of tl)e truth ». The 
 Catholic church is animated by the same spirit of charity, as the 
 admirable prayers of this day might alone prove. If she teach exclusive 
 salvation, Christ taught the same (.lie that bclieveih and is baptised shall 
 be saved: he that believclh not shall he condemned... Mark XVI, 16. 
 We cannot therefore consistently accuse the church of want of cha- 
 rity, when she proclaims the general conditions of salvation, without 
 at the same time charging Christ himself, who first taught them, with 
 ihe same fault. True charitj' desires the salvation of all : but she warns 
 others of their danger j and does not cruelly conceal it from them 
 till it is too late. 
 
 (2) After these prayers , the faithful used anciently to leave the 
 church, and ihe Priests to go to their own churches, to perform the 
 ceremonies till the evening-service: so that what follows was then a 
 totally distinct service. See Sacram. S. Gregorli , ant. Ord. Roman, 
 etc. ap. Martene lib. IV, c. 25. 
 
 (3) It would appear , that , before Constantine abolished the 
 punishment of malefactors on the cross , the Christians , who well 
 knew with S. Paul that Christ crucified was 'to the Jews a stumb- 
 ling-block, and to the gentiles foolishness', prudently abstained from 
 representing our Saviour nailed to the cross, and used rather to depict 
 a lamb with a cross near it , of which instances may be seen in Rock's 
 Hierurgia p. 520. The first mention of the use of the crucifix in the 
 church is believed to occur in the poem entitled De Passione Domini 
 referred to the fourth century. That the use of the sign and the image 
 of the cross w-is much more ancient and very prevalent among Chris- 
 tians will appear from the following facts. «Al every step und move- 
 ment» says Teilullian (in the early part of the third century) uwhcn- 
 
77 
 towards tlio people, and uncovering llic upper part 
 of the crucifix, he sinu;s, Beliold I he wood of the cross, 
 
 ever \vc romc in or go oul , when wc Arcss and wash ourselves , at 
 lahlc, when lights arc brought in, whether we are lying or sitting 
 down; whatever we arc doing, we mark our forchcnds with the sign 
 of the cross". Enschins mentions that Consl;<ntiiic placed in his palace 
 a magnificent cross. De Vit. Const. 1. 3. In the fourih century S. John 
 Chrysosloni in one of his eloquent homilies observes « Every where 
 the symbol of the cross is present to us. We inscribe it very diligently 
 on our houses , and walls , and doors , and brows , and thoughts'. 
 S. Basil (De Spirit. S. ad Amphilochium c. 27) derives the sign of the 
 cross from Apostolic tradition. That this custom universally prevailed 
 among Chris' lans might be proved from S. Jerome, from the historian 
 Socrates and others, and from monuments of the early Clirisflans 
 still preserved in Egypt : but why travel so far? we have oidy to 
 look arouud us in the catacombs', or in the Vatican Museum and Li- 
 brary. The cross is the chosen , the beloved sign of Christians ; they 
 repeated it a thousand times on their lamps, on their rings, on their 
 cups and sacred vessels , that they might have the sign of their rc- 
 deniplion ever before their eyes: they kissed it at the honr of their 
 death , and had il marked on iheir tomb , as a sign of their hope of 
 salvation. No sooner had peace shone upon the church, than crosses 
 were erected on highroads, and in many places of public resort j and 
 would to God that those sacred ancient monuments , which once 
 adorned our own country, bore public testimony to the faith of its 
 inhabitants, and recalled to the minds of passers-by the sufi'erings of 
 their Saviour, had not been too rudely treated in the first heat of re- 
 ligious and politic frenzy. For some ancient representations of the cross 
 see the learned work of Dr. Rock on the mass. I shall content myself 
 with nollcirg an interesting instance, which he has not mentioned. 
 At Pompeii the house of Pansa, as it is called, is one of the most re- 
 markable yet excavated on account of its extent and regularity. Some 
 parts of it were used as shops , and appear to have been let out , (as 
 is still the custom in some palaces of Rome) ; for they have no com- 
 munication with the body of the building. Between two parts thus 
 separated is an entrance from a side street to the peristyle or open 
 court surrounded by columns j and on the pier between the two doors 
 is, or was a painting representing one of the guardian-serpents or tu- 
 telary deities , who were sometimes represented under that form , as 
 we occasionally see at Pompeii , and as we learn from Virgil (lib. V). 
 
78 
 on which hancj the salvation of the world; in sinsrinjj 
 which words he is joined by two tenor-voices from 
 
 Hence as we see in Titu's baths anri are informed by Perslus , a place 
 was considered sacred, in which serpents were painted. Indeed these 
 reptiles became such favourites, that, according to Seneca, they used 
 to creep upon the tables amid the cups; and some ladies so far over- 
 came natural prejudices, as to place real serpents, if not boas, rouncl 
 their neclcs , to cool them, Instead of using artificial boas to warm 
 themselves. «Si gelidum neclit collo Glacilla draconem» says Martial. 
 Before the serpent painted in Pansa's house is or was a projecting 
 brick intended to support a lamp : the painting in consequence of its 
 situation could be seen only by persons within the house : but upon 
 the opposite wall there is or was a cross worked in bas-relief upon 
 a panel of white stucco , so situated as to be visible to all persons 
 passing. It has the form of a Latin cross , which , we may observe , as 
 well as the Greek cross. Is found upon ancient Christian monuments; 
 though of course we cannot bring forward other instances so ancient 
 as the monument in question. (See Rock p. 516). « It is bard to con- 
 ceive*, says the learned Mazois , «that the same man should bow at 
 once before the cross of Christ, and pay homage to Janus, Ferculus , 
 Limentinus , Cardia , the deities of the thresholds , and the hinges 
 of doors. Perhaps at this time the cross was of a meaning unknown 
 except to those who had embraced the Christian faith , which, placed 
 here among the symbols of paganism, as if In testimony of gratitude, 
 informed the faithful , that the truth had here foutid au asylum with 
 a poor man , under the safeguard of all the popular superstitions*. 
 So far Mazois , whose opinion Is embraced by the author of the inte- 
 resting work on Pompeii published by the society for promoting 
 useful knowledge: but is It not probable, I may ask, or rather is it not 
 certain that , at that early period , while some members of the same 
 family were pagans, others were Christians; it is not (hen surprising 
 if In the same house we find both Christian and Pagan emblems: we 
 may suppose , that some such persons may have been inmates of the 
 same house as Mr. Pjulwer's pagan gladiator Lydon and his Christian 
 father Medon. Pompeii was overwhelmed by ashes in the year of Christ 
 scvenlv-nine: and if Vesuvius slill occasionally lay waste the sur- 
 rounding country, we are Indebted to It for the preservation not only 
 of a tiiousnnd classical monuments , but also of a representation of the 
 cross of Christ , which cannot be of a much later date than the time 
 of the destruction of Jerusalem. 
 
70 
 the clioir. The choir answers, Come, let us ailore (1). 
 Tlie Pope and all olhcrs kneel, except the Cardinal Adoration 
 celebrant, \vho advances nearer lo the nnddle ol llie its antiquity. 
 altar, and uncovering tlie riglit arm of the crucifix, 
 
 (1) St. Helen discovered the cross on wliich C.hrist siifTcrcd , 
 and erected a church in Jerusalem , in which it was deposited. « The 
 bishop of that cily every year , at the season of the pasch;d solemnity, 
 exhibits it lo be adored by the people, after lie himself has first per- 
 formed his net of profound veneration ». S. Paulliuis of Nola , A. D. 
 4.1O, ep. 11 ad Sever. «In the middle of Lent, the life-giving wood 
 of the venerable cross is usually exposed for adoralion». S. Sophronius 
 patriarch of .Terusnlem in 039. (Oral, in E\alt. Crucis). From this 
 custom of the church of .Tcrusalem probably arose that of the Roman 
 cliurch . in which a crucifix, containing ^ particle of the true cross , 
 was publicly venerated on good Friday. In ihe Sacramentary of pope 
 Gelasius (A. D. 402) we read in an account of the ceremonies of this 
 day «The priest comes before the altar , adoring the Lord's cros-; 
 and kissing it-all adore the holy cross and commnnicate». This cere- 
 mony is mentioned also in the Aniiphonary of S. Gregory the great 
 and the nnc'\Gn\. Ordo Fomanus. Flecte genu, ligninnque crucis vene- 
 rable adora, says Lactanlius. See bi.shop Poynler's Chrisllanily p. 151. 
 Of the Greeks Leo Allalius relates that «on good-fiiday, while they 
 accompany as it were Christ himself to the toinb, they lead round 
 through the cities and adore the sculptured body of Christ". De con- 
 sensu utriusque Eccl. lib. 3 , c. 15. This rife is called the adora- 
 tion of the cross. In the same manner it is said in the Book of Com- 
 mon Prayer in the solemnization of Matrimony «With ibis ring I thee 
 wed; with my body 1 thee worsl'ip^. Such words of doubtful signi- 
 fication must be interpreted from the doctrine of the church which 
 adopts them, llauc veniam pelinuisque damusque vicisslm. Now the 
 word adorare used in our liturgy (derived from ad nud ore, because 
 persons when adoring used to put their right hand to their mouth; 
 Plin. 1. 28, c. 2. Apuleius in Apolog.) signifies not only to pay divine 
 worship , but also to venerate and even to salute. Thus from the in- 
 stances collected in Forcellini's Lexicon we may select the following: 
 • Prinio autcm septimum Germanic! consulatum adoravi". Stat, in praef. 
 1. 4 Silv. lino cum gemitu populuin sic adorat; Apulci. lib. 2 Melam. 
 The doctrine of the catholic church on this subject is as usual clear 
 and decided. The twenty-fifth session of the Council of Trent decreed 
 as follows : ■ The holy synod connnands all bishops , and others 
 
80 
 repeats tlie sa'Tie wortls in a higher tone, and again 
 in a still higher tone before the middle of the altar, 
 -where he uncovers the whole cross. The choir answers 
 as before , and all kneel each time the words are re- 
 
 sustaining the duty and care of teacliinc; , that thev should diligently 
 instruct the faithful concerning the legilimafe use of images according 
 to the custom of the catholic and apostolic church received from the 
 commencement of Christianity , and the consent of the holy fathers , 
 
 and decrees of the sacred councils , teaching them that the 
 
 images of Christ , of the Virgin mother of God , and other saints , are 
 to be had and retained especially in churches , and that due honor and 
 veneration are to be given them : not that any divinity or virtue is 
 believed to exist in them for which they are to be worshipped , or 
 that any thing is to be asked from them , or that confidence is to be 
 placed in images , as was formerly done by the Gentiles , who used 
 to place their hope in idols j hut because the honor which is given to 
 them is referred to the prototypes which they represent; so that by 
 the images which we kiss , and before which we uncover our heads 
 and bcrw our bodies , we adore Christ , and venerate the Saints , 
 whose likeness they bear: this has been decreed against the opposers 
 of images by the decrees of councils, especially of the second synod 
 of Nice. And let the bishops diligently teach, that by the histories of 
 the mysteries of our redemption expressed iu pictures or other like- 
 nesses the people are instructed and confirmed in commemorating 
 and assiduously venerating articles of faith , and that from all sacred 
 images a great fruit is derived , not only because the people are ad- 
 monished of the benefits and gifts conferred on them by Christ , but 
 also because God's miracles through the saints, and salutary examples 
 are laid before the eyes of the faithful ; that they may return thanks 
 for them to God , and may compose their life and manners to an imi- 
 tation of the saints , and niny be exeited to adore and love God and 
 cherish piety. The council then gives directions for the evtirpation 
 of any abuses which may creep in. Those words , by wh'ch our fallh 
 and practice are regulated, are too clear to need coriinicnt , and suffi- 
 cicnlly justify catholics from the foolish and calumnious charge of 
 idolatry. The true Catholic practice is well expressed in a work at- 
 tributed to Alcuin «We prostrate our bodies before the cross, and 
 our souls before the Lord ; we venerate the cross by which wc have 
 been redeemed , and we supplicate Him who redeemed us». 
 
81 
 pcatcd. Tho Cardinal tlicii places (lie triicilix on a 
 rich ciisliion lyin^' on llic sicps ofllio altar (1). 
 
 1 observed ahove, llial it was formerly customary 
 for the Pop(^ and all ollicrs to walk bare-footed in 
 the procession of this day, as royal personages have 
 done; for instance, S. Louis of France , S. Elisabeth 
 of Hungary, and others. Some memorial of this j)rac- 
 tice is preserved in the present custom of taking off 
 the shoes of the principal persons who revere and kiss 
 the cross on this day. The Pope's shoes arc taken off 
 by an Ajutante di Camera^ His cope by acolythes 
 F'otanti dl Segiiatura ^ ViV\i\ afterwards His mitre by 
 an assistant Card, deacon. His Holiness then makes 
 three profound genuflections I)efore the crucifix, gra- 
 dually approaching nearer to it, and then kisses it in 
 token of his love for Him, who died upon it for our 
 salvation (2). He also empties a purse, containing an 
 offering of 1 00 scudi d'oro, into a silver basin near the 
 crucifix. When the Pope is about to make the first ge- 
 
 n . I 1 • 1 • • 1 • •• "^1 Palestrina's 
 
 nullection, the choir bcgms to sing the improperu, the wiproperU, 
 
 (1) This rite is descrihed in the Ordo Romanus XIV with the 
 same ceremonies. 
 
 (2) We kiss and press to our hearts the pictures of those whom 
 we love , and shall we think it sinful to kiss the image of Ilim, who 
 for love of us humbled himself even to the death of the cross? Oh! lei 
 each one of us rather exclaim with S. Paul "God forbid that 1 should 
 glory, save in the cross of our Lord Jesus Christ , by whom the world 
 is crucified to me and 1 to the world » (Gal. VI): or in the words at- 
 tributed to S. Andrew when he was going to be crucified ■< Hail pre- 
 cious cross, that hast been consecrated by the body of my Lord , and 
 adorned wllh his liml)s as with rich jewels. Ob good cross, that hast 
 received beauty from our Lord's limbs, 1 have ardently loved thee , 
 long have I desired and sought thee ; now thou art found by me and 
 made ready for my longing soul». Act. S. Andreie. 
 
82 
 sentiments of which, and the chant composed by Pa- 
 lestrina (I), are admirably adapted to the pathetic 
 ceremony. In them God enumerates the unparalleled 
 benefits which he lavished upon the Jews , and the 
 atrocious crimes by which they repaid him. At the 
 Tnsagion. gnd of each improperiitm or reproach, the Trisagion 
 is Sling by one choir in Greek, and in Latin by ano- 
 ther "Holy God! Holy strong one! Holy immortal, 
 have mercy on us» (2). The Pope then returns to his 
 throne; he resumes his previous vestments and reads 
 the improperii from the Missal held as usual by an 
 assist, bishop kneeling. The Cardinal celebrant and 
 all t!ie other members of the sacred college , after 
 their shoes have been taken off, assisted by the Ce- 
 remonieri revere and kiss the crucifix in the same 
 manner as the Pope has done; and each of them 
 leaves an offering of one scudo d'oro according to an 
 
 (1) «The greatest glory says Baini «was deservedly obtained 
 by Pierluis,i set account of the improperii , and the hymn Crux fi- 
 delis 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 ba- 
 silic 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 tliat Paleslrina liad surpassed 
 his expectations. These improperii are still sung and will ever be sung 
 in the apostolic chapel ». Baini, Mem. storic. di Giovanni Pierluigi 
 da PalestrinaT. 1,p. 64. 
 
 (2) This hymn is frequently sung in the Greek and Oriental 
 churches. Retiaudot t.1, p. 70. According to the Mcnologium Graccum 
 and S. John Damascen it was first used in the reign of Theodosius , 
 when public supplications were ofiercd Jo heaven during a terrible 
 earthquake at Constantinople. This Palmer admits, 1, 64. It is still 
 said in Greek , in which it was originally composed, as well as in 
 Latin , in the Roman churrb. See Goar in notis ad Rituale Graec. 
 
83 
 ancient ciisfom (1). Whrn ihoy return to llicir j»l:u'ns, 
 their shoes arc put on hy their respective' cvj///mer/, 
 "who afterwards leave ihe ehapel. Tlie patriarchs and 
 bishops assistant and non-assistant without shoes ^ 
 and all the other prelates and others wearing their 
 shoes, adore and kiss the cross in like manner, observ- 
 ini; the same order as in goini^ to receive palms on 
 the preceding Sunday; and they also make their of- 
 ferings before the cross. When the sacred college has 
 finished the adoration, the choir having ended the 
 improperii sings the anthem Cruccm tuam , and the 
 psalm Deiis misereatiir nostri, the hymn Pange lin, Pan^Vun- 
 gua gloriosi lauream certaminis (2) etc. and the chant &"« «^<=. 
 
 (1) In Ihe OrdoRomaiuisXII, App.1,dePresbyterio, itispre. 
 scribed that « according to ancient custom wliatcver is offered upon 
 the cross ou,<,'ht to belong to the sclioln (or comp;u)y)» 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 IMastcrj 
 of Ceremonies. These offerings were customary also in other church- 
 es , and in particular at Paris. 
 
 (2) Baini observes, that the chant of this hymn is one of the few 
 instances o{ rythmical chant preserved by uninterrupted tradition in 
 the papal chapel and adorned with the ancient ornaments. (See his 
 Saggio sopra 1' identila dei ritmi musicale e poetico. Firenze , 1820). 
 • The chant of thathymnx saysEximeuo (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 if 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 rythm of the hymn, ought to be 
 studied. «Se si da quell' inno ad un maestro di cappella per metterlo 
 in musica concertata ed in hattitta sensihile, vena subito distrutto il 
 ritmo , e se la cantilena della cappella pontif. si scrivc in battuta , si 
 vcdranno cadere nel hattere alcune sillabe brevi , senza pregiudizio 
 della loro quantita». Diibbio di D Anionio Eximeno sopra il saggio 
 foiidarnentalepraticodicontrappuiito ilel R.P.M.IMartini. Roma, 1775. 
 
concludos, when the consistorial advocates go up to 
 kiss the cross. Towards the end of this beautiful cere- 
 mony the candles are lighted, the deacon spreads 
 out the corporal (1) as usual, placing the purificator 
 near it. He then respectfully takes the cross, and pla- 
 ces it on the altar amid the candlesticks. 
 
 A procession, arranged like that of the preceding 
 Procession, day, now goes to the Pauline chapel. Assisted as usual 
 hy the first Card, priest, the Pope kneels and incenses 
 the B. Sacrament three times. M. Sagrista places the 
 consecrated host in the chalice, which he covers with 
 a veil, and delivers to the Cardinal celebrant, who 
 2)resents it to the Pope; His Holiness covers it with 
 the end of the veil placed over his shoulders (2) and 
 the procession returns to the Sixtine chapel (3). In 
 the mean time the choir sings the hymn « P^exilla 
 Regis prodeunt* . When the Pope arrives at the altar, 
 he delivers the B. Sacrament to the Card. Celebrant, 
 
 (1) 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 Jo- 
 seph 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 purificalor is a 
 small towel, which serves to wipf the chalice and the hands and mouth 
 of the priest , after he has received the B. Sacrament. 
 
 (2) 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 re- 
 presented enveloped in it , holding a sacred vessel apparently intended 
 to contain the B. Sacrament. Ciampini , Vet. mon. t. 2. 
 
 (5) According to the Gelasian Sacramenlary , «the deacons go 
 to the sacrariitm , 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 niouaslcriorum agrees. 
 
who places it on (lie altar. His Holiness llien incenses 
 it and returns to his throne. 
 
 TIic Mass of the P re sanctified , as it is rallcfl, is l^^"' «f 
 
 . llic Prp- 
 
 then celehrated ; Card. Toinniasi , followini; S. Ce- sanctified: 
 sarins of Aries, calls it l\\v. ofllce, and not the mass 
 of i;ood- Friday ; for mass, strictly speaking, is not 
 ofl'ercd up on this day , since no consecration takes 
 place, and the B. Sacrament is received by the cele- 
 brant nndcr the form of J)rcad alone, as it could not 
 be preserved "vvith safety under the form of wine (1). 
 
 (1) In the fourth century Pope Innocent I in his epistle to 
 Decentlus assigns as a reason , wliy tlie lioly sacrifice is not offered 
 up on tliis dav, the example of tlie 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 deharred from 
 the holy mysteries. During the whole of Lent the Greek church still 
 celebrates , towards evening , onlv the mass of the prcsanctified . ex- 
 cept on Saturdays and Sundays , and on the feast of the Annunciation , 
 when the ordinary mass is offered up. This is one of the ancient in- 
 stances of communion under one kind ; for, as Leo AUatius observes, 
 cither 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 
 consenslone, p. 876^ Neither in the Latin or the Greek church is the 
 mass of the presanctifird a JMissa sicca or'dry mass': in which not only 
 the consecration, but also the communion, and all lliose prayers which 
 are said over the bnlv 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 com- 
 municates : on holy vSaturday mass is said , but the priest alone com- 
 municates: on all other days all the faithful may and many do commu- 
 nicate , cither during mass or before or after it according 1o circum- 
 stances. Palmer having quoted a passage from Bona , in which the 
 Cardinal regrets that communion, as well as other riles to which the 
 mass is not essential , is often delayed till after the mass is ended , sub- 
 joins 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 chuich in this and many other res- 
 
80 
 
 The Card. Colol^rant places the B. Sacrament 
 on the paten (1) and thence on the corporal. In the 
 
 pects». 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 
 presauctified , at which , according to the Gclasiau 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 healthy. In the same page Mr. Palmer 
 observes that odurinf^ 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 nDIissa 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 consider 
 that they make an oblation of mere 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 
 blond of Christ: and accordingly even the author of Tract 81, vol. 4, 
 admits, p. 61, that «.the real point of difTerence between the primitive 
 church and modern views is , whether there be in this oblation a 
 mystery or no a. It is truly lamentable that men of learning should 
 falsely accuse the Roman church of departure from primitive disci- 
 pline 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 offer- 
 ing of mere 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 de- 
 parture from primitive practice, ilow many other primitive practices 
 mentioned in this work have been abolished by the church of Englandl 
 (1) This plate, which is of gold or silver-gilt, resembles in form 
 
87 
 
 moantmn the ileacou puts wine into llic clialicc, and 
 the sipdeacon water, w liich liowever are neither bles- 
 sed o* consecrated (1) on this day. The cardinal then 
 placo the chalice on the altar, and the deacon covers 
 it wth the palla or pall (a small square piece of 
 linei , which serves to prevent flies etc. from falling 
 into it). The Cardinal incenses the o(rerin5];s and the 
 altar, washes his hands, and recites the Orate Fratres 
 and Our Father. All then kneel to adore the Messed 
 Sacnment , which he raises upon the paten. He di- 
 vides it as usual, but without sayin?^ any prayer (2), 
 into three parts, puttinfi; one of them into the chalice. 
 Striking his breast, and acknowledging; his own un- 
 AV^orthiness, he receives communion, taking the sacred 
 host, and afterwards the consecrated particle with the 
 wine in the chalice (3). He then receives the ablution, 
 
 the patera used in the ancient sarvifires , and generally representen 
 together with the prefericuhim on sopulcral monuments dedicated 
 to the Manes. 
 
 {\) The wine is sanctified , but is not consecrated, either by 
 the particle of the sacred host, or by the recital of the Pater nosfer, 
 as has been shewn by Mabillon, f 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. 34. Whenever priests say Mass, thoy receive tmder both 
 kinds, in compliance with the command of Christ • Drink ye all of 
 this» which words as well as those others, «"Do this in commemo- 
 ration of me» were addressed to the apostles and their successors. 
 
 (2) According to the direction of the Gelasian sacramentary , 
 the Pax Domini etc. is not said on this day. 
 
 (3) "As the communion- says Mabillon •is of the nature of a 
 sacred banquet, it ought to consist of food and drink \ hence the other 
 part of the banquet , viz. drink , was supjdied by wine, mixed with 
 water , but sanctified by a particle of the B. Sacrament". Sec for the 
 service of this day a IMS. Pontifical of the church of Apnmea in Syiia 
 ap. Martcne t. 3, p. 152. It is found with little variation also in the 
 
88 
 washes his hands, and returns to the sacrist] with 
 the sacred ministers. 
 
 Anciently on fasting da3\s nothing ^vas alowed 
 Vespers, jq ]^q eaten till sunset; and Vespers used therehre to 
 he said before dinner: now that tlie one meal alow- 
 ed on such days may be eaten as early as mon, 
 the ancient practice of saying Vespers before dianer 
 is still preserved. Vespers are therefore sung imme- 
 diately after the massof the Presanctified: they con- 
 sist of the Our Father and Hail Mary said in secret, 
 of five psalms with their anthems, and the Magni- 
 ficat with its anthem. At the verse 'Christ became 
 obedient unto death', ail kneel down to adore Hin. , 
 and the Miserere and the usual prayer are recited, 
 but without the solemnity of Tenebrae (1). 
 
 In the afternoon at TenebrcTe, the office, being 
 Teuebr.-e. that of Holy Saturday anticipated as usual, refers to 
 the repose of the body of our blessed Lord in the 
 tomb. When it is finished, the Pope wearing his stole, 
 and the Cardinals having taken off their cappe^ go 
 to S. Peter's , accompanied by the Pope's Jintica- 
 mera segreta, the guards and others, to venerate the 
 relics of the Cross, the Lance, and the f^olto Santo, 
 which are shewn by the Canons from the gallery 
 
 Gelasian Sacramentary, in a very ancient Ordo Bomaniis , and some 
 MSS. cited by Martene. In the Roman church , as A malarias was in- 
 formed by the Roman archdeacon uat the station no one communi- 
 cated». In many other churches there was general communion ; this 
 is prescribed by ihc church during this lioly season. 
 
 (1 ') In many churches the crucifix used to be solemnly placed 
 in the sepulchre after the Vespers. See the Sarum and other missals , 
 ap. Marlene I. 5 , p. 1 39. 
 
 Princi 
 relics. 
 
89 
 above the statue ol'S. Veronica (1). The Pope mean- 
 time, and the Cardinals and others arranged on each 
 side of Ilim, i-cm.iin kll(•(■liIl^^ 
 
 Catholics are hound to hciieve with divine faith Grounds 
 only those doctrines, Avhich the cliurch dclines to relics, 
 he doctrines taught hy God; and hence with rci^ard 
 to particular imai^os or relics or miracles, concerning 
 which Christ has taught nothini^-, they believe them to 
 be genuine or reject them , according to the evidence 
 which accompanies them. We shall therefore briefly 
 examine what evidence there is in favour of the 
 relics in question. 
 
 1 . The relic of tlie cross was placed here in 1 G20 i. Relic of 
 by Urban VIII; but it was formed of some pieces ta- ^^'='^'^°"- 
 ken from the churches of S. Anastasia and S. Croce 
 in Gerusalemme. The Jews were accustomed to bury 
 the instruments of punishment in or near the place 
 where the persons executed were buried ; but on this 
 subject I must content myself with referring to Baro- 
 nius, Galmct, Menochius, Gretser etc. who cite the 
 Rabbins in proof of this assertion. Now according to 
 the ancient historians, Euscbius, Sozomen and So- 
 crates, the Emperor Adrian erected a temple of Venus 
 over the tomb of the God of purity, after he had 
 covered it with a great quantity of rubbish. Helen 
 our saintly country-woman and mother of the em- 
 peror Constantine, after many searches (according to 
 
 (4) So jealously are these relics kept , that even sovereigns can- 
 not go up where they are preserved, without being first appointed 
 Canons of the Basilica. The Empcior Frederic III , and afterwards 
 Ladislaus son of the king of Poland , and Cosimo HI grand-duke of 
 Tuscany wcut up dressed as Canons of St. Peter's. 
 
90 
 Eusebiiis in his life of that oinj)cror) at ipni^th disco- 
 vered the sacred tomb, in which Avas found, accordini^ 
 to Sozomen, the inscription placed over the cross by 
 Pilate, « Jesus of Nazareth, King of the Jews »('!). Near 
 the tomb in another part of the cave were found three 
 crosses: but here a difficulty arosc-on which of these 
 3 was our Saviour crucified? At the suggestion of 
 Macarius Bp. of Jerusalem, a woman at the point of 
 death, as Ruffinus, Socrates, Theodorct, Sozomen and 
 Nicephorus relate; or a dead man, according to Pau- 
 linus and Severus Sulpicius , was brought to the spot, 
 and restored to health or to life, when placed on one 
 of the 3 crosses. If we consider, that it is related in 
 the 2nd book of Kings XIII , that when some persons 
 «were burying a man, they cast the body into the 
 sepulchre of Eliseus. And when it had touched the 
 bones of Eliseus, the man came to life and stood up on 
 his fect,» we may not be unwilling to admit the pos- 
 sibility or probability, tliat such a miracle may have 
 occurred at the sepulchre of the God of Eliseus. Besides 
 the authors whom I have mentioned, this history is 
 attested by S. Ambrose, S. Ghrysostom, and S. Cyril 
 of Jerusalem. This great bishop and Eusebius lived 
 at the time when the event is said to have happened: 
 the other writers lived not long after, and Ruffi- 
 nus and Theodorct passed part of their lives in Syria. 
 The same historians mention , that S. Helen divided 
 the Cross into 3 parts; one she left in Jerusalem, ano- 
 
 (1) The learned professor Scliolz after his return from Pale- 
 stine defended iu a dissertation the genuineness of this tomb against 
 Dr. Clarke's objections: if it be within the walls of the modern city 
 of Jerusalem , it was certainly outside the ancient walls. 
 
91 
 
 thcr slie sent to Constantino, according to the author 
 of the life of Pope Sylvester published by Pope Da- 
 masiis towards the ch)So oftlie (ilh cent., and the 3rd 
 she preserved for herself, and I)rought it herself to 
 Rome. She placed the last mentioned piece in the 
 Sessorian Basilica, called also the Basilica of Helen, 
 because erected by her, in the Ilorti Variani. Hence 
 is derived its title of S. Croce in Gcrusalemme. On 
 this subject additional information may be found in 
 the work of the late Padre DeCorrieris, Dc Sessoria- 
 nis pra3cipnis D. N. J. G. reliquiis. From Santa Croce 
 a piece of the cross was taken to S. Peter's , and is 
 one of the relics shewn on good friday. Even in the 
 fourth century S. Cyril of Jerusalem testifies, that 
 particles of the true cross had been sent to every 
 Christian country. 
 
 2. The lance, with which our Divine Saviour's a. of the 
 side was pierced, was also found by S. Helen, as the 
 BoUandists shew, and was preserved in Jerusalem, as 
 S. Gregory of Tours and our venerable Bede observe: 
 but towards the end of the 6tli cent., the iron part 
 of it was transferred to Constantinople; of this the 
 point was placed in the imperial palace; the other 
 part in the church of S. Sophia , and afterwards in 
 that of S. John. William of Tyre and Anna Comnena 
 mention it as existing there in the 1 1th and 12th cen- 
 turies. Towards the close of the loth century the 
 point of the lance with other relics passed into the 
 possession of S. Louis of France: the other part of the 
 lance still remained at S. John*s in Constantinople, as 
 Boundelmont, who saw it, bears witness. When Ma- 
 homet subdued Constantinople , he preserved all the 
 
92 
 relics, as Thcodorn cited by Bnnecllct XIV relates in 
 his history of the Turks; and his son Bajazet sent an 
 ambassador with tlie relic of the lance to Pope Inno- 
 cent VIII, in order to induce his Holiness not to pro- 
 tect Zizimus, who disputed with him the succession 
 to the Turkish throne. The Pope received it with 
 great reverence, and placed it in the Vatican. As some 
 suspicion was entertained about the veracity of the 
 Turkish ambassador, Benedict XIV, as he mentions 
 in his very learned work on the Canonisation of the 
 Saints , from which I have extracted this account , 
 sent for an exact cast of the point preserved at Paris, 
 which perfectly corresponded with the piece pre- 
 served in the Vatican; and thus were confirmed the 
 assertions of the Turk (!)• 
 
 3. As for the VoltoSanto^ or image of our Saviour, 
 3. Volio it was placed in au Oratory of the Vatican Basilica 
 by John VII as long ago as TOT, as may be seen in 
 Martinetti, Dei pregii dclla Basilica Vat. Who S. Ve- 
 ronica or Berenice was, who is said to have wiped 
 our Saviour's face with the handkerchief is another 
 question , as Benedict XIV observes, to whom and to 
 Martinetti I shall content myself with referring. It 
 appears that this ancient likeness of our Saviour was 
 afterwards kept at S. Spirito : 6 Boman noblemen 
 had the care of it; and to each of them was confided 
 one of the six keys , with which it was locked up. 
 They enjoyed various privileges, and among others, 
 says an ancient MS. Chronicle quoted, by Cancellieri, 
 
 (1) The lance preserved al 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. 
 
9.1 
 "havcvano qucsti sc'i ogni anno, do Santo Spirilo , 
 due vacclio in die S. Spiritiis Ic (jiiali sc magnavano 
 li con i^ran fcsta". In I'llO (lie /W/o Sdiito was 
 carried back to S. Peter's , Avhcrc it has ever since 
 remained (I). 
 
 Tlie Council of Trent, in the 2r)th Session , Reflections. 
 teaches that veneration and honour are due to relics 
 of the Saints , and that they and other sacred mo- 
 numents are honoured by the faithful not without 
 utility. We all honour the memorials of the great, 
 of the wise and of the brave; who docs not vene- 
 rate the oak of a Tasso, or the house of a Shake- 
 speare? While we revere the relics of a Jiorromeo at 
 Milan, of a Francois de Sales at Annecy, of a Luigi 
 Conzaga, a Filippo ]\eri, a Camillo de Lellis at Rome, 
 others respect the chair and table of Wickliffe at 
 Lutterworth, or the room of Luther at Eiscnacli. If 
 infidels unite in paying- homage to the house of the ixn- 
 Yi'ious philosopher of Ferney, let all Christians, how- 
 ever they may be otherwise unhappily divided, join 
 in shewing their respect for the image of their Saviour, 
 and for those instruments which touched his sacred 
 body, and were sanctified by his precious blood. 
 O let them gaze with reverential awe on that lance 
 which entering into his adorable side drew from it 
 blood and water; and on that cross to which he was 
 nailed and on which he died for our salvation. The 
 early Christians, our forefathers in the fiith, mani- 
 
 (1) These relics are shewn to the people on holy-Wednesday 
 after the matins of Tenehrie j on Thursday and Friday several times 
 in the day : on holy Saturday nioruing after mass: on Easter Sunday 
 after the Pontifical mass: on Easter-Monday, and a fewjolher Icstivals. 
 
94 
 fested great respect for the boflies and the blood of the 
 martyrs, because they were faithful followers of Christ. 
 Thus, in the letter of the faithful of Smyrna preserved 
 by Eusebius, they mention that they gathered up the 
 bones of their bishop Polycarp, (a disciple of S. John 
 the Apostle) «more precious than pearls, and more 
 tried than gold, and buried them. In this place, God 
 wiiling»,say they «we shall meet and celebrate with 
 joy and gladness the birthday of this martyr". SS.Pra- 
 xedes and Pudentiana, and many other devout females 
 used to collect the blood of the martyrs with sponges 
 and cloths, as if they feared that one drop of it should 
 be lost. Read the poems of Prudentius, observe the 
 phials of blood (1) placed before the martyr's tombs 
 in the catacombs , and you will not doubt the truth 
 of such assertions (2). The shadow of Peter , the 
 
 (1) The opinion of Rostell (Beschreibung tier Stadl Rom , B. 1, 
 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 eu- 
 charist with the deceased under the form of bread. But the phials of 
 blood have been found with so many bodies, that we cannot reason- 
 ably 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 accompa- 
 nied by these phials of blood are authentic signs of martyrdom, see 
 Raoul-Rochette's Memoires sur les pierres sepulcrales, t. XIII des 
 Mem. de I'Academie, p. 210-217. On one of the phials mentioned by 
 Rostell was found the inscription Sanguis Saturnini. 
 
 (2) 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-rclicfs of the resuscitation of La- 
 zarus , Christ's apprehension etc. Platncr, Beschr. dcr Sladt Rom. B.2. 
 See also Rock's Hierurgia Vol. 2, c. 6. 
 
95 
 liandkc'rchicls whicli h;i(l touclicd the body of Paul, 
 could cun; diseases, as the Scripture witnesscth; but 
 here are the relics of a i^rcater than Paul, of a great- 
 er than Peter: O then let us kneel, and love, and ve- 
 nerate them; for tliey were closely united to Ilim wlio 
 is the autlior and object of our faitli, the only foun- 
 dation of our hope , the centre and the consumma- 
 tion of our love. 
 
 It does not fall within my plan to speak of the 
 devotion of the 3 hours of agony, practised on this 
 day in many churches, as at the Gcsli, S. Lorenzo in 
 Damaso etc. or of that which is practised after the 
 A\?e Maria at S. Marcello, Caravita etc. or of the 
 elegies recited by the Arcadian pastors over their Pic- 
 deemer. Let us rather briefly recapitulate with Mor- Recapim- 
 celli the principal ceremonies of the day: Station at 
 S. Groce; service in the Sixtine chapel, the veneration 
 of the Cross : the B. Sacrament carried thither in 
 procession from the Pauline chapel , Mass of the Pre-* 
 sanctified and Vespers. In the afternoon Tenebrae, 
 and veneration of the relics at S. Peter's. 
 
96 
 
 CHAP VL 
 
 ON THE CEREMONIES OF IIOLY-SATURDAY. 
 
 CONTENTS. 
 
 J Service of Easter-eve - Ceremonies of hoIy-Sa- 
 
 turday-morning - SIxtine chapel. 1. Blessing of the 
 fire and incense - procession ; Pasclial 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. - Alleluia - 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 ^^. \ Cor. XV, 20. 
 
 I remarked in the last chapter, that anciently 
 Service of mass was not said either on good-friday, or holy- 
 aster-eve. Saturday , and I quoted Pope Innocent I, wlio assigns 
 as a reason the example of the Apostles, who spent 
 those days in mourning for their Master. It was for- 
 merly customary to celebrate mass on the night of Ea- 
 ster-eve or holy Saturday. Hence when Tcrtullian, 
 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 
 
97 
 
 tho following; « Who will tranquilly wait lor yon, 
 when you am spending tlic nigliL at tlic paschal solcni- 
 nitiosP ■ S. Joroino also (in cap. 'i") Malt.) says, tlial 
 acconlini; to apostolic tradition, the people did not 
 leave tlu' chnrcii on Easler-evo hefore nii<lniglit. This 
 custom continued for many ages; hut Hugh of S. Vic- « 
 
 tor in tlie twelfth century says, that in his lime, 
 in order to avoid weakness arising from long fisting, 
 the hour anciently observed was anticipated. The 
 service, which is now performed before noon on holy 
 Saturday , was formerly assigned to the night of Ea- 
 ster-eve: and this anticipation accounts for the occa- 
 sional mention of night, which it contains, as well as 
 for the early celebration of Christ's resurrection. 
 
 The ceremonies of holy saturday-morning may Ceremonies 
 be arranged under three heads: 1st. the blessing of ["^i-j^'y^ *'" 
 the fire and of the paschal candle: 2nd. the preparation 
 for, and ceremonies of, baptism: ord. the litany and 
 mass. All three allude, as we shall sec, to the resur- 
 rection 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 Sixtinc chapel, where the service is always 
 beautiful, and particularly so on this day. We shall 
 first give an account of the ceremonies observed in 
 the latter, and shall then describe the additional in- 
 teresting rites of S. John Lateran's. 
 
 1. As the missal prescribes, the altar is covered sixtinecha- 
 at a convenient hour, and the candles of the altar , Blessing 
 arc not lighted till the beginning of the mass. A light, "Vn!/"'* 
 
 ^ so D » uicense. 
 
 from which the charcoal for the incense is enkindled, 
 
 7 
 
98 
 is struck from a flint in the sacristy; where also M. ^n-^ 
 grista privately blesses water. The cardinals enter the 
 Sixtinc chapel vested in their purple cappe : the ma- 
 ces 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 usual 
 with holy water and incense) the fire and the five 
 grains of incense, which are to be fixed in the paschal 
 candle (1). 
 
 (1) Anciently in some churches , as Thomassin has shewn (de 
 dierum Festorum celebralione lib. 2 , c. 14) , fire used to be struck 
 from a flint to light the church-lamps etc. every day, and particu- 
 larly on Saturday, and the new fire was blessed; on holy Saturday how- 
 ever this ceremony was performed with great solemnity; and in the 
 1 1 th 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 easter: for the first Ordo BomanuS 
 directs, that on holy ihursday fire should be struck from a flint out- 
 side the church, and blessed. Amalarius also (de Ordine Antiph.) \es- 
 slifies that on good fi-i day «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 751, in an- 
 swer 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 diiferent 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 fiie taken ex cristallis , as you 
 have asserted , we have no tradition ». Pouget (Inst. Cathol. t. 1) ob- 
 serves that the new fire is blessed with great solemnity on this dayj 
 "because the fire struck from a flint appears to be a type of Christ aris- 
 ing from the dcad». 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 Vicloris (ap. Martene , De ant. Eccl. Ritibus 
 lib. IV, c. XXIV). « After the lie Missa cs(» says the Ordiuarium of 
 
I'asclial can- 
 dle. 
 
 90 
 Tlic Canliniil afterwards chani^cs his copo for a ^i'r"c<-«^''" 
 chasuble, which is ptirph- as well as that of tiic suh- 
 deacon; hut the deacon, as h(^ is -oin- to bl(;ss the 
 Paschal candle (1),^vcars a Avhilcdaiinalic. They tlicn 
 
 Luke aic!il)isliop ofCoseiiza .tlio hishop gives his Messing , nml iini.ic- 
 diately the dcarori commaiuls llio people, saying .Receive tlic new fire 
 from the holy candle, and having put out the old, light it in your 
 houses in the name of Christy then rejoicing they depart with the light - . 
 This custom is mentioned also in Leo IVlh's homily ahove quoted. 
 
 (1) As for the Paschal candle, Anaslasius says that Zosimus, 
 who was elected pope in 417, gave leave that candles should he bles- 
 sed in the churches. Bencd. 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 
 he , 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 delta Setlimana Santa, describes two bles- 
 sings of the paschal candle contained in manuscripts of the 12lh cen- 
 tury. 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 4lh Council of Toledo, held in 633, states that 
 the paschal candle is blessed , in order that we may receive the my- 
 stery 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 
 Arimalhea. 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 [he 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 wliich the current year of our Lord and 
 
100 
 enter the Sixtine chapel; where, having put incense 
 into the thurible, the Cardinal remains: but the dea- 
 con, 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 toge- 
 ther. 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 dea- 
 
 its indiclion were marked: sometimes these , if not other chronological 
 dates , were inscribed on the candle itself by the deacon , before he 
 sang the Exultet , as Yen. Bede testifies. The same idea was pre- 
 served in the practice of forming the Agnus Dei with the wax of the 
 paschal candle. «0n this day* (holy Saturday) says Durandus «the 
 acolythes of the Roman church make lamhs 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 beneriiclions of Ennodius 
 mentioned above , that the faithful used particles of the paschal 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 aXu 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 candle- 
 painter. His creation of Eve at S. Marcello at Home, and his frescoes 
 in the Doria palace at Genoa , are well-known : at the Vatican he as- 
 sisted Giovanni d'Udinc in his arabesriucs , Polidoro in his antique 
 chiaroscuri, and executed some of the most beautiful historical paint- 
 ings of the loggie di Ralfaello. Hence may we judge of the versatility 
 of his talents. 
 
101 
 con arrives at the door of tho canccllatn ^ one of (Ik- 
 tlirco candles is lighted, and all i^emiflect, except tlic 
 sulideacon : the deacon then sini^s, Lumen Cliristi^ 
 \\\c. Ill- hi of Christ, and ihc choir answers, Thanks he 
 to (jod, y////t72. The other two candies are ll;;htcd in 
 turn, as the Deacon approaches nearer to the altar, 
 singing tho same words each time, but gradually in a 
 higher tone, lie then gives the reed to an acoIvthe;and 
 before he sings the exultct or blessing of the Paschal 
 candle, he receives the benediction of the Card. Ce- 
 lebrant, who once more puts incense into the thiu'll)le. 
 
 The deacon (1) goes to the book, and has the Deacon 
 subdcacon and the thurifcr on his right hand, and Exultet: 
 on his left two aeolythes,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 
 
 (1) Why docs a flencon perform ihis ceremony? since other 
 benedictions are reserved to hishops and priests. Rupert assigns as a 
 reason, that Christ's body was wrapped in spicos 1)V his disciples, 
 and not by the apostles whose successors are bishops and priests : 
 besides, the hymn sung by the deacon Is the pra'conium Paschalc, or 
 announcement of the Resurrection . which was fust made by inferiors 
 to their superiors , bv the women to the apostles. We may add that 
 both the fire and the 5 grains of Incense are previously blessed by 
 the priest, and in the prrcconlum itself there is not any form of bles- 
 sing , strictly speaking. In the church of Ravenna however the 
 bishop used to bless this candle { S. Gregory ep. 28 , lib. 9). In the 
 Roman church , according to cardinal Gactani , the last of the Cardinal 
 priests usually blessed the fire, and the last Card, deacon lighted the 
 lumen Cliristi , or triple candle, and the Paschal candle. The deacon 
 used to bless the latter either at the steps cf the presbytery, or from 
 the amho ; and hence we find a marble column , Intended to support 
 it , fixed to the amho in S. Clement's , S. Laurence's, and S. Pancras' 
 churches at Rome, w'^ec another marble column destined for the same 
 use ap. Ciampini , Vet. mon. cap. 2. 
 
102 
 book, and then sings the Exultet (1). After the words 
 ciirvat imperia , he fixes in the candle the five grains 
 of incense in the form of a cross (2). At the words « i^nis 
 accendit^^ he hghts the paschal candle with one of the 
 three lights (3). When the blessing, as it is called, is 
 
 (1) Martene (De anliquis Eccl. rit. lib. 4, c. 24) maintains that 
 this hymn was composed by S. Augustine, and this opinion is adopted 
 also by Baillet and Benedict XIV, and confirmed by a MS. pontifical 
 of the church of Pavia of ihe 9lh cnntury, and other documents cited 
 by Martene, ibid: it was corrected by S. Jerome, if wc may believe 
 an ancient Pontifical of Poictiers (quoted ibid). The chant of this 
 boaulilul hymn is very ancient. «1 have seen», says Baini »in many 
 manuscripts both anterior and posterior to the 11th century the me- 
 lodies of the preface , of the Pater nosier , of the Exultet , and of the 
 Gloria pieciscly such as the modern* (T. 2, p. 92). In a splendid 
 roll of the rtlinerva (signed D. 1,2) of the 9lh century, are contained 
 the Exuhet , the solemn benediction of the baptismal font , and the 
 administration of all the ecclesiastical orders. Nor is this the only roll 
 containing the chant precisely similar to the modern. DWgincourt 
 left another to the Vatican library. See also MS. no. 3 33 of the Bai'- 
 berini library, of the year 1303. 
 
 (2) Prudentius speaks of the «guttas olentesi or odoriferous 
 drops of the candle, and S. Paulinas of Nola of «odora lumina»: 
 hence P. Arevalo conjectures that, the grains of incense were fixed in 
 the paschal candle even at the lime of Prudentius in the 4lh century. 
 
 (3) In churches, at the words Apis mater eduxit , the lamps 
 also are lighted. With regard to the triple candle , we may observe 
 that on an ancient marble column preserved in the Piazza before the 
 cathedral of Capua is a bas-relief representing the lighting of the 
 paschal candle by means of a reed surmounted by 3 small candles, as 
 the Canouico Naiali testifies in a letter printed at Naples in 1776. 
 The triple candle is mentioned in the Ordo Romanus of Card. Gae- 
 tano , in that of Amelias , and in a MS. Pontifical of the church of 
 Apamea , ap. Martene. As Thomassin observes, i<we light a candle 
 divided into three in honour of the Trinity, considering that enlight- 
 ened by Christ we know that recondite mystery ». Gavant also gives 
 the same explanation. In the Greek service the bishop gives his bles- 
 sing , as often as he sings mass, with a triple candle. In the Latin 
 church it is used only on holy Saturday. 
 
103 
 ended, llio pasclial candin is left lii;hlc«l near the pul- 
 pit and llie seats of the Card, deacons, and tli«; triple J^yP''' *^'"- 
 candle is placed near llic altar on the i^ospel-sidc ( I ). 
 The deacon then takes ofl" his uhilc vestments, puts 
 on others of a purple colour, and joins the ('ard. ce- 
 lebrant, Avho accompanied hy the Ministers takes his 
 seat on a luddistorio near the altar on the epistle-side, 
 to hear the prophecies r<Mited. 
 
 2. The administration of llie Sacrament of Ba- =»• Baptism 
 
 adinims- 
 
 ptism forms an important feature in the ceremonies urcd: 
 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 (2). On these 
 two days those Catechumens who were sufficiently 
 instructed, and also children, used to be baptised f3) 
 by the bishop, and by the bishop of Rome as well as 
 
 (1) See Appendix. 
 
 (2) This custom is proved from the letter of SIriciiis Pope in 
 the 4th century to Himmerius , from letters of S. Leo and Pope Ge- 
 lasius, as well as other ancient documents (ap. Bcned. XIV, Inslltut. 
 prima ed. lat.): and vestiges of it are preserved in the liturgy of the 
 weelcs of Enster and Pentecost. Ordinations were generally conferred 
 before Christinas , as is evident from the lives of the early Popes. 
 Baptism was administered h Tore the great festivals of Easter and 
 Pentecost , that the newly-hapfised might he prepared to celebrate 
 them worthily, and receive the graces therein commemorated. Perhaps 
 another reason for selecting the eve of Enster may be found in the 
 parallel drawn by S. Paul between baptism and Christ's death and 
 resurrection (Rom. YI, 3 and foil.): <.we who are baptised in Christ 
 Jesus are baptised in his death. For we are buried together with him 
 by baptism unto death : that as Christ is risen from the dead l>y the 
 glory of the Father , so we also may walk in newness of lilo etc 
 
 (5) See on such subjects Del Signore's Inslilut. Ilist. Eccles. 
 with notes by Prof. Tizzani Cap. Y, §■ 19 seq. 
 
104 
 
 comtmmion others (1); and after they had been baptised, they all 
 received Confirmation and tlic holy Eucharist (2). 
 The twelve lessons or prophecies read on this 
 
 Prophecies, day Were intended for the instruction of the catechu- 
 mens; and they are well selected for that purpose, 
 as they contain an account of the creation , 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 Ni- 
 nivc, the refusal of the three children to adore Na- 
 J>uchodonosor's statue, etc. they arc twelve in the an- 
 cient Gelasian Ordo. They are sung in the Sixtine 
 chapel by members of the papal choir, and arc read by 
 the Card, celebrant. After each prophecy the Cardinal 
 standin;4 up sings a prayer: the deacon chants Flecta- 
 mus gcima before each, except the last, when the 
 knee is not bent, in order to shew abhorrence of the 
 idolatry exacted by Nabuchodonosor for his statue. 
 
 (1) See Comm. ad Ord. Rom. Mabillonii toni.2, Mus. Ital. p.95. 
 
 (2) According to the Ordo Roinanus, children after baptism ou 
 tliis day were to lake no food or milk before Coinmmiion «and on all 
 days of Easier- week let them go to Mass, and let their parents offer 
 for them, and let all communicate". As Cabassutius proves in his 
 notilia Ecclcsiaslica sscculi primi , they used to receive the B. Sa- 
 crament under- llic form of wine alone. The bishop dipped his finger 
 into the sacred blood, and then put it into ihe mouth of the child-a 
 prnclice observed in modern times in some parts of the East , ac- 
 cording to the learned Maronite Abraham Ecchellensis j afterwards a 
 little milk and honey was put into their mouths , as an emblem fac- 
 coiding to John the deacon) of the promised land , to which they 
 were called. This custom of giving communion to children was not 
 of necessity for salvation , as Cardinal Noris proves in Vindiciis Au- 
 guslinianis 5- 4, and the Council of Trent observes. In some places 
 an abuse crepl in of pulling the milk and honey into the consecrated 
 chalice , but it wos prohibiicd by an African Council. 
 
105 
 After thc4th,8tli, and 1 1th prophocics an appropriate 
 Tract is siinj^ hy tli(^ choir. Formerly some or all of 
 these pro])hecics \ver(; sai'I in ^ircek as well as in 
 Latin. (See Canccllieri, F/niz. d. Soft. S. ^^ 'i, M:«rlcne 
 T. 3. p. 1 /i(S). Tiicso lesssons arc recit(;(-l even where 
 there is no baptismal font, as at the Sixllnc chapf^l. 
 After them follow in S. John Laleran\s and other 
 chnrclics (he l)lessinix of the font, and in sonic of them 
 the a(hninislration of l)aplism. 
 
 3. In the nanal chapel, imniediatelv after the 3. Theli- 
 
 •11 i ' •' tany: mvo- 
 
 prophecles, llie Celebrant takes off his chasni)le, and cation of 
 
 prostrates himself with the sacred ministers on their 
 
 faces before the altar; all the others kncid, and two 
 
 soprani voices from the choir chant in the middle of 
 
 the chapel the greater litanies, called those of the saints, 
 
 each petition of whicli is repeated in the same words 
 
 by the choir (I). At the verse ^^Peccatores te roga- 
 
 (1) In the 4ih century, S. Basil writing to the clergy of Nco- 
 ccsarea observes, that the litanies, which they then used, were intro- 
 duced alter the time of S. Gregory Thaumaturgus (Epist. 65). In Gaul 
 ahout the year 452, S. RIamertus bishop of Vienne appointed solemn 
 litanies to be recited on the three rogation days. «At Rome* says 
 Palmer cno doubt litanies were in u^e at an early period , since we 
 find that in the time of Gregory the great (A. D. 590), the appellation 
 of lilany had been so long given to processional supjdications, that it 
 was then familiajly applied to those persons who formed the proces- 
 sion*. Vol. 1, p. 271. That holy Pontiilgave the following directions: 
 "Let the litany of the clergy set out from the church of vS. John the 
 Baptist , the litany of the men from the church of the holy martyr 
 Marcellus , the litany of the monks from the church of SS. John and 
 Paul : the lilany of the handmaids of God from the church of the 
 blessed martyrs Cosmas and Damian , the lilany of the married women 
 from the church of the blessed protoniarlyr Stephen; the litany of the 
 widows from the church of the blessed martyr Yitalis , the litany of 
 the poor and children from the church of the blessed martyr Cccilia». 
 
10G 
 niiis audi nos» the assistant priest and ministers go 
 to the sacristy, and put on white vestments. Then 
 retnrninp; lo t!io cliapel they assist the Card. Celebrant 
 to put on his white vestments at his faldistorio. The 
 
 Vita S. Grcgoril a Joanne Diacono lib. 1 , c. 42. That the litanies were 
 recited on holy-saturday appears from several ancient j'ites quoted 
 by Martene, (De Ant. Eccl. Rililnis lib. 4, c. XXV and lib. 1 , c. 1 , 
 art. 18.) Palmer, wishing to defend the liturgy of the church of Eng- 
 land , maintains the antiquity of litanies , but pretends that the in- 
 vocations of saints were not originally contained in them , but were 
 added lo them in the west about the eighth century (vol. I , p. 289). 
 From a passage in Walafridus Slrabo he is led to admit that at his 
 time (the ninth century) "these invocations must have been for some 
 time in use, and accordingly manuscript litanies containing invoca- 
 tions have been discovered by learned men , which appear from in- 
 ternal evidence to be as old as the eighth century*. He attempts 
 however by negative arguments to shew, that these invocations are 
 not more ancient than that period 5 although at the same time he 
 confesses that «we have no distinct account of the nature of the ser- 
 vice which was used on occasions of peculiar supplication during the 
 earhest ages». p. 272. To his arguments we may oppose ihe positive 
 testimony of Walafridus Strabo , who says «The litany of the holy 
 names is believed to have come into use after Jerome , following 
 Eusebius of Cesarea , had composed the martyrology». A long time, 
 about three centuries , elapsed before the canon of the scriptures was 
 determined ; and it is not therefore surprising if the canon of saints, 
 (if such it may be called), who died at considerable intervals , required 
 some time for ils formation. Invocations of tlie saints in ancient litanies 
 may be seenap. Martene ( lib. 4 , c. 27 and lib. 1, c. 1, art. 18.) One 
 would conceive from Palmer's account of the Ambrosian litany that 
 it did not contain invocations of the saints, p. 276; yet in the Ambro- 
 sian processional , to which he alludes , we read as follows « After- 
 wards they go to the altar, where the litanies are recited on bended 
 knees , in reciting which the names of the saints without Intercede 
 pro nobis are sung aloud by the provost and clergy of the fust colle- 
 giate church; aad by the other clergy with Intercede pro nobis; and 
 this rite of singing the litanies and aniiphons is observed in every 
 other stational church*, ap. Martene lib. 4, c. 28. In the Ordo Ro- 
 nianus also De Benediclione Ecclesiaj these invocations are found. The 
 question however concerning ihcir auliquil\ in the litanies is of mi- 
 
107 
 candles are doav Iii;lifrcl (at the jlciims Dei of the Chanpefrom 
 litany, as tlie Sacramcnlary of S. Gregory and 'I'O rejoicing. 
 Orclo Uoni;inus presi tIIjc); the piu'plc \cil uliicli co- 
 vered the tlirone and the jnu'plo paliotto or facing 
 
 nor iinjiortruice. Even Pnlmcr ndinlts , tlmt •Cnlliolic fnllicrs in tlic 
 4lh century invoked the sainls» p. 29'J, lliouj,'Ii he gravely assures his 
 readers, that « ihcy were too well instructed in tlio Christian faith to 
 hehevc positively that the saints heard our prayers*. lie inonlions the 
 learjicd work of Scrrarius called uLitaneutici sen dc Lilaniis etc.» as 
 an instance of the writiri£:js, in which «innumrral)lc passages have been 
 cited from ancient writers to prove , tliat tlie invocation of saints is 
 more ancient than the eighth century. But most of those passages do 
 not refer to the invocalion of saints , but to prayers made to God 
 for the intercession of salnts». Palmer, vol. 1, p. 278. We consider 
 that there is little difference in principle between these two things: 
 we shall however, to satisfy him, quote only one passage from an 
 ancient Oriental liturgy. .l\lother of our Lord Jesus Christ , pray for 
 me to the only begotten Son , who was born of thee , that he may 
 forgive me my offences and sins , and may receive from my feeble 
 and sinful hands this sacrifice, which in my weakness 1 offer on this 
 altar, through thy intercession for mc , O holy I\Iother». (From the 
 ancient liturgy nsed by the Ncslorians called the liturgy of the holy 
 apostles. Renaudot , t. II. See bishop Poynter's Christianity, Note E: 
 and ancient Inscriptions in Rock's Hierurgia, p. 347 and foil.) Though 
 yNe\\7\\c \\\cinnumerahlc ancient passages above-mentioned in favour 
 of the Catholic doctrine, yet shall we call Mr. Palmer's attention to 
 the following passage of his own work. Speaking of secrecy, he says : 
 • this primitive discipline is sufficient to account for the fact, that very 
 few allusions to the liturgy or cucharistic service are found in the 
 writings of the Fathers" . I , p. 14. Ills fears of heresy and hiasplicmy 
 arising from the invocation of Saints may be calmed by the simple 
 perusal of the doctrine of the church taught by the Council of Trent, 
 
 sess.25. "The holy synod commands all bishops and other teachers 
 
 diligently to instruct the faithful , teaching them that the Saints 
 reigning with Christ offer to God their prayers for men 5 that it is 
 good and useful to invoke them with supplication, and to have re- 
 course to their prayers, help, and assistance, in order to obtain lienefits 
 from God through his Son Jesus Chiist our Lord, who alone is 
 our Redeemer and Sai'iour»: Accordingly we say in the litany «Lord, 
 have iijcjcy on us : holy Maiy pray for us» etc. 
 
108 
 of the altar are removed; and both appear decked 
 in white. The Cardinals assisted by their caudatarii 
 take off their purple cnppe , and put on others of 
 scarlet brought in by their respective camerieri. The 
 reason of this sudden change from mourning to rejoic- 
 ing we have ah'cady seen: the celebration of Christ's re- 
 surrection from the dead is celebrated by anticipation. 
 At the end of the litanies, the Pope (if His 
 
 High mass: Holincss wcrc not present at the preceding ceremo- 
 nies) enters the chapel, wearing a white cope and a 
 mitre; at the foot of the altar he repeats 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 cluirch 
 previously) : the Pope goes to His throne, and receives 
 the usual ubbidienzn; and the other customary ceremo- 
 nies of high mass in the papal chapel take place (see 
 p. 15 and foil.) with such exceptions as we shall now 
 mention. As soon as the Celebrant commences the 
 Gloria in excelsis^ the veil is removed from the ta- 
 
 sacrcdpic- pestry over the altar, which represents Christ rising 
 from the dead (1), the canons of S. Angelo are dis- 
 
 (1) We shall say nothing of sculptured figures taken from the 
 catacombs , such as the statues of the good shepherd and S. Hyppo- 
 litus now in the Vatican , or the numerous bas-reliefs on Christian 
 sarcophagi (on which see Raoul-Rochelte , Tableau des Catacomhes 
 c. IV. Beschreihung der Stadt Rom. B. 2 , in the description of the 
 Christian Museum in the Vatican Library). On another class of Chri- 
 stian represenlalions the reader may consult Buonarruoti's Osser- 
 vazioni sopra alciini franvnenti di vasi antichi di vefj^o oninti di 
 figure. We shall rather call the attention of the Christian anti(piarian 
 to the numerous frescoes painted in the chapels of the catacombs , 
 
109 
 chargntl, and the bolls of llio city aro tolled, io an- 
 nomico to its railldnl inhaJjiLanls the resurrection of 
 their Divine Lord. 
 
 After llx* epistle, Sling as usual hy tiic suhdeacon, AUdma. 
 another .suhdcaeon ( Lditore di Hota) wearing a white 
 tonicella or tunic announces at the foot of the throne 
 
 nml illiistrnleil hy Eosio, Bottari, D'Agincom I etc., the latter of whom 
 attrihutes some of thciii to the sccpikI century on accouul of tlic simi- 
 larity of their style to that of frescoes in llic tomh of tlie Nasoncs, 
 which is situated on the Fhnminiaa way at a short distance from Rome: 
 his opinion is confirmed hy the fact, that some of them liave heen 
 biokeii through, with the view of preparing a place of burial for iho 
 bodies of martyrs slain in subsequent persecutions. A list of their sub- 
 jects which are gencial/y taken from the old and new Testaments 
 may be seen in Ixaoul-Rochclle (c. 5, p. 157 foU.cd. dc IJrussclles). Of 
 these we may briclly notice in particular some of the representations 
 of Christ , of the B. Virgin, of the apostles and martyrs. In them Christ 
 sometimes appears as an infant on the lap of His holy mother, who 
 ever pure and modest is always veiled j and this lovely group is found 
 not only on these paintings , but also on bas-reliefs and glass-vessels 
 generally anterior to the 4th century, and consequently to the general 
 council of Ephesus held in 45'\; although it is pretended that such fi- 
 gures were first designed alter that period. (Instances arc enumerated 
 by Raoul-Rochette c. YI.) Constantia, daughter of Constanlinc, whose 
 tomb is still preserved at Rome, begged of Eusehius bishop of Cesarea 
 a likeness of our Divine Saviour (Concil. Labbe. t. Vll, 493 sctj.): we 
 must have recourse to the catacombs for His most ancient portraits. See 
 one resembling the ordinary type of His sacred head, and taken from 
 the cemetery of Calixtus, at the end of Raoul-Rochelle's work. This 
 type, repealed again and again on Christian monuments during the 
 last sixteen hundred years or more, may suggest the hope that some 
 traces of our Divine Saviour's features are still preserved among us, 
 notwithstanding the diversity of His portraits , of which S. Augustine 
 complained, De Trinit. 1. 8, c. 4. 5. Raoul-Rochctle''s opinion , that 
 this likeness and the portraits of the apostles were of Gnostic origin, 
 is altogether unsupported , as the Belgian editors of his work justly 
 observe. Christ is frequently represented also as sealed amid His apo*- 
 sties, of whom SS. Peter and Paul were favourite subjects of the old 
 artists : see Raoul-Rochelte c. VI , where he mentions, after the older 
 
the joyful tidings to His Holiness by chanting aloud; 
 « Pater sancte^ annuntio vohis gandium magnum^ quod 
 est ^ Allcluja^^'. having then kissed the Pope's foot he 
 returns into tlie sacristy (1), This word of joy (2) 
 Alleluja^ (praise God) which had not been once 
 uttered during the long season of mourning which 
 preceded this solemnity , is now sung 3 times by 
 
 antiquaries, the ancient represenlalions of S. Ciriaca , S. Priscilla , 
 SS. Stephen, Cyprian, Laurence, Agnes, and other martyrs. During 
 Diocletian's persecution , the provincial council of Eliheris in Spain 
 decreed , that there should he no paintings on the walls of churches : 
 its 36th canon Was evidently intended to save sacred pictures frona 
 the profanations perpetrated hy the pagans. The faithful however , 
 fertile in expedients to gratify their devotion , now began to use those 
 portable representations of pious subjects called diptychs , because 
 they generally consisted of two tablets which could at pleasure be 
 folded together. They were formed of ivory or wood , and resembled 
 the presents of that name formerly sent by the consuls on the day of 
 their entrance into office: on these were usually inscribed the names 
 and the portraits of the new magistrates. (Symmachus lib- 2, ep. 80, 
 &1.81). The sacred diptychs, and triptychs , of which many are pre- 
 served in the Vatican Library, were easily saved from the fury of 
 the Iconoclasts. Their folding form without their portability is pre- 
 served in many of the ancient altar-pieces of Italian and other churches; 
 and from them the modern altar-pieces are derived: they did not how- 
 ever supersede the use of frescoes , or mosaics , as is evident from in- 
 numerable ancient and modern ecclesiastical monuments of this city. 
 In the preceding chapter we laid before our readers the doctrine of 
 the catholic church concerning respect paid to images, p. 80. 
 
 (1) «He is risen ; he is not here. But go, tell his disciples and 
 Peter , that he goeth before you into Galilee*. Mark XTI, 6. 7. 
 
 (2) This Hebrew word , which frequently occurs in psalms of 
 praise, CIV, 34, CV, 45, CVI, 1, etc. has been preserved, as well 
 as Amen and Sahaoth , in its original form in most liturgies. Accord- 
 ing to S. Gregory (Ep. 64, liid. 2\ who appeals to S. Jerome's autho- 
 rity, it was Introduced into the Roman liturgy in the time of Pope 
 Damasus. S. Gregory forbade it to be sung at funerals , (as it had been 
 at that of Fablola: S. Jerome in Epltaphio Fabiohne) or during Lent. 
 
1 1 1 
 
 llic Cclobrant, gradually raising lils voice lo a liiglicr 
 tone. Tlio clioir rcccho<'S it each tinu.', singing it in 
 contftif>/)iinto, and llicn chanls llie verse ConfUcinini^ 
 and till- tract, wliicli is ordinarily recited in jtcnilential 
 times. Tlu'uiigliout the mass the joy of the cinireh is 
 ineomphte; ("or tliough Christ has ris(;n from the (h;a<l, 
 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; th(; Creed, 
 Ollertory, Motctt and ^<^nus Dei are omitted, and 
 the kiss of peace is not given (1). Merati adds lo the 
 cause ah'cady assigned the wish to abridge the service, 
 particularly on account of the ncwly-baptiscdchildren, 
 ■vvho communicated at this mass; and the unusual 
 shortness of the Vespers confirms this opinion. 
 
 After the Celebrant has communicated, Vespers Vespers. 
 are sung by the choir, in place of the coinmuuion and 
 poslcommunion.They consist of the anthem Jlleluja 
 repeated 3 times before and after the short psalm 
 
 (1) Gavant and others , following \Yalafridus Slrabo and the 
 abbot Berno , think that the Offeiiory and A-^^nus Del are not said, 
 in order to signify the silence of the holy women returning from the 
 sepulchre (Mark XVI, S). Others attribute some of these omissions lo 
 the circumstance, that there is no communion on this day, and there- 
 fore neither offertory or postconnnunion : anciently however commu- 
 nion was given on this occasion, as is evident from the Gelasian sacra- 
 mentary (Sec Bencd. XIY, De Fcstis c. Mil). The kiss of peace , as 
 Grancolas observes , is not given , because formerly at the dawn of 
 easlcr-sund.iy, soon after the mass of easter-eve , the faithful used to 
 assemble in the church «and kissing one another with mutual charity 
 to say: Surrexit Dorninus»; (the Lord is risen) Ordo Rom. ab Hit- 
 torpio ed. p. 55. Merati says , that the wJgniis Dei is omitted because 
 it is of recent origin , having been first introduced into the liturgy by 
 Pope Sergius A. D. 688 (lib. Pont.) , whereas the Mass of the day is of 
 greater antiquity. 
 
112 
 Laudate Dominum omnes gentes etc; of the anthem 
 Fespere autem sahhati , which the Celebrant com- 
 mences and the choir continues; of ihe Magnificat (\\ 
 and in fine of the prayer which is chanted by the 
 Card. Celebrant. Wliile the anthem before the Mas^ 
 Tii/lcat is sung, the Pope puts incense into the thurible; 
 the celebrant incenses the crucifix and altar, and is 
 incensed by the deacon, and the incensing continues 
 as after the olfertory at high-mass (See p. 15, 10). 
 At the Gloria PatrilXia deacon, having incensed the 
 Card, priests, bows his head in the middle of the 
 chapel, and then proceeds to incense the Card, dea- 
 entlof the cons. After the prayer; Ite Missa est , Allektia ^ Al- 
 ™''"' leluia^ is sung; and the choir answers Deo gratias 
 Alleluia^ Alleluia' 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. The Cardinals put on red Mantellette and 
 Mozzette over their purple cassocks; these they af- 
 terwards change for others of scarlet. 
 
 The mass sung on this day is that of Pierluigi 
 
 Mass of Pope da Palcstrina , 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 
 
 (1) Cancellicri says that the music of this Ma(;nificat was com- 
 jxtsetl by Luca Marenzio. Auioni^ the compositions prior to Palcstrina , 
 ,111(1 still sung iu the papal chapel , Caiui reckons the Maynificals of 
 Carpentrasso and Morales , as well as the Tc Deuin and Lumen ad 
 revelationem gentium of Costanzo Festa. 
 
gratcrul and nUiuliod, I)iit was disappoiiUcd l)y lli'^ 
 Holiness' premiidiic <lc:itli; ami lli(r<!lor(' lie persuad- 
 ed Card. Vitcllo/./.i fo i^ivc it tliat nanu; in liononr of 
 his former nitron. Tliis is tl>o cclehralod mass, wliicli 
 rescued ecclesiastical music from the dang(>rs wliicli 
 surrounded it in the Pontificate of Pitis IV (as \v<; 
 have related in The Papal Chapel, Home, 1831)); 
 and not of Marcellus II, as Balni has proved. It is said 
 that, when it was first suni;,- in the papal chapel, the 
 Card, dean Francesco Pisani was so enraptured with 
 it, that he exclaimed w^th Dante, Paradiso, Canto X: 
 
 Render e qiicsto voce a voce in tempra 
 
 Ed in dolcezza , cJi esser non pub nota 
 
 Se non coh). dove il gioir >?' insempra. 
 To whom, with all the readiness of the Bucolic shep- 
 herds , whom this classic soil even now produces, 
 Card. Sorbclloni, the Pope's cousin, replied: 
 
 Risponda dunque : O beata sorte ! 
 
 Risponda alia divina cantilena 
 
 Da tiute parti la beata Carte , 
 
 Si cliogni vista ne sia piii serena. 
 
 Baini Mem. Stor. T. 1. 
 The ceremonies of holy-week arc performed at Ceremonies 
 S. John Lateran's (1) by the chapter of that proto- Lateran's.' 
 basilica, and resemble for the most part those which 
 
 (1 ) This basilic , which is the cathedral of the bishop of Rome , 
 was first erecterl by Constanline, whose statue taken from his baths 
 adorns the portico. It was in great part destroyed by fire in 1308; 
 but it was restored by the munificence of the popes and the piety of 
 the faithful , emulated in these days , in w^hich we deplore the burning 
 of S. Paul's. Ill the gothic tabernacle over the high altar are preserved 
 the heads of SS. Peter and Paul. The mosaics of the tribune were 
 made by order of Nicholas IV (A. D. 1278-1292). 
 
114 
 Wc have already described. On lioly-Saturday how- 
 ever, 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, and 
 ordination is conferred durini^ mass upon candidates 
 for the priesthood. We shall briefly treat of these 
 various ceremonies. 
 
 After the twelve prophecies have been recited, 
 BlcsMtig i\^Q Card. Vicar, (as the representative of the Bishop 
 
 of the tout: . 
 
 baptistery, of Romc) Wearing a purple cope and a mitre, goes 
 in procession from the tribune of the basilica to the 
 baptistery (I). He is preceded by acolythes bearing 
 the paschal candle (2) 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 (3). 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 
 
 (1) This bapllsteiy, as well as the basilica, is attributed to the 
 time ol Constanline : it was reduced to its present state by Urban Vlll. 
 On an ancient and interesting Christian sarcophagus taken from the 
 Vatican cemetery is represented a basilica with its apsis , and near 
 it a circular building evidently meant for the bapstistery : this is co- 
 vered with a cupola surmounted by the monogram of Christ ; and over 
 the gale are curtains drawn up on each side. See Raoul-Rochette , 
 Tableau des Calacombes, p. 352. The font is an ancient urn of basalt: 
 the paintings above it, between the second order of columns, repre- 
 senting the life of S. John Baptist, are by Carlo Mnralla. 
 
 (2) In a missal of Pavia it is called a figure of the column which 
 preceded the Israelites going out of Egypt. 
 
 (5) The stag was a favourite subject of t!ie early Christian ar- 
 tists , who often represented it in their paintings , and afterwards on 
 their mosaics. The text above quoted explains its signification. 
 
115 
 cross, exorcises it, touches it, siij,ns it 3 times witli llie 
 sign of our redemption, and pours some of it towards 
 the four parts of tlie world, in allusion to the com- 
 mand of Christ: «Go IvixcU all /in t tuns., haptisirvj^ thcni» 
 (Matt. XXVIII). He then dips thg pasclial candh^ three 
 times into the water, singinijf, and each time raising 
 his voice to a higher pitch tlian before: "May the pow- 
 er of the Holy GhosL descend upon the fulness of 
 this font"; as when lie descended, says Gavant, «in 
 the form of a <love at the baptism of Christ repre- 
 sented by tliis 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 Avith the 
 cross » (as the same author observes) he continues the 
 chant, and raises the candle from the water, allud- 
 ing 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 poiu's into it, in the form of a cross, 
 oil of catechvmiens 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, Honor ius, Durandus, etc. «thc 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, asifor instance: 
 «0 God, whose Spirit at the very beginning of the 
 
MG 
 world was borne upon the Avatcrs, that the nature of 
 water mlglit even then conceive the power of sanctlfi- 
 cation; O God, who washing with waters the crimes 
 of a guilty world, di(]st sign the figure of regenera- 
 tion in the very out-pouring of the deluge; may this 
 font receive of the Holy Ghost the grace of thy only- 
 begotten Son» (1). 
 
 The Ca3remoniale Episcoporum prescribes that 
 Baptism infants, except in danger of death, should not be 
 of adults, jjaptised during the eight preceding days , that they 
 may be reserved for holy-Saturday. The beginning 
 of the baptismal service and the exorcisms are per- 
 formed privately in the sacristy by the parish-priest, 
 while the prophecies are read in the church (2). After 
 
 (1) «ln most of llie old rituals we find that the font was hal- 
 lowed with various ceremonies besides prayer. It was customary to 
 make the sign of the cross , as we learn from the testimony of Chry- 
 sostom, Augustine and Pseudo-Dionysius». Palmer vol. 2 , p. 195. 
 Martene observes that the rite of pouring chrism into the water is 
 mentioned in all the ancient Gallican , Ambrosian , and Mozarabic 
 liturgies. The blessing of baptismal water is reckoned by S. Basil, in 
 the 4th century, among apostolical traditions. (De Spiritu S. c. 27). 
 
 (2) «Some form of admission to the class of catechumens was 
 used In all churches at an early period , and it seems most commohly 
 to have consisted of imposition of hands with prayers for the person. 
 To this in many places were added various riles , such as , signing 
 the forehead of the candidate with the cross , the consecration and 
 giving of salt, which was entitled the sacrament of catechumens , re- 
 peated exorcisms, or prayers and adjurations to cast out the power 
 of Satan , anointing with oil, and other mystical and figurative rites. 
 In the course of many ages, when the Christian church had overspread 
 the face of the world , and infidelity had become in most places ex- 
 tinct, the form of admission to the class of catechumens was from a 
 veneration for old customs in many places conjoined to the office of 
 baplisni , and administered at the same time with it to the candidates 
 for lhat*acrament, whether they were infants or not» . Palmer, vol. 2, 
 c. 5, sect. 1. 
 
117 
 iho font Itns hccu Moused, tlio catcclimnrns wcnrinp, 
 a loni; \\]\\lc dross, an<l accompaiiicMl liy llicr rosprc- 
 tlvo -ddfallirrs and -odmothers, a])|)roacli llio ((uit, 
 and ill turn ascend ils steps, and arc Iiaptisnd. In 
 ansAvor to llic qnostlons of (lie Cardinal (who is now 
 vested in a Aviiitc, and not a pnrple, co[)e,) Iiaving 
 renonnced Satan and all liis works and pomps, tlioy 
 profess their ])clicf in the articles of Christian faith, 
 and their desire of ])aptisni (1): then assisted by their 
 sponsors they arc baptised by infnsion in the name 
 
 (1) «lt lias hcoii customniy in llie Chrislian cluircli from tlic 
 most remote period , for the cnndidalcs for baptism to renounce the 
 devil and all his works, before they were admitted to that sacrament. 
 This renunciation was always followed by a profession of faith m 
 Christ, as it is now in the English lilurjjy. The last interrogation 
 and answer «Vis baptizari . Volon have long been used in the west. 
 (Martenc de Aniiq. Eccl. rif. torn. 1, p. 180. 192). According to the 
 ancient custom of the Roman church , ropresetitcd in the Sacramentary 
 of Gregory, the profession of faith occurs between the hallowing of 
 the water and the administration of the sacrament. This custom has 
 long been used in the Roman church ; since the sacramentary of Ge- 
 lasius (A. D. 494) appointed the confession of faith to be made im- 
 mediately before baptism , tlioii^h the rcniinciafions were made some 
 fioiirs he/ore. In primitive times the sign of the cross was not only 
 made on the forehead of the elect at the lime of baptism , but was 
 used very often in other ways : this act is probably not more recent 
 than the apostolical age: and this sign was made in some part of al- 
 most every Christian office. The administration of baptism was suc- 
 cedeed by various rites in the primitive church ; among others the 
 newly-baptised were clothed in white garments. Formerly also con- 
 firmation followed immediately after baptism™. 1 have extracted the 
 preceding passages from different sections of Palmer's 5th chapter, 
 vol. 2: coming from a clergyman of the church of England, ibey 
 are important admissions, and they dispense with the necessity of 
 my proving the antiquity of these various baptismal rites. The reader 
 may see proofs of them coUccled in Palmer (loc. cit.) Martene T. 1 , 
 cap. 2, etc. 
 
118 
 of the Father, Son , and Holy Ghost; they are anoint- 
 ed 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, ihey may meet him 
 in the heavenly court unto life everlastings. 
 
 The litanies are sung , while the procession re- 
 Litanics tums to the cliurch, where the newly-baptised are 
 
 and confir- n i • • i i i i i i 
 
 mation. contirmed m a side-chapcl, and exhorted to perseve- 
 rance in virtue, by the Cardinal (1); 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. 
 
 The orders of priests and deacons are often men- 
 Mass and tioned in the N.Testament: and the church, as S.Tho- 
 
 ordiuation. 
 
 mas observes, instituted the inferior orders. vSubdea- 
 cons 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 hy 
 S. Isidore at the beginning of the 5th century, as a 
 custom established before his time. Orders are con- 
 
 (1) Palmer says, that in confirmation, to the rites of prayer and 
 imposition of hands was added «that of anointing with an unguent or 
 chrism, made of oil and halsam , and hallowed hy the prayers of the 
 
 bishop. We learn from the writings of TcrtuUiau and Origen , 
 
 that it was already customary both in the east and the west at the 
 end of the 2nd or heginning of the 3rd century. This chrism was in- 
 tended to signify the grace of the Holy Spirit then conferred". Palmer, 
 Or. Lit. vol. 2, p. 199. If this unction had not been of apostolic origin, 
 U would not have been customary in all churches at so early a period. 
 
419 
 
 fcrrod by llio layincj on of hands and prayer, as thn 
 scripture tcaclics, ami also ])y the d(;liv('ry of the 
 inslnnnciil'^ and vcsliucnfs ])(lonp;in;^ lo <acli order: 
 appropriate cxliorlalioiis addressed lo llie candidates 
 for llie difVerent or<lers are interspersed with tlie 
 prayers prescribed in the j)ontificaI. (On their anti- 
 quity the reader may consult Morinus do Ordinatio- 
 nil)us, IVIartcne de Anliquis Eccl. Ritibus, T. 2. etc.) 
 The tonsure is given after the Kyrie cleison of the 
 mass, llic 4 minor orders after the Gloria in cxcelsis; 
 snbdeacons are ordained before the epistle , ivhich 
 one of them repeats; deacons after the epistle, and 
 finally ])rlests after the first part of the tract. These 
 last, after the imposition of hands, receive their pecii- 
 b'ar vestments, viz. the stole hani^inc; down in front, 
 and the chasuble: their hands are anointed with oil 
 of catechumens, and they receive a chalice contain- 
 ms; wine and water, a paten with a host, and power 
 to say mass. (Luke XXIT, 10). After offerings of can- 
 dles have been made to the ordaining Bishop, the new 
 priests join him in saying mass (1): 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 bishop's blessing, who then directs that masses 
 
 (1) At S. John Latcran's, wben the Jgiiits Dei is saifl , the an- 
 cient custom is preserved , which was orii^iually established hy Pope 
 Sergius, of saying Miserere nobis three times , and not Dona nohis 
 pacem, which words were introdnced into the liturgy, (according to 
 InnocentUl, DeMyst.Missfc) about thdOlh century, in time of schism. 
 
120 
 and prayers be said by those whom he has ordain- 
 ed , and recommends liimsclf to their prayers. In 
 other respects the mass is similar to that of the Pa- 
 pal chapel( 1). MorccUi 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 tormentoruin ah Arce faint ^ 
 jEra templorum ac Turrium sonant. 
 
 Having spoken of the ceremonies of the Vatican 
 and S. John Lateran's, we might consider our task 
 as completed (2). Yet one move funzione attracts our 
 countrymen on this day; and we are therefore un- 
 willing to bid them farewell, before it is ended. Come 
 then with mo to S. Biagio or to S. Gregorio Illumi- 
 Armcnian natorc , to assist at the Armenian mass; and on tire 
 Catholics: ^.y.jj .^yg jj^ay jalk of thc veucrablc and amiable Fa- 
 
 (1) Orders are generally conferred on the Saturday of each 
 ctnher-week , besides the Saturday before passion and caster Sundays. 
 A minute detail of the numerous ceremonies of ordination can not be 
 expected in a work on the ceremonies of holy-week. The reader may 
 find them all enumerated in the Pontifical , and on their antiquity he 
 may consult Morinus, De Ordinalionibus j Martene, De Ant. Eccl. Rit. 
 t. 2, etc. etc. On the service of holy Saturday see the MS. Pontifical 
 of the Apamean church and various Ordines ap. I\larIene,lib.lV, c.24. 
 Formerly after the mass there was general communion j and at Rome 
 no Vespers were said (Alcuin), and 7 altars were consecrated. 
 
 (2) In the afternoon the parish-priests bless with prayers and 
 holy water the houses and paschal food of their parishioners. In the 
 Ordo Romauus, besides the blessing of milk and honey , there is a 
 formula of benediction of a lamb and other food. Durandus also (lib. 6 
 Ration.) mentions the blessing of the lamb, a custom which is pre- 
 served at Rome till the present time. The shops of the pizzicaroli are 
 illuminated and gaily decorated , probably because t/tcy have pecu- 
 liar reasons to rejoice at the conclusion of thc aiisieridci of lent. 
 
121 
 llicrs \vli() poiTorm llial solemn service, and ol" the 
 nature of tlieir lilur^'y. 
 
 SS. IJarlliolomcw and TliaddaMis ^\cro. the first 
 apostles of Armenia: I)iil it was not till tlic l)ei;inning- 
 td' the 'illi ccnliirv , tliat the Avlioh; cound'y heeame 
 (]hrlslian in consequence of the diviiK! ])lessiiig, Avhich 
 allended the zealous exertions of S. Gregory surnamed 
 the Illuminator. In the Gth century great numbers 
 of the Armenians were infected with the heresy of 
 Eutyehes, who denied that there were two natures 
 in Christ: and to this error they afterwards added 
 some others. In the pontificate of John XXll, about 
 the year 1328, a zealous Dominican bishop, called 
 Bartholomew of Bologna, went as a missionary a- 
 mong them; and many of the Eutychians or Mono- 
 physites returned to the bosom of the Catholic church. 
 In the I Gth century the Catholics were so furiously 
 persecuted by Zachary, a schismatical patriarch, that 
 they lied 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 Il- 
 luminator, behind the colonnade of S. Peter's; and a 
 national ospizio at S. Biagio in strada Giulia. 
 
 "The Armenians,)) says Palmer « have only one their li- 
 liturgy, which is written in the ancient Armenian *"'^6^' 
 language, and has been used by them from time im- 
 memorial. The whole groundwork and order of the 
 Armenian liturgy coincides with the Ca3sarean, 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 hini". Vol. 1 , 
 
122 
 Liturgy of Armenia. «Tlic liturgy of Jiasil can be 
 traced with tolerable certainty to the 4tli century. 
 Striking as are some of the features, in which it difiers 
 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 
 I in common , follow in the same order. The same may 
 
 be said of the Constantinopolitan liturgy, commonly 
 attributed to S. Chrysostom, of tiiat of the Arme- 
 nian church, and of the florid and verbose composi- 
 tion in use among the Nestorians of Mesopolamia. 
 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 ob- 
 serves in his preface to the Armenian liturgy, that it 
 was probably compiled by Jolm Mandagunense , an 
 Armenian patriarch of the first century. 
 
 We shall now give a brief account of their 
 Armenian j^j„jj ^^^,55 which wc do the morc readily, because 
 
 high-mass. o ' .77 
 
 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 Pioman liturgy, 
 but it contains an invocation of the B. Virgin and 
 of the saint of the day. When the celebrant goes up 
 
to the all:\r,tlio veil is drawn: he uncovers the cha- 
 lice, I)Irsses tlie host, whicli is like ours of unleavened 
 bread; pours avIik" and water into l\w ehaliee, and 
 recites the heauliful prayer of S. John Chrysostom: 
 «0 Lord our God, who hast sent our Lord Jesus Christ 
 the celestial Lrcad, the nourislunent of the whole 
 world; do thou bless this proposition etc." The veil is 
 tlien draAvn back, and the oflerini;s, the altar, and 
 the pcoj)le are incensed. The Celebrant recites the 
 prayer of the festival, followed by other prayers com- 
 posed by S. John Chrysosloni: the Trisagion is sung, 
 and the gospel is carried in procession and kissed by 
 one of the congregation. Then follow the epistle, 
 gospel, and creed. After two prayers, and blessings 
 of the people, the ofl'erings are carried in procession 
 to the altar , the celebrant offers them up to God, and 
 prays that Jesus Christ will make him worthy to con- 
 secrate, 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 «0 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 
 
124 
 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 suppli- 
 cations, 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 cur- 
 tains have been drawn, the priest breaks the host, 
 and puts a particle of it into the chalice: he then 
 receives communion and gives it to the people; during 
 its distribution the curtains are drawn back. When 
 the ablutions and prayers after the celebrant's com- 
 munion , are ended , the curtains are again drawn 
 back; and turning towards the people, he recites a 
 prayer of S. John Chrysostom , which is followed by 
 the last gospel. Then invoking the holy cross he bles- 
 ses the people, who unite in praising God. He final- 
 ly blesses them again , and distributes blessed bread 
 (not consecrated) among them. 
 
 Their ceremonies may appear singular to us, who 
 Reflections, 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 re- 
 mark of Monlfaucon (Diario Italico) «aera Dodonasa 
 dixisses", alluding to the brass kettles of the oracle 
 (Potter Arch. Gra3C. B. 2, § 8) is an exaggeration. 
 Thcivflabel/i are of metal, of a round form, surround- 
 ed with little bells, which are sounded at the sera- 
 phic 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). 
 
125 
 
 Tlieir mass is anticipated, but not at so early an hour 
 as that of the Latins. IWen in the Latin <,lun-cl» , 
 permissions to say mass in (hi- allcrnoon of this <l;iy 
 liave hecn ^ranled l>y somk; I'opcs ; they niay J)e 
 seen in Cancellicri (/'/^//c. d.Sett. S. /). 1S3, 18/|). 
 Amid the nnnierons dilTerenecs hetwi n their riU; and 
 onr o^vn, the attentive spectator ^viIl not fail to re- 
 mark the; similarity of the snhstance and order of their 
 liturgy, and of that of the Roman churcii; although, 
 with tiie solitary exception of the l)eginnin^ of the 
 mass, botli have existed independently of one anolhcr 
 during the last 1 400 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 diflerent channels to the primitiue 
 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 adaption 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 be- 
 long to «one fold and one shepherd". John X, 16. 
 
 Having now considered in detail the various Conclusion. 
 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 
 iud^ment oucrht i to form concernin-; them? am I to 
 consider them as mummery, or superstition, or idola- 
 try, as many most confidently pronounce, who are 
 unacquainted with their nature, their origin, and their 
 
126 
 meaning; and at tlie same time are little accustomed 
 from early infancy to any language or gcst'cnlations 
 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 pro- 
 ductions of inspiration and of Christian art may haply 
 not only instruct and elevate the mind, but also en- 
 kindle in the soul flames of that pure and practical 
 devotion, which tliis holy season demands from every 
 follower of Christ? Let the reader decide for himself; 
 but for our parts, we envy not tlie 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 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 innume- 
 rable ceremonies: Christ in the new law of spirit and 
 truth instituted sacred rites, or sanctified those which 
 previously existed: the early church imitated His bles- 
 sed example: and they have been faithfully preserved 
 as a precious inheritance till the present time. The 
 
127 
 very objection, that some of them were borroworl 
 from JcAvs or Paj^ans, is a proof of their pritnilivc 
 aiHiqiiity: Christ or tlu^ church removed from them 
 all pronmeness or siiprrslilion, and then adoplcd and 
 sanctified them. (See VVisenian's Letters loPoynder). 
 If all parties unite in approbation of the illuinina- 
 tion of the cupola of S. Peter's, and of the fncAVorks 
 of S. Ani;elo, considered as outward demonstrations of 
 the exultation of the church at the resurrection of her 
 Divine Spouse; wc shall ever admire also the expres- 
 sions of christian feelini; 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 fervCnt and eloquent pilgrim to Jerusalem 
 and Mount Sinai, we shall unite our voices with those 
 of the angelic spirits in singing, ^lielitja; "because 
 Jesus Christ , our Lord, who was delivered up for our 
 sins, rose again for our justification". Rom.lV,2A,25, 
 
128 
 
 APPENDIX 
 
 PECULIAR CERE.MONIES OF IIOLY-\TEEK AT JERUSALEM. 
 
 Having spoken of the blessing of the paschal candle at 
 Rome, we ma}^ for a few moments turn our thoughts towards a 
 city still more ancient, and trodden by holier and more exalt- 
 ed beings than even the apostles and martyrs of the eternal 
 city. The justly- celebrated traveller John Thevenot in his 
 Voyage du Levant describes the ceremonies of holy-week 
 performed at Jerusalem; the disiribvition of palms, the wash- 
 ing of the feet on IMaundy-l'hursday at the door of the 
 holy Sepulchre; and the pious procession to the holy places 
 or stations performed by the Catholic Christians. Concerning 
 this the pious and eloquent Pere de Geramb , in his inte- 
 resting Pelerinage a Jerusalem in 1832 , informs us that «by 
 means of a figure in relief of the natural size, whose head, 
 arms, and feet are flexible, the religious represent the cruci- 
 fixion, the descent from the cross, and the burial of Jesus 
 Christ, in such manner as to render all the principal cir- 
 cumstances sensible and striking". 
 
 Both these distinguished writers of diftVrent periods 
 agree in testifying, that all the devotions of the Catholics 
 were and are still conducted with so much order that they are 
 admired both by Christians and Turks; whereas those of the 
 schismatical Christians took place with much confusion, and 
 with such a noise, that the Janissaries, who had to preserve 
 order, were obliged to strike the persons engaged in them 
 as well as the spectators. This statement is confirmed by the 
 account, which they and other travellers give, of the holy fire 
 of the Greeks and other schismatics. Benedict XIV observes 
 that no mention is made of the supposed miracle of the holy 
 fire by early Christian writers who lived at Jerusalem , as 
 Eusebius , S. Jerome, S, Epiphanius, or S. Cyril bishop of 
 Jerusalem. It is however spoken of by Bernard a Frank monk 
 of the ninth century, and in a Pontifical of the church of 
 Poictiers of about the tenth century ; by Hugo Flavinia- 
 
129 
 
 censis in Cliroriico \ii(liincrisi , in the discourse of Url)an II 
 in the council ol ( llarciiioiit , .md in oilier documenls of ihe 
 middle ages nuiuioncil \>\ M;iitciie ( lil). I\', c. XXIV). Lupi 
 (toni. 4, Cone. <^cu. etc.) lliiiiks it prolnblc, thai the custom 
 of huruiuf,' lights and the paschal candle on this day was 
 instituted, in order to return thanks to (»od for a miracle 
 (whieh nid} of old liave happened at Jerusalem) and to an- 
 nounce it lo all nations. 
 
 I shall now extract a brief account of the scene of con- 
 fusion enacted in modern times at Jerusalem on such occasions 
 from Thevenot, in whose work is a print representing it. 
 "After our Catholic office was ended» says lie, «we prepared 
 to enjoy the sight of the holy fire of the Greeks, Armenians 
 and Copts, whose priests make their people believe, that on 
 lioly Saturday fire descends from heaven into the holy Se- 
 pulchre, and on that account make each of their pilgrims, 
 who are very numerous, pay some money. I'his solemnity 
 appears rather a comedy or a farce than a churcli-ceremouy, 
 and is very unbecoming a place so sacred as the holy Se- 
 pulchre. After we had finished our service, which was about 
 8 in the morning, they extinguished all their lamps and those 
 of the holy Sepulchre, and then they commenced their folly, 
 running round the holy Sepulchre , like mad people, crying , 
 howling, ct faisans un bruit de diahles; it was charming 
 to see them running one after another, kicking and striking 
 one another with cords; many of them together held men in 
 their arms, and going round the holy Sepulchre, let them 
 fall, and then raised liorrible shouts of laughter, while they 
 who had fallen ran after the others to avenge themselves : 
 it seemed that both old and young were downright mad. From 
 time to time they raised their eyes, and stretched their hands 
 full of tapers, to heaven, crying all together elcison^ as if 
 they were wearied at the delay of the holy fire. This scene 
 continued till towards3 in the evening, when twoGreek arch- 
 bishops and two bishops habited as patriarchs , for the pa- 
 triarch was not then at Jerusalem, left their choir with all 
 their clergy, and began the procession round the holy Se- 
 
130 
 
 pulchre: tbey were joined by the Armenians, four cf whom 
 wore mitres: then came a Coptic l)ishop , witli all his clergy 
 and people. After they had walked 3 times round the holy 
 Sepulchre, a Greek priest came out of the chapel of the 
 Angel, which is close to that of the holy Sepulchre, a?id 
 gave notice to him Avho represented the Patriarch, that the 
 holy fire had descended from heaven ; the latter then en- 
 tered into the holy Sepulchre , followed by the representa- 
 tives of the Armenian patriarch and of the Coptic bishop. 
 After they had remained there a short time, we saw the 
 Greek archbishop in an amusing posture, bending down 
 his head , and bearing in each hand a quantity of lighted 
 tapers. No sooner had he appeared, than all rushed one upon 
 another to light their tapers from those of the archbishop ; 
 as that is considered the best fire , which is first liglited. 
 The Janissaries however, who were stationed near the door 
 of the chapel of the Angel, did not stand with their arms 
 folded, but made the calpacs and turbans of the Greeks fly 
 from one end of the church to the other, striking around on 
 all sides with their sticks, to make way for the poor arch- 
 bishop, Avho also as we may suppose did all in his power to 
 save himself. He then mounted in haste a stone-altar opposite 
 the entrance of the holy Sepnlchre , where he was imme- 
 diately surrounded by the people: those also who had lighted 
 their tapers endeavouring to save themselves were over- 
 whelmed by the others: the confusion was horrible, and blows 
 were not uufrequent. After the Greek archbishop has come 
 out, the Armenian appears, and saves himself from the 
 crowd in the church of the Armenians , and the Copt in 
 that of the Copts. Every one was in such a hurry to get 
 some of the holy fire, that in a moment more than 2000 
 bundles of candles flamed in the church : and then all the 
 people, crying out like persons possessed , began greater fol- 
 lies than before. A man carrying a drum on his back began 
 to run with all his might round the holy Sepulchre, and 
 another running in the same manner struck it with two 
 sticks; and when he was tired, another immediately took 
 
131 
 
 his plaro. // scmhln (/n'on soit dmis iiti nifrr , rt que. en 
 soieut toitl aulaut dc (liahlc.s dccliaiius. — IJiit cnougli of 
 lliis iinctliiyiiig scene, of wliicli llie Ahhc (icranil) gives a si- 
 milar aecoiiut. 1( \\c coiitrasl with it the inajeslic ami edifying 
 ceremonies of the Roman church, we sliall feel gralchil to 
 God for having preserved us from such disorders. I shall 
 merely add from Thevenot , thai the Christians are called to 
 office at the holy Sepulchre by boards struck with iron, as 
 we are for two days in holy-week : but drums and other 
 instruments are also played there, which make, he adds, 
 «une musique enragce». 
 
 The Pere Abbe de Crcramb gives a glowing account 
 of the Catholic service and mass on holy Saturday- and we 
 most warmly recommend to our readers the perusal of the 
 34th Letlrc of his Pcleriuage ^ in which he describes all 
 the ceremonies of holy-week at Jerusalem , where they are 
 invested with the peculiar charm arising from spots so sa- 
 cred, wliere Christ suffered, and died, and rose again. Though 
 in other respects the Pioman ceremonies are of a more exalted 
 nature, yet here must we be contented to transport our- 
 selves in imagination to those beloved sanctuaries, and to 
 see the representation of the holy Sepulchre at S. Maria 
 Egiziaca. We shall conclude with the words of that distin- 
 guished writer: "Jamais douleur n'affecta plus vivement mon 
 ame, que cellequis'en empara an moment oil je m'arrachai 
 pour jamais de re'glise du saint-Sepulcre. Tant que je vivrai 
 elle sera aussi presente a mon esprit que profondement gra- 
 ve'e dans mon coeur; toujours son souvenir me fera tressaillir, 
 parce que toujours, et plus qu'aucun autre souvenir, il me 
 rappellera Jesus, crucinc; pour mon salut, pour la salut du 
 genrenuimain, a Tamour duqucl nous devons rcpondre par le 
 plus vif, le plus tcndre, le plus absohi de tons les amours; 
 ce Jesus auquel je dois 1' ineffable bonheur de comprendre , 
 de sentir cette grande verite, que je voudrais faire com- 
 prendre et sentir a I'univers eniier, que lui seul est tout, 
 que tout ce qui n'est pas lui , n'est rien, n'est que neant". 
 Pelerinogc a Jerusalem, Lett. 36. 
 
132 
 
 I rv D E X. 
 
 Chap. I. (Tiitroductorj) On the Ceremonies of 
 
 the Mass. Pag. 1 
 
 II. On the Ceremonies of Palm- Sunday . 20 
 
 III. On the Divine Office, and the Office 
 
 of 2^enehrce in particular. 37 
 
 IV. On the Ceremonies of Holy-tJmrsdaj . 5 1 
 
 V. On the Ceremonies of Good-fridaj. 72 
 
 VI. On the Ceremonies of Holy -Saturday . 96 
 Appendix. Oji the peculiar ceremonies of Holy- 
 week at Jerusalem. 128 
 
 Pag. 46, 1. 22, for tho read to. 
 Pag. 47, 1. 15, for abservcs read observes. 
 Pag. 48, 1. 10, for others read other. 
 Pag. 78, 1. 1, for hang read hung. 
 
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